Disciple:
Gurudev, pranam (salutations).
Guru Shyama Khyapa:
Pranam, my child. Pranam.
Disciple:
Gurudev, today we received a comment from someone who regularly comments on your videos. His name is Bhotokrishna Das. He has asked you a question. He wrote: "Could you please explain what is the benefit to become a Tantrik? I think it is self-satisfaction."
Disciple:
So, Gurudev, following his question, I would like to ask: why have you embraced Tantra, and why do others practice it? Is it solely for self-satisfaction?
Guru Shyama Khyapa:
No, no, I cannot agree with him on that. See, we are born into society. It is our responsibility to do good for the people of this society. Now, we perform this service in two ways: some do it in exchange for money, and some do it for free. Becoming a Tantrik is not a simple task. Until Vasudev Jagannath grants you a "certificate"—as I mentioned yesterday—no one will truly recognize you as a Tantrik.
Guru Shyama Khyapa:
He is the one who dictates that you are a Tantrik. Now, the interesting thing about Tantra is this: one group of people practices it for money—to earn a few bucks. Another group wants to become world-renowned; they want the world to know them, understand them, and see them. We grew up in this society to do good for its people.
Guru Shyama Khyapa:
We must do good. But what do I have in my hands? With what power can I do good? Tantra Sadhana (spiritual practice) provides that strength. Through the worship of Mahadev, Ma Durga, Kali, and Tara, we attain the status of a Tantrik. We receive their power, and with that power, we perform work for others.
Guru Shyama Khyapa:
One group spends this power by "selling" it for money. Another group does it to attain favor with the Mother, seeking Moksha (liberation) after death. They do it for themselves. Some go to the Himalayas and focus only on their own spiritual path, without thinking of others. But in this society, there are many people who, with a little help from Tantra, can find relief from their sins and troubles.
Guru Shyama Khyapa:
This is why one practices Tantra. Tantra isn't a greedy pursuit. Simply wearing red clothes doesn't make you a Tantrik. A Tantrik is someone who is recognized by others; someone of whom people say, "He is a Tantrik; he can get things done. He is like a god." Until you hear those words, you haven't truly become a Tantrik. People should look at you and say that you have the power and the capability.
Guru Shyama Khyapa:
Humans can become gods or avatars. Humans turn other humans into gods. So, the primary goal of someone practicing Tantra should be the welfare of the country and its people. I practice Tantra, but I don't wear any outward signs. I don't wear specific robes; I'm dressed just like this. Yet, so many people come to me and say, "You are like God; you can do it."
Guru Shyama Khyapa:
If I don't say "yes" even once, they keep sitting there and say, "Please say yes, then we will leave." This is their self-confidence—the belief that there is a person who can do good for them. This happens through the power of Tantra and spiritual strength.
Disciple:
Gurudev, I have a question. Is there a difference between a "Tantrik" and "Tantra Sadhana"?
Guru Shyama Khyapa:
One becomes a Tantrik only through Tantra Sadhana.
Disciple:
Then please explain, what exactly is Tantra?
Guru Shyama Khyapa:
"Tantra" means awakening the "Tanu" (the body). That is all. It is the awakening of your physical self. Within your body, there is a whole universe. Brahma, Vishnu, Maheshwar, Durga, Kali, Tara—all the deities you see—reside within your body. You must awaken them. With their power, you serve others. You have no power of your own. No one would come to you otherwise. But why do a hundred people come to me every day? What is the reason? Perhaps because I am on YouTube or because I explain things well. People tell me, "You speak beautifully; your explanations are great," and that is why they listen to my words.
Disciple:
Gurudev, another point is that you are serving people without taking any money.
Guru Shyama Khyapa:
No, I won't "sell" God. Should I sell my power? Can power be sold? Taking money means selling that power. Also, there are many people in society who cannot get Diksha (initiation) because it costs ten or twenty thousand rupees. Here, they can get initiated for free, in exchange for just a single haritaki (myrobalan fruit). People stand in long lines for initiation. I initiate people individually; I don't sit five or ten people together like they do at some missions or monasteries. I work with each person individually, placing my hands on them. There are certain parts of the body that must be touched—excluding women, for men—we touch various points to awaken them, such as the Muladhar or the Kundalini chakra.
Guru Shyama Khyapa:
This is how we give initiation, and we don't take money for it because initiation cannot be sold. Those who sell it are different. In my language, I call them "Kupamanduka" (narrow-minded frogs). They haven't studied much, I feel. Selling initiation or selling God is not right. A "Panda" (temple priest) might do it because he lacks wisdom; he feeds himself by selling the Mother.
Guru Shyama Khyapa:
A Panda needs money, so he sells access to the Mother. I don't blame them. But as a learned person and a Tantrik, I can never think of feeding myself by selling the Mother. A Panda can do it because he depends on the Mother, serves her, and takes a few coins from the people he shows her to. But I'm talking about those who are educated and act as gurus.
Guru Shyama Khyapa:
You cannot sell the Mother or initiation for money. A person like me has written at this temple: "Do not give a single penny." I have the courage to say that. Why would you give money? For what? The Mother is feeding you; you aren't feeding the Mother. Answer me this—who feeds whom?
Disciple:
The Mother feeds us.
Guru Shyama Khyapa:
The Mother feeds us, but people refuse to admit it. They deny it and say, "I am feeding the Mother," because they have the power of money. But the Mother doesn't "eat" that money. She only accepts money earned through honesty. If an honest person offers even a simple sugar drop (batasa), that is her food. The Mother accepts the money of the honest, not the dishonest. I tell you again: the money earned through dishonest means is not food for the Mother; it is food for animals. She won't even touch it. People think they are giving to the Mother, but she won't touch it because she only takes the money of the truthful. Truth is God, and God is Truth.
Guru Shyama Khyapa:
Where there is falsehood, God does not reside, nor does He accept that money. A poor person who offers a sugar drop provides the Mother's meal for the day. You might bring a big box of sweets or a garland worth a hundred rupees, but she doesn't eat those. People with money do these things. Those with "black money" give the Mother massive garlands and gold jewelry. They think they can get away with their deeds by giving to the Mother. But she doesn't wear that jewelry, nor does she eat that food. I have said this many times: the Mother accepts honest offerings. An honest person doesn't have the capacity to spend so much money. They might give a sugar drop worth a rupee or two, and that is her sustenance. She doesn't need those sweets or expensive garlands. Who are you giving them to? What did Ramprasad say? "The Mother who feeds the entire universe with various delicious foods, how can you think to feed her with parched rice and radish?" These are Ramprasad's words, not mine. This is the misconception people have.
Guru Shyama Khyapa:
It is a mistake. Whose flowers are you picking to offer to her? You are offering the Mother's own creation back to her, and you've bought them with money. A flower won't even bloom without God's command. You bring that flower and offer it to her, and then you show ego. That is your vanity. The Mother wants none of that. She wants the devotion of the heart. God only wants devotion, faith, respect, and love from humans. No one gives those. They think the Mother is satisfied by a garland and a box of sweets.
Disciple:
That was regarding ordinary people, Gurudev. But our topic today was Tantra. I asked what the benefit of being a Tantrik is.
Guru Shyama Khyapa:
The benefit is the welfare of the people. The welfare of the world, not just humans. You practice Tantra for the welfare of the entire world.
Disciple:
Humans are part of that world.
Guru Shyama Khyapa:
Wherever there are humans, you must work for world peace and human welfare. You must perform Homa, Yajna, and prayers for world peace. This is the duty of a real Tantrik. This is what brings him satisfaction. Praying for the welfare of the world is his job. It may or may not happen, but it is happening invisibly. We are performing so many rituals for world peace and human welfare every day. It's not done in anyone's specific name. This altar is built for world peace.
Guru Shyama Khyapa:
My duty as a Tantrik is to ensure human welfare. I ask God for the well-being of people—that they have good sense, good health, and that their families and children live in happiness. That is why we practice Tantra. A Tantrik has a lot of work.
Disciple:
But Gurudev, the "Tantriks" we see today focus on things like Uchatana (causing agitation), Marana (killing), and Vashikaran (subjugation).
Guru Shyama Khyapa:
One group of people prefers that, and they find those kinds of Tantriks. But good people find good Tantriks too. Evil-minded people find those who match their sins. A real Tantrik only wishes for the welfare of the world and the people around him. He never thinks ill of anyone. As your power grows, you can work faster and better. So, what that person said is not correct. I don't practice Tantra for "self-satisfaction." What would be the point? Those in the Himalayas might do that. I am here for human welfare and world peace. I see a hundred people every day.
Guru Shyama Khyapa:
Each person who comes to me is like a "cobra" ready to bite. I say that because they bring their troubles and sins. But I practice Tantra so that their "bite" doesn't affect me. I can absorb that poison through Tantra.
Disciple:
Meaning, you absorb their sins?
Guru Shyama Khyapa:
Yes, that is what Tantra does. Tantra has great power; it can move the world. Only Vasudev Jagannath grants this power. Without Him, we can do nothing.
Disciple:
But Gurudev, how do you know when Jagannath has given you that "certificate"?
Guru Shyama Khyapa:
At the end of one's practice, Jagannath calls. Someone will come and say, "Let's go to the Jagannath temple. Will you come with me?" A good person will come and whisper in your ear, "Come with me, I will bear all the expenses, let's go to the temple." Then you will know that your "pot" is full and Jagannath is calling you to give you the certificate. You have to realize this yourself; there is no outward proof. Someone will come and offer to take you there. You won't have to spend a penny. That is the sign. As a Tantrik, you must never turn anyone away, and you must never take money. I have written here that no one should give money, and no one dares to. If someone tries to give money, I show them the way out.
Disciple:
So, friends, you heard Gurudev's discussion today. We were compelled to do this episode because of a gentleman's comment. We received a beautiful explanation.
Guru Shyama Khyapa:
It was a good discussion. If I have made any mistakes, please forgive me, Bhotokrishna babu. That is all I have to say at the end.
Disciple:
We don't know his address, but if he could visit Shantikunj once, we would love for him to meet Gurudev. He seems like a very wise man to have asked such a question. We conclude today's episode by offering our pranam to the Mother and to you.
Guru Shyama Khyapa:
Pranam. Pranam.
Spiritual Insight
Guru Shyama Khyapa reveals the true essence and purpose of Tantra practice, emphasizing that becoming a Tantrik is not about self-satisfaction or personal achievement, but about serving society and advancing human welfare. He clarifies that genuine Tantra Sadhana is the awakening of divine forces within the body—Brahma, Vishnu, Maheshwar, and the various goddesses—and using that spiritual power for the betterment of all beings. A central theme of his teaching is the sanctity of Diksha (spiritual initiation), which should never be commercialized or sold for money. Guru emphasizes that true spiritual practice demands integrity, honesty, and unwavering commitment to the welfare of others without greed or expectation of recognition. His discussion on the Mother's acceptance of honest offerings rather than expensive garlands reveals his profound understanding of how divine grace responds to sincere devotion rather than material display. Through this conversation, Guru challenges contemporary misunderstandings of Tantra and demonstrates through his own example that genuine spiritual power manifests not in external appearances but in the selfless service and visible transformation of those who encounter such a Tantrik.