How to Recognize a Fake Guru's Vashikaran, and Break It with Durga Saptashati

How does a corrupt tantrik's bargain with a lesser spirit turn into a demand for a seeker's body?

The speaker explains that when a tantrik cultivates a lesser (kshudra) spirit, the pledges made to satisfy it escalate from food and fragrance offerings to a promise of bodily pleasure; once that pledge is made, people who later come to such a tantrik for help can be coerced into being used to fulfil it.

The speaker explains that when a tantrik cultivates kshudra (lesser) spiritual powers, the pledges (vachan) made to bind them typically begin with bhoga — offerings of food and drink — followed by fragrance and incense. If the spirit invoked is a powerful, craving one that wants bodily pleasure, whether through a male or female body depending on its own nature, the practitioner sometimes ends up pledging that a body will be made available to it periodically. As such a practitioner's following grows, people who come to him seeking solutions to their own problems can be pulled into this arrangement — their problem may genuinely be resolved through these very powers, but along the way they can also be coerced into satisfying the spirit's craving through their own body. The person believes rituals are being done for their protection, when in fact deception (chhal) is occurring.

Bodily and life difficulties combined with a spiritual inclination led her to search online, where she came to trust someone found on YouTube and Facebook.

She recounts that a period of bodily and life difficulties, combined with her own spiritual inclination, led her to believe that worship and sadhana could resolve her troubles, so she began searching online — and on YouTube and Facebook she found someone she came to trust deeply.

She recounts that there was a period when she faced various bodily afflictions and difficulties in life, and alongside this she was also spiritually inclined. Spiritual inclination, the speaker notes, is what leads a person to believe that worship, rituals, and sadhana can resolve their problems — it deepens one's spirituality while also building the capacity to overcome difficulty. So she began searching for someone who could guide her on both fronts. As is common today, she searched first on YouTube and Facebook, and found someone in whom she came to place deep trust, believing he could resolve her problems and guide her correctly as she progressed in this field.

At the camp a power was introduced through substances in food and through incense, after which she was drawn to him without cause and mistook it for love.

She recounts that at a sadhana camp organised by this so-called guru, no physical exploitation occurred there itself, but a power was introduced into her through substances mixed into food and through incense — after which she found herself drawn to him without cause, and mistook the resulting attraction for genuine love.

After growing trust and benefiting from sadhanas he had her perform, she agreed to attend a camp he organised, where practitioners would gather to do sadhana together. She recounts that nothing happened at the camp itself that she would call physical exploitation — but a kind of power was made to enter her body there, introduced through substances mixed into food and drink and through incense (itra) and similar means, which left her mind completely disturbed and unsettled. She began to feel drawn toward him without any real cause. She assumed this pull came from the effect of his speech or his personality, and — although what was actually happening to her was deception — she took it to be love and gradually gave herself over to it in an ordinary, trusting way.

What is a telltale sign that a compulsive urge to comply is really vashikaran, not free will?

The account describes physical exploitation occurring after this, and a recurring symptom: whenever the man called or messaged telling her to come, she was compelled to go even when she wanted to refuse and even though he never threatened or blackmailed her — the compulsion itself, not any explicit force, was the sign that she was under a hold.

Various forms of physical exploitation occurred after this, though she says she still could not fully understand what was happening to her. A recurring pattern emerged: no matter where she was, if he phoned or messaged saying she needed to come, she found herself compelled to go. Even when she genuinely wanted to refuse, she was unable to. The speaker stresses that there was no overt force involved — he was not threatening her or blackmailing her in any ordinary sense — but the moment he ordered or told her to come, she would simply go. This compulsion, arising without an explainable emotional or rational cause, is itself a marker worth recognising as a sign of vashikaran rather than free choice.

Once confident she was fully under his influence, he told her openly that he had used mantras and a particular power to control her.

She noticed that women and girls who came to this so-called guru for their own problems tended to become drawn to him in the same way she had, and once he was confident she was fully under his influence, he openly told her that he had used mantras and a particular power to bring her under his control.

Her understanding of what was happening deepened when she observed that this was not unique to her — women and girls who came to this so-called guru (referred to in the account only as a "latkhor baba," a degenerate posing as a guru) seeking solutions to their own problems tended, in one way or another, to become drawn to him as well, because he stayed close to them the same way. This pattern was not hidden from her once she started paying attention. Once he was confident that she was now fully compliant with him, he revealed the truth directly: that he possessed this kind of capability and power, that its influence was what had brought her under his control, and that particular mantras had been used for this purpose. He told her plainly that she could do nothing about it — she could not tell her family, could not seek anyone's help, and could not act against it.

He refused her feelings and denied responsibility, telling her she would still have to come whenever he wanted.

Even after learning the truth of the deception, the hurt of it left her distressed; she tried asking him to accept her feelings as genuine and commit to her, but he refused and denied any responsibility, so she declared she would end contact with him — to which he replied that she would still have to come whenever he wanted.

Learning the truth did not undo the emotional injury — however powerful the vashikaran used against her, she felt wounded by the deception and troubled in her mind, reasoning that anyone deceived this way is bound to feel hurt by it. Even so, she made an attempt to salvage something from it: she told him that if his feelings for her were real, he should accept her love and commit to walking forward together with her. He refused, telling her he had no such intention and that she had approached him first, not the other way around. She then told him that from that day she would end all contact with him. He replied that this was no longer something she could simply choose to do — she could go wherever she wished, but whenever he wanted her to come, she would still have to come.

He kept personal articles used in his working — the hold showed as restlessness, inability to focus on worship, fleeing temples and crying at night.

He retained certain personal or "essential" articles of hers used in his tantric working, which is why she could not simply walk away; whenever she tried to stop thinking of him, he would act on this hold and she would become restless, unable to focus on worship, fleeing from temples, and crying at night — worsening whenever her messages went unanswered.

The account explains why she was unable to simply extricate herself: this person had retained some of her personal or essential articles — the kind of items used as a substrate in this sort of tantric working — and it was because of this that she could not get free. Whenever she tried, of her own will, to stop going to him or even to stop thinking about him, he would act through this hold, and she would become completely restless and disturbed. She was unable to sit for her own worship; she would go to a temple and then find herself fleeing from it; at night she would begin crying without any clear reason. If she messaged him asking why this was happening to her and received no reply, her condition would worsen further from the silence. In effect, she found herself surrounded and cornered, and it was steadily becoming a compulsion she could not escape — even though she had earlier been devoted to the worship of Sadashiva and the Goddess (Bhagwati).

Even a feeling that seems like love must first be tested for what it really is, before it is accepted and trusted.

The speaker draws out the core lesson: even granting that what she felt might have genuinely been love, she should have first discerned whether that love was real rather than accepting it at face value — and it was only once the deception was clear, and she saw the same thing happening to other women, that she began actively searching for a way to counter the vashikaran.

The speaker states the central lesson of this part of the account: even if one grants that what she experienced was, in some sense, love, she ought first to have discerned (parakh) whether that love was genuine rather than simply accepting it. Once she had fully understood the truth of the deception, and had also observed the same pattern being carried out with other girls and women, she began actively searching for a way to counter (kaat) the vashikaran that had been used on her.

She began the Durga Saptashati Mahavidya Krama Path during Navaratri and completed the full method, Havan included, with the remaining rites done at a temple.

While searching for a counter to the vashikaran, she came across this channel's video on the Durga Saptashati Mahavidya Krama Path; carrying a sense of guilt and impurity over the entanglement she had fallen into, she began this recitation during Navaratri, completed the full method as far as she could, including a Havan, with the remaining rites done in a temple.

In the course of searching for a way to counter the vashikaran, she came across a widely viewed video from this very channel (Grihastha Tantra) on performing the Durga Saptashati through the Mahavidya Krama Path. Although she had not been in contact with the channel around Navaratri itself, it was during that Navaratri period, carrying a feeling of guilt and a sense of impurity over having fallen into what she now recognised as an impure entanglement, that she began the recitation of Durga Saptashati through the Mahavidya Krama Path, seeking some peace of mind. She completed the full prescribed method as far as she was able, arranged a Havan to the extent she could manage, and performed the remaining rites at a temple.

After the Path she found the tantric influence cut off, and took up the recitation monthly from Ashtami to Chaturdashi.

By the grace of Bhagwati she experienced boundless peace of mind after completing the Path, and felt the tantric influence had been fully cut off; she went on to adopt the recitation as a monthly practice, performed from Ashtami to Chaturdashi as the video had instructed.

After completing the recitation, she experienced, by the grace of Bhagwati, a boundless sense of peace — the effect of the tantra that had been worked on her was, in her account, completely severed. The speaker adds that the Mahavidya Krama recitation of Durga Saptashati, combined with the worship (seva-puja) she was already performing, is what gave her this capability, because the greatness (mahatmya) of Bhagwati contained within the Chandi Charitra holds such powers that when a person surrenders to Bhagwati with full devotion and calls out to her, those powers are able to extract the person from any tantric hold whatsoever — such that, in the speaker's words, the tantra that had been done "was nothing" against it. Beyond that single recitation, she went on to perform this Path every month, from Ashtami to Chaturdashi as instructed in the original video, and her sense of guilt began gradually lessening while her surrender to Bhagwati grew firmer than before.

She held herself responsible for not keeping better control, performed further rites for it, and read the events that followed as signs of grace.

She acknowledges that although tantra was worked on her, she should have kept better control over herself, and carried out further rites to address her own sense of fault and self-reproach; she then experienced certain events she read as signs of divine grace, taking them as confirmation that Bhagwati had freed her from that fault.

The speaker notes that, in her own account, she does not fully absolve herself — she acknowledges that although a tantric working had been done on her, she should have exercised more control over herself, and that this control was what had been lacking. To address the resulting sense of hurt, of dishonour, and of guilt that remained in her mind, she performed several further rites (anushthan) of atonement. In some indirect, symbolic way, she then experienced certain divine occurrences which led her to understand that Bhagwati (Jagadamba) was now pleased with her and had freed her from that fault. Following this, she settled fully into devoted service and worship, and continues her sadhana regularly.

No one should be trusted blindly: contact should not begin before trust is established, and a woman approaching anyone online should involve a guardian.

The speaker draws the lesson that one should never trust anyone blindly, no matter who they are; contact should not even begin until trust is firmly established through the right material, and women contacting anyone online should involve a guardian and only engage if they are genuinely capable of handling such matters.

The speaker closes by stating the lesson this true account is meant to convey: one should never place blind trust in anyone, whoever they may be. Even for viewers of this channel, contact should not be initiated until one's trust is firmly established — until the right material and the right sense that this is a genuine, correct source has been arrived at — and only then should one proceed. Women, mothers, and sisters who contact anyone online, whether found through YouTube or Facebook, are urged to have a guardian involved in that conversation. If a woman is capable — if her life experience is such that she can handle these matters herself — only then should she speak with someone directly; otherwise she should not. The underlying reason, the speaker says, is simple: there is no way to know in advance whether the person on the other side is genuine or not. The account closes with the hope that viewers take this lesson to heart, and that they too take up the worship of Bhagwati's Chandi Mahatmya (Chandi Charitra) as far as they are able, so that Jagadamba may hear them and deliver them from every difficulty.