Spiritual Energy Storage
Every question on the site tagged Spiritual Energy Storage, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
About 12 hours in paper, 11 years in brass, 25 in silver and 100 in gold
Energy retention scales with the material: about 12 hours in a paper photograph, roughly 11 years in a mobile-consecrated brass idol, about 25 years in silver, and about 100 years in gold — with regular daily worship continually extending it.
What does it mean when tears flow and the hair stands on end at a dham?
When you truly see something coming upon someone, or after going to that place the avesh of the Devi has come upon them merely by emotion — it happens in feeling itself, many times it happens; you may be a bhakta and it can happen to you too: the body will thrill, every hair will stand up, streams of tears will begin to flow from the eyes. People ask what this means, he says. What meaning does it have — you are asking the meaning of streams of tears from the eyes in a rush of feeling; what do you want to hear? The kripa of the Devi is upon you. This is a matter to be kept within oneself: your bhava has reached a high level, you have connected somewhere with that supreme power, and because of that connection thrill and feeling and experience came within you. Keep it limited, do not display it.
What exactly does Bhairav protect in a household?
The speaker says that if a charge of protection has been rightly entrusted regarding the kula shaktis and kula devis of your home, it is the kula Bhairav, Batuk Bhairav, who holds it. Batuk Bhairav is for the children and progeny in the home and the growth of the kula; for protection of every kind; against enemies working vichar karma and the like; and for the protection and accumulation of the energy of the fruit of the mantra japa one is doing.
Do divine shaktis visit old temples and tantra peeths?
The speaker says that in tantra peeths and in any temple whose establishment is more than a hundred years old, where morning and evening aarti is done by unbroken daily rule, if the presence of a deva shakti forms in that area then their coming and going there certainly happens daily — and at the time of a parva kaal, shaktis arriving from the divine loka certainly go there as well.
How does the avesh of deva shaktis take place upon the body?
He discusses at length how the avesh of deva shaktis takes place upon the body — how, when we begin japa, the deva shakti graces us and her energy is absorbed by degrees at what level, and when, upon need arising, it also becomes aveshit upon the body, and in which circumstances.
Why must a household's shri vigraha never cross the threshold?
We cannot make them transgress the kshetra, the speaker says; we cannot make them transgress the chaukhat, the dehri of our house. If the shila of Jagdamba or the Narmadeshwar were to cross the threshold, then all the shubhra shaktis gathered there, all the energy of our japa and tapa that is gathered, is destroyed.
Why does the metal being made abhimantrit matter?
He says it is necessary to explain this subject because when we employ any energy, when we generate mantra energy, the greatest matter is which metal you are making abhimantrit, which object we are making abhimantrit — so that it may be understood how much its capacity of holding is.
How long does a yantra used in bandhan stay awake?
If we employ yantras at the time of bandhan, he says, then that thing stays bound for a long time and remains awakened — because yantras are chaitanya in themselves and there will be many kinds of energies and shaktis in a yantra, so there you will have no need at all.
Which materials in the kalash may be changed, and may the kalash itself be replaced?
The kalash is not to be changed, he says — not that this time the kalash is not looking good to us, or that we improve it a bit or add something additional of our own mind. None of that is to be done. Only the material that is kacha may be changed: if the lal gunja in it has spoiled, if the kamal gatta has spoiled, change it; if the kali haldi has spoiled you may bring kali haldi. But the pakki vastus — the shankh, the kaudi, the keel and the rest, the coins, the ratnas — none of these things are to be changed. And the kalash will never be changed; the older it is, the more excellent it goes on becoming, for all your energy stays contained in it.
Does an older murti become more energetic?
The older this murti is, that much more energetic it will be, he says. It is not that a murti established by your father and grandfather is now to be removed. But this removing of the murti every year and keeping a new murti is a very great foolishness of yours. Establish such beautiful shri vigrahas in the house permanently — that is all; never remove them. Every year you will bathe them and dress them in new clothes; and at the parva kaal that falls in between, at a grahan and so on, you will change their clothes and the janeu, the upavita, and do the pujan.
Is it enough to keep only the Brahm Sthan well?
No. The speaker says you cannot keep the Brahm Sthan very well — a tulsi plant there, Hanuman ji's puja happening there as in old houses — while filth is kept in the Ishan corner and a washroom has been built in the Agni corner; there will still be trouble. According to vastu everything must be in its proper place; and even after that, if you deliberately quarrel, there is no remedy for it.
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.
The energy japa produces has to be gathered, collected, and projected when the need comes
The main question here, he says, is how the energy that is produced when we do japa may — joined with the right vidhi vidhan — be gathered in one place, be collected, and then, when the occasion comes and the need arises, be used or projected.
Why the yantra's energy has to be restored after a sutak
Doing all these things, he says, keeps a sadhak's energy intact and prevents its decay — because in a sutak there is an arrival of a great many deities, upadevatas and nikrishta devatas, and an arrival of malefic powers. At that time it is the yantra's own energy that gives you protection. Once the sutak is over, when you do the abhishek and the samarpan with this much japa, the energy comes back into a fierce state and whatever you have done of one, two or three years of japa remains intact. There is no decay in any case, he says; what goes is the matter of dosha, and grace is obtained besides.
Why the Panchakshari japa keeps every worn kavach nourished
If you recite a kavach and offer it upon the yantra, the effect of the kavach also increases — suppose someone wears a Neelkanth Aghor Yogini kavach, or someone wears Bhagwan Panchanan's kavach. Whosever kavach it may be, the japa of Panchakshari is for every single person: whether or not one has the Panchanan kavach, do the japa of Panchakshari. Then the mool energy of every kind of kavach you wear will always remain, because Panchakshari is never to be used for a prayoga. It keeps your atma always nourished, and the kavach you have worn near your heart, near the anahata, will always stay nourished. Everything else may be used for prayoga, he says, but since Panchakshari is not to be so used, it keeps your kavach nourished in any case.
The Chhinnamastika garbhagriha carries a prachand energy, and camphor is lit there as at the Trikon
The flower malas have been taken and camphor lit, and just as at the Trikon, the speaker says all of you should certainly do the same. He says the video of the garbhagriha cannot be posted — the energy there is very prachand. Chhinnamastika Jagadamba is a form which is in itself extremely ugra; as all know, she is the Bhagavati who severed her own head. And this garbhagriha, in the scene shown, has no lock on it; it stands open, the pujari ji having just come and opened it.
Why relief from a one-off Saptashati or Saptashloki anushthan fades
The speaker says maya is very powerful: do any anushthan even once — a Durga Saptashati or Saptashloki anushthan, 108 in the morning and 108 in the evening for the nine days of Navratri — and whether or not the work is done, the shakti shows fierce maya and some grace of Jagdamba does come. The person's problem stays exactly as it was, but he feels the energy within, the spandan of the manipurak chakra, sees drishtant and pictures in dreams, and at the first auspicious effects of sadhana promptly makes himself a siddha and starts advising others. A few days later the message comes that the trouble is back — because the energy of a sadhana that is not continued lasts fifteen days, twenty days, three or six months at most; the savings are spent and nothing new is being put in, so the problem grows again.
What do tingling waves in the spine and temples during japa mean?
A listener says that at the time of japa, waves of a tickling kind rise in the spine and at the top of the head in the temples, and sometimes a mild sweet pain occurs during japa, and that many days have passed doing japa. The speaker says this experience is not at all a matter for such sadhaks to worry about: when you do japa, the energy of the japa is being accumulated somewhere in your body, which is why this is happening. Do not be alarmed and do not be afraid; continue your japa.
Sadhana is savings laid up for one's descendants, as money is invested for a future one cannot see.
You do not know your own future, but you keep it protected by saving, he says — you save because it will be of use in the future, you invest money somewhere because it will be of use in the future. In just the same way, learn to invest sadhanas. You will make this investment of sadhanas and it will be of use to you in life, and to your children too. You save money and give it to your children, but nobody gives a sadhana to their children, and nobody gives punya karma.
Those to whom only the present is visible empty the mantra bank quickly.
He describes those to whom only the present is visible — that in Sabar it will work at once and cut at once — as people who say enjoy today, destroy today the crores you have, who has seen tomorrow, an earthquake or tsunami may come. But since a human body has been obtained, one must look to tomorrow as well, since only spirituality can be carried; money cannot. Never empty the siddhis of your mantras from your bank quickly.
Accumulated japa is like twenty-five crore on deposit; the sadhak who spends his mantra directly is drawing ten lakh in cash.
He takes as an example one Kalpesh Kumar who has 25 crore rupees in his SBI account and needs 5 to 10 lakh. Going to the bank, the manager gives such a person special treatment, seats him in his cabin, brings tea and coffee — and because it is known that 25 crore is there, the 10 lakh also comes to him, without his even knowing from where; overdraft and whatever other systems there are, and no loss is going to fall on him. One whose account holds 10,000 or 50,000 must stand in line and will get no special treatment.
What is the difference between a sankalp and using the mantra directly?
The speaker says the more japa there is, the more your task will be accomplished; but when you use the mantra in a task, you are using your savings account, your 25 crore, directly. You are not taking from the interest, no roundabout system is engaged; you are lifting the principal itself and giving it. Once the principal begins to go, it begins to go — as when a note of 500 rupees is once broken it keeps on breaking, becoming 400, then 300, and you will not even know when it is finished.
Why should the puja place not be photographed?
Suppose you do a hundred malas of japa every day and offer them to your ishta's vigraha: the energy offered to them increases your punya, and your punya increases each time you take darshan. When another fifty people take darshan of that same Shri Vigraha, their punya will increase too — and yours will be depleted, because it was personal to you, limited to you and your family, and you have put it outside.
Where does the energy of puja go when the mind is caught in a quarrel?
The speaker says that when the energy which ought to go toward Bhagavan in the puja, which ought to go toward one's own ishta aradhya, now goes toward those people instead — this is precisely the dosha. Our own good is not being done.
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