True Story
Every question on the site tagged True Story, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Instant relief from an ojha's remedy and why it builds misplaced trust
The speaker reports a family in Maharashtra whose trouble began with someone speaking into their ear at bedtime, until none of the four members could sleep. A nearby Ojha who worshipped both Hindu and Islamic powers said a power was troubling the house, did a Bandhan on it, and gave a Dhooni to burn morning and evening for 21 days with five mantras and five offerings: three from Sanatan tradition and two purely Islamic Sabar Mantras. The problem vanished from the first day. The speaker's point is that instant relief immediately makes a person believe the practitioner has real capability, which is exactly how the deeper trouble went unnoticed.
How the trouble returned a month later on the daughter, and the ojha's denial
The speaker says that about a month after the problem seemed over, the elder daughter, aged 14, began seeing every night that a man comes, sits beside her and does every wrong thing; it felt real, and nothing remained on waking. Her fear grew, but the same Ojha said there was nothing, the house was fully secure, used some mantras and bound the house again. It did not stop: the girl forgot sleep altogether, developed indigestion and vomited whatever she ate, doctors were consulted, and the ojha finally declared it a mental problem with nothing supernatural involved.
How a marana prayoga showed itself in one family: voices, blood splatters, madness and two deaths
The speaker recounts a true case from a village near Dhanbad, Jharkhand, where a very intense Marana Prayoga was worked on a prosperous family of three brothers. For about three years there were night-time voices calling from inside the house, which the family ignored as they did only ordinary puja; then the eldest brother began going mad, local healers gave relief that lasted only two or three months, the middle brother fell ill the same way, voices came every second or third day in family members' own voices, and blood splatters appeared on walls and near the main Chaukhat. A tantrik worked at the house at great expense and things stayed fine for four or five months; then, near Holika Dahan, the eldest died on the spot in an accident and the middle brother died in another accident within ten days, before the shraddha was even complete. After that the surviving brother's wife could not put her swollen right foot on the ground though doctors found nothing, and the two dead brothers' voices began calling. Because the family was wealthy, he says, it had many enemies and no idea whom to suspect.
Signs of tantra done from inside a family: small recurring illnesses in everyone but two members
The speaker tells a true case from Delhi: a successful businessman's son in a joint family of about twelve, who had opened his own showroom and made a love marriage. About a year or a year and a half after the wedding, he says, trouble began that a normal family does not see — nothing serious, but everyone except the husband and wife was unwell in some way: repeated fever, heavy anxiety and irritability in the adults, upset stomachs and fevers again and again in the small children of three or four. Then the mother's body kept swelling and the father developed chest pain, and Delhi's best doctors and every medical report found nothing to name. He presents this pattern as the way Abhichara done by a family member shows itself.
Special case: how a fake online guru laid a vashikaran hold on a disciple
The speaker relates a sadhika's account: troubled in body and life and spiritually inclined, she searched YouTube and Facebook for a guide, found someone she trusted deeply, did sadhanas under him, and benefited, which deepened her trust. Invited to his sadhana camp, she was not physically exploited there, but a shakti was made to enter her body through substances mixed into what she was fed and through itra, after which she was drawn to him for no reason and took it for love. Later, called to him on the pretext of further sadhana guidance, she was physically exploited in many ways.
Signs that attraction to a guru is vashikaran, not love
The speaker says the sign was compulsion: whenever the man phoned or messaged saying "you have to come", she was forced to go even when she wanted not to, though he never used force or blackmail. She understood the truth when she saw that women and girls who came to him for their problems were also drawn to him in the same way, and that he was doing the same kriyas on them; it was not love but the use of some vidya. Once he was sure she was fully in his control, he himself told her that it was the effect of his shakti and mantras, and that she could now do nothing, tell no one at home, and take no one's help.
How a vashikaran hold is kept up through retained personal articles
The speaker says that when the sadhika asked the man to accept her love if he loved her, he refused all responsibility, and when she said she would cut off contact he replied that she could not, that she would have to come whenever he wished. She could not get out because the "essential" articles of hers through which tantra is done were still with him. Whenever she tried not to go or not to think of him, he would work such prayogas that she became restless and disturbed, could not sit in puja-path, her mind wandered, she went to the temple and fled from it, and cried at night; if she messaged him asking why this was happening and got no reply, her condition worsened. In this way she was fully surrounded.
Atonement after a vashikaran entanglement: owning one's own lapse
The speaker says the sadhika holds that although tantra was worked on her, she should have kept control over herself and did not, and for the suffering, humiliation and guilt that stayed in her mind she performed several Anushthanas. After that, he says, Bhagwati showed her grace in a symbolic way: certain events of a divine nature happened to her by which she understood that Jagadamba was now pleased with her and had freed her from that fault. She then gave herself to seva and bhakti, is far better than before, and keeps doing sadhanas continuously.
Cautions before trusting an online spiritual guide
The speaker draws the lesson that one should never trust anyone blindly, whoever they may be, including this channel: until one's trust is firm and one has found the right kind of material, one should not make contact at all, and should proceed only once trust is there. Women, mothers and sisters who contact anyone after watching YouTube or Facebook should have a guardian speak to them, and should talk to someone only if they are capable and their life experience lets them handle such things; otherwise they should not, since one cannot know whether the other person is right or wrong. He closes by urging everyone to serve Bhagwati through the Chandi mahatmya as far as they can, saying Jagadamba will hear them and lift them out of every trouble.
Boils of three or four years' standing healed without medicine, in one reported case
Deepesh Sharma ji writes that he had messaged saying no benefit was coming from the sadhana, but that what has happened is almost impossible: without medicine, the boils on his back, which had been there for three or four years, healed of themselves. He asks all listeners to read this subject; it is one that raises the morale of those who do sadhana. Whatever disease may not get well, brother, in this same manner — there is great capacity in mantra, there is great capacity in sadhana; we should only ask of our aradhya the fitness and the capacity to do that sadhana.
In the hardest times of his own life she gave a direct miracle
In the most difficult circumstances — this, he says, is the experience of his own life. In the worst time, the most difficult time, in which a man is in very great trouble: at that time, if it be said, Bhagavati Munger ki Bhavani is a direct miracle for sadhaks like us; we have seen it. How the Mai hears at one call. Her name is not Badi Durga Maharani for nothing, he says; she is indeed the Badi Durga.
A visitor took offence at being told to handle a new iPhone carefully, said 'keep it, you have far too much', and left — and the family's ruin ran a year or two before anyone saw its source.
The speaker recounts an incident he witnessed, from the days when the iPhone 7 or 8 was new. A well-off man had bought his son an iPhone; a very envious visitor asked to see it, and the boy said not to handle it that way because the protector was expensive and hard to get. The visitor took such offence at so small a thing that he said "keep it, you have far too much" and left — and the family's ruin began, lasting at least a year or two, until everyone understood where it was coming from.
The speaker's own experience of receiving instruction from deities in dreams
He tells his own experience: when this thing began with him there used to be extremely powerful experiences, and it starts especially when travel begins, when one has gone to some place and done some archan and pujan. It is natural that if fifty matters are running in the mind, how will they be remembered — half will be remembered and half forgotten. Only a few days ago he had so powerful an experience that everything was shown and told before him, yantras and certain specific vidhis were shown; after waking, half remained remembered and half he is still trying to recall.
Case: a kul-shakti bandhan lifted after a gana appeared during Rudragana sadhana
The speaker tells of a good Sadhak whose Kul Shakti, a fierce and awakened deity, had full grace on him until a sadhak of his own village, learning of it, performed kriyas and did a Bandhan on that shakti or his body, so that the deity stopped coming and no sadhana gave a full result. While doing the Rudragana sadhana, he saw near his door — probably in tandra, the speaker adds — a figure in only a Langot with chimta and kamandal and long loose hair, who vanished as fast as he came, leaving every hair standing. The very next day the deity's sawari came upon him again and told who had done the bandhan, how, which Utara to do, and what to do for his brother's illness; around then the bandhan and the troubles ended.
Case: three job offers the day after a 27-day Rudragana sankalp that saw seven rejections
The speaker tells of a friend, himself a Sadhak, whose age was passing without a job and who could not afford a big sadhana with Havan; the speaker suggested the Rudragana sadhana. He did it at two eclipses and then with a 27-day sankalp, during which he was called to seven interviews, going every other day, and rejected at all of them — the speaker asks how far such a result can break a sadhak's Mano-bala — yet he said he would complete what he had taken up. The day after it ended he phoned three times: at 11:30, one of the places that had refused him asked him to join; at 2:00, the firm that had rejected him for lacking experience offered a higher package; at 6:30, the most reputed firm offered 5.5 to 6 lakh, a company flat and a direct officer-rank post, the interviewer explaining that he alone had satisfied him in his own field, and apologising for having insulted him at the interview.
A tantra done by one's own household people was reversed by the Hanuman Janjira
He says he is relating a true incident: in this way, in many houses the people of one's own house, the people living with one, sometimes do tantra-mantra. The effect of the Hanuman Janjira was such that they were sitting right there in the house and weeping right there in the house, taking kicks and blows right there in the house. The path is going on, and over there the ones who had been doing it are weeping.
One case ran only in a single household — nothing happened while she stayed near her husband's people
A listener describes something sitting on her chest, and that from the time of her marriage, as long as she stayed near her husband's people nothing happened to them, but when she went to her maike the problem began again. The speaker says a video of just this kind will be on the channel the next day, in which he tells of a girl who after marriage had no trouble as long as her husband stayed near her, but whose state became very bad as soon as he went away for business — what kind of tantra it was and how she was freed of it.
The Brahm living in the house was reported to have grown weak through the Hanuman Chalisa
A listener writes that it came to be known later that her husband too, and the Brahm who had grown weak from living in her house, were involved; her husband is entirely well now, and this is the effect of the Hanuman Chalisa. A direct experience has been shared here, the speaker says — before all of you, the experience related by this listener. You should all take a lesson from it.
What is Jai Durga's place in tantra?
He says this is the utmost point of our Sanatan — a person living in a Jyotirlinga region asking whether it is jagrit. Go, babu, take darshan. There, in the form of Lakshmi and Durga ji: in the field of tantra, Bhagavati Jai Durga has a very chief place. He points to the Brahm Pishach Prapanch true tantra incident put on the channel and website, in which Jai Durga is described, her mantras are described, and how they were used — it is very fierce. In the Nav Durga pujan done in South India, according to different kalpas, in one kalpa among the nine Durgas one Durga is Jai Durga, and their chief Shakti Peeth is held to be this very one at Baijnath Dham — the shakti Jai Durga and their Bhairav Baijnath.
What is the danger in removing a murderous Brahm?
The speaker says that where a khooni Brahm is concerned, anyone at all should undertake such a great task only with the utmost alertness, because there even a slight lapse lets its maya work greatly — a slight slip and life is gone. He gives a true account: a very old sadhak of this sadhak parivar related that a close family member of his, a Brahmin and a sadhak, said he would remove such a khooni Brahm from a house in Delhi; he went and removed it, and could not reach home, or could not reach the place where it was to be taken, and the whole story was finished on the road itself.
Fabricated darshan stories told for views are stunts he refuses to perform.
The speaker says that if he had to increase views, if he had to do it that way, if all this stunt-work had to be done, then he would say that Kalika Yogini appeared in person in the daytime and came before him and said, take the khappar, you are feeding me nuts, cashews and raisins, now you eat, both of us eat and we feed you too. People will put out such videos, he says.
Anushthan after anushthan may appear to bear no fruit while the testing runs.
So much testing, and so much patience is required in the test, that you will grow tired doing anushthan after anushthan. This is his own life's experience in the mahadasha of Bhagavan Shani Dev, he says: the fellow sadhaks and guru bhais around him saw their anushthans fruit with such speed, while his own simply were not fruiting at one period. The rules, he says, are not different for you and for us.
Servants at the ancient Batuk Bhairav temple of Delhi began to call the temple their own.
He recalls telling in a previous live what the servants at the ancient Batuk Bhairav temple in Delhi do, and how they began to say: this is my temple, whatever I want will happen, that is all. When someone says such a thing, he says, understand that the time which ought not to have come has now begun for them — the beginning of their fall has already taken place.
Which jaiphal is to be used for bali, and how is it cut?
Asked which jaiphal is to be given in bali, he says it is the jaiphal without its shell, the one that is like a large supari. To one speaking of harad, he says: rather than giving bali of harad, give bali of jaiphal. Remove the outer shell — do not smash it. He recounts a listener who sent a video saying the jaiphal would not cut for bali: he filed at it slowly, it would not cut because it still had its shell, so he pounded it with a lodha and asked, is this not also bali. He replied, jai ho bhagat ji — first break its outer shell and the jaiphal will come out.
When was Bhagavan Dattatreya given charge of the creation?
When Bhagavan Shri Hari Narayana had been seized and swallowed into the belly, and the whole running arrangement of the srishti was obstructed, the avahan of Bhagavan Dattatreya was performed and he was given the authority to run the srishti — that until Bhagavan Vishnu completes this karma of his and returns, you control it, you run it, you sustain the srishti.
When the need arises and the surrender stays firm, the shaktis support a sadhak in the same proportion and never step back.
Sadhana never goes in vain, the speaker says. When the need arises, when your surrender remains that firm, then the shaktis too will support you in the same proportion. It is not that they will step back.
At a new sadhana sthali near a small forest a stone stood by the Hanuman flag, and a devi was seen in dream uprooting it.
He relates an experience of some fifteen or sixteen years ago: they went for a time to a new place where sadhana had to be done, near a small forest. The people who lived there before had left; the small house, the sadhana sthali, was cleaned. A place had been made there for Hanuman ji, for a flag — there was a flag, Hanuman ji was there, and near the flag a small stone was placed, which was ordinarily taken to be worshipped in the name of Hanuman ji. A day or two passed, and this same vidhan he is describing was performed there; all their vigrahas were established, a mandala was made, and only the muhurta was awaited — he still remembers it was the day of Akshaya Tritiya, from which they were to begin sadhana. Two or three days before, at night, came a dream in which a devi, whose form he cannot say much about, was uprooting that stone and throwing it out.
With the sthan devatas of a place on your side, half the obstacles of that place are already gone.
When he saw the dream, a discussion started about what should be done. Other people were present there who lived nearby in their huts and did sadhana. One of them, on hearing it, said to ask that man — it is a Musalmani thing; he was doing a Musalmani sadhana there. Asked how he knew, he said that from the way he sat it was understood that in Sanatan sanskriti it is not like that: the thing was enclosed and no one used to look, but the eye had fallen on it while coming and going; he used to sit in front of it and do japa with the reversed hand. He was told to dig it up and take it away, and that man, without any reply, picked it up and took it away. The message the speaker wishes to give from this is only this: if the devi devatas of a place come to your side, then you have become fifty percent free of obstacles just like that — they will not let any obstacle come at that new place. So when you go to a new place, give the pujan of the sthanik devi devatas.
The siyar singhi was only seen breaking the iron; it was never handed over to be struck and tested oneself.
As for the direct example of how far this state goes, he says he saw only this much — yes, it broke. But it was not given over for checking, that you may strike it yourself and see. So that he cannot say.
One and a half to two kilos of iron dropped from above onto the head leaves the sadhak unhurt.
After establishing the thing in the heart and doing japa, he says, take very small things — reckon on material of up to about one and a half or two kilos — and drop it from above onto their head, and they are not hurt in the slightest. He does not claim five or ten kilos, but at least a kilo and a half to two kilos of iron was being dropped from above; they dropped it and showed, saying, look, it will not hurt.
Loss comes either by being trapped in one's own post and position, or through one's own dear ones.
His loss will come either by his getting trapped in his own post and position and being ruined, he says, or whoever his dear ones may be — wife, husband, son, daughter — they will get trapped in the field of work and be ruined, and on their account he will weep his whole life: with whom did I do this, how did it happen? Look at police cases, he says, such things happen. In court, he himself once saw a very elderly, fine-looking man who asked him to write an application — it was for his son, that his suspension be cancelled, that he would not make the mistake again, and that this was a plea from their side.
A Vrindavan sadhak did no prayoga himself, and after a year and a half his mantra's deity turned the same harm back on his enemies
His example: a man from the Vrindavan region, wholly distressed at first, who has been doing sadhana about a year and a half. Today, whatever used to happen to him is happening in his enemies' house, the same to the same. He performed no Tantra Vidya — only Mahabhairav, reciting at the Bhuteshwar Mahadev temple.
From the drawings of Ramakrishna Paramahansa an ordinary person could never tell that any such energy was there
Of Ramakrishna Paramahansa, he says, from whatever drawings people have made of his form, you cannot tell — the ordinary person who does not know could never say there is any such matter, and yet there is. Of Tailang Swami he says that whatever one reads, the police would seize him and so on, and that he kept himself somewhere in that state, balanced.
An enemy's prayoga reached an experienced practitioner in the Tandra state, where a screaming Shakti pulled at her mala
A practitioner at a very good level, with much experience coming to her, on whom an enemy performed a prayoga of such a grade that in the Tandra state she felt someone had come — and when that Shakti, screaming, pulled at her mala and the Tandra broke, the mala was in fact broken, as though someone had pulled it.
In what form do shaktis ordinarily give darshan?
This much can certainly be said, he answers: that in the ordinary form, in the sukshma form as well, and in the form of an ordinary human being too, the shaktis give darshan without telling and without your knowing. At that time the buddhi is somewhere deluded by maya as well. Afterwards it is understood that this was our aradhya, who had come to give us company, or who had come to give darshan on the completion of the sadhana. Many such true incidents, he says, will be heard by you.
The bhog carried to the vigraha is often accepted in an assumed form and recognised only later
His example: on the last day of a Bhagavati sadhana you were taking the bhog to offer. This is heard especially in tirtha kshetras and Shakti Peeths — that at that time, assuming some form, she herself accepted it and you did not even understand. Ordinarily, if you are carrying bhog made by your own hand to offer before Bhagavati's Shri vigraha and someone says, brother, feed me, I am hungry, the maximum chance is that you will say: wait two minutes, let me offer the bhog, and after that you shall have it first of all. And you will certainly wait two minutes. But when that shakti comes before you, a person deluded by maya will never be able to say no, I shall offer it first; he will be entirely overcome and infatuated with her and will say, you eat it. And when she moves away from there and disappears, then it will be understood: this was our aradhya.
What is Brahmadand or Brahma dosha?
Asked what Brahmadand or the dosha is and how to be rid of it, he answers by name that Brahmadand means the angered Brahm, the atma of a Brahman; there are four to five videos on the channel connected with this, and he tells the listener to listen to them well. He adds that if you search on Google for Brahm Pishach Prapanch, you will get a story published in ten parts — a true incident — which you may read on grihasthtantra.com, and that this whole matter will become clear.
Karuna is the opening they exploit, as Prithviraj Chauhan's repeated mercy was exploited
He says karuna can only be in the heart of Sanatanis, and that these people take advantage of exactly that karuna. He cites the account of Prithviraj Chauhan, who released his enemy again and again — eighteen or nineteen times, he says — and says such catastrophes happen precisely in the pursuit of karuna and daya.
An incident from the Orkut years, around 2008 to 2010, before things reached their present pitch
He recounts an incident he places at around 2009 or 2010 — one of the three years 2008, 2009 or 2010, he says, and not 2011 — from the days of the social media site Orkut, before Facebook, when these things had not reached their present pitch.
The boy had an attractiveness that did not belong to his age or that time
The speaker says he was so attractive to look at that it stood out. At that age, he says, children who play are not especially fit, and in earlier times such fitness did not exist anyway; but this boy looked so striking that it was itself a matter of attraction.
He offered namaz five times a day but bathed only on the day of Jumma
He offered namaz five times a day, but bathed on only one day — the day of Jumma. On the other days he would not bathe, but would still go all five times. Asked why he did not bathe when he went so often to God, he said that nothing of the kind applied, that it was so among them, and that there was no problem in it.
He took one exactly fixed fielding position, facing a single house, and neither bowled nor cared to bat
He did very little: he would take one fixed place while fielding, would not bowl, and did not mind whether he batted — an average cricket player, but he would stand in one exactly fixed spot, from which the house of a particular family, whose elder daughter had just entered college, was visible directly opposite.
He would read and blow on sight, which the other boys took for a joke about tona
The speaker says the boys teased him at the time, joking that somebody was doing tona or totka — but in truth he had been taught some such thing. He would begin reading on sight: he would read and blow, read and blow, for the whole five minutes. Later the girl became completely fixed on marrying him and left home.
After the quarrel he moved to the college gate, and the girl began meeting him
The children had gone and told the household that he did such-and-such; there was a quarrel and the playing stopped. Later he did the same thing at the college gate, and gradually the girl began meeting him without anyone knowing. Afterwards, the speaker says, when the whole matter came out, that man's entire family was taken up — thoroughly.
The aim was to break the family's standing in society so that their mano bala would break with it
To destroy their honour completely in society so that their mano bala would break — so that people would laugh at them, so that they would stop leaving the house, and then much could be done. And once that family was struck, the mano bala of those standing beside them would break of itself, and the dominance of the others would gradually grow.
The kriya he had been taught required that he not bathe
When the matter was opened up, the speaker says, it emerged that he did not bathe because a special kind of kriya had been taught to him, which he used to sit and perform there — and that it does not work if one bathes. He says the kriya was so kshudra that anyone listening while eating would be unable to eat afterwards, and does not describe it.
The Sudarshan Chakra ends the daityas sheltering in the ashram of Shukra's mother
He recounts a video on Shukracharya he had shared: when the daityas go into the ashram of Shukra Dev's mother, Bhagavan Vishnu's Sudarshan Chakra arrives and all of them are ended by it. Before the ending, Bhagavati who is Shukracharya's mother — whose name he says is not coming to mind — stands before the Sudarshan Chakra saying you may not go.
Narayana manifests and she asks not for revenge but for a place in his own nija dham
At that time Bhagavan Shri Hari Narayana manifests and explains that she should not stop it; whereupon she prays for the attainment of the divya dham, that he should give her a place in his own nija dham and afterwards do as he pleases. After granting her mukti, the slaying of those rakshasas takes place.
Can the pitrs help directly?
When you keep your pitrs in a pure state and serve them in the proper manner, he says, then they hold the capacity to help in a direct manner. He calls it an experience of his own life, and says he does not usually relate his own experiences because they will not be digested — whatever is beyond your reach appears imaginary, as Brahmaloka does when you have not seen it, or as air would if you had not seen it.
Bhagavan Datta struck the nagara at the ganika Pingala's house
He relates a story he says came in a good video by some gentleman about Pingala, whom Bhagavan Datta held as a guru: she was a ganika, a nagarvadhu, at whose house people stood in line, and a nagara was kept there which had to be struck at the cost of so many gold coins for her to come out and be seen once. Bhagavan Datta went there in the state of an avadhut and began striking the nagara again and again.
The intellectual class asks where the siddhas and tantriks were during the invasions
He says one more thing before ending the live: in many places you will find people of the intellectual class saying that if there are devi-devatas, or if there used to be some siddha and capable person, then where were these tantric people at the time of the British and when the invaders attacked — and, of today's events too, where were these people, why did they not come and save, why did they not protect.
The timeline never held a direct attack; compassion was exploited from the start
The whole timeline, he says, was never such that an attack occurred directly and the tantriks were unable to perform their prayoga — not at all. As he had said at the beginning, there is a thing called karuna and daya within Hindus, and it is exactly this that has been taken full advantage of from the start.
Virachari sadhaks and the kings of the time broke the invasions on the strength of their siddhis
The first attacks were never direct, he says: read history, and when an invasion occurred, the Virachara sadhaks of that time and the kings and maharajas, on the strength of the kind of siddhis they had obtained, broke the backs of these people.
After such defeats they sent their own scholars to learn, and traitors here assisted them
When such a defeat came to them, he says, these people would analyse: what is this thing? And it would emerge that there are siddhas there, people of this kind, siddhis of this kind. Then the same tragedy would follow: first they would send, with folded hands, their own learned men, those of their own who were of that sort; those people would learn all the things; after learning they would go and prepare it there. And the traitors here, the wicked people of that kind here, would then go over and give them support.
How can one learn the seva of an unfamiliar local kuldevi?
A listener says his kuldevi is Saraund ki Kali Mai, a form of Mahakali, who he has learnt is also the kuldevi of Raja Anangpal Tomar of Delhi and is also named Chille Bhavani, and asks for her seva. The speaker says he has no knowledge of these svarupas; go to the place yourself sometime and take the information there, and if there is some devotee of hers, they will tell you well and correctly.
The Mundi who went to lead the people of Tripura off the path was no ordinary person, and Narad was his first disciple
Understand it this way, the speaker says — this is why we say do swadhyaya. When Bhagavan Shiva had to destroy Tripura, study once how he made the whole planning of the Tripura nash, and you will come to know. The one who went there in the form of a Mundi to lead them off the path was no ordinary person: whose avatar is the Mundi? Bhagavan Shri Narayana himself became that Mundi and went. He himself got his hair shaved and reached there; and when he reached and nobody at all was listening to him, who became his first disciple? Narad ji himself went and became one. Whose first diksha happened? Narad ji's, in the Mundi. And all the rakshasas of Tripura would be initiated by these and would get themselves slain — the minister will destroy them; will the devatas come in person?
What did ashtadhatu casting once do to the caster?
He says that however much technology has progressed today, there was a time — and this, he says, is not said by him but told by the goldsmiths themselves — that whenever a vigraha was constructed from ashtadhatu, the smoke that came from it, or its effect upon the body, would give the one to whom it attached a leprosy-related problem, so that he would become a leprosy patient. So in earlier times the kings who had ashtadhatu murtis made took upon themselves the cost and responsibility of maintaining the whole family of the man who made the murti, saying that if you suffer any distress or any difficulty, I will take up the responsibility of your family.
The forms are nearly alike and his information is limited, being taken from a temple's own pujari
He says it is not possible for him to say much on this at present — he has very limited information about their forms, because their whole subject, with two other forms alongside, comes out nearly identical. Until he separates it out in writing and only then speaks, it will not happen. That whole subject belongs to the Mithilanchal region and is different from his own; he made that video after hearing and understanding it from someone who was their special pujari, and at that person's command, who said this information is not with people, put it out. That video, he says, he put out two or three years ago.
Vishnu appeared between Shiva and Ravana to preserve niyati after the deed with Vedavati
He says a very good subject was shown in the matter of Ravana's vadh: when he did the wrong deed with Vedavati, at that very time Shiva ji rose up with the trishul to slay him, and his destruction could have happened in that very instant. But Vishnu ji himself manifested in person and protected him — Vishnu ji appeared between the two, between Ravana and Shiva ji, saying no, Mahadev, you cannot do this. Niyati has been fixed as to how his slaying will occur; if you slay him now, an imbalance will arise. He did not let it be done.
How was Markandeya made immortal without violating Yamraj's law?
He says one should know that when Bhagavan manifested in that form for Markandeya Muni's protection and made him ever ageless and immortal — Markandeya Muni becoming a Chiranjivi among the seven Chiranjivis — even then he did not violate the niti and niyam of Bhagavan Yamraj, nor his responsibility. What he did was to stop the gati of Kaal: he did not let Markandeya Muni's age be completed at all. For Markandeya Muni, he says, this thing that is called your time-dilation theory — the theory itself was ended there, so that his age can never be completed, and he will always remain one instant behind. His seven years will never be completed; and if they are never completed, how will Yamraj take away his life at all?
Shri Hari knowingly gave the amrit to the danava
Go to the root, he says: did Bhagavan Shri Hari Narayan not know that the one sitting there was a danava named Vyaprachitta, that he was not a devata but a rakshasa? Did that antaryami not know when he made him drink the amrit in the Mohini form? He must have known — you should all have at least this much common sense and intelligence, that he must have known.
How did Rahu come to be counted among the grahas?
He says that Chandradev and Suryadev, when they both understood that this one is a rakshasa, said so — the rakshasa named Svarbhanu; and because of their saying it his head was cut. So there was some niyati in it, that this one too is to be given amrit, that this one too will drink amrit. So he too has drunk amrit, and for that reason he became a deva and was held to be equal and on a par with the devas. His place was made among the grahas.
Why is Shukracharya connected with Shiva and Parvati?
Recalling the Andhakasura katha they had done, he says that Bhagavan Shiva and Maa Parvati accepted Bhagavan Shukracharya as their son — as their auras putra; he came as an auras. So Bhagavan Shiva and Maa Parvati are his guru and guru maa, and along with that his father and mother also.
The tantra books of Arun Kumar Sharma may be read for information, though not every account in them can be supported.
Asked about Shri Arun Kumar Sharma, the spiritual writer of Banaras, and his books on tantra, he says: certainly, read his books, you will get information on a great many things. But he adds that having read all of that writer's pieces, and without wishing to lay blame on anyone, he cannot support the kind of tragedy that comes in every one of his narratives — what happened to him, what happened to the tantric.
Brahm Pishach Prapanch, on grihasthatantra.com, covers this subject
Read Brahm Pishach Prapanch once, he says, and you will understand this subject. Go to grihasthatantra.com and read it; write Brahm Pishach Prapanch directly in Google and it will come. There are ten true incidents in it, written in ten parts, ten different ones. Do it by that and read it, and a good deal will be understood.
What happened when Brahma went to Kailash to meet Mahadev?
It is said that Bhagavan Shri Brahma once went to Mount Kailash to meet Mahadev. Mahadev was absorbed in dhyana, and Brahma was in great haste and did not want to wait — all of this, the speaker adds, was the leela of the Tridevas. He began saying repeatedly that the Lord should open his eyes at once, give darshan and hear him. Nandi ji Maharaj tried to stop him, saying wait, the Lord will come out of dhyana and then you may speak, but Brahma would not agree.
What happened when Sadashiva opened his eyes in anger?
When Bhagavan Sadashiva began to be troubled, he opened his eyes with anger, and because they were opened in anger Brahma ji's body began to decay. Brahma invoked Narayan for protection. Narayan manifested between Shiva and Brahma, and by the time Sadashiva calmed his anger, more than half of Narayan's own form had decayed because of that anger. That form, the speaker says, was somewhere absorbed and kept aside.
How were the three sons born from Mahasati Anusuya's test?
When Mahasati Anusuya took her test and invoked the Tridevas in the form of sons — making all three into children by the shakti of her satitva — the form that was to manifest from Narayan's amsha was to come. When they returned to their former state they gave the blessing that they would be her sons, equal to the Tridevas themselves. From Brahma ji's amsha Chandrama was born, from Shiva ji's amsha Rishi Durvasa was born, and from Bhagavan Narayan's amsha Bhagavan Datta.
Why was the Batuk form manifested at all?
For the ending of the rakshasa named Apada, the speaker says — Apad was the very name of that rakshasa. He had asked of Bhagavan Brahma ji the boon that his death should come at the hands of a child. In such a state, aradhana of Bhagavan Sadashiva was performed by the devas, aradhana of Bhagavati was performed, and the wish was made for this form: that you should manifest some such form.
If India was so rich in tantra, how did the Mughals and the British come to rule it?
Even the writers of tantra texts, the speaker says, put a question mark on this — he had read it himself once and spoken of it in a live: when our India was so rich in tantra, how in the end did the Mughals and the English come to rule over us, and where had the vidya of the tantriks gone at that time? Working in this field in the present time, he says he understands that their shakti had not gone anywhere. But the people themselves were duplicitous. There is no shortage of those who learn things from you and then turn them against you.
Why is bathing at dawn in Kartik held to carry such punya?
The speaker gives the katha that a rakshasa named Shankhasura stole the Vedas and carried them into the sea; when Bhagwan Narayan slew him, all the mantras of the Vedas were absorbed here and there into the water. In this very month of Kartik all the rishis gathered up the various mantras and pages of the Veda, and whoever obtained which mantra was afterwards called the rishi of that mantra — this was Bhagwan Narayan's blessing.
What is the story of Gayasur?
Gayasur had asked the boon that whoever came before him, whoever his sight fell upon, whoever became visible to him, would attain gati and mukti. Great sinners too began to be liberated, and the devatas came into great difficulty, saying creation had become unbalanced. They asked Brahma to find a resolution, and Brahma said: O Gayasur, there is no place more pure than your body, so I wish to perform a yajna upon you — and began to do so.
Are there instances of siddhas guiding people unrecognised?
There are many such stories, real true incidents in a manner of speaking, in which it was never known that the one who guided the person in front was a yogi, rishi or muni bearing a physical body. You will find such incidents about Neem Karoli Baba, and about Devraha Baba, and many such incidents are heard about Ramakrishna Paramhansa: it was only when he had gone from the person's life, having had his karmas completed, that they came to know he was a siddha baba.
What happened when Hanuman went before Bali?
Bali had the boon that whoever came before him, half of that one's strength would pass into Bali. When Bali went to quarrel and to fight with Hanuman and Hanuman came before him, so much strength entered into Bali that his body was about to burst — he could not bear the tej. Brahma appeared and said: Bali, go away from here; you do not have the samarthya to bear his tej.
Arjuna's chariot burned the moment Hanuman left it, and Karna fainted at his roar
That Hanuman was seated on the dhwaja above Arjuna's chariot; when the war ended, Krishna told Arjuna to look at the chariot a last time, for it would not survive — and the moment Hanuman left the dhwaja, the chariot was reduced to ash on the spot. And that when Krishna was struck by an arrow, Hanuman grew enraged and roared; Karna, who stood before him, fainted from fear, and Krishna said this is not Treta but Dwapar, they cannot bear your tej — do not come into the middle of the work, be seated on the dhwaja.
Tarkulaha Devi of Gorakhpur is the positive form — her devotees could not be hanged
He gives Tarkulaha Devi of Gorakhpur — the Bhagavati there — as the positive form. Her devotees, he says, cut off so many Englishmen's heads and offered them there that they filled a well. And Bhagavati gave them such a siddhi that when the English hanged them they simply did not die: however many times they were strung up they remained living, and when they were taken down they were still alive, and did not attain death at all.
Why did Bhagavati have to take the form of Kali?
On account of the Ravan who had a thousand mouths, Bhagavati had to take the avatar of Kali, the svarup of Kali. Nowadays it is even being shown in TV serials.
What is the real katha of Satyanarayan?
A listener says the katha that is narrated appears to be only the phalashruti, and asks what the actual katha is. The speaker answers that on this subject he will tell them the whole Puran itself. Asked separately about a book, he says a book on the sadhanas will certainly be published if the YouTube family grows and some financial capability arises from it, since even a small-scale publication requires registration after registration, and that needs money.
Shankhachud's own shakti was blunted by the insults he gave
He recalls Shankhachud, who insulted Devaraj Indra, Vishnu ji and everyone; because of that insult his very shakti became blunted, and struck once by Indra's vajra he fell unconscious. All his shaktis, and Tulsi ji's pativrat dharma, stood useless where they were once he did the nindaa. In exactly this way, when you begin saying that you did so much puja of Durga ji and nothing is happening, the trouble begins and our punya starts to decay. Therefore nindaa should not be done.
A sadhak of Punjab living beside a large Sheetla Masani temple reported it
The speaker names Verma ji of Punjab, whom he calls a very great sadhak. He lives in some region of Punjab where there is a very large temple of Sheetla Masani; the sevaks and sadhaks there have built everything right beside the shamshaan. The speaker says he is relating that man's own experience, told to him, and that he is telling it in the live — he is speaking it as told, not claiming it as something that happened with himself.
A woman of that family did a great deal of Gayatri japa and came to a very bad final condition
He was told that in that family there was a woman who used to do a very great deal of upasana of Gayatri and used to do Gayatri japa, and whose final condition was very bad. The speaker notes at once that an ordinary person who hears only this much will turn negative about Gayatri and conclude that Gayatri should not be done — they will not understand the whole subject.
She lay bedridden, and even those attending her could not go near
He was told that the condition became so bad that she lay upon the bed, and even the relieving of her body was such that people could not go near her to do it. The speaker remarks that it had become the state associated with Karna Pishachini here.
Case background: a farmer's grain-store land seized by a dabang village family, with no court, money or force to fight back
The speaker says that hearing someone's real sadhana experience makes one's faith in that devata and mantra firm, and shares the case of a friend from his sadhak circle, a farmer from the Rajasthan side. The dabang family of his village, owning the adjoining land, had fenced off and seized the plot outside his house where the grain store stood, just when the grain was finished and the new crop was to come. The family was ordinary: no money for court, no bodily strength, no numbers for a fight, and a court case would only make life in the village worse, with women and girls at home who could be harassed until the family broke mentally. He had already done the Ganesha Atharvashirsha sadhana the speaker had once written about for a land dispute, with no result.
How the punishment came: the enemy family's own cow injures all thirteen men, and the land is reclaimed
The speaker says that on the third day of the third sadhana, Bhagavati's grace moved. The dabang family, a big joint household with thirteen men, had a cow that strayed at night into another ordinary man's field and was hit with a lathi. Three or four of the family went to fight him; before they could surround him he grew angry, struck one with a lathi below the shoulder and broke his arm. As the other three moved to beat him, the family's own desi cow came loose from its peg, no one knows how, and threw and trampled all three, breaking arms and heads. When the rest of the thirteen came out to finish the fight, that one cow overpowered them all, and not one man of the thirteen was left without a broken arm or leg; all went to hospital, and, as the speaker says, whom would one file a case against, a cow? The farmer's family then took heart, tore out the encroachment and set their land right, saying let us see what they can do now.
How Baglamukhi pacifies enemies: fear, stambhan of the mind and collective vikshobh, without anyone having to die
The speaker says that after the cow incident a fear settled in the minds of the whole enemy family: even those only lightly hurt were struck in their self-respect and could not speak, and for some days fell completely silent. Jagdamba, he says, pacified them entirely, the medium merely being someone else; the farmer completed his third sadhana, and to this day those people fear such acts, their dabangai has nearly stopped and they think before speaking harshly. It is not necessary, he says, that an enemy lose his life; here she stopped the movement of their minds, planted a permanent fear so that their bones will shake whenever they see a cow, a phobia and a kind of mental depression, and this too is her grace: producing stambhan and vikshobh in the enemy. Because the farmer's Sankalpa was not about one person but collective, the whole group was shaken; the vidhan of a collective sankalp he says he will discuss another day. At last report, the enemies had gone completely quiet.
A pandit's public claim that Ram ji nowhere performed the puja of Durga ji at Vijayadashami was answered with a photograph of the passage from the Devi Purana
He recounts that a certain big pandit had written on Facebook that Ram ji nowhere performed the puja of Durga ji at Vijayadashami and that this was a wrong statement. He put up a photograph of the whole passage from the Devi Purana in reply, at which the pandit unfriended and blocked him.
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