Swapna
Every question on the site tagged Swapna, each answered from a timestamped source rather than a summary written from memory.
A dream, treated in this stream as a channel through which a deity, guru or departed being can convey instruction, warning or a sign of an attack.
40 notes from our sourcesNotes from our sources
Telling a genuine dream command from a misleading one
Can a dev shakti truly order a sadhana in a dream, or does some other shakti do it to mislead? Both can happen, the speaker says; judge by what you sensed at the time. One way, covered in an existing video, is Nadi vigyan: note whether the Surya or Chandra nadi was running — Ida, Pingala, Sushumna — allowing for the side you slept on. The second: at the moment sleep breaks, if it was a dev shakti the surroundings feel exceptionally clear, calm and gentle, and a particular fragrance may be sensed, even in half-sleep; if a negative energy, you feel a sudden slight fear, the atmosphere feels fearful, nothing feels good. Such direction does not even come until the aabha mandal is sensitive enough — and a trishanku sadhak, midway in sadhana, keeps having such things happen and finds them hard to read.
Darshan in dreams comes on its own with surrendered sadhana
Asked whether to take a sankalp specifically for darshan and conversation in a dream, the speaker says in his view these things happen by themselves once you do sadhana with surrender — he points to a sadhika in the chat who lives an entirely ordinary life, never shows herself or gives her real name, and yet is at the stage of saying "no darshan today". When you sink into sadhana it begins regularly; darshan in dreams begins; no separate Swapna siddhi is needed. He would not take such a sankalp, since whether it succeeds he cannot say; do any of the Mahadev sadhanas described, or one of your own wish, with surrender, and kripa will surely come — he can surely give darshan.
Sign of divine grace: premonition of coming events in dreams
The speaker calls the third sign the most divine and the best: getting a premonition of some coming event through a Swapna, a dream. He says it is also the one no sadhak manages to handle — after it happens two or four times, we happily tell everyone "I already knew all this, see, it happened", and right there we ruin it all. He adds that what a goddess giving darshan in a dream means, what to do when a mantra comes in a dream, and what to do when one is taken to some place in a dream are each covered in separate videos on his channel; the events differ for each person, but the root is the same.
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.
Dream of a white-clad child after starting the Dattatreya Vajra Kavach
The speaker says that a sadhak who began reciting the Dattatreya Vajra Kavacham started, from about the second or third day, seeing a child in white clothes in his dreams every time (Swapna). Because the family already had a tantra-mantra problem and came from a Brahmin lineage, the sadhak feared the child was a bal-brahm — a child of the kul who died young — that the Kavach recitation was making visible again and again.
Dream of something lifted from an afflicted person's head: a sign of abhichaar being cut, not intensifying
The speaker says that a week or ten days into the Vajra Kavach recitation, the dream child began showing the sadhak that he was lifting something off the head of the sadhak's daughter-in-law — who was under Abhichara and brahm-avesh — and placing it at the main Chaukhat of the house. The sadhak was ninety percent sure this meant the abhichaar was intensifying, since it came on the very nights her disturbance was worst. But he says that after every such dream she became calm and stayed nearly normal for the next two, three or four days — so the dream was showing relief, not attack.
Dream of a dhuni given to a sick cow, followed by its recovery
The speaker says that while the Kavach sadhana continued, the sadhak dreamed of the same child giving a dhuna near the nostrils of his Gau, which was sick with thanaila and not responding to medicine. The next day the cow was about eighty percent better, the medicine still running. After these two or three dream events the sadhak understood that the shakti was not a negative energy but a positive one.
Dattatreya as smritagami: proven through a year of dream darshans
The speaker says the final event came on the day of Deepdaan, a year later, when the sadhak received a dream message that the sweets and prasad he had thrown away were wanted back. Across that year the presence had appeared in three or four forms, one being the white-clad child. The speaker says the Kavach itself calls Bhagwan Dattatreya Smritagami — he comes at mere remembrance, however one remembers — and this was proven: Datt had been with the sadhak from the second day, cutting his Prarabdha and giving darshan because he was a pure, sattvik and surrendered devotee. Fear, he adds, builds more confusion than is warranted; only after a year did the sadhak see that the grace had been there all along.
Dream visions as the first sign of a deity's grace
The speaker says the very first experience is that the Sadhak starts sensing divine things in dreams (Swapna): he sees something, comes to know that something will happen in two or four days, and later relates it — I saw this in the dream. When this repeats two, four, ten times, he begins to believe that the Kripa of the shakti he worships is now upon him, and from here the practice that had gone on quietly and in order begins to change.
A told experience does not return: experiences are grace-prasad, not a means to honour
The speaker warns against opening the whole pitara of one's experiences. His example: a Sadhak with fever invokes Bhagavati before sleeping, her lion comes in the dream (Swapna) and licks him till his body is wet, and the fever breaks — if this real experience is blurted to someone, it will not happen again in that life; even if it does, a time comes when he beats his head and no experience comes, because he is stuck at that spot. His sutra: stuck in experience means strayed from the sadhana path — stay devoted to the Ishta Devata. Experiences are given as Kripa-Prasad to show that the deity is with you and guiding you, not so that others satisfy your aham by calling you a great devotee.
A household shakti like Masan serves its own benefit, so it is never practised alone
The speaker says a shakti like Masan worshipped in a house, in any form, has the capacity to act for its own benefit, not the worshipper's — if it wants a liquor bhog it wants it, and it troubles the household through dreams for a while. Once pleased it makes the worshipper capable of extracting anyone's bhed, and keeps giving it as long as the seva-puja is done right — this is the Divyadrishti and Bujha (called bhuja or shodhan-kriya in villages) people wanted. How accurate it is depends on the worshipper's own sadhana energy. That is why, he says, such a shakti must never be practised independently: without control over it, it obeys no one.
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 dream as a deity's medium for reaching a sadhak
The speaker says a dream (Swapna) is a medium through which any shakti draws close to its Sadhak, and that swapna shastra, swapna vidya and swapna tantra hold a special place of their own within tantra. For a sadhak who has no vachan siddhi — who has not awakened a shakti enough for it to converse with them directly — a dream becomes the one and only way that shakti has of reaching them. He says that when a sadhak repeatedly sees their ishta devata speaking to them in a dream, great care is needed about what to do, what not to do, and which decision to take at what time.
Remembering a deity's dream message, which is rarely told as-it-is
The speaker says the very first thing is that whenever a conversation with a deity happens in a Swapna, remembering it is absolutely essential — what is being told must be remembered correctly. He adds that one must also keep in mind that it will not be told as-it-is: it is very rare for a deity to state the coming event or the matter exactly as it is.
Never telling anyone what a deity said in a dream
The speaker says the second most important rule is that a conversation held with a deity in a Swapna should never be told to anyone at all. He chides people who recount it with salt, chilli and masala added, relishing how much they were told in the dream. At the close of the talk he repeats that all these things should be kept secret and no noise made about them.
Relating a dream instruction to one's own situation before carrying it out
The speaker says that knowing all this, the first and last thing is to decide very thoughtfully in such conditions. When going to follow a dream instruction — a mantra to chant, a lamp to offer, Bhog and Prasad to place somewhere — one must first judge one's own present situation, because the dream will not state the reason behind the order. His example: a court case is running and the dream says to light Dhoop and a lamp at a Hanuman temple for five Tuesdays; the sadhak must relate the two, mention the false case and ask for release while lighting the lamp, and if possible sit and do Hanuman Chalisa or Sundarkand paath as capacity allows, properly and not in a hurry. Then, by the deity's grace, the matter is accomplished.
Why a deity sends its sadhak to another deity through a dream
The speaker explains with an analogy: an English teacher's favourite student has a problem in physics but dares not approach the strict physics teacher, so the English teacher speaks to that colleague on the student's behalf, and the student then gets special treatment, the work is done and their confidence grows. He says the same happens with one's Ishta Devata or ishta shakti: when it judges that a matter belongs to Hanuman ji's domain, it has its Gana and attendants deliver the message in the dream, and the petition is already lodged with Hanuman ji beforehand, so that when the sadhak goes and does the work, it gets done quickly.
Objecting to a dream instruction to worship a deity other than one's own
The speaker criticises 'over smart' people who, on receiving such a dream instruction, first go asking in ten places: we worship Durga ji, we worship Kali ji, why were we told about Hanuman ji, why should we worship him when he himself serves Kali ji? He calls this senseless prattle, and singles out present-day servants of Krishna ji as a case apart — having reached what he calls the utmost pitch of bhakti, they acknowledge nobody but Krishna ji. Making this kind of mistake, he says, is the sadhak's own problem.
Thanking the deity for guidance received in a dream
The speaker says that whenever guidance comes in a Swapna from whichever devi or devta one worships, one should thank them for it again and again — Prabhu, you showed such grace; O Mother, you showed such grace that you made yourself a medium in a dream to tell me to do this. He says gratitude should be expressed because so great a shakti is showing grace on the sadhak, and adds that all of it should be kept secret without any fuss.
How the shaktis delude an unguided Navarna sadhak
The speaker says that as the sadhika pressed on with more japa, the shaktis began to give delusion: in dreams she started receiving mantras — do this mantra, this is the deity, these are the shaktis — and every one she was told she would search on the internet and follow. About two months into her anushthan she found online some Navarna-related mantras claiming that a samput of certain bija mantras fully awakens divya drishti; the craving for divya drishti had already taken hold, and YouTube, he says, is full of such material. With practice her 108 malas now took only 3.5-4 hours and she raised the count; it was still just Navarna, done with pranav. Between four and five lakh her state became so ugra that any shakti she meditated on seemed to stand there in person — while she no longer looked at her own body and had completely skipped her home.
What siddhi of a Rudra gana realistically means
The speaker is emphatic that "siddha" here in no way means the Gana will stand visibly before you — that much capacity cannot exist yet. Rather, by their own will they may guide you through dreams (Swapna), or according to your karma they may guide or help you in any way. He says this special information had to be given before the vidhan.
Signs of a tantric attack on a whole household: illness with no medical cause, relief that reverses, bad dreams and a mind turned away from worship
The speaker describes a Kanpur family in which every member had some illness — fever, stomach pain and so on — yet medical tests showed no solid cause and medicines had no effect. Jhaad-phoonk and a kaat gave relief, but the trouble always returned within ten or fifteen days and spread from one member to all within a day or two. Nobody slept properly, there were frightening and dirty dreams and a sense of someone sitting by the head, morale was broken, and whenever worship was attempted the mind turned away from it as useless.
Does swapna dosha in the middle of a long anushthan break the sadhana?
The speaker says no. During the 41-day kavach anushthan the sadhak had the swapna dosha that men get, and asked whether the sadhana was now broken. Citing great saints and sadhaks of the Shankaracharya tradition, the speaker says that if such a state arises by itself in a dream, and the sadhana is not a Shakti or Mahashakti sadhana, it is to be taken as no dosha at all — you made no effort, so you have nothing to do about it; ignore it and do not sit clutching it. He adds the scope: in certain special Shakti sadhanas of Bhagavati this must be guarded against, and there it becomes compulsory.
Dreams of buried wealth during heavy japa and why not to dig it out oneself
The speaker says that as the japa went on the sadhak began dreaming that gold coins lay buried in a Kalash on his ancestral land; such a Swapna is very common for sadhaks who take up a large anushthan or japa, through which information about underground wealth comes. Asked years earlier whether one should try to dig such a thing out, the speaker had answered no: taking it out can bring harm, do not do it yourself; if it is yours it will reach you, and then accept it after observing the vidhi and nishedh. Whether such extraction succeeds, he adds, depends on who its Adhikara-holder is. The sadhak left it alone even though the dream returned weekly, someone in it saying it is here and showing how much and how deep.
Reading the gold at the samadhi: the siddha, a kul shakti, and ancestral buried wealth
The speaker asks the listener to decode two clues. First, the sadhak noticed that from the year the payment happened until today no one had ever again told him in a dream to go and take the gold, though the dream had come constantly before. Second, the gold was received at the very sthan of the japa, so it was possibly the siddha at whose samadhi he japed, or possibly some Kul Shakti of his own; it was never known. But something gold-related certainly lay at that place and was taken out and given; it was not produced from nowhere. The sadhak had heard from his father and grandmother that their ancestors had wealth of that scale buried on their land, and the spot he dreamed of was their old house, demolished two generations back; so possibly, by the merit of his japa-tapa, his Pitr, or that siddha, or some leela of Shiva took out that very wealth and gave it. No further enquiry was made. The speaker leaves it to the listener's discretion whether to take it as fact or imagination, but says the sadhak's dedication, discipline and surrender are plainly visible in it.
Dream warning from the household deity after an unknowing bhog dosha
The speaker says that through such acts the situation often becomes very serious — and he is speaking only of what happens unknowingly; if someone does it deliberately, that is a different matter altogether, a targeted prayog. When the dosha is incurred unknowingly, whatever the household deity is — even a pitr-ancestor worshipped as kuldevata — will come in a dream and say: child, this dosha has been incurred, now beg forgiveness in this way, go and offer bhog at the temple, because it is causing me pain, or it will cause you all pain. That is why the exchange is forbidden.
Inherited shaktis single out the descendant who takes up sadhana
The speaker says only the person who actually served and held siddhi over such shaktis could have explained them fully. If a grandfather had four brothers and their families are now in the third or fourth generation, the one descendant who suffers most and starts sadhana will be troubled most, because the shaktis judge capacity — this is the child who can do puja-seva and satisfy us. They demand their due indirectly, through dreams, which frightens the person; and having gone a generation or more without seva they have turned fierce, so the person also bears their anger.
Kul yogini awakened by the Datta sadhana: dreams first, then more divine with each purnahuti
The speaker says the effect of sitting at that place was so divine that the sadhak's own kul yogini shakti — the shakti of his kul — became fiercely awakened. First he began to have darshan and experiences in dreams; he would report what he was seeing, and the speaker told him it was fine, keep going calmly for now. As he completed the purnahuti of each anushthan one by one, his experiences grew more and more divine.
How a planned abhichar binds a worshipping household's kul shakti and kul pitrs
The speaker says an ordinary abhichar will not work on a household that worships regularly, gives bhog and bhent to its shaktis and knows its kul devi-devta; what works is a fully planned abhichar, which he describes from his own life experience of how people cheat. The enemy first obtains the secret of the house: which shakti is worshipped and how she is propitiated. He then tries to bind the Kul Shakti by vachan, bhog or mantric power; lesser lok-devs are stopped, while a great shakti worshipped for long resists and warns the family through Swapna or through whoever receives her sawari. If no warning comes, she has already been stopped. After her, the kul Pitrs, who always stand at the door while the kul shaktis keep watch from the puja sthan, are stopped by bhog or other means. All of this is infiltration needing full knowledge of the house; only then is the abhichar itself applied.
What the home tantra kaat vidhan achieves, and its limit
The speaker says that if you do this much, a difference will show within three months. However big the tantra prayogs, once you build continuity the shakti of the shakti peeth will shatter them and open a path — you will begin to receive guidance in Swapna, seeing things yourself and knowing what to do next. He does not claim it will be finished at the root, but it will no longer be fit to affect you — the shakti will leave it crippled. If your Prarabdha is good and you do Jeev Seva, serving animals and birds and helping people, being good at heart, then great help comes and all these troubles end at the root. It takes your own effort, he says: there is no magic and no miracle, but with effort the benefit is certain.
Can a bija mantra or Mahavidya mantra received in a dream be taken up for japa?
It depends, the speaker says. Ordinarily, whatever mantras are received in a dream should certainly be done mentally to some extent — 11 or 21 times at least. But if the matter of a purashcharana arises, that should be done only after discussing it once with someone capable, whom you trust and who has knowledge — because many times a subject is raised precisely in order to cause harm.
A Batuk Bhairav japa "given" to a household that worships a Dakini can corrupt that household's own shakti
The speaker's example of a subject raised to cause harm: suppose a family has a Dakini worshipped — Dakini is absolutely worshipped as a mother in villages, and they are worshipping their own. If someone wants to corrupt that household, he prescribes a Batuk Bhairav mantra vidhan, "yes, do Batuk Bhairav japa" — and if the person starts that japa, thinking it came through a dream, the condition of the worshipped shakti will go bad. The proper process, he says, is that when the mandal pujan happens, the knowledgeable one who gives the mantra first frees that Dakini, or that matrika in yogini form, by sankalpa — so that whatever pujan this person does, no effect of the japa falls on her.
Dream sign of a tamasik tattva departing: a dark woman with a mund and a cup of blood
The speaker says the family told of a dream: on the third day after the installation, the woman on whom the shakti used to come saw a woman of fully dark, entirely black colour, hair open, a mund in one hand and a cup full of blood in the other, walking away toward the outside. That, he says, was the tattva or guna of the shakti as it had been, which departed by the grace of Thawe-wali Maharani, Jagadamba Kamakhya; her saumya swarup remained there as an ansh, who said she would keep coming daily as a sawari for this family.
Dream guidance from the pitr and the kuldevi after a 40-day stotra anushthan
After 40 days, the speaker says, the sadhak had a first-of-its-kind experience: reciting the Ganpati stotra in the evening he drifted, from tiredness, into a sleep-like state, the recitation continuing from memory, and saw an elderly man standing with a staff who kept saying, 'tell everything to the one you are talking with — look at our condition; if you do this knowingly and properly, we will be freed from here and your work too will succeed.' The sadhak dismissed it, since one tends to dream of what one thinks about and he was half asleep. That same night, in a Swapna, a devi appeared in white garments and said: first, properly serve and worship the devi of your kul, Bhagavati, and do it knowing its vidhi-vidhan. When he reported both, the speaker told him: the one you describe is what the household elders, the Pitr, are like, and the devi would be the house devi (Kuldevi) telling you this — so why are the house pitr lying bound?
Sign of Muslim tantra: dreams of being fed cow-related forbidden things
The speaker says the sadhak mentioned, two or three times, that the afflicted members of the family repeatedly saw cow-related forbidden things in their dreams — someone feeding them such things in the Swapna. From this alone he felt it must be some Muslim tantra and, though the family was still not disclosing everything, he told them that some such thing could be there and prescribed a use of Gomutra in a particular way. The sadhak never used it, because he already knew what was in the house but was not telling the whole story; only after the dream visions did he tell everything and ask the speaker to look into it, and the speaker found that what was described matched — 'such and such things should be with you' — which the sadhak confirmed, adding that no tod (counter) was to be found.
How does a sadhak come to know of a kriya on his house?
The speaker says a house under the grace of the devi-devatas has a lightness and positivity you can feel; after the kriya, quarrels began in the house for no reason, and being sadhaks the family quickly sensed something was wrong. When you do sadhana, he says, your ishta shakti informs you through some medium, and the most special medium is the dream. In a dream they were shown a patalak kriya — a putla charged in someone's name by tantrokta vidhi and buried in a bad place — and that the relative had also come and sat in their house and left tantrik items there so that negative forces would reach the home.
Precaution: a childless wife must refuse any vachan offered in a dream where masanik shaktis are worshipped
Speaking openly, the speaker says that in some households Masan shaktis are worshipped. A married woman who has not yet had a child must then take care that if any vachan is being offered to her through a Swapna or any other medium, she does not accept it. Otherwise, he says, garbha Bandhan happens of itself: her womb becomes bound, and before she has had a child some Laag attaches so that she never has one.
Kinds of guidance a deity gives in a dream
The speaker lists what a deity may convey in a Swapna: a particular scripture to study; the form of a particular devi or devta whose name to take, whom to worship or about whom to gain knowledge; a particular paath to do for so many days; a lamp to light in a certain way in a deity's name; matters of Bhog, Prasad and puja; something one is forgetting in one's own puja; or a warning that an enemy is running an Abhichara prayog or conspiracy against one. He says this warning reaches the sadhak through their ishta shakti, and that the Anga Shakti who regularly come and go at the puja place bring the information by that deity's order and grace.
Begin sadhana with the deity seen repeatedly in dreams
The speaker says he pointed the sadhak to Bhagwan Datta because, from the beginning, the man had said that he had never seen or heard of Datta being worshipped in his home, yet in dreams he had many times seen things connected with Datta's form, though he knew nothing of it and had no name for it. Since he kept seeing that form, the speaker told him: begin right there.
Dream of a snake carrying you with its head raised
The speaker says that if in a dream a snake carried you off with its head raised, the plain meaning is that your crisis is being removed by Bhagwan Narayana or by Bhagwan Bhairava. It is a good Swapna.
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