Benefits of the Shri Hanuman Badvanal Siddha Vidya

The speaker says the badvanal-stotra vidya of Shri Hanuman is extremely vast and it is not possible to put it into the fewest words, so he is taking it up in parts. He says the first part covers only what benefits Badvanal gives. He says the siddhi of this vidya has a brief method (sankshipt vidhi) and an extended method (brihad vidhi), and that how much effect one gets depends on which is done. He says this is a separate subject from the benefits. He says the Prayoga side is again separate and large: if the problem is abhicharic, what to do; if there is an old pishach dosh, how to apply it; how to apply it for freedom from debt; how to apply it to cure a disease; and many more vidhans such as Griha Bandhan and Kavach protection. He says each of these has its own procedure.

The speaker says that if a person takes the refuge (sharanagati) of Hanuman and wants to do these vidhans, then whatever kinds of suffering and dosh there are in life, all of them can be removed by this one AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules.. He adds that if one carries this anushthana for one's whole life, the benefits are of many kinds. He then gives the wider rule. He says those who do the seva and puja of Shri Ma Jagadamba"Mother of the World" — an epithet of the Devi. should take the refuge of at least one of her four Veeras. He calls these four the Mahashaktis who stand in the form of a Veer, in the form of a Gana. One may take Hanuman ji, or Bhairava ji, or Bhagwan Shri Narasimha ji, or Ganesha ji. He says one should try to attain siddhi of that one chosen Veera's vidyas by the extended vidhi-vidhan (brihad vidhi). He says Hanuman's Badvanal Vidya belongs to this line, and that if one wishes, one may do the siddhi of this vidya of Hanuman.

The speaker says the first case is a person whose body lacks strength, whose physical strength and physical capacity are very low, and who is always afraid. Such a person feels that someone will come and hit him, someone will beat him. He is frightened for no reason and fear stays in his mind. He describes the fear as being everywhere: at home, at the workplace, with friends, in society. An unknown fear stays in the mind all the time and the person cannot get out of it. He says this is what is called a phobia, and that calls come to him where people say they do not know why but a fear always stays with them. He says that for freedom from this fear, if one does the complete Badvanal AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. of Hanuman ji, one gets very great benefit and the fear is driven far away.

The speaker says the second benefit is for the case where some disease or grief has entered a person's life, the person has gone to an astrologer, and the astrologer has said that because of such-and-such dosh in the kundali this bodily disorder and this disease has appeared. He says that for the removal of that, in fact for the removal of any dosh of the kundali, one can do the Badvanal AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules.. Whether it is a bodily dosh or a dosh of some other kind, he says this prayoga is used for the removal of every kind of Graha DoshaSevere planetary affliction in a horoscope — countered by taking direct refuge in one's Ishta Devata combined with intensive Sadhana, such as continuous Panchakshari Japa, temple visits, and lamp offerings during auspicious Nakshatras like Ardra.. He gives the reason: Hanuman ji is a MahashaktiThe Great Power — distinguished by the speaker from ordinary Shakti sadhana., and through this stotra, through this Badvanal, the doshas of the Navagraha can be removed.

The speaker says that a person may have harmed someone knowingly or unknowingly, either in this birth or in some earlier birth, and received a Shraap because of it. Because of that shraap, disease, pain, grief, calamity and obstruction have come into the body and into life. He says that for the removal of this, that is, for freedom from the shraap, Badvanal is used. He then names a related case. He says that many times a mantra is not giving siddhi: a person has been doing japa anushthana of some mantra for a long time and siddhi is still not happening. He says it is said that siddhi also fails to come because of shraap dosh. He says that for freedom from that too, one can use the Badvanal.

The speaker says the case is that some person has entangled you in a false lawsuit. He includes a case like sedition, a state case, what people used to call going and standing in the royal court and what today means going and standing in a court of law. He says that there you will get victory. You will not merely come out of the false case; the person who is the offender, who is the guilty one, will also get proper and fitting punishment by due process. He says that if you do the sadhana of this Badvanal through this stotra, this is what you obtain: you win, you come out of the false case, and Shri Hanuman ji will surely protect you.

The speaker describes the case where a very heavy debt, a loan far beyond what was needed, has piled up, the person is simply not able to get out, and no way can be seen. He says that then one should keep doing the AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. through this Badvanal while taking the refuge of Shri Hanuman ji, and one will see that Hanuman ji surely brings out a path. He gives a condition: do not stop doing purushartha, do not stop making effort. Whatever work you are doing, whatever path begins to become visible, get into it. He says wealth cannot appear in front of you, but a path will come before you through which you become free of your debt.

The speaker lists a class of afflictions that may attach to the body. They may be picked up while moving along roads and ghats, may already be present in the house, or may come for any other reason. He names bhoot, Preta, dakini, Shakini, Brahmarakshas and Baital, and adds the dosh of water deities and of Upadevata of this type. He says that if any such dosh is present on the body, one can do the AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. of Badvanal for its removal.

The speaker describes the oldest kind of Brahma Pishacha Dosha, the one people call a khandani Brahma: it is said to have fastened onto a family, the first generation has passed, the second has come, the third has come, and it is still there. He says that even in such a kul, if a person is born who takes the refuge of Hanuman ji and does his upasana through this stotra, that person becomes capable of protecting his kul, by the grace of Hanuman ji.

The speaker describes enemies of an utterly low nature: people who again and again use kshudra tantra, who get prayogas done on you through tantriks, or who do them themselves. He calls them wicked and deceitful people, and says the case is that Abhichara is being done on you by them continuously. He says that then, to do Bandhan of their vidyas, to do bandhan of their shaktis, and to destroy this entire vidya, this abhichar, from the root, one can take the shelter of Hanuman ji's Badvanal.

The speaker describes a second kind of enemy: people who want to trouble you on the strength of their stick, their physical force, their political reach, their reach in the police and administration, or their goons. They want to seize your land, they have the capacity to encroach somewhere, they want to take possession of your house, building, shop and so on. He says that against wicked people who make such attempts, when you have no means to get help from people of that kind yourself, take the help of Hanuman ji. Try to obtain his help through this AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules.. He says that if Hanuman ji grants his grace and you do this anushthana well, then the bad days of that person will surely begin, if someone is really doing this to you.

The speaker describes the case where a Preta or Pishach is playing on someone's body. He says it does not matter how big the pret or pishach is. He says that if you do this AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. outside the house and then use its Prayoga, its removal will be 100 percent possible and the person will surely get free of it. He adds the condition that the prayoga vidhi should be done through a knowledgeable person, or else only after knowing and understanding everything.

The speaker turns to the case where Islamic tantra, what he calls Musalmani tantra, has been used. He names Sifli Tantra, a Sayyad sitting on someone, Jinn and jinnat, that kind of dosh, and Peer Dosha. He says the situation may have become such that the person is completely tormented. He also includes the case where such an Islamic dosh has come into the house and the tantra simply cannot be cut. He says that then one should do the AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. of this Badvanal stotra and after that apply its Prayoga. He says the biggest jinn and jinnat are all handled and all the karmas get done, because there is that much capacity in this stotra, if one does it in accordance with the vidhi.

The speaker says that some earlier karma of ours may have written a PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. such that trouble is now coming. He says that for the removal of that, that is, for paap kshaya, the AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. of this stotra is also done. He then takes the case where some offence has been committed by a person and there is guilt (glani) in the mind about it. He says the mind becomes weak and one starts feeling afraid when one has committed some kind of offence. For that too, he says, after doing PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. one should do the anushthana of this stotra, by which Hanuman ji gives mental strength, force and his own capability, and one again walks one's path properly. He closes the point with a rule: the adharmic act should not be done again.

The speaker says that if you want to sit for some competitive examination and success is not coming, and it looks like an impossible task, then for such impossible tasks too this anushthana can be done. He includes a competitive exam, cracking an interview somewhere, or any other work that is very complex and very hard. He says it may relate to any subject at all, but it must be dharma-yukta, and you want that work to happen. Then do this AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. for it as well. He says you will surely get benefit from it, and Hanuman ji surely helps.

The speaker says that all the things listed so far are results, but there is more once a person attains siddhi of this vidya. He says Badvanal has such vidyas in it that through it one can make a Kavach and similar things for another person too. He says Hanuman ji places that capability within you: Griha Bandhan, griha rakshan, and being present in a Bhoomi DoshaA severe land defect — such as land contaminated by buried bones or malevolent entities — which a practitioner who has attained Badvanal Siddhi can neutralize. where the biggest pret or pishach is, land under which a bone is buried, or some such thing. He says that if you have done the anushthana and so on and properly obtained Hanuman ji's grace, then you yourself become capable of destroying the bhoomi dosh.

The speaker says that apart from Griha Bandhan, Hanuman ji has very many tantrokta kavachas, and they have their Yantras. He says these are made on 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. at a specific time. He says they are then given siddhi and made abhimantrit with this same Badvanal mantra, this stotra, in a specific NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window. and so on, in a Parva Kala and so on. He says that if you fill such a Kavach into a gold or silver kavach case and wear it, or put it on someone, then special kinds of benefit come from it, benefits of many, many kinds. He says this capability too can come to you if you do this anushthana.