How to Free a Household Deity Bound by Occult Technique

The speaker frames the topic as this: if the devi-devatas worshipped and present in a house have been put into bandhan — through some mantra vidya or siddhi, through some vachan, through some laag — then how should the servants of that house, that family, do their seva-puja? The reason it matters, he says, is that a deva shakti that has been bound is never able to give its grace properly. In that state, after the binding, whatever negative energy enters there receives your puja in the deity's place, and your puja-path stops bearing fruit. On the contrary, you start having trouble. In that condition, he says, the person begins to think that doing puja-path is pointless — that the more puja-path he does, the more adverse circumstances arise for him.

The speaker addresses those who feel amused at the topic and think it nonsense that anyone could bind a devi-devata. He tells them first to listen to the earlier video on the channel about how one shakti puts another into bandhan, and gives the short version here. Look at the Puranic accounts, he says: see how Hanuman ji was bound in bandhan by MeghanadaRavana's son, also known as Indrajit — cited in mythological accounts as having bound Lord Hanuman, illustrating that even divine figures can be occult-bound through mastered ritual technique.. And in exactly the same way, see how Bhagavati Mahakali was imprisoned in their yantra by the tantriks named Malla and Mani — they put her into bandhan — and why Bhagavan Shiva had to take the avatar of Martand Bhairav, had to take an Aghora form. These characters shown there, he says, have some alternative — or rather, something very like them — in Kalikaal: the deva shaktis, the partial Yoginis, who sit in a kul and carry the responsibility of nurturing and protecting the family. There, matters of this same kind go on.

The mechanism, the speaker says, is this: some one person who has made some shakti siddha and taken it into vachan gives the other shakti the same kind of vachan — the way you see in Sabar Mantras, where vachan is given and dohai is called. There are vidyas of this kind by which deities are bound, and they get bound by them. Being bound, he stresses, does not mean they have been tied with a rope. Certain mantras are used to give a saugandh, and they stop. For example: if Hanuman ji is worshipped in the house, if Hanuman ji is the kul deity, then Hanuman ji is given the shapath of Ram ji. In the bajrang-baan too, he notes, an oath is given — "brother, you are sworn to accomplish our work". So take some sadhak who himself serves Hanuman ji, and who for some reason has come to bear you malice and wants your harm. He has done so much japa and tapa, or has done the siddhi of one of Hanuman ji's veer-ganas, or has some deity siddha. He puts them forward and, through his vachan, his mantras and his seva-puja, he places a stop on the divine energies present in your house: "It is like this — you are not to attend to, not to hear, the matters of this family until we release you." And so the devi-devatas become bound in vachan, in the ordinary way. Second, he adds, for shaktis of the UpadevaA category of subordinate or lesser divine beings ranked below the principal deities — ancestors (Pitrus) are classified under this category. category the matter is different; a full video on that is on the channel, to be heard first.

This, the speaker says, is the video for the person who has already found out that his deities are bound and asks what to do now. The answer, the resolution, goes like this: as soon as we come to know it, as soon as we get the feeling that the devi-devatas are in bandhan, the very first thing to do is to take the refuge of whatever helping shaktis (Sahayak Shakti) that deity has. What a helping shakti means: if a Devi is worshipped in your house — any form of Bhagavati, any partial yogini and so on, a devi-tattva — then you should take the refuge of Bhairava ji. Do Bhairav ji's anushthan; invoke him. If the circumstances are very adverse, do the anushthan of the Bhairav of whatever Siddha Peetha lies near you. His example: suppose you live in the city of Kolkata, where Bhagavati Kali sits at Kalighat; the Bhairav there is Nakuleshwar BhairavaThe guardian Bhairava of Goddess Kali at Kalighat in Kolkata — cited as an example of visiting a deity's local guardian Bhairava at the nearest Siddha Peetha to seek release from a binding.. So if some devi-tattva in your house has been bound, you are unable to get anything done, your trouble is growing day by day, and you have understood that it is bandhan — then you should go to Nakuleshwar Bhairav ji and pray to him with the Bhairav stotra, the recitation of the shatnam and of the kavach, and deep-daan and the like in his name. And when you have done that process there for some time, you should come home and do it there as well. From that, he says, the bandhan will break.

If Hanuman ji is the worshipped deity, the speaker says, then he listens to Ram ji; it is by Ram ji's dohai that the matter will be settled there. So you should do japa of the name of Bhagavan Shri Ramchandra ji Maharaj; recite the Rama Raksha Stotra and the like in his name; recite the Ramayan ji, the Ramcharitmanas ji; and do Havan and the like with some of its chaupais and mantras — so that Shri Ram ji, being pleased, releases Hanuman ji from the bandhan.

Here, the speaker says, another question comes up: if a bandhan has been done on someone's body, then is it the devi-devata that is bound, or the body? These two are different matters. Do not at all take it, he says, that when someone's body has been bound — a person on whom, earlier, the savari of some deity's benevolent shakti used to come, a completely real shakti — that this is what is meant. He is not speaking of any bhoot-pret or any nautanki (play-acting). In today's time, he says, it is well known that 95 percent of people are only doing nautanki. That a deva shakti genuinely used to come on someone and its coming was bound is one matter; that a deity has been bound and stopped is another. Both matters are important in their own place and each is a different subject. The discussion here, he says, is of the bandhan of deities.

Beyond the first refuge, the speaker says, if a great deal of trouble persists, then a person should do at least one mandal of puja here. Take the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. of one mandal; one mandal means at least 41 days. During it, whatever shaktis are yours — whatever devi-devatas belong to your house — and whichever deity you are taking help from, you will do the joint puja of both together.

The subject is quite unusual, the speaker says, but he is trying to put it simply. Suppose a family's kul devi-devatas are Sokha Baba and Banni Mata. Here the objection will come — some people get offended: who could possibly bind them? He says again and again that by Shiva ji's shapath and dohai even these two shaktis will stop. So if it appears that among your kul devi-devatas there are fierce shaktis — Virabhadra himself, Bhadrakali herself — and someone is holding even them back, it is because they keep the honour of their devotees' vachan. Someone has laid a laag, saying "Prabhu, do not listen", and so they will not listen. That is how it is. In that state you apply the same principle: you take refuge in Mahadev. Do Mahadev's Rudrabhishek, or do his abhishek by the names of the twelve Jyotirlingas. Along with that, using Mahadev's ashtottara shatnam and the like, or the TatpurushaThe east-facing face of Panchanan Shiva, associated with concealment. mantra, or — if you wear the yagyopavit — the Vedic mantras of Bhagavan Shiva with his Gayatri and so on, or whatever you can manage, offer ahutis of ghee and til on samidha of the BilvaThe sacred Bael tree associated with Lord Shiva — sadhana is undertaken beneath it, its wood is used as fuel for Havan offerings of ghee and sesame seeds during a release ritual, and its trifoliate leaf (Bilvapatra) is the offering proper to Him. tree, from PratipadaThe first tithi of a fortnight, on which navaratra anushthans begin. to Chaturdashi TithiA lunar calendar day — some idols (like a Shivling) need daily bathing regardless, while others only need it on their dedicated weekly day or tithi., for 14 days, at least 108 ahutis daily. Then the devi-devatas of your house, if they are of this kind, will also come out of bandhan. If savari used to come on anyone, it will come again. And if they were in bandhan and you had received a sign of it, you will receive a sign again that they have been freed — and the family's welfare will follow.

If, after the bandhan, a paishachik obstruction has been set up in the house — a tandav of pret and pishach going on, so that it feels as if pret-pishach are creating havoc in the place of the household devi-devatas — then at such a time, the speaker says, you should do havan-type prayogas only, at that very place. Recite the bajrang-baan there daily. If you are doing 21 recitations, do havan from at least 3 of them, on apamarg wood. If you are reciting Bhairava ji, then Mahabhairav is the most unfailing of all: recite Mahabhairav at least 5 times and do havan from 1 recitation, in the evening time. When you do havan and the like in this way — the Hanuman Chalisa and all of these — this bandhan too will be cut, and the bhoot-pret obstruction will also be removed. Along with it, use the prayogas of the Kshetrapal nikaya and so on. If you find a knowledgeable person who will help you, he says, that is excellent; but many times people are not satisfied with a knowledgeable person's help, because in today's time all this has become very different. In that case you can do this prayoga yourself, free your kul devi-devatas from bandhan, have them worshipped again, and get your puja through to them. This, he says, is the simple vidhan.

Apart from the simple vidhan, the speaker says, there are also a great many mantra-based vidhans in which a mantra is run directly and the bound devi-devatas open. And there are also mantras by which devi-devatas are bound. That, he says, becomes the field of Bhagatvaal. In his view, even if you see these mantras somewhere on YouTube or Facebook and come to know them, you should still not use them without staying in the company of a knowledgeable person. Otherwise, if even by mistake your own deities become bound — the shaktis connected with your own ishta become bound — then they will make you dance; they will not relent; they will keep you in trouble. And the dosh that attaches from it is a separate matter. Also, in the matter of opening a bandhan, it may turn out that some pret-pishach was held in that bandhan, and you did some procedure such that the pret-pishach was set loose too. If you have no knowledge of that, it becomes a problem. Therefore, he says, instead of the direct use of mantras of this type, we should use mantras from which no negative effect can come — such as Mahabhairav and the like, or Hanuman ji's chalisa (Hanuman Chalisa), the bajrang-baan, the Kali Chalisa, the Durga Chalisa. All of these can be used.

The recitations that carry no negative effect — Mahabhairav, the Hanuman Chalisa, Bajrang Baan, Kali Chalisa, Durga Chalisa — should be used, the speaker says, in the form of Havan on ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood. Take apamarg wood, cow-dung cakes (uple), and with them mustard seed and red GunjaRed Abrus seeds — thrown outside a home or shop as an Uchchatan (repulsion) ritual to drive away customers, or burned in fumigation with yellow mustard to counter that same effect.. Mix these together and give the ahutis, and bandhan and the like will open. If you do one mandal — 41 days — then, he says, it simply cannot happen that the bandhan does not break, however much Bali and the like may have been given to bind it. If a laag of bali is not letting go, he says, then through dreams and the like you will get the order, again and again, that you should go to such-and-such place, to that spot, and offer this bali there. Then that bandhan too will be cut.