Lemon in Tantra — Nimbu Bali Prayogs for Tantra Kaat, Body Bandhan, Griha Keelan and Kavach Protection

The speaker calls this an extremely necessary subject for all householders — every home has need of it. If people understand it once, properly, he says, they will be able to use it in every prayog connected with Shatkarma and in every protective prayog. Lemons, he notes, come in many varieties, and when tantra prayogs are done, different kinds of lemon are used in them; the lemons are all different. But there is one lemon that can be used in any matter connected with shatkarma, and through which one can do many protective prayogs, Bandhan and so on: the green lemon, the raw lemon. In the language of tantra the raw lemon is often called the kunwara (virgin) lemon. He says to use that one most of all.

The speaker first takes up how the lemon is used for the Tantra Kaat of any tantra. The straightforward way, he says, is a lemon with no name-mantra and no mantra of any kind — only remembering the deity by name. Suppose, he says, we do the seva-puja of Bhagavati Mahakali: we do japa of her mantras daily, offer dhoop, deep and naivedya in her name daily, show her aarti daily, worshipping her by the ordinary sattvik Dakshinachara method. If some trouble comes upon us and we understand it to be a tantra prayog, then — bali being dear to Bhagavati — remembering her, giving a Nimbu Bali, and praying for whatever prayog is involved, at least 20 to 30% benefit is obtained quickly; those things stop. He stresses one thing to remember: no bali is being given to any devi in this.

The speaker adds a caveat. It may well be that the prayog you stopped with your bali was done by a knowledgeable person, a gunia, who is still active — and he may cut your Bali by giving a paired (jodha) bali. That is, a bali is cut by a double bali, he says; this is an ordinary matter. One bali given, then two.

The speaker explains why the lemon works. Whenever a bali is given, he says, ordinarily one simply cuts a lemon, squeezes it, makes a sherbet and drinks it. But when we perform the process of Bali, an energy is released from it — and that very energy, projected through some deity or through a mantra, is what goes and troubles someone. What we are doing is cutting that energy with another energy. Suppose someone has sidh-ed the power of a bhoot-Preta, or a pret-pishach: when he sends it against someone, he does not simply send it directly — he will give a bali, he will give naivedya, he will give dhoop, he will give something. The kaat of all of that, the speaker says, can be done with just one lemon. But the capacity has to be in oneself: either one's bhakti must be of that level, or the mantra must be awakened.

As an example the speaker takes someone who does daily japa of Jayanti Mangala Kali. In Jayanti Mangala Kali, he says, 11 shaktis move, mahashaktis move, all the powers of the pitrs move. So someone who does five malas a day, or even one mala, of Jayanti Mangala Kali Bhadrakali Kapalini, and has done at least a minimum of 11,000 japa of the mantra — crossed 10,000, crossed 11,000 — and then sees that a family member is under some mantra prayog, some tantra prayog, and is being harmed physically and mentally. In that condition, he says, this person — who has been continuing five malas daily by rule, at one time, at one place, lighting a lamp — takes the raw lemon in his hand and charges it with that same mantra at least 11 times, praying to Bhagavati and making his plea: Bhagavati, whatever kind of prayog has been done upon this person, please stop it; we request this of you, and with our sidh mantra, our ishta mantra which we recite daily by rule, we are charging this lemon — kindly honour it. Having said this, the lemon is passed over the afflicted person, or touched to them, and then cut as a bali and squeezed out. Whatever the related energy may be, it begins to be completely destroyed by the effect of your mantra and the lemon's energy alone.

Here too, the speaker says, the earlier point about a counter-bali applies: the afflicted person may get relief for 10-15 minutes, half an hour, an hour. You are unprofessional, he says; the person who is a professional will see that his vidya has been cut and will do another prayog, some other prayog, and the problem will return exactly as it was.

The second matter, the speaker says, is when someone's body has been bound — a Bandhan. What does a bandhan do? We commonly say a person has been "tied up". Seen one way, he says, this is the second form of Uchchatan: the uchchatan of the shatkarma is almost exactly what a bandhan is. In uchchatan, if someone's shop is bound, its customers become uchchatit — those who used to come feel their minds turn away from that place, they feel restless, and they think: leave it, we won't buy here, he charges too much, his goods are bad. In exactly the same way, if a person has been bound, he becomes turned away from the work he used to do — he has a shop but no wish to sit in it, no wish to go to the office, no wish to work properly there. That is uchchatan, and that is what is meant by "he has been bound, his work is not getting done". And who has been bound? Your own mind; everything in it happens through the mind alone.

If such a bandhan process has been done, the speaker says — or, along with uchchatan, one understands that the trouble is not a medical issue but some kind of abhicharik condition — then in these conditions the bali has to be given on the body. Many people are a little afraid of this — that something may get cut here or there, blood may come out and we will be harmed. There is no particular harm, he says, but care must be taken: nothing should get cut or torn. He also includes here the case of a sokha, an ojha-type person who knows these things, sidh-ing some mantra vidya and then trying it out on someone to see whether his vidya will succeed; many times someone gets struck by that too. When such a problem has arisen, the bali is to be given on the body itself.

Where on the body is the bali given? On the Ajna Chakra, the speaker says. If the problem is so severe that the person is not even in a state to get up, then it is given on the ajna chakra, on the heart — the heart meaning between the two breasts, where we hold the AnahataThe heart centre — if defiled, a worn kavach is held to stop working. to be, the seat of the anahata chakra where prana, the atma, the prana-vayu is held to reside — and third, near the navel. Bali is given at all three places. On the chest and on the head — the head meaning above the forehead near the ajna chakra — the cut is easy. But when giving bali at the belly near the navel, a little more care is needed, because it is not a hard place. Here too, if you have charged the lemon with whatever your sidh mantra is and are using and cutting it that way, these things get cut quickly, at once, and within 5, 10, 15, 20 minutes, half an hour, the patient begins to feel relief. That, he says, is the kaat process.

Third, the speaker takes up those who are professionally awakening a mantra, especially awakening a Sabar Mantra. For the processes of mantra-jagran, he says, personally everyone gives a Nimbu Bali. Bali is given to ugra deities; through lemons those ugra deities are nourished, their capacity and their shakti increase, and your mantra awakens and becomes tivra.

This should be kept in mind, the speaker says: whenever you are sidh-ing a mantra and giving nimbu bali in it, then whenever you later use that mantra anywhere — for someone's tantra work or for anything else — two lemon balis will be required. It is a simple, ordinary example, he says. One is cut over the head of the person for whom you are doing the prayog, or cut nearby; that is one method. And the second bali is given when the work succeeds or is completed — right at the time you did the prayog, and afterwards, a separate bali to the mantra's deity. That is, the bali for the work is one thing, and the seva bali after the work is complete is another. All this, he says, is for the use of sabar mantras. For example, with Mahabhairav — if you do a Mahabhairav prayog and obtain even 1% success, then afterwards a bali in Mahabhairav's name is to be given, at that very time, once it has been completed. This, he says, is to be kept in mind.

The speaker moves to Shanti Karma within the Shatkarma. In shanti karma there is raksha karma: for protection we do the bandhan of the body and the bandhan of the house, and before both of these, the nikari of the body, the Utara. In this too, if you have sidh-ed some mantra — suppose a mantra for Griha Bandhan: a mantra of Hanuman ji, of Kali ji, of Gorakhnath Baba, a mala mantra and so on — and you want to keel your place with it, then at the time of that keelan too the lemon has its very finest use. First, have the house emptied. For emptying the house, the dhuni that is given — that dhuni process should be adopted; the whole house is emptied by it. What do we give dhuni with? Gandhak (sulphur) dhuni is the best of all. Lighting a cow-dung cake, if you have to do the bandhan of the house, first give a gandhak dhuni; whatever negative energies there are will all leave at that time. Once they have gone out, take whatever your ishta mantra is — the mantra with which you are going to bind the house — charge yellow mustard with it, reading the mantra at least 5 or 21 times, and first sprinkle it thoroughly through the whole house. That is the second step. In the third step, with that sidh house-binding mantra we charge the keels and drive them in. When you drive keels at the main door, two lemon balis will be needed. Suppose we have driven three keels at the main door near the threshold — in front of the threshold or behind it, on the ground, on the earth. Then after driving the keels — say three keels — give one lemon bali on each of the three keels without fail. With that the griha bandhan becomes complete.

Second, to make the house still stronger, the speaker says a bali is given in the name of the deity of that place. "Deity of the place" means the griha devata of your own house. One is not to look at which deity does or does not stand near the boundary of the house premises — it is not about them. In the name of the griha devata, give the bali at the threshold, place the two pieces of the lemon on both sides of the house, and burn KapoorCamphor, burnt at the close of worship. on them. That is one bali. The second bali is in the name of the kul devata, the Kula Bhairava — provided Bhairav ji is worshipped in the family. If you carry this process through, he says, the house becomes completely bound.

How much a house is bound, the speaker says, depends on the capacity of the mantra with which the sadhak has done the Griha Bandhan and Utkilana. The lemon process, he says, is the stamp: after whatever process you did to bind the house, once you have given the Nimbu Bali, the stamp is affixed — the house is bound, and no negative energy can enter it. It becomes a strong bandhan. This, then, is one prayog: in shanti karma we can do the bandhan of a house this way. Many times, he adds, there is some problem in someone's room, or a sick person, someone in great difficulty — that person's room too can be bound in this way. Yes, if you bind while giving a nimbu bali and the like, it is the best of all; the bandhan process is done very properly. That, he says, completes the shanti karma use.

Next comes mohan, the speaker says — the process of mohan, and of Akarshana and Vashikaran. In these too the result will depend on the sidh mantra. In the mohini processes and the like, certain herbs are also used — there are some herbs that look like cloves which are used in particular — and it is not proper, he says, to describe their use publicly. The biggest thing here is that swayam-siddha (self-accomplished) mantras are used. There are certain special mantras that are greatly swayam-siddha; they do not need to be sidh-ed. In any auspicious muhurta, or at any time, just once do one mala, 108 japa of that mantra, nominally, and the adhikar is obtained. Many people, however, also say these are mantras of the kshudra category — that using them in this way, so quickly, will not cut one's PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. and will cause trouble. That, he says, is a separate matter. But when these mantras are used, and these herbs are used with them, then all the prayogs relating to akarshana and vashikaran — infatuating someone, bringing them under control — are accomplished.

There are many further processes in this, the speaker says. Using these same swayam-siddha mantras, the lemon is charged; that lemon is cut, its juice, while giving bali in the name of that deity, is mixed into water, and afterwards it is given by any means to whoever is to be controlled or attracted — and then trouble arises for them. It is used likewise in Uchchatan and in Vidveshana: in uchchatan the person becomes uchchatit and runs far from the house, has no wish to stay at home, faces all kinds of trouble; in vidveshana people fight among themselves. The lemon is used in these processes too. The speaker's main purpose, he says, is not to have these processes used, but rather — if something of this kind has been done — to pacify it by giving seva-puja and bali and the like. Though it is true, he notes, that in all these things, vidveshana and so on, the lemon is used fully.

The very best prayog, the speaker says, which he wants to place before everyone, is the use of one's own ishta mantra and Kavach. Whenever any family member has some trouble in the body, and you feel that the person does not do puja-path — but at least keeps cleanliness, or suppose does not even do that — the question is: which mantra and kavach have you sidh-ed? When you have recited the kavach of any one deity 11,000 times, he says, understand that that deity is standing in a fierce (prachand) form to support and accompany you. So at least 11,000 japa of any kavach of one's ishta, one's aradhya, should be done.

If you have made a Kavach sidh through japa, the speaker says, and someone in your home and family is falling ill and is not fully able to do puja-path, then in that situation charge the lemon with the very kavach you have sidh-ed. Then move it over the body of the person to be protected, and cut it on the body itself, stating that it is for Bandhan. Until someone breaks that bandhan in a very forceful way, it will not open. In this manner, he says, there are many prayogs of the lemon.

Apart from all these, the speaker says, if some shakti has come upon someone which is not calming down, no knowledgeable person is to be found, the problem has grown — no knowledgeable person is available nearby and we have to pacify it at least somewhat ourselves — then without any mantra, and without any invocation or calling of that kind of person who is a gunia, if you yourself use all these things for whatever your problem is, its resolution takes place in your life.

With the lemon, the speaker says, one thing must always be kept in mind: there are two processes. One is what has been discussed today regarding bali — how we use it in Shanti Karma so that our protection and everything else is secured. But those who use it in karmas other than shanti karma must think very carefully before using any of these things, because if any Dosha arises from it, it becomes a matter of great difficulty. Bali is bali, he says. By giving a symbolic bali you can become protected in some way, and it can be strong too — you can be made strong against big things.

This much is certain, the speaker says: whenever a problem keeps forming and is not getting cut, and trouble comes again and again, then first, give Bali to the devi or devata of the ishta mantra you have sidh-ed; and second, repeat this same process over and over — morning, noon and evening. Then, he says, these problems begin to get solved in this way.

Taking questions, the speaker answers a listener who says he is a devotee of Bhagavati but eats non-veg and drinks alcohol, and asks which of the two — the Sabari Kavach or the Kamakhya Kavach — he should do. Either one may be done, the speaker says. On the second part, about a kavach to be worn on the body: if one wears the Aghor kavachs — the Aghor Shiv kavach, the Aghor Kali kavach, all of those — that will work. The Kamakhya kavach, he says, should be kept as the last option.

On the question of daily bali, the speaker says that if a nimbu bali is ever given every day, it becomes niyam-bound. Just as in other places bali is offered there daily and so it simply has to be offered, if you begin giving bali daily — whether a JaiphalNutmeg, offered whole and dipped in ghee before Purnahuti — one for each of the Navadurgas. bali or a lemon bali — then it becomes a matter of trouble. The trouble arises, he explains, because if you are giving bali continuously, you must keep giving it; it must not lapse in between. Now suppose you have gone somewhere, something has happened, the bali is missed and there is no one to give it — then a harmful effect forms. In his view, a daily bali of laung (clove) and KapoorCamphor, burnt at the close of worship. (camphor) is fine — that is a separate agni bali; it is used in aarti, used for fragrance, used in dhoop, and there is no problem in it. But if you give lemon or jaiphal, it will not always be possible to keep giving continuously. So keep this in mind: yes, keep something fixed — weekly, or a tithi — and give the bali on that day.