Mahabhairav Stotra Sadhana and Siddhi: Cutting a Marana Tantra Attack

The speaker says the Mahabhairav anushthan is very important for destroying Marana Prayoga in particular; for the complete protection of one's family and home in every way; for protection from whatever big Abhichara prayog has been done; and so that in future no one can do a tantra prayog on you. What are the rules of this anushthan, who can do it, who should not, what its bad results can be — all this, he says, is to be heard and understood well before doing it, because this is one of the most extremely intense anushthans. If you have it done through a knowledgeable person, that is best; if you have the means, get it done by someone who knows. But, he says, enemies sometimes do such a prayog that the person becomes completely stripped of money, and being penniless he cannot get it done through anyone else. And since it is marana tantra, with that kind of Kshudra Vidya in use, he does not get rid of it by ordinary puja-path. With this in mind he is making the video, so that people can do it themselves — but only after learning which rules are to be followed and what is essential.

The very first thing, the speaker says, is that you be 100% confirmed that an Abhichara tantra prayog is on you right now. Medically there should be no problem. If you have a medical problem and are caught in the confusion of tantra, with 'is it a tantra prayog or not' going round in the head, there will be trouble — that state must not exist. It should be that through a good knowledgeable person you have come to know, and you too are fully 100% confirmed, that a tantra prayog is there and you are not getting rid of it. A long illness that keeps running, very great trouble in some part of the body, medical reports that came normal many times at first and then began to show problems — if the symptoms of tantra are visible to you, then use this prayog. Before doing this prayog, he says, you should have tried the other ordinary prayogs. It is not to be done directly. Either some knowledgeable person, seeing your condition, tells you to do it, then do it; otherwise first show and tell someone somewhere and have it looked at. This is the last road for you, because it is very intense, and along with that there are some things in it, some prayogs used in it, which ordinarily should not be done. So only when no road is visible should you think of doing this.

The third thing, the speaker says: if in your house any shmashanic (Masan) shakti has ever been worshipped by your pitras, your ancestors, by some person of earlier times — they worshipped it, and it is in your knowledge that it stands worshipped — and on top of that you are suffering from Abhichara, then keep this in mind: after doing this prayog, that shakti too can be hurt. Later, he says, you will have to appease it again, and there you will need a knowledgeable person. He says he is stating all these things clearly.

Whenever you do this prayog, the speaker says, it first has to be made siddha. Only after making it siddha should it be used. The situation may be dire, and in such a state it can be used anyway — but by taking guidance from someone. When you make it siddha, he says, since you will already be suffering from Abhichara, try to have the siddhi vidhan done in a Shiva temple, which is best, or in a temple of Bhagavati Kali or Durga ji, which is also good. But try not to make it siddha at home. Only if no way is left — there is no temple, you are in a place where the arrangement cannot be made — only then do it at home. Otherwise the siddhi vidhan is done in a temple first of all.

From the day you take up this anushthan until it is complete, the speaker says, every day you must do Shiva's abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. as far as you are able. If you can do it with milk, do it with milk at least — milk with a little MishriCrystallised sugar, offered as naivedya. mixed in, twice. The first abhishek before starting the puja; the second after the puja and anushthan are done — that one is very necessary, and mishri must be in it, sweet milk. Milk, water and mishri, three things mixed, and BilvaThe sacred Bael tree associated with Lord Shiva — sadhana is undertaken beneath it, its wood is used as fuel for Havan offerings of ghee and sesame seeds during a release ritual, and its trifoliate leaf (Bilvapatra) is the offering proper to Him. and ShamiA leaf used in remedy rituals — conventionally not to be picked on a Saturday; if needed for a Saturday rite, it's picked the Friday before. leaves must be offered on Shiva. Later he adds the practical detail: you need not carry a whole kilo of milk; one lota with water mixed in is fine, and kewra or rose water may be added for fragrance. Offer half a lota first — or keep a big lota and a small one, and pour a small lota over Shiva with prayer and mantra before the path — and after the whole stotra path pour another lota of milk over him, bathe everyone else, bathe with pure water, seek forgiveness, and come out; distribute the prasad, feed the dogs, then eat prasad yourself at home and go about ordinary work. Morning is best for this; evening is possible, but find out whether that temple allows milk to be offered in the evening. Second, a ghee lamp is to be lit near Shiva before the puja begins. Besides that, take one flower of any red colour for Bhagavati, Ma Jagadamba"Mother of the World" — an epithet of the Devi.. In a Shiva temple there is a murti of Parvati ji; if there is none, Shiva himself is Parvati's form. When the puja is complete, take the 108 names and say, in his words: O Bhagavati, mother of the world, Jagadamba, accept this puja of mine; be pleased by this flower alone; and if any dosha attaches to the vidhi-vidhan of the mantra we have just done, free me of that dosha. Saying this, place the flower on the argha without fail. Third, which must absolutely be done: feed dogs, whatever you can — biscuits, roti, milk-roti. Every day milk-roti, roti or biscuit must go into the dogs' stomachs; only after feeding them do you eat your own food. All of this, he says, is so that the mantra, this path, all these vidhans have no Tiryak Prabhava, and the devata's grace reaches you fully — because this is a very intense, very sharp Sabar Mantra. He is giving the siddhi and prayog vidhan in a limited measure, he says, so that people become capable of freeing themselves from the wicked who torment them, work for Sanatan, and protect their dharma and their home and family.

This vidhan is not to be done at home first, the speaker says. For making it siddha, the first thing needed is a tantrokta Yantra of Bhairava ji, which you can have made with proper vidhi-vidhan by a learned person. If you do not have the capacity to have it made, no problem: do the vidhan in a Shiva temple, and there, near Shiva, dedicate the mantra japa every day. The Mala is RudrakshaA sacred seed strung into rosaries and worn during shiva worship., SphatikA crystal rosary, chosen over Rudraksha when a practitioner's Venus is favorably placed and outside the 6th, 8th, or 12th houses. or black Hakik MalaA rosary made of black Hakik (Agate) beads, used alongside Rudraksha for reciting fierce Bhairava mantras. — any of the three, but whichever you take, make sure it is real and right. The GomukhiA cloth rosary bag, shaped like a cow's face, used to conceal the hand and rosary while chanting mantras in public. is to be red. Clothing may be red or yellow, either. The asana may be KushaThe sacred grass used for seats, rings and purificatory sprinkling; treated as spiritually insulating., or a red or yellow blanket. When you sit in the temple you may face any direction except south. Two lamps are lit: the ghee lamp for Shiva he spoke of at the start, and a mustard-oil lamp of a somewhat larger size, so that it burns for a while, in Bhairav ji's name. The daily BhogThe food offering placed before a deity before anyone in the household eats. is anything sweet — mithai, besan laddu, boondi laddu, panchmeva, whatever is within your capacity. After the puja the bhog may be shared with people there and eaten oneself. All this, he says, is the daily process.

How to do the path and the siddhi vidhan, the speaker says, is this. He will give a link to a PDF to download and print; in it is the stotra, the Batuk Bhairava stotra. That stotra is to be given Samput with the Mahabhairav mantra. A link to the Mahabhairav mantra is given in the description of the video; it has to be made siddha first. That is, there are two siddhis, two kinds of anushthan in this — the first for the Mahabhairav mantra and the second for the stotra. For the Mahabhairav mantra too, all the vidhi-vidhan stays the same, in a Shiva temple. You do it for at least 11 days. From when? Starting from Krishna Paksha AshtamiThe eighth tithi of a fortnight, held especially favourable for shakta rites. or the Amavasya tithi, for 11 days, every day you do 11 malas of japa of the Mahabhairav mantra in the Shiva temple. Before the japa, sit on the asana, do the Guru and Ganesha smaran and whatever path you normally do, then the 11 malas, and dedicate the mantra onto Shiva. This you do for 11 days. Recapping later, he says the Mahabhairav mantra, whose link he gave, is to be listened to in full, attending only to the mantra in it; it is to be japped 11 malas a day for 11 days — or 5 malas — and when that one anushthan is complete, the anushthan of the whole stotra follows.

When the 11 days of the mantra are complete, the speaker says, then from the next Krishna Paksha AshtamiThe eighth tithi of a fortnight, held especially favourable for shakta rites., or whatever shubh tithi falls — ShivratriThe chaturdashi night of Shiva that falls each month, as distinct from the annual Mahashivratri. and so on, the masik Shivaratri — from that day you begin the path of this stotra. For the path, every day take 11 black peppercorns if you are doing 11 paths, or 5 if you are doing 5. Light DhoopIncense offered during worship; its smoke is treated as an offering in its own right within the sequence of upacharas. and DeepakThe lamp lit for worship, of ghee or oil according to the vidhi. in the same way, place the BhogThe food offering placed before a deity before anyone in the household eats. and the rest near Shiva, and remembering Bhairava ji, meditating on him, do the Viniyoga according to the path-vidhi given in the text, and begin your path. If you are doing five paths: do one path holding one peppercorn in the hand, and when it is complete place it on Shiva's argha; do the second and place that one on the argha; in this way do five paths. Then the second milk abhishek of Shiva, as described in the daily rules. You should do at least a 21-day anushthan, he says, five paths every day. If you do five paths for 21 days, this stotra becomes for you maha-siddha, like a VajraLord Indra's indestructible thunderbolt weapon — invoked here as a simile for a fully consecrated Stotra's impenetrable, intensely potent efficacy., and gives very intense effect.

When you do the path, the speaker says, you will see that since this is a sabar mantra, very difficult Sabar Mantras have been used in it, and there are marana-related mantras in it too. So take care that it is not misused. If you do it knowingly, to harm someone, there is trouble. It is being put before everyone, he says, so that people can protect themselves — there is great suffering and calamity, people weep, and to give it to each one personally is not possible; not everyone even manages to reach him to talk. So it is being given publicly, in a limited measure, telling which vidhans to do. If you do wrong — take a sankalpa and do a wrong deed, harm someone out of anger, out of greed, for any reason — then remember, he says, Bhairava is a very swift devata and punishes immediately. So do not become fit for punishment: do it only if you are in distress; do it if a Marana Prayoga or the like has been done on you.

Apart from those under attack, the speaker says, ordinary people may make this siddha and keep it for their future security and so on. You can make it siddha — the method of siddhi stays the same — make it siddha and keep it, and if a need ever arises in future, use it. Otherwise, after making it siddha, you may do one or two paths at home on every Amavasya or Krishna Paksha AshtamiThe eighth tithi of a fortnight, held especially favourable for shakta rites.. Daily path, he says, has to be done only when you come to know or feel that a situation of tantra-abhichaar has formed.

How the prayog works, the speaker says: when both anushthans have each been completed once, and you start the path at home, the path at home will be — first one Mala of the Mahabhairav mantra, then five paths of this stotra, then one mala of the Mahabhairav mantra. That is how you do it at home. And whenever at home you do the path for a prayog, keep in a copper lota pure GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity., GomutraCow urine, added in a small quantity to a purification vessel alongside Gangajal in remedies for ancestral or ritual impurity., KushaThe sacred grass used for seats, rings and purificatory sprinkling; treated as spiritually insulating. and Tulsi leaves, all mixed together. As long as the path runs, it stays in front of you. Afterwards, whoever is afflicted — by abhichaar, by tantra, by bhoot-pret-pishach — that water is to be given to them to drink, sprinkled on them, and sprinkled through the whole house, from inside to outside, and well on the Chaukhat of the house too. This work is to be done daily; at home too you do it for 21 days continuously. The method of giving dhuni for this is different, and its Havan method is different too — those, he says, he will tell some other time. If you do this much prayog, then whatever Marana Prayoga or the like there is, it will be destroyed.

There is a method of offering Bali in this, the speaker says — a sattvik bali, the bali of lemon. Give at least two every day: one in the name of Bhairava ji, the second in the name of Bhagavati Bhairavi. When to give it: while you are doing the Mahabhairav mantra japa, offer the bali every day in the temple itself; and when you do the prayog at home, give its bali at home too. The method: the lemon is cut straight — a green lemon, a raw lemon — with the part where it was attached to the tree kept upward, and cut straight down. For sharbat you cut from the middle; here it is cut from the top. Make two pieces, put RoliA red vermilion powder applied to ritual offerings such as the lemons in a sacrificial Bali, before they are circled with water and offered. on them and offer them. Circle water three times and release the water there. Do this in the name of both. When the puja is done, lift them and dispose of them right there under some divine tree. This work, he says, is to be done through the whole sadhana. Doing this much, you can make yourself fully protected and strong.

For freedom from rina-dosha (Rinanubandha), the speaker says, be sure to do this vidhan: whenever you do this anushthan, in the middle of it, every day, light a minimum of one and a maximum of five ghee lamps near Shiva ji, as far as your means allow. And pray this, in his words: that between those from whom this whole vidhan was obtained and us there remain no rina-dosha; that on neither of us fall any effect of debt; and that this mantra be fully awakened and succeed. He adds that this prayog-vidhan must never be misused.