Tapo Bala
Every question on the site tagged Tapo Bala, each answered from a timestamped source rather than a summary written from memory.
The spiritual merit and power accumulated through austerity and disciplined practice — an ancestor's Tapo-bala remains as subtle spiritual wealth their descendants can awaken and inherit.
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How can daughters and sisters be spiritually protected from predatory individuals?
Cultivate spiritual austerity (Tapobala) and have them regularly recite the Kamakhya Kavacham or fierce protective hymns — this establishes Goddess Kamakhya's living subtle presence within their subtle body, creating an impenetrable shield against malicious predators, provided moral integrity is maintained.
Why a chowki's early precision fades and the shakti starts controlling the sadhak
The speaker says what actually happens is that such shaktis are often brought to siddhi out of a wish to establish one's own dominance, or out of dwesh, to punish someone. At first the shakti works with great precision, matching exactly the energy of the puja, bhog and bali given. But over time this fades, because the sadhak becomes bound to money — fixing rates for tasks — which distorts his mental state until, having once controlled the shakti, he is now controlled by it. The root cause, he says, is that the sadhak never actually raised his own tapobal to the level required by serving a mahashakti.
Vachan of eventual release: how high-caliber tantriks keep a bound shakti
The speaker says high-caliber tantriks — even those on vaam marg who seek mukti through tantra, as it is said of this Kaliyug — nourish their prana urja through their own tapobal, doing japa in the crores of a mahashakti, and keep such shaktis only for their own seva or for lok kalyan. Alongside the siddhi they give their own vachan: to keep the shakti a fixed term — a year, two, five or ten — after which they will perform its visarjan and, through whatever karmakand is needed, tantric or vaidik, work for its sadgati and its mukti from that yoni. When the vachan is kept this way, he says, no rin dosh attaches to either side: the shakti repays its debt in advance simply by doing the work asked of it, and is set free in exchange.
Fruit of sadhana on Aghor Chaturdashi and Tara Amavasya compared with ordinary days
The speaker says sadhana done on these days gives many times the benefit it gives on ordinary days. Not only does the Tapobala of that mantra grow and its energy grow, but a great many of the sadhak's known and unknown sins are destroyed as well. For this reason, he says, every tantra-lover and every sadhak must take advantage of Aghor Chaturdashi, Aghor Amavasya and Mahavidya Tara Amavasya.
How an ordinary sadhak begins with a daily chalisa-path and slowly builds tapobal
The speaker describes how an ordinary new person, with no Abhichara on him, comes to sadhana: some Punya rises after hearing a satsang or another person, and he starts the Chalisa of his Ishta Devata — Mahakali, Shiva or Hanuman — five to fifteen minutes morning and evening after bathing, with flowers, bhog, a stotra or mantra and an Aarti. Kept up by rule for three months, six months, a year, two years, this slowly builds Tapo-bala — a pot fills drop by drop, he says — until a time comes when the person begins to pass through experiences.
Posting puja and havan photos on social media drains a sadhak's tapobal
The speaker describes a second pattern: from the start the Sadhak believes in displaying everything — ten, twelve, twenty edited photos of Bal Gopal's shringar, the puja place and the Havan on Facebook and status. This is done, he says, to satisfy the aham with people's wah, you are a great devotee, and that satisfaction hollows one out from within. In both conditions — respect in person and display online — the Tapo-bala and Punya earned is carried away by every person told, which is why the instruction is gopaniyata: keep experiences to oneself.
Secrecy of mantra, sadhana and puja-sthan, and the one qualified guide a sadhak may consult
The speaker says the rishi-munis repeatedly insisted that the mantra, the sadhana, the puja-sthan and which puja one does all be kept secret, and that a confused Sadhak consult only his marg-darshak and Guru — one mature, qualified person risen above these situations, not every third person met through a Facebook post, who may help today, misadvise tomorrow and tell ten others. Telling an experience diminishes it; the more it is hidden and display avoided, the more Tapo-bala grows. Whatever shakti was going to favour the sadhak weakens when he tells, so sharing is only with a guru or qualified sadhak to move forward, never for honour — the right stance before others is that one does nothing but ring the temple bell and light a lamp.
Outsiders abandon the effort after a few attempts, but a relative driven by malice rarely stops until the objective is met
Outsiders generally attempt malevolent rituals only a few times before abandoning the effort due to lack of sustained interest or expenditure, while family members driven by persistent malice rarely cease their attempts until their objective is met.
What is Tapo-bala, and can a descendant inherit it even from an ancestor who died an untimely death?
The spiritual merit (Tapo-bala) earned by dedicated ancestors remains as subtle spiritual wealth for their progeny — even if an ancestor suffered an untimely death due to Prarabdha, their descendant possesses the natural spiritual authority to awaken and rapidly inherit those protective energies through diligent practice.
The third and most special rule is protecting the tej, the last of the sapta dhatus
The third thing, which is the most special of all, is to protect one's tej — because among the sapta dhatus it is the last dhatu, and it is in that tej that one's whole ark, all one's mantra, japa and tapa, will be contained. If that is destroyed, he asks, what benefit will be obtained? So the observance of brahmacharya is utterly compulsory: at this time, observe brahmacharya with strictness.
What happens if a person forgets the devas after the trouble ends?
The devas make you capable, make you discerning, take you out of the abhicharik state and keep you capable so long as you walk the path of dharma. But if once the affliction is erased you go on enjoying, forget the devatas, begin to fall from the path of dharma and start squandering whatever came to you by dev kripa, by your sadhana and by your tapobal, then that danda comes again and you must again become the receptacle of dev kopa.
What did Brahma tell Sati to do?
Brahma says: O Sati, obtain as husband that Sarvagya Jagdishwar who desires you and whom you desire. He cannot take the hand of any other than you, nor will he ever do so, and no other has the capacity for it. Therefore you should perform tapa for the purpose of obtaining him.
How did Sati set out to perform her tapasya?
When Sati grew up, she went to perform tapasya with the object of obtaining Shiva. She took the permission of her mother and father, and departed from her place toward the forest in order to perform tapa.
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.
What earlier wish of Brahma's was fulfilled by Shiva's consent?
When Shiva spoke for the marriage, the intent Brahma had voiced was fulfilled — that just as he himself had that day become filled with desires, so one day Rudra too would have to become the same. Shiva keeps the maan of what Brahma had said. The speaker adds that all such description of any devi or devata is leela: nobody has that kind of capacity.
What does Brahma's disturbance show about the pride of tapa?
When he saw Sati's feet, it is said that a vikshobh arose again in Brahma's mind — she is Mahamaya. You will take pride, the speaker says, that I have done so much tapasya, that desires have no course in me now, that no kamini can shake me, that my mind cannot waver. It happens to people — be it pride of wealth or pride of one's tapa. Then Bhagavati, Mahadev Shiva, enchanted him again, and he was enchanted merely by seeing her feet.
What danda did Brahma ask for, and what boon did Shiva give?
Brahma asked what punishment should be given in future if anyone does such a wrong deed, and asked Shiva to give him a fitting danda so that his own paap too would be removed. Shiva said: O brahman, remaining established with me in this very form, praised in it, remain engaged in aradhana and perform tapa. By this you will be famous everywhere on the earth by the name Rudra Shira. As Rudra Shira you will be one who accomplishes all the works of the tejasvi brahmins.
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.
Breaking the secrecy of a siddha mantra: mala touched, gaze during japa, boasting of japa counts
The speaker says that, not knowing how a siddha mantra must be protected, the sadhak lets another family member touch the Mala the mantra was japped on, japs with the mala outside the Gomukhi so that someone's gaze falls on him, speaks the mantra in a gathering, or — to be admired as a sadhak — tells people "I have japped sava lakh, I have done five lakh" and even recites the mantra when asked. Because the secrecy that had to be kept was not kept, the mantra's effect shrinks and fades. He compares it to the rishis of the Puranas whose Tapobal became zero when they gave a boon or a curse and who had to do tapasya again.
Confiding in a tantrik-natured acquaintance can pollute the sadhak and silence the mantra
The speaker warns against opening up to someone you have got to know in the sadhana field, hoping for guidance: impressed by him, you say "you are a sadhak, I have done this japa, I want to go further on this path". You cannot know what is in his mind. If he is of tantrik disposition he has mastery in such things; whether or not he binds the mantra, he will pollute your body, and then that mantra will no longer work for you. How devoted or worthy the other person is, he says, is a separate matter.
Abhimantrit prasad fed to a colleague who is himself a sadhak with a siddhi
The speaker gives one more way a mantra loses its power: you do Abhimantran of some item and feed it to a person you should not have. Suppose the person at your workplace or office is himself of tantrik disposition, himself a sadhak who has obtained some siddhi, and you unknowingly took a sankalp "let this person come into my favour" and fed him some Prasad charged with your mantra. In that condition, he says, your mantra will be weakened by the effect of that person's Tapobal.
Why should pinda not be offered directly in such a case?
Because if death has come by abhicharik vidya, the shakti that kills takes the departed along with it, and they remain under its control. If you begin giving pinda directly, or have Narayan bali or anything else done, then to a very great extent — depending on whether you have the capacity of tapo bala — the devatas of that abhicharik vidya, who took his life or who were present at the time, will not let them receive the pinda at all.
What happens if you insult the sadhak who did your bandhan?
He gives the example of having a digbandhan done by a very great Gayatri sadhak who has done a purashcharan of twenty-four lakh, with samput by ashta Gayatri and ashta matrika, so the bandhan was done very well. If later your paps rise, an exchange of words occurs and you say something wrong to him and it feels bad in his heart, then the pran urja he awakened there by his own tapobal will break somewhere. Its effect will grow slight — not that it will end, but it will slowly diminish.
Why is it forbidden to perform tantra-mantra on behalf of another person?
He says everyone has been forbidden to do tantra-mantra for another person — brother, do not do it — because you must build tapobal within yourself on a daily basis. If you are examining and advising in such matters, even if you are only a jyotishi, then perform the kriya of anushthan and keep doing sadhana.
Does japa of a sabar mantra increase tapobal?
It also depends on which mantra it is within the sabar, the speaker says; tapobal and mantra bal do certainly increase.
How quickly can tapobal be lost?
Tapobal builds very quickly and finishes very quickly, the speaker says — it will be finished even in a single apradh.
How should a person search for a guru then?
Keep your chaitanyata intact, and try to save yourself from the conspiracies shown against Sanatan whether by sweetness or by force — one must not drown in that for any reason. So first of all, when you search for a guru, search with chaitanyata. And wait. Do not be troubled about a guru, that how will I get a guru. When our tapobal and the rising of our punya happen, gurus will be obtained — not one but several.
What are apsaras, really?
Asked which kriyas and sadhanas are done before apsara sadhana, the speaker first says that, in the way listeners are understanding it, apsara sadhana does not happen at all. Apsaras are the very form of Jagadamba, he says; their origin is held to be at the time of the samudra manthan, by the grace of Nar and Narayan. So how could such an apsara be made siddh in this manner by an ordinary man?
What must be done first if apsara sadhana is to be attempted?
The very first thing, the speaker says, is that if apsara sadhana is to be done, first of all comes the upasana of Mahadev. Upasana of crores of mantras is performed, so that the mantra bala and tapobal are very great — so that when she is present, when we do shakti sadhana and she becomes manifest, there is enough energy within us to hold the energy produced by her, and we are capable of seeing her. There must be that much divinity within, and there must be vaicharik shuddhi.
Sankat Nashan Ganapati Stotram as a new sadhak's first Ganpati sadhana
The speaker says a new Sadhak should, with eyes closed, take as his first sadhana for Ganpati the Sankat Nashan Stotra given in the Narada Purana. By doing it, he says, not only is Ganpati's Kripa obtained, Tapo-bala accumulated and Prarabdha destroyed, but, as the stotra itself states, the kamana for which it is recited is also fulfilled. The full vidhi-vidhan of the anushthan, he says, is given separately on his channel.
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.
Can a practitioner reliably identify another family's Kul Shakti?
Not to 100% accuracy, and the reason is structural: the power seated in your house may be eight or ten generations old and far stronger than the power the enquirer commands. He cannot obtain that information, and does not have the capability for it.
The person you consult may lack either the capability or the humility to tell you the truth
Either he cannot — his power is a hundred years old and yours is ten generations old — or he will not: he will evade and give half-true or wrong information. He tells you only if he wishes your welfare, if the matter is between equals, and if he is humble.
What happens if a practitioner tries to seize another lineage's power?
The seized powers may come, out of regard for your mantra-strength — but they will fold their hands to their own superior, and the reckoning comes from there. Everything you had seized and everything you had earned is confiscated at that point.
How should a practitioner who has gained capability conduct themselves socially?
Come into society as little as possible, keep few friendships, and hold no attachment. If someone abuses you, abuse them back if you must — but never turn your Tapobal on them. Say four words and walk away; do not sit with water in hand and curse.
Is there ever a case where a practitioner should curse?
Where a genuine atrocity has occurred — he cites a child harmed abroad — and no other path is open, then you should. Take a Sankalp on the merit of one lakh of japa asking the Goddess to deliver just punishment swiftly. Used to harm, the same act rebounds on you.
Is what people have heard about Panchamakara wrong?
Panchamakara is entirely correct in its own place, the speaker says. He will not discuss the five at much length, but whatever all of you have heard about them is not wrong — it is correct. What is going wrong is the use being made of it. Now consider, he adds, how many misconceptions are spread around Panchamakara among those who are proceeding with veer bhav or who say they will sit down holding just this state.
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.
What is the tejas of those who keep brahmacharya?
Look at those who do tapasya, at tapasvis, at those who do a great deal of japa, at those who live keeping brahmacharya with full niyam and nishtha, he says: the tej of their body is quite different, whether woman or man. Seeing them people become unsettled; one feels at once that there is a different kind of tej. And this was Kamdev, called Manmath, appearing straight from the beautiful thought of Brahma's mind.
What sustains a pret that has been driven at someone?
Having perfected the siddhi he will be giving it food at every Amavasya, keeping it satisfied, holding it to a promise. Whatever tapobala he has built by serving whatever divine shaktis — that tapobala the pret will be eating. Only then did he make the prakshepan upon you, upon your body, by abhicharik activity; and so it is able to harm your body, because the tapobala is being given by the person who made the prakshepan.
Why should a new practitioner keep the daily count high?
Because a new practitioner needs Punya-bal and Tapo-bal. The count could be reduced, but for now eight recitations are kept daily. And during the Ganapati sadhana the Datta japa continues in parallel — 11 mala of the Ekakshari and five recitations of the Mala Mantra at the start of each sitting.
Why should someone else's opinion not be allowed to end years of practice?
Because it is your property. The energy and the Punya-bal gathered over two, four, five years of austerity is spiritual wealth — and on the word of someone with no stake at all in your Punya, you pour the whole of it down a drain. The speaker says this mistake should never be made.
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.
What responsibility comes with influence?
That society will follow what it sees in you. The speaker says that if your conduct, discrimination and way of living in society benefit Sanatan, then your austerity bearing fruit is right. Influence given wrongly comes back on you, corrupts your own intellect, and does not last long.
What happens when a Deeksha is refused and only Gayatri is prescribed instead?
The speaker's own case: he asked a practitioner at Vindhyachal for Pitambara Deeksha long ago and was deflected — you will become deranged, this will happen, that will happen — and told to do Gayatri instead. He did, Bhagavati's grace came, and the increase of Tapo-bal followed.
What prayashchitta is there for a self-taught Krodh Bhairav sadhana gone wrong?
A listener writes that a friend performed the Krodh Bhairav sadhana and the Siddh Kunjika sadhana after seeing them on the internet, and is now having severe mental problems; having been made to stop, what can be done as prayashchitta? The speaker answers that the Krodh Bhairav sadhana and other fierce sadhanas are of the highest level among the kramagat sadhanas and among the anga vidyas. They simply cannot be done directly: without tapobala no person has the capacity to bear their energy, for these are the most furious shaktis.
Why must sabar and kaat paat mantras have their own mala?
Those mantras which we use directly — sabar, barati, kaat paat mantras — do not do their japa on the mala upon which you do japa for the sake of your tapa, the speaker says. When you do japa of Bhairav ji, the sabar mantra of Batuk Bhairav ji is also somewhere going to increase your tapo bala; the ekakshari mantra, the Shiva Panchakshari mantra, the Mahabhairav mantra will increase your tapo bala. But if you also run a kaat paat mantra, then your tapa will begin to erode somewhere, because in that there is the entry of such subjects — bind this one, cut that one. So keep a separate mala for it. If you are running or making siddh a kaat katan mantra in sabari, keep a separate mala for that; on that one mala you may do a thousand kinds of sabar, barati and kaat mantras, there is no difficulty. But on that you will not do the japa, and on the japa one you will not do the sabar.
What does Shani in the second bhava do to a sadhak?
The second bhava is connected with speech, he says. If the sadhak's ugrata begins to rise and there is a great increase in his anger, that is the negative aspect: if Shani Deva becomes fully effective here, then this man's tapo-bala will be spent only in giving curses. He will simply become famous by the name of "kaala jawan".
What is the rule about storing rather than spending speech?
With Shani Deva in the second bhava, if you hold back your capacity and keep nourishing it, keep nourishing the vani, and speak where there is need — then you can do anyone good or ill, as you wish, extremely well. The more potential energy of speech remains within you, the more you nourish it by holding it back, the greater the effect it will give. As it is said that telling experiences causes loss, here too the same holds; here they will give a great many experiences.
What must be done with the Tapo-bal earned at a Parva Kala?
Learn to conserve it. Whatever japa and austerity you perform at a Parva Kala — Navratri, Shivratri, the Ambubachi Parva, the Bhadon Amavasya, Chaturdashi, Tara Amavasya — never take a Sankalpa with it and do something for anybody, unless life itself is in danger. Store it well, and use its interest.
Tapo-bal deposited and never spent on anyone makes a later prayoga act instantly
Suppose you did four or five hundred mala of Parvati's Saptakshari during Ambubachi. Deposit that; never use it for anyone, only for Bhagavati's pleasure and the growth of your own Tapo-bal. Then when a prayoga is needed, awaken some Sabar mantra separately and use that — and it will act instantly, because the Tapo-bal is safe.
What undoes the conserved Tapo-bal?
If at that point you begin other things — take to meat and liquor, begin wrong acts — and then perform a prayoga, you will be left neither on this side nor on that. The speaker's own phrase for it: it has been cut.
What should be asked for instead of an enemy's ruin?
Why do you not say, make us capable. Why do you not write in the Sankalpa that we may obtain the Siddhi of the mantra, that Bhagavati's grace may come, that we may become capable — that your capacity increases so far that he dares not stand before you, that your inner splendour grows so that he cannot meet your eyes.
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.
Why does the shamshan sadhak's work prevail over a householder's?
Because, the speaker says, he sits in the shamshaan doing japa and tapa for years on end, performs many kinds of vamachari procedures, gives bali, achieves siddhi in the mouth of a corpse or of a goat, and only then runs the prayoga after awakening it. That is why your devi-devatas step back — his tapobala is with him, whereas you do it for two or four days and then say the devatas have no shakti.
Can a group of youths use ugra prayoga against Sanatan?
Asked about a group of youths learning the most ugra prayoga who wish to erase Sanatan, the speaker says the thing can be done and several people are already attempting it. Those who do prayoga in this field are all young men, mostly unmarried, and all have done a good deal of purashcharan. Most listeners, he says, are not even initiated in any kula parampara, so they should increase their tapobala until that capability comes.
Should a beginner take up the most elaborate vidhi at once?
No. He says that if you enter the elaborate vidhi brand new, there will be difficulty, because to do it with a great deal of vidhi one needs tapo-bala and a siddh asana. Asana siddhi, he explains, means that you have the capacity and the patience to sit; otherwise a beginner will do it for two or three days and then abandon it.
Should a newly accomplished mantra be used on someone else's affliction right away?
No. The spirit may well leave, but your energy is spent — and you do not know how much went, because that depends on what power is on the other body and how much merit they have left. Kama Prayoga always spends; it is not inexhaustible energy that you obtained.
Should the merit of one's japa be donated to another person?
Never. It will neither save the other person's life nor is that capability in you — but what you held will go, and you will not be able to obtain that much a second time. Perform fresh japa for their sake instead, with a Sankalp connected to the merit you hold.
Is there a Purashcharan for the sixty-four Yoginis?
There is no subject of a Purashcharan in this. Do as much as you do; this is a Namavali only, for Bhagavati's pleasure. The more your Tapo-bal grows, the more pleased she will be. The greatest importance in it belongs to the Havan-based prescription — if you Archana with their names and perform a Havan even once a month with the sixty-four names, that counts.
Is a sadhana wasted if it is abandoned after forty-one days?
No. The tapobal formed by doing that sadhana, and the energy formed of that mantra, certainly reached her. She may not have become manifest to you, may not have given you any vachan, you may have had no experience at all — but indirectly her drishti now remains upon you always. In this, he says, there are no two opinions.
What happens to the unused tapobal of an abandoned sadhana?
After so much sadhana, when a devlok yakshini was attempted and was not perfected, you abandoned the sadhana but could not use anywhere the tapobal that had formed. Then, he says, you meet some person who says he will get you a masanic shakti perfected, greater than your yakshini, who will give a great deal — or you saw some such enticement and, being enticed, went to perfect a shakti of this kind.
Why does a person with a masanic siddhi say he has no trouble at all?
The speaker states the objection himself: you say that perfecting low-grade tamasik shaktis of this kind brings suffering, but I have such a siddhi and I have no suffering — on the contrary she obeys me. His answer is: until when? Only so long as the tapobal made from the dev-varga sadhana you did, the punya made from it, the shaktis of paropkar, remain standing near your aura mandal — until then they will spoil nothing of yours.
What did cursing Bhagavan cost Shukracharya?
On account of giving the curse, when he curses Bhagavan, his own Tapobala becomes zero right there — Shukracharya's own.
There is no samarthya in the mantra itself — it lies in conduct and discipline
If you cannot do it, he says, then stop blaming the devatas, the pitrs, the mantras and the learned. There is no samarthya in the mantra — the samarthya is in your conduct and in your discipline. Is there any niti or niyam in your life? When there is not, why are you saying anything to anyone else?
Is bhava alone enough to bring the deity?
No. Merely saying bhava, bhava — that if there is bhava the devi-devatas will come — will not happen, he says. Along with bhava one must also be worthy. Bhagavati Draupadi had within her the bhava by which Shri Krishna came at a single call, but she had also performed tapa of that level. All the great women and great men at whose single word Bhagavan used to come had first performed tapa of that level, and were then living that bhava — they were not presenting a false bhava got by listening to the tales of kathavachaks and turning sweet.
Experiences begin at five or ten thousand japa, but nothing is accomplished by that alone
Nothing is going to happen with five or ten thousand, he says: take it to five or ten thousand and even then much will begin to be experienced, but nothing is going to be accomplished with that much. See at what level those you have to deal with directly have made their preparation — the samarthya within you too should be of that level, and only then will the work be done.
Tapobala is lost at every turn through curses and abuse, and its prayashchitta must be done
Stop the loss of tapobala at every little thing, he says — giving curses, giving abuse as he does. He says he sits with a quota, that he will speak so much and abuse so much and will then perform its prayashchitta; that if he is doing ten thousand nama japa through the day, then two or four abuses are nothing against those ten thousand, and it is a compulsion because without abusing you will not understand. There is a cause behind his, and it is a good cause; yours will have no good cause and will be given out of dvesha — so do not give it, since it is a loss of tapobala.
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.
Such a sadhak need not even touch the afflicted person to act
Wherever the need arises — if it seems to you that the prayoga and effect of some foul kshudra tantra has fallen upon your daughter, your sisters, your wife or mother, or upon anyone at all — you will not even need to touch that person, on account of your tapobala.
Tapobala rises and the malin pitrs turn shubhra, capable and engaged in your protection
Your tapobala will begin to increase, he says. The pitrs will begin to become of a shubhra hue; the upa-pitrs and the malin pitrs will become capable and pure and will become engaged in your protection, becoming those who stand with you at every step.
Bhagavati reckons the consequence, and the samarthya you gain stays yours regardless
Bhagavati will see it, he says: whatever the punishment or the result, good or bad, that will remain between you and us. But the samarthya you obtain — there is no telling to what level you will become capable of doing good to your family with it.
Telang Swami had the samarthya for such speech — Ramakrishna Paramhansa went to him for diksha
Telang Swami was possessed of samarthya, he says: Ramakrishna Paramhansa too had gone to him to take diksha; he had samarthya. Saying it will feel bad, he adds — in what worth of crores of vehicles do these people travel, what chariot, what retinue do they keep before and behind. He says he speaks from YouTube and Facebook because he is a timid person and lacks the samarthya to come and say it before them; if you have samarthya of that level, come and say things at that level.
The present situation asks that people be awake and furnished with mantra bala
Given the present state of things, he says, it is necessary that people be as awake as possible. And if you are not furnished with mantra bala, you will be able to do nothing. It is by the samarthya of the mantra alone that buddhi and vivek work at such a level that you can make your preparations subtly — of which, he says, many examples are available in history.
What is the relation between tapobala and effect?
Nothing will come of a thousand or two thousand, he says again and again. In whatever matter you are encouraged, however little the tapobala remains, that much less will its effect be.
Searching always for the comfort zone, comfort will one day take away the things that give it
Leaving laziness and comfort, he says, remain on the path of sadhana; do more and more, and you will get the effect of things. If you keep searching always for the comfort zone, then the comfort zone will one day give you such comfort that the very things by which you obtain comfort will not remain with you.
Why can a person not simply become capable of helping their pitrs now?
The first thing, he says, is that it will simply not be possible — because so long as your Sukshma Sharir does not become completely shubhra, the puja you perform will not properly reach them at all. For it to become shubhra, your prarabdha must be cut. When the prarabdha is cut the tapobala will increase, the sukshma sharir will become shubhra, you will become capable; then when you perform the nyasa paddhati and process you will become deva-swaroop, and then they will begin to be nourished and will begin to do your kalyan.
Calm here means lava within and stillness outside, not cowardice or sweetness
Calm, he says, does not mean that he will become a coward and turn sweet. The one possessed of samarthya will remain calm: there is turmoil within him, but he is calm; on need arising, the flame is about to burst out. Inside there is fire, there is lava, completely. This, he says, is the samarthya and capacity of the mantras.
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.
Many sadhaks never spend their tapobala, refusing to make a sankalp and expend it
Many times, he says, people do not spend their tapobala at all — you will find many such examples when you go inside this field. They could have done a great deal by their tapobala had they wished, but they simply do not make a sankalp and expend the tapobala. They say: whether she gives it or does not give it is her wish; we will only do this.
The need to escape will fall on him, not on you
The need will not fall upon you, he says: when you perform sadhana of this kind, the need to escape will fall upon him — take it as settled. You do not have to escape; how did you come to say that you have to escape? The samarthya within you will be such that on seeing you he will wet his trousers. He then closes, saying let us meet again.
Which is the best method to awaken the third eye?
The speaker says it is not like that — there is no uttam vidhi and madhyam vidhi. Only inexperienced people can speak of a best method that will do it in one day; anyone who has experience of that level can never say this one is middling, that one is lowest and another is high. It happens through mantra japa, through trataka, through panchang sadhana made a limb, through repeated recitation of the Gita, through the Saptashati path, through havanatmak vidhan — by the increase of tapobal, with at least a little dhyan in it.
May I recite the fifth adhyaya of the Rudri in the evening?
Asked whether the fifth adhyaya of the Rudri may be recited in the evening to increase tapobal, like the Namah mantra, the speaker says that if you wear the yajnopavit you certainly may.
Why does vairagya born of suffering bring a person back to the grihastha?
The speaker gives the example. Suppose trouble came in married life, one grew mentally dejected, took one's own wife for the kamini, the mind turned away from the kamini, and one went off into the path of sadhana. When by that sadhana the tapobal increased — since the tapobal will increase and this chintan will remain in the mind — then by its effect this attraction too will be formed again. The vairagya within you will end and you will come into the grihastha again, without fail, whether with her or by some other arrangement. In one way or another, maya will bring you back here again. That is why this is a kshanik vairagya; do not be disturbed by it. Prabal vairagya is always through the attainment of jnana.
How can a guru mantra be made sharper and more powerful?
The guru mantra is already sharp and powerful, brother, the speaker says, because it is a parampara-borne mantra. For that we have to increase our own tapobal.
The solar eclipse and the Navratri between two eclipses as a time of multiplied fruit
The speaker says the solar eclipse of 21 June carries a Chudamani yog after 840 years, and any sadhana done in that time gives great strength to one's sadhana. Mahatmas, saints and learned people, he says, hold the Grahan kaal to be the time that gives crores of times more fruit, and a solar eclipse falling on a Sunday gives akshay, endlessly multiplied fruit. He adds that this whole period is the guru paksha, and that nothing can be more special than a full Navratri falling between two eclipses: a very good time for sadhana, for Tapo-bala and for energy, which one should put to use by beginning one's sadhana in it.
Who the eclipse guru sadhana is for, and why a guru is not easily found
The speaker says this sadhana is especially for those who have no Guru and want to come onto the sadhana path, and also for ordinary people who want to do sadhana for the protection of their home, family and themselves. If a guru, or a guru to one's liking, is not being found, there is no need to wander: do this sadhana until a guru is obtained, and awaken these mantras for that time. Gurus are not found so easily, he says; it is the Prarabdha of some of our karmas that a guru is not being obtained. When that prarabdha is cut, Punya increases, strength comes into the Jivatma, the energy of tapas grows and punya accumulates, a guru will certainly be obtained. This sadhana, done in this time, he says, will certainly raise one's tapas and Tapo-bala.
Continuing the guru mala japa into Shravan, and what the first charan gives
The speaker says that from the day after Guru Purnima, when Shravan (Savan) begins, it is one's own wish: one may go on doing one Mala of this japa every single day, keeping the mala worn around the neck. This is the first charan of the sadhana. Whoever does it, he says, will have less trouble in whatever other sadhana they do afterwards, will be guided rightly, and will get help and strength to complete the sadhana they wish to do; and their Punya and Tapo-bala will grow so that they may obtain a direct, physical guru in this material world.
Can a devi or devta be accepted as guru when one has no guru?
When knowledge comes to you and power comes to you, the speaker says, you will keep yourself motivated enough to stand before anyone — so you should have that much information. Asked whether one may accept a devi or devta as guru if one has no guru, he says: absolutely, it can be done and accepted; there is no difficulty of that kind. Take special care in uttering the pranav and proceed slowly.
What does it mean when a dream tells you your mistakes but you cannot see who speaks?
Asked what it signifies when in a dream one's mistakes are pointed out and their remedy given but the speaker of them is not seen, he answers that some shakti has very special grace upon you, since your mistakes are being told and the remedy also given. Do not get involved in whether they are seen or not: you have obtained this much grace, that you are being told. But if they are not seen, the meaning is that you have to increase your tapobal further.
How is kayakalp of a body damaged by tantra done?
For kayakalp to happen, the speaker says, the first thing is that the cutting of the tantra — the root, whatever was fed or given to drink, or whatever else was done in tantra — must be entirely destroyed root and branch, there must be bandhan, and the body must be protected. Only then can you separately attempt kayakalp. A hundred per cent is impossible in the present time, he says plainly; it happens very often, but only when the tapobal and energy are of that kind and the grahas in the kundali are also forming such yogas.
An inherited object carries the japa and austerity of several generations
Because many generations of energy have been gathered into it. Where a Shila, a special Vigraha or any Tantrokta object placed by your forebears is being served and worshipped, the japa and austerity of several generations are in it — and you never went and saw any of it.
Reversing a collective uchchatan person by person is not easy — build tapo bala first, and let one protected person stand for the family
When a collective uchchatan has been done, when the uchchatan of the whole house has been done, and you are performing an utara on each person and running mantras of cutting and reversing, thinking you will turn it back — that process, the speaker says, is not so easy. You will do it, and if something goes wrong somewhere, then you will have to pay out instead of receiving. So first increase your tapo bala, and only afterwards try to go ahead with prayogas of this kind.
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.
What to do when someone keeps trying to bind one's sawari?
If someone is repeatedly trying to have your sawari bound, the speaker says, you should increase the capacity of the sawari by tapo bala. Take the capacity to such a level that the one doing the binding is torn apart. He says he has seen sadhikas upon whom Bhagavati's fierce shaktis come, and well-informed people, Kamakhya sadhaks, fail to bind them — they hold the hair in hand and say we cannot bind her, she is not being bound. That happens when the sadhika or sadhak has capacity, does japa-tapa and has shraddha in Bhagavati: the yogini with whom Jagadamba's swaroop is present holds so much capacity that no one can bind her.
Build tapo bala so an attacker's own deities turn on him, and let the sawari not need to come and speak
For those who bind, feed and tamper with energies to harm, the speaker says, the good "offer" is this: raise your tapo bala by japa-tapa so much that when the other person tries, his own deities tear him apart — he sends to have you killed without even seeing who stands in front. If your deities are weak, if you do not raise tapo bala and only stay in play and feeding, that is what will happen. What he finds most negative about bhagat and sawari-playing people is that most never do brihad japa; the sawari comes, plays, says what it says, and they spend all day in that, making a joke of it — this goes on on YouTube too. Purify the asana, sit on it, do mantra japa, do purashcharana of a kavach. When the sawari comes, let the state be such that it need not come onto your body and speak: become one with it, close your eyes, let its eyes and yours become one, so you see divine things through its eyes. Only then can the sadhak properly use his shaktis.
Prerequisites before a first Mahabhairav anushthan
To a listener who has done no sadhana yet but wants a 41-day Mahabhairav mantra anushthan with an Akhand Jyot at home because of household trouble, the speaker says the Mahabhairav video never told anyone to do that sadhana at home at the start — the first time, it is not to be done at home at all. Taking up Mahabhairav directly without Tapobal will leave you badly unbalanced. First do at least five lakh japa of the Panchakshari Mantra — if not five lakh, then sava lakh without fail — and only then begin Mahabhairav japa at a temple by the vidhi; once the mantra is done, start your prayoga of the stotra with Samput.
What upaya frees one from enemy affliction through the Kubjika kavach?
He says: do the kavach. For a kavach he always says that until forty thousand japa of it is done — a kavach, a satnam, all of this — the cutting of prarabdha and the receiving of its full effect will not happen by an upaya, given the present age. Increase the capacity of your tapa, and then any kavach or satnam will work.
Increase tapobal at these kshetras and strengthen your own devata instead
Going to these kshetras, he says, increase your tapobal. Going to these kshetras, making the tirtha yatra, doing japa and tapa, doing parikrama, bathing, giving daan, doing a good purashcharan of the mantras — increase your own capacity and strengthen your own devata. Do not keep changing devatas again and again.
The more the involvement with society, the more the tapobal drains away
But the more involvement you have in these things, he says, the more your tapobal will go — whether you are a traditional sadhak or an ordinary sadhak. And when your involvement with society begins to grow and tapobal begins to decay, it will not be understood at present, but in the long term you will have difficulties. When five years, ten years, fifteen years have passed, the time in which you were to flourish and bear fruit will instead begin to run backwards, in the reverse order.
The other brings publicity and crowds, leaving no time for japa, anushthan or prayashchitta
But secondly, he says, when he performs procedures of this kind and there is publicity of them, then the crowd around him will increase. When the crowd increases he will be short of time. He will not be able to go much into his own special japa and tapa, nor will he be able to do any new anushthan, nor any special karma of prayashchitta. Even after doing it for a time — possibly he may do it for some time at the start, but later he will not be able to. Complexities will increase.
Four videos a day leave no leisure for anything else, and the tapobal is destroyed
Now this same thing, for as many people's prarabdha as he interfered with and did not destroy — all of it has now collected in one place, he says. And in his lifetime he did no special work for its sake, because there is no time. If it is seen in the present perspective, there is no leisure from putting up four videos daily on social media. They are cutting tantra, giving mantras to others, telling sadhanas — performing many kinds of kriyas and destroying their own tapobal. They take up new things, but are not able to destroy their prarabdha.
Japa in crores may still give no result, because prarabdha stands in the way and the remedy is havanatmak.
A message used to come repeatedly from one gentleman that he had completed mantra japa in crores. The speaker says he does not know how much truth the man is speaking — may Bhagavati grant that he did it — but the prarabdha must be such that it is not giving effect. Such people should perform havanatmak prayoga in all these divine times: they should do havan with that very mantra.
What remedy does he give for a long and healthy life?
To Sursen Sudhanshu ji, who asks for a tried remedy or sadhana for a long and healthy life, he answers: adopt the yoga marg. Bring in the mantra-related sadhanas that are done along with the kriyas of yoga, walking on the path of yoga. If you cannot do even that, then learn to do whatever your mool mantra, your guru mantra or your ishta mantra is by the pranayama vidhi. Pranayama alone is not to be done, nor mantra japa alone; it will happen if you walk keeping the two in harmony. Do sadhana with yaugik kriya — it is the very best, both things happen together, your mantra japa increases, tapobal increases, and an effect falls on the body too.
How is the siddhi of a kul devata done?
Asked how the siddhi of a kul devata is done, he answers that it will be told by that vidhi-vidhan according to who your kul devata is. To Shivanandan Swaroop ji he says to increase the tapobal — those who do jhaad-phoonk and so on should always have strong tapobal; he will explain this subject separately.
The second sculptor's first blow broke a stone that had already taken a hundred blows
A sculptor went to a great hill to break out a stone for a murti and struck it with his hammer until he tired and left, saying the stone will not break. A second sculptor went to the same hill and at the same place, and at the very first blow a piece of the stone broke and fell.
What does it mean when enemies keep multiplying?
It means you need to increase your arm-strength, mantra-strength and Tapo-bal. Do the japa of the Kavach of whoever's refuge you have taken, and the Havan of Ashtami and Chaturdashi. When the Aradhya is pleased he does not only increase wealth and fame — he destroys enemies too.
Is any Kula or Varna barred from serving the Mahashaktis?
There is no such Kula, no such Varna and no such house that cannot serve the Mahashaktis — even where a Masan is worshipped in the house, or a Brahm, or the most wicked power of all. It will not stop you, once you understand the subject.
With a smaller anushthan behind it the effect is less, or does not fall at all
But if someone has done a smaller anushthan and does this thing — as someone who has done only a sava lakh japa, and he does the japa — then its effect will fall less, or will not fall at all. So it depends on how much strength of japa and tapa you have, and, for the person before you who has this affliction, how much distress remains to be received according to his prarabdha. It depends on both these things.
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 can a sadhak with much japa accomplish by a mere sankalp?
The speaker says that the more mantra japa you hold, by mere remembrance we shall simply say to the Lord — to whichever parshads he has appointed as branch managers — and take the sankalp there: Lord, this is my task, show grace. If the task is joined to dharma, it will be accomplished at once. But if one has no tapo-bala at all and has done eleven thousand japa and sits saying, Lord, get me 25 crore, that is another matter.
Can bandhan, protective circles and satkarma be done from mantra siddhi, and shaktipat from the guru mantra?
He tells the questioner he seems entirely new to this field. First learn things, increase your tapobal, obtain the kripa of some deva, increase your punya, and then step down into this field. You can certainly do this work — but do it with the guru's agya. As for shaktipat: you must yourself have become siddha and have the samarthya to do it. Only if you have ten lakh rupees can you give fifty thousand to someone. It also depends on how much samarthya is within your guru.
What must the Guru Danda never be used for?
Never use it to cause anyone harm. Whatever Tapo-bal you have earned will all be finished. A Danda strike would give a hundredfold the effect of the Yantra-striking described in the Tantra texts — and you would bring about your own destruction, because once the Guru mantra is gone, what is left to you.
How much of Krishna's life is the rasa charitra, according to the vidwans?
From the genuine vidwans, he says, you will hear that it is not a great length of time — four to five years. Whatever we see of rasa and the rasa charitra is of four to five years. That five-year charitra has been spread through the whole of society in shringar and rasa, while the rest of his life, his struggles, his achievements and his hard sadhana are left out.
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.
What does six months of Bhairav or Baglamukhi anushthan produce in a sadhak?
Suppose someone performed the anushthan of Bhagavati Bagla's satnaam many times, and of Bhairav ji many times, for six months. Within those six months his sorrow and pain may not end and the suffering of his life may not finish, yet such ojasvita will come into him that people will be charmed simply by hearing him speak, and his whole personality will develop. That, the speaker says, is the effect of sadhana — the devatva arising within him by Bhagavati's grace.
How does a steady household sadhak come to the notice of a siddha?
He gives an example. Suppose a listener performs a great deal of sadhana of Bhagavati, worships Kali ji very well, does 108 malas of japa daily, does the path of her stotra and her aarti, performs the havan of Bhagavati Kali on every Amavasya, goes to her temple every Saturday, lives with much rule and restraint, in purity, serving beings, obeying his parents, living as well as he can — and this state continues a year, two years, three years. The tapobal that forms in him and the aura that forms will become extremely pure. And when he goes to some siddhas, into some tantra kshetra, into some siddha peeth or jyotirlinga kshetra, then the siddhas who have those shaktis, attracted by the radiance of his tapobal, will feel that this boy is a worthy boy and something should be given to him so that he does good work in society.
Fruits of the Datt mala mantra anushthan for new and old sadhaks
The speaker says every sadhak, new or old, should do the japa, prayog and anushthan of the dattatreya-mala-mantra. For a new sadhak, he says, the first result is that the bad Prarabdha built up from past earned karma is cut; then Tapobal grows within, and protection is obtained in the future.
On what does the awakening of one's mantra depend?
If those shaktis are pleased with your tapo-bala — if you have that much energy, that much tapo-bala, that much surrender, and if you are doing the mantra japa in the correct manner — then they will certainly awaken your mantra for you. That, he says, is one of the causes.
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