Milan (Mutkarni): The Maran Technique That Calls a Victim by Name

The speaker opens by saying that in the field of Tantra, and within the Bhagatvaal field, there are regional Shatkarma practices of many kinds. Among these, when a person of tantric bent performs Maran and similar karmas, there are many different procedures according to the differences between Guru lineages. Sometimes, he says, Maran is done on someone by a method that needs no material at all. In that case the practitioner's worshipped Siddha deities are so powerful that they go on their own, without any medium, and act directly on whoever the target is, and the Maran karma is complete. At other times a medium is required. He lists what is needed: something connected to the body of the person the karma is to be done on, their clothing, or the particles of earth from under their feet. The aims can differ and the reasons can differ, he says, but things are needed and the methods differ. In this way people try, according to their own capacity, to complete the Maran karma one way or another.

Within the same Maran karma, the speaker says, one sees a process by region: in the Bhagatvaal fields of Uttar Pradesh and Bihar there is a process that gets different names in different areas. In some places people say running Mutkarni or running Muth; in some places it is Maran karma done on someone through a Handi. A variant of this, he says, is found especially in the Bihar region and the Uttar Pradesh region, and is called killing by sending Milan (Milan bhejkar maarna). He describes it as a tantric process in which the tantrik connected to the Bhagatwal field — the person of tantric bent — assembles a certain shakti and aims and projects its energy at his target. Whatever form he gives to that shakti, the shakti goes in that very form and pierces the target in front of it.

The speaker raises the question of why the word Milan was chosen. Whatever form has been described at the time of SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., he says — he is explaining it this way to make it understandable — the process remains entirely tamasic in nature. After giving Bali, BhogThe food offering placed before a deity before anyone in the household eats. and so on, and before projecting that energy onto the person in front, a special kind of rite is performed in which some thing is made into a medium. The karma is done, he says, in such a way that Tantra is not taken to be the cause of the target's death. Put another way: when the target dies, whenever the cause of that death is searched for, it should never appear that the real cause was a tantric process. In one way, he says, this is a deception.

The most important thing about Milan, the speaker says, is that two things are very common to it. The first is that whenever this process is done on someone, the sadhya — the person it is done on — will be called by his name. That is, when the shakti is projected, it goes and invokes him by his name. The time can be anything: morning, afternoon or night, though especially at night. And whenever the call comes, the voice that calls will be that of a known person — in the voice of his child, of some familiar friend, of his own son, brother, father, anyone's voice, when the projection happens. It is not that only that one person hears it. Very often, he says, everyone with him hears the sound. But the name spoken is specific: if someone's name is Hari and Hari is being called, the other members hear the name Hari too, yet it is Hari who is being called. And if that person goes out at that moment to the one calling, ghat — a strike — can be done on him. When the person comes outside, the speaker says, he will see no one there.

Whether the person called out survives, the speaker says, is a different question from how Milan works — the process runs the same way regardless. What matters is the preparation of the one the prayoga was done on: what state his protective devi-devatas are in, whether his house is under Bandhan or not, whether there is a Kavach on his body or not, and whether he is a sadhana-doing person or an ordinary human. Returning to it later, he says that at that moment your Punya karma, your TapobalSpiritual power accumulated through austerity and sustained practice — the counterweight that must exceed accumulated black-magic or negative energy for an affliction to fully lift., your puja-path, your household deities — everything you have — is put on the shelf and tested. If your punya has risen and your devi-devatas are capable of protection, then you will be saved; it may be that nothing happens even after you go outside. Otherwise, he says, very often the chances are 80 to 85 percent that if you have been made the sadhya and this karma has been done on you completely, and you have come out within their reach, your survival becomes difficult here. The cause given for it may be anything at all, but this is how things happen.

Once the person has been called, the speaker says, the first stage is complete. The second stage is doing Ghat on him — the strike. When he has come outside, the second stage happens, and that is the ghat. That is: the form in which the shakti was sent, the form taken up in SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., will come before him. As an example he says that there are very aged saints on Indian soil today who, when telling the events of their lives, say again and again that abhicharik karmas were done on them repeatedly with tantric mantric serpents. These mantric serpents, he says, are what they call them in regional language; that same thing is what we in Uttar Pradesh and Bihar call Milan.

So a serpent comes, the speaker says. What kind of serpent? If serpent-type energy has been used in the Milan, then a serpent will indeed appear in front; whether it bites or does not bite carries no importance. But if it has come before the person on whom abhichar has been done, and the invocation has been given — he has been called by the mantra method and has come out of his house, out of his own boundary — then that energy will act on him. Even without the serpent biting, the cause of his death will look exactly as if a snake had bitten him. That is, all the chemical changes that a snakebite causes in the body will all be there. But in reality, when you search the body, medical science is deceived here: where, after all, did the snake bite? That can never be found. Now take it as a psychological phenomenon, he says, take it as whatever you like — but from the point of view of Tantra, this is how the act takes place.

In this same matter, the speaker says, if you ask your elders, or look at whoever has been a victim of it, they see that when Milan is sent — when abhicharik karmas are done on a household repeatedly in this region — it happens in this way. Especially at Navratri time, at Diwali time and around it, and at Amavasya and Poornima time, some familiar voice is giving an invocation to someone, calling him — he is being called from outside the house by his name. "Arre, suno" — he is called by his name; just as people call someone by name, he is called by that name. This, he says, is the first stage.

The speaker notes that the question put to him was whether such things really happen or not; his answer is that this is a process in which it does happen. He then turns to how it is done — how those who make it siddha do it, and what the thing finally is. In the course of Maran, he says, cremation-ground (Masan) things are especially used. In Maran karma there is a process connected with the Handi — people will have heard of "handi udana", "handi chalana" — and this prayoga is more or less related to that. He is telling it simply and in brief; the whole process is quite complex and not everything can be told. There is a particular NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window., and people watch for when that nakshatra falls. In that nakshatra, whenever a corpse is going to the cremation ghat, the caste is also looked at — of which caste the dead person was, of which caste the corpse is. Especially, he says, if a corpse of one of the Shudra-related castes is going, and particularly if it is of the Teli caste, then the person who wants to make this rite siddha goes along behind it. In Sanatana DharmaThe 'eternal law' — the traditional name for the Vedic-Puranic-Tantric religious and philosophical tradition now commonly called Hinduism., whenever someone dies, fire goes from the house in a handi. The aspirant tries by any means to get that handi. If he gets it, then while that same nakshatra still lasts, he tries to cook urad in the fire that is burning in that handi — it must be cooked in that very fire. How he cooks it, or what he does, is his own method. Having cooked the urad in that handi, he keeps it. This, the speaker says, is the first stage.

After the first stage — the urad cooked and stored — the speaker says that later the entire Milan process runs, from start to finish, through the effect of those urad grains. That is the reason, he says, that this thing works only up to a fixed time. If the prayoga has been done on you three times and all three times it fails, then that person cannot do the fourth himself. The fourth prayoga has to be got done by someone else, or else he has to stop; he will have to do it again from the beginning. There are a great many things in this, the speaker says, and leaves it there.

As a precaution, the speaker says that whenever a person feels that abhicharik prayogas and the like are being done on him, he should take care in this way too: at night, whenever anyone calls you, you should not go straight out at once. You should ask, "who is it?" If it is an ordinary person, he will reply from the other side. Without asking, he says, one should never open the door at night or in the afternoon — not the way one is half-asleep, gets up, and walks straight out.

The speaker closes with what happens when the prayoga does not fully come off. It very often happens, he says, that if this Milan prayoga is not completely successful — you do puja-path, so it does not fully take — even then it will spoil your body; your health will become very bad. At the very least, he says: you will not die, but a state like death will certainly come about. Suffering equal to death will surely come to you. That is why, he says, one should keep all these things in mind.