Why Regular Puja-Path Does Not Stop Tantra Abhichar — Binding of Kul Shakti and Pitrs, Stolen Puja Energy, and Why the Remedy Is Never Done at Home

The speaker opens by saying that today's subject is for those SadhakOne who undertakes a sadhana; the practitioner as distinct from the ordinary worshipper.s and ordinary householders who are suffering from some form of tantra Abhichara — whose enemies have performed various tantra kriyas on them, because of which accidents and untoward events keep happening in their lives, and who cannot get free of it even though they want to. The biggest problem, he says, is that in the beginning nobody realises whether tantra prayogas have been done on them or not. There are many reasons for this, but the first is that if a person is astik in any form and does puja-path — even ordinary puja, but done regularly — then somewhere he will refuse to accept it. An ordinary person's feeling is: I am serving my ishta, I stay constantly absorbed in Bhagavan, so nothing wrong can possibly happen to me. That is exactly the mindset, he says, that tantra is built for. It works in the mind because one's capacity is not yet that great, however devoted one may be to the ishta. If one truly remains surrendered, that is a different matter and nothing will affect that person — but, he adds, it will not affect *you*; it can still reach the people living with you. By the time a person understands this and takes it seriously, he says, the problem has already grown, because abhichar is a thing that grows the more time you give it.

The speaker says there are many kinds of tantra kriyas. Suppose we are wearing a very strong protective Kavach and are deeply devoted to the ishta. But if one of our own people mixes something into food and feeds us some abhimantrit item, what use is that kavach? You are inside a very good shield, he says, but if you set off a bomb yourself in the very place you are sitting, what use is the shield, what use is the protection? This is what has to be understood: it is not necessary that abhichar has been projected from somewhere far away. It may be that one of your own people, out of envy — jealous of your happiness and progress — feeds you an abhimantrit thing and leaves, places something in your house, or comes to your house and performs some masani kriya there, and you never even find out, while various problems begin to arise. In the beginning, if one is astik, one keeps thinking: I am devoted to my ishta, no such force can harm me in any way. By the time one understands this and takes it seriously, he says, the problem has already grown — because abhichar is a thing that grows the more time you give it.

Know also how it grows, the speaker says. Suppose you are on the sadhana path, or simply do puja-path regularly; you give BhogThe food offering placed before a deity before anyone in the household eats., puja and bhent to the shaktis of your house and you know which shakti is worshipped there, who your devi-devta and kul shaktis are. Even then, how does abhichar happen? Because the person doing it will not proceed in the ordinary way; an ordinary abhichar will not take effect on someone who does regular seva and puja-path. It will be a fully planned abhichar: first he obtains the secret of your house, which shakti is worshipped, what her puja, bhog and bhent are, and how she is propitiated. The speaker stresses that he is not telling this from books; it is from the experiences of his own life, because he has himself borne and seen how people deceive. The first thing they do is try to bind your Kul Shakti: to tie her down by vachan (a word or pledge), by bhog, or by mantric power. If ordinary shaktis or lok-devs are worshipped in the house, they begin to be stopped. A brihad, great shakti worshipped for a long time will not be bound so easily, and she will also tell you through Swapna and the like, or through whoever in the house receives her sawari: look, such-and-such trouble is coming, be careful, and she will tell the remedy too. If nothing of the sort happens and you learn nothing through dreams, it is because the enemy has by then found out everything, what the shakti is and how to stop her, and she has been stopped. After the kul shakti, the very first task is to remove the kul Pitrs; everyone's kul has pitrs, whether or not their seva is done, and they are stopped by giving bhog or by other means. One thing must always be remembered: this is always infiltration (ghuspaith). Without full information nobody can tamper so easily with the kul shaktis of a house where they have been worshipped for a long time. If you do no puja-path at all it is very easy for them; he is speaking of a household where a shakti has been worshipped for two or three generations and abhichar still happens. The kul pitrs, he says, always remain at your door; the kul shaktis are in your puja sthan, and they too keep watch at the door. So they are stopped first, and only after that is the abhichar prayoga carried out.

After the guardians are stopped, the speaker says, the abhichar prayoga is applied — some masanik shakti is set in motion. You were doing your puja-path, but they established a Masan shakti in your house, bringing it through some object or sprinkling some abhimantrit thing; if it did not take in one attempt, they did it two or three times, and it took hold. In whatever way, they completed their abhichar. Now you are still doing puja and path. What happens is that energy is still being generated — you are worshipping, so energy will form — but that energy of puja-path and japa can now no longer reach your ishta, your kul shaktis, or your kul pitrs, because through the tantra process they have been sieved out, completely separated and bound. They cannot receive it any more. So where is that energy going? It goes, he says, to the shaktis your ShatruAn enemy, in the practical sense these talks use — one working against the householder by ordinary or occult means. projected through abhichar, or had projected. That shakti now begins to receive your puja. When your troubles increase you increase your puja; you increase the puja, increase the bhog, start doing various kriyas — and if you have come to trust that this is working, that shakti keeps growing more and more powerful.

Here, the speaker says, one point comes up: he had put a post in the group, and he now answers that question. He had said that a special Hanuman sadhana is to be done by those people to whom this has happened — or who should at least know that their kul shakti is bound here. It is for those people only. Those whose shakti is not bound will, if they do it, become bound. What he had been about to describe, he says, was for those whose household pitrs and kul are bound, who know for certain that abhichar has definitely been done, that an abhichar shakti is receiving their puja-path in this way, and that they are suffering because of it.

So in this situation, what should a person do? The speaker says the very first thing is: never perform a big AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. at home. And know, too, which kind of anushthan will actually be effective here. If you go for an ordinary Vedic anushthan, he says, then in the present time you are not, as a rule, going to find such dharma-dhurandhar shastris, pandits and brahmins who will complete the whole puja-path and anushthan for you with full vidhi-vidhan. If you do find them, their demand will be very high — or rather, he clarifies, the fee they take is one thing, but the genuine expense itself becomes so large, the cost of the puja materials runs to one and a half or two lakh rupees, and by then your financial condition is no longer such that you can spend that much. So, he says, you end up stuck right there; you are unable to get it done.

If you go the tantric way, the speaker says, then how long will any person stand by you? Once he sees how things are — that your enemy is powerful — the enemy will not think once but ten times. And what will you do when the next man sees that your problem was stopped by this particular puja, bhog and bhent? He simply gives double of it and takes it off. If he offered one cock's liver, now two have to be given. In tantra, he says, this kind of thing is exactly what happens. Now the next person before you — a genuine tantrik or sadhak, whoever he is — will tell you honestly: this and this will be needed, it will cost this much. After hearing it, since you cannot see any of it, doubt is bound to arise in your mind that he is cheating you, that he is asking for money to feed himself, that this is costing me so much — and you walk away. Suppose instead you find a right person who does the Utara for a little less money. He does it once and everything starts coming right; for some time it comes into line, the thing is removed — very good. But for how long? One paksh, two paksh. Your enemies will not fail to reverse it; the moment they find out, they turn it back, and you are in the same state again. Now the same doubt starts up in your mind about the sadhak you went to: we went to him and nothing happened, the situation is exactly as before. Your trust breaks. Because you cannot understand the technique at work, the tantra phenomenon running underneath, you are unable to trust anyone, you get no result, nothing of yours is ever completed, and you keep wandering. You may be genuine and the sadhak genuine, he says, and this is still the reason it happens.

The speaker now explains what he had been going to arrange, and what any sadhak arranges in these conditions: the ugra, tantrokta kavach of some great shakti's fierce forms, or the tantrokta and mantrokta paths — the shastrokta paths, that is, the shastra mantras of the weapon-bearing forms, which are for binding someone, killing, breaking, shattering — the mantras of "bandh bandh, bhaksh bhaksh, raksh raksh". These have their vidhi-vidhan, and the whole vidhan has to be carried out. But that vidhan is never done at home if you have this problem. If you do it at home, your trouble will increase. How? When you use mantras of this kind — which you have not previously made siddha, and which you begin after merely hearing them from someone else — the masan shakti, the abhichar shakti sitting there as your anti-party, begins to feel pain. The moment it feels pain, it starts giving you more pain. You are beating it, he says — but suppose it has sat in your house for one and a half or two years taking your puja, path, bhog and bhent; you give to your ishta and it takes. For those two years you sat it down and fed it. Now, after that, you beat it with a stick and think you will throw it out of the house. Will it ever leave? It will not. It will give you four more blows of the stick so that you give up: it will torment you in various ways, create problems in your body, and you will not be able to remove it. You go to do your puja-path and it arranges some accident there. Then you say: we had started the puja of such-and-such deity, we had started this puja of Shiv ji, and this happened to me — meaning Mahadeva's puja is not bearing fruit for me. Now you will not even have faith in Mahadev. You are not understanding the technique of what is going on there: something else is happening, it was something else all along, and you are looking at someone else. What is, is one thing; what you see is another. That, he says, is why there is a special way of getting these things done.

There is a special way of getting these things done, the speaker says, and even by that way it can never be that the work takes effect in a single attempt. One has to look at the whole thing carefully: will this be effective or not, can we remove this thing or not. And always keep one thing in mind, he says: go to however great a SadhakOne who undertakes a sadhana; the practitioner as distinct from the ordinary worshipper. you like — if some road-side thing has been laid on you, if abhichar has been done by an enemy, you will be completely safe in life only when you begin sadhana yourself. Otherwise, he says, you remain in the state he sees in so many people who come to him. The speaker says he hopes people will understand from all this how and what has to be done. As for the message he had put out in Navratri about how the sadhana is to be done — for the people who connected with him and asked about it — the point is exactly this: those who have problems of this kind must never do sadhana at home; their sadhanas have to be done outside the home. All the remaining details, he says, he will explain in the videos to come.

The speaker says he gives a good deal of time to each person and never tells someone one day that he will not speak to them the next; if he does stop, there is a reason behind it. Sometimes people ask such questions that he realises this person is presently wandering in ten places. One person, he recalls, had forwarded the message to ten or fifteen people — what reached him was the forwarded, copy-pasted message, which shows exactly whom it was copied from, to whom it was sent, at what time and on what date. He told him: take counsel from one person — why are you sending this to ten places? His point, he says, is not who is a fraud and who is not. Every person, genuine or otherwise, will look at one thing, hold to that thing, and prescribe accordingly: you have to do this and this. If the seeker has sent it to even three people and all three have spoken according to their own view, what is the fellow to do? Such people, he says, are in the condition of dogs: they will go to every door, and will not eat the food kept there — they sniff it and move on. However tasty the food, they think this is tasty too, and that, and that; they sniff fifty kinds of food, fill their stomach by sniffing, and never manage to do anything, and their stomach keeps going wrong. And it is not even their fault: call it PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. — their prarabdha has become such that they can never do anything in life; only wandering is written for them. They will wander after hearing his videos, and wander after hearing the good things of others too. And if they do sit down to practise, the thing seated in their house will not let them — so from where will they do it?

In the field of tantra, the speaker says, see one more thing, from his personal experience. Six or seven months ago people would message him saying: this is my problem, I have not attained this, there is this trouble in my house, how do I get free of it. He explained things one by one, gave good time, told them to do such-and-such — and they did it. Maya, he says, is very powerful. If you do any AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. at all, then whether or not your work gets done, the shakti, the energy, shows a very fierce maya. Do a Durga Saptashati anushthan, a Saptashloki anushthan, even once, and the maya becomes strong immediately. You think: oh, I have done such a big Saptashloki anushthan — 108 every morning and 108 every evening for the nine days of Navratri, imagine what a great sadhana I have done — and somewhere the grace of the shakti, of Mahashakti Jagdamba, does come. Now what does the person do? His problem remains exactly as it was, but the energy that has formed inside him — the spandan of the manipurak chakra that he has begun to sense, the drishtant he has begun to see through dreams, the various pictures appearing in dreams — when this auspicious effect of sadhana begins to arrive, the person promptly makes himself a siddha. Then the speaker sees that this person is giving counsel to someone else. He said to himself: wonderful, his own problem must have been solved. A few days later the message came again: brother, now this and this trouble has arisen. Because how long will the energy of a sadhana last? At most fifteen days, twenty days, three months, six months — if you are not continuing it at all, then where will it come from? You kept it up very well for nine days, but not afterwards, so the energy is being depleted, running out. The savings you had made are being spent and you are not putting anything new in; after that your problem will grow again. These, he says, are the things that happen.