Mahabhairav Maran-Samkaksh Prayoga — a Last-Resort Vidhan Against Enemies, Its Preparation, Rules and Prayashchitta

The speaker opens with the situation this talk is for: a family that is very badly persecuted, with no support from society, from relatives, or from any other person. Then, he says, only one path is left: that its enemies be destroyed root and branch as quickly as possible. He describes the family as very weak: socially, no armed person stands behind it, nobody who can help. It is being persecuted by the strongmen of society; its land has been grabbed, its money grabbed, its daughter is being harassed somewhere. What will anyone do in such a state? One path remains: take the help of some most fierce (UgraThe fierce mode of a rite or deity, as against the saumya or gentle mode.tam) form so that the wrongdoer receives fitting punishment. He warns at once that many times this can prove fatal for oneself as well; be prepared for that. What people call a counter-back, an adverse reaction of some kind, can come. So this should be with you only as the last option. Do it when you have no option, when nobody is able to help you, when you are near death or death-like suffering: someone may kill you tomorrow, may wrong your daughter, your sister, your mother, a family member may be murdered. And you must be in the truth there, not in the wrong. If you are in the wrong and wrong is being done to you, he says, then you are suffering the punishment of your karma.

The speaker acknowledges that whatever happens to us is our own earlier karma. Even so, he says, in the present situation it is not at all the case that one should sit impotent and bound. Life cannot be lived with impotence; one must not live as a coward. When we have the capacity, he says, when there is strength in the body so that we can sit five or ten hours, or even two to four hours, doing mantra Japa, that is to be used. But he adds that the body may have the capacity while the capacity of the mind is also very necessary. You may sweat in the gym for four hours; you may run ten or twenty kilometres; but the mental capacity to sit for an hour, half an hour, or even fifteen minutes and do mantra japa must also be within you. This, he says, happens by BhagavatiThe Goddess addressed by her honorific, used across these talks for whichever form is under discussion.'s grace, and only if you are able to concentrate your mind in that way.

The speaker says the need for the mental capacity to sit in japa arises precisely when you have no path left and it seems that now the family will be finished, that we will not survive. Then, he says, you should take sharanagati, refuge. Among these powers, the one that strikes most intensely is Mahabhairav. A Prayoga of Mahabhairav has been broadcast on the channel, he says, but no maran prayoga of his, or prayoga for punishing the wicked, has been told until now; today he is placing a simple vidhan before everyone.

Presenting what he calls a simple vidhan, the speaker says such a Prayoga should be done when there is no path, but only while being dharma-yukt, with dharma on your side. If you do it deliberately to harm someone, or you do not know the truth of whether the person in front of you is wrong or right, and you do this prayoga in darkness, then, he says, its result will be one hundred percent adverse and you and your family will have to bear it. If you did the prayoga out of envy, because you resent someone, "oh, he has a lot of money, he shows off a lot, he is in great pomp", then whatever torment you are enduring at present, you will be tormented a hundred times more than that and you will not even be able to die. A state of mental derangement will set in; keep that in mind. He says this is not a matter of frightening anyone; it is the reality, said so that you have welfare and no harm. Only when you are genuinely persecuted and have no path should this be taken up, as the last option.

The speaker says what has to be done in this Prayoga is only this much: make up a full count of 90 days. You do not even know, he says, whether you will be alive tomorrow or not, but in your mind there must be a firm SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. of 90 days, that "for 90 days we will certainly do it". Later he gives the shorter span: first do this for 41 days. In 41 days, 90 percent of cases get settled; you must be in the right. The second matter, he says, is that when the thing does not happen in 41 days, keep doing it continuously up to 90 days. After 41 there will not be another 41; it continues to the full 90 days.

On how to do the Prayoga, the speaker says that first of all you will have to find a temple of Bhairava ji. There is no alternative to this; apart from a Bhairav temple there is no option. Anticipating the comment "brother, will a Shiva temple do?", he answers: it will not. Will a Batuk Bhairava temple do, or some temple where worship is done only by sattvik vidhi? No, you cannot do it there. As this prayoga is, he says, it needs an UgraThe fierce mode of a rite or deity, as against the saumya or gentle mode. deity, and you have no choice in this. What is needed is some Bhairav kshetra near you where worship is done by an ugra method, by a Vamachara vidhi and the like, where karan and similar patras are certainly offered to Bhagavan Bhairav. Only at such a place will you do this prayoga. Karan, he explains, means MadiraLiquor, offered in certain Bhairav and vamachara rites and disallowed in others., liquor, offered to him.

So that the Prayoga has no adverse effect on you, the speaker says the first thing to do is Japa of Mahadev's Panchakshari Mantra: at minimum, for 15 days before beginning the prayoga, 100 Malas every day. In that japa, place this matter before Shiva: "Prabhu, we are going to do a prayoga of Mahabhairav, so let us receive no crooked or adverse effect from it; let there be our safety and protection, and let the enemy receive fitting punishment; for this we will also worship that form of yours. Show grace on us, protect us, protect our family and home, and help us accomplish this work by pleasing Mahabhairav." Doing it this way, do at least 14 days of 100 malas of Panchakshari, and on the 15th day at least 10 malas of Ahuti with paushtik samagri. A video on paushtik samagri is on the channel, he says (search "Grihastha Tantra paushtik samagri havan samagri" on YouTube); it is not a product of the channel, you buy it in the market, but which items in what quantity has been shown live. The Havan of 10 malas of the Panchakshari mantra on the last day is to be done with paushtik samagri only. As for when: the 15 days can be done at any time. Do not look at Krishna paksha or Shukla paksha in this; if it is an emergency, begin from any day, for all days are his. If you do want to look at days, you can begin from PratipadaThe first tithi of a fortnight, on which navaratra anushthans begin. or from Panchami and do the 14 days that way. Best of all, he says, is to do the japa from Pratipada to Chaturdashi and the havan on Amavasya or Poornima. You can do this in either paksha. After that, you will look for the Bhairav temple where karan is offered.

At that temple, the speaker says, every day you are to make two four-faced lamps of medium size in mustard oil. The wicks will be double in all of them, that is, one lamp will carry eight wicks: two wicks joined together are placed in each face. Besides that, take a little chameli (jasmine) oil daily. There should be at least two boondi laddus, two cloves and one cardamom, and clove-camphor separately. For Japa you should have a RudrakshaA sacred seed strung into rosaries and worn during shiva worship. Mala or a black Hakik mala that is prana-pratishthit. You may take the mala from anywhere; just see that the mala is original. The vidhan for Prana Pratishtha has been given on the channel and shown live; he asks that you watch it and certainly do the mala's prana-pratishtha so that the japa you do gives its full fruit. In this Prayoga, he says, there is no restriction of clothing, no restriction of direction, and no restriction of asan.

Every day, the speaker says, the karan patra must be with you. That means carrying a bottle of MadiraLiquor, offered in certain Bhairav and vamachara rites and disallowed in others., and along with it a small clay KhapparThe skull-bowl, named to the region's peeth in certain offerings. of medium size. Fill it fully with madira and offer it to Bhairava ji as NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras., with two cloves and one cardamom dropped in. The order: first light the four-faced lamp there, and fill the clay karan patra you took with karan and offer it to Bhairav ji as naivedya. Then sit on your asan, remember Guru and Ganesha, do one Mala of the Panchakshari Mantra, and then at least five malas of the Mahabhairav mantra. Recite the Mahabhairav StotraA hymn of praise to a deity, recitable without initiation, as distinct from a mantra which is not. five times, and again do five malas of the Mahabhairav mantra. This much is to be done every day, looking towards Bhairav ji. Then burn clove and camphor and offer it to him in some vessel. The naivedya you took, laddus and so on, you will have offered as BhogThe food offering placed before a deity before anyone in the household eats. beforehand, and whatever you get as PrasadWhat returns from the deity after an offering, and is then eaten rather than discarded., when you rise after completing the pujan and samarpan, you take that naivedya at that very place; it is not to be brought home. After coming home, bathe and so on, and do puja again at home.

The speaker sets out the restrictions. In this Prayoga, you are not to do any kind of MadiraLiquor, offered in certain Bhairav and vamachara rites and disallowed in others. sevan, drinking, yourself. You are not to give any kind of Bali of a jiv, a living creature. You only offer madira as BhogThe food offering placed before a deity before anyone in the household eats. and, in this way, do your Japa and the rest there. Later he adds: this prayoga is not to be done at home. In this prayoga one is not to get involved in any Vamachara vidhi or the like; only NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. will be offered to him. This is a completely Dakshinachara prayoga, he says. Only naivedya is being offered there and japa is being done; no base (nikrisht) prayoga, no tamasik prayoga of any kind is happening here.

The speaker warns that you may have sharp, intense experiences. You may become a little mentally disturbed, because UgraThe fierce mode of a rite or deity, as against the saumya or gentle mode. shaktis of this kind will begin to come and go immediately. If your Aura (abha mandal) is not already prepared, a little disturbance can be created; that is exactly why, he says, he told you first to do the Panchakshari mantra Japa. When these shaktis come, it will be all at once, a rush, with full ferocity, so there is no need to be scared of it. When such experience begins, a sense of someone's presence, that someone is coming, something of that kind happening at night, immediately do japa of the Mahabhairav mantra and pray: "Prabhu, devour our enemy in this way, give him fitting punishment; he is tormenting us like this." Whatever the trouble is, if he is troubling your sister, your mother, your daughter, or your land and property, speak the whole matter and carry on.

After that, the speaker says, when your work is accomplished, if within 41 days, you are to say this to Bhairava ji: "Prabhu, on the AshtamiThe eighth tithi of a fortnight, held especially favourable for shakta rites. tithi of every month, or whenever it becomes feasible for us, we will come once, do your seva-puja and go." And you must serve him for the rest of your life, so that his grace remains. You are not being tied in any bondage, he says; the grace of a divine shakti will come to be with you. Whenever you fall into trouble, this shakti will stand by you. And each time you go, he says, NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. is to be offered to him.

On rules of living during the Prayoga, the speaker says there is no rule or prohibition about eating and drinking. BrahmacharyaStrict celibacy required through an extended ritual observance., if it can be observed, if you can manage it, is most excellent. If you do it without brahmacharya, the likelihood of getting success will decrease. And the second thing, he says: when you are in suffering, in calamity, brahmacharya will be observed automatically. If your mental state has gone into disturbance, your manhood will not be aroused so that you would do it; and if that is happening, if you are not observing brahmacharya, then you have no original suffering. Then you are cheating God, yourself and everyone else. The mental state, he says, will be such that how could one even touch one's wife; there will be tension over one. So, he asks, please do it while keeping brahmacharya; that will be most excellent. If you do not, the likelihood keeps decreasing and doubt keeps growing, and then you will not even have the strength within you to do five Malas of Japa at a time. Your condition will deteriorate.

The speaker says this mantra is very rich in agni tattva; it is an UgraThe fierce mode of a rite or deity, as against the saumya or gentle mode. mantra, and four Bhairavs operate in it. So your work, by Bhairava ji's grace, is certainly accomplished in full. When the work is accomplished, give him shringar puja and the like, and Bali. In bali only coconut bali, only Nimbu Bali: offer at least 18 lemons as bali, or a Mala of 108 lemons, give him complete seva-puja, and keep him pleased. By Bhairav ji's grace, he says, many works get accomplished.

The speaker says that if you do the path and puja of this at home, that is afterwards, afterwards, not in the beginning. In the beginning, as long as karan (MadiraLiquor, offered in certain Bhairav and vamachara rites and disallowed in others.) is being offered, it is there, at the temple. When you do it at home, there is no compulsion to light the four-faced lamp there; you can light even a one-faced lamp, and you will worship the Batuk Bhairava form. There, at home, you will not install the form of Mahabhairav or of Kaal Bhairava.

The speaker says that if in any way loss of life happens, for example suppose you are doing this Prayoga and your enemy's life itself departs, then in that state you must certainly do the PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. vidhi as well, because somewhere or other you became the cause of his life going. Remember this. Understand it a little from this, he says: even in war, at Kurukshetra, when Arjuna killed everyone, Bhimsen killed everyone, whomever the Pandavas killed, they did prayashchitta for that dosh afterwards. So if such a thing happens, prayashchitta must certainly be done. For the sake of prayashchitta, do pradakshina at some tirtha kshetra: for example, do the Trikon Parikrama at Vindhyachal, do the parikrama of Govardhan ji. Bathe at tirtha kshetras, bathe at Triveni ji, give daan. With daan and the like according to your capacity, complete the prayashchitta. And always keep doing seva-puja of God, he says, and do not give up the Panchakshari Mantra Japa at all. Once his grace has happened, you will never have to look back in life: you will be full of wealth and grain, and free of enemies too.

The speaker cautions that once this Prayoga has been done, it is not that you should now begin doing this prayoga for others. Keep this in mind. People get their own work accomplished, and after that they start doing that same prayoga for someone else, and then their ruin begins. Then they start crying: earlier the work used to happen, now it does not. When it is done for others, he says, the vidhan for all of that is different. So bear in mind, he says, that this is a prayoga only for an emergency: when your life is about to be lost, when law, administration, organisations and society, none of them, is helping or supporting you. In such an adverse situation one should take this sharanagati and do such a prayoga. He closes with the hope that through this, all beings fallen into misfortune and suffering will be able to help themselves and protect themselves and their families.