Tantric Bandhan — Stambhan, Uchchatan and How a Householder Undoes Them

First of all, the speaker says, the meaning of bandhan is not merely and solely to tie something up. To have been tied, here, points directly at stambhan — to have been made stambhit. He lists the currency the word has in this field. People say fate has been bound, that bhagya has been bound; that someone bound our good fortune; that someone bound our work, our employment, our business; that someone's womb was bound; that someone's advancement became bound. These, he says, are the prevalent phrases in which it is said that someone has become bound.

Listeners will not be ignorant of the subject itself, the speaker says; somewhere or other you will know that this sort of thing is spoken of. But what the whole vidhi vidhan behind it actually is, what entire system operates, in what manner it happens and what is done — that is what he wants to lay out. And in that, the very first matter is this: the capacity to perform stambhan, in the most fundamental shakti there is in the world, belongs to Bhagavati Pitambara.

Bhagavati's tattva, the speaker says, is — to put it one way — such a powerful assembled mass of energy formed by gathering stambhan shakti together that it is by their capacity alone that everything stays stambhit in its own place, comes to a halt. That is the root. But it is from these very forms of the Mahavidyas that Bhagavati has taken on, he continues, that all the other subordinate powers obtain their capacity, and only then do they complete work connected with stambhan.

The speaker asks listeners to relate this to the balance within themselves, the balance because of which we do not fall over when we stand, and to the ordinary balance of the earth. Bhagavan Brihaspati Dev, he says, revolving upon his axis and making his circuit through the whole brahmanda in relation to the earth, keeps the earth balanced. Any celestial satellite coming towards the earth, any projectile or meteorite descending upon it — he holds the capacity to destroy all of them before they even reach the earth's aura mandala. And Brihaspati Dev, the speaker says, is endowed with those very stambhan mahashakti and nigraha shakti of Bhagavati Pitambara.

It is by obtaining a boon from Bhagavan Shiva himself, the speaker says, that the asuras too become powerful and try to attain Indratva, or seize it outright. In exactly that same way, however many stambhani processes there are, however many processes of bandhan, this tattva is present in them regardless — whether Bhagavati's root form there be one among the Dasha Mahavidyas, or some other.

Coming to the opening of the subject proper, the speaker says there are many kinds of bandhan and stambhan within the category of bandhan. The first he takes is doing a bandhan on the unnati of anybody's family. The matter arrives like this: earlier the family was very happy, well supplied with dhan and dhanya, but the source of income became bound.

Merely being bound does not accomplish the thing by itself, the speaker says. Take the example of somebody's trade, a commercial establishment — how will it be bound there? When some tantric kriya connected with bandhan is performed there, the very first matter is that whatever customers used to come, on whose account the source of income stood, they will have been stopped. So bandhan does not hold only bandhan within itself; there are a great many things inside it.

If, over a commercial establishment, whatever deities the operator has made siddh — whatever the process of their mantra is, or the effect of the name, or in whatever manner the other person has awakened a mantra or a devata and is employing it at that place — are used so that the Lakshmi there becomes bound and the advancement becomes bound, then, the speaker says, he will certainly go to that establishment.

Whether he goes as a customer, whether he goes as a friend, whether he goes in some other way — he will go there, the speaker says, because he has his process to complete. Or he will send someone, having had his samagri abhimantrit (Abhimantran). And in this too, he says, what is important is that people always say the Chaukhat is of the highest importance. The entire process will be happening on that very dehleez, on the threshold itself. That is the place of the most distinctive importance.

Standing on the chaukhat of that establishment, placing a foot there, or by whatever processes are performed, the operator works through these awakened mantras and these deities. By their means, the speaker says, that place — or the owners of that place, and along with them every devi and devata who supports and cooperates with them and grants Lakshmi and samarthya and the rest — will somewhere or other be administered an oath to become stambhit, to come to a halt. That, he says, is the first matter.

Once those powers have been sworn and stambhit and stopped, the speaker says, the second matter after that will be that of Uchchatan. Whatever customer comes there, any male person, any woman, to take something — their mind will not settle there, and the customers will flee. They will not like it. They will feel, come on, let us go somewhere else. They will run off from outside itself and not come inside; if they come inside they will not stay, they will leave.

When a place becomes devoid of Shri, when Shri leaves — whether on account of a tantric process or because of some fault of one's own — then, the speaker says, one matter that follows is that the people present at the place from which Shri withdraws also become devoid of Shri and kanti. So the owner who sits on that gaddi, those who work there — the capacity for attraction within them also becomes stambhit; it too, somewhere or other, leaves their body and the aura mandala of their face and departs.

Look at this and relate it, the speaker says. At a shop that runs very heavily you will get to see two things. The first is that the salesmen or the sales girls there will be very good to look at, will talk very well, will be full of vak chaturya, and their personality will be, one could say, attractive. You become samohit of your own accord and accept what they say. Many times it will happen that goods you had no wish at all to take, they will convince you into taking — they have their own technique with them, and you take it. That, he says, is the first phase.

Second, the speaker says, in many places you will see that they have no interest in you and will behave very rudely, yet even so you will take the goods. They will say something and you will not know why you have to buy, but you will buy — that we had to buy here, we needed it, we took it. And the sale runs in exactly that way; the place is completely packed. The owner too does not talk properly and has no particular interest, gives a little respect at most, behaves very rudely, and still the customers are crowded in. That, he grants, is temporary: when they do so much, that ahankara will certainly sink them in the end. But it exists. So somewhere or other, he says, call it that Punya bala, call it the effect of an anushthan, or call it the presence of that devata and that shakti who is holding things bound — their energy is somewhere falling with force upon the energies of the customers present there, and because of that pressing down the customers are accepting what is said.

Call it lok sambhashani energy, the speaker says, or call it the energy of samuh Vashikaran, or call it samuh akarshaniya energy: this tattva of Bhagavati is illuminating there in this manner and getting the work accomplished — endowed with Mantra Bala, with tantra bala and the rest. So when the process of bandhan happens, when someone employs mantra bala, it is precisely these things that he will bind.

The operator has not merely gone there and done something such that all the tejas of the body is stolen, the speaker says. What people call sprinkling the bhasma of the Shamshaan — that ash is not there for nothing. In the process of uchchatan there are particular things that have to be mixed together, and when he mixes and applies those things, then that group of deva shaktis established and kept present there for the purpose of samuh vashikaran will certainly be affected, whoever they may be. Them he will uchchatit first of all. So that tattva, that group of devatas, that energy will be the first thing uchchatit there — it will move away.

Over that entire place, as far as that owner, that person sat, as far as his adhikara ran, the effect of that shakti and that energy also extended, the speaker says. Now the energy is no longer present up to that limit, and there instead the opposite of it has been installed — call it uchchatani energy, call it shamshani energy, or the energy set there so that whoever comes should himself flee, so that his buddhi and viveka are greatly disturbed, so that he becomes very irritable and quarrels start happening. This sort of process has begun. So where has bandhan occurred here, he asks. Here, more than bandhan, uchchatan has been employed.

The matter stood in this way, the speaker says: we certainly said bandhan, but what was particularly performed there was an uchchatani process. Who was bound here? In place of bandhan what happens is that, after having made some shakti siddh, through its employment — upon whomever we have to cast an effect, or whomever we have to bind — we make our own siddh energy sankalpit (SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit.), administer an oath to it, and by the full vidhi vidhan remove those things from the other person's place. So, he says, this entire process happened in this manner.

Exactly the same way, the speaker says: when there is a great deal of comfort, wealth, aishwarya and vaibhava in someone's house, when everyone in their home lives together very well, and some jealous person comes to feel dvesha towards such a family — when one of their own people comes to feel it — then, so that kalah and klesh should arise among them and Vidveshana should occur, he performs many kinds of kshudra processes.

When the process is performed, the speaker says, you had been living happily and well by deva kripa and by the kripa of the Pitr — but you had not made any arrangement for suraksha. That, he says, is the biggest negative thing. Until this kind of dilemma and sorrow comes upon people, they do not become alert about it. That too, he says, is a matter worth noting.

This has a very good pauranik example, the speaker says, one he has given before. Why did Rishi Vashistha descend into the field of tantra? For the sadhana of Bhagavati Ugratara, Tara, Ekjata and Bhagavati Kamarupa Kamakhya — and when? Earlier he had been on the Vedic marga alone. The greatest reason behind his descending into the process of tantra was the tantric prayogas and the rest performed by Rishi Vishwamitra, and the harm he suffered from them. After that, for the sake of pratikara, he particularly came down into this field. This too, he says, is a story — let it be lila alone, if you like. But the example is for us: that we must always stay alert, and must always keep our shaktis awakened.

First of all, the speaker says, nobody pays any attention to this. Only when kalah and klesh and a split have broken out in the family and destruction has come, when everything has been finished off completely, do they then look and say — yes, what happened here, something has been got done from above, some trouble has occurred. You will see families, he says, where very well-behaved children used to live, no intoxicants of any kind. But such a prayoga is done upon the family that the children cannot live without intoxication, and that family too is ruined. It is completely wrecked. This, he says, is Abhichara prayoga.

Mansik uchchatan, the speaker says — uchchatan of the mind; vidveshan between two people, between two who love one another very much. And along with all these processes there are the external shaktis. Somewhere there may be a shamshani shakti, and if any hostile shakti of your own house exists, and if some dissatisfied deva shakti is present in your home, then they are combined — the shamshani energies together with the kshudra shakti the operator has made siddh — and your own thing will be employed against you.

Until you understand this whole vidhan, this tantra — or rather accept it; when you accept and understand that yes, such a thing can happen, such a thing has happened, and think of countering it — by then, the speaker says, it will already have given you devastation to such a degree that you will not be capable of rising again. And when this harm reaches a very high level, then, afterwards, when somebody wants to destroy it by doing a prayoga of his own, it does not happen with small or light prayogas. So the person goes on becoming more negative: that such things do not happen at all, and if they do, then why is nothing happening when we are doing them. So both things are there, he says.

After the tantric bandhan laid upon the household, the speaker says, comes what is called kokh bandhan, for the sake of the increase of the line: to make the womb itself stambhit. The prayoga most used in this is one that people do at the very time of the marriage. They do it on unmarried girls as well, and they do it at the time of the marriage. It is for this reason, he says, that it is said the dulha and dulhan should stay very alert.

There is a bhranti, the speaker says, that only the woman is bound, that only her womb is made bound. It is not like that. Many times it happens that the man is bound. Then, although the man is capable, until deva kripa comes within him, the production of a child cannot happen. Both of them being sound is very necessary, he says. If a lack appears in either one of them, if some disorder occurs, then there will be trouble.

When tantric bandhan or a prayoga is performed on someone, the speaker says, if it produces some disease physically within the body, then destroying it is a very difficult subject. If it is in the early stage and no bodily disease has arisen, then up to that point you can cut it and be relieved of it; by deva kripa you become safe, and that disease too will be destroyed. But if two, four, five or ten years have passed and the disease has made its home, then that tantric disease will not be destroyed quickly afterwards. And it will not be destroyed, he says, because it will have become a sadhya rog. That matter too is in it.

Difficulties arise at such places, the speaker says: either the women will not be able to hold a child in the womb at all, or if they do hold it there will be a miscarriage. However much medicine you have taken for it, it will not be put right. Everyone knows this subject, he says; it mostly happens so. In this process, if the girl's character is very good — but of whom is dvesha felt? Only where there is some goodness will there be dvesha. For whatever reason you are rising higher, are ahead, are supplied with dhan and dhanya, for any reason at all, dvesha sprouts in people. And someone who has no son or daughter at all, who is childless, out of dvesha also gets something done. There are many such matters, he says.

Why is it said of a rajaswala kanya that she should stay in seclusion, not meet anybody, avoid touch and the like — even charan sparsh being forbidden? There is a reason behind it, the speaker says. Suppose there is a very good girl, very good at her studies, and it looks as though her future will be very good, and there is some person who feels dvesha. He does come to know that yes, at this time she is in her monthly period; everyone has that much sense. At such a time these sorts of processes are got performed and mere touch with her body is arranged, or the thing is applied where she is sitting so that it merely touches her body.

Going forward, the speaker says, such a difficulty will arise for her that after marriage a pregnancy will not hold at all. These, he says, are all processes. After this comes the time of the marriage: in the marriage mandap, throughout the entire marriage process from beginning to end, there are also many such vidhans that these people carry out in this ashuddha tantra, in which the garbha of the girl is made stambhit, is bound. This too, he says, is a matter of bandhan.

There is a bandhan of the mastishka, of viveka and buddhi, the speaker says — a vidya of making them stambhit, by which the person becomes deranged. That in itself is an uchchatani prayoga, and of a high order. In it the person's intellect becomes so disturbed that he is not able to concentrate in the least, is not able to become steady at all — so what will he think with?

Slowly the instability increases so much, the speaker says, that if you look at such a person, the dark pupils of his eyes will never be in the middle, in the centre. Look at an ordinary person's pupil: it is perfectly in the centre, and when you meet eye to eye it feels exactly as if you are both looking into each other's eyes. But when a person begins to become mentally deranged through this sort of uchchatani process, his pupils will not remain in the centre; they will look squint, they will become crooked, without any injury. Asked whether this happens from a head injury or from a tantric process, he answers: quite correct — his sleep too will remain uchchatit, his sleep will never be complete, and the pupils of his eyes will look crooked. If you apply a great deal of medical effect in this, he says, what will happen is that the person will sleep a great deal — but from where can that thing be put right? It will not be put right in that way.

The next matter, the speaker says, is a bandhan of this kind in a family: if there is a family of four persons, four brothers, then not one of them is having a son at all — only daughters are being born. Or many times it happens that someone is having no child at all. Or the entire marriage in a whole kunba has stopped: there are four brothers and all four marriages have stopped, all the mangalik work has stopped. Then know this, he says: when it has stopped for all four, all five of them, it means that the effect of the tantra prayoga is not from this generation of the line — it is the effect of the time of the father before them, or of the grandfather, which for some reason has now become very greatly effective. Its effect is now running at its peak.

After this comes the next process, the speaker says: doing such a bandhan at the very place where your root devatas are, so that a bandhan of everything happens comprehensively. And the people who perform this process, he says, are exactly the sort of people from within the family who have complete coming and going, sitting and rising, everything, in your house. Extremely hostile people.

Now, of whatever kind the bandhan may be, once the tantric attack has been made — keep this in mind, the speaker says: nobody dies in the process of bandhan. A matter connected with death will never be present in it. The biggest matter in it will be that the person reaches the level of death. His financial loss will be so great, his mental decay so great, that he will of himself regard himself as no more than a living corpse. Even though he has the capacity and the buddhi and the viveka, he will not be able to put them to good use, however much he wishes. Extreme laziness remaining in the body — all of these things, he says, become the sign of these.

Although in this, the speaker says, grahas and nakshatras have their own effect too and are their own subject, if a tantric prayoga takes place then these things happen. He gives the example directly. Vighnasura constructed a Yantra of Bhagavan Vighnaraja Ganapati and placed it over the army of Bhagavati Lalita Tripurasundari, on account of which laziness came to be present throughout the entire army. It was because of just such a tantric prayoga, he says, that Bhagavati Lalita Tripurasundari had to perform the avahan of Mahaganapati ji.

He is not saying, the speaker clarifies, that the thing will today be of such a high order. But processes of this kind exist, and if they are done near someone's Chaukhat, inside the chaukhat, at the brahma sthan, beside Tulsi ji, or at deva sthans of this sort, then — because it is on account of the divine energy within our body, the positive energy, that we walk and speak, laugh and play — the more that energy decays, the more we will go on stooping, the weaker our viveka will grow, and the more thoroughly negative we will begin to feel from inside. And the whole family will begin to become utterly negative, he says, if a collective prayoga has been done.

Especially, the speaker says, if someone does no Japa and tapa, does not do the prasaran of a Kavach, is not doing any particular havan, pujan or paath, then these things begin to give their effect upon someone very easily. Which, he says, is an absolutely ordinary matter these days. So all of these are prayogas; all these sorts of things go on.

Whenever such a matter is present — that someone tells you, or you come to understand, that a process of bandhan of this kind has been done and uchchatan of you or of a family member is happening — then the first work to be done for bandhan vimochan, the speaker says, is that one should certainly take the sharanagati of Bhagavan Shiva. The one who is all-capable in releasing from a Shraap of every kind is Bhagavan Mahadeva Sadashiva. So taking his sharanagati first, when you perform abhishek with milk in the Shiva temple, with raw milk, then at the time of the abhishek do the japa of Panchakshari Mantra according to your own adhikara while you perform it. From the very first day the heaviness that stays in your body, or things of that kind, begin to become light.

Whenever you begin, the speaker says, whether you are working in the field of tantra or some calamity has come upon you and you are acting on it, certainly keep the abhishek of Bhagavan Shiva within it. Because in today's time it is hardly possible that you, completely new, will do every single thing by the full vidhi vidhan; there will be a great many errors. Bhagavan Shiva will forgive all those errors in any case, and the process of vimochan that has to begin will begin from the Nirmalya of Bhagavan Shiva itself.

Now they come back again to the commercial establishment, the speaker says, to where they started: if things of this kind have happened at your commercial establishment, then when you have to carry out the process of bandhan vimochan, what has to be done? The first thing is the stopping of the attraction of customers. Or a tantric process of some kind has been done on the chaukhat, on account of which the customers become uchchatit and do not come. If something has been done over your gaddi — there are a great many vidyas of that sort, he says, and they exist even now, and most of them are shamshani.

In such a process, the speaker says, always keep in remembrance that the most unfailing in it is Gau mata. If you feed gau mata food at your threshold — for her there is never any restriction of time, morning, noon, evening or night, whenever at all. But if it is possible, at the main door of your commercial establishment, feed gau mata, and feed proper food; do not feed her your own leftovers. Sweet roti, kheer, or kheer-roti — material of this kind, feed it with your own hand, feed it mixed with gud.

Place the plate upon the chaukhat and feed her, the speaker says, if there is something like a chaukhat there, or set it on whatever place corresponds to that at yours and feed her there. Her presence there, and her merely eating it, begins to destroy to a very great degree the tantric process that was performed at that place. And if, after eating food and drinking water, gau mata of her own accord passes urine there, then know that 99% of the good is accomplished in that very instant. You need to look at no tithi, no nakshatra, no muhurta — she does all of that as well, he says, if it happens of itself.

If the matter is very large — this, he says, is only a matter of tantric bandhan, but a tantric bandhan and the rest succeed only when your Pitr do not stand with you. The pitr can never leave your side of their own accord like that. For them to leave your side, a great many offences must have been committed by you. Until offences are committed by you, or by your mother and father, or by the people of the generation older than them, the pitr never leave your side in that manner. Only when the pitr leave your side will the effect of all these things begin to fall upon you.

And when you perform the seva and puja of gau mata, the speaker says, and that sort of matter is present there, then by it the kalyan of all of these takes place, and the presence of all of them is also properly re-established. You do this very same thing at home as well. The chaukhat is so necessary a thing, he says, that they always touch on this subject in every live — so that you should not forget it even by mistake.

Even if you cannot manage anything else in life, the speaker says: let there be the chaukhat of the house, let there be nitya seva and puja of the chaukhat, bathe them daily. Keep them fragrant, light a lamp, and after that do the pujan you do — let there be the japa of Panchakshari, the japa of Jayanti Mangala Kali, the japa of Samb Shiva, the japa of the 32 Namavali. Whatever daily rule you take up, keep it up, after performing the pujan of the chaukhat. If the chaukhat is strong, protected and worshipped, 50% of the problems it soaks up just like that, destroys them. And if you do not do it, then bear the whole problem yourself. This too, he says, is a matter.

Kokh bandhan, or the confusion of the buddhi and the rest, or a bandhan of things of that kind — in that, the speaker says, you will have to make full and proper use of divine energies, or have it made. Paath connected with the Mahavidyas, prayogas, Mahavidya work of that sort: when you have things of this kind done, having a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. made, then the cutting away of these things will happen very quickly.

The first matter, the speaker says, is that whenever any prayoga is done for the sake of the vimochan of any bandhan — as for instance Hanuman ji's Janjira. Suppose someone's buddhi is very greatly confused; having made the Janjira siddh, you make water and the like abhimantrit and use it. Then keep one thing in mind. Whatever kind of bandhan you take a sankalpa and perform a prayoga to cut — even if you are only doing the Hanuman Chalisa — at that time, do give attention to this: that no kunwari kanya, no boy or girl child at all, should be standing near the person on whom you are performing the prayoga.

Now suppose a girl child has some problem, the speaker says, and you are performing an Utara upon her, running the kaat-katan mantra, and another girl child is standing alongside. Somewhere or other the effect will certainly fall upon her. When it is cut, when those things begin to scatter, whatever sensitive aura mandala they find nearby, they will cling to it. So these people become affected for no reason at all. Take this too as a matter connected with Laag, he says. This must not happen. Keep very careful attention on this point.

Whatever the matter connected with someone's womb, the speaker says, there are a great many vidyas, and in villages people also run a vidhan of kicking the womb. They do a very wrong deed: they seat some good girl alongside, calling her a friend or a companion, and here they deliver the kick — and the second girl's life is ruined. This one's was made and that one's went, he says. Avoid all of these things, keep attention. Those who talk of being modern, saying none of this happens at all, none of this happens — those are the very people, he says, who do all these things, make their own things and ruin the other person, while the other is left thinking that no such thing happens at all. Avoid it.

And if a process of this kind is going on in the house, the speaker says, keep small children and unmarried girls especially at a distance. When you yourself perform processes of this kind, stay protected by doing the paath of a kavach and the rest; only then should the process be undertaken, and the body must be closed all over. That is: let there be shikha bandhan, let there be a band on the neck, a mala or a kavach, a mani bandh, a band on the hand and at the waist. On the feet, at least tie a thread — but let there be something. If you wear a kada; if it is a girl she will wear payal; if a man, then wearing a kada and the like is excellent. So that no kind of negative energy casts its effect upon you while you are doing things of this sort.

There is one more matter in this, the speaker says. Suppose there is very great kalah and klesh in the family — earlier there was love, and now kalah and klesh have become very great — and you are trying to set it right and it is not happening; you are employing havan and pujan and the rest as well and it is not happening. Then in such a condition, by each and every member of that family: suppose that on the day of Poornima or on the day of Amavasya they make kheer, and all the members feed the kheer to Gau mata with their own hand, and feed it with great love.

And along with it, the speaker says, if a collective paath of any one of the seventh, the ninth or the eleventh adhyaya of the Srimad Bhagavad Gita begins to be done, then brother, from the very first day the effect will be visible to you — this kalah and klesh will at once begin to be wiped out. If there are 10 members and any five of them start doing this, then the buddhi of the remaining five also becomes correct of its own accord, and the effect of all these things is destroyed too. Things that can be very large for you and for us, he says, become very much weakened by the effect of the paath of Srimad Bhagavad Gita ji. Remember this too.

The eleventh adhyaya, the speaker says, is a brahmastra in itself. It is the adhyaya of the Vishwarupa of Bhagavan. However great and complicated a problem of life it may be, and however unsolved it remains, begin the paath of it, commit it to memory. Bhagavan himself accomplishes even that subject of yours which feels difficult and impossible.

Now one more matter arises in this, the speaker says: if a bandhan of the chaukhat and the rest has been done in the house, uchchatan is felt. Everyone feels — brother, run away somewhere. It happens, does it not? There is no wish to stay at home; the mind does not want to. Outside they live very well: at a friend's house, at school or college, at the office, in the market, the mind is very good, calm, happy, and the health is also all right. But the moment they come inside the house, the moment they cross the chaukhat into the home, it feels — good lord, what has happened. Fighting among themselves for no reason, abuse for no reason, taunting one another for no reason, you are like this, you are like that. They keep running away from the house. There is no peace. A strange uchchatan stays in place.

In such a condition, when the matter has reached this state, the speaker says, take the mantra of the ugra deities. Whether it be Hanuman ji's Batvanar, or the kavach of Panchmukhi Hanuman ji and the rest, or the stotra and Satnam of Batuk Bhairava ji, or the paath and process of Mahabhairav ji — take any one of these things, even if only for a week. Rather, first sit in a Shiva temple or in a Bhagavati temple and awaken it there, or make it siddh.

Speaking of what it takes to make such a paath siddh, the speaker says that ordinarily, in making it siddh, you should at the very least do one — the transcript here reads "एक स्वार्थ पाठ भी तो कीजिएगा" — and asks what could possibly be less than that. The phrase as transcribed does not resolve into a definite count, so none is given here.

As for the ordinary process of reversing an attack, the speaker says, there is one very prevalent mantra. He gives it as "उलटंत भेद पलटंत काया" — everyone knows it, and all those who take a little interest in the field of tantra will have read it. But the use of these things does not happen just like that, he says. Keep this matter in mind.

When a collective uchchatan has been done, when the uchchatan of the house itself has been done, and you are performing an utara on each and every person and employing mantras of cutting and reversing, thinking that you will turn it back — that process, the speaker says, is not so easy at all. You will do it, and if something goes wrong somewhere, then you will have to pay out instead of receiving. So first of all increase your Tapo-bala, and after that try to go forward in prayogas of this kind. Even if you are in distress, even if you can plainly see that there is distress, still, first of all, one person will have to stand up for the support of the whole family — and stand up having done the prasaran of a kavach and the rest and having made his own atma tattva and aura mandala firm and strong. Only then, he says, when he assists or guides another, will there be the capacity in it for these things not to come near.

On Matrinatmika, the speaker says, they prescribe it for Sankat Nashan; and they prescribe it for Sankat Nashan for this reason, which is to be kept in mind. There are 12 rashis, and there are 12 Ganapatis of Sankat Nashan. In each rashi there is one Ganapati. Now you have 12 bhavas, and each bhava has one lord. If you are doing the paath of the Dvadash Naam of Ganapati (Ganesha) ji, that is why six months is spoken of in it: for six months you must do the paath of the 12 names as much as you possibly can. Only then do they give their effect. There is no matter greater than that, he says. Keep this one thing in mind: it is a thing that gives a very powerful effect.

Asked how a tulsi mala is to be worn, the speaker says the tulsi Mala is to be worn around the neck. The general rule that applies after wearing it: one is not to speak lies, not to behave untruthfully, not to converse untruthfully. If any need to speak an untruth does arise for you, then it will be best to remove the mala; try not to have to speak it while wearing it. At the time of bathing and the like, take it off and set it aside. After bathing, bathe it separately and then wear it. If you want to sleep wearing it, you can sleep; there is no difficulty in that. But before the kriya of the toilet and the like, they should be taken off.

A great deal is being said on YouTube, the speaker says; which and how many things will you prove wrong? Everyone has his own self-serving proof available too, and if you speak against it there will be no end of warring. He gives as his example the Shankaracharya Maharaj of Puri. He said — and said truly, in the speaker's view — that in the matter of the Sahasranama of Bhagavati Lalita Tripurasundari, if you go into the full vidhan, with the process of shodhan and the rest, with Nyasa and brihad nyasa and the rest, then how can an unauthorised person perform those processes? For the nyasa of the mantras connected with the Trikuta: without your Diksha having happened, how can you perform their nyasa? How will you even come to know it?

Now even the sadhana of Bhagavati Tara people ask about in this way, the speaker says, as if it were so very easy — brother, you do it. In this everyone knows that it ought not to be done. But now they are being convinced that Bhagavati is very saumya, that Bhagavati is full of maternal love, so why can you not do it at home? Arre bhai, he answers: if it were so that everyone could do this swaroop, could do it at home, then why did Bhagavati go and sit in the Shamshaan? Why has she kept that swaroop of hers properly connected with the shamshan? Why does Parvati ji not go and sit in the shamshan then? Why does Durga ji also not sit in the shamshan? Why is Taramai seated in the shamshan? Why is her swaroop upon a corpse? Then Durga ji too should be upon a corpse.

There is a reason, is there not, the speaker says. How does a shava asana become a Shiva asana? How does Brahma ji become the lotus? When does he become it? For whom and when does Bhagavati make him so? Why then did this become necessary? Why has Jagadamba gone towards the two-syllabled and the three-syllabled mantra? There is a reason behind it. You cannot prove everything right merely by giving it this philosophy. If you put every single thing of tantra into philosophy — that no, this is tantra philosophy, and according to it this, and according to it that will not be so — that is not correct. Behind every swaroop there is some reason or other.

When Jagadamba has taken Akshobhya Bhairava Shiva into her lap, the speaker asks, why has she taken him seated in the shamshan? Why has she not taken him seated in a palace, seated on a jewelled throne? Why has she gone right up to the pyre and sat there? Why has she sat upon the chita itself? There is a reason behind this swaroop — and therefore it cannot be done. Those who will not accept it can bring their own abundant proof, that it absolutely can be done. Then absolutely do it, he says. And about those swaroops whose ordinary pujan can obtain everything, over which everyone has adhikara — over those swaroops, he notes, nobody ever holds a discussion, and they give them no importance at all.

Remember one thing, the speaker says, about the question of which stotra or anushthan there is by which we could know all the secrets of the brahmanda. For this, however many stotra, mantra and kavach there are, all of them are capable in themselves. Always keep this in remembrance. When your aradhya has to make you worthy, then what is to be given, where it is to be given and how it is to be given is their own way. Keep this absolutely in remembrance. For the disclosure of the rahasya you will not need to do anything separate or special at all.

If you are doing the japa even of an Ekakshari, the speaker says, then as you go on increasing it, as your Tapo-bala goes on increasing, and as long as you go on doing good deeds, stay in discipline and insult nobody, the devatas will go on testing you and go on giving to you. The disclosure of the rahasya will happen even from a mantra of one syllable. But if you remain persistent about it, you will have to keep patience.

In the time of a year or two ago, the speaker says, after the completion of a siddhi an oath used to be given by the gurus for 12 whole years: that you will neither see nor hear anyone, nor perform any tantric prayoga. For 12 whole years they had it consolidated — the capacity that the person had earned, whatever siddhi had been obtained on account of mantra bala, was consolidated for 12 whole years. Only then did those things come into use, and so their effect was also irrefutable, and they did not employ them here and there without cause.

So you can obtain all the rahasyas even from a mantra of one syllable, the speaker says. How you are to be taken from one to three, and how from three to five, will be decided by your devata. The deity of that one syllable of yours will himself bring out the path. And from that very thing you will come to have the knowledge of the secrets and the rest.

When Sutak or patak falls, the speaker says, whatever kavach the thread belongs to, change the thread. But the full RudrakshaA sacred seed strung into rosaries and worn during shiva worship. mala — 109 beads, 108, 107, above 100 or fewer, 54, whatever it is — when sutak-patak has fallen, every bead of it does not have to be restrung into a new mala. For that there is the vidhi of agni sparsh, which he says he has given many times. When the sutak-patak is complete, the shuddhikaran process is done and the pujan-paath has happened in the house, wait a day or two more and then wash the mala well in raw cow's milk. Give the whole mala abhishek while reciting something connected with Bhagavan Shiva or the Tantrokta Devisuktam and the like, and after that light a flame of KapoorCamphor, burnt at the close of worship. and touch the mala to the fire. By agni sparsh they become pure. It is not to be burnt — the mala is simply passed through the fire very fast. That completes the shuddhikaran; there is no need to cut the mala and restring it, and that, he says, should never be done.

Asked whether japa and the like can be offered to the souls of animals and birds, the speaker says absolutely — there is no prohibition in it at all. You can offer even to jeev-jantu. And by the effect of that offering, he says, they can take on a very divine swaroop. Gita paath can absolutely be done and offered as well.

A seventeen-year-old listener says he is about to take diksha in a Shaiva sampradaya from a yoga guru, that his kuldevta are Mahakal of Ujjain, Mahabhairav and Hanuman ji, and asks what to do before diksha so that it helps. Before Diksha, the speaker says, if the guru who will give diksha gives it in that parampara, then doing an adhikarik japa of Panchakshari Mantra beforehand, according to your adhikara, is very good. Do at least SavalakhOne hundred and twenty-five thousand — the count a purascharana of many mantras is reckoned in. japa, he says; at most five lakh, ten lakh — as much as can be done.

A listener asks about the kuldevi's raksha and kripa for pitru dosha shanti. For Pitru Dosha, the speaker says, it depends on what level the pitru dosha is — and then do the process and the rest accordingly. To a separate question he says that in Havan, ahuti is absolutely given in the name of the Yogini matrikas.

A listener writes that he is not getting a job, that there is a problem of Shani and that Guru is debilitated. Whatever graha is in whatever condition, the speaker says, is a separate subject. But first of all, do the Sankat Nashan Stotra paath continuously for six months — as much as your strength and capacity allow, and as much as possible.

A listener asks: if one does japa of more than one mantra of a deity, must the japa be offered again and again, or only once at the end? If you have two kinds of mantra to do, the speaker says, then the first mantra's japa is done first — however many malas of it there were, say you had to do 10 malas — do the 10 malas and offer them. Then do the second: 10 malas, 15, 20, 100, whatever has to be done, and then offer that. You cannot, he says, complete 10 malas of one mantra and then do 10 malas of the second and offer together.

Asked whether a bija mantra or a Mahavidya mantra seen in a dream can be taken up for japa, the speaker says it depends. Ordinarily, whatever mantras are received in dreams and the like, their ordinary japa should certainly be done mentally to some extent in count — 11 or 21 times at least. But if the matter of doing a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. is arising, then for a purashcharana one should act only after discussing it once with some capable person whom you trust and who has the knowledge. Because many times, he says, a subject is raised precisely in order to cause trouble.

As an example of a subject raised in order to cause harm, the speaker says: suppose someone has a Dakini worshipped in the household. Dakini is absolutely worshipped in the form of a mother in villages and the countryside; they are worshipping their own. Now if someone has to corrupt their house, he prescribes in a prayoga a vidhan of Batuk Bhairava ji's mantra — yes, you do the japa of Batuk Bhairav ji. Then the condition of the worshipped shakti will go bad, if the person starts doing Batuk Bhairav japa because he supposedly received it through a dream. In that case the process, the speaker says, is this: when the mandal pujan and the rest happens, the knowledgeable one who gives the mantra will first of all free that Dakini — or that matrika in Yogini form — by sankalpa, so that whatever pujan this person does, no effect of the japa and the rest will fall upon her.

Asked how to protect a house whose members hold ashraddha, the speaker says the sadhaks who have shraddha will do the raksha of the house. The members who hold ashraddha will sit quietly. If they make too much of a fuss, then do their puja first, and only then do your own. Because the unbelieving ones must surely be suffering as well; it is not that they are happy and only the sadhak with faith is in distress. Everyone must be suffering. So explain to them — brother, sit properly, in peace, you have nothing to do, let us do what we are doing, it will be protected. If they do not agree, then do their puja and aarti first; what else can be done. They are troubled themselves, another person is trying to save them, and they will not even let him — then there will be difficulty.

A listener asks whether, if the protection is from a distance, Vamati Kali is more suitable in place of Mahabhairav. It depends, the speaker says, on what kind of puja and seva you do. Both are excellent in their own place; there is no question at all of uchit and anuchit here. Stop comparing. Do not keep comparing who is proper and who is improper. The question, he says, is: to whom are you able to be samarpit.

To a listener who feels he is stuck while someone else has gone ahead, the speaker says this always happens: the same kind of mantra, received from the same guru by two disciples — one disciple is obtaining siddhi quickly and the other is not. That in no way means that the second one has worked less, or that he will not get siddhi. The one whose Punya was greater, whose PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. had already been cut, who had done the work earlier, will get the effect quickly. Another will get it late. For everyone, every mantra gives a different kind of effect, he says. So one should not worry so much.

A listener asks whether an asana is necessary to sit and do japa in a temple or in a river, since many temples do not let one in with it. For sitting in a river, the speaker says, no AsanaThe consecrated mat or seat used during ritual practice, treated as a manifest form of Earth energy (Vasundhara) — never to be shared casually, stepped on, or used for mundane purposes. is needed; there you sit directly. For a temple an asana is needed. And if now they are not even letting an asana be taken in, that, he says, is a very grave and thought-provoking matter — because sitting on the bare floor, japa cannot be done.

A listener describes great irritability and anger and the like arising for no reason. If the matter is of that kind, the speaker says, the first work to do at home is to see what the condition of the main door is. The main door should not be dirty; shoes and slippers should not be taken off around it. Set all of those things right first. After that, do the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. and the like of whichever devata you do pujan-paath of at home. Sprinkle abhimantrit water in the house, and if you can recite a shanti mantra, do that. Then slowly, he says, you will certainly get relief.

An aughad can himself do harm in the manner of the shamshan, the speaker says, and he will do it through the apujya, the unworshipped presence, of your own house. If you keep it unworshipped — it is present in the house, its gati is not taking place, it is being given no place, and some other person is using it, misusing it — then, he says, it will give trouble.

A listener says someone is repeatedly trying to have his sawari bound. Then, the speaker says, you should increase the capacity of the sawari through Tapo-bala. Take the capacity to such a level that the person doing the binding is torn to pieces. He says they have seen such sadhikas — when Bhagavati's fierce shaktis come upon them, good and knowledgeable people, Kamakhya sadhaks, split apart trying to bind them and cannot. Taking the hair in hand they say, we will not be able to bind her, she is not being bound. That happens, he says, when there is capacity in the sadhika, capacity in the sadhak, when the person does japa and tapa and has shraddha in Bhagavati: then the yogini, with whichever tattva Jagadamba's swaroop is present, will hold so much capacity that no one will be able to bind her.

For those who bind, those who feed things, those who do harm and tamper with energies, the speaker says there is a very good "offer": make your Tapo-bala so great by japa and tapa that when the other person tries, he is crushed by his own doing. His own devatas will tear him apart — he sends to have you killed without knowing or hearing, without even seeing who stands in front, and does the prayoga blindly. But if your devatas are weak, if you do not raise tapo bala and only remain in playing and feeding, then this is what will happen. What seems most negative to him about bhagat people and the people who play sawari is that they keep doing nonsensical work. He is not saying this to the one listener, he says, but to everyone; the maximum of people in this are like that. They will never do brihad japa. The sawari is coming, playing, saying whatever it says — otherwise they stay in that the whole day and make a joke of it: japa-tapa, the sawari is coming, this one came, that one came. The same goings-on happen on YouTube too. Where will it come from? Not from nonsense, brother — increase the energy. The whole matter of japa-tapa has been given, he says. Purify the asana, sit on the asana, do the japa of mantras, do the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of a kavach. Let the state be such at the time of the sawari's coming that it does not have to come onto your body and speak. Become ekakar with it. Close your eyes — let its eyes and your eyes become one, so that through its eyes you can see divine things. It should not have to come and play and speak. Only then, he says, can that sadhak properly make the right use of his shaktis.

A listener says a masan prayoga is being done on him, he does not know by whom, he has already done Mahabhairav, should he do a prayoga. When it becomes absolutely confirmed, the speaker says, that a prayoga of tantra is being done, being done again and again, when the abhas of it comes — then, brother, do not hesitate to act. He cannot say it openly, he says, because the hostile people would at once start setting you on — oh, something will happen; there are many such people, so he too does not say it openly. But keep one thing in mind. What should you have, to be samarthyavan? You should have done the japa of Panchakshari Mantra, or of the mantras of your ishta and aradhya, up to five lakh. You must certainly have done a Kavach.

Look at what anyone who is going to do a prayoga must do, the speaker says, since today's subject is tantric bandhan. So far they have looked at its negative side; what is the bandhan of the positive side? That bandhan is the bandhan of suraksha. Your house should be bound. The Chaukhat should be protected by positive shaktis. Let there be seva of it morning and evening; let Deepdaan be done there for Narasimha Bhagavan, and let deepdaan and the like keep being done there for Kul Bhairav and the Kul Shakti. And there is also the process of giving bali at the chaukhat: keep it strong by giving the bali of lemon and coconut (Nimbu Bali), keep it strong by giving the bali of JaiphalNutmeg, offered whole and dipped in ghee before Purnahuti — one for each of the Navadurgas.. So that even if someone does a tantra prayoga upon you and it does happen, then when you reverse it — through Mahabhairav, through Vamati Kali, through the Janjira and the like — and the other person is sitting ready, come, you reverse it and we will reverse it too, no ill effect of his reversal falls upon you.

There should be a Kavach on the body of every member of the family, the speaker says. A physical kavach — not only the kavach of tantric vidya, because if someone breaks that and something happens, things will go wrong. So let a physical kavach be on everyone's neck; let everyone's body be bound and protected. If those people do pujan-paath as well, that is most excellent. After that, let there be Griha Bandhan, let there be the protection of the chaukhat and the rest. Be strong, and after that do these processes; and after doing them, do the pujan and Havan of Bhagavan Shiva. Whenever you do a tantric prayoga, he says, do havan without fail. At the time of the prayoga, havan must be done — from it the strength of the shaktis stays raised many times, thousands upon thousands of times. And even after the prayoga has succeeded, the special pujan and the rest of the devata for that purpose must certainly be done. From this, he says, no dosha attaches.

Absolutely, the speaker says — Panchakshari Mantra japa can be done without a guru; it is written. Only, there is a detailed video on the channel about it: who is to do Panchakshari japa and how, how it is done for all four varnas, how for those whose yajnopavit has not happened, how mothers and sisters will do it, complete with viniyoga and nyasa. Watch it, listen well, and after that do it. Panchakshari is for everyone. Gayatri is for those who wear the yajnopavit; for those who do not wear the yajnopavit, the laghu Gayatri is Panchakshari — Panchakshari is Gayatri. So either do 10 malas of Gayatri, or 10 malas of Panchakshari, or 10 malas of whatever it is that you received diksha in, in your sampradaya, panth or family.

They themselves are of the Mahadurga kul, the speaker says, so they should do the Mahadurga mantra every day, a minimum of 10 malas without fail. Diksha happened, the mala was only received at the start, and now nothing is being done at all — then nothing will happen, and there will be trouble when nothing happens. So do what you received; and if you have not received anything, do Panchakshari Mantra. Where you complete even three days of your pujan, there are many parva kaal — you do not even come to know — and in them you do japa and tapa; brother, that vidya will grow. The Panchakshari vidya, the Panchanani vidya, is in itself an all-capable vidya, of equal rank with Gayatri. Gayatri and this arose at one and the same time, in one and the same manner — Panchakshari from the five faces of Bhagavan Shiva. So do it, and the greatest thing in it, he says, is that everyone has the adhikara to do it; anyone can do it. Do it without any worry.

The eleventh adhyaya of the Gita for the Pitr can be done in a Shiva temple, the speaker says, and as for where to offer it — offer it in the Shiva temple. But if Narayana is present there, then offering it to him is better; if not, offer it to Shiva ji. Because in an earlier age, he says, the Srimad Bhagavad Gita was narrated by Bhagavan Shiva ji himself. Read the mahatmya and you will come to know. So you can absolutely offer it to him as well.

A listener asks how to do the samarpan when one has to rise from the asana for it. Yes, the speaker says, this is a right question — if you are doing more than one mantra in a temple, or somewhere, how will samarpan happen there every time? In that case, he says, keep offering mentally, and offer once at the end.