How a Muslim Tantra Binding Was Cut with Dattatreya Tarpan and a Durga Path — a Case Story

The speaker puts before listeners a true experience from this very Navratri, the Sharadiya Navratri that has just passed. It is the personal experience of a sadhak who had been doing sadhanas for quite a long time, from before he came into contact with the speaker. In his family, disturbances had been going on from long before. What kind? Whenever they did any puja-path, a sawari would come upon someone in the house — upon anyone at all — and after coming it would create a great deal of havoc. The sadhak's own words were that in his life not one pujan-path had ever passed without being stopped at the very end. If they were doing Navratri, then up to Saptami or Ashtami everything might pass off well and it would seem that yes, now everything will be fine. But at the very last moment it would come on someone's head at the puja place and raise havoc, shake the kalash, beat someone up and injure someone, or some such incident would occur in the house, so that the pujan-path could not be properly completed at the final stage. And when it is not completed, the speaker says, from where will the fruit be obtained?

The two readings. Whenever the family showed or described the matter anywhere, the speaker says, two things came before them. First: your Pitr are bound. Second: among Muslims there is a thing called a Sayyid — a very bad thing — and wherever they showed it, it came up and they were told: in earlier times this thing lived in your house (it is their ancestral house), it was there from before, and in the course of time, since it has grown old, it now wants to be given a place too. For this reason it does not let your pujan-path complete; and along with that, whatever puja you do, since it is a Muslim thing, it too is troubled by it. So the middle path that comes out is: give it a place too, somewhere outside the house on your own premises, and do its seva-puja as well, offering sweet water and batashe daily. The speaker's stance. But this is a Hindu family, joined to Sanatani culture. He observes that even now there are sadhaks and bhaktvaal people who do not readily want to remove shaktis by means of shaktis — they say, 'who will do so much, brother, leave it, worship it at home.' And there are the staunch Sanatanis who, by Bhagavati's kripa, are receiving at least this much sadbuddhi: no, brother, such things are not to be worshipped — and they do not accept defeat. By Bhagavati's kripa, this household was of that kind: even after so much trouble they did not accept it; they said, no, worshipping it at home will not be right. But the elders of the house, seeing the children's suffering, were losing courage: today or tomorrow we will die; we are old; if this thing cannot be quieted while we are here, then how? So the only remedy left seemed to be to give it a place, so that it stays in peace and we and our children also live in peace. A video of the speaker's channel has gone viral in which he forbids this — such things are not to be worshipped, Sai, pir, fakir are not to be worshipped, and what happens if Hindus worship them. There are two or three such videos on the channel explaining with full clarity how and what happens. By divine coincidence the whole family heard those videos, and their conviction grew firmer: the puja is not to be done, it is not to be given a place. Third, they made contact: brother, what is to be done in such an unstable condition, what should we do?

The family, the speaker says, had also shown and described the house to the Muslim mullahs and maulvis. They too could not do anything. At most they would get a puja done at a dargah, take money, come and do ten kinds of things in the house. And those people had also bound the house with Muslim vidya. In the tantra vidya of Muslims, he explains, there is an iron nail on which mantras are written in Urdu. It is made siddha in different ways, and it is then buried in every corner of the house. In that way the Griha Bandhan of this house was done, by Utkilana. After that binding was done, their experience was that whatever small road there was for two or four paise of livelihood to come in, that too closed completely by six or seven months, and the havoc increased further. No relief at all had come — and then, at the last, those people raise their hands.

Look, the speaker says, it is a simple matter: the doer is Bhagavati, Jagadamba"Mother of the World" — an epithet of the Devi.. Good and bad, she does both. When the family joined here — joined his Grihastha Tantra sadhak family — they had not told this matter fully at first. They described it very ordinarily: there is this and this kind of trouble at home, troubles happen; the sawari business and all that was in the house, they did not tell. The first sadhana he had told them was to recite the Sankat Nashan Ganesh Stotra (Sankat Nashan Stotra) daily and, if they were initiated, to do japa of their guru mantra and so on — because the incident had not been told in full. But they did quite a long AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. of the Sankat Nashan. After doing the anushthan well, one thing happened: in the Sankat Nashan Ganesh Stotra there is a PhalashrutiThe closing section of a hymn or scripture that lists the benefits and results promised to whoever recites it. in which it is said that what you want, you will obtain. So he did quite a strong sadhana: in one day, 108 in the morning and 108 in the evening — because it is a small stotra it is done comfortably — and he began reciting at both times, for about a sava mahina, that is 40 days. 'I say it again and again,' the speaker adds; 'this is very much a matter of experience; I do not say it idly.'

After 40 days, the speaker says, the sadhak told him that for the first time in his life such an incident happened. In the evening he was reciting the Ganpati stotra; reciting on, since there was tiredness, a state almost like sleep formed. He nearly went into sleep, but because it was memorised and he had been reciting for a long time, the recitation kept continuing in the same way even in sleep. In that state he had a vision: some elderly person standing with a staff, saying again and again, 'tell all the things to the one you are talking with. Look, what is our condition? If you do this thing properly, with knowledge, then we will get freedom from here. Your work too will succeed.' The speaker notes what happens: when a person thinks a lot about something, he feels that same thing is coming in the dream. And since the sadhak was in a half-sleeping state, doing japa when he saw it, he more or less could not make out what had happened. That same night, when he slept, again in a Swapna — this time the one seen was a devi. It was a devi's form, but in white garments, and she said first of all this: properly do the seva and puja of the devi of your kul, Bhagavati, and do it knowing its vidhi-vidhan. He told the speaker both incidents. The speaker asked him: what you are describing — that is how the elders of the house, the Pitr, are; and it would be the house devi, the Kuldevi, who is telling you this. So why are the house pitr lying bound?

Along with the visions, the speaker says, the sadhak had told him one or two more things: what did the afflicted people of the house repeatedly see in their dreams? Cow-related forbidden things — that in the Swapna someone is feeding them this kind of thing. He had said this to the speaker two or three times. From this the speaker felt that it must be some Muslim tantra. He told them: all right, you are not showing and telling me completely, but some such thing may be there, so use GomutraCow urine, added in a small quantity to a purification vessel alongside Gangajal in remedies for ancestral or ritual impurity. in this and this way. The sadhak never used it, because he knew what was in the house; he had all the information but was not telling the full matter. But by deva-kripa, when these things appeared to him in the dream, he put the whole matter forward and said, 'please look once.' It was looked into. The speaker told him: brother, what you are describing matches in this way; such and such things should be with you, this and this is the case. The sadhak said: it is exactly so, but what to do — no tod (counter) for it is coming out.

The sadhak then told the speaker about his sadhanas: I have done this and this kind of sadhana, and even after doing it I got no relief. How many days of sadhana? He said: no sadhana gets completed at home; whatever sadhana I have done, I have done at a temple. And at the temple there is one mistake that everybody makes, the speaker says: in temples an asan lies kept by others — in the big temples an asan is already kept there. He asked the sadhak all these things, how he had done sadhana there. 'All who are listening to this, pay attention.' When you do sadhana anywhere outside, you must take your own asan. People sit on someone else's asan, recite, and make samarpan. Samarpan, whenever it is done, to whichever devi-devata, with a flower taken in the hand: the flower should not go into pandit ji's hand but straight to the deity's feet. Either throw it from a distance and offer it — that will do — or go close and do it, that will do too. There must be the bhava of samarpan, a pure bhava. And if you have it done by pandit ji, then keep it on some leaf or the like, so that the flower is not touched by pandit ji's hand and goes all the way there. All these things must be kept in mind, otherwise no special benefit will come — because in this process of tantra, here, somewhat more than bhava, the matter of the energy of your japa and so on comes in. Because of all these mistakes too, the speaker says, the sadhak's things were not becoming effective; he explained all these points to him.

Then, in this Navratri season, the speaker says he told the sadhak: do two sadhanas. The first sadhana: in Pitr Paksha, he had him do the Dattatreya Mala Mantra sadhana — with the complete TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. vidhi, the Dattatreya tantrokta tantra. Because Pitr who are in Bandhan — puja will not reach them, nothing at all will reach them. Whatever you do for the sake of the pitr is not reaching. To get it through to them, the two easiest things are: one, a tantra prayog of Bhagavan Ganesha; and the other, Bhagavan Dattatreya, who is the best of all, because all three shaktis, Brahma, Vishnu and Mahesh, reside in him. So he told the vidhi of doing tarpan with milk on the Dattatreya TantroktaStated in the tantras, as against a vedokta form of the same rite or mantra. yantra, and told them to pour the milk used in the tarpan at three places — a PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest., a BargadThe banyan, a tree under which certain prayogas are set and at which spirits are said to abide. and a Tulsi. Because it was a Muslim thing, 'we will have the tarpan done at the Chaukhat of the house — do it at the threshold,' with a lamp lit. He says he will make that vidhan a little clearer some time. After having it done this way, for the full sixteen days of Pitr Paksha, from Poornima to Amavasya, the sadhak did the Datt tarpan by that vidhi. And during the whole tarpan, he told the speaker, he got a great deal of peace, from the first day of doing this process.

The next vidhan was Navratri's. In Navratri, the speaker says, he told the sadhak: do the siddhi of the Durga Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count.; the method of accomplishing it is given on the channel — start the path by that method and do Havan. One thing he had him do: a daily havan. For the nine days of Navratri, up to Navami, the full path and havan; and on Navami, early in the morning, Kanya Pujan and the rest. The sadhak said: for the first time in our life we have seen that an anushthan was completed. In this whole period, from Pitr Paksha up to now, no sawari came on anyone's body, nor did anything of that kind happen. Only in between it would seem that it was about to come on someone — somebody would start speaking very loudly a little, or stiffness would begin in the body — but it would become completely all right. Many bad dreams came in between, as if someone were almost issuing a threat: do not do this thing. So the conviction was growing strong that we are doing the right thing, on account of which we are being threatened so that we give it up. After Navratri was completed — since earlier he had shown it to many local people — the speaker told him again: show it to someone local and satisfy yourself as to what level things are at, where it is, whether it is there or not. So he went and showed it to whoever reads and sees in his local area, and they said: brother, that Muslim thing that was in your house — for now, it is not to be seen anywhere; somewhere or other it has been removed. Whatever this thing may be, the speaker says, it is by divine coincidence, by Bhagavati's kripa. He notes a similar experience has come from another sadhak whose house also had a Muslim thing, to be published if permitted; the present sadhak is from Madhya Pradesh, perhaps Gwalior district.

Why he puts this experience forward, the speaker says: whatever you people do, its full effect is obtained — but the method has to be changed a little. When you come to know things clearly — that the Pitr are bound in Bandhan, and there is a Muslim thing — then the very first work to be done is to free the pitr from bandhan. And one method of bandhan-mukti will not apply everywhere. Where there is a Muslim thing, there must also be something along with it so that the effect of that Muslim thing is reduced. Here he had two or three such vidhi-vidhans done. A Varah prayog was also done here: a boar's tusk was made abhimantrit in Gau Mata's urine; KushaThe sacred grass used for seats, rings and purificatory sprinkling; treated as spiritually insulating. was tied to that very tusk — kusha tied in the boar's tusk — and GomutraCow urine, added in a small quantity to a purification vessel alongside Gangajal in remedies for ancestral or ritual impurity. was made abhimantrit with a special mantra. 'That mantra I will not reveal, because it will be best if it is given only to the one who had need of it. Some things must remain secret.' With that they had the house sprinkled. All of these had their effect, so that the thing became weaker somewhere — although the thing was old. But in the house everyone was mentally strong; everyone gave support; everyone did the pujan, path, havan and so on well. Quarrels and strife did break out, there are no two opinions about it; it is not that it passed off in complete peace. A little upheaval went on in between, but because there was mental strength behind it, they kept talking in between and he kept motivating them: brother, do it, it is not to be given up now; fine, whatever is happening let it happen, do not give up. By Bhagavati's Kripa, the experience since this Navratri up to now is that there is a great deal of peace in the house; things have become quite gentle. And now the special sadhanas have been started again. By Bhagavan Dattatreya's kripa, the effect of his tantrokta tantra, and the effect of the Navratri sadhana they did, they have already received a great deal of benefit. He hopes listeners too will benefit: if, doing your own sadhana, you know properly that some such thing exists, you can gain victory over it.