Freeing Pitr Held in Bandhan — Kul Bhairav, Dattatreya Tarpan, a Hanuman Chalisa Havan and the Jwalamukhi Stone

What is the very first thing to do when pitr are bound?

First and most distinctive, the speaker says, is to take the cooperation of the Bhairav of your own kula, if you have knowledge of him. If there is a kul devi there will certainly be a kul Bhairav — they exist in every kula, whether subtly or manifestly — and kul Bhairavs are powerful and capable of cutting every kind of bandhan.

First of all, when you come to know that your pitr are in bandhan, the first and most distinctive thing in this, the speaker says, is to take the cooperation of the Bhairav of your own kula — if you have knowledge about your kul Bhairav. He points to a video on Bhairav ji already on the same channel. If there is a kul devi, then there will certainly be a Kula Bhairava. In every kula they exist, whether in subtle form or in manifest form. So you should take the help of the kul Bhairav. Kul Bhairavs are powerful and capable of cutting every kind of bandhan.

How does a sadhak of the kula come to hold the post of kul Bhairav?

Just as Bhairavs are the guardians of the Shakti Peethas, Bhairav ji is given a place for the protection of the kula shaktis. Those who attain divya drishti in the tantra field — who have real knowledge of tantra, and are not merely in boastfulness and pakhand — know well that a sadhak of the kula who has performed high-order sadhana may, in course of time and after death, attain the post of kul Bhairav by the devi's kripa.

In the way that Bhairavs are the protectors of a Shakti Peeth, the speaker says, so too Bhairav ji is given a place for the guarding and protection of the kula shaktis. And it has been said many times that those who attain divya drishti in the tantra field, who have correct knowledge of tantra — who are not merely in loud talk and pakhand, but who genuinely possess real knowledge of tantra siddhi or of any shakti — know this thing very well: that some sadhak of the kula itself, who has performed high-order sadhana and the like, may in course of time, after death, attain even the post of the kula's Bhairav by the devi's kripa.

How does worship of the kul Bhairav free the pitr?

Because such a one becomes a cause of sadgati for the pitr and also for the devatas and the kula's devi shaktis. So if the pitr are in bandhan and you have knowledge of your kul Bhairav, then by doing his puja, archana, seva and anushthan you free the kul pitr from the bandhan.

For this reason, the speaker says, he becomes a cause of sadgati for the pitr as well, and a cause of sadgati for the devatas and for the kula's devi shaktis too. That is why he is saying that if the pitr are in bandhan, and if you have information about the Bhairav of your kula, then through him — by performing his puja, archana, seva, anushthan and the like — you free the kul pitr from the bandhan. That, he says, is the first thing.

Why should pitr mantras never be used directly on half knowledge?

Because if the pitr are bound, you do not know what shakti has been sent in abhichar, what tantra-mantra has been done, or what preta shakti a tantric may have seated along with the pitr. When you then perform an anushthan of a mantra connected with the pitr, it will not reach the pitr but will begin to reach that negative power instead.

Second, for freeing the kul pitr from bandhan, never go with half and incomplete knowledge and directly use mantras connected with the pitr, the speaker says. Because you do not know that if the pitr are bound, a shakti sent in Abhichara, some tantra-mantra, some tantric person's tantra kriya may have been done — and who knows what Preta shakti may also have been seated along with the pitr. Then when you perform an anushthan of some mantra connected with the pitr, it will not be obtained by the pitr but will begin to be obtained by that negative shakti. He refers listeners to a playlist connected with the pitr where this has already been made clear: how the pitr are removed and negative powers given their place, how kula shaktis are removed and negative powers given their place. You may be doing the pujan and paath correctly, and someone else is taking the puja. Therefore never use their mantras directly.

Brahma, Vishnu and Mahesh complete in one shakti — which is why the fruit reaches your own pitr

Bhagavan Dattatreya is such a shakti, a mahashakti, in whom the complete form of all three — Brahma, Vishnu and Mahesh — is seated. If you take refuge in him and perform tarpan for the pitr through his 108-name namavali, a medium is created by Datt's kripa such that the fruits of all the auspicious acts reach only your own kul pitr, and a preta shakti present with them does not get it — it is filtered, so the right thing reaches the right one.

How, then, is it to be done? In this, the speaker says, there is a mantra connected with Bhagavan Dattatreya. Bhagavan Dattatreya is such a shakti, a mahashakti, in whom the complete form of all three — Brahma, Vishnu, Mahesh — is seated. So by his kripa, if you become sharanagat to him, with the mala mantras and the rest that have been told for Dattatreya — Bhagavan Dattatreya has a 108-name namavali, and if through it you perform TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and so on for the sake of the pitr, then such a medium is created by Bhagavan Datt's kripa that all the fruits of auspicious karma will be obtained by the pitr of your own kula alone. If some preta shakti is present with them, it will not receive that thing. That is, having been filtered, the right thing directly reaches the right one.

Any Thursday, Amavasya or Poornima, under a peepal, bargad or bel tree

Begin from any Thursday, any Amavasya or any Poornima day, under a peepal tree or a bargad tree — or else under a bel tree — and perform tarpan of Bhagavan Dattatreya with the 108 mantras, the 108-name namavali. The tarpan may be done with a bel patra, with a peepal leaf if you are sitting under a peepal, with a bargad leaf if under a bargad, or with a silver spoon; the vessel holds raw milk mixed with Gangajal.

For this, the speaker says, from any Thursday, from any Amavasya or from any Poornima day, beneath a PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree or beneath a bargad tree — one of these two — or else beneath a bel tree, under any one of these three trees, you will perform tarpan of Bhagavan Dattatreya with the 108 mantras, the namavali of 108 names. He says the namavali is easily available on the internet, and a PDF link will also be given in the video description. How is the tarpan to be done? You may do it with a bel patra if you wish. If you are seated under a peepal tree, do it with a peepal leaf; if under a bargad tree, with that; or else do it with a silver spoon. In a lota, in a vessel, you have taken raw milk, and in the raw milk you have mixed GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity..

White cloth only; a white saree with a border, and the ghunghat kept on

Seated on your asan you will wear white cloth only. If you are a woman and wear a white saree, it should be one with a border, and you will certainly do a ghunghat. Women should never do any work for the sake of the pitr without doing a ghunghat.

First of all, seated on your asan, you will wear only white cloth, that is, white garments, the speaker says. Or if you are a woman, if you wear a white saree, then along with it one with a border, and you will certainly do a ghunghat. Without doing a ghunghat, women should never do any work whatsoever for the sake of the pitr.

A man of the house preferred, else the badi bahu, at a site chosen for quiet

If some man in the house is doing it, that is most excellent. If no man of the house is capable, or is in no condition to do it, or simply does not wish to, and you are undertaking it for the welfare of your family, then the household's bahu may do it — the badi bahu especially, and if she will not, then the chhoti bahu, with a ghunghat, a full ghunghat of the kind household bahus take, not merely an aanchal placed on the head. The site should be a peepal or bargad where worship is done, not a deserted or tantra-mantra place.

If some man in the house is doing it, the speaker says, that is extremely excellent. If the condition is such that no man of your house is capable of doing it, that his situation is not such that he can, or that he simply does not wish to, and you are going to do it for the welfare of your family, then the bahu of the house can do this thing — the badi bahu especially. If the badi bahu is also not going to do it, then let the chhoti bahu do it, and do it having taken a ghunghat: a ghunghat of the sort that the bahus of a house take, not merely placing the aanchal on the head, but a full ghunghat. As for the site, do it under a bargad or peepal tree that is one where pujan and paath take place. Do not start doing it by going to some deserted place or to a place of tantra-mantra. A good place, where there is a temple and the like — there you may do it.

Milk with mishri dissolved beforehand, in a brass or silver lota, drawn with a spoon

Take milk in a lota and put in a little of the stone mishri so that it dissolves beforehand. The lota should be of brass or of silver; take care that it is not of copper, especially for a woman — for men copper will do, but try to use brass only. There should be at least half a litre of milk, with Gangajal and the rest mixed in; if not half a litre, a paav will also do comfortably. A silver spoon is best; failing that, a peepal leaf can also be used.

So take milk in a lota, the speaker says, and in it put a little of the mishri — the rock mishri — so that it dissolves beforehand. The lota should be of brass or of silver. Take care that it is not of copper. For a woman especially. For men copper will work, but try to take it in brass only. There should be at least half a litre of milk, with Gangajal and the rest mixed into it. If it is not half a litre, it will comfortably be done in a paav as well. A silver spoon is the very best; if there is none, it can also be done with a peepal leaf.

Akshat, a flower and a coin in hand, with your own name and gotra pronounced

Take akshat and a flower in the hand with a one-rupee or ten-rupee coin. Pronouncing your own name and gotra, say that for the sake of the pitr of your kula — that they may have sadgati and tripti, and that from whatever kind of tantric process they have been bound they may obtain release — you take the sankalp of performing a milk tarpan of Bhagavan Dattatreya. Then pray to him, place the akshat, flower and coin at the root of the tree, and salute your guru, Ganpati, your kula devi-devatas and the devi-devatas of the place.

In the hand you will take AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa. and a flower and a one-rupee coin or a ten-rupee coin, the speaker says. First of all, pronouncing your own name and GotraA family's patrilineal lineage name, stated together with one's own name during a Sankalpa., you will say: for the sake of the pitr of my kula, that they may have sadgati, that they may have tripti, and that from whatever kind of tantra process and the like they have been bound they may obtain release from the bandhan, for this purpose I take the sankalp of performing tarpan of Bhagavan Dattatreya with milk. O Bhagavan Dattatreya, do kripa upon the pitr of my kula and free them from bandhan, nourish them, satisfy them, so that the welfare of my family takes place and their blessing is obtained by our family. Saying this, place the akshat, the flower and the coin at the root of the peepal tree, or wherever you are seated beneath the bargad or bel tree; and after that, once, take the name of your guru if you have one, the name of Ganesha, the names of the devi-devatas of your kula, the names of the devi-devatas of the place, and salute them all.

One measure poured at the root at each namah, across a three-Amavasya cycle

Draw the milk out of the lota one measure at a time and keep pouring it on the root of the bargad, peepal or bel tree — as with Dattatreya's first name, "श्री दत्तात्रेयाय नमः", "श्री अनुसूया पुत्राय नमः", pouring the milk on the root as you say namah. Pour with a peepal, bargad or bel leaf, or with a silver spoon. Keep doing this Amavasya after Amavasya; after three Amavasyas have passed, the speaker hopes and expects that the kripa will begin. It is not to be done regularly, and doing it on Amavasya is best.

Then, the speaker says, you will draw water out of the lota one measure at a time, you will draw out the milk, and keep pouring it on the root of the bargad tree, or the peepal tree, or the bel tree. As, for instance, Bhagavan Dattatreya's first name — श्री दत्तात्रेयाय नमः, श्री अनुसूया पुत्राय नमः — so on saying namah, you will pour that milk on the root. Pour with a peepal leaf, with a bargad leaf or with a bel leaf, or else with a silver spoon. In this manner keep doing it, Amavasya after Amavasya. After three Amavasyas have passed, he says, it is his hope and expectation that from it Bhagavan's kripa will begin to be obtained by you, and the pitr, freed from bandhan, will begin to show themselves to you through dreams and the like. This thing is not to be done on a regular basis; if you do it on Amavasya, that is the very best.

Twenty-seven recitations at the same seat, with a white flower and five camphors with cloves

The second is the Datt Mala Mantra. Seated beneath the same tree, after doing the tarpan — which takes hardly five minutes — you recite the Datt Mala Mantra 27 times with a white flower in the hand, and offer that flower at the root of the peepal or bargad tree in Bhagavan Dattatreya's name. Then burn clove and camphor: keep five camphors and place one clove on each, not in pairs but one each, light them, pray to Bhagavan Dattatreya and return home.

That was one prayoga; the second, the speaker says, is the Datt Mala Mantra. Seated beneath the same tree, after doing this prayoga — it will take hardly five minutes — you then recite the Dattatreya Mala Mantra 27 times. With a flower in the hand: a white flower, a white pushpa, that is, a flower of white colour, which you take in your hand, and having recited the Datt Mala Mantra 27 times you will offer that flower at the root of the same peepal tree or at the root of the bargad tree in Bhagavan Dattatreya's name. You will burn clove and camphor — that is, keep five camphors and place one clove each upon them; you will not place them in pairs, you will place one clove each — light them, pray to Bhagavan Dattatreya, and return home.

Why is Hanuman ji used to free pitr from bandhan?

The second upaya for freeing the pitr from bandhan is the prayoga of Hanuman ji, who the speaker says is so all-powerful and all-capable even in today's time that everyone should know he is able to free from the bandhan of every kind of shakti. It is described in tantra granths that he has freed all from bandhan; and if he can free Bhagavan Shri Ram from bandhan — though it is held to be by Shri Ram's kripa — then what can he not do for ordinary people. Even without using the Bajrang Baan, the Hanuman Chalisa alone can be used.

The second upaya for freeing the pitr from bandhan is the prayoga of Hanuman ji, the speaker says. Hanuman ji is so all-powerful and all-capable, even in today's time, that everyone ought to know that he is able to free one from the bandhan of every kind of shakti. It is described in the tantra granths, in things even beyond these, how many times he has freed all from bandhan. Those who can free Bhagavan Shri Ram from bandhan — though they hold it to be by Shri Ram's kripa — then what can he not do for you and me, ordinary common human beings. So, the prayoga of the Hanuman Chalisa or of the Bajrang Baan. Even if you do not use the Bajrang Baan, you can free the pitr from bandhan by using the Hanuman Chalisa as well.

From Amavasya: a langot offered, the chola put on, the midday fast, then the sankalp at home

Begin from the Amavasya tithi. First offer a langot at the Hanuman temple, put a chola on him on the first day, do the pujan and come home. The prayoga is done at midday; you are to eat and drink nothing until noon, and if you cannot manage that, take phalahar. Start at ten or eleven, at least by 11:00. Make the sankalp with akshat and flower in hand after remembering guru and Ganpati, then light the agyari — burning cow-dung uplas so that they are thoroughly alight — and take the sankalp of performing a havan of the Hanuman Chalisa to free the pitr from bandhan.

For this, the speaker says, beginning from the Amavasya tithi, first of all offer a langot and the like at Hanuman ji's temple, put his chola on him on the first day there, do the pujan and come home. This prayoga is to be done at the time of midday; until midday you are not to eat or drink, and if you cannot stay so, take phalahar. Begin at ten or eleven in the day, at least from 11:00. The sankalp is to be made in the same way: taking akshat and a flower in the hand and remembering guru and Ganesha, the agyari is to be lit. How is the agyari to be made? The cow-dung uplas are to be burnt in such a way that they smoulder thoroughly, that the fire is well through them. After that you have made the sankalp: to free the pitr from bandhan, O Hanuman ji, I take the sankalp of performing a havan of your Hanuman Chalisa.

Guggul mixed with ghee, an ahuti to each chaupai — women do not offer the ghee

Mix guggul and ghee; when mixed it becomes quite thick, so draw it out with a spoon, read the Hanuman Chalisa one chaupai at a time and keep pouring it over. A man will offer ahuti with both ghee and guggul; women performing it for their pitr, to free them from bandhan, will offer ahuti only with guggul and are not to give ahuti with ghee. Keep this in mind, and here too the prayoga is to be done only with a ghunghat taken.

Mixing guggul and ghee — and when guggul and ghee are mixed it will become quite thick, the speaker says — you will draw it out with a spoon, read the Hanuman Chalisa one chaupai at a time, and keep pouring it over. The man will offer Ahuti with both ghee and guggul. The women, if they are doing it for the sake of their pitr, to free them from bandhan, will offer ahuti only with guggul; ahuti with ghee is not for them to give. Keep this matter in mind, he says, and here too you are to perform this prayoga only having taken a ghunghat.

An ahuti each for Ram and Sita, then the four brothers, and the smoke carried through the house

When the ahutis are complete, give one ahuti each in the name of Ram ji and of Sita ji, then ahutis in the names of the four brothers, and after that one ahuti each in the names of Shiva and Bhagavati Parvati. Then show the rising smoke — or even if there is no smoke — thoroughly through the whole house, bring it near the main door and set it down there. Begin at Amavasya and, if you continue it right up to the Amavasya tithi, that is most excellent; otherwise keep doing it every Amavasya tithi, or on Tuesdays and Saturdays.

When the ahuti is complete, the speaker says, give one ahuti each in the name of Ram ji and in the name of Sita ji, then ahutis in the names of the four brothers, and after that give one ahuti each in the names of Shiva ji and Bhagavati Parvati. Then that smoke which will be rising — or even if there is no smoke — show it in your house completely, everywhere, and bring it near the main door and place it there. This work you are to begin from Amavasya, and if you do it continuously at least up to the Amavasya tithi, that is extremely excellent; otherwise at the least keep doing it on every Amavasya tithi, or keep doing it on Tuesday and Saturday. This, he says, turns out to be extremely effective — that was the second kind.

The third remedy is tantrokta, done in a Kali temple, and it asks for items not easily got

The third prayoga for freeing pitr from bandhan is a tantrokta one, performed in a temple of Bhagavati Kali. But it requires many items that are ordinarily not available, so the speaker says this prayoga should be undertaken only when you have already done a great many prayogas and are obtaining no effect. It needs a stone called the jwalamukhi stone, which is somewhat expensive if you ask for it at a puja shop, but there remains a possibility of getting it.

The third prayoga for freeing your pitr from bandhan, the speaker says, is a tantrokta-related prayoga which is done in the temple of Bhagavati Kali. But to perform this prayoga you will need a great many such items as are ordinarily not available. If you can do it, do it — this prayoga should be done only when you have done a great many prayogas and no effect is being obtained by you. Then in this you will need a stone, which is called the jwalamukhi stone. On asking for it at a puja shop it turns out somewhat expensive, but the possibility of getting it remains. If it is obtained, that is extremely excellent.

A Kali temple at least twelve years old, the stone bathed in Ganga, a sava ghanta of the first Argala mantra

Taking that stone, go to such a temple of Bhagavati Kali as is at least 12 years old, have it bathed in the Ganga — that is, bathed with Gangajal — and have the pandit place the stone at Bhagavati Kali's holy feet. Having had it placed there, you are then to do japa of the first mantra of the Argala for at least a sava ghanta, taking the sankalp beforehand for the release of the pitr from bandhan.

Taking that stone, the speaker says, you are to go to such a temple of Bhagavati Kali as is at least 12 years old, and having had it bathed in the Ganga ji — that is, having had it bathed with Gangajal — you are to have that stone placed upon the holy feet of Bhagavati Kali, by asking the pandit ji. And having had it placed there, after that you are to do japa, for at least a sava ghanta, of the first mantra of the Argala Stotra. The sankalp is to be taken beforehand, for the release of the pitr from bandhan.

Amavasya only, the stone never touched by hand, lifted with the right foot onto two peepal leaves

This is to be done on the Amavasya tithi only. Take a peepal leaf and go; you are not to touch that stone — keep this in mind — and by giving daan-dakshina you should also settle it with the pandit ji that he too does not touch the stone. Of Bhagavati Kali's feet it is placed on the dakshin charan, the right foot. From there, pushing it with the peepal leaf itself, take it onto a second peepal leaf, and tie that stone up in a yellow cloth or a white cloth.

After doing a sava ghanta of japa — and this is to be done on the Amavasya tithi only — take a peepal leaf and go, the speaker says. On the peepal leaf: now you are not to touch that stone, keep it in mind. And by giving daan and dakshina to the pandit ji as well, settle it with him in such a way that he also does not touch that stone. On which of Bhagavati Kali's feet will it be placed? On the dakshin charan, the right foot — the right leg, the charan, of Bhagavati Kali; on that it is to be placed. From there, pushing it with the peepal leaf itself, you will take it onto a second peepal leaf, and that stone is to be tied up in a yellow cloth or a white cloth.

At the main door, on the side falling to your right as you enter, with daily dhoop and deep

Bring it home and, at the main door of the house, the entrance door: the side which falls to your right when you enter from outside to inside, and to your left when you go out from inside — on that side it is to be hung, on the outer side, at the time of entering. After that, do dhoop and deep daily in Bhagavati Kali's name while reciting the first mantra of the Argala.

Bringing it home, at the main door of the house, the door which is the entrance door, the speaker says: when you enter from outside towards the inside it will fall on your right-hand side, and when you go out from inside towards the outside it will fall on your left-hand side. On that side it is to be hung, on the outer side itself, at the time of entering. And after that, daily, with dhoop and deep in the name of Bhagavati Kali, reciting the first mantra of the Argala, keep doing it.

The sudha shakti in the stone is said to do the work — provided the stone is the genuine article

The sudha shakti that is in it does the work, the speaker says, and however great a bandhan the pitr have fallen into, it frees them from it. It is a tested prayoga, but obtaining a jwalamukhi stone is somewhat difficult; if you get a genuine one, the work is accomplished in one go. He adds that the pitr becoming free of bandhan is one matter, and whether they then become active, and what kinds of work they will do for you, is a separate subject.

The sudha shakti that is within it does the work of this thing, the speaker says, and however great a bandhan the pitr have fallen into, it frees them from it. This is a tested prayoga, but obtaining a jwalamukhi stone is somewhat difficult. If a genuine one is obtained, the work is completed in one go. There are very few such chances, he says — the pitr becoming free of bandhan became a separate matter. By this they will be freed of the bandhan; whether they will then become active or not, and what kinds of work they will do for you, is a separate subject. He closes by hoping that these three chief prayogas told today will bring benefit and that listeners will be able to free their own pitr from bandhan.