Siddhi
Classical texts distinguish siddhi (spiritual attainment) from riddhi (worldly prosperity), and describe ashta siddhi — eight specific supernatural attainments — as a traditional, though secondary, marker of advanced practice.
Attainment or spiritual accomplishment through sustained practice, often pursued at a specific tirtha.
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Why working with otherworldly powers is for trained sadhaks, not householders
The speaker says the subject is treated as controversial, but the power is real; it is meant only for Sadhaks who attain siddhis for public welfare and live within strict limitations with their family. Whoever contacts divine or otherworldly powers and then intervenes through them must be prepared for a counterattack from that side, with pain and trouble. Such sadhaks therefore first master powers that protect them in adverse situations or warn them of coming danger. When an ordinary Grihastha starts trying to master such sadhanas, he says, many troubles enter his life, because he cannot carry them for long.
Bajrang Baan dhooni on apamarg wood for a disturbed house, and its limit without siddhi
The speaker says two remedies were started in that house, which he calls the most special and always effective for quick relief; the effect was still new, though the girl's trouble had begun. The first was a bajrang-baan Dhooni: on Apamarg wood, with mustard, black pepper and red Gunja mixed with Guggul, the Bajrang Baan recited seven times in the morning and seven times in the evening while the dhooni is shown through the house. It gave about 20 to 25 percent benefit, because the family had no siddhi of the Bajrang Baan; done without siddhi it was not very effective.
Siddhi of one's own Ishta Devata's mantra, since every deity holds supreme power and has gone to battle when it was needed
By performing the Sadhana and accomplishing (Siddhi) the mantra of one's own Ishta Devata — all deities possess supreme power and have engaged in battle when necessary.
Which parts of Durga Saptashati should never be used to perform Havan?
The durga-kavach should never be offered directly in Havan, and the Siddha Kunjika Stotram should never be used for Havan at all — both are meant for recitation only.
Using the Kalika Kavach after the temple cycle: daily maintenance at home and a named sankalp when needed
The speaker says that once the Kavach is made siddha this way, the enemy troubling you will receive fitting punishment during the sadhana itself, so be at ease on that count. If the need ever arises again in life, then after the 41 or 108 days done outside in the temple, continue at home with one recitation morning and evening — no more is needed; it only has to stay in memory. When needed, take a Sankalpa in the temple: if a known person is troubling you, by his name — "O Bhagavati, this person is troubling us in such-and-such way; give him fitting punishment so that he stops" — if that is the situation; and then recite the kavach 108 times.
Bhairav is the chief protector deity every home must have
The speaker asks who the greatest protector deity of the house is, and answers: Bhagwan Bhairava, whose Batuk form every Sanatani person must install at home. Without him, he says, the children born in a house are never fully protected; wherever any Devi shakti is worshipped at home his presence is mandatory; when someone troubled by Preta or abhichar goes to a tantrik, it is some form of this very deity whose protection is set on the house; and nearly every sadhak of Tantra does his siddhi. Where this form is present, the presence of pret, pishach and abhicharik badha becomes almost negligible — unless some grave offence, some special aparadh against him, is committed.
Repeating a completed anushthan at an old Siddha Peeth or Shakti Peeth
The speaker's fourth task: once the temple anushthan is complete — say 11, 21 or 41 days of Dattatreya's Vajra Kavach, as one could manage — go to a Siddha Peeth, famous Shakti Peeth or other divine peeth near home that is 100 or 200 years old and locally held to be a jagrit peeth; the deity there can be any shakti. Repeat the same anushthan there for at least 3, 5 or 7 days, staying if it is far, commuting if close: 108 paths a day and a daily Havan, nothing elaborate. Seven days there, he says, completes one level: the shaktis whose kavach was recited awaken, and their yoginis, rakshikas and Bhairavs begin to walk with the practitioner.
Two scriptural views on whether Mahavidya sadhana needs a fixed tithi, yoga or nakshatra
The speaker says that anyone taking up a Mahavidyas sadhana should first know that the tantra shastra gives two positions that contradict each other. One describes a separate Tithi, yoga and Nakshatra for every Mahavidya. The other says no place, time or circumstance needs to be considered for Mahavidya sadhana at all, and that it can be done without even looking at Panchak. Which of the two a person follows, he says, is a separate matter that is left to each sadhak.
Same Baglamukhi stotra, different time: the sankalpa's purpose decides when to chant
The speaker says the real question is the purpose behind whatever Bhagavati Pitambara sadhana one is doing, because the effect comes according to the purpose contained in the Sankalpa. The mantra or Stotra stays one and the same, but the time of Japa becomes different for each purpose, and the effect changes with that time. He sums up at the end that only the sankalpa and the time are to be changed, and that when the stotra is used at the time matching its purpose the effect is very intense and very fast.
Baglamukhi japa for tantric knowledge or the Brahmastra vidya: mahanishitha
The speaker says that if the Japa is done to gain tantra-related knowledge, to obtain the various tantric vidyas, or to make oneself fit to receive the knowledge of the Brahmastra vidya of Bhagavati Pitambara, then Mahanishitha kaal, that is 12:00 midnight, is the best time, and the japa should be done then.
Karmasakshee lit first, then achamana, the Kusha ring and seat sanctification before the sankalpa
After lighting the Karmasakshee lamp, the worshipper performs the opening purification rites (Achamana, wearing the Kusha grass ring, and seat sanctification), then recites a Sankalpa naming their lineage and dedicating the Deepdaan to their ancestors, family deities, Dattatreya, Anagha Lakshmi, Atri, and Anasuya.
What is Vak Siddhi?
The speaker describes Vak Siddhi as a phase in a sadhak's life when whatever he says simply comes true, even a casual remark made in jest. He says sadhaks usually recognise it only after that period has passed, and that they themselves do not know how it happened. He calls this a momentary siddhi and says it comes through the Kripa of some deity.
Signs that a guru has bound a disciple's siddhis and divine sight
The speaker describes the pattern: a person learns sadhana from someone, who is thereby his Guru; through him he gains siddhi and other attainments, but in time his Divyadrishti gets closed, he becomes unable to see or hear anything, and whatever he had gained slowly turns kunthit (dulled). When he tries to ask the guru about it or seek guidance, the guru refuses, or tells him he does not need any of these things. The speaker says this is the case of a guru having bound (Bandhan) his disciple, and the talk explains how and why it happens.
How a guru permanently blocks a disciple's divine sight by binding the subtle body
The speaker says that when a Guru has to bind, either he is capable of doing it without telling the disciple at all, or he takes the other route: making the vidya completely kunthit so it never sprouts in the disciple's body again. Since Divyadrishti and dur-shravan (distant hearing) develop in the Sukshma Sharir, a guru who wants the disciple never to gain them again in this life binds the sukshma sharir — through some tantra, through granth vidya, or by binding or dirtying (malin) the sukshma sharir with another vidya of his own, or by feeding the disciple some Abhimantran-charged thing or herb. After that no energy — Yaksha, gandharva, kinnar, a Preta or Upadeva-class shakti, or even a dev shakti — can show grace: they may come and stand before the disciple who is doing much japa, but being bound by the guru they cannot remove the vachan or restore divine sight. In such a state, he says, everything has to be changed; and there are many more methods besides.
Divine sight develops in the sukshma sharir, the medium between the body and an invoked shakti
The speaker says that whichever shakti a sadhak invokes, first that energy, that Tattva, grows in his body; the shakti then forms a balance with his energy and his Sukshma Sharir, and through that gives Divyadrishti. Divine sight is received by the sukshma sharir, not the physical body: the subtle energy, subtle body, prana sharir and prana urja are connected to the physical body, and the sukshma sharir is the medium between the physical body and the divine energy. So the divine sight or dur-shravan (distant hearing) a sadhak gains has developed in the sukshma sharir.
How Milan is made siddha: the cremation handi and urad cooked in a chosen nakshatra
Asked whether such things really happen, the speaker says yes, this is a process in which it does, and goes on to describe in brief how it is made siddha. In Maran, cremation-ground things are used, and this prayoga is close to the Handi rites people have heard of ("handi udana", "handi chalana"). The full process is very complex and cannot all be told, he says; but there is one particular Nakshatra which people watch for, and in that nakshatra, when a corpse is going to the cremation ground, the caste is checked — if it is of a Shudra-related caste, especially the Teli caste, the aspirant follows it. In Sanatana Dharma fire goes from the house in a handi at a death; the aspirant gets hold of that handi by any means and, while the nakshatra still lasts, cooks urad in that same burning fire (how he cooks it is his own method) and keeps the cooked urad. That, the speaker says, is the first stage.
Why does the word "Siddhi" become such an obsessive fascination for people?
"Siddhi" and "miracle" are the two words people are most eager about, since people feel a Siddhi would let them accomplish anything and instantly know everything about the person in front of them — enough that some practitioners have considered binding even a spirit or demon just to have any Siddhi at all.
What is Chowki Bandhan, and how can it happen to a practitioner who binds a lower power without enough eligibility?
Binding a lower power or spirit — even under the name of a Veer or Bhairava — requires a maintained discipline of Shiva mantra chanting and honoring the agreed offerings; without sufficient accumulated energy or a capable Guru, encountering a stronger opponent can lead to chowki-bandhan, where a practitioner's own protective altar deities are bound or driven off.
What is the difference between Siddhi and Divine Grace (Devi Kripa)?
A Siddhi operates under binding rules and vows where a specific power responds to command and can be lost if broken or exposed, while Devi Kripa is indirect divine assistance that clears obstacles without binding oneself to any pact — far safer and more beneficial for a householder.
The Mahabhairav stotra is made siddha before it is used, in a Shiva, Kali or Durga temple
The speaker says that whenever this prayog is done it must first be made siddha, and only after siddhi should it be applied; in a dire situation it may be applied without that, but only with someone's guidance. Because the sadhak is already suffering from Abhichara, the siddhi vidhan should be done in a Shiva temple — best of all — or in a temple of Bhagavati Kali or Durga. It should not be made siddha at home; do that only if no temple or arrangement is possible where you are.
Why does Mantra Siddhi fail even after prolonged, disciplined practice?
Not from the mantra itself, but from unnoticed energetic leaks — lapses in personal discipline, purity, and foundational rules that let the subtle energy built up through practice quietly dissipate.
Is the Mundamala (skull rosary) meant for ordinary householders?
No — despite motivational posts and videos suggesting anyone can attain Siddhi with a Mundamala, the truth is that it is not intended for ordinary householders.
Why is a genuine, consecrated bone Mundamala considered spiritually potent?
The esoteric reasoning is that the entire cosmos and cumulative past-life memories are contained within the consciousness centered in the head (the Sahasrara), so beads carved from the cranium activate that immense latent cosmic energy — an authorized practitioner chanting on one is said to attain instantaneous Siddhi (Takshana Siddhi).
When to undertake the siddhi of the Durga 108 names: Navratri or Ashtami to Chaturdashi
The speaker says that making the stotra siddh in Navratri is very simple and gives its effect very quickly; in Navratri the anushthan is begun from Pratipada. If one goes to do it in any other month, he says, do the anushthan from the Ashtami to the Chaturdashi tithi of either the Shukla or the Krishna paksha.
Nine kanya pujan that completes the siddhi of the Durga 108 names
After the havan, tarpan and marjan, the speaker says, nine kanyas are to be worshipped. During the Kanya Pujan the sadhak keeps reciting the Ashtottara Shatanam Stotra — by then, he says, it will have become kanthasth, learned by heart. With this the stotra becomes completely siddh.
Powers after siddhi of Badvanal: kavach for others, griha bandhan and destroying bhoomi dosh
The speaker says that beyond the benefits already listed, if a person attains siddhi of this vidya, Badvanal contains such vidyas that he can make a Kavach and the like for another person as well. He says Hanuman grants the capability to do Griha Bandhan and griha rakshan, and to stand in a Bhoomi Dosha where the biggest pret or pishach is present, for example land under which a bone is buried; if the anushthana has been done properly and Hanuman's grace obtained, the person himself becomes able to destroy such a bhoomi dosh.
Rudra Gana sadhana daily load: a few minutes a day, one long day on Kartik Purnima, and japa only as prescribed
The speaker says this sadhana takes very little time each day — barely 5 to 10 minutes, or under 15 — and is done alongside whatever daily sadhana and upasana one already does. Only on the one day of Kartik Purnima must special time be given, since the vidhan is a one-day one. After that day, he says, one does exactly as much Japa as he tells and not more, because the aim is only the kind of Kripa by which the Ganas help directly or indirectly in any way — not to make them siddhi, keep them in the house and question them, for which the whole vidhan is different.
Full siddhi of Ganas or Yoginis is not for a householder: only their grace is to be sought
The speaker says making the Ganas of the gods or the Yoginis siddhi — in the sense of calling them before you whenever you wish — is not something a householder can do; one would have to leave householder life, and even in grihastha it demands strict discipline, because while Shiva and Jagadamba as mother and father tolerate mistakes, their shaktis, Yoginis and Ganas do not. That path needs many kriyas: even the clothes worn (Langot, dhoti, gamchha, as the Guru orders) take at least a week to consecrate; the Yajnopavita has its own tantrokta vidhan and mantra and must be protected; the Raksha Sutra is tied in a special way and the tilak applied with special mantras and Mudras. None of that can be done over YouTube or Facebook — anyone who says it can is only cheating you. So in grihastha, he says, one should seek their Kripa and blessing, ask them indirectly for help, and go no further; such sadhanas take time, patience and Tapobal, and are never one- or two-day affairs.
Aggressive Astra Mantras fired at a client's own Kuladevata rebounded on the practitioner, causing severe spiritual, physical and financial ruin
A practitioner who gained early relief and quickly began offering commercial Tantric consultations without full Siddhi misdiagnosed a client's physical affliction — actually their own lineage deity's disciplinary punishment for misconduct — as an external attack, and unleashed aggressive Astra Mantras against the Kuladevata, which then turned its wrath on the practitioner himself, causing severe spiritual, physical, and financial ruin.
How a beginner's anushthan brings the Yoginis' protection and the first experiences
The speaker says that when a new sadhak takes a Sankalpa to recite Bhagwati Durga's Ashtottara Shatanama a fixed number of times — 2,100 or 11,000, a hundred a day — for her grace and the destruction of his sins and doshas, and completes it by the rules, then whether or not he does a Havan at the Purnahuti, it is one hundred percent certain that her Yoginis will protect him from all sides. Because he knows nothing of tantra, the Yoginis make him feel those energies through dreams or in ardha-nidra, the half-sleep state he calls the state of Shiva — Sadashiv's half-open eye, where the paths to both the material and the spiritual world are visible. There, he says, one feels a devi come and touch, or her lion lick one's cheek until it feels wet; these experiences are real.
Origin of Virabhadra at Daksha's yajna
The speaker says that when Sati burnt herself in the fire of Daksha's yajna, Lord Shiva tore out a lock of his matted hair and struck it on a Himalayan peak; the lock split in two, and from one piece Virabhadra and from the other Bhadrakali appeared. They destroyed Daksha's yajna. Virabhadra cut off Daksha's head and threw it into the yajna fire, and killed every sage, Bhrigu and Aryama among them, who used his siddhi to stop him or stood with Daksha in Shiva's insult.
Slain demons who asked to be worshipped: Bankasura granted Surajpur
The speaker says that as he was being killed, Bankasura, who had gained certain siddhis, folded his hands and asked to be worshipped, and that this has always happened in tantra and in the stories: Mahishasura asked for a place of worship beside Bhagavati, the tantrik Bhairav at Vaishno Devi asked for his own place, Durgamasura had Bhagavati take the name Durga after him, and Kolhasura had the city of Kolhapur named after him. Virabhadra granted Bankasura the region that is today Surajpur in Chhattisgarh, saying he would be worshipped there when such an age came. The speaker adds that tantra has a separate vidhan for worshipping rakshasas, with siddhis of a tamasic kind; in time someone did that sadhana and Bankasura became worshipped there.
Why Virabhadra sadhana is rare: an ugra deity who forgives no error
The speaker says Virabhadra is an extremely Ugra and fierce deity: when people first began worshipping him, he forgave not even the slightest mistake in his puja and killed the offender outright as for an unpardonable crime. Even now, he says, those in the tantra field who do his sadhana find his mantra and his siddhi very hard, and only very rare sadhaks attain that kind of siddhi.
How often to recite the Batuk Bhairav Brahma Kavach, and the schedule for its siddhi
The speaker says the kavach can ordinarily be recited every day as much as one wishes — one, five, eleven or twenty-one times — with no problem at all; but awakening it, attaining its siddhi and then doing daily recitation is far better. For siddhi one may begin in any parva kaal — a Navratri, Mahashivratri, a Grahan, Diwali, Holi — and do as many repetitions as possible in that period. If no parva kaal is near, one starts on Ashtami of the Krishna Paksha and continues through Chaturdashi with 121, 100 or 27 recitations daily, as many as one can, best done in the evening or at night.
Protection after siddhi of the Batuk Bhairav Brahma Kavach: on mere remembrance, and past 11,000 repetitions if one lives by dharma
The speaker says that once this kavach is siddha, merely remembering it makes Batuk Bhairav order his various ganas to protect the person at once. When the repetitions of the Mool Kavach cross 11,000, one should know that one is living under Bhairav's direct protection — provided the life is lived by dharma, not adharma. If one does adharma, any shakti will abandon one: Shiva abandoned Ravan, Bhagwati Tara abandoned Ravan, so who are we. Act within dharma, he says, and a kavach one has done the maha purashcharan of will certainly protect.
Diksha first, then the purashcharana of the Guru mantra, then the Bhairava mantra, and only then the Mula mantra
Tantric mantra accomplishment (Siddhi) follows a precise procedure: receive initiation, then complete the Purashcharana of the Guru mantra, then the Bhairava mantra, and only then the Mula (root) mantra.
How does a tantric practitioner's daily discipline differ from a Bhakti practitioner's, from waking to sleep?
Both paths follow morning-to-night discipline, but a tantric practitioner adds specific bed-time mantras and Nyasa before rising, performs Tantric Sandhya, Japa, Mahamudras, and precise Naivedya procedures at worship, and treats the evening mantra as working toward mantra Siddhi rather than simply trusting the deity's grace.
Kabandha Bhairava's japa, purashcharana and siddhi come first in the Vairochana lineage — a siddhi whose form the Guru fixes for each practitioner
The ultimate grace of Mahavidya Chhinnamasta cannot be attained without first receiving the grace and blessings of Kabandha Bhairava — His Japa, Purashcharana, and Siddhi must precede all else in the Vairochana lineage's sequential sadhana.
Fruits of Panchakshari mantra siddhi
The speaker says that if we accomplish siddhi of the Panchakshari in our life, every shakti connected with Shiva comes to our side — for there is no shakti in the whole world that does not take refuge in Bhagwan Shiva: Yaksha, bhoot, Preta, Pishach, updev, the greatest mahashaktis, any other form of devi-devata, dev, danav, gandharva, kinnar, apsara, lok devi-devatas, shamshanik shaktis, any graha, Baital. When the mantra becomes awakened and siddh — present in our aura, our causal and subtle body, our soul — all shaktis turn favourable, all grahas and nakshatras turn favourable, whatever ill effect is falling on the twelve houses of the kundli and whatever bad days are running are destroyed, and all the ganas, pret, pishach and Brahmarakshas become calm and favourable by its effect.
Instant marana: a siddha projects a mastered vidya
The speaker says the first kind of Marana Prayoga happens when a Siddha person, a tantrik or a mantrik who has mastered some vidya projects a prayoga through that mastered vidya. Within a few moments, he says, the person in front dies, whatever the cause may turn out to be. He calls this a Kritya siddhi: once it is aimed and sent, the kritya goes and pierces its target.
Marana without any item of the target: what the practitioner must already have
The speaker takes the case where nothing connected to the target's body is available. Then, he says, the one doing the marana must himself have attained siddhi: he has Kritya prayogas and the like siddh, his deities are awakened, he has done anushthan of particular mantras, and guru-given vidyas are available to him. With that, at a special time such as Tara Chaturdashi, the prayoga is done through a Mandala and a Putla in the cremation ground.
Why a simple sadhana feels unconnected: Mayong and the spoken transfer of a siddhi
When a participant said he could not connect with the Navnath sadhana as with earlier ones, the speaker says this happened to everyone because the sadhana was so simple — and people today dismiss simple things, though in tantra the actual work is a two-minute affair. He gives Mayong, near Assam, famous for its magicians, where the most tantra-abhichar work is done: anyone who knows will tell you it is that simple and runs entirely through parampara. As in his video on how a siddhi is transferred, traditional vidyas are given so simply that at a fixed time one only has to speak — "from today this thing of mine, such-and-such itar-yoni being, you take it" — read over rice, hand the rice over, and it is done; to call it there is a name and a mantra of barely a few syllables. So the simpler the sadhana, the less engagement it demands — just 21 mantras and a bhog — and the less connected an experienced sadhak feels, while newcomers who had never done sadhana enjoyed the decorating and gained atma-bal, which was needed.
What makes japa performed at Prayag during Magh different?
Because every otherworldly and divine power — of the lineage, of the region, of the cosmos — is present there through the whole month, and for a month and a quarter during the Kumbh. Even ten minutes of japa there is said to give infinite merit.
How many nights should a practitioner stay at Prayag?
Three nights at minimum, if the intent is genuine sadhana free of desire and to receive the region's full grace. One night will serve where circumstances demand, but three is the criterion to plan for.
Can a mantra become accomplished at the very first bath?
For a practitioner who has already completed a Purashcharana of that mantra — even years earlier — and who still serves it daily with a mala, experienced elders hold it awakens and becomes accomplished at the first bath, with experiences beginning.
Not spending a long stay exploring the mela
The speaker argues that Siddhas and deities move there in ordinary human form, that nobody knows which moment grace may come, and that a person found eating snacks at that moment will be passed over.
Digesting the grace rather than being carried into arrogance
Ten days of disciplined practice alone raises a person's energy and confidence sharply, and someone unable to absorb it is carried away by it — into the arrogance of thinking nobody can touch them.
Keeping the focus on the mantra rather than on whether a deity appears
Divine experiences are certain at the Maha Kumbh, so the practitioner should not sit checking whether a deity has appeared at the first dip. He also asks that bathing be done at a pure and safe spot, not at an unknown ghat beside a dome.
What experiences and tests should a practitioner expect during Kumbh sadhana?
Torpor, the body stilling, the mind sinking into the mantra — and then tests: a sensation of drowning, or causeless fear, or a sense of someone standing behind. The remedy is to remember Veni Madhav, guardian of the Magh Mela.
Why should a returning practitioner give neither blessings nor curses?
Because it spends the practitioner's savings. They should remain silent and let the auspicious powers present in their aura extend grace themselves, rather than pronouncing that something should happen or not happen.
What should be expected in the year following the Kumbh?
The powers that joined the practitioner will manifest in their life at some point within the year, often signalled through dreams. The mantra performed there should continue at five or ten malas daily, with a fresh Purashcharana at Chaitra Navratri.
Staying surrendered afterwards and keeping divine experiences secret
Where visions and changes begin, the practitioner should remain humble and keep the matter as secret as possible rather than displaying it — otherwise, the speaker says, they will not be able to advance further.
Which mantras are best suited to the Kumbh, and which are not?
Those that increase Tapobal. Mahabhairav may be performed, but he is an applied power awakened for subduing enemies and for protection — so the speaker would rather the practitioner take up the Ashtottara Satanama, so merit increases.
Which anushthana should be chosen for a three-day stay at Prayag?
Whichever anushthana the practitioner has performed a great many times in their own life — that is the one to do there. The speaker declines to prescribe a new practice for a short stay.
The warning against strangers offering instant Siddhi
Do not follow anyone offering to arrange instant accomplishment through some Baba. If something is placed on a practitioner that way, he says not to write to him concealing it — nothing takes effect without something having been done.
Sankalp and opening puja for the eleven-day Bajrang Baan siddhi
The speaker says the first day's puja is done at a temple — "Ram" written on a Peepal leaf, or at least on five Tulsi leaves, offered there — after which one comes home, puts on red clothing, sits on a red woollen-blanket asana and does the usual Achamana and purification. Then, holding tulsi leaves, ₹11 and the coconut kept at home, one takes Sankalpa in plain Hindi (or Sanskrit if one knows it), pronouncing name, Gotra and place: for the grace of Hanuman ji, for the siddhi of the bajrang-baan and for its full effect whenever one uses it, to awaken it by 11 recitations daily for 11 days from today — 11 at least, or 21 or 27 as one's capacity allows, since the full Bajrang Baan is fairly long. Everything in the hand is set down by Hanuman ji unbroken; the coconut stays there. Before the sankalp a Karmasakshi Deepak must already be burning (one lit since morning is fine). Then guru and Ganesha puja, remembrance of the Kuldevi, and puja of the Ram darbar first — water sprinkled and tilak given to Shri Ram, Mata Janaki, Lakshman, Bharat and Shatrughna, on a vigraha if one has it, otherwise on the photo.
Daily bhog, the five-grain dough lamp and the eleven paths with tulsi leaves in the Bajrang Baan siddhi
The speaker says the daily Bhog for the 11 days is two Laddus with a Tulsi leaf on top — fresh ones bought daily are better than a stock kept in the fridge, and home-made besan laddus are best. Then knead the five-grain flour prepared earlier with a little water, fairly stiff, mixing in a little ghee, and shape a fine ek-mukhi lamp — set in a large clay diya or on a plate so the oil does not leak — with the Kalava measured against one's own body as its wick; into it go 11 cloves, five black peppercorns, a little yellow mustard and one good camphor lump, every day. Light it in Hanuman ji's name at some distance from the vigrahas and cloth, since the dried dough will itself burn; it must be big enough to burn at least half an hour so the path can be completed. Then, after uttering Ram's name and meditating on Hanuman ji, recite: take one of the 11 tulsi leaves inscribed "Ram", do one complete bajrang-baan recitation, offer the leaf on Hanuman ji, and repeat 11 times.
Brahmacharya, timing and food rules during the Bajrang Baan siddhi period
The speaker says that woman or man, married or unmarried, one must keep Brahmacharya properly for these 11 days — with special care that it is not broken even mentally. Do the practice in the morning, by 8 o'clock or before; at night one cannot keep the fast, so it is best done early morning. It may be done at night, but then one thing must be observed: no garlic or onion all day. If one eats fully sattvik food it is fine; if one has to eat out, do not do it. All this applies only while the siddhi period lasts; later, in the period of use, one may do the prayoga at any time without difficulty.
Eleventh day of the Bajrang Baan siddhi: final havan, gari-coconut purnahuti, temple puja and prasad
The speaker says that on the eleventh day, whatever weekday it falls on, after the 11 paths and the Havan (daily, or the last day's havan for those who did not do it daily) comes the Purnahuti, for everyone alike: after the lemon Nimbu Bali, take a small gari coconut — the kind gari oil is made from — cut it open at the end that was attached to the tree, fill it with kheer or with jaggery, wrap it in red cloth, set it on a paan leaf, speak the purnahuti mantra and place it in the fire last. Keep the gari small, since the havan vessel is small, so that it burns quickly and nothing is left. After dedication and aarti, go to the temple that day, do Hanuman ji's full puja there, and offer at least sava kilo (1.25 kg) of Laddus as one can — bring only a few home and ask the pandit to distribute the rest, or distribute them oneself to all present. The coconut kept since day one may be broken at home after the purnahuti, or offered at the temple, and eaten as Prasad by everyone — no restriction of woman or man. Done this way, he says, the bajrang-baan becomes awakened, siddha and chaitanya for the sadhak.
Divya drishti without a guru: kul-shakti grace or long worship of one shakti
The speaker says a new sadhak never gets shakti-siddhi suddenly, which is why a Guru matters. Without a guru, Divyadrishti is possible only if a Kul Shakti of one's own line, or a shakti capable of fully absorbing one's Prarabdha — a Yogini or a shakti of a Shakti Peeth — bestows grace. The other route is continuous daily seva-puja of one shakti over a long time, which makes the capacity arise on its own; how far it goes — whether one receives a vachan from a deity, speaks or hears anything — depends on the sadhak.
After long anushthan the shakti itself commands the next step, often through dreams
The speaker says that when a sadhak has done the Anushthana of any shakti long enough to become capable, a time comes when the shakti itself orders him: "now do this" — small things, tasks to perform, things that will be needed, which he begins to see. He cites two brothers doing many sadhanas for a long time, who have started receiving all this in dreams; when he understands they are being shown these things, it means the time has come to give them, and he is nobody to stop it. Whether they take it through him or, if they feel he is not worthy, the shaktis will place such a strong sadhak before them that they receive everything. So trust one's own shakti and keep going for a long time.
A self-earned power is permanent; one only has to learn to control it
The speaker says that what one attains through one's own sadhana is for ever; afterwards one only has to learn to control it, because it is one's own gained thing. What is taken from someone else — the "energy transfer" and "bhoot-pret transfer" people talk about these days — he sets apart, promising to explain later what those who really do it actually do and how it truly works.
Trikaldarshi siddhis come only by Vindhyavasini's grace
The speaker says every high-order siddha tantric who masters tantra vidyas — especially the trikalagya shaktis that let one see and know past, future and present and catch their movement — has certainly done the seva, puja, archana and anushthan of Bhagavati Vindhyavasini, in whatever birth or circumstance. Trikaldarshita, he says, comes to anyone only through her grace; this is well known. So those in jyotish or tantra who want such siddhi must serve and worship Jagadamba Vindhyavasini for life.
Obtaining special kripa means divine shaktis and siddhis became established within the kula
The meaning of obtaining special kripa, he says, is that divine shaktis and siddhis were obtained by them; they became established in the kula, and at some time or other, with the help of those shaktis, they perform some kripa within their lineage.
How many Kumbhs are there, and who comes to them?
Know this, he says: even if they have attained the devi lokas and have gone to the devi lokas, then of the twelve Kumbhs that are held, these four chief ones are said to be held on the earth, and two ardha-kumbhs. At this Kumbh the shaktis of the devaloka too come to the Kumbh; and first of all they will certainly go to the place from which they set out, where their last birth was and from where, obtaining siddhi, they attained the divine loka.
Is the shahi snan or amrit snan the only siddha kaal?
Second, as to what you ask about Makar Sankranti: at Makar Sankranti do it at Haridwar too, there is no difficulty; do it at Prayag ji, and there is no difficulty in that either. And in the forty-five days of the Kumbh, come at any time and bathe at Prayag ji; it will be most excellent, on any date. As for what is running — the shahi snan, and what is now being called the amrit snan, that at that time there is siddha kaal and at that very time divine siddhis are obtained — see, he says, that is not a matter of that time only. Keep in mind that it is a matter of the whole forty-five days, as already discussed; so you may bathe on any day with an untroubled mind.
When does an otherworldly shakti start helping a sadhak on its own?
The speaker says anyone who follows the paralaukik field keeps hearing such accounts: a Sadhak goes to some place where he knows no one, feels he is trapped in a calamity he cannot escape, yet is guided by some alaukik shakti and gets out. In the Bhagatvaal and tantra fields, when a tantrik removing an enemy-related tantra badha finds his own earned siddhis and powers growing weak, outside help comes to him on its own. And at the ordinary level, he says, a devotee or sadhak who simply does nitya sadhana also receives the support of outside powers. The question he sets out to answer is how this happens and when a shakti begins helping a sadhak of its own accord.
What is special about the five nights of Diwali even for someone who has done nothing?
Assuming you have done no anushthan for protection, no kavach, nothing at all, and that abhichar is already present — even then, in these five nights of Diwali the shakti, the energy, whether negative or positive, remains present at its highest level. It is for this reason that it is said that siddhi is obtained quickly in this period.
Who decides when and how much experience a sadhak receives?
When experience will happen, how much, in what way, at what level, and what change it will bring within us — we should leave this in the hands of our aradhya. If it is their will they will appear in person; if it is their will they will do nothing. Our will should not run over them; if we force them, they will give a little in limited measure just to keep us happy. But if we surrender to their will — Prabhu, as you wish; Mai, as you wish — then they will give the divine. They will first make us fit, so that the capacity to accept what they are going to give is in us.
Why is sudden siddhi dangerous?
If a crore rupees arrives and there is no capacity to hold it, then it goes here and there — he cites the film about the 2003 scam, in which the man blew so much money in one night that the whole world came to know. So there must be the capacity to hold it. And whoever gets swift siddhi, immediate siddhi, becomes that same 2003-scam case; then he will not know the matters of shastra and will still talk shastra.
When do the rules of a sadhana become strict?
When you do a sadhana according to vidhi for the attainment of siddhi, the speaker says, then in those even the arrangement of the cot and bedding must be properly made. So stay at ease.
What happened when Sati's Nanda vrat was fulfilled?
When it was complete, she became established in Bhagavan Shiva. Because she had performed so much vrat and tapasya, all the devatas came and saw her firm vrat — that she was performing tapasya to such an extent and had reached the siddhavastha.
Which three shaktis did Shiva give Vishnu?
Bhagavan Shiva says: receive from me the three kinds of shakti that I give. They are — the siddhi of ichha and the rest; the shakti of manifesting many kinds of leela; and the shakti of remaining eternally independent in the three lokas. Bhagavan Shiva gave these here to Bhagavan Shri Narayana.
Illusion of having become a tantrik after a few successful prayogs
The speaker says the sadhika, around 2016-17, watched someone's channel and did certain vamachari prayogs for the destruction of abhichar; they gave her a sharp benefit, and her belief became unshakeable that such prayogs could protect her. He says this is a pattern he has spoken of many times in lives: a person who comes into this field afflicted by abhichar, and keeps listening, reading and having experiences, becomes a tantrik himself — or rather, the illusion of having become a tantrik arises. No special siddhi done, no diksha taken anywhere, but if two or four things succeed, he feels he is now a tantrik too.
Purashcharan of the Shakambhari Kavach: schedule, havan, dress and direction
Asked how the Kavach is made siddha, the speaker says: in any Navratri, recite from Pratipada to Navami and complete 1008 paths within the nine days. In any other month, do it from Ashtami to chaturdashi of either paksha, completing 1008 within seven days. On the last day offer 1008 Ahuti of a guggal-and-ghee mixture with Shakambhari's 1008 names, or 108 names, or only her mantra, and the kavach becomes fully jagrit. During the siddhi wear unstitched red or yellow cloth, face east or north, and light a ghee Deepak.
Who benefits most from learning the independent use of Saptashati mantras
Especially those people who take up sadhanas so that some siddhi may become directly manifest; in Navratri, he says, there are a great many sadhaks, new and old, who remain at work for the sake of pratyakshikaran, and all of them will get extreme benefit from this subject.
How does the Durga kavach begin?
He says that by the kripa of the Navadurga siddhi comes quickly, and then reads the opening: "Namah shastru Maharudre Mahaghora Parakrame, Mahabale Mahotsahe Mahabhaya-vinashini. Trahimam Devi Dushpreksha Shatrunam Vaivardhini." From there, he says, the kavach proper begins: "Prachyam rakshatu Mamendra, Agneyyam Agni Devata."
What does a capable guru do when a disciple's siddhi stops working?
Capable gurus, seeing that a disciple is suffering loss again and again and that a siddhi once obtained no longer works, take it to mean that the deva tattva that was present has either been restrained or has departed. Whatever the cause, a prayashchitta vidhan is done for that loss first, and only afterwards is a fresh attempt made to re-establish mastery over it — and in all of this the Moon has extremely great importance.
How does a strong or afflicted Moon change this?
Among these, the speaker says, those whose Moon is very strong, not seized by any kind of grahan dosha and exalted — for them these effects and these matters begin to be attained quickly. Where grahan dosha is present, or the presence of vish dosha forms in the birth chart, these things are attained there too, but it becomes a very different matter; things do not happen normally for them, and it turns into what might be called an upheaval.
Is grahan dosha only a curse for a sadhak?
When it does not show, it does not show; but where it begins to be known, it comes in very great quantity, the speaker says. If someone calls grahan dosha a curse, then along with it there is also a very great boon; and vish yoga, of which it is said that it gives suffering, also brings out a very great path within that suffering, if the person performs sadhana properly. And this, he says, is permanent — in the field of sadhana what it gives, it gives very well.
What is the difference between an ordinary attainment and one won over a dosha?
What these yogas give — grahan, vish yoga and so on — if some sadhanatmak attainment comes of it, the speaker says, runs for a very long time and has the capacity to change your life. Between what a person with ordinary chandra bala attains, for whom everything was already fine, and what a person attains after destroying a grahan dosha or winning victory over it by the strength of his tap, a very great difference falls: a difference of experience, and a difference of protection too.
What is done with khappars on the Sharad Chandra night?
Always keep in memory, the speaker says, that in the tantra paddhati there is an art of offering the khappar, from the ordinary khappar up to the special khappar. On the night of Sharad Chandra — tomorrow being Sharad Purnima — for all the daivik khappars and all the sattvik khappars, and especially in matters connected with a kshetra and with bhagatvaal and the like, people certainly take up the subject of khappar siddhi. There are several such regions where you will find that khappar siddhi is done on this very night.
The khappar utarna vidhi is refused, being a matter of siddhi
Asked to kindly explain the method of taking down the khappar to remove disease and obstruction, the speaker refuses: brother, that is a matter of siddhi. Without siddhi, doing the method of taking down a disease in that way is not proper — if it attaches to the one taking it down, then the problem will fall upon another. Let knowledgeable people do it.
Where did the nectar from the Kumbh actually fall?
In twelve places, not four. Eight are in other realms reachable only by Siddhas, Charanas and gods; four are on Indian soil, and among those Prayag is pre-eminent because the Ganga, Yamuna and Saraswati meet there.
What do the three dips at the Triveni accomplish?
Bodily sin in the first, spoken in the second, mental in the third. The practitioner holds the breath, remembers their chosen deity beneath the water, and that instant of remembrance is described as the moment sin is burnt away.
Is the tenth-part Havan compulsory, and how brief can a daily Havan be?
Not compulsory — in the Kumbh, japa alone accomplishes siddhi. A single mala's Havan daily suffices, with the Panchabhu Samskara taking two minutes: two twigs, lines drawn, soil placed, water sprinkled, fire laid twice.
How should Ganapati sadhana be performed across the Kumbh?
Sankatanashana Ganesha Stotra at up to 500 daily, reaching around 21,000 across the period, with Durva grass offered and a fourfold Tarpan of each of the twelve names — 48 tarpans in all.
Which form of the Goddess should be chosen for sadhana?
Where the household is presently in difficulty or passing through a crisis, choose the forms that act swiftly to lift the practitioner out of it. Every form removes crisis, but some are principally granters of siddhi — Mahasaraswati, for instance, gives capacity and knowledge first.
How is the 32 Namavali performed, and what may not be done with it?
The Chakra method is far superior to the ordinary one — awakening comes rapidly and the fruit is described as a hundredfold. But no object may be consecrated during the Mandala: the 32-knot thread must not be used, and the japa is simply surrendered to the Goddess.
He offers to fund a Navchandi at Vindhyachal himself for anyone who completes 32,000 without result
To fund a Navchandi at Vindhyachal at his own expense. He asks anyone who genuinely completes 32,000 and experiences nothing to tell him, and says he will bear it as his own atonement for having stated the claim.
What does it mean when attraction appears during sadhana?
That the practitioner has come into the Goddess's view and her Yoginis have begun to examine them. Where nothing at all is happening, the speaker reads it as the practice not yet having reached the deity.
Which malas are forbidden, and who may use a tantrokta mala?
The mala should be genuine and should be correct; we will not take a wooden mala, the speaker says. Those particular persons who wish to walk the path of sadhana, who want special siddhi and grace, who want to learn tantra and mantra later on and who hold an expectation of special favour from Bhagwan Datta — such persons may use a tantrokta rudraksha mala, and may contact him on Telegram for it, where he will explain the full vidhan. Ordinary new people can do it perfectly well with an ordinary mala; only the mala must be genuine.
Do not fall into the world's madness for siddhi and miracles.
He says he is clearing the guru subject once again and requesting along with it: the purpose of life is not merely to learn tantra and perform miracles — do not fall into all of that. The whole world is mad for getting siddhi, some power, knowing about others, obtaining divya drishti.
A small, lovely Manasa Maa murti was called ashastriya by ten different places.
A Chakravarti babu who makes beautiful murtis made a very small, lovely murti of Manasa Maa and sent it to ten places. Everyone said it was an ashastriya murti and that worshipping it would bring this and that. The speaker asks what the difficulty is — he made it with bhav-pradhanata; he is not asking Bhagavati for the siddhi of flying or for a sarp mani.
Who is Ghantakarna?
The speaker says he will speak about the Ghantakarna gana in time to come. Ghantakarna is a chief gana of Bhagwan Shiva, called Ghantakarna Veer and Mahaveer; the bell-donor obtains his pada and attains his swaroop.
The force depends on how long the mantra has been japed and how firmly the discipline held — though one long surrendered to his aradhya gains much from a single anushthan.
He says control will certainly begin to be established to some extent, and that the degree depends on how long you have been doing sadhana and japa of the mantra — the more time, the more rule and discipline, the more firmness, the greater the effect. Yet he adds that a long span is not required: one whose mind has long been surrendered to his aradhya gains much capacity from even a single anushthan.
Let a sadhika walk the roof in payal on the Purnima night and let the neighbours be frightened — but stay awake, and the work is done.
If you are a woman, a kanya, walk about wearing payal, he says. Let the people all around be afraid — that a chudail is walking on her roof, that one must remain afraid of her, that she has made some devi siddha and roams at night. Frighten them, browbeat the world; yes, she is a sadhika, we are sadhaks, she applies a red tilak — frighten everyone by walking about at night in the Purnima, so that they know the devis and devatas were roaming in her house on the Purnima night. But stay awake, do not sleep, and your work will be done; and your enemies will die of fear like that, saying a chudail walks on his roof at night.
A prayoga is not a siddhi but the direct use of a thing, so one stays alert and keeps the deity pleased throughout.
You are not performing siddhi here, he says; you are making a direct use of a thing. In a prayoga one has to remain alert and has to keep the deity pleased. And if at any moment it should seem that yes, some offence has been committed by us — such as giving the dhuna with an impure body, having been carried away in bhava, saying "my love is pure, I am pure even in an impure body", and giving it —
Are there times when a kundali should not be read?
He says the procedure exists: there are a great many times in which there is a restriction on looking at a kundali, in which you should not do the vivechan of a janma kundali, and in which you should not employ what is examined by tantra — whatever siddhi you may have. But, he says, where are people accepting it.
What is the first upadesh a guru gives about kaal gyan?
He says that when a capacity is obtained such that you can gain complete knowledge about any subject and any person — what is called kaal kshamata, kaal gyan, what the situation has been and what it is now — the first upadesh that gurus give in all these is this: brother, never look at the character of any person. One should not look at their charitra, especially of women, mothers and sisters. And if you do do such a thing, you should never speak of it.
A live video goes viral, and the dosha of the announcement stays with the announcer
He says that in today's time people have put this aside: they announce with a thumped chest that you are having an affair with so-and-so, and the live video goes viral. Brother, whose harm are you doing, he asks. He grants that the capacity is there — that is entirely correct — but says that to speak of all these things publicly or to perform such kriyas is not proper, and that when people do such kriyas it also produces a dosha of a kind.
What punishment comes to those who misuse siddhis?
Dr Sunil ji asks what punishment comes to one who uses siddhis to deceive people, to do uchchatan and bandhan of their shaktis, and to take money by making fools of them. He answers that punishment comes very thoroughly — the hands and feet of such people are broken soundly. He recounts what a Maharaj ji told him a day earlier, without naming the place, of someone in the Punjab, Haryana and north Uttar Pradesh side who used to give satta numbers, had the capacity, and whose predictions came true a hundred per cent; then a time came when his statements began to go wrong, and people kept him bound at home.
Masanik shaktis are employed, and siddh shaktis carry conditions of their own
He says these things do not go wrong just so. First, trouble occurs particularly when people perform kriyas of this kind by employing masanik shaktis. And the siddh shakti who tells such things also has her own conditions and her own rules, which nobody can cross over and still do this; if they do, they become liable to punishment.
What happens to one who uses siddhis to extort money?
He says that along with this, if someone makes such wrong use of their siddhis — doing bandhan of others, doing uchchatan, running various kinds of tantra prayoga themselves to extract money — then that shakti cannot be deceived. Then they beat them soundly. In that man's case too, people picked him up and took him away and later delivered him back with his hands and feet broken; you will hear many such accounts.
Can height be increased by tantra?
Asked whether height can be increased by tantra, he asks whether the questioner has seen some Baba ji's video in which he increased height. Nothing of the kind happens; it is all the work of hormones. Whether increasing height by tantra is possible or not — at the ordinary level, at the level at which we are speaking, such a thing is not possible, and he has not seen it. Siddhis, he says, are a separate subject, a separate topic.
Bhairav seva for mantras that will not fructify and for doshas of japa
The speaker says those who keep chasing siddhis and find that siddhi is not coming, the mantra is not becoming siddha and the mantras give no effect should do Bhairava ji's seva and see: every kind of mantra will become fully awakened, and whenever one takes a Sankalpa and uses it, it will give the full effect one wants. Any error in Japa — dosha in the pronunciation of the mantra and in its japa — is quelled by Bhairav's grace, so this dosha too is finished by his seva.
What a paid shakti transfer actually hands over
The speaker says that when a shakti is transferred, the sadhak calls it to his own place and gives it merely on bhog-bhent and a simple shabd — a sabar mantra or the like. He never gives away the whole siddhi he accomplished, and no sadhak ever would: that vidya is the earning of years of effort and of the merit of many births, and it is not his livelihood, so he will never give it for money.
A sadhak who had truly accomplished a yakshini would never sell her
The speaker points to people "distributing" Swarna Prabha Yakshini and asks whether they have even heard of or seen what that shakti is, or what an ordinary yakshini can do. He says once you have accomplished even one yakshini, you gain such capacity and such abundant shakti that you have no need at all to earn money by distributing her. So why distribute, why take money? It is only the foolishness of the buyers, he says, that lets them be looted there.
Sparsh shakti: a blessing touch that brings people under a sadhak's control
The speaker says some sadhaks, including Brahmins of good lineage, keep shaktis accomplished such that a mere touch under the name of blessing sends the shakti over you, whatever siddhi you yourself hold. He compares this to Ahiravan and Mahiravan, whose Devi's boon placed Brahma, Vishnu, Mahesh and every shakti of the three worlds under their word — all except one vanar, Hanuman, who therefore ended them. Such single-purpose shaktis bind every kind of shakti and do only that one job: from the touch alone you either come under the sadhak's vash or you yourself take out money and give it to him. From his own life he recalls a very good Bagla sadhak whose touch made everyone who bowed to him give ₹500 or whatever they had, though he gave nothing in return. Sadhaks use exactly this kind of shakti on people who come asking "give me such-and-such shakti", and that is how they are cheated.
What comes of doing dhyana for three hours continuously?
A great deal will come of it, the speaker says, asking why people are afraid of, or keep asking about, hours and numbers of malas: do it and see. What of three hours — it can happen in three minutes. He gives the example of Shri Ramakrishna Paramhansa and his guru Totapuri: it took Totapuri forty years to attain nirvighna nirvikalpa samadhi, and the same Ramakrishna Paramhansa went and it took him three days. He did not come out for three days once he entered samadhi.
Does the Hanuman Chalisa itself need to be made siddha?
The Hanuman Chalisa is siddha in itself, the speaker tells the questioner. You have to become siddha; the Chalisa does not have to become siddha. We speak wrongly when we say the Chalisa has to be made siddha. To explain it to people one has to speak that way, he says, but it is siddha of itself.
Can siddhis be obtained in the grahan kaal?
Asked by a listener who says he wants siddhis in the grahan kaal and how they can be had, the speaker says everything has been told already. Addressing another questioner by name, he says: you want siddhi — siddhi is not obtained on YouTube. You will need good gurus. Increase your own worthiness, obtain a guru, and through their medium, as your worthiness goes on increasing, what you are seeking will go on being obtained by you of itself.
A listener saw the devi with eyes closed during a Surya Grahan — is the mantra siddha?
A listener says he did japa in a Surya Grahan and, on closing his eyes, had darshan of the devi and was given a blessing, and asks whether the mantra has become siddha. What of the mantra, the speaker answers by name — devi kripa has been obtained by you. Now repeat that anushthan again and again.
Such gurus kept the full knowledge of the vidyas, made no display, and told only as much as the sadhak's capability allowed
Such gurus were obtained as keep the full knowledge of the vidyas we hear and know of; and to the proportion of the capability within us, that much they tell. It cannot be said that they go about making displays. If, while walking a sadhana path, they had to go somewhere midway or left it, then by them itself certain things were told — that after so much time such an obtaining will come to you — and that thing bore fruit. He says this is his own personal life experience.
Basant Vijay Maharaj ji, a sadhak of the Bhairav of Manikarnika, is given as the example of a shamshaan sadhak
Those who do shamshaan sadhanas — for example, suppose those who do the sadhana of the Bhairav of Manikarnika. There are such vidhi vidhans, and you will find this thing there to hear. He mentions that Basant Vijay Maharaj ji's video used to go very viral earlier: he has been a sadhak of the Bhairav ji of Manikarnika, many siddhis are obtained to him, and very many people have seen the direct example of it — although he gave up display, being a Jain muni.
Why does ego come after a hard-won siddhi?
It is after living with such strictness that siddhi is obtained. And when siddhi is obtained, then a little maya will come, a little ego — we lived with such strictness. But brother, if we set aside that little ego that came: well, they obtained something. If any yogi or sadhak obtains something and Bhagavan takes his test by giving him ego, then somewhere or other he makes him strict again for this very thing; and afterwards such teaching comes from life that they abandon that ego of theirs entirely.
What does a Surya worshipper receive from Riddhi and Siddhi?
The speaker says that once you have begun Surya Narayan's puja, then whether or not his mandal pujan is performed, and even if we are worshipping him alone, riddhi and siddhi will come to you just like that — not the puja of Riddhi and Siddhi, but the attainment of riddhi and siddhi.
Why is apsara siddhi not easy to obtain?
The grace of the Mahashaktis is needed first, the speaker says, if you are seeking the siddhi of an apsara. He says he does not want to name all those people on whose account these things came before people so easily, as though it were very easy — it will happen in a single night, this will happen, that will happen. It is not that much halwa, he says. It is not two-minute Maggi.
Is it proper for a friend to go and do apsara sadhana to make it siddh?
Asked about an acquaintance who has completed a mantra sadhana and is now planning to go to do apsara sadhana in order to make it siddh, and whether it is proper to do apsara sadhana, the speaker says he has just discussed this subject earlier — the person may go, having taken a proper decision.
The gramin bhagatvaal who give puchha-bujha run their vidyas on exactly this
The village bhagatvaal, the people who give puchha-bujha, certainly perform siddhis of this kind, he says, and a great deal of shanti is had done through it. He says the shanti of Brahm is also done on this. There are even vidyas by which, through all these, a thief is caught, bhoot-pret are bound, and devi-devatas are called and bound.
Third eye readings, aura checking and mantras handed out with no mention of adhikar
He says that in his view, at least, people come onto this path and become param siddh, but from listening to their talk the pretence of siddhi shows itself. He was listening to one such person — a param siddh sadhu whose every video has the third eye in it: third eye, aura checking, this siddhi and that siddhi, and the brother's videos go viral. He thought that if that much is happening he should learn too. There the whole talk is only of how the third eye vision will open, how things will come into your aura, this mantra and that mantra — of whose adhikar there is no discussion, no talk at all.
Diksha and siddhi in Annapurna sadhana versus the householder's simple way
The speaker says Diksha for this mantra is needed only by those who want to do Annapurna's sadhana by the krama vidhan and gain special siddhis; such people take Shakta initiation and practise by the Krama Vidya. Of Jagadamba herself only kripa can be had, but her yoginis can be made siddh, and only then does a sadhu or siddha yogi receive a jhola or vessel in which grain and wealth never run short, used for his own living and for jan kalyan. An ordinary Grihastha sadhak, he says, can do this sadhana in the ordinary manner without any of that.
Shravan stands completed with many siddhis awakened in it, and Hal Shashthi has passed, at which gurus give the vidhis that come by upadesh alone.
Because the month of Shravan stands completed, and a great many people awaken their siddhis in it; and because Hal Shashthi has gone by, at which gurus give their disciples — especially those who are to be seated on the gaddi — the vidhis that come by upadesh alone.
These are also the days for giving siddhis up — kshudra shaktis, or powers obtained unawares that now obstruct one's own progress, are abandoned here.
Their relinquishing. Those who have to give up their siddhis — who have perfected kshudra shaktis, or who by known or unknown causes have obtained siddhis on account of which their own progress may be obstructed — abandon all of them in these very times. That is part of why Tara Chaturdashi and Aghor Amavasya carry so particular an importance.
Why do Kaul and Shakta sadhaks wear ornaments in the jata?
Not merely to adorn themselves. However many sadhaks of the Kaul sampradaya there are, you will see that they wear ornaments and the like upon their jata as well; sadhaks of the Shakta sampradaya also adorn themselves. But that ornament was never merely for adorning, nor is it only that even now — siddhis of many kinds are held within the jata.
What is Vamachara actually prescribed for?
The Vamachara vidhi has been prescribed for siddhi, not for pujan. For those people who want to perform siddhi, who want by taking mantra upadesh to obtain the grace of Bhagavati Tara and to perfect her shaktis, it is necessary. For those people who want to perform the ordinary seva and puja of Bhagavati and to obtain Mai's grace, it is not necessary in that way.
Why perfect Bhuteshwar himself rather than chase bhoot-pret siddhis?
He says listeners should see the difference: these five forms carry so great a mahima and so much capability that they have been giving the power to create the srishti — without them there is no rachana of the srishti at all — and for such a swaroop you are authorised. So why, he asks, are you wandering here and there after bhoots, prets and pishachs, telling each other to perfect this siddhi and that siddhi. Perfect the very Bhuteshwar himself, he says, and stay in his shelter; never run from what is written in the shastra.
Forty-one days of home practice before any Badavanal prayog
The speaker says the anushthan may be done for 21 days, or extended to 41 or 108 days. Once it is complete, one should first do at home, every day for 41 days, 11 malas of Sitaram japa, 11 paths of the Badavanal, and again 11 malas — with the sankalp of grace, siddhi and Hanuman's special favour — and only after that take sankalp for a prayog. In the temple the daily order is 11 malas of Sitaram, 108 paths of the Badavanal, then 11 malas of Sitaram.
Which sadhana should be done for a good rank in a competitive examination?
The Sankat Nashan Stotra of Bhagavan Ganapati (Ganesha). Sitting before Ganapati, recite it at least 12 times daily for his twelve names; if there is more time, offer Durva Grass and do 108 recitations. The speaker calls it divine, extraordinary and the easiest of all.
Can a divine shakti attach herself to a sadhak during a great anushthan?
The speaker says that when a human performs a very large anushthan — as they had just performed a Nauchandi anushthan on Govardhan Parvat, amid the cows, at the place of Shri Krishna — a divine shakti of that region may become pleased and wish to accompany that sadhak, to be worshipped by him and to do the work of jan-kalyan with him.
How does a divya shakti pleased by a sadhak's anushthan make herself known to him?
The speaker says that when she comes pleased and the person before her is a sadhak, and something has been obtained by guru kripa, she will give her introduction at the time of sadhana: I have come in this swarup; if you wish, give me a place, I wish to give my contribution to work of this kind and want seva and pujan from you.
Is a yantra needed for Sabar sadhana?
The speaker says Sabar mantras can absolutely be offered to those in whom there is a vigreh and for whom Vedic mantras are recited. And if you need a particular siddhi, then you will need a tantrokta Sabar yantra made by vidhi-vidhan, the yantra of Sabari Devi and so on.
Sabar sadhana is not taught widely because it is exceedingly swift and people take it up merely to test it.
The speaker says they do not have much Sabar performed, because Sabar is exceedingly swift; and if he tells the yantra vidhan and all these things, its effect is right for those who need it, but a great many people begin doing it with the object of testing it. There the difficulty arises. If you are truly very dedicated, then you may do it, and the fruit obtained in it is good too.
Does a vigreh grow more powerful with age?
The speaker says the older they become the more their effect will increase. The Shri Vigreh of one's devi-devatas, their yantra, their astra — the older it is, the more effective it is. Even the lamps of a house, the older they are, the more effective they are. Everything becomes siddha: the older a thing becomes, the more siddhis will reside in it.
Why should one old sadhana be repeated rather than a new one taken up?
The speaker says he says again and again that one should hold to one sadhana and repeat it again and again. All the experiences they put out, he says, are nobody's immediate experience: even in the experiences of the Kalika Yogini sadhana that he is putting out, because the result came to them only now, those people had been doing that sadhana from before. Of the three videos he has put on the channel, in none is there anyone who saw the video today, did the sadhana tomorrow and had Kalika Yogini appear before them the day after. Some have been connected for a year or more, some since January or February; they have done a fixed measure of many sadhanas, and the fruit came to them only now — their japa and puja were already strong, their tapobal already raised, and this sadhana gave them fruit at once.
Why is worldly success called the lowest of the Siddhis?
Because of the three kinds of Siddhi, the material successes of human life — a good car, a good house, wealth, sons and grandsons, a life free of debt and anxiety — are held to be the lowest. It is still divine grace, but of the lowest level, and it stops short of Moksha.
What kinds of experience come to new sadhaks?
Speaking from experience, he says such experiences and such events come about with ordinary new sadhaks; whether they are able to understand them or not is a separate subject.
What is khechar siddhi, and how is it linked to the Kali Khoh form?
And at Vindhyachal, at Kali Khoh, the form of Jagadamba seated in khechari mudra — by the grace of these two forms, sadhaks who obtain khechar siddhi are of the rank of siddhas, of the rank of mahasiddhas, who do this trikon daily. And it is when you complete a hundred and eight trikon, even the mool trikon, that this comes about.
Such sadhaks begin to display divine grace, her maya moving before and behind them to give experience.
These are the sadhaks who especially begin to display their divine grace — or say it this way, he adds: her maya then begins to move before and behind you, and begins to give you experience.
Who gets a divine experience in the very first trikon?
Those who are already doing sadhanas, who have already ground themselves down in sadhana — their body, their mind, and even their poverty, according to their financial capacity, offered up as prasad — dedicated sadhaks: they will have a divine experience in the very first trikon, and in the first trikon itself they will understand what arrangement, what system there is in the whole trikon, and where and how which shakti can bestow grace.
Purpose of a lifelong sadhana for one shakti's siddhi
The speaker says that we regularly do the puja and sadhana of the great shaktis, but life also needs the siddhi or direct grace of one shakti that stays beside us, so that whenever some need arises we can complete our work through that prayog. The Kalika Yogini vidhan he teaches is, he says, for every sadhak, new or old, and is meant to be kept up for the whole of one's life.
If madira and maithun gave siddhi, what would follow?
If it were so that smoking ganja gave siddhi and drinking madira gave siddhi, the speaker says, then all those standing in queues outside the English liquor shops and the country liquor shops would have obtained siddhi. In exactly the same way, if maithun — which is spoken of in Panchamakara — were the greatest giver of siddhi, then every householder, and all those living in live-in relationships, would have become siddhas.
What about matsya and mudra in the Panchamakara?
Taking matsya: if that were it, the speaker says, then every Bengali would be siddha — the people of Bengal cannot do without maachh-bhaat and eat only fish; if eating fish did it, all would be siddha, and fishermen would be the greatest siddhas. As for mudra, some told of the mudras and some said it meant money — so that the moneyed become siddha, and those who have knowledge of the mudras become siddha, all of them become siddha. These, he says, are the misconceptions spread; it is not like this.
What gati is possible for someone bound into siddhis, like the baba who gave his own wife the place of Kamakhya?
Told of a darbar by the name of Kauri Sarkar, where a baba gave his own former wife the place of Kamakhya, the speaker says that the questioner has thus told everyone how the game runs. What gati will there be, he asks — what gati can a human being have? How much capacity can you and I have? However great a sadhak you become in your life, you may do a crore of japa, two crore, ten crore, a hundred crore. If that much japa is done then there will be liberation; and if it is bound into contemptible siddhis of this kind, then their gati is never going to happen.
Are Baba Mohan Ram Bawri and Marghat Kali kshudra shaktis or lok devtas?
Baba Mohan Ram Bawri is worshipped precisely in the form of a lok devta, the speaker says. If you do a great deal of pujan-path and sadhana, the energy produced by the sadhana strengthens the jivatma in your jiva body, and by tapa it goes on being nourished; and then, if sakshatkar with your ishta has occurred or siddhis of that kind have been obtained, and you wish, while remaining in this loka, to do the welfare of your followers, then it is the gift of Sanatan that you may remain situated with your shaktis and siddhis and do the work of jan kalyan. Those who wish to be liberated remain in amsha form and accept mukti, going on ahead to the divya dham.
Are Mahalakshmi Yogini, Mahalakshmi Mata and Kamalatmika different?
Yes, entirely, the speaker says: Mahalakshmi Yogini is distinct, Mahalakshmi Mata is distinct, and Maa Bhagavati Kamala Mahavidya is distinct. In one manner they are all one; but if you go by the sight of tantra, by the difference of swaroop, then they are all separate. Asked whether it is possible for a sadhak to learn sixty-four vidyas in sixty-four days and sixteen kalas, he says it is not possible at all — here a hundred malas of japa bring on a fever, so where will one go to learn sixty-four vidyas; one life is too little, and until there is some deva's grace it does not become possible.
What was the Nikumbhila path, and what did Ravana actually do?
That he recited the path in the Nikumbhila order means he had the siddhi of the swaroop of Bhagavati Pratyangira, the speaker says; Bhagavati remained ever seated there with her sixty-four yoginis. But whom did he abduct — which woman did he touch, who was herself the very swaroop of Bhagavati, and with what sight he lifted her, all of you know. Then why should his slaying not occur, why should his destruction not occur. He did a wrong act with his own daughter-in-law, and Nalakubara, who was as a son, gave the curse that if you ever touch any woman against her will and perform such an act, then at that very moment you will meet death.
What does a chamatkar mean for a new sadhak?
He says chamatkar is a separate subject, but for new sadhaks the miracle is simply this: that you get an experience of something connected with your own life, and especially that knowledge is obtained. If the buddhi begins to open and sadbuddhi begins to be received, that is the greatest thing.
Unqualified persons who keep no restraint in food or in living misuse divine power the moment they somehow obtain it.
In the same way, he says, those unqualified persons of the present time who do not keep themselves restrained, who practise restraint neither in food and drink nor in their way of living — if by any means whatsoever some divinity, some divine shakti is obtained by them through some person, through some sadhak, through some guru, so that they become able to know and understand things, then they will only misuse it.
Should a display of siddhi be demanded?
Those who have capacity, intellect and discernment in their minds — you will not be able to spoil anything of theirs. If someone displays a siddhi in order to mock, what mockery will be made of them, he asks. You have so much siddhi, so much capacity — then go and blow up Pakistan. Where is it? We will apply your siddhi, we will do this, we will do that.
The Rashtra Sant Maharaj of the Datia Baglamukhi Shakti Peeth performed a Shatchandi with the Baglamukhi mool mantra as samput at the time of the Chinese attack.
That display of siddhi, he says, was done by the Rashtra Sant Maharaj ji of the Datia Baglamukhi Shakti Peeth. You read and hear and see its description everywhere: that with the mool mantra of Bhagavati Baglamukhi as samput — though the description comes as being with the Saptakshari mantra as samput — he had a Satchandi performed when China attacked India, and they had to fall back. He had the capacity, he says; and one who has the capacity of a person will show only that much. Whatever brahma tej Jagadamba has given, whatever a man's prarabdha is, in that manner he does the work.
Why do those who really have Siddhi not display it?
Because of the censure and ridicule waiting everywhere. Even where someone has demonstrably awakened something, his opponents do not accept it as Siddhi; and respected saints dismiss miracles altogether. The speaker's objection: their own forebears ground their bodies down fasting and reciting, and that Siddhi and Punya is what is being enjoyed now.
How do critics use philosophy to deny tantric practice?
The speaker says that at present, whenever anyone wishes to refute a doctrine or a shakti, they brandish philosophical principle and thereby negate the operative side outright. Such people then demand that if the siddhi exists, it be demonstrated in front of them.
How much of a vidhan does a viewer actually see?
The speaker says he is not capable of showing even one mudra, and is miserly even about showing one. The subjects shown to viewers are very few — you see only ten per cent, and the rest of the vidhan is withheld entirely. A large chakrarchan vidhi contains far more than the little that is shown.
How secret should a sadhak keep his practice?
The subject of tantra is extremely secret, the speaker says. It is said that the vidhans of your ishta and aradhya — whether a mudra, a bali vidhan, a mantra or your mala — should be kept concealed like the kulavadhu. Just as the kulavadhu is kept concealed, just as the private parts are kept concealed so that everything may be seen but not those, so are all these things kept secret.
A sankalp of one mandal using Aparajita brought a milestone success in only a week
He says he obtained a very great success in his life, which he counts as a milestone, and used Aparajita in it in the most divine manner, along with some most special prayogas of Bhagavati. He had taken the sankalp of one mandal, and after only a week his work was accomplished — in a field of competition he received double what those who had gone before him got.
What does 40,000 japa of the Batuk Bhairav satnam bring?
For those who have made siddh the stotra and satnam of Bhagwan Batuk Bhairav ji, who have done its purashcharan: it is held that from 40,000 purashcharan, from 40,000 japa, Batuk Bhairav ji becomes manifest in a shadow form, and grants the drishti by which the capacity is obtained to see that form of his whose tejas we can bear. But only if done properly, he says.
Can Karna Pishachini be got done or transferred to someone?
A listener says he will call to speak about Karna Pishachini. Do call, the speaker says, but he has neither made Karna Pishachini siddh, nor does he get it done, nor can he give any transfer of it. If there is any other subject besides that, tell him.
Why does the fruit of japa not come immediately?
Understand two subjects very well, the speaker says: when we begin japa, we worry most about immediate fruit, how the fruit may be obtained instantly. But it is a rule that whenever any devata makes an entry into our life, and if he becomes direct, then he too has his own mahima, he too has, one may say, his own self-respect. When he comes he will certainly remove our sufferings and calamities — but what is it that we ourselves want?
The lives of the Kashi siddhas, and of Tulsi Baba of Tulsi ghat who had repeated darshan of Hanuman ji, show devatas becoming direct.
If we want that, the speaker says, we should look somewhere at the lives of mahapurushas in whose lives devatas became direct. Look at the lives of the siddhas of the Kashi region; look at the life of Tulsi Baba of Tulsi ghat. Hanuman ji gave Tulsidas ji darshan many times, directly, and stayed with him — so did suffering not remain in his life after Hanuman ji became direct? Did he become a billionaire, a king? Did he want that, or did he do that?
If a devata appears before time, does suffering end?
Before the time — that is, according to what karma is left and what prarabdha is left — even if the devatas have manifested, the speaker says, they cut his suffering while remaining with him; they do not end it, as though because we have manifested you will now have no suffering at all. Pay attention to this in the Kali kaal, he says; do not remain in this delusion.
Why do desires have to be fulfilled before darshan?
The demand is for all four purusharthas, the speaker says. You will not ask directly for moksha; and even if you do, the contemplation will run that there should be a house, a car, that this should happen for our son, that for our daughter. While that contemplation remains, you are still in desires — so the desires will be fulfilled first, before they become direct. And when material desires remain, the devata will never become direct in the form described in the dhyana mantra you recite.
How can one tell whether a real darshan has occurred?
After darshan a person becomes silent, it is always said, the speaker relates. One who speaks a great deal after darshan, who is giving out statements — the meaning of giving statements has become that he has not had the root darshan. If a siddhi is obtained and a subject of materiality remains along with it, then the root darshan has not occurred: know this and keep it. If we are chattering, the root darshan has not happened; kripa may have happened.
What does a lesser kripa or siddhi give instead?
But when there are other darshans, other kripas, other experiences, other siddhis — even ordinary kripa — in those a person receives the capacity for everything: to establish his work in the midst of the world, to obtain what he makes. The speaker says he is speaking according to the present, and asks listeners not to go off into Surat and Samadhi.
Wherever results come fast, Shani's energy is present somewhere, having first made the sadhak yogya.
One basic thing will certainly be there, he says: whether it be that place, that parampara or whatever the whole subject is, the presence of Shani Deva — the presence of his energy — will certainly be there somewhere. Going deeper you find that whoever holds back the most and gives the most slowly gives very greatly. Shani's most abundant work is that before giving he certainly makes you worthy; he never gives to the unworthy.
How long does a vajra body actually take?
We all read that by the effect of mantras the body becomes like vajra, he says — vajra kaya, vajra deha. This effect is not obtained by doing this sadhana for one day, two days, four days or forty-one days. If you go into its root principles, set aside the very great sadhanas — those you will only get to read about and hear about. What you will actually see with your own eyes is the things connected with bhagatvaal.
How is the awakened singhi then used?
After awakening it, he says, one sits in what is called sitting like a kukkut — like a cockerel — which simplified is what we call sitting chukka-mukka, the way a man sits on a West Indian toilet. Sitting that way, the gidad singhi is taken in the hand and held near the heart and those mantras are japped. If that sadhak has accomplished the siddhi, then his body from the brain down the spine to the tail bone becomes such that if someone strikes it even with a lathi the lathi will break.
One and a half to two kilos of iron dropped from above onto the head leaves the sadhak unhurt.
After establishing the thing in the heart and doing japa, he says, take very small things — reckon on material of up to about one and a half or two kilos — and drop it from above onto their head, and they are not hurt in the slightest. He does not claim five or ten kilos, but at least a kilo and a half to two kilos of iron was being dropped from above; they dropped it and showed, saying, look, it will not hurt.
With Shani in the lagna, a sadhana of this kind fructifies very quickly.
If Shani Deva is present in the lagna kundli and someone performs a sadhana of this kind, he says, it will fructify for him very quickly. There may be many other aspects to it as well, but this is a general statement.
What if Shani is not related to the lagna but sits elsewhere?
If that same Shani Deva is not related there but somewhere else — in the second bhava or the third — then the person will have to repeat that same sadhana more and more. He notes that other sadhaks of that same panth parampara were not doing this thing, and said that only that particular man would do it; there must have been a reason. Sadhaks who looked more tejasvi and capable were present, but they said, no brother, he alone is the expert in this; he will show it.
Where are such displays of shakti actually held?
In the Kamakhya region around August, near the month of Bhado, a mela is held which is in a sense their traditional mela, he says. Akharas are set up, shakti is displayed and everything is done there. But only those who are trustworthy are brought in and seated — outsiders are not. Outsiders normally see only devatas playing and swaying, as ordinarily happens; this kind of display of siddhi and shakti happens in a private akhara. If you are trustworthy you will be seated and shown.
What does Shani in the lagna do for a tantric sadhak's asana capacity?
A sadhak who does tantric sadhana and moves forward with sadhanas of this kind finds his physical capacity and yogic capacity greatly increased, he says: the capacity to sit on the asana increases greatly, there is no suffering, no problem in the spine. Many people get sciatica from sitting — there are many such sadhaks and there is nothing to hide in it. Where there is no capacity to sit on the asana, no deva kripa, where a person is forcing it and does mostly Sabar sadhana without walking by niti-niyam, sciatica occurs. With Shani in the lagna and such sadhana, this trouble does not come quickly, the person can do long sadhana, and the asana becomes siddha.
The deva shaktis give samarthya of wealth, strength, fame and position, and with it the vivek to judge what is permanent.
The deva shaktis take a very stiff examination at this stage, he says. They will give you samarthya — of wealth, of strength, of fame, of position. And along with samarthya they will give one more thing: the vivek, the capacity to analyse whether what is coming into your life is permanent or not. If you misuse that vivek — you understand that these lovers who have come into your life have come to deceive, but you think, what is to be done, let us take the pleasure — then take the pleasure. From the decay that pleasure brings you will afterwards get paramananda, and then you will not have to search for that ananda anywhere; you may sit and enjoy it.
Five lakh japa does not prove capacity; such a path opens only at a far higher level of capacity.
One may even accept that attainments happen on this path, he says — this subject is very different, set apart. But you should also know this: it will be present only when you have capacity of that level. It is not that we did five lakh or ten lakh japa and then took it that yes, Bhagavati has sent her, she is a Bhairavi, or she is a Yogini. It does not happen like that. If it is so, then, brother, that is a most divine subject: much will be obtained, much will be shown, there will be many correlations, and only then will these things be established as what they are.
Why do sadhaks of kshudra sadhana obtain siddhis so quickly?
One more positive thing about Shani Deva in the eighth, he says, is that sadhaks who perform kshudra sadhana begin to obtain siddhis of this kind very powerfully and very quickly. And they misuse it to a very great extent — that too happens. There is no self-control at all.
Which sadhana should one born in Mool nakshatra do?
Asked which sadhana a person born in Mool nakshatra should do, the speaker answers that sadhana according to nakshatra — you are in any case already doing Bhagavati's. So according to him there is no need to do anything else separately. For the sadhana of the Mahavidyas there is no need to look at nakshatra and all this specially; it is written in there too. Shodhan should not be done at all: chakra shodhan, krama shodhan, this whole subject of the shodhan of nakshatras and the rest is for the siddhi of the vidyas, and for the upa-devatas. It is not done for the Mahavidyas.
What is the difference between siddhi from nam-japa and from mantra-japa?
The answer to this is very good, he says, but it will hurt a great many people, so he cannot say it. Just understand this much: according to him, nothing at all is going to happen from doing nam-japa alone. Listen to the discourses of the great sadhus and saints, the capable ones who walk with discipline — hear Kripatra ji Maharaj, hear the Shankaracharya ji Maharaj of Puri, hear the present Shankaracharya ji of the Jyotish Peeth. Hear the shastriya exposition they have given on nam-japa, with written proof and with proof from the shastras, and you will understand that nam-japa alone simply cannot be fruitful if you abandon the rest of the things.
What should be done about dreams of Shakti Peethas one has never seen?
Priyanka Chauhan ji says she has darshan of new places every day in dreams, and when she searches the internet some Shakti Peeth of Ma always turns up, and asks what to do. First of all, do not make experiences of this kind public, the speaker answers; delete this comment and never tell this subject to anyone. When yatras of the divine lokas begin, understand that it has been said that in the very initial stage of siddhis all these things happen — divine experiences occur, devi-devatas are met in their own kshetras and grant darshan. This is divine, and it should never be discussed at all. Do not be fed up asking what to do; entirely without anxiety, keep your sadhana and puja continuing, and wherever the opportunity to go arises, go there in person as soon as time permits and have darshan and pujan done.
What if one cannot manage those numbers?
If you cannot do so much, do less according to your convenience, he says — that is fine. He is not saying only this much must be done. But if you accomplish the Mahamrityunjay Stotra in this way, in the month of Shravan and in such numbers, it becomes an invaluable wealth of your life. Once it is done in Sawan, this thing is awakened for the whole of life; afterwards only prayoga remains to be done.
What is Ambubachi, and why is the subject kept from ordinary people?
It would be no exaggeration, the speaker says, to call these four days the most formidable, directly Siddhi-giving Tantra Parva of the whole year — the Mahakumbh of the Tantra Parvas. And the subject has been pressed away from ordinary people with two sentences: leave it, this is a Tantra-Mantra matter, you will be ruined.
What does merely going to Kamarupa accomplish?
By merely going near the Nilachal mountain, merely going to the Kamarupa region — it is a Siddha kshetra, and the paths to obtaining Siddhi are opened. Kamakhya means the fulfilment of desires: in Dharma, Artha, Kama and Moksha, she is the Kama that precedes Moksha, and only after it does she open the path of Moksha.
Does an elaborately-consecrated mala give more power than a simply-consecrated one?
Yes. It is not that so tremendous a Pratishtha means no fault attaches — but do a single mala of japa on it and its energy will be wondrous. Between the energy of the one you consecrated somehow with a single pass of the hand and this one, there will be a difference of earth and sky.
Why do most people come into this field at all?
Ninety-five percent of people take all this information for exactly this reason. How many have learnt to read a chart, somehow, analysing themselves. In Tantra the same way — mad for Siddhi, to the point of going to the cremation ground and taking a Masan by transfer, paying money, anything at all, because the enemy must be finished.
Glory of the Kamarupa Shakti Peeth as told by Mahadeva to Narada
The speaker cites the Srimad Devi Bhagavatam, where Mahadeva tells Narada the greatness of the Kamarupa Pradesh Shakti Peeth: the gods led by Brahma, the Gandharvas, the best rishis and munis and every Siddha on earth come there daily with their shaktis to worship Jagadamba Adishakti, who stays there fully and always. He says Brahma, Vishnu and Shiva did tapasya there, Vashistha gained mantra-siddhi there by Purashcharana and became like a second creator, and the siddhas who can move through the sky got that power by doing japa of the mahamantra in Kamarupa.
Who gathers at Kamakhya during Ambubachi and why
The speaker says that during the Ambubachi period all the principal rishis, siddhas and powerful devatas with bodiless divine bodies are said to present themselves at the court of Kamakhya and stay there for the four days doing her seva, puja and Purashcharana for the siddhi of their mantras. Many siddhas who move about in the ordinary world also come then, bathe in the Brahmaputra and do a four-day purashcharana, both to gain higher mantra-siddhis and to be freed from any offence they have committed. Ordinary people too, he says, all go and do purashcharana and anushthan there at this time, which has its own separate greatness.
Sadhana done during Ambubachi becomes infallible: the greatest festival for Kaul and Shakta sadhaks
The speaker says that whatever mantra Purashcharana or anushthan a sadhak does in the four days of Ambubachi, whatever extra japa and Havan, whatever attempt at reciting a Kavach and gaining its siddhi, Bhagavati makes it amogha, infallible. For every sadhak in the whole Kaula Sampradaya and Shakta community, he says, this is the greatest festival period, and it is said to carry thousands of times the merit of even Navratri.
Those who actually hold Maha Ganapati mantra siddhi fall silent — honour and insult no longer touch them
They become void of ordinary consciousness and speak very little. The speaker says such practitioners exist in the Digambar field too — but they are not in a condition even to speak or move about; you cannot address them and they will give you no reply, and honour and insult no longer touch them.
Shiva lets his own Ganas fight and lose to break the pride of service — "we have done crores of japa, so many anushthans"
To break the ego of service. If someone serving Bhagavati or Shiva or any Mahashakti comes to take pride in it — we have done crores of japa, we have done so many Anushthans, these Siddhis have come to us — the Lord performs a Lila of this kind to break that ego.
Consecrated as Ganadhyaksha by the Devas, and given garments, ornaments, Siddhis and boons by his mother
The Devas consecrated him in the post of Ganadhyaksha, and Parvati took him into her lap and embraced him. She gave him garments and ornaments and many kinds of Siddhis, touched him with her auspicious hand, kissed his face, and gave him many boons.
Why should one not be in a hurry to become a guru?
Because, the speaker says, one may obtain the grace of some devi shakti and still lack knowledge. Until divine knowledge is attained and one becomes silent, it means knowledge is still deficient within and the full grace of the shakti has not come.
What happens if one takes pride in the siddhi one has gained?
The speaker says that if the feeling of gurutva enters — that we have learnt a great deal, done lakhs of purashcharan, crores of japa, obtained this siddhi and now need to know nothing more — and pride is taken in it by mistake, then even if the shakti and siddhi do not leave you, in the world you will always be made a laughing stock.
How can one tell whether the grace of a mahashakti is truly present?
The speaker says many siddha sadhaks have great capability and shakti, but when they step into a field that is not theirs they are mocked, because they cannot actually do the work there. Where the grace of a Mahavidya or a mahashakti has come, that capability is obtained in any field with very little effort — by this too, he says, one can understand whether the grace is there or not.
Why must puja at Kamakhya be kept gupta?
Keep in mind one more subject, the speaker says: the Kamakhya region is also called a gupta pitha, and here the importance is of gupta puja. There is no importance in performing puja by displaying it — that is, if you do a puja and then put it into reels and make it viral, or put it in your status that you have come to Kamakhya, then it has no fruit. Keep this in mind; it is a written subject, and there is written proof of the Mahanil Tantra that gupta puja carries very great importance. Bhagavati is extremely pleased by gupta puja and, being pleased with gupta pujan, Jagadamba grants siddhis.
A devlok shakti may withhold her manifestation simply to test firmness and patience further
The reasons can be many, he says. It may be that she wishes to test you further, wishes to see your firmness, to see how much patience is within you. A high-grade shakti of some devlok, he says, is not obtained so easily.
Beyond the sadhana itself, a shakti weighs this birth's karmas and the intention behind the calling
Apart from that, he says, the shaktis look at the karmas of this birth of yours, whatever good and bad we have done, and at what is in your mind. Is he perfecting this shakti out of enmity toward someone, so that once she is perfected he will have a killing done by her? Is he greedy for wealth, wanting to become richer than a certain man, with a very sharp greed? Then too, he says, the shakti will not be perfected.
What happens if you intend to make an enemy dance once the shakti is perfected?
If you have already held in your mind that you have an enemy who is far stronger than you, and you have made the wish that once you perfect this yakshini you will make him dance — then, he says, before she is perfected she will make you dance a thousand times first. Know this, he says.
What attitude brings a shakti quickly?
If you do it having become surrendered — saying that I am attempting to perfect you but I will walk according to your order; look at the sufferings of my life according to your own will and please remove this suffering; and my chief aim will be, through your kripa, spiritual advancement and going toward Bhagavati; show me the path, let me advance in the spiritual life and do paropkar — then, he says, she will be perfected quickly. But this does not happen within anyone.
How does a shakti test the sadhak trying to perfect her?
When she spreads maya, he says, she takes your examination in every way, by the shadbal. She will give you maya, krodh, moha, maya, all of it. In the middle of that the real testing happens — and then she does not come.
How do the first years after a masanic siddhi look?
This is why, he says, whoever perfects masanic shaktis finds a great deal fructifying in the very beginning. For a year, two years, three years you will see them rising to considerable heights, advancing greatly; they will progress financially; a gathering of people will form; a great deal will happen.
Shaktis are also taken into a gaddi through one's own guru, without the sadhak proving his worth
The second, he says, is taking shaktis of this kind into a gaddi through one's own guru. In the first route the unworthy sadhak at least has to prove his worth; the guru assists, so he has some sense that he has to carry it forward, that he has laboured and stayed properly, and he makes the attempt lifelong. Even if suffering comes at first, such sadhaks steady themselves in time — ninety percent steady themselves; ten percent go on calling their own ruin, and are ruined.
What is wrong with receiving in five months what should take five years?
When, through some guru, what ought to reach you in five years reaches you in five months — or he gives all his things immediately and at once by performing such kriyas — then that maturity never comes, the maturity that would come to them in five years, to those who will do sadhana for five years. And on this account a great deal of suffering is received.
The mantra gives a good deal during the twelve years; only the siddhi does not arrive like halwa
It is not that until the state of twelve years you will obtain nothing, he says. There is so much energy in that mantra that you will get a good deal. But that one thing you are calling a siddhi — the siddhi of Bhairav — that is not obtained like halwa.
How does one get the siddhi of showers of wealth and kumkum?
A listener asks how the siddhi of a rain of wealth and kumkum is obtained — whereby notes, coins, kumkum and the like appear in the house or pocket of whoever sees it — and how all this happens. He answers: watch the channel of Vasant Vijay Maharaj ji, he will have all of it done. Rashtra Sant Vasant Vijay Maharaj ji, he says, had a rain of kumkum, a fragrance of chandan, and a rain of crores of rupees done at the last Guru Purnima. You too were present there, and I too was present, he tells the questioner by name; but neither did anything happen at your place nor did anything happen with us — perhaps we are not high-grade sadhaks, there is need of improvement in both of us, which is why it did not happen with us. He adds that of all the people he knows who were doing it, it happened with none of them. So, according to him, we are all right here, we are right in the seva of Bhagavati; a rain of notes and kumkum is not going to happen with us. It is better, he says, if one does not fall into things of this kind at all.
Is the rain of crores mayavi, given that an arghya is auctioned for lakhs?
A listener says that Vasant Vijay ji Maharaj now has showers of crores done, and then takes lakhs of rupees by putting up a bid in the name of a single arghya at the pujan, and that he therefore suspects the rain of crores is mayavi, only for show. He answers by name that he does not have much knowledge on this subject, because no such event has taken place before him. As for the rest, it is their own guru parampara; in the Jain parampara subjects of this kind exist. You yourself told us, and we have also seen, so he too thinks this thing may happen. You yourself say that in it seths become Indra and Indrani — so it may be that the rule there is that there is a bid for the arti and for all these things. Their own panth and sampradaya has its rules, and they will be running according to that. As far as the question of it being mayavi is concerned, he says, only he who has obtained this thing can tell it; you and I have not obtained it, so how shall we say whether it is right or wrong.
The body is made devi-swaroop and the shaktis brought under control, while the Devi herself is never worshipped
He says that after being given knowledge of tantric siddhis out of compassion, these same people obtain those siddhis, make their own body into the devi swaroop and bring those shaktis under their own control — and once that samarthya is theirs, they will never have the Devi worshipped.
The siddhi is obtained, the vachan given, and the power then turned to running one's own religion
Obtain the siddhis, he says, carry the body's capacity and samarthya to that limit, establish your dominance; the Devi's siddhi and kripa have been obtained, the vachan given — and then those persons become the ulema and maulvis themselves, their disciples worship them, and their own religious matters are run on that strength.
Hindus are recruited because their household deities are strong and pure, so siddhis come quickly
Because, he says, the devi-devatas of their houses are strong, being pure and holy — so the effect of such kriyas and such mantras upon them will be the greatest, and siddhis will come quickly. And a Hindu, he says, only wants siddhi with his tongue hanging out, without knowing what he is walking into.
One per cent of them succeeds, and that one makes the whole hundred
Out of a hundred, he says, success will be obtained in one per cent — but that one per cent who succeeds makes the whole hundred completely. Whereas here, he says, if one man obtains siddhi he sets about spoiling everyone: how did you come to know more than me, bring him down, strike him — and it is in this that Hindus remain stuck.
A rain of gold followed, and Pingala became his disciple
She came out flustered, wondering which rich man or chakravarti had come to strike the nagara so many times, and saw a faqir; laughing, she said, where will you give so much from — but tell me what I should do for you. He rained gold: God is God, he says, siddhis are in his every pore, and it is Bhagavan Datta who is directly the lord of all the siddhis. When the rain of gold occurred she became his disciple, and he took what he learned from her and held her as a guru.
Grow the hair for a year or two without letting scissors touch it, men especially
Try growing the hair once, he says. If you are not under some compulsion, not in a service where the hair must be kept short, then grow it: without letting scissors be used, grow your hair for a year or two, and afterwards you may have it cut if you wish. He addresses this especially to men, and to those who are getting no siddhi, having no experience, whose circumstances have become poor and mean, who are always weeping — let those people grow their hair. It is not a matter of a mannat: keep it groomed, try it for a year or two, and within a year and a quarter you will understand, and there will be a difference of earth and sky.
The intellectual class asks where the siddhas and tantriks were during the invasions
He says one more thing before ending the live: in many places you will find people of the intellectual class saying that if there are devi-devatas, or if there used to be some siddha and capable person, then where were these tantric people at the time of the British and when the invaders attacked — and, of today's events too, where were these people, why did they not come and save, why did they not protect.
Virachari sadhaks and the kings of the time broke the invasions on the strength of their siddhis
The first attacks were never direct, he says: read history, and when an invasion occurred, the Virachara sadhaks of that time and the kings and maharajas, on the strength of the kind of siddhis they had obtained, broke the backs of these people.
Even after ten years without material gain, such a sadhak knows the grade of attainment within him
For this very reason, he says, even if after ten years he obtains no material achievement, he knows what grade of achievement is within him.
Are the people who teach Mahavidya sadhanas in an unauthorised way ignorant?
The people who do this kind of thing in an unauthorised way are learned people, the speaker says — with them is an abundance of information, and they have siddhis, brother. And their disciples too are big, big people. So just that is what is happening: do swadhyaya and you will understand from where what is going on, and how one is to be saved.
How can a tantrik be punished for the sin he has done?
Asked how a tantrik may be given punishment for the sin he has committed, even if that tantrik worships the same devi devata as we do, the speaker says the capacity to give punishment is not in you or in me, brother. And if the capacity is there, then there is no need to ask the question at all: let the siddhi be pratyaksha, let the mantra be pure, and do the prayoga directly.
What should those who want special siddhis do in Savan?
Apart from this, for those who want special kinds of siddhis, whose wish lies in some dev kripa, in siddhi, the speaker says he will try to explain the full vidhi vidhan separately if he gets time. In brief: there are twelve Jyotirlingas, and you should perform twelve thousand japa of each Jyotirlinga's name through the whole Shravan month. It gives wondrous benefit, he says — you cannot imagine how much benefit it gives.
Can the sukshma sharir be separated from the physical body?
Asked whether we can separate the sukshma sharir from the physical body and roam outside in that form, and whether anyone could bind us if we did, the speaker calls it a very high-order yogic question. Separating the sukshma sharir from the physical body, he says, can be done only by a yoga siddha person. We ourselves can see these things for a few moments: when you perform a great deal of mantra japa, when the method of controlling the breath comes to you, then you can perform this kriya momentarily — but to do it fully, becoming yoga siddha is necessary.
Which deity's grace is upon me?
Asked by Satish Kumar Pandey ji which deity's grace is upon him, he answers that whichever deity you must be doing puja-path of, the grace will be of that one. He says he has not obtained supreme grace and supreme siddhi like Bageshwar Dham Balaji, that he could tell you from sitting here just by looking at you. Those who work miracles in the Manas chaupais — look at the places of miracles, and you will obtain miracles.
What must be done for full knowledge of tantra?
Asked what must be done for full knowledge of tantra, he answers: for full knowledge of tantra, first obtain the beginning knowledge. As you become fit, of themselves such people will come into your life as will carry you into that field. Tantra, he says, means jaadu-tona, indrajalik vidya, kautuhal vidya — this alone is the meaning of tantra he can see in today's time, whatever people want. Siddhi like that of Dhirendra Krishna Shastri ji of Bageshwar Dham Balaji: this alone has become the meaning of tantra's siddhi today, that some person comes and we tell him everything without asking anything about him. Beyond that there is no meaning. Tell him, and after that how he is to be set right, whether he will be set right or not, what his gati will be — there is no interest in that at all; they are just telling. That alone is held to be siddhi in today's time. Then all the sixty-four principal tantras are useless; only this one siddhi, of doing kaal gyan siddhi — and it is not even kaal gyan. For full knowledge a whole life is too little. Begin.
The harm is reaching a position by siddhi without having earned knowledge, though the benefit people receive should still be looked at
For the rest, he says, people are benefiting, people are taking the name of God, people are being reformed — that is a very good thing; the benefit that is happening should be looked at, leave the harm aside. But this thing should not happen. That is why it is said that when a person of knowledge does an act of this kind, it is very good; if you go to a position of this kind, obtained on account of siddhi, without having earned knowledge, then this very difficulty arises. In the Srimad Bhagavad Gita, he says, Bhagavan Shri Krishna has said that a person who is distinguished in society should speak and act only after much thought, because society follows him. Now one who has become a distinguished person, whom people in the country and abroad are listening to and following everywhere, and who is doing all kinds of foolish babble — there is an absence of seriousness within them. When their katha-puran runs, only joking is going on in it.
Can a single-syllabled mantra reveal everything?
Even if you are doing the japa of an ekakshari, the speaker says, then as you go on increasing it, as your tapo bala goes on increasing, and as long as you go on doing good deeds, stay in discipline and insult nobody, the deities will keep testing you and keep giving to you. The disclosure of the secret will happen even from a mantra of a single syllable — but if you remain persistent, you will have to keep patience.
Gurus formerly imposed a twelve-year oath after a siddhi — no prayoga until the capacity was consolidated
In the times of a year or two ago, the speaker says, after a siddhi was completed an oath used to be administered by the gurus for 12 whole years: that you will neither see nor listen to anyone, nor perform any tantric prayoga. For 12 whole years they used to have the capacity consolidated — whatever siddhi had been obtained on account of mantra bala was consolidated for 12 whole years. Only then did those things come into use, and so their effect was irrefutable, and they did not employ them here and there without cause.
Why does one disciple get siddhi faster than another with the same mantra from the same guru?
The speaker says it happens all the time: two disciples receive the same mantra from the same guru, one gets siddhi quickly and the other does not. It in no way means the second worked less or will not get siddhi. The one whose punya was greater, whose prarabdha had already been cut, who had done the work before, gets the effect quickly; another gets it late. Every mantra gives a different kind of effect for each person, so one should not worry so much.
Maya binds good sadhaks and does not let them wake
He says it even feels improper to say this, because people will not understand it or do not wish to understand it. But know the reality: good sadhaks are being harmed. However much one tries to wake a person, when maya binds him she does not let him wake. And if the person does wake, he will then fall from such a place that he will have to keep up the pretence for a lifetime, and real sadhana he will not be able to do.
A siddh prayoga was used to save a child near death
For an example, he says, when Mohit ji's great-grandfather, who performed the sadhanas, had gained the capacity, some person came whose son was near death, in the state of dying. So he, applying the karma prayoga of the sadhana he had done, saved his son. The son was saved, he became well.
Only a sadhak who has accomplished the kavach can perform it, and with a sankalp
He clarifies that he is not speaking here of the viniyoga and the mantra rishi nyasa that follow. Keep in mind, he says, that it is by the procedure of the nyasa of the whole kavach that this thing happens — but for that, either a sadhak must have accomplished the kavach and, making a sankalp, perform it upon you. As for all this subject, he says, practically he has not seen it before his own eyes, so he cannot state it — but he has certainly heard of it.
Why do sadhanas and mantras themselves need to be nourished?
The speaker says that everything in life must be obtained, but if food and drink are not had properly no work can be done at all. Pushti is greatly necessary. Just as the body needs its own nourishment, its capability and its strength, so the shaktis, the mantras and the sadhanas a person has once perfected must also be made pushta.
Whom does Bhagwan Shiva meditate upon?
Asked whom Shiva always meditates upon, since his form is always shown in dhyan, he says that whom Bhagwan Shiva meditates upon is only his leela, that dhyan. In reality, if it is seen, he neither meditates upon anyone nor is he himself other than the direct Paramatma; that state of dhyan of his is only called dhyan. He abides in shunya. He compares it to a question asked in an earlier live about the state of Ramakrishna Paramahansa and how he attained the siddhi of Bhagavati, where he had explained how the state of shunya came to him: that state which he was attaining, the state of samadhi, is that state. There is no need to meditate on anyone. And for reading this fully with shastrokta proof, he says, read the Linga Mahapuran.
What capability does a preta siddhi carry?
When people make that thing siddh — not doing the final rite but doing the preet kriya — then there is so much capability in it that it may take away a disease in an instant. Maya is very strong at that time through it; the illusion is very intense, most intense. And know also what the sankalpa in this thing is: whatever it says for itself, it wants that. That alone is its sankalpa.
Nothing is done from the Bible itself; it is awakened as the Saptashati is, to hold a power beneath it.
Nothing at all is done from the Holy Bible, he says. In the manner in which, if you have made the Durga Saptashati siddh and the grace of Bhagavati has come about through it, you can then direct some negative energy according to your will — if you have the capability — in exactly the same manner they awaken the things of the Bible in that way and, through it, keep the Shaitan below them. But even so, things go wrong here: they have nothing to do with moksha and mukti, so it is known that all right, whatever the condition after dying will be, one has to remain trapped.
Some want siddhi plainly, starting at a Mahavidya and climbing down as it proves unavailable
The third kind, he says, wants siddhi, plain and simple. And nowadays the talk does not start below a Mahavidya. When that cannot be arranged the demand comes down step by step: get a yakshini done; if not a yakshini then an apsara; leave it, Maharaj, just get one small chudail done; a pret then; leave that too — will you arrange a kachcha kalva, and what will you charge?
People go out with a lantern looking for a guru who will get a siddhi done for them
The topic he has kept today, he says, is that people search for a guru with a lantern — come friend, let us take a lantern and look for a guru who will get us a siddhi. He has kept the topic for exactly that reason: search for a guru in the way described, and search through that medium, so that you truly obtain a guru. Do not wander at all for it. Do not search for a guru, he says — the gurus will search for you; but in order to search for a guru, make these ones your guru.
Why is there such an attraction to siddhi?
The attraction to siddhi exists, he says, because in reality we want siddhi so that the word reaches among people that this person has a siddhi — for the satisfaction of our own mind. So that one's own ego is satisfied and fattened, and people say of us that yes, he has a siddhi.
A gaddi has come by Ma's grace but the rules are not known — what should be done?
To Neelam ji he says first of all to note whether the gaddi that has come is a traditional one of the guru parampara. If your mother has given it to you, then you will run the same vidhi-vidhan that will already have been running. Secondly, if you wish to take it forward and hold a darbar and you are not established at all, then first you should do sadhana and so on for some time. Even after taking trivacha you should not hold a darbar for at least sava saal; rather you should increase your siddhis. And his own experience, he says, is that holding a darbar becomes somewhere a very great obstruction in a sadhak's progress. If you only want grace to reach somebody through the gaddi and his welfare to happen, then alongside it such sadhanas should be done, or such a vidhi-vidhan kept, that no obstruction of any kind is made in your own progress.
How should a pishachini be brought under control?
To Sachin Kumar Bhopche ji he asks why a pishachini is to be brought under control at all — is there some difficulty, or have you fallen into the business of making things siddh? Do not get into any of these things, he says; get free of them. Bhoot pishach nikat nahi aave, Mahavir jab naam sunave — where are you people falling into? He also notes that the video on the Gayatri mantra has been made and will be uploaded.
Is there anyone in Kaliyug who has had Bhagavati's darshan?
Asked whether in Kaliyug there is anyone to whom Ma Bhagavati has given darshan, he answers: absolutely, living. To a comment that one who gets a siddhi done for you will hardly be found, while a thousand will be found who increase a siddhi and a thousand who bind, he agrees — that is right, because envy is greater.
How will you know which siddhi you have?
When there is a siddhi you will come to know of it yourself, he answers Rahul ji. If there is a siddhi you will know, will you not? Whether the grace of a siddhi is upon you or not is a separate subject; but if you are saying siddhi, then plainly, what does siddhi mean? A siddhi does not have to be found out. A siddhi stays pratyaksha.
What if you think a siddhi will let you hold the world in your fist?
To those who think that we are doing the seva-puja of Bhagavati, or that some siddhi will be obtained, and then we will hold the whole world in our fist and it will be as we wish — know this, he says: even if you do perform an act of this kind, you will have to suffer all these things by taking birth again. So even if you become capable, even if you make things siddha, you should never use it for yourself in this way. One should stay within limits, and rather than ever using it one should surrender it to them: Jagdamba, do as you wish. If you wish to give suffering, give it — but also give the capacity to bear that suffering. Only that much should be done.
Why do people ask only for siddhis?
To the comment asking why people ask only for siddhis, and saying that one should wish for the darshan of the deva by doing mantra japa and naam japa, he says that just now somebody had done it: a person was told the vidhi-vidhan for getting darshan of God, he did not do it, and today he wants to give it away. He will put it in the Telegram group and they can see it in a while. In today's time, he says, nobody wants any of these things.
How is the siddhi of the kuldevi to be accomplished?
Asked to show the path for the siddhi of the kuldevi, the speaker says it has been told already and asks the listener to look at the kuldevi-related video: the dhyan mantra, how the avahan is to be done, how the nitya puja is to be done — all of it has been explained. Whether siddhi occurs or not, he adds, is up to her.
Whose upasana gives ashta siddhi and mahasiddhi in this age?
Asked whose upasana among the hundred mahamantras can give ashta siddhi and mahasiddhi in this age, the speaker answers: do upasana of Bhagavati Mahavidya Kamala. Becoming duly initiated, do her panchang sevan and thereafter dashang sevan and so on, and continue her upasana for the whole of life.
If one has a siddhi, how is work taken from it?
If there is a siddhi, the speaker answers, then work has to be taken from it too — and the siddhi must have been told to you, for how else would a siddhi simply happen. If you do not know the way of taking work from it, then first find out from the guru through whose medium the siddhi was obtained, in what manner it is done.
Which aspect helps a sadhak seeking siddhi or protective work?
If you wish to become a sadhak, to go into sadhanas, to attain siddhis, to go into public service or national service or into the kind of work that is protective in nature, then it is the Rudra shakti of Bhagavan Datta, the helping Rudra tattva, that becomes the helper and takes you forward in it.
Is there a rule for a sadhak who goes to bring kusha on that day?
Alongside the Vaidik karmakand and the ordinary nitya niyam pujan-paath, on the day of Kushotpatini Amavasya those sadhaks in particular who have made it the aim of their life that after gaining siddhi they will employ it in the welfare of people — when they go to take kusha, when they bring kusha mool, there is a rule in it.
Who fares better — the one who renounces or the one who receives?
Among those who renounce, the maximum turn out very well. But among those who are given, the maximum do not flourish there, because a new person takes things of that level and begins to think himself God — that I have so much capacity, we will do whatever we wish. These things are truly very powerful, and in the mada of shakti people come into ahankar and forget their control and the balance that ought to be there.
What follows after a person obtains pratyaksha siddhi?
If you take pratyaksha siddhi, he says, you will be bound into niyam. And pratyaksha siddhi is not attained so easily either; for it a fit guide and guru is needed. You will be bound into niyam after taking pratyaksha siddhi because you will think that having made something siddh we will run it according to ourselves — but the reality is that those whom you make siddh perform the work of keeping you in discipline.
What goes wrong when shakti is obtained without labour?
In that there is this one thing: the misuse of shaktis, and afterwards the difficulties increase; the misuse is excessive. Look, he says, if you get ten lakh rupees without doing labour, you will feel no great distress in spending it; you will spend comfortably and take whatever the mind wishes. But when you gather ten lakh rupees by labouring and joining one rupee to another, then over the one, two, four or five years it takes you, you know its value — that before spending you have to think a thousand times.
If there is no birth kundali and the family does not know, can one be made?
It is not possible, brother, he says; in this we will not be able to tell you any lie, that a birth kundali will be made. The birth kundali will not be possible. Then, from some such person who has knowledge of palmistry, who can answer through a prashna kundali, who can answer through siddhis, who knows how to read the forehead, who knows how to read the lines of the feet — such knowledgeable persons will give you accurate information about yourself through these means.
Can a person go into any yuga by his ishta's grace and see the whole katha with his own eyes?
Look, for siddhas this is possible, he answers. You and I cannot become so capable; and if we became so capable, then he would not have this much time to come onto YouTube and speak with you. So it is possible; it can certainly not be said that it is not possible. Even today there are such siddhas in the region of the Himalaya. The Himalaya region is in itself a maha-gupt region; the Vindhya region too holds many such secrets gathered within it. In these regions there are such people, but they do not wish to come before others, nor does anyone do such a thing.
Do special aushadhis taken with a special mantra vidhan give special siddhis?
Yes, it happens; certainly it happens, he answers — it happens in a single night. But this is only for such people as are wishing to obtain control over all these things, or who take them for a special reason. As, he says, such things are given to the Indian Army as, if eaten in a special circumstance, will keep them from feeling hunger for three or four days and leave no deficiency of anything in the body. But if you and I obtain it somehow and try to eat it, then a case will be filed.
Vishwamitra had that much capacity, and after pratyaksha nothing stays the same
The attainment of grace and blessing is a different matter, he says. Vishwamitra himself had that much capacity within him, and it was then that an apsara was obtained by him. Within you and me — to speak, to become famous on YouTube, we too can say this thing, that they become pratyaksha; they simply do not become pratyaksha. And after becoming pratyaksha, your condition and mine would not remain such that we could go on speaking in this way after their grace had come.
Is there an alternative to the five-grain lamp in the Bajrang Baan vidhi?
The speaker says that lamp is precisely for the prachand siddhi, if that is what you are doing. Otherwise a further video will be found on the Siddh Sabari Vidya channel — listen to that, where he has explained a different method.
Why should a divine experience not be made public?
Either you have no shraddha in her, the speaker says. When Baglamukhi Ma told you in a dream that the mantra had become siddh, what justification is there for asking publicly that you do not know the vidhi? Where is the need of vidhi in that place, when you have already done eight lakh japa and the confirmation of the mantra's siddhi has been given to you? He is not saying it did not happen — in the field of sadhana, paralaukik activities are wonderful in themselves — but place such things in public spaces with thought: the loss will be yours.
Did the great siddhas display their siddhis?
If you wish to do the sadhana properly again, then take its diksha and do it; then it will be proper, and receive that mantra from the mouth of some guru. Become Shakta-initiated. Here, without diksha, Bhagavati herself is said to be announcing that siddhi has occurred. The speaker says he knows this may offend and apologises in advance, and that many try to troll him for speaking on such matters — but the subject becomes one of manipulating people, because after hearing this fifty more will say the same happened to them, and a state of confusion is created.
How does one know that a kavach or stotra has become siddh?
When any mantra, stotra or kavach becomes awakened and siddh, the speaker says, its energy becomes present in our aura. You will yourself become full of chaitanya. Hunger will not come as it does on ordinary days. Its energy will be such that the capacity to keep going comes easily within you. Your control over your own vasanas will grow considerably. Your intellect will not be soiled; a divine buddhi will keep illuminating within you. And when you go into the half-conscious, half-sleeping state you will see divine moments, divine lokas, divine light, divine shaktis and their coming and going. These, he says, are what are called the very lowest experiences in siddhi — but they will give you the sense that the mantra has become awakened and conscious.
Why do middle-level shaktis obstruct a sadhak's progress?
The speaker says that the more japa you hold, the more the devatas will regard you at that level, and they too will hope that the japa and tapa of this sadhak or sadhika should not be quickly exhausted. But the middle-level shaktis of the upadeva category never wish you to go beyond them — that is why they have been called upadeva and not devata. They therefore create obstacles, and even give some good things in your life so that your attraction is broken.
How does a devata's shakti distract a sadhak by making other things appealing?
The speaker takes the case of one greatly attached to Bhagwati, saying Durga Durga all day: some shakti will grant you something such that in place of Durga Durga you begin doing something else. It says, brother, leave that, look here — this was obtained from that seva, that was obtained, come this way. The punya says it was Durga's work, but you have gone elsewhere. Like Indra whose throne shakes for fear the seat will be asked of him, so at your level too the attractions of things born of the indriyas are put before you.
How does a sadhak acquire the habit of using his mantra directly?
The speaker describes a man said to be sitting on siddhi: at first he did not do prayoga at all, he depended on the Lord and did japa for him with repeated sankalps, so the task was not accomplished in one attempt but in ten — yet it was accomplished. Then one day he used his mantra directly and it succeeded at once. He acquires the taste, uses the mantra swiftly, gains wealth and fame and people say he has power and siddhi. But he does not know it is not akshaya: he is finishing his savings and taking another's sin and dosha on his head.
How do things appear to a person with divya drishti?
There are two things, the speaker says: door shravan and door drishti. As for those who obtain trikaal darshita — the reality is precisely this, that trikaal darshita does not occur. Bhoot siddhi is obtained, that is, those who can see the day gone by. They can only see; and for that one reason alone you take them to be the greatest siddha. But what has already occurred —
Does suffering ever end permanently?
To one doing 108 recitations of the Argala's first mantra he says that is very fine and should be done lifelong. Since a human life has been obtained, that suffering should be wiped away forever is not possible. However great a siddha sadhak someone may be, it can absolutely not be said that they have no suffering, or that there is no suffering in their body or in their life — that is entirely a wrong thing.
Should all one's doshas be destroyed before entering the field of sadhana?
Look, the speaker answers: dosha will be destroyed only when you enter the field of sadhana. How will you enter having destroyed the dosha? It is only by doing sadhana that dosha will be destroyed. It is like saying that before cooking food we should first become strong — that we become so strong that we cook splendidly, with the whole mind applied. Right now we are weak. Brother, you will become strong only when you cook food and eat it; only then will the weakness go.
What people want is vashikaran in 24 hours and siddhis in one night, which he does not have
The listeners should be of the kind who will listen to these subjects, the speaker says. What people want is: how to do vashikaran in 24 hours; how you may get siddhis in one night; nine siddhis manifest before you in nine days in Gupt Navratri; just do this much — sit down at 12:04 at night, take a monkey's bone in your hand and do the mantra japa. Things of this kind, because people want them; he does not have them.
Which shakti grants the knowledge of trikaal drishti?
Deepak Vaishnav ji, trikaal drishti is never obtained, the speaker says. That of the present and the past is obtained. It is a straightforward matter: obtaining trikaal drishti is not in your power or mine. The capacity to see the future does not exist; of the future you can only make an estimate according to the present and the past.
What does peering into kaal cost?
Understand even in a general way, he says, that even one moment of the present which is passing has gone into the past — in that too you are peering into kaal, and for it the shaktis take a very great price. Remember it. It is very enjoyable to hear that we come to know everything about somebody; but what gati follows afterwards, what difficulties there are, only the one to whom it is obtained knows.
How long does it take to perfect the ten Mahavidyas with 21 malas?
Asked how long the pratyaksheekaran takes if one does the sadhana of the ten Mahavidyas without deeksha with 21 malas in Navratri and obtains siddhi, and what happens if one does not do it afterwards, the speaker tells Zero King ji that he is quite up in the air. Nothing of this kind happens. Come down to the ground. If you will not do it, then brother, nothing will happen this way either and nothing that way — enjoy yourself.
How long does it take for a siddhi to become pratyaksha?
Asked how much time it takes for a siddhi to become pratyaksha if one does the sadhana again and again every year, the speaker says: do it and see. How many times, how much time it will take, and if the siddhi becomes pratyaksha then what will happen — on YouTube a siddhi does not become pratyaksha, Zero King ji, remember it. Do not keep these delusions; I am never going to give you those delusions, that a siddhi will become pratyaksha on YouTube. Come down to the level of the ground, do it staying with such a sadhak, and then perhaps a siddhi may become pratyaksha. From here it will not become pratyaksha.
Who used to do Hanuman's sadhana in the older pattern?
All the people who formerly learned pahalwani used to do Hanuman's puja in particular — in the akhara, in kushti, and for going to the field of war, doing his puja and his sadhana especially, doing sadhana in the veer bhav. And there were also those who did the siddhi of Hanuman's veers, his chief ganas.
Who is Markateshwar and what was required of his sadhak?
In the shamshaan too it is only some rare man who pleases Markat ji, who pleases Markateshwar, by the Dakshinachara or the Vamachara vidhi. In earlier times Markat Veer, Markateshwar, was pleased and made siddha; it is said that one who obtained Markateshwar's kripa gained the samarthya to kill a hundred men alone. But the greatest thing was that such a man had to keep complete brahmacharya and, with complete nishtha, do the seva-puja of Markateshwar and of Hanuman for his whole life.
Tarkulaha Devi of Gorakhpur is the positive form — her devotees could not be hanged
He gives Tarkulaha Devi of Gorakhpur — the Bhagavati there — as the positive form. Her devotees, he says, cut off so many Englishmen's heads and offered them there that they filled a well. And Bhagavati gave them such a siddhi that when the English hanged them they simply did not die: however many times they were strung up they remained living, and when they were taken down they were still alive, and did not attain death at all.
Can Hanuman be japa'd in the morning and Kaal Bhairav in the evening for 41 days?
Yes, it can be done, he says — provided you have this much time and capacity. There is no difficulty, because you will be worshipping both in a satvik way, and that will do. But if you are going to do a special siddhi, then do only one of them; that will be better.
Asked what fault the critics actually find, he says his own sadhaks went there and he accepts by pratyaksha that the siddhis are real
He asks the critics to state what specifically is wrong in the subject he speaks on, and what fault they are picking. He then says that some sadhaks of his own Grihastha Tantra family have gone there, earlier and later, and their videos are available; within whatever limit they could, they have reported what they found. So he will accept it: pratyaksham kim pramanam — we have seen it, siddhis are with him.
Those whose gods are incapable deserve mercy, and their gods should take sharanagati and attain shakti and siddhi
Those whose gods are not capable of doing all this — one should show mercy upon them, he says. Their gods are incapable, and their gods should take the sharanagati of our God and attain shakti and siddhi.
How is the asana purified, and why does it matter?
Place a flower beneath the asana, draw a triangle, pour water, and recite the mantra of Prithvi Devi — saluting Bhagavati Jagadamba in her earth form so that the asana becomes protected and whatever act you perform seated on it is accomplished. If you give the asana no respect, no Siddhi is going to come.
Should one chase the siddhi of a stotra?
Asked whether haldi and pudina may be eaten at the time of mantra and pujan paath, he answers only that if someone can keep so long a vrat, that is a different matter. Asked whether something has become siddh or not after a thousand paths, he tells the questioner to leave that subject: whether it will become siddh or not, leave that to the one whose stotra it is. Go on doing your own work; do not fall into the pursuit of siddhi — he forbids this again and again. What should become accomplished is your task.
Seekers chasing siddhis without guidance fed the idea that tantra is black magic
The author points to seekers who entered tantra without proper ethical or spiritual guidance, lured by the promise of siddhis (supernatural powers), and who misapplied tantric methods for selfish ends — damaging the tradition's reputation and feeding the false idea that tantra is a form of black magic.
Initiated into Tumburu Bhairava while exiled in Java, he is said to have unified the Khmer kingdom with the siddhi it gave
According to the account, King Jayavarman II was initiated into the worship of Tumburu Bhairava — a form emanating from Shiva's Vamadeva face — by the Brahmin scholar Hiranyadama while in exile in Java, and is said to have used the siddhi attained through this worship to unify the Khmer kingdom, which went on to build Angkor Wat and Angkor Thom.
Why do genuine tantric masters warn against chasing siddhis?
Although tantric literature describes extraordinary powers (siddhis) an adept may develop, the author states genuine masters have never considered them the path's aim and have warned that fixation on them can become a distraction from the real goal — union with Shakti — with the correct attitude being grateful, non-attached acceptance if they arise.
What is siddhi, and why is it considered the primary tangible goal of tantra sadhana in this context?
The author states that almost all primary tantra texts regard the attainment of siddhi as the most tangible goal of the practice, marking the perfection of sadhana — with attainment potentially bringing supernatural abilities like remote perception, precognition, healing, and vak-siddhi (speech that manifests reality).
What are the eight asta siddhis, and what does each grant?
The eight asta siddhis — anima, mahima, garima, laghima, prapti, prakamya, isitva, and vastva — grant, respectively, the power to shrink to infinitesimal size, expand to immense size, become immovably heavy, become weightless, reach and obtain anything desired, fulfil any wish and penetrate any object, control the elemental forces of nature, and exert subtle mental control over others.
Chasing siddhis inflates the ego and blocks Samadhi; abilities that arise on their own are to be used only under a true guru's guidance.
A significant school of thought the author cites holds that pursuing siddhis can be harmful to final spiritual growth — inflating the ego and obstructing the path to Samadhi — though he notes extraordinary abilities can also emerge spontaneously as one's consciousness evolves, and should then be used wisely under a true guru's guidance rather than indiscriminately.
Does a siddha need food and excretion?
Even in this Kalikaal, he says, a sadhak who becomes yoga siddha — on whom even one paricharika of Bhagavati has shown grace, or on whom even an ordinary servant or parshad of Narayan has shown grace — no longer needs food, nor does mal-mutra form in his body. And you are doing all this to Narayan.
If Krishna is himself the giver, why did he perform sadhana at all?
He is himself the one who gives everything, the speaker says — he is both the sadhan and the sadhya. But he is performing leela and showing that, having assumed a human body, he must act according to human limits. He could have done everything with a snap of the fingers, yet through yoga he shows that by increasing the body's capacity he then attains the siddhis.
For what purposes is Hanuman worshipped?
For the protection of brahmacharya, for shakti and samarthya, for the destruction of enemies, and for the swift attainment of divine siddhis — for these, he says, the pujan of Bhagavan Hanuman ji has importance.
Which forms did Hanuman ji perform the upasana of, and how does the ashta siddhi arise?
There are certain special forms of Bhagavati Kali connected with the shamshaan, he says, and when Bhagavan Shri Hanuman ji performed the upasana of those forms, it was for that purpose that what is spoken of as the ashta siddhi nav nidhi arose. The matter of siddhi is not so simple, he says: when you go in and further in, you will find out why it was said that marriage was necessary here for Hanuman ji.
Why is shakti necessary as vamangi?
Why did Bhagavan Surya Dev have him married to Bhagavati Suvarchala, he asks, and which siddhi did both of them obtain by it; why did this have to be met only after the panigrahan sanskar; how does the importance of shakti arise in shakti upasana; why does shakti become necessary here as vamangi, and for a woman the purush tattva, a man, become necessary. The atma has no gender, he says — the purush and stri forms are of the body the atma has assumed, and for the completeness of the one who performs karma and tries to attain siddhis, each being only half, this becomes unavoidable.
Does a sadhak show his real form in the world?
In the laukik jagat, he says, no sadhak is ever going to show his mula swaroop — remember this. At most, those sadhaks who are before society for the welfare of society have to show it, and that is necessary too; not all will hide it. But most sadhaks, who work behind society or who have no concern with society at all — only their disciples have concern with them — are never going to show their mula swaroop. In paralaukik activities, or at the time of sadhana and anushthan, you may have the darshan of their divine forms.
How does a siddhi from a high deva shakti behave?
Where the shakti is of a high order — as when a Mahayogini of a Shakti Peeth grants divya drishti — that shakti will clearly convey even a subject in adhyatma, Sanatan culture or tantra which its holder himself may not know, and he becomes capable of telling it through her.
What is different about a siddhi obtained from a kshudra shakti?
Those who obtain siddhi by sadhana of kshudra shaktis are not necessarily bound, the speaker says, because they are doing work of jan kalyan in their own place — such shaktis do stand under some Mahashakti and it is not that nobody can bind them. But that shakti will never give a correct answer to every matter, nor produce quality within its holder.
What does a siddhi from a nikrisht shakti fail to give?
Take siddhi of a shakti that is nikrisht and it can give you the siddhi of being trikaalajna — the channel already carries how a shakti grants someone divya drishti and what harm follows. But that devatva cannot remain within you; you are somewhere or other wearing a sheet of pretence.
Should one chase experiences and miracles in sadhana?
Everyone should do the puja of Bhagavan Batuk Bhairav in his own home, the speaker says, and only when you begin the ordinary pujan will you be able to do the special pujan. Of the experiences he posts, nobody's is of one or two or ten days; and where an experience does come in a day or ten, that person is in the middle of sadhana and is made to do it again. It never happens that you did sadhana today and had darshan today. Do not run after experience, do not run after chamatkar — do sadhana.
Is the Sudarshan Chakra also made siddh?
What is it that is not made siddh, the speaker answers. There must be the capacity within you and within me — become capable, and everything can happen. To a listener who says that during sadhana she sees tantriks when she closes her eyes, he calls it a very strange thing.
What is accomplished through shav sadhana?
From shav sadhana, veer sadhana is also done. From shav sadhana, Bhairav sadhana is also done. Through shav sadhana, Baital sadhana is also done. Through shav sadhana the khechari siddhi, the siddhi of akash gaman, is also accomplished. And again, indrajalik siddhis also occur — these are called kautuk vidya — and that too is done through it. There are many things, he says, so in a way a sadhak goes into this marga to increase the worthiness and the capacity within himself.
Is shav sadhana done for mukti?
What is done in shav sadhana for the sake of mukti becomes a wholly pure sadhana, the speaker says, and that is a different thing altogether — people simply do not do the sadhana for that. People do not do shav sadhana for the sake of mukti; where do they do it for the sake of the pure sadhana? They do it for obtaining kautuk vidya; they do it for obtaining siddhi. For moksha, he says, read the Ling Puran — leave aside the tantra granthas, or the discourses and lectures of tantra, or even everything he himself is saying, and read the Ling Puran, where you will find a good description of what the vidhan of shav sadhana is, how it should be done, and what mukti results.
He is an ordinary man whose concentration can be broken, and no great siddha
The speaker states plainly that he is no great siddha at all, and that this is where the difficulty begins whenever a sadhana of any kind is performed. People ask why he does not come live for so many days, why videos do not come, why he does not talk — this, he says, is the reason. If we are sitting doing japa, we are like you: the mind has to be gathered. People will say such things that the reflection will then run upon those very things, and the practice of restraining the mind that has been built up will go at once.
One who reaches that state passes half the day with no capacity to speak
If we became so great a siddha, the speaker says, then he knows that we would not be able to say anything on YouTube or Facebook — the mouth does not open. When a person attains that state, half the day passes just so, and the state to do or say anything does not even arise. Those who are doing sadhana of that kind can see this themselves: the wish arises to leave it all, to stay in solitude, to meet nobody, even to leave off work and trade; a different kind of bhav manifests in the mind.
Why does siddhi not come in tantra sadhana for some people?
It is the effect of the grahas, the speaker says. For example, suppose the lagna kundali is of Mesha lagna and Shani Dev is seated in the fifth bhava. Shani Dev, seated in the fifth, will look by his third drishti upon the seventh bhava. Shani Dev's first effect is that he increases whatever place he looks upon — some say he causes loss to that place, but it depends on whether he is an enemy or a friend of the lagnesh, and on how much his strength is. But if Shani is seated in the fifth sthaan and the kundali is of Mesha lagna, then know that if you study subjects connected with tantra vidya and go upon that path, the chances of your getting success are greater.
Which Shani placements favour tantrokta sadhana of any shakti?
If the kundali is of Makar or Kumbh lagna, of which Shani Dev is himself the lagnadhipati, and he is seated in your ninth bhava, or in your eighth bhava, or in the fifth bhava, and you do the tantrokta sadhanas of any shakti, then you will have very great benefit. But you cannot go along holding only these, the speaker says: apart from that you have to look at the rest as well.
Why did Hanuman ji have to marry?
The speaker says he has said it in a live before and says it again: Hanuman ji had to perform a marriage. Everyone says that of the ashta siddhis, for one siddhi it was compulsory that he marry before the diksha could be given, and for that reason Hanuman ji had to marry — Surya Narayan had him married to his own daughter. When you study the agama granths connected with Bhagavan Hanuman ji, he says, you will come to know which form of Bhagavati he had to worship at that time, which siddhi it was on account of which he had to marry, and how that siddhi was obtained by him; and how he obtained his Markateshwar form, by the puja of which form.
What does tantra unveil about how Hanuman attained his powers?
No form is simply so, the speaker says: we know Hanuman ji ordinarily, that he took avatar, and the boons within him are a separate subject — that in childhood he received boons for everything. But when the attainment of these came to him, and in what manners it came, is unveiled in tantra. It is in such things that you will find the information.
Persistence in sadhana: the devata yields to one not fixed on the fruit, and why one-day siddhi sadhanas fail
The speaker says that when results do not come people's manobal breaks, but where a person has gone into the sadhana, whose mind is not only on the fruit and who has surrendered to that divine, there even the devata gives in. He contrasts this with today's YouTube culture where everyone wants instant results: one-day Baglamukhi siddhi, one-day Bhairava siddhi, one-day apsara, one-day yakshini. Such people, he says, have been chasing this for years, watching one video then another, reading a magazine, doing one-day, two-day and four-day sadhanas, and nothing happens while time passes. The best lesson from the farmer, he says, is that he repeated one and the same thing again and again: no result, no problem, do it again.
Why is Holika night siddhi-prad?
Because they move about according to their own wish, and when they come to their ishta aradhya to perform aradhana and seva on that night — as, say, servants of a Shakti Peeth coming to the Kamarup country to serve Jagadamba at Kamakhya — a sadhak doing japa of that same deity's mantra at that time is heard by them.
What do the divine shaktis do when they hear a sadhak's japa?
When those shaktis go into their divine kshetra and perform the seva-puja of Bhagavati, of their own ishta aradhya, at that same time they also try to hear who in that kshetra, around it, or anywhere in this Bharatvarsh is doing the naam and mantra japa of their ishta aradhya. They like it that someone else is reciting the mantra of their own aradhya, and as soon as they see it they assist in it. Siddhis, he says, are obtained for just this reason.
What benefit is there in Brahm siddhi at all?
As for benefit, he says there is nothing at all, and the loss is great. What benefit could there be but degradation — merely so that one may come to know some particular thing, may gain that much capacity? That capacity is nothing but four days of moonlight. Wherever you grow even a little weak, or make even one or two mistakes, your story is finished that very day.
What does the most ugra anushthan accomplish?
If you perform the most ugra anushthan with full observance of rule and vidhi, so that not even one rule is missed and everything laid down is done as the shastras prescribe, then even such things become successful as were not written in your fate. Any problem there may be will be removed.
Can the siddhi of Kaal Bhairav be accomplished on the nights of Diwali, Holi or Ashtami?
The siddhi of Kaal Bhairav will not be accomplished; his kripa may be obtained by you. Siddhi is a separate subject.
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