Quick Protection From a Maran Prayog Without Any Siddhi — Chaukhat Utara, Narasimha, Kshetrapal and the Living-Kukkut Utara

The speaker says these matters are no longer hidden: earlier there was no platform on which an ordinary person could understand them, so they were dismissed as superstition or the sufferer kept suffering with no way out. Today there is a way. He asks listeners to keep one thing clear — the people who do protection-related siddhis do so only to a limited degree, while those who perform maran prayogs are many, and indirectly almost everyone meets such a situation at some point. Nobody is sitting with a siddhi of Hanuman ji or Kali ji ready to protect. Someone is newly married, and at a wedding there is no shortage of people burning with envy; relatives make full arrangements for it not to go well. Something gets done to you, your wife, your mother, and you can see the state is not normal. Whether or not you know anything, he says, whether or not you have any protection in place, the deity who protects fastest sits in your own house. He is in everyone's house — but whether his seat is in yours is for you to decide, and this is exactly where a person gets beaten. That place is the chaukhat of the house, and on it sits Bhagwan Narasimha, the very first deity. At the moment the abhichar forms, when someone's life has been struck at and you can see this is a problem from outside, you can act then and there. The person is stood at the chaukhat and the utara is taken off toward the outside — whether you are sending it to the Kshetrapal, doing a lemon utara, or using rock salt, red chilli, yellow or black mustard. Do it, he says, and fifty percent relief comes at that very moment. Until a knowledgeable person is found, do it more than once: every fifteen minutes, five utaras. The person is not made to stand on the chaukhat itself; he stays on the inner side, and you take the utara from inside and carry it out. Without a chaukhat this cannot be done — remember that. This is the first and fastest method, and it needs no siddhi at all. If you have no mantra siddhi but know the Hanuman Chalisa, do the utara with the Hanuman Chalisa — but near the chaukhat.

The second thing, the speaker says, is the pyala of Bhairav ji. But not everyone can offer the Bhairav pyala — the matter of guru adesh comes in. Suppose someone is a Vaishnav devotee whose guru has ordered that for his whole life he must never even touch madira and the like; in that state he cannot offer it. Even so, there is an alternative. For a Vaishnav, Bhagwan Narasimha himself is Bhairav: there is a form called Narasimha Bhairav, and all the protection-dominant deities are said to be Bhairav. So Bhagwan Narasimha is, in himself, Bhairav. Therefore, he says, when you do the utara for Narasimha at the chaukhat, at that same place — if you cannot go outside — you give a lemon bali and along with it offer a bhog of jaggery.

The speaker says the dhaar given to Narasimha in his most ugra form — for the destruction of tantra, for a maran, praying "destroy the maran, protect us" — is the bhog of vish (poison). Vish here means this: in a copper arghya vessel or a copper lota, take water and jaggery and dissolve the jaggery for at least a sava minute — take it as two minutes. It will react slightly with the copper. That solution is what is taken off: over the head of whoever has had a maran or abhichar prayog done on them, it is taken off in reverse (ulta). Having taken it off, it is poured as a dhaar near the chaukhat of the house in the name of Bhagwan Narasimha. The same thing, he says, is also done at the chaukhat of a Shiva temple, behind a Shiva temple, and behind the temple of Kali ji — or especially behind a sthan of the Saat Bahan, the Seven Sisters. Behind the temple, not in front. At Shiva ji's chaukhat it is done near the chaukhat. A dhaar is never given on top of the chaukhat; it is always given near it. The top is for other matters — the chaukhat is adorned, washed, decorated, made fragrant. But when a dhaar is given, it goes just in front of the chaukhat. Keep this in mind, he says.

After the two chaukhat remedies of Narasimha and Bhairav, the speaker says, comes the third: if you have no chaukhat, or if the state of abhichar has become one that troubles you greatly, you have to send the utara to the Kshetrapal. For this too no siddhi is needed. But with the Kshetrapal there is one rule — if you know who the Kshetrapal is, that is far better. For example, he says, suppose in someone's village a Brahm has been given the place of the deeh baba or Kshetrapal, and the Brahm is being worshipped as Kshetrapal. The main Kshetrapal is always Bhairav, but look at what has happened within the last hundred years: wherever a new deeh gets established, people give the place to a Brahm. If that is the case at that place, two nikaris go to the Kshetrapal — one for Bhairav ji and a second for Brahm Baba. How do they go? The complete Kshetrapal nikari, he says, is black urad — whole, gota urad — rice, curd, the full samagri of a bali; in the sattvik mode this same set is called an urad bali. On top of it goes a chaumukh lamp, a white sweet, dakshina and water. That is the nikari for Kshetrapal Bhairav ji.

The speaker says that if the chief deity at the Kshetrapal Bhairav's sthan is a Brahm in particular, then for him the nikari is dahi-chura or raw milk. If he is a Bal Brahm, raw milk; otherwise dahi-chura, with laddu and a janeu in it, water separately for him, and on it a four-mouthed lamp of flour lit in mustard oil or in ghee. If you also know that at that Brahm sthan there is some devi to whom bali is offered at the Kshetrapal's place, then a mustard-oil lamp will certainly go, and along with it sweets made of milk and all that samagri. Keep this in mind, he says. And where bali is offered, buffalo ghee may also be used: with buffalo ghee, in a single utara the naivedya of all the devis and devatas is accomplished and their grace comes quickly. But this becomes a somewhat technical matter, and it is better if someone who knows that place well handles things of this kind. For all of these, he says, you do not need any mantra siddhi. Through them you can directly protect your family.

The next matter, the speaker says: suppose you are on a journey. Such things happen on journeys too. If on some road or ghat you feel that a prayog has been done, that some difficulty or problem has arisen — what is to be done? The very best prayog in that case, he says, is an utara in the name of any deity's vahana. That means in the name of Nandi ji, of Som Nandi ji, of Kaal Kantak Maharaj — in the name of any of them you can do the utara. And the most excellent thing of all: if a living creature is found, feed the utara to it or place it in front of it. That is even better.

The speaker says there is one more matter which some will find a little offensive, but he is telling it anyway: at the time of a pranaghat, an attack on life, this too can be used for the protection of loved ones. It brings no negative effect, he says — it is a matter of tantra. Many times a maran prayog is done with a bali, and then the jeev will be pacified only by a jeev: the shakti moving in the maran says outright that it set out to take a life and will be calmed only by a life. So suppose someone seems about to die; you have already run to the doctor, but you know this is also an abhichar. He is not saying you must give a bali or perform such acts. Do everything you normally can — the whole lemon prayog, all the deity vidhans he has described. But if that brings no relief, and two to four hours have passed in an absolute emergency, then a jeev has to be released. You do not know what was given in the original bali, but for some things you need not look at that — a kukkut, a rooster, wholly of one colour: fully white (a red comb is fine), fully black, or fully red. White is easily found; black and red may be harder; desi or foreign does not matter. Having brought it, you must feel no disgust in touching it — in dev bali there is never ghrina; bathe afterwards, but your loved one has to be protected. Bring it in the name of Bhairav ji — which Bhairav? The Kshetrapal Rakshak Ugra Bhairav — praying "Prabhu, protect us". For proof he points to the Kalika Purana in the Chaukhamba edition: the passage on the battle of Bhagwan Sarveshwar and Narasimha, the marriage of Bhagwati Prithvi with Varaha and the birth of Narakasura, around which the whole subject of Mahabhairav — his manifestation, tithi, naivedya and bhog — is found. There it is a vast subject, he says, but it can be applied according to present circumstances. The vidhi: in the name of Mahabhairav, or Kshetrapal Mahabhairav Ugra Bhairav, give the bird a light bath and sprinkle gangajal over it to purify it, then feed it a little arwa rice, saying: Prabhu, we give you this kukkut in the form of a bali; kindly accept it, and — taking the name and gotra of the person — protect them at the very earliest; whatever abhicharik prayog is on them, destroy it through this. When it has eaten a little rice, take it off over the person's head in reverse three, five or seven times, then carry it away and release it in a deserted area. You are not to offer it as bali, not to cut it, not to kill it. Release it especially where a deeh stands — the boundary of your area: take it into another village's or another locality's boundary and release it there; never within your own boundary, and a deserted place is best. Where it goes afterwards, who catches it, whether it comes home, is nothing to do with you. Whoever eats it, or if some carnivore devours it — it now belongs to the deity, and whether he gives it to fill someone's stomach, accepts it himself or grants it life is his concern; your part ends there. After this, he says, any abhicharik state that was running is destroyed and you gain full time. The prayog set going at that time will no longer work — this is one hundred percent.

The speaker says that after the emergency utara the prayog that was set going at that time is destroyed and will no longer work — this is one hundred percent. If that next person then starts something new, that is a separate matter. Before that happens, he says, arrange your own protection. For that it is necessary to do a purashcharan of a mantra, a stotra or a kavach and attain its siddhi; only then will it serve you in your hard time. Keep all these things in mind, he says: in an emergency they are of great use for the family, because at such a time you may go to someone and they may or may not be able to protect you. You can take the help of these.

A listener says the karma sakshi deepak goes out during sadhana. The speaker answers: suppose the vegetable ghee or oil you have put in it is running low — keep the container right beside you and pour it in. Keep adding to it so that it does not go out. And if it does go out like that, he says, it should be lit again — kindle it once more.

Asked about going on a journey when one keeps a Shivling or a Shaligram, the speaker says that Shaligram ji does carry more rules — but even so, in today's country, time and circumstances, no dosha attaches. No remedy needs to be done, he says; only one vidhi. If you are going for many days, keep dry fruit near them and, in a silver vessel or a brass vessel — a good vessel in which water will not spoil — fill water and cover it, and go after praying: Prabhu, for as long as we are not here, keep accepting your seva and pujan from this; wherever we are, we will keep remembering and worshipping you mentally.

On the Lalita Sahasranama, the speaker says there is a great deal to the subject; read its phalashruti and you will understand it. A second point, he says, and one to keep in mind: if you are not initiated, recite it without nyasa and the like. In his view it is more appropriate to recite the namavali — the form in which each name carries "namah". The sahasranama proper is entirely in shlokas, with all the names in verse form. So you may recite it that way, or listen to it — there is no difficulty in listening.

A listener says they do sadhana with a cloth placed over the asan because the actual asan is rather dirty, and asks what should be done with that cloth when it is to be replaced, and for how many days it should be kept. The speaker answers with a question: why keep a cloth at all? If the asan is dirty, wash the asan and clean it. Why put a cloth on the asan?

A listener says that big temples do not allow camphor to be burnt — at Kaal Bhairav in Kashi they were not allowed to offer akshat, burn camphor or even light a lamp — and asks what the alternative is. The speaker says there is a reason behind it: as he had posted in the group a few days earlier, a fire had broken out at the Vindhyachal temple too. Some difficulty arises from lack of space, and one person's mischief makes everyone suffer. If there is a designated place, he says, light the lamp and camphor there. At the Kamakhya temple there are stands for lamps, a whole separate house built for it, a proper open room; look for something like that, and if it exists, light lamps there. If lighting is not permitted, there is no alternative — offer pranam mentally, and there is nothing to be tense about. At Kumbh too, he says, they will not let anyone light a lamp on the ghat: he has just been there and seen straw spread everywhere, so if a lamp fell by mistake a fire would certainly break out, and with crores of people coming it is entirely proper. If there is a designated place, light it there; if not, offer your pranam mentally, because the main thing is darshan — that is what matters most.

A listener who recites the Argala Stotra, the Devi Suktam, the Ashtottara names and a chapter of the Saptashati says a pandit told them they cannot do the Argala, whereas the speaker says they can — and asks what to make of the two positions. The speaker says the first part he understands: fine, the pandit has said not to do it — but why the pandit said so is for the pandit to know; that is his work and his business, and the speaker cannot know why he is forbidding it. He remarks that there are remarkable people in the world who will tell you to do the very thing that should not be done. His own answer that it may be recited stands.

A listener raises the view that a shakti sent through a particular deity must be removed through that same deity, or through a guru of that deity. The speaker says this is not exactly so: what the listener describes is found mostly among the village bhagats — that the utara should be by the deity whose shakti was sent, or by some guru of that deity. All of that exists there. But, he says, the subject of tantra is not limited. The listener's point is correct and this does happen, but it is not as if it stops there. If an abhichar was set going with the mantra of Kali ji, it is absolutely not the case that it will come off only through Kali ji's mantra. It will come off through Bhagwan Shiva as well — through him, and through others too.