Griha Bandhan and the Protection of a House — From Purifying the Land to Bhairav Deepdaan

Which shaktis, when, how, what to avoid, and how long the effect lasts

How is it to be done, which shaktis should be used, when and how it should be done, what should not be used, how long whatever we employ stays effective, and when its effect ends. He says protecting the house after knowing all these subjects is what is necessary.

He lists the questions the talk will work through. In what manner is this done? How should it be performed? Which shaktis should be used? When should it be done, and how? What should not be used? And for how long do the prayogas we perform remain effective, and when does their effect come to an end. It is necessary, he says, that we protect our house only after knowing all these subjects.

Why has this knowledge fallen out of use in households?

He says the elders of a house formerly knew this subject very well and performed a great deal of it very correctly. Today, in families that are strong in the sense of being highly educated, that modern strength makes them unwilling ever to accept that processes of this kind can exist at all.

In earlier times, he says, the elders of the house knew this subject very well, and did a great many of these things in a very correct manner. In today's time, in families that are strong — strong in the sense that they have become highly educated and hold a great deal of knowledge of all these things — the first thing that happens is that intellectually, because of their own modernity, because of a modern strength that has entered their life, they are never willing to accept that processes of this kind can exist at all.

What happens when the subject is neglected for decades?

Because of that refusal, the coming and going of negative shaktis becomes easy, and slowly the thing takes such root that afterwards, however much barrier you put up and however much rakshan prayoga you do, ordinarily it does not work. He says this is especially so if the matter has been completely neglected for fifteen, twenty or twenty-five years.

Because of that intellectual refusal, he says, when the movement of negative shaktis begins to happen easily, slowly this thing takes such a root that afterwards, however much of a barrier you apply and however much rakshan prayoga you perform, ordinarily that thing does not happen. Particularly if we suppose that for fifteen, twenty or twenty-five years the matter was completely neglected and set aside — then the trouble takes root.

Is a rakshan prayoga by itself enough to make a house safe?

No. He says it is not necessary that a place becomes safe only because we perform some rakshan prayoga there; it also matters what that house is like — whether some devi tattva has already been present at that place, whether it has been a sthan of shaktis, which may be either positive or negative.

It is not necessary, he says, that a place will be safe only if we perform some kind of rakshan prayoga there. What is also necessary is what that house itself is like. Has some devi tattva already been present at that place? Has it been a sthan of shaktis? Those may be positive or negative, both. Suppose for a moment that it is a negative shakti — even so, if the way your family lives resembles their own disposition, then no particular difficulty is going to arise. In that case they will happily let no one else enter there, so long as they suffer no distress themselves. This too, he says, you will find in observation.

What do bhagat and sokha-ojha types do with a house's negative energies?

He says it also happens often that on some trouble arising, you go and get it examined somewhere, and these bhagatvaal people, or such sokha-ojha people who practise bhagatai, get the negative shaktis themselves given a place in the house by calling them Baba — telling you that these are Baba, they are protecting your house, offer puja in their name.

It happens very often, he says, that on some trouble or some matter arising, you go and have it read somewhere. And these bhagatvaal people, or such sokha-ojha people who do bhagatai, get the negative shaktis themselves given a place in the house by calling them Baba: these are Baba, they are protecting your house, keep offering puja in their name.

What does he say about a Peer Baba shrine being set up on a plot?

He says it has also been seen that where a house is built on a field, or on a place bought or built ten or fifteen years earlier, and some trouble arose and was read somewhere, it turned out that some Muslim shakti was there and people get that worshipped too — it is Peer Baba, worship it, make a small four-brick temple, show dhoop-deep daily and offer flowers. Later, he says, that small place that was given also begins to demand a very large sacrifice.

Such things have also been seen, he says: you build a house on some field, or by buying such a place, or it was built ten or fifteen years earlier; some trouble arose and you had it read somewhere. It also came to be seen that some Muslim shakti was there, and people get that worshipped as well. It is Peer Baba, worship it. Make a small temple like four bricks, show dhoop and deep in it daily, offer flowers. Later, he says, that small place that was granted also begins to demand a very great sacrifice. This is why these processes should be done with much thought and understanding.

What should be done before buying a piece of land?

He says that whenever you buy land, you should have the shodhan of that land done before buying it. In whatever city or region you live there will certainly be sadhaks who can tell who is present there by looking at the soil, or by going there, or nowadays even by seeing the place over a video call — they ask your address and send their own siddh items.

How is it done? First of all, what should the method of doing it be? Whenever you buy any land, he says, you should have the shodhan of that land done before buying it. In whatever city and region you live, such sadhaks will certainly be present who can find out who is present there — by looking at the soil of the land, or by going there and seeing, or nowadays even by seeing those places through a video call, because they have such things; they ask you for the address and send the items they have made siddh.

What if the negative energy on a plot cannot be removed?

He says that if some negative energy is present there, one should also discuss whether it is possible to remove it or not. And if it cannot be removed, then do not buy that land — take it as written, whatever your circumstances, even if you are a crorepati today.

If some negative energy is present there, then whether it is possible to remove it or not should also be discussed — will these be able to leave or not. And if they will not be able to leave, then do not buy that land, do not buy that bhoomi. Do not force this, he says, whatever situation you are in today; you may be a crorepati today, but see this, it is written.

Why do troubles start right after someone buys land or builds a house?

He says calls come constantly about this: a person builds a new house and afterwards trouble begins; someone buys new land and then trouble begins; someone starts building and trouble starts at exactly that time. There are two causes — first a dosha in that land, and second some abhicharik activity done by an enemy out of envy.

Calls come from so many people, he says, and you will all be aware of it too: someone built a new house and after that trouble began; someone bought new land and then trouble began; someone started building the house and trouble began at exactly that time. There are two causes of this. The first cause is a dosha in that land. The second cause is some abhicharik activity carried out by some enemy of yours out of envy. When you build a house, people feel that this man has a lot of money; it becomes a cause of envy, and at that time too people have abhichar done.

Another's envy cannot be controlled, but the nature of the ground can be known

He says the first is not in our hands — we cannot control another's speech, mind or envy so that no one performs abhichar karma over us. But we can at least know what kind of place the land is on which we are building a house for our descendants, and where our devatas and pitr will be given a place.

The first thing is not in our hands, he says — that we build a house and nobody performs any kind of abhichar karma over us, that nobody feels envy. We cannot control their speech, their mind, their envy. But this we can do: about the land on which we are raising a house, on which we are creating a shelter for the descendants who are to come, where we are going to give a place to our devatas and our pitr, where we will do their seva-puja, where we will offer arghya to the devatas and where that place will become the medium of the pitr's seva-puja — about that place we should at least know what kind of place it is.

What is the first mistake people make when buying property?

He says the first slip is that when buying land, if we hold crores of rupees of property and crores of rupees in hand, we think — what is it, such good property — and people very often hear a warning and disregard it, saying nothing of the kind will happen, everything is fine, that must be someone's delusion. And so you take the property.

Know this, he says: however cheaply you buy that place, however dearly you buy it, however good your capacity may be at present, the first mistake, the first slip that occurs is at the time of buying the land. If we have property worth crores of rupees, if we have crores of rupees with us, and we think — what is it, such good property — then very often people, even on hearing, ignore what they hear, that nothing of that sort will happen, everything is fine, it must be his delusion. That too happens. And you take the property.

Why does a person's strength fail after moving to such a place?

He says the bal in this body lasts only as long as you are under the control of shubh shaktis. In the place you presently live, the quantity of shubh shakti tattvas is such that they are capable of protecting every pore of your body, so no ill effect falls on you — but as soon as you go into a field of negative energy and their control over your body is released, those negative energies devour you.

But after taking it, he says, look — the capacity does not run. The bal that is in this body is there only so long as you are under the sway of shubh shaktis. In the place you are presently living, the quantity of shubh shakti tattvas is so maintained that they remain capable of protecting each and every pore of your body, on account of which no ill effect falls upon you. But as soon as you go into the field of some negative energy, and the effect of the shubh shaktis, their control, their authority over your body is released, after that those negative energies devour you.

What form does that trouble take after moving in?

He says that after going there, ten kinds of illness, loss of wealth and court-and-kachahri trouble follow, and one has no choice but to be caught in it. Their single motive is that they do not want you at the new place.

Then after going there, he says, ten kinds of illness, loss of wealth, court and kachahri trouble — one has to be caught up in it. And their motive is only one: at the new place, they do not want you there.

The alternative is living by their disposition — bali bhog, and no dev pujan

The second thing, he says, is that if their presence is there, then you live according to them: if it is some paishachik shakti, give them bali, pujan and bhog according to their manner, and they will let you live in peace, causing only small trouble. Do not perform dev pujan and the like, live like prets and pishachs, keep filth about; if you do dhoop and dhoona it will disturb them and they will inflict distress on you.

If their presence is there, he says, then move in accordance with them. If you wish, and it is some paishachik shakti, then give them bali, pujan and bhog according to their manner. Then they will let you stay in peace and will cause only small trouble. Do not do dev pujan and such work; live like prets and pishachs; keep filth spread about. If you do dhoop and dhoona it will disturb them and they will inflict distress on you. Even so, he says, however much they are paishachik shaktis, they have their own nature, that yoni has its own nature — and according to that they will certainly trouble the people of the house.

What is the first mistake never to make when taking a house or plot?

He repeats that this first mistake should never be made: if you are taking a house or land for a new house, do the shodhan of that land first of all, so that whenever you go there no trouble of any kind arises for you at that place.

So the first mistake should never be made, he says. If you are taking a house, or taking land for a house, then do the shodhan of that bhoomi first, before anything else. So that whenever you go there, no trouble of any kind arises for you at that place.

What about old trees standing on the plot?

He says that if any old tree is present on that land — peepal, bargad, a Shami ji tree, some very large old gudhal plant, akvan, aak or madar, a pomegranate plant or tree, mahua, neem — people get it cut down, saying the tree will interfere with the whole design and must be removed.

Secondly, he says, if any kind of old tree is present on that land — whether it be peepal, bargad, a Shami ji tree, some very large old gudhal plant, an akvan, aak or madar plant, a pomegranate plant or tree, or related ones such as a mahua tree or a neem tree — people get it cut down. They go straight there and say: this tree is here, so it will interfere with the whole design that is to be made; now get it removed from here, get it cut.

Are there trees that may be cut without dosha?

He says trees such as sagwan do not stand for a very long time and are used precisely for timber, so there is no particular dosha in getting them cut — even so, they should not be worshipped ones.

Now when you get trees of this kind cut, he says — sagwan and such trees do not last for very long, and are used precisely for wood and the like. In getting such a tree cut there is no particular dosha. Even so, it should not be one that has been worshipped.

What does he say about uprooting a peepal tree?

He says it is not possible that an old peepal tree, or even an ordinary peepal tree, has no shakti present on it. If you get a peepal tree uprooted or cut, take it as written a hundred per cent that a time will come in your life when you will be left nowhere.

Very often, he says, you go there and find that this is a peepal tree, it has grown old, it has become aged, or it is rotting or drying — so remove it entirely; or it is perfectly fine and green and even so you have it removed entirely. You do not even know that at that place, on that PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree — it is not possible that an old peepal tree, or even an ordinary peepal tree, has no shakti present upon it. If you get a peepal tree uprooted from the root, get it cut, take it as written a hundred per cent that a time will come in your life when you will be left nowhere.

What does a flowering gudhal plant on a plot indicate?

He says that if a gudhal plant there is much in bloom with red flowers, devi shakti will be present a hundred per cent — even if in a negative form, or in ugrata, or in any form at all — and it can be appeased, because these are flowers filled with devi tattvas.

If a gudhal plant and the like is there in full bloom with red flowers and so on, he says, devi shakti will be there a hundred per cent — let it be in the negative, let it be in ugrata, let it be in anything. It can be appeased. Because these are flowers filled with devi tattvas; the flowers are blooming, so seeing that, it can be appeased. Either do not take the place, if you feel you do not want to do any of this. Otherwise, if you are taking it, then take it peacefully and well, have pujan-paath begun there, do nitya pujan in the house, and no trouble will occur.

What does a plot overrun with cactus mean?

He says that if cactus plants are present there in excess — you go and see cactus grown more than is needed on that land — never buy that land even by mistake: know that it has already become a pret bhoomi.

In the same way, he says, where there are a great many cactus plants, the land fills up with them by itself. You see it: ten houses built, one empty plot in the middle, and the whole cactus will grow there of itself. If things of this sort are present on that place, and you go and see that cactus plants have grown more than needed on that land, then never, even by mistake, buy that land. Know that it has become a Preta bhoomi.

What should be kept is thrown out, and what should never be kept is put on display

He calls it the greatest irony running today that so-called modern astrologers tell people to throw out the things that should be kept in the house, saying they will bring inauspiciousness and ruin life, and tell them to display the things that should never be kept in a house at all.

In today's time, he says, the greatest irony running is by way of the so-called modern astrologers: the things that should be kept in the house, they say throw them out, inauspiciousness will come from this and life will be ruined; and the things that should never be kept in a house at all, they say decorate the house with them. There is one greatly troublesome individual, he says, whom we see saying at home that there should be no more than five Tulsi ji plants — whereas we here tell people to plant a whole Tulsi ji grove.

Should aak, akvan and madar be cut down?

He says such astrologers declare that there should be no akvan tree at all and tell people to cut it and throw it away. Aak, akvan and madar are milk-bearing trees; it is enough that they stay out of children's reach, and there is no difficulty in having them outside or around the house. You will never come to know which shakti is present in a madar tree, and if you have it uprooted or cut, your life too will be ruined thoroughly.

They say there should be no akvan tree at all, he says. Brother — aak, akvan, madar and the rest are milk-bearing trees; let them stay out of the reach of children, that much is enough, but there is no difficulty in their being outside the house or nearby. They say cut it and throw it away. Which shakti will be present in a madar tree you will never be able to know; and if you get it uprooted, get it cut, then your life too will be well and truly ruined.

Why does he object to keeping cactus plants at home?

He says they tell people to plant cactus at home, claiming it strengthens the Sun or the Moon. If, taking such people's word, you plant cactus and there is even one negative energy in your house — some pret, masan or pishach — its dwelling there is certain; you may make a lakh of attempts, do nikari, have yajna and havan performed, and it will not go.

And at home they say plant cactus plants, this is strengthening the Sun for someone, the Moon for someone. Coming under the talk of such persons you plant cactus plants, he says. If there is even one negative energy in your house, some pret, masan or pishach, its dwelling there is bound to be. You may make a lakh of efforts, do Nikasi, have yajna and havan performed — it will not go. Its portion will remain seated in it, and it will come and be present at that place again, so long as you keep these cactus plants in the house.

What is done in a house where there is no devi shakti at all?

He says that when there is no devi shakti in someone's house, no devi-shakti-endowed tattva in that house, the process of Dhumavati Bhagavati is performed there; Dhumavati tantra is used. You will hear of it now and then; it happened especially in older times, and if done today the human-rights people and the forest department would complain and a case would be made.

However much this or that astrologer may say it is like this and like that, he says, let us tell you the correct thing: when there is no devi shakti in someone's house, no devi-shakti-endowed tattva in that house, the process of Dhumavati Bhagavati is performed in that house. Dhumavati tantra is used. You will hear of it now and then. It happened especially in older times. In the present time, if all this were done, then the human-rights people would go straight and do it, the wildlife and forest department people would complain, and a case would be made.

When was the Dhumavati prayoga performed in a house, and how?

He says that in earlier times, where animals kept dying in a house, where untimely deaths kept occurring, where inauspiciousness would not leave off, the Dhumavati prayoga was done in that house: a bamboo was planted straight in the Brahma bhag, the middle portion of the house, and made samput with the Dhumavati mantra, and kaak tantra was employed over it, to bring all the negative energy of the place to one spot.

In earlier times, he says, when a process of this kind became necessary — animals are dying continually in someone's house, untimely death is occurring in the house again and again, inauspicious omens will not leave off pursuing them — at such a time the Dhumavati prayoga was performed in that house. In it, in order to bring to one place all the negative energy that was there, in the direct Brahma bhag of the house, the middle portion, a bamboo — the wood of the bamboo tree, the bamboo that grows on it — was planted, made Samput with the Dhumavati mantra, and over it kaak tantra was employed. By the use of the soop and kaak tantra alone, all the shaktis would become present at that place.

How were the gathered energies taken out of the house?

He says the very thorny cactus plant was used to bring them out. The handi or hadiya people see was abhimantrit, and through the cactus plant itself — supposing there were five kinds of pret energy there — they were brought down onto them and kept, after which the nikari was done. It had to be completed within one day; if it was not fully successful in one attempt, because some paishachik shakti was simply not leaving, further prayogas were increased.

To bring them out, he says, this very thorny plant, the cactus, was used. The Handi or hadiya that you people see — that handi was made abhimantrit, and through the cactus plant itself, supposing there were five kinds of pret energy there, they were brought down onto them and kept there, and then the nikari of it was done. And afterwards this had to be completed within one day. If it was not fully successful in one go, if there was some paishachik shakti that simply would not come out, then further prayogas were increased for it.

Where in the texts do such prayogas belong?

He says the Nigrah Darun Saptak and the like that people read about in the Sarveshwar tantra and in the tantra of Bhagavati Bagla are a limb of precisely this kind of prayoga. Their complete vidhi-vidhan is in kaak tantra, and is used in ulluk tantra and the rest; in all the vamamargi tantras by which prets and pishachs are removed in a stroke, all of these are employed.

The Nigrah Darun Saptak and so on that you may be reading about, he says, in the Sarveshwar tantra, in the tantra of Bhagavati Bagla — many people study such books and see all this — the Nigrah Darun Saptak and such prayogas are a limb of precisely this kind of prayoga. Its complete vidhi-vidhan is in kaak tantra as well, and it is used in ulluk tantra and the rest. In all these vamamargi tantras, by which prets and pishachs are removed in a stroke, all of these are employed.

Satvik tantra is preferred because nothing is laid waste, pret bhoomi excepted

He says that more than all of these, what shows him greater effect in such a field, wherever prets and pishachs are present, is our satvik tantra, because with it nothing is laid waste. But where a place has already become pret bhoomi, it becomes necessary at the outset to have tantra of that kind done and the place emptied, and only then to employ some high-order mahashaktis.

More than all of these, he says, what appears to him to have greater effect in a field of this kind, wherever prets and pishachs are present, is our satvik tantra — because with it nothing is laid waste. When these vamamargi tantras are employed, it becomes necessary in some places. Where it has already become a pret bhoomi, what use is satvik tantra of that sort there; there it is necessary that at the outset tantra of this kind be got done, the place emptied, and only then that you employ some high-order mahashaktis. That too will work, he says — it is one vidhi. We are not saying it cannot be done; both can be done, and everyone's views here may be their own.

What does he warn about bringing objects home on astrological advice?

He says that nowadays people get anything at all done in the name of jyotish. You have no knowledge, you bring something and keep it at home — and you do not know what thing may be in your house that finds a place in it. So never buy land where plants of that kind are present.

In today's time, he says, people get anything whatever done in the name of jyotish. Now you have no knowledge at all; you bring something and keep it in the house. How would you know what thing may be in your house that could obtain that place? So never take such a bhoomi where plants of this kind are present.

What if a tree on the plot was already being worshipped?

He says that if there is bargad or peepal or some dev vriksha there, or a tree already present at which someone was doing puja — dhoop-deep burning there, sindoor being offered, standing in a corner — then either do not take the place, or before taking it have it examined and ask what pujan was going on, have their visarjan vidhi performed if there is one, have the shuddhikaran of that place done, and decide knowingly whether you will worship them or not. Cutting it will not do under any circumstances.

And if you are taking land where there are bargad or peepal trees or dev vrikshas, anything at all, or a tree was already present there at which people were doing puja — they were worshipping it, dhoop and deep used to burn there, sindoor used to be offered, you can see it standing in the corner — then either do not take it. Or if you take it, then before taking it have it examined; ask what pujan was going on; if there is a Visarjan vidhi of theirs, have it performed; have the shuddhikaran of that place done. If it is dev-worshipped, then whether you will do their puja or not — knowing and hearing all of it, take it then; otherwise do not take it. Cutting it, he says, will not do under any circumstances.

A Jinn Baba installed on a peepal ends up worshipped by Hindus on Fridays

He says people very often give the prets and pishachs of a house a place on dev vrikshas too — where Brahm is worshipped in a household and a peepal stands beside it, people give them a place on it. Nowadays people are even giving a place to the jinns of Muslim tantra: one sadhika reports that there is a tree right in front of her house on which Hindus themselves go every Friday to worship, saying it is the sthan of Jind Baba.

Very often, he says, people give even the prets and pishachs of a house a place on dev vrikshas. Where Brahm is worshipped in a household and a peepal tree stands alongside, people give them a place on it. Nowadays, in Muslim tantra there are these Jinn and the like, and people are giving them a place too. One sadhika, he says, reports that there is a tree right in front of her house, and Hindu people themselves go every Friday and perform puja on it, saying that the sthan of Jind Baba is there. Just see, he says, how far this great foolishness has grown.

Keep your distance from such places, or follow their rule and vidhi exactly

He says that now if someone buys a house nearby, or that tree stands on someone's land and they wish to have it removed, calamity will come. So do not take such places at all, keep distance from them; and if you do take one, then follow the niyam and the vidhi.

Now, he says, someone will buy a house near such a place, or that tree may be on someone's land and they may wish to have it removed — brother, calamity will come. So do not take such places at all; keep a distance. And if you do take one, then follow the rule and the vidhi. That, he says, was the first thing.

What should be done before the digging of the foundation begins?

The second thing, he says, is that once the land is bought and the neev digging is due, before starting the digging you should have the land cleaned up well by some competent scholar or tantra sadhak, and have an akhand kirtan performed at that place — even if only for one day, only for twenty-four hours — or have a Sundarkand paath done.

The second thing, he says, is when you are having the house built — that is, the land has been bought and the digging of the neev is due. Before starting to have the ground dug, this work should be done: by any competent scholar, by any tantra sadhak, have the land cleaned up well, and at that place have an akhand kirtan performed, even if for one day only, for twenty-four hours only. Or have a Sundarkand paath done. Let bhoomi pujan happen in the name of bhoomi pujan, and after that let some twenty-four-hour paath take place.

Why does an empty plot between houses need special care?

He says that if it is old land, and houses have been built around it with the middle plot left over, the surrounding people also bring their things and throw them there — they perform utari-nikali, throw some utara, do some tantra-mantra, throw it into the empty place. Now whom will you go on cleaning after.

If you are able, he says, and even if it has not come to be known — suppose there is doubt in the mind that something may be here, it is old land — then around it, if houses have been built on either side and the plot in between has been left over, what happens is that the people nearby also bring their own things and throw them there. They will perform utari and nikali, throw down some Utara, do some tantra-mantra too — the place is empty, throw it there. Now whom and whom will you go on cleaning after, he asks.

What exactly does he prescribe for the bhoomi pujan?

He says that whenever you go to have a house built, have the bhoomi pujan done before the neev pujan. For it, first have the cleaning done, purify the whole place well, if possible have gaumutra and panchagavya sprinkled, and then whatever you can manage — either a twenty-four-hour akhand kirtan or akhand Ramayan at that place; and if that is not possible, a Sundarkand paath with samput, putting in mantras of the kind where Hanuman ji comes; or if possible have a Navchandi performed there first.

In such a situation, he says, whenever you go to have a house built, then before the neev pujan takes place, have the bhoomi pujan done. For the bhoomi pujan, first have the cleaning done, have the whole of that place purified well, and if possible have gaumutra and panchagavya and the like sprinkled. Then, whatever you can manage — either a twenty-four-hour akhand kirtan or an akhand Ramayan at that place. If that cannot happen, then a paath of Sundarkand and the like with samput, applying the samput of mantras of the kind where Hanuman ji arrives. Or if it is possible for you, have a Navchandi Anusthan performed at that very place first. If a Navchandi cannot be had, then have a paath done by a single brahmin, have it done for a single day.

What are the higher options for purifying the ground?

If it is possible for you, he says, have a Mahavidya saprayoga done — that will also do; if not that, then Mahabhairav; and if none of this can be done, then if there is any sadhak, any tantra sadhak, certainly have agni, havan, karmakand and tantrakand performed there by them.

Or if it is possible for you, he says, have a Mahavidya saprayoga, a Mahavidya, performed. That too will do. If that is not possible, then Mahabhairav. And if even that is not possible — if all these things cannot be done — then a havanatmak prayoga: if there is any sadhak, any tantra sadhak, then certainly have agni, havan, karmakand and tantrakand and the like performed there by them.

What does bali pradan accomplish at this stage?

He says to have bali pradan and the like done at the very outset: whatever negative things are there will leave that land at that very time. This, he says, will be your greatest precaution before building the house.

What will happen from getting this done, he says — have Bali pradan and the rest performed. At the very beginning, whatever negative things there are will leave that land at that very time. Before building the house, this will be your greatest precaution.

When should the neev pujan itself be done?

He says that once you have had all these kriyas performed and become free of anxiety, then comes the neev pujan; and when the neev pujan begins, have it done at exactly the muhurat that a superior scholar names for it.

Having got all this kriya done and become free of anxiety, he says, after that comes the neev pujan. When the Neev Poojan is to begin, whatever muhurat the best scholars say — that the neev pujan should happen at this time — have it done at exactly that time.

Which shaktis should be established in the eight directions at the foundation?

He says that afterwards, with the whole diagram or naksha of the house in hand — these are my corners — eight shaktis should certainly be established in the eight corners, at the neev itself. Whichever knowledgeable person you go to, let them employ for the ashta digbandhan whichever shaktis they use: ashta Bhairav, ashta matrika, digpala-related shaktis, or whichever mantras they have made siddh from their own shraddha.

And after that too, he says, with the whole diagram of the house that you have, the naksha — yes, this and this is my corner — in the eight corners, eight shaktis should certainly be established, at the neev itself. The ashta shaktis. Now whichever knowledgeable person you go to, let them use for the Digbandhana whichever shaktis they employ — let them use the ashta Bhairav, let them use the Ashtamatrika, or let them use digpala-related shaktis, or whichever mantras they have made siddh out of their own shraddha. You should get these employed at the neev itself.

Where should the yantras and the kalash be placed in a foundation?

He says to have it done by a good sadhak — if there is a good and competent knower of Mahavidya nearby, speak to them and have it done — and establish the yantras in the neev itself. When there is a kalash it will be established in the Ishan corner, but if yantras are also established in the eight directions and a Vastu Purusha and the like in the Brahma bhag, then any stray Vastu dosha there will be removed at that very time, and there will not be much difficulty later.

Have it done by a good sadhak, he says. If there is a good, competent knower of Mahavidya nearby, speak with them and have it done; establish the Yantra and the rest in the neev itself. When there is a Kalash, it will be established in the Ishan corner. But if yantras are also established in the eight directions, and a Vastu Purusha and the like is established in the Brahma bhag, then even if there is one or another Vastu dosha there, its removal will occur at that very time. There will then not be very much difficulty afterwards — if this happens at the outset, at the neev itself.

What should be done at the completion of the house?

He says that after this you should complete your house; and when the house is complete, let the griha pravesh be at a correct and auspicious muhurat and tithi, and along with it have the anushthan related to whatever your shraddha is performed there on the very first day. Then you will be able to dwell in that house for a long time without obstruction.

After that, complete your house, he says. When the house is complete, let the Griha Pravesh be at a correct auspicious muhurat and tithi, and along with it have performed there, on the very first day, the anushthan related to whatever your shraddha is. You will be able to dwell in that house for a long time without obstruction. Let sadhana and anushthan and the like keep happening there from time to time; keep doing your own sadhana.

Where should the puja sthan in a house not be built?

He says never, even by mistake, build the puja sthan of a house beside the toilet; and never by mistake build it in the direction of the south and so on such that your face is toward the south. A puja sthan should also not be built under the stairs.

The puja sthan that you make in the house, he says — never, even by mistake and forgetfulness, have it made beside the toilet. Nor ever, even by mistake and forgetfulness, have it made in the direction of the south and the like, such that your face is toward the south. Build it keeping all these matters in attention. A puja sthan should not be built under the stairs.

What if the house already exists and abhichar is being done against it?

Having completed the house, he turns to the next case: suppose the house is already built, everything is in place, and a prayoga is presently being run against it. In what manner should the bandhan of the house be done, and what should be done how.

So in this way, he says, you first of all completed your house. Now, the house is complete; let us talk of what comes after this. Suppose the house is already built, everything is there, and just now a prayoga of some sort is being run. Then in what manner should the bandhan of the house be done, how and what should be done? He notes that some videos are available on the channel in which the vidhi of making the mantra siddh, then how to make things abhimantrit, how to employ it, which shaktis and how — that whole vidhi has been given. Looking through all those once, he says, the information will be received with greater clarity.

Does using a shakti for griha bandhan bind the householder to rules?

He raises the doubt people have: whenever we perform a prayoga of the house for the sake of bandhan, a suspicion may arise that if we use some shakti we will have to observe some niyam for its sake — and what those niyams might be.

The second matter, he says, is that whenever we perform a prayoga of the house, perform a prayoga for the sake of bandhan, a doubt or suspicion may arise in the mind from somewhere: if we employ some shakti, will we have to observe some niyam for its sake, and what might that niyam palan be?

What happens to a house left with no bandhan at all?

The very first point, he says, is that if you do not do griha bandhan and leave the house wide open, and you have enemies who are active and performing abhicharik activity, then the likelihood of their abhichar succeeding a hundred per cent becomes greater and greater.

The first matter is this, he says: if you do not perform Griha Bandhan, if you leave the house entirely open, and if you have enemies and they are active and carry out abhicharik activity, then the possibility of their Abhichara succeeding at a hundred per cent becomes greater and greater.

What is the first thing a tantric prakshepan strikes in a house?

He says that whenever there is a prakshepan of tantra, the first effect is on the Tulsi ji plant. But if in that same tantra, in that same chowki, some shubh shaktis have also been sent that are somewhere constrained by mantra bal, then no effect falls on Tulsi ji either: Tulsi ji stays entirely green while in the house complete quarrel and strife break out.

Whenever there is a prakshepan of tantra, he says, the first effect is on the Tulsi ji plant. But if in that same tantra, in that same Chowki — if a chowki has been run — some such shubh shaktis have also been sent that are somewhere constrained by mantra bal and the like, then no effect falls on Tulsi ji either. Tulsi ji remains fully green and flourishing, but in the house complete quarrel and strife break out, an outcry of distress arises.

When does the Tulsi plant actually dry up?

He says Tulsi ji goes to your loss and begins to dry only when there is interference with your mool tattvas — when paishachik badha and devi prakop both occur thoroughly. Only then does Tulsi ji dry, only then does a dev vriksha dry; otherwise it will very often happen that Tulsi ji is green and flourishing while an obstruction has already arisen in your house.

Tulsi ji goes to your loss and begins to dry, he says, only when there is interference with your mool tattvas. When paishachik badha and devi prakop both occur thoroughly — only then does Tulsi ji dry, only then does the dev vriksha dry. Otherwise it will very often be so that Tulsi ji is green and flourishing while the obstruction in your house has already arisen.

What is the first survey to make before a griha bandhan?

For griha bandhan, he says, you should first see how many rooms the house has. Each room — or, if you do not go by rooms, then at least how many corners the house has in the eight directions, the four directions and the four corners, and what place is in each.

For griha bandhan, he says, you should first of all see how many rooms the house has. Each room; or if you do not go by rooms, then at least how many corners your house has in the eight directions — the four directions and the four corners — and which place is which. If there is a washroom and the like, then not there: you should do the bandhan vidhi in the room beside it.

Which mantra does he give for the bandhan vidhi?

He says that to perform the bandhan vidhi you can use Bhagavati's Argala mantra, whose capacity is very great. If you have done eleven thousand or up to twenty-seven thousand japa of this mantra, then after that perform the vidhi of keelan.

To perform the bandhan vidhi, he says, you can use the Argala Stotra mantra of Bhagavati. The capacity of this mantra is very great. If you have done eleven thousand or up to twenty-seven thousand japa of this mantra, then after that perform the vidhi of Utkilana.

What must be done before the keelan of a house?

He says that whenever you perform keelan of the house, kshetrapal nikari beforehand is very necessary. If the problem in the house is very great, do the kshetrapal nikari at least five times. By its being done, whatever negative shaktis there are grow weaker little by little and go out.

Whenever you perform keelan, he says, Kshetrapal nikari before it is greatly necessary. If there is very much of a problem in the house, then do kshetrapal nikari at least five times. By the kshetrapal nikari being done, however many negative shaktis there are grow weak little by little and go out.

What is the order of work on the day of the griha bandhan?

On the day you are to do the griha bandhan, he says, do kshetrapal nikari on that day too, and only after that bathe and make all the preparation for the griha bandhan. The keels are made abhimantrit first — a tridhatu keel, an iron keel, a silver keel, a copper keel, three kinds of keel made abhimantrit through havan and heated in fire and so awakened — and before fixing them, kshetrapal nikari is done first.

On the day on which you are to do griha bandhan, he says, on that day too, only after doing kshetrapal nikari should you then bathe and wash and make all the preparation for the griha bandhan. But the bandhan itself — that is, as we made the keel abhimantrit: a tridhatu keel, an iron keel, a silver keel, a copper keel, three kinds of keel which we made Abhimantran through havan and the like, heated in agni and awakened in that manner — before fixing it, we will first do the kshetrapal nikari.

How should a kalash be prepared before things are placed in it?

He says that whatever object you are going to make abhimantrit — whether a keel, an astra and the like, or a kalash that you seat — you should first bathe and purify the kalash with panchagavya and panchamrit and only then put any abhimantrit object into it; and you should also make the kalash itself abhimantrit with a mantra of this kind, and only after that fill any material into it.

Whatever object you are going to make abhimantrit, he says — let it be a keel, let it be an astra and the like, or a kalash that you seat. We will put out one vidhi of the kalash; the effect of that vidhi is seen to be very powerful. Some of our own sadhaks who have need of it are also supplied with the kalash and the rest. So if you seat such a kalash too, then bathe it with panchagavya and panchamrit and purify it, and only then put any abhimantrit object into it. And make the kalash itself abhimantrit with your mantra of this kind, and only after that fill any material into it.

Why must a piece of silver go into the material?

He says that whenever any material is used, a piece of silver should certainly be used in it — even a small quantity, though it should be as much as possible. Its effect is that whenever sutak-patak falls on the house, the keel you have fixed and the bandhan done through the kalash will not take sutak-patak and will not become impure.

And whenever any material is used, he says, certainly use a piece of silver in it. If you use a piece of silver — do it even in a small quantity, though it ought to be as much as possible. By that, this happens: whenever Sutak-patak falls in the house, the keel you have fixed, or the bandhan you have done by way of the kalash, will not take the sutak-patak; it will not become impure. As soon as your sutak-patak ends and you sprinkle Tulsi leaves and Gangajal in the house, the house becomes protected once again. So you should perform this prayoga as well.

Does binding a house with shaktis cause a loss of energy?

He takes up the special question of whether, when we employ shaktis at a place for rakshan and do bandhan, any kind of energy loss occurs. He says a thought often arises among people that if we give a shakti a place we will have to keep giving that shakti food, bhog and water — and answers that something has to be given separately only if you have done something very particular.

There is another special matter, he says. When we employ shaktis of some kind at that place and perform bandhan for the sake of rakshan, does any kind of loss of energy occur from it? Such a thought very often arises among people: that if we give a place to some shakti, we will have to keep giving that shakti food, bhog, water and the like. For that, he says, something has to be given separately only if you have ever done something very particular.

Who does the kind of bandhan that requires ongoing bhog?

He says it is especially those people who have to accomplish tantra-mantra siddhi in the house who do bandhan of this kind, in which, if there are eight directions, a bandhan is done in all eight such that at set times, on the day of Purnima and the day of Amavasya, and so on.

This, he says, is done especially by such people as have to accomplish tantra-mantra siddhi and the like in the house. They perform bandhan of this kind, in which, if there are the eight directions, such a bandhan has been done in all eight directions that from time to time, on the day of Poornima, on the day of Amavasya — and very often such people, as for instance the sadhaks of Kamakhya, have such bandhans done.

What is the vajra vidhi of bandhan?

He says such people have bandhan done at three places in the house rather than binding all eight directions: at the main door, in the Brahma bhag, and in the rear portion — that is, the shikha, then the middle portion the nabhi, and after that the puchchha. These three bandhans are made, and at all three places bali bhog is offered at Amavasya and Purnima. This too is a vidhi, and it is called the vajra vidhi.

They will have bandhan done at three places in the house, he says; they do not have all eight directions bound. At the main door, in the Brahma bhag, and in the rear portion — that is, the shikha, then the middle portion, the nabhi, and after that the puchchha. They will have these three bandhans done, and at all three places they have bali bhog offered at Amavasya and Purnima. This too is a vidhi; it is called the vajra vidhi.

Why is the full vajra vidhi rarely done today?

He says that in this vidhi, to complete the full procedure, the vidhans have to be performed at roughly twenty-four places. In today's time nobody does so vast a vidhi, because the difficulty that follows is that puja must then be given there at Amavasya and Purnima — that becomes obligatory.

But in this vidhi, he says, to complete the full vidhi, the vidhans have to be performed at approximately twenty-four places. So in today's time nobody does so vast and extensive a vidhi. Because the difficulty that comes after it is that puja must be given there at Amavasya and Purnima. That becomes necessary.

What is required in the ordinary vidhi of bandhan?

If we go by the ordinary vidhi, he says, nothing has to be done separately here. Whatever puja you perform at the puja sthan, whatever havan you do — yearly or whenever — from that you will keep obtaining all things; that place will remain awakened, conscious and protected, and the negative shaktis will remain expelled from there.

But if we go into the ordinary vidhi, he says, then here nothing has to be done separately. Whatever puja you perform at the pujan sthan, whatever Havan you do — of the year, or whenever — from that you will keep obtaining all things. That place will remain awakened, will remain conscious, will remain protected. The negative shaktis will remain driven out from there.

Which shaktis need no kshetrapal nikari at all?

He says that certain shaktis are also used — for instance Panchmukhi Hanuman ji or Markateshwar Hanuman ji — and in their prayoga vidhi, even if kshetrapal nikari is not done, there is no need of it. Because whenever anything of Markateshwar tantra or connected with them is employed, whatever pret and paishachik badha there is will either be removed at once by their effect, or else it will have to be suppressed.

And it is also so, he says, that certain shaktis are employed — for instance Panchmukhi Hanuman ji, or if Markateshwar Hanuman ji is employed. In their prayoga vidhi, even if kshetrapal nikari does not take place, there is no need of it either. Because whenever Markateshwar tantra, or anything connected with them, is employed, whatever pret and paishachik badha there is will either be removed at once by their effect; and if it is not removed then it will have to stay suppressed — and for how long, forever? Nobody likes to stay suppressed.

Nobody, man or pret, chooses to remain suppressed when other space lies empty

Whether it is a man or a pret or a pishach, he says, they will prefer to leave — brother, there is other space lying empty, there is no difficulty there. Where something is already present at a place, you have to employ all these vidhis to remove it.

Whether it be some man, or a pret or a pishach, he says, they will prefer to move away — brother, there is other place lying vacant, there is no difficulty there. Where something is already present at a place, in order to remove it you have to employ all these vidhis.

Can the kavach mantras of one's own ishta be used to protect a house?

He says that if your ishta-aradhya is Maa Bhagavati, or Kali ji, or Durga ji, or you do the upasana of any of the ten Mahavidyas, then when you have awakened the kavach mantras related to them, the house is also protected through that kavach.

Let your ishta-aradhya be Maa Bhagavati, be Kali ji, be Durga ji, he says, or you may perform the upasana of any Mahavidyas among the ten Mahavidyas. Then when you have also awakened the Kavach mantras related to them, the house is protected through that kavach as well.

Does using such mantras weaken the sadhak's own energy?

He says that thinking that because we are using some mantra of this kind a decline will come in our energy — it does not happen in that way. Keep this in attention too.

And to think, he says, that because we are employing any mantra of this kind, on that account a decline will come in our energy — or anything of that sort — it does not happen in this manner. All right, keep this too in your attention.

Why does the metal being made abhimantrit matter?

He says it is necessary to explain this subject because when we employ any energy, when we generate mantra energy, the greatest matter is which metal you are making abhimantrit, which object we are making abhimantrit — so that it may be understood how much its capacity of holding is.

It is necessary to tell this subject, he says, because when we employ any energy, when we generate mantra energy — then the greatest matter is which metal you are making abhimantrit, which object we are making abhimantrit, so that its dharan kshamata, how much it can hold, may come to be understood.

How long does a yantra used in bandhan stay awake?

If we employ yantras at the time of bandhan, he says, then that thing stays bound for a long time and remains awakened — because yantras are chaitanya in themselves and there will be many kinds of energies and shaktis in a yantra, so there you will have no need at all.

If we employ yantras at the time of bandhan and the rest, he says, then for a long time that thing becomes bound and remains awakened. Because a Yantra will be chaitanya in itself; there will be many kinds of energies and shaktis in a yantra, so there you will not even feel the need.

How long does an abhimantrit keel remain effective?

He says that if you make a keel abhimantrit, take it that it will stay in a conscious state for twelve years, even after taking sutak-patak. After twelve years, bali yaga and the like related to whichever ishta shaktis were employed should be done to the best of one's capacity so that it awakens again; or after twelve years the place should be bound afresh.

But if you make some keel abhimantrit, he says, take it that it will remain in a conscious state for twelve years, even after taking sutak-patak. After twelve years, whichever ishta shaktis have been employed, bali yaga and the rest related to them should be done there to the best of one's capacity, so that it awakens again. Or after twelve years the place should be bound again. In this manner, he says, these prayogas should be done.

What is an ullanghan after a bandhan has been done?

He explains ullanghan as the crossing of the chaukhat that is so often spoken of: an enemy deliberately takes some negative thing, some abhakshya substance, and steps across your threshold with it, and all things are made impure by this; or blood and the like is thrown into the house.

After doing bandhan, he says, if an ullanghan of some kind occurs again — what is meant by ullanghan? The crossing of the Chaukhat, which is spoken of again and again. If an enemy, taking some such negative thing, deliberately taking some abhakshya substance, steps across your chaukhat, then all things are made impure by this. If he throws rakt and the like into the house — from that impurity will come.

Does an ullanghan destroy the bandhan permanently?

No — he says this does not mean these things will be completely finished a hundred per cent. It is only a check applied for some time. As soon as those things are cleaned away and you again sprinkle panchagavya and panchamrit in the house, the thing returns to its own state and awakens again.

From that impurity will come, he says, but this does not mean that these things will be entirely finished at a hundred per cent. This is only a bandhan applied for some time. As soon as those things have been cleaned, and you have again sprinkled panchagavya and panchamrit and the rest in the house, this thing again attains its own state and becomes awakened.

What if the enemy performs a prayoga while sitting inside the house?

He says that if an enemy sits inside the house and performs a prayoga of some kind — and you do not even know this person is your enemy; he came to your house, slept there at night, sat in that room and did some activity, keeled things, hid or kept or buried some material there — then it becomes a matter of difficulty for you. That, he says, is a separate subject.

But if an enemy sat down in the house and performed some kind of prayoga, he says — now you do not even know that this person is your enemy; he came into your house, at night he slept, and now, sitting in that room, he carried out some activity, he keeled things. There you hid some material, kept it, or buried it. Then it becomes a matter of difficulty for you. That has become a separate subject.

What can an enemy do only from outside the house?

He says that from a distance or from outside the house an enemy has a definite limit of capacity: he can only do throwing about — he can throw shamshan bhasma and the like, he can throw abhimantrit meat, he can throw bone. That is all people do.

From a distance, or from outside the house, he says, his capacity is a fixed one. He can only do throwing about; he can throw Shamshaan bhasma and the like, he can throw abhimantrit meat and so on, he can throw bone. This is all that people do. By all this you will certainly have trouble, there is no doubt in it, because an ullanghan is occurring there. But as soon as you remove these things, whatever bandhan shaktis you have employed will again establish their effect.

What is the kalp that turns an enemy's prayoga back on him?

He says such a kalp is often used that as soon as enemies carry out any such activity it turns back on them. But even so there is one loss in it: things turn back from two sides, and for this reason it should be used very little. As soon as it turns, if your enemy has again done something, you too will then have no means of stopping it.

Now in these too, he says, such a kalp is very often employed that as soon as the enemies carry out any such activity, it turns back. But even so there is this one harm in it: things turn from two sides, and for that reason it should be used very rarely. As soon as it turns, if your enemy has again done something, then you too will have no means of stopping it. If you are inside the house you may still be saved; if you are outside, then that very thing of yours, the thing you set running, comes and strikes you.

Who should use such turning prayogas?

He says prayogas of this kind are done either by the sadhak class, people who have the knowledge — suppose they are seated in sadhana and some enemy launches a prakshepan or abhichar, having come to the house, leaving aside a distant one. In such a state, bandhan by prayogas of this kind is done so that they may get some time.

For this reason, he says, prayogas of this kind are performed either by such of the sadhak class as have the knowledge. Suppose they are seated in sadhana, and some enemy carried out such a prakshepan, some abhichar, having come to the house — leave aside the distant case. Then in such a state, so that they may get some time, bandhan is done by prayogas of this kind.

The Mahasingh of Bhagavati is used chiefly, with his direct mantra and the mantras of his claws

He says the Mahasingh of Bhagavati is chiefly used in these. The Mahasingh has two mantras: one direct mantra of his, and second the mantras relating to his claws, in which a samput of the beej is made — of the rakshan beej and of the agni beej.

In these, he says, it is chiefly the Mahasingh of Bhagavati who is employed. The mantra of the Mahasingh — the Mahasingh has two mantras. One is the direct mantra of him; the second are the mantras relating to his claws. In which a samput is made of the beej, of the rakshan beej, of the agni beej.

What beej mantras do the eight digpalas carry?

He says that leaving aside Brahma and Anant, eight digpalas are chiefly present over the whole earth. They too have their beej mantras — Bhagwan Indra's beej mantra is Lam, Agni Devata's is Ram, then Yamraj's is Yam, and Nairritya's is Ksham.

And the eight digpalas, he says — chiefly, if Brahma and Anant are set aside, eight Digpala are chiefly present over our whole earth. Their beej mantras too, as Bhagwan Indra's beej mantra is Lam, Agni Devata's is Ram, then Yamraj's is Yam, Nairritya's is Ksham. So if, making samput of such astra mantras with their beej mantras too, any object is awakened and made conscious, that also gives a most intense effect.

Where else are the digpalas and their weapons worshipped?

He says that just as we worship the vajra of Bhagwan Indra in aavaran pujan and the like, and worship Bhagwan Indra himself, and the gada of Kuber ji is worshipped, and Kuber ji himself is worshipped — in the same way, for whichever astra we are placing in whichever direction, if the beej mantras related to the shakti we are employing and to the digpal of that direction are used as samput, it gives a most intense effect.

As we, in Aavaran Puja and the like, worship the vajra of Bhagwan Indra too, and worship Bhagwan Indra as well; as the gada of Kuber ji is worshipped too, and Kuber ji is worshipped as well — in exactly the same way, on whichever astra we are placing in whichever of your directions, whichever shakti we are employing upon it, if a samput is made using the beej mantras related to that shakti and to the digpal of that direction, that becomes a giver of most intense effect.

How does the effect of such astra mantras compare with a Mahavidya prayoga?

He says that in such a case, the kind of effect that is obtained from a saprayukta Mahavidya is obtained in the same way from astra mantras of this kind. In Mahavidya the effect is very tremendous, and in this it is very tremendous too.

Meaning, he says, that in such a case the kind of effect that is received from a saprayukta Mahavidyas is received in the same way from astra mantras of this kind. In Mahavidya too the effect is very tremendous, and in this too it is very tremendous.

Why does a bandhan fail in a house with an ancestral hatya dosha?

He says that if in your house there has been such a person, or such an event occurred in an earlier time — a killing by some ancestor of your family, a dosha of that kind attached, or people of your own house who did tantra-mantra and caused the loss of others' lives — then when you do bandhan, know clearly that if a pap karma of yours has risen such that it must be undergone, small mistakes there will be looked for.

Apart from all these, he says, if there is in your house some such person, or in an earlier period such an event occurred — a killing by some ancestor of your household; a dosha of this kind attached; or those who performed tantra-mantra were of your own house and caused the loss of others' lives, their death — then when you perform bandhan and the rest, do not think there; know this clearly. If you have committed pap, if your pap karma has risen in such a way that it must be undergone, then there small, small mistakes will be looked at. The griha bandhan will be done, but wherever any mistake occurred, wherever any such disorder happened, wherever a dosha attached, at once the negative shaktis go in there. For this reason it does not give effect in many places, he says, and people say the bandhan was done but the prayoga is not giving effect.

What actually determines whether a bandhan gives effect?

He asks: what is the pran urja of the sadhak by whom you are having the bandhan of the house done? With how much chaitanyata has he done the japa of those mantras, obtained siddhi, and how has his hand turned out? Then, when he comes and performs something, or gives you something to keep, its effect lasts a long time — so long as you do not insult that person.

How does it give effect, he asks. What is the pran urja of the sadhak by whom you are having the bandhan of the house done? With how much chaitanyata has he done the japa of those mantras, has he obtained siddhi, how has his hand turned out? Then when he comes and performs something and leaves, or gives you something to keep, its effect remains for a long time — so long as you do not insult that person.

What happens if you insult the sadhak who did your bandhan?

He gives the example of having a digbandhan done by a very great Gayatri sadhak who has done a purashcharan of twenty-four lakh, with samput by ashta Gayatri and ashta matrika, so the bandhan was done very well. If later your paps rise, an exchange of words occurs and you say something wrong to him and it feels bad in his heart, then the pran urja he awakened there by his own tapobal will break somewhere. Its effect will grow slight — not that it will end, but it will slowly diminish.

Suppose, he says, that from some very great Gayatri sadhak, who has done a purashcharan of twenty-four lakh, you had a Digbandhana and the like performed, with samput by ashta Gayatri Mantra and ashta matrika, so that a very good bandhan was done. In course of time your paps rose; from some cause there was an exchange of words with him; you said something wrong to him and it felt bad in his heart. Now if a hurt has reached his heart, the pran urja that is there — which he has certainly awakened by his own Tapo-bala — will break somewhere. Its effect will become slight. Not that it will end, but it will slowly diminish, because it was the shakti of his tapobal that was present there.

Plants bloom to happy music and dry under negative talk

He says this fact you have all seen according to modern science and will have read: if happy music is played near plants they blossom very well, and if something negative is said they dry up. Likewise, the utara we perform, and the mannats people tie on trees and plants — the trees and plants also dry up, so somewhere they carry our energy away.

This fact, he says, you have all seen according to modern science, and will have read: if music is played near plants, very cheerful music, they blossom very well; and if some negative talk is done, they dry up. Similarly with the utara that we too perform. See the mannats that people make and tie on a tree or a plant — the trees and plants dry up too, so somewhere they carry our energy away. In exactly the same way, when bandhan and the like takes place, what our energy is like at that time also depends upon it. As much chaitanyata as there is, that much chaitanyata will remain there.

Does the sadhak's later state affect a bandhan done with purashcharan?

He says that as soon as you become negative, or make an effort to decay yourself, its energy too will decay. But if at the time of doing the bandhan you were conscious, very positive, and did the prayoga after a proper purashcharan of those mantras, then what your condition becomes afterwards has nothing to do with it — it only needed to be exactly right at that time. Without purashcharan, its effect will be as your own state is.

As soon as you become negative, he says, or make an effort to decay yourself, then its energy too will decay. But if at the time of doing the bandhan you were full of consciousness, remained very positive, and, having done a proper PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of those mantras, then employed this prayoga — afterwards, what your condition will be has nothing to do with it. It had to be exactly right at that time. But if you do it without purashcharan and the rest, then as your state is, so will its effect be. Keeping all these matters in attention, he says, you should then perform griha bandhan and such work.

What can be done if no griha bandhan is done and people are being troubled?

He says that if griha bandhan is not done and people in the house are troubled — as if the throat is being pressed, as if something is felt moving — then even without doing that, if at least the tantrokta dhwani is done regularly in the house while reciting mantra paath, such as while reciting the Hanuman Chalisa, with the right materials, bandhan also occurs from this. It is called dhoom bandhan.

And if griha bandhan is not done, he says, and the people in the house are being troubled — as though the throat is being pressed, as though something is felt to be moving — then even if you do not do that, if at least regularly in the house the dhwani and the rest, the tantrokta dhwani, is done while performing mantra paath, as while doing the paath of the Hanuman Chalisa — and what materials should be taken in the dhwani, all this too if you do — then bandhan happens from this as well. It is what is called dhoom bandhan.

What beej is used in the dhoom bandhan?

He says that in this we chiefly use, among the beej mantras, the beej mantra of Vayu Devata, which is Yam; if we use the beej related to them, then this thing too is effective.

In this, he says, chiefly among the beej mantras, the beej mantra of Vayu Devata too is Yam. If we employ the beej related to them, then this thing too becomes effective.

What is the ark prayoga for griha bandhan?

Or, he says, the use of ark, that is of juice — such as nimbu, or akvan, or a twig of apamarg wood that is still quite wet, that is, not dried. When all these are squeezed, ark comes out of them; those arks too are made abhimantrit, and with them we perform griha bandhan — but for that the four directions, the whole of your house, must necessarily be open.

Or, he says, the use of ark — ark meaning ras, juice. As there is nimbu, so there is akvan; or the wood of ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home., a twig that is still quite wet, meaning not dry. When all of these are squeezed, ark comes out from them. Those arks too are made abhimantrit, and with them also we perform griha bandhan; but in that, for the griha bandhan, the four directions, your whole house being open, is necessary.

How long does the ark digbandhan last?

He says that when we perform digbandhan with it, this digbandhan is not for a long time, but take it that its effect is in great intensity for at least a sawa mahina. The effect stays maintained for a sawa mahina; after the forty-five days of a sawa mahina the effect slowly diminishes; it works for three paksha. It is used especially when some particular work is going on and the effect of the bandhan keeps falling away again and again.

And when we perform digbandhan and the like with it, he says, this digbandhan is not for a long time — but take it that even so, for at least a sawa mahina its effect is in great intensity. For a sawa mahina its effect remains maintained; in a sawa mahina, after forty-five days, the effect then slowly decreases. It works up to three paksha. Its use is made especially when some such particular work is going on and the effect of the bandhan keeps growing less again and again.

Why does the ark prayoga work as it does?

Because whenever ark is used, he says, three kinds of tattva become present there just so: the gandh becomes most intense, and because of the gandh, both below the ground and in the air, the presence of the shakti tattvas that have been employed is formed.

Because whenever ark is used, he says, there three kinds of tattva become present just so. The gandh and so on becomes most intense, and because of the gandh, both beneath the ground and in the air, the presence of whichever shakti tattvas have been employed is formed.

Gandh also carries rakshan, vashikaran, akarshana and maran

He says there are some mantras in which, when all these things are used, they become very powerful. Through the medium of gandh a great many kriyas of vichar occur: for rakshan, for doing vashikaran of someone, for akarshana, and it is used in maran and the like as well; also for attracting some divine shakti, and in exactly the same way for rakshan.

And there are certain mantras, he says, in which, when all these things are used, they become very powerful. Through the medium of gandh a great many kriyas of vichar occur. They are for rakshan too; they are for doing Vashikaran of someone; they are for Akarshana as well; they are used in Marana Prayoga and the rest too. For attracting some divine shakti as well, and in exactly the same way for rakshan, all these things are used. So everyone has their own methods; by all these methods, he says, griha bandhan and digbandhan should be done.

Is there a mantra for opening the third eye?

Asked whether there is any mantra for opening the third eye, he answers that there is no mantra for opening the third eye until your energy is in the right condition. Not from the mantra — when the devatas of the mantra bestow grace, then their eyes are obtained by you.

Opening the question session, he greets everyone with Jai Maa Vindhyavasini, and answers a listener who asks whether he is a Nirmal or Udasin sadhu: no. Asked whether there is also some mantra for opening the third eye, he says there is no mantra for opening the third eye until your energy is in a proper condition. Not from a mantra, he says. When the devatas of a mantra bestow grace, then their eyes are obtained by you.

Can Rudrakhand sadhana be done on the 5 May lunar eclipse?

Asked about the lunar eclipse on 5 May, he says it will not be visible in India, and Rudrakhand sadhana can absolutely be done — it is a very good time for Rudrakhand.

On the chandra grahan of 5 May, he says it will not be visible in India. Rudrakhand sadhana can absolutely be done. It is a very good time for Rudrakhand.

What does it mean when hair keeps appearing in food?

Asked about hair coming in food, he says you should as quickly as possible perform or have performed auspicious and mangalik work, anushthan and the like at home, so that this problem is removed soon.

If hair is coming in your food, he says, then as quickly as possible perform at home, or have performed, auspicious and mangalik work, anushthan and so forth, so that this problem is removed soon.

What can be recited during sutak?

He says that in sutak one can do the manasik paath of kavach and stotra. Do the paath of the Gita and the like.

In Sutak, he says, you can do the manasik paath of kavach and stotra. Do the paath of the Gita and the like. He thanks Jaleshwar ji.

Why should a large murti not be kept in a house?

He says there is a shastrokta reason behind not keeping a large murti at home: our shastras, which give the direction as to what kind of Shiva vigraha should be kept in a house and how large it should be, say it should not be larger than six inches. For keeping large vigrahas at home, a dosha is stated afterwards — the possibility of pranghat and of the increase of the lineage being stopped, and difficulty may occur.

There is a shastrokta reason behind not keeping a large murti at home, he says. Our shastras, which give this direction as to what kind of Shiva vigraha should be kept in the house and how large it should be, say it should not be kept larger than six inches — large Vigreh in the house. From keeping a large vigraha, after that a dosha in it is stated: there is the possibility of pranghat and the like, of the increase of the lineage being stopped; difficulty can occur.

Is there a dosha in learning mantras and Saptashati from YouTube?

He says listeners may learn by hearing on a mobile, there is no difficulty. Marking it clearly as his own opinion, from which listeners may dissent, he says that whichever sadhaks among you are learning Bhagavati's mantras, or learning the paath of the Durga Saptashati by listening on YouTube, there is no dosha.

Yes, he says, learn by listening on the mobile, there is no difficulty. He wants to say one thing clearly: this is his own opinion, you may also disagree with it, but it is his own personal opinion that he is telling everyone. Whichever sadhaks among you learn the mantras of Bhagavati, are learning the paath of the Durga Saptashati and the like by hearing it on YouTube — there is no dosha.

The culture needs saving, so learn them — on the condition of purity in uccharan

He says that those who are trying to learn the Rudrashtadhyayi and Rudri paath with correct pronunciation should learn — in the present time there is a need to save our culture, to learn it, and never mind who says what. But do the uccharan only if you observe yoga and purity; otherwise do not.

Those people, he says, who are trying to learn the Rudra Ashtadhyayi and the Rudri paath and the rest along with pronunciation — brother, in the present time there is need to save our culture, to learn it. You people, learn. Never mind who says what. Yes — do the uccharan and so on only if you hold yoga and purity. Otherwise do not do it. Only keep this much in attention. For the rest, there is no difficulty in the Saptashati paath; you can learn it in Sanskrit, and whether there is diksha for it or not, all of you can certainly do the ordinary paath.

What should be done when renting a room whose history is unknown?

Avinash ji asks about renting rooms in cities where one does not know whether someone may have hanged themselves in the room. He answers that whenever you take a rented room and know nothing of what went before, then on going to that place you should, to the best of your capacity, ordinarily at least do a havanatmak vidhi while reciting the Hanuman Chalisa, or perform the dhwani process while reciting the Bajrang Baan, or do the Hanuman Janjira.

Avinash ji asks, he says, that in cities one takes rooms on rent, and one does not know whether someone may have hanged themselves in that room — what should be done. Whenever you take rooms on rent, he answers, and nothing is known about what went before, then whenever you go to that place, to the best of your capacity — ordinarily at least, while doing the paath of the Hanuman Chalisa, you can also do a havanatmak vidhi; or while doing the paath of the Bajrang Baan, perform the process of dhwani and the rest; do the Hanuman Janjira. From all of these, first of all, if there is any shakti there it will be removed.

What if trouble continues in a rented place after that?

The second thing, he says, is that if you have gone there and trouble is occurring for you there, then you should change the place — why increase your trouble by staying on for a longer time.

The second thing, he says, is that if you have gone there and trouble is being caused to you there, then you should change the place. Why increase your own trouble by remaining there any longer.

What should be done if energy from a paath becomes excessive?

Answering Akanksha ji, who is doing a Sanskrit paath of Hanuman ji, he says that if the energy is becoming more than needed, then do the vidhi of abhishek. And for regenerating energy that has been spent, do a havanatmak vidhan, do havan — the effect will be immediate.

Akanksha ji is doing a Sanskrit paath of Hanuman ji, he says, and asks which Sanskrit paath. If the energy is becoming more than needed, if such a thing is happening, then perform the vidhi of abhishek. To regenerate the energy that has decayed, do a havanatmak vidhan, do Havan — the effect will be immediate.

Who should do chauraha bandhan and gram devata kshetrapal pujan?

Asked about gram devata and kshetrapal pujan and chauraha bandhan, he says the process of chauraha bandhan and the like is something sadhaks have to do, when they perform some necessary particular work of that kind. Ordinary persons should avoid performing processes of this sort, and should do kshetrapal nikari directly.

He says he will explain how the vidhan of the Ram Raksha kavach and the like is to be done for going abroad and so on. On gram devata and kshetrapal pujan and chauraha bandhan: the process of chauraha bandhan is one that sadhaks have to perform, when they do some necessary particular work of that kind. Ordinary persons should avoid performing processes of this kind. Do Kshetrapal nikari directly.

Can the absence of a griha bandhan cause difficulty in sadhana?

Yes, he says, difficulty in sadhana can absolutely occur. If there is no bandhan of the house, anything at all will come and go easily. Suppose our sadhana is not yet so awakened, you have not done very much sadhana, that kind of energy has not formed — then now and then it will also happen that as soon as your chandra bal weakened, or you reduced pujan-paath in the family for some time, negative energy will enter the house easily.

Difficulty in sadhana, he says, can absolutely occur. If there is no bandhan of the house, then anything at all will come and go easily. Suppose our sadhana is not yet so awakened; you have not done very much sadhana, that kind of energy has not been formed. Then now and again it will also happen that as soon as your chandra bal and the like weakened, or you reduced pujan-paath in the household for a little while, negative energy of some kind will enter the house easily.

What happens when a guest afflicted by prets comes to the house?

He says that if a guest afflicted by prets and pishachs comes to your house, their things will come into the house and will give effect. There are two kinds of thing: either someone takes energy from you and feels peace, or the person before you becomes troubled by the energy that is generated and going out from your aura.

If some guest comes to your house who is afflicted by prets and pishachs, he says, their things will come into the house. It will give effect. This too will happen. There are two kinds of thing. Either someone takes some energy from you and feels peace, or the next person becomes troubled by the energy that generates and goes out from your Aura.

How does an afflicted visitor behave near someone who does regular seva?

If you do a great deal of positive seva and pujan-paath, he says, and the person before you is afflicted by prets and pishachs, then there will be agitation in their mind, restlessness; they will want to run away, they will do awkward things, they will have no wish to stay — whether it be a woman or a man. But where some such shakti is in their body and they had felt restless earlier and now feel peace by sitting near you, that is a different thing again.

If you do a great deal of pujan-paath positively, he says, and the person in front is afflicted by prets and pishachs, then there will be agitation in their mind, restlessness; they will wish to run away, run away. They will do awkward things; they will have no desire to stay, whether that person is a woman or a man. But where some such shakti is in their body, and they had been restless before and are now obtaining peace by sitting near you — then this becomes a different thing again. For all these things, he says, the bandhan of the house is necessary, so that nothing enters without your permission.

Should one recite the Vairi Nashan Kali kavach directly?

He says that if there is need, do it; but if there is no such enemy, what is the need? First do Ganpati sadhana and the like, do Bhairav ji's, and then do Kali ji's. The Vairi Nashan Kali kavach is meant for when there is some wicked person who is troubling you — when there is no need, why do it.

On doing the Vairi Nashan Kali kavach directly, he says: if there is need, then do it. But if there is no such enemy, what need is there? First do Ganpati sadhana and the like; do Bhairav ji's; then afterwards do Kali ji's. The shatru-nashan, the Vairi Nashan Kali kavach, is for the purpose of some wicked person who is troubling you. When there is no need, why do it?

What does it mean when a shakti does not speak?

Asked why a shakti does not speak, he says it can be one of two things — a deficiency in capacity, or a bandhan. In this it is more necessary to take someone's help. He adds that a vastu pujan can be had done, and that some yajna and anushthan should be organised at the house and it should be done then.

If the shakti does not speak, he says, it can be one of two things: a deficiency in samarthya, or a bandhan. In this it is more necessary to take someone's help. Vastu pujan can be had performed. Arrange some yajna and anushthan and the like at the house, and have it done then.

Is a tantratmak or a yantratmak prayoga more effective?

He says it depends on where your shraddha lies, whether the tantratmak or the yantratmak is effective. As your shraddha is, so will it give effect.

Which of them is effective, the tantratmak or the yantratmak, he says, depends on where your shraddha is. As your shraddha will be, in that manner will it give effect.

Why does trouble start as soon as a japa against negativity begins?

A listener doing Aghor Bagla Sabar japa for three days reports she made rotis for two days, then fell ill and could not make them, and felt dizzy while doing japa. He says that as soon as any negative energy is present and you perform a prayoga to remove these things, it at once begins to give its effect. In such a state, do the deepan vidhi in the name of whichever mahashakti you are employing, the pujan of Tulsi ji, and if possible the pujan of Shiva ji in a temple at once, so that so much energy and force is generated that its effect does not fall on your body.

A listener says she has been doing the japa of Aghor Bagla Sabar for three days; for two days she made rotis, then her health worsened and she could not make them; and while doing japa she felt dizzy. He answers that as soon as any negative energy is present, and you perform some prayoga to remove these things, it at once begins to give its effect. In such a state, for the sake of whichever mahashakti you are employing, do the deepan vidhi, the pujan of Tulsi ji, and if possible the pujan of Shiva ji in a temple at once — so that so much energy is formed, so much strength, that its effect does not fall on the bodies of you people.

What if the trouble from a prayoga grows beyond bearing?

The second thing, he says, is that if the trouble is increasing more than needed and you are not able to bear it, then leave it. One should never do such things by force. He says this always: begin from something small, increase things slowly, and when you perform such a prayoga and you as sadhak or sadhika are not of that level, then act with a little thought and care and do not rush at all.

The second thing, he says: if the trouble is increasing more than needed and you are not able to bear it, then leave it. One should never do it forcibly like that. This thing we always say — begin always from something small, increase things slowly; and whenever you perform such a prayoga and you, sadhak or sadhika, are not of that level, then act with a little thought and care; one should not become flustered at all. In a prayoga there is a little effect, and you are at present doing a siddhi vidhan; this should not happen in that. When a prayoga vidhan and the like takes place, then there is effect in it — that is a separate thing. If you perform a siddhi vidhan, then it will have nothing to do with these things, so long as you do not do a prayoga.

Should someone simply take up the Pratyangira kavach?

Asked about directly doing the paath and japa of the Pratyangira kavach, he says he cannot say that: take the help of some competent person. He does not even know whether the questioner is initiated, is a sadhak, or is from the ordinary class, so how can he pronounce on Pratyangira.

On directly doing the paath and japa of the Mahapratyangira kavach, he says, this he cannot say. Take the help of some competent person. And if at home — now we do not even know whether you are initiated, are a sadhak, or are from the ordinary class; so how can we say it for Pratyangira.

It was given to a high-order Gayatri sadhak with crores of japa behind him

He says there is in their sadhak family a Gayatri sadhak of very high order who also holds a very senior post in a government department, with whom conversation goes on; enemies were carrying out abhicharik activity against him. He himself told that man to do Vipreet Pratyangira, because he knows his capacity — his japa runs in crores and has been done. But of a stranger he does not even know whether they have ever held a mala in life, so if they do Pratyangira directly, Pratyangira will first trouble them.

Now in our sadhak family, he says, there is a Gayatri sadhak of very high order, who also holds a very high post in a government department; conversation with him keeps happening. Enemies are carrying out abhichar activity and the like against him. He himself told that man: brother, do Pratyangira, Vipreet Pratyangira. To him we can say it, because he has the capacity; we know that he is a sadhak of such good level, has been doing everything, his japa runs in crores and has been done. But now we do not even know whether you have ever held a Mala in your life. So if you do Pratyangira directly, then Pratyangira will first trouble you yourself. So much burning will arise, such situations will arise, that you will then be in distress. For this, he says, we simply cannot advise.

How much strength is ascribed to Hanuman ji against a jinn?

Answering Jai Singh ji on jinns, he says that if you trust and rely on your ishta-aradhya, then what cannot happen. He cites a Maharaj ji, now Brahmalin, whose video he says he will put up: the strength of a hundred elephants is in one digpal; the strength of a hundred digpalas is in Bhagwan Indra's Airavat; the strength of a thousand Airavats is in Bhagwan Indra; and the strength of thousands of Indras is in one hair of Bhagwan Hanuman ji.

Jai Singh ji, he says — let it be a jinn or anything at all; if you come to trust and rely on your ishta-aradhya, then what cannot happen. About Hanuman ji's capacity there is a Maharaj ji, a very good one, who has now become Brahmalin; he says he will put up a video of his. He explained it very well: as much strength as there is in a hundred elephants, that much strength is in one digpal; as much strength as is in a hundred digpalas, that much is in Bhagwan Indra's Airavat. And the strength of a thousand Airavats is in Bhagwan Indra. And the strength of thousands of Indras is the strength in one hair of Bhagwan Hanuman ji. Such is the capacity stated of Hanuman ji, he says — perhaps even more than this; he does not remember it line by line, and some other things were told in it too.

Why has trust in Hanuman ji fallen?

Now think, he says, how great Hanuman ji's capacity is — and what can a jinn's standing be; can a jinn stand even equal to the capacity of one hair of Hanuman ji? But the deficiency is just this, that we people have no trust in Hanuman ji. Whatever you make easily available, your belief in it simply falls away: the Hanuman Chalisa and Hanuman ji have become so easily available, temples have been built everywhere, that it feels as if they will not be able to do anything.

Now think, he says, how great Hanuman ji's capacity is. And what can be the standing of one jinn? Can a jinn stand even equal to the capacity of one hair of Hanuman ji? But the deficiency is precisely this, that we people have no trust in Hanuman ji. If you make anything easily available, your trust simply falls away. Hanuman ji and the Hanuman Chalisa have become so easily available, temples have been made everywhere, that it feels as if they will not be able to do anything. This, he says, is the reason our trust is less; and where trust is less, the effect is less.

Recognise the frauds by their conduct, not by their rudraksha and eloquence

He says that in contrast people hold this Jinn Baba, that Baba, Peer Baba and every Baba to be of great shakti. Recognise the frauds, he says: merely by wearing rudraksha in the jata and learning eloquence of speech, nobody becomes a very great scholar or a great rishi-muni. Look at their conduct, he says, and it will be understood what great, unpardonable offences these people are committing.

And there, he says, we hold this Jinn Baba, that Baba, the other Baba, Peer Baba, Chamgadar Baba — every Baba is of very great shakti, brother. Recognise the frauds. Recognise the frauds, he says. Merely by wearing RudrakshaA sacred seed strung into rosaries and worn during shiva worship. in the jata, and merely by learning eloquence of speech, nobody becomes a very great scholar and a very great rishi-muni. Look at their conduct and it will be understood what great and unpardonable offences these people are committing.

What should a woman do who has such a kriya running on her?

Answering Nisha Sharma ji, he says that if a kriya of this kind is happening, then first show yourself in person to some competent sadhak, some good tantra-endowed person, going with your guardian and not going alone. And have its kaat done — only then will the thing be dealt with, because if a presence has stood in the body for a long time it takes root and there will be trouble.

Nisha Sharma ji, he says: if a kriya of this kind is occurring, then first, with your guardian, going and not alone, show yourself in person to some competent sadhak, some good tantra-endowed person. And have its kaat done. Only then will this thing happen — because if a presence has been formed in the body for a long time, then when it takes root, there will be trouble there.

How hard is it to cut a tantra vichar that has run twelve years?

He says that if some tantra vichar has been standing for more than twelve years and the enemy is still active even now, then cutting and removing it does not become possible at the outset. It requires a great deal of dedication; and if you are doing it yourself without any outside help, then you will have some difficulty.

If some tantra vichar has remained standing beyond twelve years, he says, and the enemy is still active even now, then to cut it, to remove it, does not become possible at the beginning. For that a great deal of dedication is needed. If you are doing it yourself, without any outside help, then you will have a little trouble.

Continuity breaks, the body has its impure days, and the moon acts at Amavasya and Purnima

He says that if you are a woman, the greatest matter is that continuity will not be able to form for her, and they will get their opportunity. Whenever the body is impure, their effect will increase. At Amavasya and Purnima, girls normally have their condition somewhat disordered anyway, because the influence of the moon within them is greatest; on top of that a tantra vichar means still more disorder. When boys get troubled here, the condition of girls becomes even more different.

If you are a woman, he says, the greatest matter is that continuity will not be able to form for her, and they will get their opportunity. Whenever the body is impure, at that time their effect will increase. At Amavasya and Poornima, girls normally have their condition a little disordered anyway, because the influence of the moon within them is the greatest. On top of that a tantra vichar means still more disorder. When boys are troubled here, the condition of girls becomes even more different.

What should a good sadhak possess?

Asked what a good sadhak should have, he answers: samarpan. Dedication toward one's ishta-aradhya, even if the world turns upside down; do not budge from your post, and never break anyone — meaning never call any dev shakti high or low. He clarifies that by dev shakti he does not mean prets and pishachs. Move forward with samarpan and with absorption.

What should a good sadhak have, he is asked. Samarpan, he answers. Samarpan toward one's ishta-aradhya. Let the world turn upside down; do not budge from your post, and never break anyone — meaning, do not call any dev shakti high or low. By dev shakti, he says, we mean dev shakti; we are not speaking of prets and pishachs. Move forward with samarpan, with absorption.

Can a trishul be placed in the havan kund on Ashtami?

He answers that you can absolutely place the Bharat trishul in the havan kund and do havan on every Ashtami; there is no difficulty. There is no problem in an iron trishul; you can do it.

Absolutely, he says, you can place the Bharat trishul in the Havan kund on every Ashtami and do havan. There is no difficulty. There is no problem in an iron trishul; you can do it.

Which Hanuman mala mantra should be done?

Asked which Hanuman mala mantra — Lakshman-krit, Shatrughna-krit, Vibhishan-krit, or Badvanal, or Vichitra Virya — he says do whichever you like, if there is such an obstruction, do it.

Which Hanuman Mala Mantra, he is asked — Lakshman-krit, Shatrughna-krit, Vibhishan-krit, or Badvanal, or Vichitra Virya? Do whichever you will, he answers; if there is such an obstruction, then do it.

What care do the Hanuman beej mantras require?

He says that in the beej mantra of Hanuman ji there is the agni beej and many such fierce beejas as Hasphre and so on, so great purity in their pronunciation is necessary. No mistake should occur; observe brahmacharya well. Otherwise there will be a great deal of shool vedana in the body — that is, pain, the feeling that some thorn is being pricked in, as pricks in the knees during a viral fever.

And in the beej mantra of Hanuman ji, he says, there is the agni beej and many such ugra beejas as Hasphre, Hasphre and the rest; so great purity in the uccharan of it is necessary. No mistake should occur; observe BrahmacharyaStrict celibacy required through an extended ritual observance. and the rest well. Otherwise there will be much shool vedana in the body — that is, there will be pain; it will feel as though some thorn is being pricked in, as pricks in the knees at the time of fever, when a viral fever occurs and such difficulties begin.

How should the Hanuman mala mantra be performed?

He says that if you are doing the mala mantra of Hanuman ji, do it with full niyam, nishtha, samarpan and purity. Even if you do it only once, let the pronunciation be clear, with the feeling of samarpan, and do it remembering Bhagwan Shri Ram and Maa Janaki — then you will get a very good effect.

If you are doing the mala mantra of Hanuman ji, he says, do it with full niyam, nishtha, samarpan and purity. Even if you do it only once — but let the uccharan be clear, with the bhav of samarpan, and do it remembering Bhagwan Shri Ram and Maa Janaki. Then you will get a very good effect.

Why does a mantra not work even after the sadhana is complete?

He says there can be many reasons. The greatest matter today is that the sadhana should happen with full vidhi-vidhan: if we only complete a formality — yes, it is a twenty-one-day sadhana, so we drag it out for twenty-one days somehow — that is where the disorder already lies. Even so, when a sadhana is completed, the effect it produces first is the removal of your indirect and direct doshas, when you are doing that of a mahashakti; only when some energy remains left over with you does a mantra then work.

That a mantra does not work when a sadhana is complete, he says, can have many reasons. That the sadhana should be done with full vidhi-vidhan is today the greatest matter of all. If we merely complete a formality — yes, it is a twenty-one-day sadhana, so let us drag it out somehow for twenty-one days — first of all, this very thing is disordered here. Even so, when a sadhana is completed, then the effect that arises from it first is the uprooting of your indirect doshas and direct doshas, when you are doing that of a mahashakti. When some energy remains and is left over with you, only then does some mantra work.

How long does the energy of one anushthan last?

He says that if we perform any sadhana or anushthan once, its energy will be formed only for a fixed period of time; then, when you begin to perform karma, it will go on decaying.

And if we perform any sadhana or anushthan once, he says, its energy will be formed for only a fixed span of time. Then, when you begin to do karma, it will keep decaying.

Why is it forbidden to perform tantra-mantra on behalf of another person?

He says everyone has been forbidden to do tantra-mantra for another person — brother, do not do it — because you must build tapobal within yourself on a daily basis. If you are examining and advising in such matters, even if you are only a jyotishi, then perform the kriya of anushthan and keep doing sadhana.

It is necessary to tell you people certain things, he says. Why has everyone been forbidden to do tantra-mantra, to do it for some other person — brother, do not do it. Because tapobal ought to be built by you on a nitya basis. If you are examining and hearing about someone's case — even if you are a jyotishi — then perform the kriya of anushthan and the rest; keep doing sadhana.

Sadhana is abandoned in the very time set aside for it

He says that even in Navratri he now sees the channels of good sadhaks, and it seems to him — brother, how are you reading kundalis in Navratri, how are you doing live, how has money become so important to you? They have given up doing sadhana in the time meant for sadhana, he says, and are doing readings in it.

Now even in Navratri, he says, we see the channels of good, good sadhaks, and it seems to us: brother, how are you looking at kundalis in Navratri, how are you doing live, how has money become so important to you? They have left off doing sadhana. In the time meant for sadhana you are doing readings.

Are there times when a kundali should not be read?

He says the procedure exists: there are a great many times in which there is a restriction on looking at a kundali, in which you should not do the vivechan of a janma kundali, and in which you should not employ what is examined by tantra — whatever siddhi you may have. But, he says, where are people accepting it.

Whereas there is a procedure, he says, there are a great many such times in which there is a restriction on looking at a kundali — that at this time you should not do the vivechan of a janma kundali. At this time you should not employ what is looked at by tantra and the like, whatever siddhi you may have. But where are people accepting it, he says.

What is the first upadesh a guru gives about kaal gyan?

He says that when a capacity is obtained such that you can gain complete knowledge about any subject and any person — what is called kaal kshamata, kaal gyan, what the situation has been and what it is now — the first upadesh that gurus give in all these is this: brother, never look at the character of any person. One should not look at their charitra, especially of women, mothers and sisters. And if you do do such a thing, you should never speak of it.

You should have this knowledge, he says, that when a capacity of any kind is obtained such that you may acquire complete information about any subject, about any person — what is called kaal kshamata, kaal gyan becoming yours: what the situation was at present, what it is now — in all these, the first upadesh that gurus give is this: brother, do not look at the charitra of any person. One should not look at their character, especially of the women, mothers and sisters. And nor, if you do a thing of this kind, should you ever speak of it.

A live video goes viral, and the dosha of the announcement stays with the announcer

He says that in today's time people have put this aside: they announce with a thumped chest that you are having an affair with so-and-so, and the live video goes viral. Brother, whose harm are you doing, he asks. He grants that the capacity is there — that is entirely correct — but says that to speak of all these things publicly or to perform such kriyas is not proper, and that when people do such kriyas it also produces a dosha of a kind.

In today's time, he says, people have put this on the shelf. They tell it with their chest thumped: you are having an affair with such-and-such. The live video goes viral. Brother, whose harm are you doing, he asks. Nothing can be said. People here do not understand this matter; they say no, there is that much capacity, it is like this; some people do nindā. Yes, there is capacity, that is entirely correct — but to speak of all these things publicly, or to perform kriyas of this kind, is not proper. When people perform kriyas of this kind, he says, it also produces a dosha of a sort.

Mahasharanagati to the mahaguru among gurus, in whom Brahma, Vishnu and Mahesh all stand

He says to take mahasharanagati entirely without anxiety: Brahma, Vishnu and Mahesh, all three capable shaktis, are with him; he is the root of all, the mahaguru among gurus. If you have desire in material life, he is a giver of materiality too, and he says again and again that by mere remembrance he is a shakti that stands by you. Bhagwan Dattatreya has the capacity to give more than you can think of — read his Vajra Panjar and you will know what his capacity is.

Take mahasharanagati entirely free of anxiety, he says. Brahma, Vishnu and Mahesh — all three capable shaktis are with him. He is the root of all; he is the mahaguru among gurus. If you have desire in material life, he is a giver of materiality too; and it is said again and again that by mere remembrance he is a shakti that gives support. He gives so much; Bhagwan Dattatreya has the capacity to give more than you can think of, has the capacity to give a great deal. You call him only Avadhoot and Digambar — read the Vajra Panjara Kavach of his, read his paath, and only then will it be known what his capacity is.

What harm does partial knowledge do?

He says Dattatreya is not only for the Digambar and Avadhoot state, that only such people will do it. Your slight knowledge takes you away even from your own adhyatma and creates an obstruction in the attainment of your materiality too. You stand in one place barking like a dog and at the end are put out of the house like a dog by children — neither is anything attained with spirituality, nor with materiality. So stop this nonsense-talk, he says.

He is not only for the Digambar and Avadhoot state, he says — that only those people will do it. Your slight knowledge takes you away even from your own adhyatma, and it creates an obstruction in the attainment of your materiality as well. You merely go on standing in one place and barking like a dog, and in the end, like a dog, are put out of the house and seated outside by children. Neither is anything obtained along with spirituality, nor along with materiality. So, he says, stop this nonsense-talk, you people.

Which is more important, Shiva Trayodashi or Chaturdashi?

Asked which of Shiva Trayodashi and Chaturdashi has greater importance, he says the Chaturdashi vrat has been heard of, and that Trayodashi is Pradosh — Trayodashi and Chaturdashi are vrats related to Bhagwan Shiva. Whichever of them you have shraddha toward, becoming dedicated to them, you can keep the vrat of that tithi. There is also a calculation in it, which he says he would have to see and tell — how many ghati and pal should be reckoned when and how; the whole vidhi-vidhan should be known and only then should it be done.

On Shiva Trayodashi and Chaturdashi, which has greater importance, he says the vrat of Chaturdashi has been heard of; Trayodashi is Pradosha, Trayodashi, Chaturdashi. These are vrats related to Bhagwan Shiva. Whichever among them you have shraddha toward, becoming dedicated to them, you can keep the vrat of that tithi. The Pradosh vrat, Shivratri, Trayodashi, Chaturdashi. There is also some calculation in it, he says, which he would have to look at and tell — how many ghati and pal should be reckoned when, and how it should be done; the whole vidhi-vidhan should be known and only then should it be done.

Will mantra japa produce siddhi on the eclipse day?

Asked whether there will be any siddhi of mantra japa on the day of the lunar eclipse on the fifth, he says that would be a grahan sadhana only — because sutak-patak is not attaching, sutak will not attach at all.

Whether there will be any siddhi of mantra japa on the day of the chandra grahan on the fifth, he says, that would be only a Grahan sadhana. Because sutak-patak is not attaching; sutak will not attach at all.

Should complete karmakand be learned from YouTube?

Answering Chandrajeet Chauhan ji, he says complete karmakand should not be learned from YouTube; it is better to learn karmakand while staying with a competent sadhak. Yes, whatever the initial vidhi-vidhans are, you will get those. Nowadays even mandal pujan is taught very well by a great many knowledgeable pandit ji people, and their videos are there; you can learn from them too. But if you cannot become practically skilled in it, it would be better to learn while staying with someone.

Complete karmakand should not be learned from YouTube, Chandrajeet Chauhan ji, he says. It is better if karmakand is learned while staying with some competent sadhak. Yes, whatever initial vidhi-vidhans there are, those you will obtain. Nowadays even Mandala pujan is taught very well by many good, knowledgeable pandit ji people, and their videos are on YouTube; you can learn from them too. But if you cannot become practically skilled in it, then it will be better to learn while staying with someone.

Is a flowering gudhal plant at home a good sign?

Asked about a gudhal plant at home with many flowers blooming, he says it is a good sign. On the upaveet he says that if you are not a brahmin, if you do not fall in the fourth varna, then you can certainly wear the upaveet — or wear it if your work is not of that kind.

There is a gudhal plant in the house and many flowers are blooming, he says — then it is a good sign. If you are not a brahmin, if you do not come in the fourth varna, then you can certainly do the wearing of the upaveet. Or, if the work is not of that sort, then wear it.

Why do marriages and mangalik work not happen in a household?

He says that where mangalik work and marriage do not take place, leave aside tantra-mantra — first of all this is an obstruction related to the pitr of your kula. For their removal, first perform a parayan of the Shrimad Bhagavad Gita to the best of your capacity for at least a year, and perform particular vidhi-vidhan in Pitr Paksha and the like. If pitr shanti does not occur, then there will be more than enough obstruction in marriage and mangalik work.

Where mangalik work and marriage do not take place, he says, leave aside tantra-mantra: first of all this is an obstruction related to the Pitr of your kula. For their removal, first of all do a parayan of the Bhagavad Gita to the best of your capacity, for at least a year; perform particular vidhi-vidhan in Pitr Paksha and the like. If pitr shanti does not occur, then there is more than enough obstruction in marriage and mangalik work. Tantra vichar is a matter that comes after that; and if some dosha has attached to the pitr from abhicharik activity and you are not performing the vidhi-vidhan, then that too is a difficulty.

Can an atma be bound after being killed?

Asked whether an atma can be bound after being killed, he says: brother, first understand the difference between an atma and a pret-pishach, the paishachik yoni — then that will be understood.

On binding an atma after killing it, he says: brother, first understand the difference between an atma and a pret-pishach, the paishachik yoni. Then it will be understood.

What materials are used in a tantrik dhwani?

He says the tantrik dhwani depends on whose it is; but ordinarily, in a tantrik dhwani, yellow mustard, red chirmi and apamarg wood — if you use these, then abhichar will be destroyed and whatever prets and pishachs there are will be removed.

The tantrik dhwani depends on whose it is, he says. Ordinarily, in a tantrik dhwani, yellow mustard, red chirmi and the wood of ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home.. If you use this, then abhichar-nash will occur, and whatever prets and pishachs there are will be removed.

What do repeated dreams of bathing in the Ganga call for?

Answering Gajshankar ji, who repeatedly dreams of bathing in the Ganga, he says: then go and bathe in Ganga ji, and at the right time perform some anushthan there — at least a week, or three days, as much as you can manage.

Dreams of bathing in Ganga ji are coming again and again, he says to Gajshankar ji. Then go and take a bath in Ganga ji, and at a right time perform some anushthan and the like there. At least a week's worth, or three days' worth, as much as you can manage.

Does Baglamukhi sadhana dry up the Tulsi plant?

He says that is not possible. Bhagavati Baglamukhi is Pran Toshani vidya, Amriteshwari vidya, whose Bhairav is Mahamrityunjay himself. For one who has gone into the mouth of death, we perform an anushthan of Amriteshwari and Mahamrityunjay, by whose mantra alone all these awaken; that Mahamrityunjay in whose hands is a kalash, and in that kalash Amriteshwari Devi abides in the form of amrit — from her, how would the Tulsi plants dry?

Does Baglamukhi sadhana dry the Tulsi ji plants, he is asked. That is not possible, he says. Pran Toshani vidya, Amriteshwari vidya — she is Bhagavati Baglamukhi, whose Bhairav is Mahamrityunjay Mantra himself. For one who has gone into the mouth of death, we perform the anushthan of Amriteshwari and Mahamrityunjay, by whose mantra alone all these awaken. That Mahamrityunjay in whose hands is a kalash, and in that kalash Amriteshwari Devi resides, resides in the form of amrit — from them, how would the Tulsi plants dry?

Either the japa vidhi is wrong, or a pitr resident in the Tulsi is being distressed by it

He says either your japa vidhi is wrong and a dosha is attaching, or the Tulsi ji plants will dry only if in your kula there are some in the pitr yoni who are being distressed by Baglamukhi. The presence of the pitr is formed in your Tulsi ji plant; different kinds of pitr take their own portion from different parts — from the leaves, the stem, the root and the manjaris — and Bhagavati Tulsi becomes the medium of their shanti.

Either your japa vidhi is wrong and a dosha is attaching, he says, or the Tulsi ji plants will dry only if in your kula — meaning some in the pitr yoni are present who are being distressed by Baglamukhi. And the presence of the pitr is formed in your Tulsi ji plant. Different kinds of pitr take their own portion from different parts: from the leaves, from the stem, from the root and from the manjaris. Bhagavati Tulsi becomes the medium for their shanti. If they are being distressed by your Bagla japa, then Tulsi ji will dry.

Who should avoid Baglamukhi sadhana altogether?

He says that for this reason he has said, and there is a video on it too, that Baglamukhi sadhana, mantra and the like should be taken up with regard to one's own kula: those in whose kula shaktis of this kind are present should not do Bagla japa in that way.

And it is for this reason, he says, that we have also said, and there is a video too: brother, Baglamukhi sadhana, her mantra and so on should be done with a view to one's own kula. Those in whose kula shaktis of this kind are present should not do Bagla japa like that.

What do repeated dreams of children mean?

Asked about seeing children in dreams by someone who has never done any sadhana, he says that if children appear more than needed and the same dream keeps repeating, then it is a masanik dosha.

Children are seen in dreams and no sadhana has ever been done, he is told. If children appear more than needed and the same dream keeps repeating just so, he says, then it is a masanik dosha.

When can pujan resume after a death in the family?

He tells Avadhesh ji that if the thirteenth has been done then do pujan; but see whether the barkhi has been done or not, and what the rule on your side is up to the barkhi. There are a great many places where people keep pujan-paath and mangalik work all closed until the barkhi has happened. Look at that and take the decision.

Yes, if the thirteenth has been done, then do pujan, Avadhesh ji, he says. Whether the barkhi has been done or not — look at what the rule on your people's side is up to the barkhi. There are a great many such places where, until the barkhi occurs, people keep pujan-paath and all mangalik work closed. See that and take your decision.

What is the remedy for hidden enemies?

Asked what the remedy is for protection from hidden enemies, he says: do the paath of the Argala. When we do the paath of the Argala Stotra, there are such mantras of Bhagavati in it that Bhagavati destroys all enemies, manifest and unmanifest. Do the Kavach, Argala and Keelak, or the Argala alone — the house too will be protected, and there will be protection from enemies too.

What is the remedy for protection from hidden enemies, Anuradha asks. Do the paath of the Argala Stotra, he answers. When we do the paath of the Argala Stotra, there are such mantras of Bhagavati in it that Bhagavati destroys all enemies, manifest and unmanifest, destroys all of them. Do the Kavach, Argala and Keelak, or the paath of the Argala alone. The house too will be protected, and there will be protection from enemies too.

What does it mean when food will not stay in the body?

He tells Shambhavi ji that this means either there is vat dosha in your body, or else there is some khilaya-pilaya thing that is not even able to stay in your body. For this, take an abhimantrit object from some sadhak, telling them the nature of the problem, and eat it; that thing will come out and you will get relief. Either its time is complete, or it is being troubled because of the sadhana you are doing; once it has come out, peace will form in your body.

Shambhavi ji, he says, this means that either there is vat dosha in your body, or else there is some Khilaya-Pilaya thing that is not even able to remain in your body. For this, take an abhimantrit object from some sadhak, telling them that this kind of problem is occurring — eat that thing, it will come out, and you will get relief. It is not able to stay; either its time is complete, or it is being troubled because of the sadhana you are doing. Once this has come out, peace will form in your body.

Should someone with tantra done on them go straight to the Mahakali beej mantra?

He tells Jai Singh ji, who says tantra has been done on him and is asking to do the Mahakali beej mantra directly, not to do so: first perform at least the initial sadhana related to Bhagavati herself — her Ashtottara Shatanama and the like — do the kavach, and only then go to the beej mantra.

Jai Singh ji, he says, tantra has been done, and you are asking to do the Mahakali beej mantra directly — do not think of that. First do at least the initial sadhana that relates to Bhagavati herself: her Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count. and the like. Do the Kavach, and then go to the beej mantra.

Should a Narmadeshwar Shivling be taken to a temple?

He tells Surya ji to keep Narmadeshwar ji at home itself; there is no need to take it to a temple.

Surya ji, he says, keep Narmadeshwar ji at home itself. There is no need to take it to a temple.

What is the difference between yajna, havan and agnihotra?

He says the vidhi of agnihotra is according to the nitya krama; its vidhi-vidhan is nitya, and in it there is no need to look at agnivas — it belongs to agnihotri brahmins, to agnihotri people. Yajna and havan have their own vidhi-vidhan: a yajna is the large organised event; havan is what you do daily, weekly or monthly. The largest form of havan, he says, is the yajna.

What is the difference between yajna, havan and agnihotra, he is asked. The vidhi of agnihotra is according to the nitya krama, he says. Their vidhi-vidhan is nitya, and in it there is no need to look at agnivas and the like. It is for agnihotri brahmins, for agnihotri people. For yajna and Havan there is a vidhi-vidhan. A yajna is the large organised event; havan is the daily havan you do, or a weekly or monthly havan. That is that. The largest form of havan is the yajna.

Why does relief from a puja stop after a while?

A listener says his health was poor, that he began Hanuman ji's puja in 2020 and became much better, and that for seven or eight months now his mind will not settle. He says this has two meanings: when at the outset you do something you get relief, and if the enemy is active in abhichar he will look for the counter too — how is this man getting well. And your energy is only up to a limited quantity; we say again and again that a samarpan bhav like Ramakrishna Paramhansa's cannot arise within us so that protection of that kind is obtained, and one must not exaggerate oneself.

Teddy Fox ji's experience, he says: health used to be poor; from 2020 Hanuman ji's puja was begun, and from then it became very good; for the last seven or eight months the mind will not settle. At first he obtained relief, and afterwards not. This has two meanings. The first thing: when at the beginning you do something, you get relief. If the enemy is active in abhichar, he will look for the counter as well — how is this man getting well. And your energy is only up to a limited quantity. We say again and again that a samarpan bhav like Ramakrishna Paramhansa's cannot arise within us so that protection of that kind is obtained. One must not exaggerate oneself.

What should be done when a paath stops bearing fruit?

He says that when it feels that our paath is no longer bearing fruit in that way, then at once do the abhishek vidhi related to Shiva ji; and if you are doing Hanuman ji's, then do japa of Bhagwan Shri Sitaram ji to the best of your capacity, or the paath of a kavach related to them. Or, if you are doing Hanuman ji's, do the paath related to his mother Bhagavati Anjana, so that this bandhan dosha is cut at once and the effect begins again.

When it feels that our paath is no longer bearing fruit in that way, he says, then at once perform the abhishek vidhi and the like related to Shiva ji. And if you are doing Hanuman ji's, then to the best of your capacity do japa of Bhagwan Shri Sitaram ji, or the paath of a kavach and so on related to them. Or, if you are doing Hanuman ji's, do the paath related to his mother Bhagavati Anjani, so that this bandhan dosha is cut at once and it begins to give effect again.

What does the advanced form of the Jayanti Mangala mantra involve?

He says that at an advanced level the Jayanti Mangala mantra is done with full vidhi-vidhan — every single meaning of it, doing viniyoga, doing nyasa, doing yantra archan by the full vidhi — and her puja and seva takes place by the whole brihat vidhi. Everything is done with full vidhi-vidhan from the first mantra of the Argala.

Absolutely, at an advanced level, he says, the Jayanti Mangala Kali mantra is done with full vidhi-vidhan — every single meaning of it, doing Viniyoga, doing Nyasa, doing yantra archan by the full vidhi. Her puja and seva takes place by the whole brihat vidhi. Everything is done with full vidhi-vidhan from the first mantra of the Argala.

Stop visiting a bhagat who is working a prayoga on you

He tells Virendra Singh ji that his condition is of a very strange kind, and that if such a thing is happening it is a subject for research and for examination as to how it can be possible at all. And if you are going to a bhagat who is performing some prayoga of this kind upon you, then do not go — do not take this risk; once you understand that something wrong is happening there, there is no need to go again.

Virendra Singh ji, he says, your condition is of a very strange kind; if such a thing is happening then it is a subject of research and also a subject to be seen — how such a thing is possible at all. And if you are going to such a bhagat as is performing some prayoga of this kind upon you, then do not go. Do not take this risk. When you understand that something wrong is happening there, there is no need to go again.

What punishment comes to those who misuse siddhis?

Dr Sunil ji asks what punishment comes to one who uses siddhis to deceive people, to do uchchatan and bandhan of their shaktis, and to take money by making fools of them. He answers that punishment comes very thoroughly — the hands and feet of such people are broken soundly. He recounts what a Maharaj ji told him a day earlier, without naming the place, of someone in the Punjab, Haryana and north Uttar Pradesh side who used to give satta numbers, had the capacity, and whose predictions came true a hundred per cent; then a time came when his statements began to go wrong, and people kept him bound at home.

On the question of what punishment is received by one who uses siddhis to deceive someone, to do the uchchatan and bandhan of their shaktis, and to take money by making fools of them, he says punishment is received very thoroughly. The hands and feet of such people are broken soundly. Today — no, yesterday — he says, he was speaking with a Maharaj ji, who told him of a case. He will not name the place, because many people will know it: on the Punjab, Haryana, north Uttar Pradesh side, people there may even know him; at one time he was much in vogue. He used to tell satta numbers; he had the capacity, and what he told came true a hundred per cent. Even now people tell such numbers. Now people staked according to what he said; a time came when his statements began to go wrong. And then it so happened that people kept the Maharaj bound at home.

Masanik shaktis are employed, and siddh shaktis carry conditions of their own

He says these things do not go wrong just so. First, trouble occurs particularly when people perform kriyas of this kind by employing masanik shaktis. And the siddh shakti who tells such things also has her own conditions and her own rules, which nobody can cross over and still do this; if they do, they become liable to punishment.

And these things do not begin to go wrong just so, he says. First, difficulty occurs particularly when people employ masanik shaktis of any kind and perform kriyas of this sort. And the siddh shakti who does exist and tells such things has her own terms, her own rules, which nobody can cross and still do this thing. If they do, they become liable to punishment.

What happens to one who uses siddhis to extort money?

He says that along with this, if someone makes such wrong use of their siddhis — doing bandhan of others, doing uchchatan, running various kinds of tantra prayoga themselves to extract money — then that shakti cannot be deceived. Then they beat them soundly. In that man's case too, people picked him up and took him away and later delivered him back with his hands and feet broken; you will hear many such accounts.

And along with that, he says, if someone makes such wrong use of their siddhis — doing bandhan of others, doing uchchatan, themselves running various kinds of tantra prayoga to extract money — if anyone does something of this sort, then that shakti cannot be deceived. Then they beat them soundly. With this man too it was just so: those people lifted him and took him away, and later delivered him back with his hands and feet broken. Many such accounts, he says, you will get to hear.

Does the Navarna mantra need diksha?

He tells Chinki Joshi ji that the Navarna mantra should be done after being initiated, and should not be done without diksha — there are mahashaktis in it. He also refers Dr Richa Singh ji to a separate video on the channel about how one comes to know that a sadhana has succeeded and what experiences occur.

If a sadhana is going to be successful, he tells Dr Richa Singh ji, there is a separate video on the channel about how a sadhana succeeds, what experiences occur, and in what manner it comes to be known. Chinki Joshi ji, he says, the Navarna Mantra should be done after being initiated; it should not be done without Diksha. There are mahashaktis in it.

How many paaths of Bagla Pratyangira can be done?

He says he does not have this information for Mrinalini ji in general; but in such a case, if you cannot do a hundred of Bagla Pratyangira, then do thirty-six. He states expressly that he is saying this for her only, and that other people should not take this as applying to them — he has spoken with Mrinalini Kalyani ji and knows her subject, and that is why he prescribed thirty-six paaths at night.

How much paath of Bagla Pratyangira can be done — we do not have this information, he says to Mrinalini ji; he notes that he has probably spoken with her. In such a case, if you cannot do a hundred of Bagla Pratyangira, then do thirty-six. We are saying this for you alone; other people should not take this thing for themselves. He has spoken with Mrinalini Kalyani ji and knows her subject, he says, and that is why he prescribed thirty-six paaths at the time of night.

When may astra mantras such as Jatavedi and Ulkamukhi be taken up?

He says that Jatavedi, Ulkamukhi, Badvamukhi and all such astra mantras of Bhagavati should be done only by guru kripa, by guru adesh, and after the full repetition and purashcharan of the initial sadhanas has taken place. They should not be done independently. Their vidhis of prayoga are of a very high order, and before doing them so many tests occur if you are not capable.

Jatavedi, Ulkamukhi, Badvamukhi — however many astra mantras and the like of Bhagavati there are, he says, brother, all these things should be done only by guru kripa, by guru adesh, and only after the full repetition of the initial sadhanas has occurred, after the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. has occurred. They should not be done independently, just so. And their vidhi of prayoga — all these vidhis are of a very high standard. Before doing all of them so many tests occur, if you are not capable.

What happens when an unqualified person forces a mantra?

He says that nowadays people, though unqualified, do not accept it when you go to explain that this mantra should not be recited. He mentions a video of Rajendra Das Maharaj ji that went viral that day, which someone sent him, in which it was told how a girl went mad from Gayatri japa; many comments on it, he says, said that this is the matter of being anadhikari. If you force it, the mantra will give its effect and afterwards there will be difficulty — the first difficulty being skin-related problems.

As people nowadays, though anadhikari, still do not accept it, he says — if you go to explain, brother, do not do the paath of this mantra. A video of Rajendra Das Maharaj ji went viral today, and someone sent it to him too, he says — Bindu ji had probably sent it. In it, it was told how a girl went mad from Gayatri japa; he related the experience. And in it you will then get to read the comments of a great many people; everyone said that in this manner this is the matter of being anadhikari. If you force it, the mantra will give its effect, and after that there will be difficulty. The first difficulty that occurs is a skin-related problem.

What is an astra mantra?

He says that in astra mantras such beej mantras have been used that on their account they increase their effect, move, cause destruction, and then go and are absorbed.

What is an astra mantra, he asks. In them such beej mantras have been used that on their account they increase their effect, they move, they cause destruction, and then they go and are absorbed.

What is the most necessary vidhi in an astra mantra?

He says the most necessary vidhi in an astra mantra is the upasanhar vidhi. Its very rule is that if you do not know the upasanhar and you have employed the astra, then you too will not be saved — however many purashcharans you have done, even if your japa has run into crores. If you have not made the upasanhar of an astra mantra siddh, if you do not know it, if you have not done that vidhi, then there is nobody in the entire brahmand to save you; and whoever tries to save you, their own story will be finished.

In an astra mantra, he says, the most necessary vidhi is the upasanhar vidhi. Its very rule is that if you do not know the upasanhar and you have employed it, then, babu, you too will not be saved. However many purashcharans you may have done, even if your japa has run into crores. If you have not made the upasanhar of an astra mantra siddh, if you do not know it, if you have not done that vidhi, then in the whole brahmand there is nobody to save you. Nobody can save you; and whoever saves you, their own story will be finished. Know this, he says.

Why do good sadhaks avoid the prayoga of astra mantras?

For this reason, he says, good sadhaks avoid the prayoga vidhi of astra mantras. Making them siddh is a different matter — it is a stage of sadhana in which that astra comes: yes, this should be done, make these astras siddh, now our state has become that. But if you will not do the upasanhar, and some need arises and you employ it directly, then if the person opposite takes ten lashes, you will have to take a hundred; such becomes the state.

For this reason, he says, the sadhaks who are good avoid the prayoga vidhi of astra mantras. Making them siddh is a separate matter. It is a krama of sadhana in which that astra comes: yes brother, this should be done, on this astra, on that astra, make these astras siddh — now our state has become that. Now if you will not do the upasanhar, and some need arose and you employed it directly, then if ten lashes fall on the one opposite, brother, you will have to eat a hundred lashes. Such a state comes about. For this reason, he says, one must never meddle with any of these things.

Can height be increased by tantra?

Asked whether height can be increased by tantra, he asks whether the questioner has seen some Baba ji's video in which he increased height. Nothing of the kind happens; it is all the work of hormones. Whether increasing height by tantra is possible or not — at the ordinary level, at the level at which we are speaking, such a thing is not possible, and he has not seen it. Siddhis, he says, are a separate subject, a separate topic.

Can height be increased by tantra, he is asked. Have you seen some Baba ji's video, he asks, in which he had increased height? Nothing of the sort happens; it is all the marvel of hormones. Whether increasing height by tantra is possible or not — at the ordinary level, at the level at which we are speaking, such a thing is not possible. Nor have we seen it. Siddhis are a separate subject; that is a separate topic.

What is Bhakshini tantra?

He first tells someone to remove the lemon and then do the havan. Asked about Bhakshini tantra, he says the questioner is asking either about the Bhakshini tantra of Dakini vidya or about that of Yakshini vidya — and that all those subjects will come some other time, on the subject of abhicharik activities and tantra of this kind.

Remove the lemon and then do the havan, brother, he says. On Bhakshini tantra: you are asking about Bhakshini tantra, meaning that either you are asking about the Bhakshini tantra of Dakini Vidya, or you are asking about that of yakshini vidya. Now all those subjects some other time, he says — on the subject of abhicharik activities and on the subject of tantra of this kind, some other time.

The deepdaan vidhi above all, especially on Bhairav Ashtami

He says there are two or three anushthans he says again and again should be continued, especially the deepdaan vidhi: the deepdaan vidhi on the day of Bhairav Ashtami, either at Bhairu ji's temple or at home, wherever one does it. So much energy is generated by it that however great a vichar there may be, it shakes it thoroughly. The vidhi of 108 deepdaan, he says, has been explained on the channel.

There are two or three anushthans, he says, of which we say again and again that you should keep continuing them. Especially the Deepdaan vidhi. The deepdaan vidhi on the day of Bhairav Ashtami, either at Bhairu ji's temple or at home, wherever one does it. So much energy is generated, so much energy, that however great a vichar there may be, it shakes it thoroughly. The vidhi of 108 deepdaan has also been explained on the channel.

What does deepdaan on every Krishna Paksha Ashtami do?

He says that if on every Ashtami tithi — even if only the Ashtami of Krishna Paksha — you do that deepdaan in the name of Bhairu ji, then it cannot be that a vichar karma has been done and it is not cut and broken. It will finish it off. In Bhairav tantra there is such a deepdaan vidhi, explained as simply and easily as possible; do it and see, he says, a great deal of energy is generated.

If on every Ashtami tithi, he says — even if only on the Ashtami of Krishna Paksha — you perform that deepdaan in the name of Bhairu ji, then it cannot be that a vichar karma has occurred and it is not cut, not broken. It will finish it off. In Bhairava tantra there is such a deepdaan vidhi. It has been told as simply and easily as possible; do it and see. A great deal of energy is generated.

What is the narikel deepdaan vidhi?

The second, he says, is the vidhi of deepdaan in a coconut. He says he speaks of it again and again, in many lives too, and no longer shares the video repeatedly: the deepdaan vidhi in a coconut, at any parva kaal, with 108 vartikas — that is, making 108 wicks — and how they are to be made was shown live in the full vidhi. By doing it, if there is even one per cent of positive energy with you, its capacity increases so much that they obtain the capacity to protect you, and guidance is properly received.

The first was that; the second is the deepdaan vidhi that has been told in a coconut, he says. Whenever a parva kaal comes, we say it again and again, we have said it in many lives too — now we do not share that video repeatedly — brother, this deepdaan vidhi in a coconut, do it: making 108 vartikas in it, that is 108 wicks, and how they are to be made, the whole vidhi was shown live. By doing it, if there is even one per cent of positive energy with you, its capacity will increase so much that they will obtain the capacity to protect you, and guidance will be properly received.

Why raise your positive energy rather than watch the negative?

He says: do not look only at negative things — that the enemy has done a vichar on us, there is pret-pishach badha, such trouble. That is there and will remain until its kaat happens. But if you have even one per cent of positive shakti, on account of which you are eating and drinking — if it were a hundred per cent negative, your walking about would have become difficult — then, brother, the very first work is to increase that.

Do not look only at the negative things, he says — that an enemy has done a vichar upon us, that there is pret-pishach badha, such trouble. That is there; it will remain until its kaat happens. But if you have even one per cent of positive shakti, on account of which you are eating and drinking — if it were a hundred per cent negative only, then your walking and moving would have become difficult. If there is even one per cent positive energy, then, brother, do this first of all: increase it.

What does Bhairav deepdaan do to a person's aura and to the house?

He says that as their capacity increases, by Bhairav deepdaan your aura will become sharp and the energy of your house will increase very well. The place will be entirely emptied of the heap of negative energies that lies gathered there.

As their capacity grows, he says, by Bhairava deepdaan your Aura will become sharp, and the energy of your house will increase very well. It will become entirely empty of the heap of negative energies that stays piled up there. We have given the Bhairav deepdaan vidhi, he says.

In whose name is the panch deepdaan in a coconut offered?

The panch deepdaan that is to be done in a coconut, he says, is in the name of your own kuldevi and kuldevata, in the name of the griha shaktis, in the name of the Shakti Peeth, and in the name of whoever's parva kaal it is. A hundred per cent, so much energy is formed from it, so much energy is generated, that if at that time you sit there and do any mantra japa after it, it will give you great benefit.

The panch deepdaan that is to be done in a coconut, he says, is for the sake of your own Kuldevi and kuldevata, for the sake of the griha shaktis, for the sake of the Shakti Peeth, and for the sake of whoever's parva kaal it is. A hundred per cent — so much energy is formed from it, so much energy is generated, that if at that time, after doing it, you sit there and do any mantra japa, it will give you great benefit. If you do a nitya paath, then do the Bhairav deepdaan vidhi and, sitting right there, do that same paath: its energy will increase fully and it will begin to give effect.

What should a house with constant quarrelling do?

For the protection of a house where kalah and klesh keep breaking out very much — quarrels among each other again and again, a quarrel whatever we do, a quarrel even when going to light a lamp — he says the Bhairav deepdaan vidhi should certainly be done wherever these things are happening.

For the sake of the rakshan of the house, he says, where kalah and klesh keep breaking out very much — there is quarrelling among each other, quarrelling, quarrelling; we do anything and a quarrel occurs. We are going to light a lamp and a quarrel occurs. So wherever these things are happening, there the vidhi of Bhairav deepdaan should certainly be done.

On which days besides Ashtami should Bhairav deepdaan be done?

He says: do the Bhairav deepdaan vidhi on every Ashtami, and whenever a parva kaal comes — let it be a Purnima, let it be an Amavasya, let Ganga Dashehra come, or the Chaturdashi that is now falling, the Narsingh Chaturdashi. On that day too you can do Bhairav deepdaan, because Bhagwan Narsingh is also in a Bhairav form; deepdaan can be done on Chaturdashi as well. And if a continuous tantra vichar is being done upon you, do Bhairav deepdaan.

Do the Bhairav deepdaan vidhi on Ashtami after Ashtami, he says, and whenever a parva kaal comes — let it be a Poornima, let it be an Amavasya, let Ganga Dussehra come, or the Chaturdashi that is now falling, the Narsingh Chaturdashi. On that day, he says, they will put up some sadhanas related to Bhagwan Narsingh the next day, kavach and the like, for the sake of rakshan for all those who have very much pret and vichar badha, because all these vidhis are the most intense. Do deepdaan on that day. On that day too you can do Bhairav deepdaan, because Bhagwan Narasimha is also in a Bhairav form. Deepdaan can be done on Chaturdashi too. And if a continuous tantra vichar is being done upon you, do Bhairav deepdaan.

What is the actual procedure of this deepdaan?

He says that in all these there is no question of any special mantra at all. There is a lamp; it is to be decorated at ease, oil is to be poured, a yantra is to be made — the whole thing was shown by making a video; decorate it beautifully; the vidhi of sankalp and the like has been explained; offer bhog and then light the lamp. And after that, if possible, do mantra japa for five or ten minutes, or for as long as the lamp burns. It will give a very particular effect.

In all these, he says, there is no subject of any special mantra at all. There is a deepak; it is to be decorated at ease, oil is to be poured, a yantra is to be made — a whole video was made and shown. Decorate it beautifully; the vidhi of sankalp and the rest has been told; offer bhog and the like and then kindle the lamp. And after that, if possible, for five minutes or ten minutes, or for as long as the lamp burns, do mantra japa. It will give a very particular effect.

Confusion is the means by which negative shaktis keep feeding

When nothing else is understood, he says, then do all this; and if some doubt comes into your mind — that if we do this mantra such a thing will happen — nothing of the kind. There are ways of confusing you, so that you fall into delusion and cannot read the Hanuman Chalisa, cannot do the paath of Bhairav ji. Only if you are confused will those negative shaktis go on eating their food and enjoying their bhog through you. And as soon as you do the Bhairav deepdaan, the narikel deep vidhi, their effect begins to decrease. So it should always be kept up.

When nothing is understood, he says, then do all this; and if some doubt comes into your mind — that if we do this mantra then such a thing will happen — nothing of the kind. There are ways of confusing you: brother, fall into delusion, so that you cannot read the Hanuman Chalisa, so that you cannot do the paath of Bhairav ji. Only if you are confused will those negative shaktis keep eating their food through you, keep enjoying bhog. And as soon as you do the Bhairav deepdaan, do the narikel deep vidhi, the narikel deep vidhi — merely by doing all this, their effect begins to decrease. So it should always be kept up.

Can pictures placed in a temple five years ago be brought back home?

Asked whether pictures put from the home mandir into a temple five years ago can be kept back in the house, he says no — what you took out of the house and placed in a temple, do not bring it back.

Some pictures were put in Bhagwan ji's temple from the home mandir five years ago, and can they be kept back in the house, he is asked. No, brother, he says. What you took out of the house and placed in the temple — do not bring it back. He adds, to another questioner, that if monkeys are being seen then serve Hanuman ji.

How many Ganpati should there be in a house?

Asked about three Ganpati having accumulated in the house, he says there should be only two Ganpati.

Three Ganpati have come to be in the house, he is told. There should be only two Ganesha, he answers.

Should Dattatreya tarpan on peepal leaves be repeated on Amavasya or Purnima?

A listener says they had performed tarpan by the names of Dattatreya on peepal leaves on Amavasya, and asks whether to do it again on Amavasya. He answers: no, do not do it on Purnima — do it on Amavasya only.

On Amavasya I had done TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. by the names of Dattatreya on peepal leaves; should I now do it again on Amavasya, a listener asks. No, he answers — do not do it on Poornima; do it on Amavasya only.

When in a puja should nyasa be performed?

He says nyasa should be done daily: whatever mantra paath you perform, whether it be the Bhavani Saptakshari mantra or any other mantra, nyasa always has to be done after the sankalp. The sankalp we take at the beginning — at the outset, after doing Ganpati or svastivachan and the like, we will take the sankalp then and there. After that we will do nyasa, when we go to do the mantra paath, when we go to do mantra japa.

Nyasa should be done daily, he says. Whatever mantra's paath you perform — whether it is the Bhavani Saptakshari or any other mantra — nyasa always has to be done after the sankalp. The sankalp we take at the beginning: at the outset, after doing Ganpati or Svastivacana and the like, we will take the sankalp right then. After that we will do nyasa, when we go to do the mantra paath, when we go to do mantra japa.

What does a dream of shaktis going away from you mean?

A listener says that some years ago he felt in a dream that the shaktis were going away from him, and that his life has been ruined since; he used to worship Jin Bhavani. He says to go to the sthan of Bhagavati Jin Bhavani and see. It can be only in two ways: either some offence has occurred at your hands, knowingly or unknowingly, on account of which Bhagavati's shaktis have gone away from you; or else some abhichari activity has occurred and it is because of that.

Some years ago, in a dream, it was felt that the shaktis were going away from me, and after that life was ruined, a listener says; he used to do the puja of Jin Bhavani. Go to the sthan of Bhagavati Jin Bhavani and see, he answers. It can be only in two ways. Either some offence has been committed by you, knowingly or unknowingly, on account of which Bhagavati's shaktis have gone away from you. Or else some abhichari activity has occurred, and it is because of that.

Return to her sthan with seva-puja and kshama yachana

He says that for the sake of both things, if you used to do the puja of Bhagavati, then go again to her very sthan, offer seva-puja to Mai there, and while making kshama yachana say that you wish to move forward once more, that her grace has been received. Then Bhagavati will certainly bestow grace upon you.

For the sake of both things, he says, if you used to do the puja of Bhagavati, then go once more to her very sthan. There give seva-puja to Mai, and while making kshama yachana, say that you wish to move on again, that her kripa has been obtained. Then Bhagavati will certainly bestow grace upon you.

What does a form with khadga, mudgar, narmund and khappar indicate?

A listener describes a form with khadga, mudgar, narmund and khappar, with Shiva ji at the feet and the left foot upon Mata ji — that is, Bhagavati has placed her left foot upon Shiva ji. He says that if it is khappar-bearing Kalika then she is ugra; had it been Dakshina Kalika there would have been only the narmund and the khadga.

There is khadga, mudgar, narmund and khappar; Shiva ji is at the feet, the left foot is upon Mata ji, a listener describes — meaning that Bhagavati has placed her left foot upon Shiva ji. See, he says: if it is the khappar-bearing Kalika, then she is ugra. Had it been Dakshina Kalika, there would have been only the narmund, there would have been the khadga.

What should be done when the mind will not settle in puja?

He tells a listener whose Kamakhya kavach is producing swapna dosh not to do their main kavach in that way if they have not been able to obtain the kavach properly. To one whose mind does not settle in paath despite much effort, on account of Chandra, he says that on the day of Masik Shivratri a silver chandra should be offered upon Shiva ji with a sankalp: as soon as it becomes calm, the effect of uchchatan will lessen and the mind will settle in puja-paath.

On the Kamakhya kavach producing swapna dosh, he tells the listener that if the kavach has not been properly obtained, then do not do your main kavach in that way. To the one whose mind does not settle in paath even after much effort, on account of Chandra, he says that on the day of Masik Shivratri a silver chandra should be offered upon Shiva ji, making a sankalp. As soon as it becomes calm, the effect of Uchchatan will lessen, and the mind will settle in puja-paath.

What is done with bel wood in a raksha prayoga?

He says that where an anushthan of tantra mantras is performed over the wood of the bel tree, over the samidha, then the mantras that are raksha-pradhan give greater effect. And a keel is then made from bel wood, and by means of it too the vidhi of rakshan is performed.

The dog prayoga is endowed with the nishkasit tattva, he says, and if we employ it in nishkasan, we perform the bhavanatmak kriya karma directly. Or an anushthan of tantra mantras takes place over the wood of the bel tree, over the samidha. Then those mantras which are raksha-pradhan give greater effect. And then a keel is made from the wood of the bel tree, and by means of it too the vidhi of rakshan is performed.

Why should Shri-tattva items not be used in a nikari vidhi?

He says that if for nikari we use things endowed with the Shri tattva, a disorder sometimes arises: suppose there is in the house some tattva-endowed shakti who is a giver of Shri rather than raksha-pradhan — then her effect too becomes less. In such a state, after the bandhan is done, Lakshmi will begin to decrease and there will be a loss of Shri. For this reason, such things should never be used in a nikari vidhi just so.

If for Nikasi we use things endowed with the Shri tattva, he says, then sometimes this disorder occurs. Suppose there is in the house some tattva-endowed shakti who is a giver of Shri, and not raksha-pradhan — then her effect too becomes less. In such a state, what will happen is that after the bandhan is done, Lakshmi will begin to decrease, a loss of Shri will begin. For this reason, in a nikari vidhi this should never be used just so, directly.

What should be recited by one who is not initiated in the Navarna mantra?

Answering Neha Chaudhary ji, who was given prasad by Maa Kali in a dream, he says to do japa of the Navarna mantra if you are initiated; otherwise, if you are doing the paath of Bhagavati's Durga Chalisa, then do japa of the Jayanti Mangala mantra to the best of your capacity.

Maa Kali gave prasad in a dream, Neha Chaudhary ji says. And do the japa of the Navarna Mantra if you are initiated, he answers. Otherwise, if you are doing the paath of Bhagavati's Durga Chalisa, then do the japa of the Jayanti Mangala Kali mantra to the best of your capacity.

What should be done if the gotra is not known?

He says to do puja keeping a photo of Bhagavati Durga, if one has not kept a photo of the Sheetla Maiya of Gurgaon. And if the gotra cannot be fully known, then proceed taking it as the Kashyap gotra — to find it out, it would only be known through some older person; in today's time there are a great many households that have forgotten about the gotra and the like.

Do puja keeping a photo of Bhagavati Durga, he says, if you have not kept a photo of the Sheetla Maiya of Gurgaon. And if the gotra cannot be fully known, then proceed taking it to be the Kashyap gotra itself. To find it out — how would you find it out; only if there is some older person will it be known how it is. In today's time there are a great many such households that have forgotten about the gotra and the rest.

How should the purnahuti of a daily Bhairav Mahamantra havan be given?

Asked about doing a havan of one mala of the Bhairav Mahamantra daily, he says that if you are doing the purnahuti daily as well, then you can give the purna phal — that is, by means of a supari.

If a havan of one mala of the Bhairav Mahamantra is done daily, he is asked, then what of the purnahuti. If you are doing the purnahuti daily, he says, then you can give the purna phal — that is, by means of a supari. He closes the session saying that they will meet again, and until then, Jai Maa Vindhyavasini.