A Mahabhairav Mantra Sadhana to Resolve Constant Family Conflict Inside the House

The sign to recognise is this: while the family is inside its own house, health keeps failing, quarrels go on, confusion prevails, no source of income shows up and illnesses do not leave — yet the moment they go some distance from the house or out of town, the body becomes fine, the mind becomes clear, and the same people who were fighting behave well with each other. The speaker says this pattern means the dosh sits on the house, not on its members. Anyone who sees this in their own home should not take it lightly: understand it properly and do the vidhan for it. The case he describes is of a well-off family whose eldest son reported exactly this — everything was fine outside, but inside the house the members could not bear to look at each other.

First cause — a new house. If the house is brand new and the family built it themselves, some negative energy or a dosh of the site itself may remain there: dev dosh, the dosh of pret and pishach, a pretni, a part of someone's body left behind in that ground, or a spot where someone earlier brought and seated a negative or positive shakti, did an utara or a ganant — and the house was then built on top of it. The speaker says the signs of such a house are the ones he has covered in earlier videos: sounds in the house, stones being pelted, blood drops appearing. Second cause — an old house. Here the house itself is old, but someone has had tantra kriya done on it, and that is what produces this kind of trouble. The house in this case was old, and the kriya had been done on it while the family was living there, which is why the quarrelling had gone on for so long.

The speaker first describes how far the vidveshan in this house had gone. The members did not want to see each other at all; if anyone gave even a correct suggestion, a fight broke out. Puja-paath at home had become impossible: if the name of a puja was raised, everyone might agree, but then a quarrel would start with the very pandit who came to do it — over some trivial thing, over something he asked for — until the pandit said something back and left. No mangalik karya could succeed there. He did try to have a prayoga done at the house, but it could not be carried out at that time. So the sadhana was moved out of the house altogether. The eldest son was told to go to a Shiva temple every day and do the japa of the Mahabhairav mantra there — at least 27 malas. The mala was a tantrokta rudraksha mala, made fully chaitanya with vidhi-vidhan before it was sent to him; in a situation like theirs, anything done in the ordinary way might not have given the effect, so every item was prepared completely by vidhi. Some special samagri was also given to him at the temple itself, without being brought into the house, to be made siddh there and used there. Each day at the temple, two chaumukh lamps were lit with vidhi — one of mustard oil in the name of Mahabhairav, one of ghee in the name of Mahabhairavi. The sadhak sat between the two lamps and did the 27 malas. A bhog of ordinary imarti was placed with curd kept alongside, and only then was the japa done. After the japa, the curd was poured near the temple's outer gate along with the water, and the entire imarti was fed to dogs. The sadhak was to eat nothing of it himself. Only the final application of this sadhana, months later, was done at the house.

Those fond of tantra will have heard of the panchamundi asan, the trimundi asan and so on. The speaker asks plainly: where is an ordinary person to get and use such a thing? He says he cannot either — these are for sadhaks of a very high order, and anyone can say anything, but it is not so. What is done instead, sometimes, is a special vidhan in symbolic form, so that the difficulty and trouble can be released and removed. So one vidhan was given here: a special yantra was made and given, to be kept beneath the asan. Among sadhaks it is spoken of in everyday language as a panchamundi-related yantra, but the yantra has another name of its own, which is kept secret. The asan was spread over that yantra, the sadhak sat on it, and then did the Mahabhairav mantra japa. The reason the yantra was given: the kind of shakti present in their house was able to enter even the temple, create disturbance and trouble him, so that he could not do his paath-puja or complete his japa.

The sadhana was of 21 days. Once those 21 days were done, the rule was that neither the asan, nor the clothes, nor the mala — nothing — was to go into the house in the open. That meant the sadhak had to come and change his clothes outside the house as well. The speaker is careful to mark the scope of this rule: for people whose house has no such trouble, everything can be done wearing clothes from home. The restriction exists because this house was afflicted, and the things charged by the sadhana were not to be exposed to it. He adds that he is describing exactly what was done in this case, adding nothing of his own, and withholding only the names and the place.

After the 21 days the next step was to apply what had been served and worshipped for so long. But the speaker explains why it was not applied at once. Used the first time, it would not give that much effect. His comparison: earn, deposit the money in the bank, and you can spend only according to your savings. You have done 21 days of sadhana; the shakti in front of you is very big; you have already shown the house to so many tantriks and tried so many things without success — and now, freshly, with 21 days of sadhana, you go to fight it? The trouble may only increase. So he told them to do the sadhana at least three to four times over. Each cycle ran 21 days from the Krishna Paksha Ashtami of the month. In the days between cycles the sadhak stayed ordinary but went to the Shiva temple and did a mala or so of japa, as he had been told, so that the krama continued. He kept this up with great intensity for four to five months, and later raised his count: from 27 malas to 54, taking four to five hours of japa a day. The speaker adds the general rule: for someone whose house has no such problem, even a single cycle done once will give effect.

The complete bhog of Bhairav ji — the same bhog the sadhak had been giving at the temple — was to be given at the door of his own house. The prayoga was very small: for one day, the bhog is given at the house in a particular way. The lamps: curd, imarti and urad dal are ground completely, a little barley flour is mixed in — barley, not wheat — and from this a chaumukh (four-faced) lamp is shaped. As many rooms as the house has, that many lamps are made. Before they are lit, a handi (earthen pot) is prepared. First the handi is made abhimantrit with at least 27 malas: the mala is held in the right hand, the handi is opened with the left, and the mantra is recited. The speaker says there is some further vidhan here which he is not telling. Then each lamp is placed in that same handi in turn — one lamp put in, the handi covered, one mala recited, the lamp taken out; the next put in, covered, one mala, taken out — until every lamp has been done. Some special mandals also had to be drawn. With the abhimantran complete: go into the house and light all the lamps, one in each room. Then at the main door light lamps on both sides, and give there the same bhog that used to be given at the temple. That day the lamps must keep burning through the night, for as long as they possibly can. The prayoga was done at around 8 or 9 at night, on a tithi that was special. The speaker had said a minimum of three hours; here it was kept up from 8 until 12. At 12 the nikasi procedure — which he had told them how to do — was performed, and everything was carried to the temple, placed near it, and left. On that night a great many strange things happened in that large old house: a sound from one place, someone's crying from another. From the day this was completed there has been no quarrelling among them and none of the obstruction that used to be there.

The speaker is explicit that the outcome had two parts. The sadhana done over so many months, applied once in the prayoga, gave its full effect in a single stroke — the thing that was at the root was removed by this prayoga and its effect. But afterwards, he says, whatever mangalik karya there are — having the Sundarkand recited, the puja of Satyanarayan Bhagwan, all such things — are to be had done there again and again. It is not that you do it once and leave it. In this house those very rites, which earlier could not even be started without ending in a quarrel, are now carried out regularly. He closes by saying he has told as much of the vidhi as it was possible to tell, and hopes listeners have learned something new from it.