A Fifteen-Day Havan at the Threshold — The Kul Shakti Prayog for Dev Shraap and Pitr Shraap

What is the kul havan prayog for?

The speaker says this prayog is for obtaining the grace of the adhishtatri shakti of one's own kula, and that it is entirely a havanatmak prayog — one carried out through the fire.

Opening with Jai Maa Vindhyavasini, Har Har Mahadev, the speaker says he will today place before listeners the discussion of a very special prayog. This prayog, he says, is for obtaining the grace of the adhishtatri shakti of one's own kula — the Kul Shakti. And it is, he adds, a fully havanatmak prayog: the whole of it is done through the Havan fire.

Who should perform the kul havan?

Every person who is in some way afflicted by the curse of the kul shakti or by the curse of the pitr shakti, or who is receiving some kind of dev danda. He lists the causes: a mistake in puja-path, an offence committed knowingly or unknowingly at a temple, the breaking of a Shri Vigraha, some object of the temple broken, or a theft committed there in confusion.

The speaker says this should be done by every person who is somewhere or other afflicted by the curse of the kul shakti, afflicted by the curse of the pitr shakti, or upon whom some kind of dev danda is falling. He spells out what he means. Some mistake may have been made in puja-path. At some temple an offence may have been committed by that person knowingly or unknowingly. A Shri Vigraha may have been broken. Some object of a temple may have been broken. Or, in confusion, a person may at some time have committed some kind of theft in a temple. By performing acts of this kind, he says, what happens is that the curse of the deva attaches — the curse of the devatas.

What does a dev shraap do to a person?

The kul shaktis become entirely displeased and the mind becomes so licked over and so confused that despite having every fit resource a person can do nothing. He gives two illustrations: property worth crores and no ability to sit and eat from it; a car worth twenty lakh standing before the house and not the capacity within oneself even to put petrol in it.

The speaker says the kula's shaktis become displeased in a complete way, and the mind becomes so licked over and so confused that even though all fit means are with you, you can do nothing. It may be, he says, that you have property worth crores, but you will not be able even to sit and eat properly. It may be that a car worth twenty lakh stands before your house, but the capacity to put petrol into it so as to move it will not remain within you. This state, he says, arises somewhere or other from dev Shraap and from pitr shraap — somewhere or other the devas and the pitrs become displeased, the kula's shaktis become displeased.

How can you tell that what you are facing is dev dosha?

The speaker gives a plain test. When you feel you are trying and wanting to do much but have become so confused that you cannot understand what to do; when you repeatedly ask others what your affliction is and what its root cause is; when you get stuck in one place and either no answer comes, or no single person's answer satisfies you — then, he says, take it as a hundred per cent certain that this is dev dosha, the wrath of the devas upon you.

For such a condition and such a time especially, the speaker says, this prayog is given — and whenever it feels to you that yes, you are making the effort, you do want it, but you have become so confused that you simply cannot understand what is to be done. You ask someone again and again: tell me what my affliction is, tell me what the root cause of my trouble is. Whenever you know that you have gone and got stuck in one place, that you are not able to get the answer to your question, or that you are not able to be satisfied by one person's answer — then, he says, take it as a hundred per cent settled that this is dev Dosha, that is, the wrath of the devas upon you. This much, he says, should be accepted.

Can a mere insult to the devas produce that state?

Yes. The speaker says that whether the condition arose from a state of thought, or whether you insulted the devatas in some manner and this vaicharik state came about and occurred to you because of that, in either case you will arrive at this same condition — and for that condition he presents a very simple vidhi.

Whether it be because of a vaicharik state, the speaker says, or because you insulted the devatas in some manner and on account of that this vaicharik state arose with you and happened to you — even then you will attain to this same condition. So in this condition, what should we do and how? For this, he says, a very simple vidhi is presented before you all. He hopes every person who wishes to move forward on the sadhana marga will obtain benefit from it.

Must you know who your kuldevi is before doing the kul havan?

No. The speaker says two situations exist — either you have knowledge of who your kuldevi is, or you do not know at all who the kul shakti is — and the prayog is to be done in both. It is also not only for the kuldevi: it is for whichever protective devas of your kula stand in the pad of Bhairav.

Before you, the speaker says, there will first be two problems: either you will have knowledge of your Kuldevi and know who she is, or else you will not know at all who the Kul Shakti is. In both conditions, in both ways, this prayog is to be done. And this prayog, he says, is not only and only for the kuldevi. It is also for whichever protective devas of your kula there may be, who will be in the pad of Bhairava — it is for their sake too. Take this as a hundred per cent certain, he says: whether it is within your knowledge or not, along with the kuldevi there are the kul Kula Bhairava, there are protective devas, whatever the pad may be — whether he be a Veer, a Mahaveer, whether he be in the form of Hanuman ji or in the form of Bhairav ji.

What is Bhairav?

He says Bhairav is a pad — a post — which a protective deva obtains. It may be some earlier siddha person of your own kula who received that pad by the Devi's grace; but such a one exists regardless. In later times people forget, or it is not known because the knowledge was not carried forward.

Bhairav, the speaker says, is a pad which is obtained by a rakshatmak deva — a protective deity. There may be some earlier siddha person of your kula who obtained that pad by the Devi's grace. But they are there. In the course of time people forget, or there is no knowledge of it because the information was not there.

When should the kul havan be begun, and for how many days?

The speaker says the prayog is to be begun on any Purnima day and carried to the Amavasya day — that is, fifteen days. Alternatively it is to be done from the first day of any Navratri up to the Dashami tithi.

Asked from when the prayog is to be performed, the speaker answers that this prayog may be begun on any Poornima day and done up to the day of Amavasya — that is, for fifteen days. Or else it is to be done in Navratri: from the first day of any Navratri up to the Dashami tithi.

At what time of day is the kul havan to be done?

At sunrise in the morning, or at sunset in the evening. But if you do it at the time of sunset, the speaker says, take it as settled that you must then not eat salt and the like that day. He therefore says it is better to do it in the morning — and that if you are doing Navratri upasana, you may do it in the evening in Navratri.

It is to be done at the time of sunrise in the morning, the speaker says, or else at the time of sunset in the evening. But if you are doing it at the time of sunset, then take it as certain and settled that you must then not eat salt and so on that day. So it will be better, he says, that you do it in the morning time; or, if you perform Navratri upasana, then in Navratri you may also do it in the evening.

In what vessel is the kul havan to be done?

The first thing needed is a large earthen vessel in which you can do the havan. If you already have a havan kund it will serve, but the kund must be of copper — not of aluminium and not of iron. A vedi cannot be made in this prayog, so a kund is required. Either bring an earthen kund or a copper one, of medium size — neither very small nor very large.

The very first thing needed, the speaker says, is a large earthen vessel — a mitti ka patra — in which you can perform the havan. If you have a havan kund, that will do, but the havan kund should be of copper: it should not be of aluminium, not of iron. A vedi cannot be made in this, he says, and that is why a kund will be needed. So either bring an earthen kund or bring a copper kund — of a medium size, neither very small nor very large.

What samagri is required for the kul havan?

Three materials. Wheat brought and washed and ground by yourself, or flour from a place where pure wheat for puja-path is available — at least two and a half to three kilos of wheat if you are doing the eleven-day prayog. Good gud from a puja shop where salt and the like are not sold, so that there is no dosha in the gud. And ghee.

The second thing needed, the speaker says, is that you yourself bring wheat, wash it and have it ground; or else bring wheat flour from such a place where pure wheat for puja-path is available. From that place, bring the flour. At the least, he says, since you have to do an eleven-day prayog, bring and keep at least two and a half to three kilos of wheat. Bring good gud from a puja shop where salt and the like are not sold — so that there be no dosha in the gud. Then gud is done, and ghee. These three materials, he says, are what you will need.

Who in the household may perform the kul havan?

The speaker says the eldest boy of the house can do this prayog, or whoever is the mukhiya of the house. In special circumstances the daughter of the house can also do it, and the daughter-in-law can also do it — but he says one should try that it be the boy of the house, the eldest boy, or any son, since that is much better. He asks listeners to keep in mind who is to be given priority.

This prayog, the speaker says, can be done by the eldest boy of the house, or by whoever is the mukhiya of the house. In a special circumstance the daughter of the house can also do it, and the bahu can also do it. But make the effort, he says, that if the boy of the house does it — the eldest boy, or any son — then that is much better. In a special circumstance the daughter and the bahu may also do it. Keep this matter in mind, he says: whom priority is to be given to.

What is to be done on the first day of the kul havan before the puja?

Assuming you have begun from Purnima — or from the Pratipada of Navratri — clean the house well one day before, and let there be a firm sankalp in a wholly pure mind. However great the suffering, the speaker says, whether false cases have been filed against you or the body is in great pain, it is a prayog of ten to fifteen minutes and no more, and you must do it — in both conditions, whether the kuldevi is known or not known.

Suppose you have begun the prayog from Purnima, the speaker says; you may also take it as the Pratipada of Navratri. On the first day, first of all, do the cleaning of the house well one day earlier, and with an entirely pure mind let there be a firm SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. in the mind. However much the affliction — false cases may have been filed against you, there may be very great suffering in the body — it is a prayog of ten or fifteen minutes, not more. Even if the suffering is very great you have to do it, and in both conditions: whether the kuldevi is known, and whether the kuldevi is not known.

How many lamps are needed for the kul havan, and of what kind?

Two lamps are used, both chaumukh, and new lamps each day. If you are doing Purnima to Amavasya, thirty lamps will be used; if you are doing ten days in Navratri, roughly twenty lamps will be used. Bring and keep both mustard oil and sesame oil. The wick in these is to be made of kalava — make the wicks from kalava and keep them ready for the chaumukh lamps.

Two lamps will be used in this, the speaker says, and both will be chaumukh lamps. New lamps will be used each day. That is, if you are doing Purnima to Amavasya, thirty lamps will go; if you are doing ten days in Navratri, roughly twenty lamps will go. Keep this in mind. Bring and keep both mustard oil and sesame oil as well. The wick in this will be of kalava: make the wick from kalava and keep it ready for the chaumukh lamp.

Which sindoor is used, and where is the prayog performed?

The orange Mahabiri sindoor, which in many places is also called bhakhra sindoor — bring the genuine, good-quality one and keep it. On the first day the work is done at the main door of your house; and if you live in a rented house and it is not your own, then at whatever is your main door, up to where you pay the rent, from where your own limit begins.

Bring the orange-coloured Mahabiri sindoor, the speaker says — in many places the orange one is also called bhakhra sindoor. Bring the sindoor that is real sindoor, of the better kind, and keep it. On the first day, this is to be done at the main door of your own house. And if you live in a rented house, if it is not your own house but a rented one, then at whatever will be your main door — up to where you pay the money, from where your own limit begins, whichever is your house's main door — it is there that this is to be done.

How is the doorway prepared?

First soak a cloth and wipe the entire doorway properly with Gangajal — even if you have washed and wiped it beforehand, wipe it again at the time of puja. Then bring kush, available at a puja shop; three or four kush will be there. Cut off the front part of a mango leaf, bind at least three kush with the leaf at its back part, dip it in Gangajal, and hang it at the exact middle of your main door.

First of all, the speaker says, soak some cloth and wipe the whole doorway properly with GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity.. You may have washed and wiped it earlier, but at the time of puja it is to be wiped again. Kush is available at the puja shop. Bring the kush wood — there will be three or four kush — and a mango leaf. Joining these two, cut off the front part of the mango leaf, and at its back part bind that leaf with at least three kush. Then dip that leaf in Gangajal and hang that kush-and-leaf at the exact middle of your main door.

What tilak is made, and where?

After hanging it, mix the orange Mahabiri sindoor you brought with ghee and make a tilak upon it. After that, on the chaukhat of the main door, five tilaks are to be made in the name of the kuldevi. The speaker says the chaukhat is the most important thing, and refers listeners to his earlier videos for where and how the kuldevi's vaas is.

After hanging it, the speaker says, mix the orange Mahabiri SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess. you have brought with ghee and make a tilak upon it. After that, on that chaukhat — the chaukhat of the main door — you have to make tilak at five places, in the name of the kuldevi. Where the kuldevi's vaas is and how it is, he says, he has already told in earlier videos. So the Chaukhat is the most important.

Where are the two lamps placed and in whose names?

Facing outward from the house — as when you step out of the house — the chaumukh lamp on your right side is lit with mustard oil, and the one on the left part of the chaukhat with sesame oil; both are chaumukh. A little akshat or a flower is always kept beneath each lamp, since a lamp is not kept empty but placed upon a seat. The mustard-oil lamp on the right burns in the name of Bhairav ji, the protective Bhairav of your kula; the one on the left burns in the name of the kuldevi.

After that, on both sides, with your face towards the outside of the house — that is, as we come out of the house, the position that is on your right hand at the time of stepping out — there the chaumukh lamp is lit, and it will burn with mustard oil. And on the part of the chaukhat that is on your left, the lamp you light will be of sesame oil. Both will be chaumukh. Beneath the lamp, a little akshat is certainly to be kept, or a flower is to be placed. A lamp is not kept empty, the speaker says; it will be placed upon an asana given to it. The mustard-oil lamp lit at the right hand burns in the name of Bhairava ji, the protective Bhairav of your kula; and the lamp lit on the left burns in the name of the Kuldevi. Your face is towards the outside of the house, he repeats — that is, you are stepping out of the house; listen to this thing properly, again and again.

How is the fire kindled and the rot prepared?

Having done all this, kindle the fire in the earthen vessel or havan kund with cow-dung upale or with mango wood. Before this, bathed and washed, take the wheat flour you brought, mix it with gud and ghee and a little black til, and knead enough dough to make one good rot. Make a good rot using ghee, then break it and crumble it, and from the crumbs make small round laddu-like pieces for the ahutis.

Having done this much, the speaker says, first take the earthen vessel you brought or the havan kund you had brought and kept, and kindle the fire in it with cow-dung upale or with wood — mango wood. Before this, having bathed and washed, take the wheat flour you have brought. Take the wheat flour, gud and ghee, mix these three things, and mix into it a little black til — a light amount of black til. You have to knead enough dough that from the kneading one good rot is made. Using ghee, make a good rot; and having made the rot, break it and crumble it again. After crumbling it, make it into small round laddu-like pieces for the ahuti.

How many pieces of the rot are to be made?

Twenty-seven ahutis are to be offered, made this way from the pieces of the rot: keep twenty-seven pieces made separately. Besides these twenty-seven there should be three more pieces, kept separately — so in total you should have thirty pieces.

Twenty-seven ahutis are to be offered, the speaker says, made in this manner from the pieces of the rot. Make and keep twenty-seven pieces separately. Apart from these twenty-seven pieces, three more pieces should be there. Three more pieces will be in this, kept separately — that is, in total you should have thirty pieces with you.

What are the first three ahutis and in whose names?

Kindle the fire, keep your face towards the outside of the house, and do it quickly without taking long. The mantras are to be spoken in the mind. The first ahuti is in the name of Ganpati ji, the second in the name of the kul guru — of the kula's guru, wherever that guru may be, wherever the lineage is running. The speaker adds an ordering rule: if you know your kul guru, the first ahuti is in the kul guru's name and the second in Ganpati ji's; if you do not know, the first is Ganpati ji's and the second the kul guru's. The third ahuti is in the name of Hanuman ji.

Kindle the fire, the speaker says. Your face will remain towards the outside of the house. It is to be done quickly; you are not to take long over it. The mantras are to be spoken in the mind. For the first ahuti, in the name of Ganpati ji, take in your hand that piece of rot you have made into a ball; you may have broken it small — it is not necessary that a ball be made. You can break it and keep thirty pieces separately. That, in the name of Ganpati ji, you will put into the offering. The first Ahuti is done. The second ahuti will be in the name of the kul guru — remember, in the name of the kula's guru, wherever that guru may be, wherever the lineage is running. That is the second ahuti in the name of the kul guru. If you know your kul guru, then the first ahuti is in the name of the kul guru and the second in the name of Ganpati ji. If you do not know, then the first ahuti is in the name of Ganpati ji and the second in the name of the kul guru. The third ahuti is in the name of Hanuman ji. These three ahutis will be so.

What is said with the remaining twenty-seven ahutis if the kuldevi is known?

If you know the name of your own kuldevi, keep giving the remaining twenty-seven ahutis in her name, appending namah after her name. The speaker gives the example: suppose the kuldevi's name is Bhavani, or the kuldevi's name is Durga — then there is no need to add Om; say "दुर्गाय नमः" and offer. Swaha may be said, he adds, and there is no difficulty in that.

As for the remaining twenty-seven ahutis, the speaker says, if you know the name of your own Kuldevi, then keep giving them in her name, adding namah after her name. Suppose, he says, that the kuldevi's name is Bhavani, or that the kuldevi's name is Durga — then there is no need to add Om. Saying "दुर्गाय नमः", it is to be offered. You may say swaha; there is no difficulty in that.

What is said if the kuldevi's name is not known?

If you do not know her name, the speaker says, keep offering while saying "कुलदिब्बे नमः" — keep giving the ahutis saying "कुलदिब्बे नमः", "कुलदिब्बे नमः स्वाहा". Adding namah is compulsory here. He says the usual havan convention will not apply here — the one by which, if swaha is added, namah is not added. Do it here only in the manner he is describing.

If you do not know her name, the speaker says, then keep offering while saying "कुलदिब्बे नमः". Saying "कुलदिब्बे नमः", keep giving the ahuti into it — "कुलदिब्बे नमः स्वाहा". Adding namah is certainly necessary, he says. Here the havan paddhati will not run by which, when swaha is added, namah is not added. Do it here only in the manner in which he is telling it, to that extent alone.

What is done after the thirtieth ahuti?

Having completed the work and put in the thirtieth ahuti, take water in the hand, circle it three times around that kund and pour the water there, and let the fire burn for as long as it burns. When it has burnt and become ash, remove the ash — and keep collecting that same ash in one place.

This work you have completed, the speaker says; you have put in the thirtieth ahuti. After offering the ahutis, take water in the hand, circle it three times around that kund, pour the water there, and let it burn for as long as it burns. When it has burnt and become ash, remove it. And keep collecting that same ash at one place.

For how many days should the kul havan be continued?

The speaker says this work should be done for at least twenty-seven days; if you do it for twenty-seven days, that is well. Otherwise, as told, from Purnima to Amavasya at the least — that is fifteen days — or from the Pratipada of Navratri to the Dashami tithi, in the morning time. If you can manage twenty-seven days it is extremely excellent; if not, do it only for as many days as he has said.

This work, the speaker says, you should do for at least twenty-seven days. If you do it for twenty-seven days, that is well. Otherwise, as has been told: from Poornima to Amavasya at the least — that is, you will do it for fifteen days, from Purnima up to Amavasya — or from the Pratipada of Navratri up to the Dashami tithi, in the morning time. If you do it for twenty-seven days it is extremely excellent; if you are able to, it is very good. Otherwise do it only for as many days as have been told.

What is done with the fire at the end of the kul havan?

When you have given the final ahuti, if it is possible for you, buy even a small silver lamp. Make a wick in it from the red mauli thread, put ghee into it, and after the final ahuti light that lamp from that same fire, take it to your place of worship and keep it there in the name of the kuldevi.

After doing this, the speaker says, keep one more thing in mind. When you have given the final ahuti, then, if it is possible for you and if you can manage it, buy a silver lamp — even a small one, even the smallest. In it, make a wick from the red mauli thread, put ghee into it, and after giving the final ahuti, light that lamp from that same fire. Take it to your place of worship and keep it there in the name of the Kuldevi.

Is the kush and mango leaf at the door to be changed during the prayog?

No. The speaker says the three kush and the mango leaf bound at the middle of the doorway at the start are not to be changed until the last day. He asks that care be taken that it does not dry and fall — so it must be tied very tight. The whole procedure is to be done right up to the last day; only this much is to be continued.

This whole thing, the speaker says, you have to do right up to the last day. Only this much is what you have to keep doing, continuously. And the three kush and the mango leaf that were bound at the middle of the doorway at the beginning are not to be changed until the last day. Take care that it does not dry up and fall, he says: it must be tied very tight.

What result should be expected from the kul havan?

He says that if you do this much, then a hundred per cent your kuldevi will, in this interval, give darshan through the medium of a dream — through one medium or another, in a dream. You will certainly get this much guidance, that yes, the Devi is there; and whether she is pleased or not will also come into your understanding, and guidance for what is ahead will also be obtained.

Do this much, the speaker says, and a hundred per cent your Kuldevi will, in this interval, give darshan through the medium of a dream, through one medium or another, in a dream. This much guidance you will certainly obtain: that yes, the Devi is there. Whether she is pleased or not will also come into your understanding, and guidance for what lies ahead will also be obtained.

What if nothing happens after one round of the prayog?

If this thing does not happen from one performance of the prayog, then stop for fifteen days and do it again from Purnima. Do not accept defeat in one attempt and conclude that it is over and did not work. Your prarabdha will be like that, the speaker says — you will have made big mistakes, committed big offences, so the punishment too will be of that kind. Many offences occur that people do not speak of. So do it again and again. Not much expense will come to this, nor will much of yours go — but you will get a great deal.

If from one performance of the prayog this thing does not happen, the speaker says, then wait fifteen days and do it again from Purnima. One is not to accept defeat in one attempt — that it is done, it did not happen. Your PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. will be such; you will have made a big mistake, committed a big offence, so the punishment too will be of that kind. Many offences occur, he says, and people do not speak of them. So do this again and again. Not much expense is going to come to this, nor is much of yours going to go — but you will get a great deal.

If an abhicharik prayog is running in the house, will some other power take the offering?

The speaker raises the question himself: if an abhicharik prayog or some tantra-mantra work is going on in the house, will there not be difficulty, will the shaktis not be taken by someone else, will the bhog not be taken by someone else? Be free of worry, he answers: nothing has the standing to take the puja made at the chaukhat so easily. Where you give in the name of the kuldevi, an ansh shakti of Bhagavati Parvati herself will receive it. The fruit may not come to you on account of your karma — that is a separate matter — but your puja cannot go wrong there. The puja of the chaukhat, like the puja of the chauk, that is, of the chauraha, goes only to the right thing; a wrong thing cannot take it quickly.

The speaker says he will make one more thing clear, since people may have the question: if there be an abhicharik prayog, if there be a use of tantra-mantra in the house, this or that thing — how then shall we do it? Difficulty will arise in this; the shaktis will be taken by someone else, the bhog will be taken by someone else. Be free of worry, he answers. Nothing has the standing to take the puja upon the Chaukhat so easily. So where you give in the name of the kuldevi, an ansh shakti of Bhagavati Parvati herself will receive it. The fruit may not come to you on account of your karma — that is a separate matter — but your puja cannot go wrong there. The puja of the chaukhat, the puja of the chauk — that is, the puja of the chauraha, the puja of the chaukhat — goes only to the right thing. A wrong thing is not able to take it quickly.

The prayog is to be done free of worry, and extremely great benefit is obtained by performing it.

He says that for this reason one should do this prayog free of worry, and that by performing it extremely great benefit will be obtained. He closes by hoping that the grace of the kuldevi may be obtained by the listener and that Bhagavati may dwell in their kula with pleasure — adding that somewhere or other her blessing will reach him too when the welfare of their family comes about.

For this reason, the speaker says, perform this prayog free of worry. By performing this prayog you will obtain extremely great benefit. He hopes that the grace of the Kuldevi may be obtained by the listener, and that Bhagavati may dwell in their kula with pleasure — for somewhere or other her blessing will be obtained by him too, when the welfare of their family comes about. He closes with Jai Maa Vindhyavasini, Har Har Mahadev.