A Baglamukhi Sabar Havan Case Story — Panchbali, Gita Chapter 11 and the Three-Step Routine That Broke a Family Abhichar

The speaker opens with a problem he says everyone has heard of around them, and which people leave to God when no way appears: the members of a family keep dying at a fixed time — every fifth year, every tenth year, someone dies. The subject that chiefly emerges from it is Pitru Dosha, the fault of the pitrs. But the person is not capable enough in money to get some very big special anushthan done, and so much confusion has been spread in society that people do not even want to get anything done for the pitrs. He adds that it is also true that this is niyati itself, which does not let you move forward in these matters; it keeps you wandering and bound. The remedy, by his example: if a very big pitr-related problem has arisen and Akala Mrityu keeps recurring, then get Narayana Bali done for all the akal mrityus so far, all together; then get Tripindi Shraddha done, and a Bhagwat. The biggest problem here, he says, is that such a bogey has been made of these things — 'babu, if you go to get this done it will cost lakhs and lakhs: one lakh Narayan Bali, one lakh Tripindi, one lakh Bhagwat.' That is what it costs if you hold a big event; a small one will not cost that. If you must put up a Bhagwat pandal and have people hear a seven-day katha, that is a different matter. If you get it done simply, the whole thing — 11–12 days in all — may come to 50–60 thousand, perhaps a little more. Even then the problem arises of where to bring 50–60 thousand from at once. And on the other side, he says, look: life is going, there is hospitalisation, loans are being taken to pay hospital bills — but about this puja-path, Tripindi Shraddha shraddh, Narayan Bali, Nag Bali, Bhagwat, such a hatred has been filled into the mind by society: that it is a useless thing, nothing will come of it. That, he says, is exactly how this case was.

The speaker says that in this family everyone knew that a member of the household itself was getting some tantrik prayog done, over money. The single biggest problem of today's time, he says, is this: if you are earning 50 thousand and your neighbour or your brother starts earning 70 thousand, then he earns 20 thousand more, and over those 20 thousand envy sets in. Seeing his happiness, we feel pain. And how is that pain to be resolved? By giving him suffering. In that sequence — the sequence of giving suffering — Abhichara karma and the like are got done. Sometimes, he says, the abhichar becomes so strong that the family cannot get out of it at all. That was the problem in this case.

The case as the speaker tells it: a family of seven people, and death again and again. At every fixed interval — between the fifth and sixth year — one death had to happen, whether an old person, a child being born, or anyone. The family had accepted it: let it happen, what can be done. The problem was put before him by one member of that family who believed in seva and puja. When it was examined, they knew who was doing the Abhichara and how he was getting it done — everything was known — but everyone's buddhi had become such that nobody was thinking of getting it cut: how will we get it done, who will do it, all tantriks are looters, all the knowledgeable are looters, God is not one to listen, there is no need to do puja-path oneself, when we have to die we will die, let them die. But somewhere sadbuddhi came to one member, the matter was put forward and examined in full. The family's biggest matter was the sheer number of Akala Mrityu, especially of small children: five or six children had already died who were within two to three years of age — born, and dying by two or three; some dying in the womb itself in the sixth or seventh month. And the member who was getting this abhichar done was 'bam bam', flourishing. This, he says, is the global problem — watch for it: in many homes with a tantra-related problem, the one who is having it done and tormenting the other is in full enjoyment at that time, while the person on the receiving side waits for him to be punished someday. Doing something oneself is seen as no use; they do not even want to learn anything themselves; and the buddhi remains in Uchchatan.

When the matter was put to him, the speaker says, the very first work he had them start was Panchabali for every kind of Pitr — panchbali meaning feeding living beings in five ways. Every day, from the fresh rotis made first thing in the morning, take out four. Feed one roti to a cow with gur; feed one to a dog with gur; break one up with gur and put it somewhere for the crows. Take the fourth to some lonely place, under a tree, mix in a little sugar or gur and put it down for the ants. These four places — feed four kinds of beings first of all. The fifth: make an Atta DeepakA small lamp molded from wheat flour dough rather than metal or clay, filled with mustard oil and lit before a guardian or family deity — never placed directly on bare earth., pour mustard oil into it, and at a Shiva temple do abhishek of Shiva ji with sweet water, light that lamp, and say to Bhagavan Mahadeva: grant protection to all the pitrs of our kul, make them pleased, be gracious so that they become pleased. This is to be done every day in the morning. Besides this, if you wish, sit there near Shiva ji and recite the Rudrashtakam eight times. This much work was entrusted to one person. Later in the story he notes the reason it could hold: feeding the cow, dog, crow and ants is a niyam that anyone can keep, and anyone can light the lamp and offer water at the Shiva temple, so it did not lapse when the regular sadhaks were away.

The second task, for midday: any member of the family recites the 11th chapter of the Shrimad Bhagavad Gita at least once. The speaker says to do it in Hindi itself — there is no need to do it in Sanskrit. A lota of water is kept there from the very beginning. After the recitation, that water is sprinkled through the whole house with KushaThe sacred grass used for seats, rings and purificatory sprinkling; treated as spiritually insulating., and the water that remains is drunk by everyone. This work is for the midday. Later, when the problem arose of who would recite at noon, he told them to do it in the morning instead, and from the second or third month the path was done in the morning. Then, he says, Jagadamba"Mother of the World" — an epithet of the Devi. showed such kripa that the sense came to them that the recitation should be in Sanskrit — it is available on YouTube — and one member of the family gradually taught the 11th chapter in Sanskrit to the rest, so the morning path began in Sanskrit: one step further ahead.

The third task, the speaker says, was for the Abhichara itself, at night. Mix three things — sarson, GuggulA fragrant resin burnt as dhoop or mixed with ghee for ahutis, used heavily in protective and prosperity rites. and kali mirch — and do Havan on the wood of ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. with the Sabar Mantra of Bhagavati Baglamukhi, 108 times every day. The whole samagri was prepared and kept ready. In the evening, or as night falls: first give Ahuti in the name of Guru and Ganpati, the opening ahutis in the name of Bhagavati, and ahutis in the name of the kul's devi-devatas — that is, some 10 to 11 ahutis go in at the start. After that, reciting Bhagavati Baglamukhi's Aghor sabar, give ahuti with this mantra 108 times, one mala. When that whole samagri begins to burn, carry it round inside the house and set it down near the main door of your house. This work is for the evening. He notes later that the family did lapse at times — some work, someone's exam — but at the least the ahuti was always done; and the remaining household's task when the regular sadhaks were away was only to keep this ahuti going.

The schedule. The first step given, the speaker says, was to do it for at least 11 days. The second time it was increased to 21 days, and the third time to 36. The fourth time, increase it to 41 days. Increasing it gradually like this, then start continuing it without a break. The order of benefit. Benefit began to come. First of all, the buddhi of the people — their mati had turned so far — that mati first began to come right. The faith that had been shattered towards the devatas and the shaktis began to awaken. The pitrs who kept appearing in dreams as dead people — someone getting no food, someone weeping, someone swept away in a river, someone burnt, someone something, children — because everyone knows that when there are so many Akala Mrityu, the house has in a way become a shmashan. All the disturbance that was raging, whatever you can imagine, slowly, slowly grew less by the time two or three months had passed. People's faith increased a little more, and they kept continuing and extending the same thing. The financial situation was such — there was simply no prosperity — that they could not get Narayana Bali or Tripindi Shraddha done. So the first path that was made was this: it was not dropped; they were told, continue it.

Explaining why the family's recitation gradually improved, the speaker states a general rule. Look, he says: as soon as you start doing work for the pitrs — the Pitr of your own kul — start doing work towards the devi-devatas, and start the seva of living beings, PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. begins to be cut at once. As soon as it starts being cut, sadbuddhi begins to be obtained. Atmabal begins to come within you. And when atmabal begins to come, medha buddhi develops — how do we go further on this path so that our work becomes pure. So Jagadamba"Mother of the World" — an epithet of the Devi. showed such Kripa that the sense began to come: we should recite in Sanskrit. It is available on YouTube; the 11th chapter was gradually taught in Sanskrit by one member of the family, and the morning recitation began in Sanskrit — one step further ahead. He is careful to add that he is not claiming they never lapsed: after some days they would drop it — some work, someone's exam — but at the least the ahuti was always done.

One more thing the speaker says he had told them: in a Parva Kala, take at least a kilo or so of GuggulA fragrant resin burnt as dhoop or mixed with ghee for ahutis, used heavily in protective and prosperity rites., two or three kilos of yellow sarson, and kali mirch — the ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood stays separate — mix all the rest of the samagri and put it in some large vessel in which no food has been eaten, a new vessel, and do five malas of japa of the Aghor Baglamukhi Sabar Mantra over it. It takes two or three hours, and the whole samagri becomes abhimantrit. Then, when such members of the family as did all these works were not present in the house, at that time anyone at all could give Ahuti from this abhimantrit samagri in the house — five times, eleven times — and show it round the house. It only has to become a niyam. And the niyam was being kept. He explains the division: the niyam of feeding cow, dog, crow and ants could not lapse — anyone can feed them. Anyone could light the lamp at Bhagavan Shiva's temple, anyone could offer water. But the path and puja and so on, not everyone could do; not everyone will be able to recite. So when the two or three members who were doing it together had to go away somewhere for some reason and were not at home, the remaining members did this much.

As all of this began to run together, the speaker says, the devatas' Kripa came; the buddhi that had been so disturbed calmed down; the Uchchatan was cut, gradually. After a year such a path was also made that Tripindi Shraddha was done, Narayana Bali was done, a Bhagwat was done, and the whole vidhan, the whole matter, was cleared. The time taken, as far as he reckons, was two years — a year and a half or two, for the whole arrangement to come together. The teaching he draws: keep believing, do not let go, keep hold and keep walking. Self-confidence will form, deva-kripa will begin, and that very power, giving you the capability, will then take care of your whole matter too. But the final blow on the enemies — that is the main thing. 'We only put up an experience when the enemy has been struck. Before that, fine, you are getting better; but ultimately the result is needed: the one making the havoc must get punishment.' And punishment came. All the problems that had been happening in this family — Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi., the kul's pitrs, all of them — began, slowly, to fall on those people, who were members of the same family. It may be a matter of joy, he says; for him it is not a matter of joy, but seen in worldly terms a death then occurred in their house, a partition happened, and they separated.

A ruling the speaker gave in passing. After the partition, a death occurred in the house of the family members who had got the Abhichara done. The two households were now separate; eating and drinking together no longer went on. So the family said they would not observe the Sutak of that house. He told them: observe it. 'Sutak has fallen — observe it. They do not observe it, but you are right in front of each other, so you too observe the sutak.'

The first death happened, the second, and at the third death, the speaker says, they caught the family's feet: 'are you people getting something done? Don't.' The fault was admitted, to their face. This too because the sword had now been drawn over such a person's own beloved child — that now this one will die; the children were lying in a dying condition. It was the father's and mother's karma that the child was now suffering there. So they folded their hands: please forgive us; the offence will never happen again. They swore touching Shiva ji, swore touching Tulsi ji — forgive us — and did sit-ups holding their ears; they did everything. From here, he says, came the ruling: brother, forgiveness has to be given. If someone asks forgiveness to your face, forgive them; that other work is not ours. Then came how the winding-down vidhi would be: Rudrabhishek and the like — 'Bhagavati, be calm, still your KopaDivine wrath.; fitting punishment has been received by them, let there be no death and so on.' Now, he says, he does not know whether that will happen or not; at present those people are still lying there, on whom Bhagavati struck or gave whatever punishment she gave.

The speaker closes with what the case shows. His own sadhaks, who stayed in his contact and did all this, are now 'bam bam'. Bhagavati showed them; now for the rest of their lives they will never leave Mai's feet. She gave them strength, made them capable in every way, made them worthy, got their own sadhana done too, and gave the enemy fitting punishment. The enemy went away rubbing his nose, holding his ears, making a resolve and swearing that he would never commit such an offence in his life — 'if Mai wills, so be it.' At one time, he says, that man used to talk big: 'what will he do? Show whatever you want to show, nobody can uproot anything of mine; no tantrik can do anything to me.' It went wrong for him. He had the strength of money and, with it, the strength of tantra vidya — he had learnt — and he had a whole group of tantriks. As long as it falls on oneself, a person thinks 'I will manage'; but when it falls on the children, then feet have to be caught. Feet had to be caught. His biggest purpose in putting this before everyone: when the result came here, see how it came — forgiveness has to be asked. Mai never lets her devotee's head bow; she keeps his honour. In you there must be faith, ShraddhaFaith and reverent trust in a deity, guru or practice — distinct from the ancestral rite spelt Shradh. and samarpan. He hopes listeners will benefit from the true story and that their samarpan will grow: keep at it, never leave Bhagavati's seva. As Mai Jagadamba"Mother of the World" — an epithet of the Devi. wishes — when her will is there, when our karma becomes such, she will make us worthy — then what we want will also happen according to her, and that will be right.