Baglamukhi 36-Day Anushthan Against a Relative's Putla Kriya — Vak Stambhan of the Tantrik and the Upsanhar Lesson

The speaker opens by saying that when we walk the path of truth and dharma and earn our livelihood through dharmic work, we progress in the right way. When, at such a time, we are also doing puja-path and are devoted to Sanatan culture, then by the grace of BhagavatiThe Goddess addressed by her honorific, used across these talks for whichever form is under discussion. and the devas our children and our whole family progress spiritually; everyone walks rightly and no Dosha remains. But, he says, this is also the time when people around you see your spiritual, financial and practical progress and begin to envy you — especially a friend or a relative, and this happens without fail. Not everyone can be troubled by your progress, but half the people are unhappy simply because the next man is happy: he may have wealth or he may be in hardship, but how is he happy, how does he keep smiling? That, the speaker says, has become the biggest rule of today. Today's experience, he says, is on exactly this subject: how far, to what level, a person can fall out of envy and what he can do — and how Jagadamba"Mother of the World" — an epithet of the Devi. protects the sadhaks who walk the path of truth and are her devoted servants. He adds that whenever one hears such an experience, today or years later, it will bring a positive change in one's thinking if one is devoted to one's ishta.

The speaker says this experience belongs to a friend and fellow SadhakOne who undertakes a sadhana; the practitioner as distinct from the ordinary worshipper. from Dewas district in Madhya Pradesh, a very old sadhak with a good house of his own. The family was climbing the spiritual ladder in the right way: it was an ancestral house, puja-path went on daily, morning and evening aarti was done by rule as in a pure Sanatan family, the children learned and followed the rituals, obeyed their parents and respected the elders — a happy, good family. At such a time, he says, one of their own relatives, out of envy, met some very capable tantrik in the area and had a kriya done on their house — their place of residence — and on the sadhak's mother, a kriya in which the body begins to swell. Medically, the reports that came back said there was some blood-related problem, blood disorders were appearing. The trouble began to grow: the body would swell again and again, medicine would have a small effect, and then it would happen again.

The speaker notes that the family did a Havan regularly on Purnima. And, he says, when a house has a positive atmosphere and the grace of the devi-devatas, a lightness and positivity of the house can actually be felt. But once this process had been done, quarrels (klesh) began in the house of their own accord. Since they were sadhaks, it did not take them long to sense that something here was going wrong or had gone wrong. He says this becomes clearly known when you are a SadhakOne who undertakes a sadhana; the practitioner as distinct from the ordinary worshipper. and do sadhana: your ishta shakti conveys the information through some medium or other, and the most special medium is the Swapna, the dream. Through a dream they were shown two things. One was what may be called a patalak kriya — very dangerous in tantra — in which a Putla is charged in someone's name by tantrokta vidhi-vidhan and buried in some bad place. The other, he says, was that the relative had not only had such things done but had actually come to their house, sat there formally, and spoiled everything — that is, he had come, placed some tantrokta objects in the house and left, objects that had to be delivered there so that the negative forces would reach the home.

The speaker draws the first lesson here: however much you secure your house, if some person enters your house carrying something, after having such kriyas done, then the Bandhan does not work the way it should. That is when things begin to cause trouble. He describes how it happened. The relative came bringing the tantrik-natured person along, saying he was a friend, and gave some reason or other for the visit; they took tea and water and chatted normally, as one does. And for a spiritual person walking the path of bhakti, any guest who comes to the house is like God — there would be no shortfall in hospitality. So they were received properly, but these visitors showed their rakshas nature inside the house and left. By then, he says, the story was already done. As soon as the family sensed it — not many days had passed, but it began to feel that something here was wrong — they told the speaker what had been happening and what had occurred, and asked what to do in this situation and which prayog to perform.

The speaker says that because this family, besides worshipping Bhagavati Durga, also did the sadhana-upasana of Jagadamba's form Bhagavati Bagla regularly, he told them at that time: take up the AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. connected to Bhagavati Baglamukhi, take a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., and do it. In the sankalp this had to be pronounced in full: परमंत्र परयंत्र परतंत्र शदनार्थे मम परिवारस्य सर्व शत्रु कृत्य प्रयोग इत्यादि विनाशार्थे — and after that, the sankalp that one is performing the sadhana that is to be done. With the sankalp made this way, he told them to do a 36-day mahanushthan. Along with it, he says, there is an upasana of Bhairava ji which he is going to put on the Siddha Sabari Vidyalaya channel; its mool mantra has already been posted — the Mahabhairav mantra for Bhairav Ashtami, which is the mool mantra. That must certainly be done: he had said that every householder should have that mantra done, because it has a very special effect for protecting one's family. The family had already accomplished that mool mantra sadhana earlier; now its prayog vidhan had to be performed. So these two sadhanas, he says, they were told to begin together and run at the same time. Within just three to four days of starting this sadhana, the mother's health began to recover. Whoever else in the family had physical troubles, those also began to heal and became normal, and the atmosphere of the family began to feel much lighter. By ten or eleven days everything was fine and things came completely under control. Because he was a sadhak and was doing everything as instructed, he completed the 36-day sankalp in full.

The speaker says one will be astonished to learn that the matter did not stop with the family's recovery: the biggest wonder concerns the two persons — the one who entered the house and committed this act, and the one who had it done. Look, he says, at how we describe the form of Bhagavati Baglamukhi: "जिग्रमादाय करण देवी वामनेन शत्रु परपिड्यंतिम" (as the transcript has it) — with her left hand she seizes the enemy's tongue, and with her right hand she torments him with her mudgar, that is, her gada. Exactly this took place in their lives: the speech of both was stambhit. Both men's throats swelled up; a nerve was pressed so that the vocal cords themselves became inflamed, and both were left unable to speak. Why? While the family was doing the daily Bali vidhan and so on to reverse the intention, so that whatever tantra kriyas had been done would be cut, the tantrik gentleman on the other side would come to know and would use his own mantra vidya too. Those were Bhagatvaal things; as far as the speaker's knowledge goes, the kind of things he was doing were Jwalapanthi things, used negatively — of the kind connected with the one who is worshipped as a very great Masan, to whom people give the name Badshah, whose name he does not wish to take. However great it may be, he says, the thing is negative and being used wrongly. Nowadays even bhoot-prets have been given high places; it is Kali YugaThe present and last of the four ages, in which the speaker holds certain sadhanas prohibited and others uniquely effective., anything can happen. So when the tantrik kept reversing the kriya again and again, things on this side were brought under control by Bhagavati — but his own condition became such that his tongue would not move. After the family's 36-day sadhana was complete, they learnt of the relative's state, and later that the man who had come as a guest was that very tantrik. A good friend at the sadhak's office had suggested "a friend of ours" who fixes such things, and before starting the sadhana they had gone to see him — that very man had come to their house and done it himself. At the time they had only a suspicion and, being simple people with no proof, could accuse no one; when both men were found with the identical affliction, it was fully confirmed.

The speaker asks listeners to hear what comes next as well. On the tantra path, whatever anushthan you are doing, whatever sadhana, whatever Prayoga — before performing that prayog, the biggest thing is that you must also know the vidhi to pacify it. Especially, he says, if you are using some astra, or doing a prayog directly on an enemy by taking a sankalp in his name or by doing some other thing, then you must also know the method of calming it down — that is, the upsanhar vidhi. Otherwise, understand plainly that Ashwatthama's situation arises: your own vidya can prove fatal to you. He reminds listeners that Ashwatthama had the knowledge of releasing the BrahmastraThe supreme, ultimate weapon of Tantric and mythological lore — used as a byword for a practice or knowledge of unmatched, decisive power., the Brahmastra vidya, but he did not know the method of calling it back — he simply did not have that knowledge.

The speaker says that when the sadhak performed this kriya and completed every single vidhi-vidhan — these were patala kriyas, and along with them he had also done TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and the related rites on the Yantra with full vidhi-vidhan — the entire tantra was destroyed root and branch. Bhagavati gave the punishment as well, and the person on the other side came to know that such things were happening over there, because he was the one doing them. Their condition grew worse day after day, and they had no counter. Two options remained: either go and take refuge with their own guru or someone, or speak to the family directly and settle it — and it happens very rarely that a person comes forward and accepts his own mistake. But Jagadamba"Mother of the World" — an epithet of the Devi. turned their minds so that both came forward and accepted: a mistake has been made, forgive us, please set us right once. They were family men, and both their households had begun to totter. The sadhak then asked the speaker about the upsanhar vidhi: these things have come out, they have admitted it and are asking forgiveness again and again — now what should be done? Because, the speaker says, protecting the SharanagatOne who has taken refuge, having given the outcome over to the deity. — one who has surrendered — is the duty of every SadhakOne who undertakes a sadhana; the practitioner as distinct from the ordinary worshipper. in such a situation, when a prayog has been done on someone. And this situation arises perhaps for one sadhak in thousands: that a wicked person has been punished and that very person comes and surrenders. Bhagavati does this very rarely; it happens in very few sadhaks' lives, and that is why this experience is special. So through the upsanhar vidhi — by tarpan and the other kriyas, abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. and so on — Bhagavati's UgraThe fierce mode of a rite or deity, as against the saumya or gentle mode. intensity was pacified. Whatever pertained to Bhairava ji was likewise put through its own vidhi-vidhan and the process of shanti was done. It took about a week for this to calm down, after which the two men's trouble was removed. They asked forgiveness again and again and gave their word that they would never do such things in their lives.

The speaker says that, had he wished, the sadhak could here have used the para-vidya-grasani vidya — the vidya that devours another's vidya — because he is a dikshit sadhak; with it he could have destroyed the two men completely, root and branch. But, he says, a SadhakOne who undertakes a sadhana; the practitioner as distinct from the ordinary worshipper.'s work is not that we spoil other people's things, bind them and do all that. Why bring about our own downfall; why waste our own energy? So that was not his task, nor did he do anything of the kind. Whatever was needed for the protection of his family and for his own defence, that he did.

The speaker says all listeners should learn from this experience: become so capable that you can punish another and also protect him, and protect your own family too. If an enemy surrenders, you must also have the vidhi by which you can save him. There are three or four lessons here, he says, and every sadhak should become this capable. Such things, he says, do not happen by doing sadhana for two, four or ten days. It comes from continuous, sustained practice in a nishkam spirit — or, in a sakam spirit, with only as much desire for the material as lets our affairs run. Doing that, if we take refuge in Jagadamba"Mother of the World" — an epithet of the Devi., then as it is said, those who become Jagadamba's SharanagatOne who has taken refuge, having given the outcome over to the deity. become fit to give shelter to others; Jagadamba grants that much capability. So we should try to be able to wish for others' welfare too, and to do good to others. Merely obtaining power and misusing it — displaying it, using a Prayoga on someone at every turn to cause him pain and establish one's own supremacy — is no aim of sadhana at all, he says; that is not sadhana's purpose. And if that is what one wants, one should not come onto this path in the wrong way.