Vak Siddhi
Every question on the site tagged Vak Siddhi, each answered from a timestamped source rather than a summary written from memory.
The accomplishment of speech coming true — whatever a person says begins to manifest as reality, arising from a favorable second-house birth-chart period, accumulated spiritual merit from chanting and austerity, or a deity's partial grace, and prone to fading if deliberately tested or misused.
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What is Vak Siddhi?
The speaker describes Vak Siddhi as a phase in a sadhak's life when whatever he says simply comes true, even a casual remark made in jest. He says sadhaks usually recognise it only after that period has passed, and that they themselves do not know how it happened. He calls this a momentary siddhi and says it comes through the Kripa of some deity.
Vak Siddhi from the second house of the birth chart
The first way the speaker gives is astrological: when the planets tied to the second house of the birth chart, the house of speech, begin giving their auspicious results because of the person's own Punya, his speech starts bearing fruit. He says this happens whether the person does sadhana or not, or does only ordinary sadhana, provided he has been a right-living person. It lasts as long as that planet's Dasha, antardasha or sukshma dasha runs, and in that period his words have a pure, sattvik effect on everyone.
Kaala zubaan (black tongue): a second-house dosh that makes speech ruin work
The speaker says the same second-house mechanism also works in reverse. If some kind of Dosha sits there instead, then when the person speaks to someone, that person's work does not get made at all, it goes the opposite way, and work that was already being made gets spoiled. This, he says, is what people call kaala zubaan, a black tongue, and he calls it an ordinary matter.
Vak Siddhi from japa and tapa with favourable planets and strong punya
The second way the speaker gives is through practice. If a person is doing some kind of Japa or tapa, and in that same time a specially auspicious situation forms around the second house of his chart, with favourable transits and a favourable antardasha and Mahadasha running, and he has gathered a lot of energy through sadhana with the full strength of his Punya behind him, and on top of that he is a good person, then his words too begin to come true.
Precaution: testing Vak Siddhi wears it away, silence makes it grow
The speaker warns that once a person comes to know he has this capacity and starts using it again and again, or trying it out to see whether it works, a time comes when it must decay, and it does decay. So whenever Vak Siddhi comes, or a person realises such a state is happening, he should go completely silent: give no Shraap, no boon and no promise to anyone. The more silent he stays, the more this capacity grows inside him.
A deity's partial blessing as a third factor behind Vak Siddhi
Within his two explanations, the speaker adds one more thing. If the partial blessing and influence of some devi or devata is with a person, some deva shakti is with him and their special Kripa is on him, then that too joins with the effect of his chart and of his personal Punya. When all of these bear fruit together, he says, the person's words start coming true with precision.
Limit of Vak Siddhi: it cannot overturn another person's prarabdha
The speaker says that if it is written in the other person's Prarabdha that a thing should not happen, and it happens anyway because of the sadhak's speech and Punya, the sadhak is not a rishi of old who can prove that person's writing wrong. The thing is only put off for a while, and later the person suffers for it. He gives two examples: a love marriage that happened after the sadhak said "go, it will happen" but ended in separation, and a job obtained the same way that seniors and colleagues made unbearable within a year or two. The words came true, he says, but the bad effect surely came afterwards.
Right use of Vak Siddhi: japa for the Ishta's pleasure, not for prayogas
The speaker says the capacity behind Vak Siddhi carries so much power that it can be used to obtain a deity's Kripa. If a person stores this Punya and does a great deal of Japa of any mantra, that mantra starts giving quick results and its effect grows. If the mantra is not a karmic one, that is, he is not doing any prayoga with it but chanting and reciting only for the pleasure of his Ishta Devata, then the Ishta's kripa comes very quickly, he can become a sadhak of good standing and attain something good. So whenever a person learns he has such a capacity he should use it well and preserve it within, otherwise a day comes when he too says, "Maa, my powers were misused."
Why must spiritual power and mantra counts remain concealed rather than publicized?
Spiritual power and accomplishment should remain concealed since boastful declarations of invincibility or severe penance indicate an absence of true achievement (Abhimana), and publicizing specific mantras and counts weakens the accumulated spiritual power (Tapobala) built up through practice.
A hundred and eight paths of the Kamakhya Kavach are performed upon a lotus flower and offered on the main vigraha.
Let her go once to one of those three places and there, if possible, perform 108 paths of the Kamakhya Kavach upon a lotus flower, and have it offered upon the main vigraha. For such a Devi sadhika, the speaker says, that Kavach is then for her whole life — Kamakhya herself will be seated there and will do her grace. But the disposition must be as told before: generous by nature, not one who bears malice, not one who deceives; then it will not take her long to become Devi-swarupa, and vak siddhi is obtained very quickly in such a state.
A curse must never be given, for a capacity equal to the Devi's own word comes within, and the Yoginis answer whoever misuses it.
Only this: never in your life give anyone a curse. A capacity that gives effect equal to the Devi's own word will come within you. And if someone wishes to do this so as to ruin so-and-so afterwards, and goes to do it with that intent, then the Yoginis produce with such a sadhika a state in which she is left fit for nothing. You are not to go for that; you are to go for nishkalyan and for the Devi's grace.
How can one tell whether a real darshan has occurred?
After darshan a person becomes silent, it is always said, the speaker relates. One who speaks a great deal after darshan, who is giving out statements — the meaning of giving statements has become that he has not had the root darshan. If a siddhi is obtained and a subject of materiality remains along with it, then the root darshan has not occurred: know this and keep it. If we are chattering, the root darshan has not happened; kripa may have happened.
What does 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".
Does Shani spoil the speech itself, or is an afflicted Budh the cause?
No, he says. Shani's intensity is not spoiling the speech; he is affecting the speech, but the sadhak's ugrata is rising and he has no control or balance over his own speech, so by talking and talking he spends his tapo-bala. And if by mistake Budh is afflicted in any bhava, or combust, or reduced in balabal, and vani dosha becomes present — then the man will do a hundred malas of japa and get up and deliver ten abuses.
What is the positive side of Shani in the second bhava?
The greatest positive here, he says, is that if the sadhak has learnt to control his speech, and if he becomes the sadhak of any one of the three principal forms of Bhagavati Tara among the Mahavidyas, and Shani Deva is in the second bhava — then, brother, he will become a prachanda Tara sadhak.
Such a sadhak becomes the equal of Brihaspati, with great sharpness entering his vidya and buddhi.
If Jagadamba's kripa is such, then — as it is said that Bhagavati Tara is first of all connected with Brihaspati Deva — he will become the equal of the great Brihaspati. Great sharpness will come into his vidya and buddhi; he will not speak useless things. If he is silent, his capacity is increasing; if he is speaking, his capacity is increasing. Shani Deva, he says, brings about a capacity equal to Brihaspati himself in this place.
Shani gives great abundance in fields of work where speech itself must be displayed, as with anchors.
By the effect of speech the sadhak can do a great deal, he says. If he is doing work in his field in which speech itself must be displayed — as anchors do — Shani Deva gives him great abundance in it. Where it seems a matter can never come off, there too, by the effect of speech, there is full hope of it coming off.
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 is the best upay for making relationships good?
Asked for upays for making relationships good, he answers: sweet speech is the best for making a relationship good. If a relationship is to be spoiled, then by that same speech you can pierce anybody's heart thoroughly; and if relationships are to be made good, then speech is the best upay. For the rest, he says, if you wish to go into tantra, then that is a different matter.
What should be done for vak siddhi?
Asked what to do for vak siddhi, he answers: at present you are looking a good deal unsteady. Stay concentrated upon some one thing; from that same thing you will get everything.
For which troubles of speech and mind is the silver-ball prayoga used?
If there is any kind of difficulty connected with speech, or connected with the throat especially, or if some dosh connected with the intellect or the brain arises in a child or is there from birth, then for them too this kind of prayoga should be got done by a special vidhi vidhan, the speaker says. And if you are yourself a sadhak, then you can also do it yourself — do it and see, there will be great benefit.
What is siddhi, and why is it considered the primary tangible goal of tantra sadhana in this context?
The author states that almost all primary tantra texts regard the attainment of siddhi as the most tangible goal of the practice, marking the perfection of sadhana — with attainment potentially bringing supernatural abilities like remote perception, precognition, healing, and vak-siddhi (speech that manifests reality).
What does five lakh japa of the panchakshari give?
He puts this before listeners, he says, because when you are influenced by such subjects you begin to move away from the forms of your own aradhya, you make them a subject of ridicule, and doubt begins in your mind. But if you perform sadhana — if you have done five lakh japa of the panchakshari — that japa has the samarthya that when someone speaks such an abusive thing it will not affect you, and you will push him back properly on the spot. Where the buddhi will come from, where the proof will come from, where you had heard it — it will all work there, and that panchakshari sadhana will give you the samarthya to shut his speech right there. Without sadhana, however great a talker you are, however fierce your speech, you will not be able to speak there.
How is the second house activated negatively?
By the mouth the mantra is spoken; by the same mouth the deity of that mantra is reviled; by the same mouth you revile your guru and your guide; by the same mouth you revile the pauranik and tantrokta granths. Everything is happening by the mouth. Whoever you do good to or ill to, whoever you give a boon or a curse to, whatever mantra sadhana you do, it will all be through this tongue and this mouth — and this second bhava can give you both good and bad effect.
What harm do blind supporters do to themselves?
The speaker takes himself as the example rather than anyone else. Suppose a listener who follows him closely is told that a certain channel is opposed to him, or is merely a competitor, and is sent to speak wrongly on their lives — or decides on his own that anyone who speaks against Rudransh bhaiya, or even parallel to his subjects, will be proved wrong. Whatever happens, that listener will carry his own second bhava into a negative influence, and the loss will be his.
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