A Dehri Raksha Case Story — Abhichar on a New Bride, a Weaponised Kul Shakti, and the Kaal Bhairav Ekakshari Saptashloki Samput Vidhan

The speaker says the experience he is sharing relates to the dehri pujan and the tantra that is done at the chaukhat, subjects he has covered on the channel and in live sessions, and that this case is from a rural area. In rural areas, he says, everyone knows that when someone wants to ruin a person's house, to do tantra against them, the process there is very different. Whatever thing the tantra is to be done through, these people will certainly take that thing and go into the house, and having gone in they place it at the chaukhat, or inside the house in the brahma bhag, or in the bed and so on of the man or woman they want to trouble, and come away. Women, he says, do this work with ease. And that is what this incident was.

The case, the speaker says, is the personal experience of a sadhak connected with his Griha Tantra circle. He had newly married, and a good deal of dowry had come with the marriage. In a village all this becomes a matter of envy: my son got more, no, my son got more, and look what a beautiful wife he got. So someone, out of dvesh, acted against the new bride. For a newly married woman, he says, when a girl comes after marriage, her first three months are a very crucial period. In that time abhichar can be done on her. That is why it is said that she should not go out of the house then. There are many vidhi and rules for that period: the rule of filling sindoor, the rule of puja-path, the rule of going anywhere only after three months. In today's time, he says, nobody keeps so many rules. In exactly this period, when a bride has newly come, the people of the neighbourhood also come in large numbers; there is laughter and joking, it is treated as normal, and where the neighbours are healthy people keep and honour this kind of relationship; in villages it still goes on. Taking advantage of exactly this, a family that bore dvesh did this kind of tantra on the girl.

What happened in the abhichar, the speaker says, was this. About fifteen or sixteen days after the wedding a state of sleeplessness came over the bride. She could not sleep at night, could not get up properly in the morning, and when she did get up her head ached all day; her monthly periods began to be irregular. The biggest problem was that only ten or twelve days would pass and the period would come again. When these troubles began, people normally say that such problems happen after marriage and that there is a bit of a psychological issue too. So it was taken as normal; she was shown to a gynaecologist, given some medicine, and the whole thing was understood as normal. But after three or four months the problem kept increasing, and with it the girl began to become quite irritable, which he says is a very ordinary effect: illness was arising in the body, so this problem and this irritability were bound to come. Along with the irritability people slowly began to sense something when she got angry. Her in-laws were very gentle, calm people, two sons, of whom the husband was the elder, and this was the first marriage in the house; so they felt it might be a state of mind, that a person has difficulty in a new place, that she was getting frustrated, not getting so much freedom, the village atmosphere, not much going out. So they decided to send her to her parents' home. As is done in UP and Bihar, a muhurat, a din-dhara, was fixed, she was given farewell and her parents' people took her away.

One more matter came into this, the speaker says. Everyone will know that when someone marries, at the time of Holi the wife is sent to her parents' home before Holi, because it is a rule that the first Holi should not be celebrated at the in-laws' house. That question had arisen there: she was to be sent around Holi anyway, but since her problem had increased she was sent a month or so earlier, on the reasoning that she had to go in any case. Then, he says, when the eight-day ashtak of Holika sets in, and the last days set in, her problem began to increase at her parents' home, and around a day or so from Holi she became completely possessed and began to play, the avesh showing itself fully.

The family the bride came from, the speaker says, were educated and modern, and wherever this subject comes up one should know that most such people deny it; they do not accept it quickly. This family had reached a state of not believing in such things, because they were educated, had some standing and influence in society, and no shortage of money. Along with that they suspected that she had been ill-treated somewhere at her in-laws', that she could not say so, and was becoming mentally unwell. So, as happens nowadays, she was taken for counselling. While it was going on she kept saying that her problem was something different, but no one listened; she was told to keep quiet. Her brother, father, mother and elder sister, four or five of them, all concerned about a newly married sister, took her. The doctor there began asking questions, and doctors have their own method with a psychological patient: they will say something to provoke anger, something to bring the patient back to normal. In that first counselling session, as the family told the speaker, she became Manjulika, completely. When the doctor provoked her she did get angry, but the whole system went out of the doctor's hands: Manjulika had lifted a bed; she lifted the doctor's table. The first result was that her sister-in-law, who had been jumping about most saying nothing of the sort exists, you have put it all in your own head, saw her raudra form and was the first to run, stumbling, asking what was happening. The doctor had told the family to stay in the room, since a first session can be aggressive and someone is needed to manage; people often do that, and such sessions are needed, he says, because not everyone has a bhoot-pret problem of that degree, and in many cases counselling does bring some calm. But here it was the real thing. The shouting increased; the doctor tried her methods to explain and calm, but why would she calm down, it was not calming. An injection was given to quieten her, and even that had no great effect; somehow they got her home. Then word went to the husband that this problem had happened, come; he ran there. After that they turned to having her seen and heard, dikhana-sunana. In that process, whenever a sokha or ojha looked at her, the thing would come on her body and challenge: if you have the standing, the courage, you tell me who I am; why do you ask me? If you have the standing, you tell. And you worship such-and-such a thing, tell that. And most of what it said came out true. But sadhaks with the potential to answer it were not quickly found.

Now consider the first thing, the speaker says: what happens here? It is some old shakti, worshipped in someone's kul. Take for instance the matter of a Bali Baba; like Bali Baba there is Bulaki Masan, Bali Baba and so on. All these shaktis are fine at one level, but when the matter of running them in a negative way arises, it becomes a big problem: then it runs its own course and fifty entanglements follow. If they are run purely by the bhagatvaal method it is one thing, but here the same problem had arisen. The attackers had sent their own kul-worshipped shakti onto the bride through akshat and so on, or through some such medium. It is a strong thing: its daily puja keeps running there at their house, and it is mounted on her. This, he says, is very common in rural areas. If some shakti connected with pretatva or with the upadevas is worshipped in someone's house as a kul shakti, then the first person to strike, when he gets caught up in this kind of process, sends exactly that one. That was the matter here. When no one could catch it, since they were village people they understood that this was a worshipped shakti, that there must have been something of that kind, which was why it kept saying such things again and again.

Then, the speaker says, another matter comes in: a process from the time of hal-srishti, which he clarified in a video, by which through updesh and so on the guru gives everything to his disciple. That process was used here. What they did was this. They knew in which area the attackers' sthan was, and only that much information they drew out through the kshetrapal and the like, being sadhaks and knowledgeable people: what this shakti was connected with and which shakti it was. And it came to be known that it was such-and-such a shakti. Once known, what is its bhog-bhet? The pure matter of bhagatvaal: what it is, how much it is to be taken down for, whether double or four times. With that they first propitiated it. After propitiating, the next process, when the shakti asked for things, was done by their own method, since it was a purely village matter and they were elderly, experienced sadhaks. After finding out, when all the information was in hand, they took it off her, and having taken it off, before sending it to the house of the people whose shakti it was, they attached some things of their own and sent it. This is the fully tantric vidya of turning a thing back, and they did it. Whatever binding and protecting of her body was needed, they did all that too. The problem was about ninety percent solved, he says, and in the house of those who had done it all, uproar began; information started coming, and the family also came to know whose house the trouble was and what had or had not been. Holi passed, a din-dhara was fixed, she came back to her in-laws', and there was no particular problem in her body; what the bhagat ji had told her to do, she certainly kept doing.

The speaker says the first incident was entirely that. The second came when the attackers did the prayog again; in our India, he says, no one fights directly by going and saying you did it, that does not happen, and if it does it is straight to beating. So they did the prayog again, but this time the family was ready. When the whole earlier matter had been told to him, they had asked: what should be done so that these people cannot do it again? He asked whether it was clear that they would come, and they said yes, absolutely they will. He told them: however many systems you bind the house with, however you sieve it, when they go right inside, the possibility may be a little less, the effect of the prayog they do may be a little less, but there will certainly be an effect if they are crossing the dehleez. So do one thing, he said: do the pujan of a prachand shakti on the dehleez itself. And he gave them a vidhan for it, which he calls the first and a very simple vidhan, and invites everyone to hear it, since anyone can do it and its effect is very intense and sharp.

First, the speaker says, he told the sadhak to siddh the Saptashloki: 7000 japa of the Saptashloki, which he did over six months. He had actually completed it in three months, but his mind was not satisfied, so he extended it by three more. His japa ran from the Sharadiya Navratri, past the Gupt Navratri of Magh and a little beyond, that is up to a little before the Chaitra Navratri; in about four months it was done. That much japa he did first. Second, at the time of the Chaitra Navratri he had him do japa of the ekakshari bija of Bhagavan Kaal Bhairav ji, the single bija only. This sadhak wore the yajnopavit and kept its rules; the yajnopavit had been given at his wedding, and he had found a good shastri, a good acharya who gave him the Gayatri updesh, so he was doing sandhya properly and keeping as much as should be kept for his stage. He did 1.25 lakh japa of the ekakshari bija. After 1.25 lakh the speaker told him to do it three more times, or complete 4 lakh; so 4 lakh japa of the ekakshari was done first. That ekakshari was now prachand, and with the Saptashloki two things had been siddh. Third, the prayog: to do the path of the Saptashloki with samput of that ekakshari bija. He began this at the time of Baglamukhi Jayanti, the Saptashloki path with samput of Kaal Bhairav's bijakshara; the method of samput path is on the channel. At that time all that had to be done was this: in a copper lota put water and gud, a few red flowers or rose petals, and a little rose ittar. Then, holding the lota in the hand before him, do the Saptashloki path with the ekakshari samput and pray that our house be completely bound, that the dehri be fully sealed, that Bhairav ji's guard be set upon it, that no shakti cross it, and that any outside shakti which crosses it wishing us harm be itself destroyed, that Bhairav ji punish it. There is one more mantra for it, the speaker says, which he shared with the sadhak: a sabar mantra, sabar with a little tantric pranav and tantric bija in it, a traditional mantra. That was given to him, so having first charged the water by the samput path, he then set it in motion with that sabar mantra. It was then carried and poured on both sides of the dehleez, on the dehri. And all the rest, the pujan of the dehleez, the dehri pujan, together with the lamp of atta and so on, he was doing as well. The sabar mantra is not given in the talk.

The prachand effect of this, the speaker says, was that when the chance of a second attack arose and the attackers struck, on the very day they struck, within 24 hours, in the house of the people who had done it two people had an accident together. One of them, at the present time, October 2024, has still not come to consciousness, is in a coma of sorts; the whole matter has not resolved for him, there is perhaps also paralysis or something of that kind, he is not conscious, some problem in the brain since the accident. The other person took time and recovered, but his condition is now very bad. He is not saying, he stresses, that Bhairav ji immediately did them harm there; but at whatever level the prayog was done, at that same level it got its answer, and he asks listeners to remember that. Whenever you awaken protective shaktis with intensity, he says, and if your mind is pure, your bhav is pure, you have kept surrender in the kriya and vidhi, you have kept no dvesh of any kind in the mind, you have done it somewhere in a spirit of sharanagati, and you have done it for the protection of your family as a sadgrihastha would, then the devata gives the punishment from that side. Here they had nowhere made a sankalp that so-and-so is my enemy, his name is this, do this or that to him; no. Here it was a simple matter: whatever known or unknown enemies there are, whatever unknown prayogs of theirs there are, destroy that prayog or grant fitting punishment. The sankalp that is ordinarily protective was made, and so they received punishment of this kind. That, he says, remains their present condition.

The speaker says he will not tell listeners that they must make the samput with Bhairav ji's ekakshari mantra. Whatever bijakshara you make the samput with, even if you use saumya devatas, you can now understand that which deity's mantra you use is not a common matter. If you wish, he says, use the ekakshari of Hanuman ji, use the ekakshari of Bhagavan Batuk Bhairav ji, use the ekakshari of Narasimha ji, or use the ekakshari of Bhagavati Kali, or the ekakshari of Durga ji. Whichever ekakshari you use, at the least receive that mantra by the dev diksha vidhi and so on at some divine time, do 4 lakh japa of it, do 7000 japa of the Saptashloki, and use it for the rest of your life. It will not serve only for the protection of the dehri, he says, but also for the protection and bandhan of someone's body. This video, he says, is both an experience and the process and vidhi of siddhi, a divine vidhi; when the sadhak sent him the experience it occurred to him to share the whole subject with it so that people could benefit. If one wishes, he adds, this vidhan can be done with shraddha and used for protection for life: home, family, someone's body, sitting anywhere. At some time in future, he says, he will also broadcast a further complete vidhan of it on the channel.

The speaker closes with a warning. If you are using any kind of vidhi of this sort, and towards the person the prayog concerns you have intense dvesh in your mind, you keep making taunts at him again and again, and you do not have guru-like respect in your mind, then, brother, do not do that prayog, do not do it. If dvesh has now come into your mind, he says, speaking plainly, then take that vidhi again from some guru of your own, so that you come to no harm. If you want to do good to him, do it, no problem. If you have dvesh in your mind and want to abuse him, sit and do so. But then do not become apatra, do not become kupatra. If you do that rite with dvesh, you will be harmed, and he says he would never want anyone harmed because of a mantra and a devata. The personal matter is separate; that may be your own rotten, festering mentality. So that no harm comes to you through the mantra and the rest, take its updesh from your guru. Your guru too will understand what level the matter is at and will ask; and if you bear dvesh towards such a person, whatever dosha attaches from it, your guru ji and your ishta will consider that; what has the speaker to do with it. He hopes listeners have understood the subject well.