Batuk Bhairav Brahma Kavach: Siddhi Vidhi and Usage

The speaker says all of us who follow Sanatan Dharma must do Bhairava worship at home. The doubt that Bhairav puja cannot be done in a house should be cleared away first. Yes, he says, one must know which form to worship: the UgraThe fierce mode of a rite or deity, as against the saumya or gentle mode. forms of Bhagwan Bhairav will not be worshipped at home. His rule is simple. If a person knows their own kul Bhairav, they should worship him. Otherwise, they should certainly worship Bhagwan Batuk Bhairav at home. In the context of Batuk Bhairav worship he raises one subject: awakening his Kavach. Some one member of the house — especially the head of the family, or the listener if they are a sadhak — should keep a Bhairav kavach siddha for the sake of protection in life. He says there are many kinds of Bhairav kavach, each with its own importance and each complete in its own power; one may attain siddhi of any of them and take its benefit. The one he presents here is the Brahma Kavach of Batuk Bhairav.

The speaker says the very best application of this kavach is when a person is caught in Abhichara and the like. Within abhichar he names the cases in particular: a brahma pishach, a Masan, and a Shakini — or what people call a ChudailThe folk name for a female spirit of the afflicting kind, as ordinary speech uses it. or a dakini. If someone suffering from any of these attains siddhi of the kavach, he says, then by Bhagwan Batuk Bhairav's grace they are certainly released from them.

The speaker describes one sign to watch for. If any woman or man of the house keeps seeing themselves surrounded by small children, it is a warning. For women — married or unmarried — the image is more specific: seeing a baby in one's lap, seeing one's own delivery happen, seeing oneself giving birth over and over, or seeing oneself breastfeeding. He says that somewhere this is a symptom of Masan Dosha. In such a condition, if one takes refuge in the Brahma Kavach of Batuk Bhairav, then by his grace one is fully protected.

The speaker takes the case of a pregnant woman in the house. During pregnancy, if some kind of prayog is being worked on her, if there is trouble in the stomach, or if she is getting a lot of dreams, this kavach is the remedy he gives. He says it does not matter whether one has already performed the anushthan of the Batuk Bhairav Brahma Kavach or not. Even an ordinary recitation of it, done with a lamp of mustard oil lit, gives her full protection.

The speaker says this kavach is in itself extremely powerful and gives its effect immediately. He then gives an astrological use. If in one's janma kundali or lagna kundali the running Dasha or antardasha belongs to a Marakesh, or there is some marakesh influence because of which one fears mishaps, accidents and the like in life, then one takes a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. on this subject and recites the kavach. From this, he says, one is protected.

The speaker moves to a chart pattern. If anywhere in the kundali a yoga of Shani and RahuThe shadow graha of the ascending node, associated with occult affliction and sudden reversal. is formed — the two sitting in one house, in one sign, or meeting through aspect — a pishach yoga is produced. Whenever this pishach yoga bears fruit, he says, a state of Abhichara forms, or things get attached to the person from roads and ghats. Negative energies harass them, the person becomes confused, a state of depression sets in, and they may even be possessed by some negative power. In all these situations, he says, the Batuk Bhairav Brahma Kavach is in itself a mahabrahmastra. It gives its effect with a big jolt and with great intensity.

The speaker says that in the ordinary way one may recite this kavach every day as one likes — one recitation, five, eleven, twenty-one, however many. There is no difficulty in that at all. But if one awakens the kavach, attains its siddhi, and then keeps up daily recitation after that, it is extremely good. He says to begin the recitation in any parva kaal: a Navratri that is coming, Mahashivratri, a Grahan period, the time of Diwali or Holi and the like. In these periods, the more repetitions of the kavach one can manage — the more path and japa one does — the better it is. Otherwise, if one wants to attain siddhi in the normal way and no parva kaal is at hand, start from AshtamiThe eighth tithi of a fortnight, held especially favourable for shakta rites. of the Krishna Paksha and go up to Chaturdashi, doing 121 recitations, 100, or 27 every day — as many as one can. Doing it in the evening or in the nisha kaal is the very best.

On food and conduct the speaker says to keep just this much in mind: the food stays sattvic and BrahmacharyaStrict celibacy required through an extended ritual observance. is observed. If one has eaten in the day, one can still do the recitation at night, quite properly, after bathing and putting on clean clothes. All the usual opening matters should be done: sitting on the asana, achaman, PranayamaThe regulation of breath performed as a preparatory step in the sequence before japa. if one knows it, tying the shikha, taking the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit.. As for clothing, one may wear red, yellow or white — any of these. He says women, men, children and the elderly can all recite this kavach; married and unmarried women alike can do it. While reciting, and especially while attaining siddhi, the direction should be east or north. If one keeps a picture of Bhagwan Batuk Bhairav or has installed his vigraha, the kavach is dedicated to him there, and his worship comes first; otherwise the dedication is made at a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. of Bhagwan Shiva. After remembering the Guru and Ganpati, one begins the recitation of the Batuk Bhairav Brahma Kavach.

The speaker explains that the Brahma Kavach has three parts: the Purva Pithika, the Mool Path, and the PhalashrutiThe closing section of a hymn or scripture that lists the benefits and results promised to whoever recites it.. Whenever one is going to do japa of it many times, there is no need to recite the whole text every time. One reads the Purva Pithika only the first time; the Mool Kavach is repeated over and over; and when doing the final recitation, one reads the Phal Shruti. He says the PDF of the kavach is available from the video description or a comment link. He gives the exact boundaries for someone working from that PDF. After reading the Purva Pithika once, the Mool Kavach begins: the tenth shloka, the one after the Viniyoga, is the first shloka of the Mool Kavach. The viniyoga itself is done with water taken in the hand. From that tenth shloka one recites up to the twenty-first shloka, ending at 'shri brahma kavacham kavacham bhairavasya prakirtitam'. Up to there is the Mool Kavach — roughly eleven shlokas. These eleven shlokas alone are repeated again and again. In this way, he says, one completes the full 108 repetitions, or 27, or whatever count one wishes to do.

The speaker raises one matter about the text he is giving: the mool mantra of Batuk Bhairav. He has not kept its repetition in this kavach. He says plainly that if someone wants to make a controversy or argue about this, he has no answer for them. What is known, he says, is that when one studies the subject and receives the mantra from the mouth of a Guru, then it is said that the mantra may be done. In the ordinary way, the mantra's full repetition comes into the kavach anyway, so there is no special compulsion that it must be done separately. He removed it because people would later ask why their book has this mantra and his text does not — and his answer is that the mantra is somewhere a shrapit mantra. One may study it in the Shakti Sangam and similar texts; when a guru has given it, its nishkilan vidhan is done and only then is it recited independently. He says that is the listener's own affair. He gives no opinion of do or do not — it is their wish. What he wants is that ordinary people, who are already afflicted, do not go and take up a shrapit, kilit matter; if anything of that kind is in the text, it has been removed. In the Mool Kavach the mantra is itself repeated in different portions, and through that Bhagwan Bhairav protects, so there is no need to do it separately.

To keep count of the repetitions the speaker says one may take the help of flowers. Take 108 flowers, or 11 flowers; on each flower recite ten times, and on the last flower eight times, and offer it. The same can be done with bel patra: recite over the leaves and offer them. Or it can be done with cloves and fire. Take 11 LaungClove, used in offering and in small prayogas., do ten recitations on each and eight on the last, then place them in an earthen vessel with camphor and light it before Bhagwan Bhairav or before a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., praying that this is dedicated to him and he should accept it. In this way too, he says, siddhi of the kavach happens.

After the recitation the speaker turns to the NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. for Bhagwan Bhairav. Either offer boondi laddus, or MishriCrystallised sugar, offered as naivedya., or a fine dahi vada that one has made oneself at home. Jalebi, mishri or laddu can otherwise be bought from outside and offered. He says the naivedya that is offered can be accepted by women and men, everyone — because this naivedya of Batuk Bhairav is a household puja. So it is not the case that some woman of the house may not accept it; there is no such restriction here.

The speaker says that every day, as long as one is doing the anushthan of this kavach — and in any case PanchbaliThe five offerings made at the close of a rite, each to a different order of being. should be done daily — Jeev Seva is very much a necessity in this kavach. It should be done. From this, he says, Bhagwan Bhairav is satisfied, and his grace is obtained as quickly as can be.

The speaker says one feature of this kavach is that once you have attained its siddhi, whenever you merely remember it, Bhagwan Batuk Bhairav gives orders to his various ganas and has you protected immediately. And when the mool repetitions of the kavach go above 11,000, know that you are carrying on your life under Bhairav's direct protection — a life lived with dharma. Not adharma. If you do adharma, he says, whatever shakti it is will leave your side. When Bhagwan Shiva left Ravan, when Bhagwati Tara left Ravan, who are you and I? So keep in mind, he says: if you act within dharma, and you have done the maha purashcharan of a kavach or the like, then your protection is certain.

Asked what the hawan vidhan is once the siddhi is complete, the speaker says a kavach's Havan does not happen. Instead, on the last day one may do hawan with the 108 names of Bhagwan Batuk Bhairav or with the 1008-name sahasranamavali. The method of hawan, he says, has already been given on the channel and Facebook page, with all the mantras in a PDF, in a separate hawan video from a year or two earlier; one should watch that. In that hawan, after the opening ahutis to Bhairav, when the main Ahuti is given, one mixes honey and PanchmevaA five-nut and dried-fruit mix (cashews, raisins, and others), used in Havan and Tarpana offering mixtures. into the ordinary samagri and performs a nourishing hawan. After giving the full mantra ahutis by the 108 or 1008 names, one does the Purnahuti as the full vidhan lays down. After that, only the first mantra is used for TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and MarjanThe purificatory sprinkling of consecrated water that completes the Havan-Tarpan-Marjan ritual triad.. He gives examples of the names — 'Batuk Bhairavaya namah', 'Kaal Sankarshanaya namah', 'Rudravataraya namah', many such names — and says whichever is the first name in the sahasranamavali or the 108 names, with that name alone one afterwards does the tarpan and marjan: if 1,000 ahutis were given, 108 tarpan and 10 marjan. In this way, he says, the kavach becomes siddha.

Coming to how the kavach is used, the speaker says that if one knows how to write it oneself, one writes on a single BhojpatraBirch bark, used to write a mantra or a person's name with a pomegranate-twig pen and red sandalwood ink for Tantric applications, such as placing a name upon a Shivlinga's base for a honey Abhisheka. only the Mool Kavach — the eleven shlokas — in small letters. Then one recites the kavach 108 more times over it and does hawan and the rest to charge it and awaken it. It is placed in a silver kavach case and can be worn on a yellow thread or a silver chain. From this, he says, the body is completely protected. If a woman does not wear it at the neck, she wears it on her right arm; a man wears it on his left arm. He says to note that here it runs opposite: the man's is the left arm, the woman's the right. When one attains siddhi of the kavach and wears it there, he says, one gets victory on every side and in every place, protection too, and one's confidence stays at the seventh sky.

The speaker gives the prayog vidhi for others. Whoever it is for whose sake one wishes to recite this kavach, one takes a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. in their name and does the recitation; then wherever they are, their protection happens there. For Graha ShantiThe rite performed to pacify an afflicting planet. one takes the sankalp for the sake of the planet. Suppose someone's RahuThe shadow graha of the ascending node, associated with occult affliction and sudden reversal. MahadashaIn jyotish, the long governing period of a single planet within a life, during which that planet's results predominate. is running and they are in trouble: one resolves that in the Rahu mahadasha of such-and-such person there be peace, that they very quickly have good health in the body, that they become well and free of disease — for this purpose I take the sankalp to do this recitation. Then one recites, and from this, he says, it happens.

The speaker says that charging water with the kavach and giving it to someone to drink is a state that comes later, and it is a somewhat different subject — so not every person should do it. Do this work only under the protection of an expert person. If AveshThe entry of an outside being into a person, whether invited onto a medium or suffered as affliction. or the like has come upon someone, then the BhasmaSacred ash, used as a substitute for milk in a Shivling's abhishekam when milk isn't available. charged with this kavach — the ash from the hawan one does after the recitation — or water filled in a copper lota and charged at the time of recitation, sprinkled on the house or on the person who has the avesh, brings them release. There is also a whole subject of Bandhan and such in this kavach, he says, but all of that is practical work, and a knowledgeable person should do it only under a Guru's protection. Ordinarily, doing the recitation and its sound is enough for the protection of the home and family.