How to Restart Blocked Sadhana Experiences and Be Freed From a Deity's Curse

The speaker opens with the problem: experiences that were happening in sadhana stopped because the sadhak told people about them. He says the sadhak did not know that the experiences he was getting came through the deity's Kripa — from Bhagwati, from her Yoginis, or from whichever deity he was doing upasana and sadhana of. Some divine events and divine signs were happening, he says, but by the sadhak's own mistake, when he began telling those secrets to other people and narrating them with great relish, those events stopped happening and a Dosha was incurred. He adds that whichever deity one was worshipping, the mistake usually comes from an overconfidence born of one's own self-confidence: many experiences start coming, and so one starts telling others. He says that how and why this happens is explained at length in other videos on the same channel; this talk is about the remedy — how the dosh is removed so that the experiences and the deity's grace can begin again.

The speaker says the very first step is this. Whichever deity one was doing sadhana or upasana of, one goes on that deity's special TithiA lunar calendar day — some idols (like a Shivling) need daily bathing regardless, while others only need it on their dedicated weekly day or tithi.. His example is Bhagwati Kali or any of her forms: experiences were happening, the sadhak told someone, the dosh came and the experiences stopped — so when Amavasya comes, one goes to a Kali temple and makes a garland of 108 lemons. On each lemon a tilak is made — first with AshtagandhaA fragrant paste made of eight substances, applied as a tilak before vermilion (sindoor) in remedy and worship rites., then with red SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess. — and the mantra "Ya Devi Sarvabhuteshu Kshama-Rupena Samsthita, Namastasyai Namastasyai Namastasyai Namo Namah" is recited with it. He says one recites the mantra once and makes one tilak, and so on lemon by lemon. On "Kshama-Rupena" the deity is being addressed directly. After that the garland is offered to Bhagwati with a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., and he says the sankalpa is to be taken by oneself: "O Bhagwati, whatever offence I committed that produced this dosh in my sadhana, for the removal of that dosh and for your pleasure I offer this lemon garland; please be pleased and remove the dosh present in my sadhana." Saying this, the garland is put on the deity by oneself if possible, or given to the pujari or pandit to put on. If a lemon garland cannot be put on, he says, a garland of 108 red flowers is used instead, and the mantra stays the same.

Once the garland has been put on the deity, the speaker says at least 13 ghee lamps are lit there. In front of every lamp one red flower is placed, and in front of each some sweet — any mithai — is placed on a betel leaf. With this too, the deity's Yoginis are prayed to for removal of the dosh; for Kali the prayer is to 13 yoginis. In the same way, he says, the number is 9 for Bhagwati Durga, 12 for Bhagwan Shiva, 4 for Ganesha. For other deities — if one was doing Hanuman sadhana and the dosh came there — it is 11. For Bhagwati Baglamukhi it is 8, for Jagdamba's Matangi form 9, and for Bhairava ji the offering goes in 8 places. So the offerings differ according to the form of the deity. As a general rule, he says, one must offer in at least 11 places. If one does not want to go into the counting at all, then at least 11 offerings and 11 lamps are lit in the temple on that day, the deity's tithi.

The speaker lists the day on which the temple puja is done. If the dosh is with Hanuman ji, on Purnima; with Shiva ji, on Pradosh, Trayodashi or Panchami; with Bhagwati Baglamukhi, on Shukla Paksha AshtamiThe eighth tithi of a fortnight, held especially favourable for shakta rites.; with Bhagwati Durga ji, on AshtamiThe eighth tithi of a fortnight, held especially favourable for shakta rites. or NavamiThe ninth tithi of a fortnight, on which a navaratra anushthan is completed.. In the same way, he says, for other deities one goes and does the first puja for forgiveness on their TithiA lunar calendar day — some idols (like a Shivling) need daily bathing regardless, while others only need it on their dedicated weekly day or tithi.. Starting from that day, and continuing until the same tithi comes again — for Kali ji, from Amavasya to amavasya — one now lights a lamp at home every day and recites the same mantra of Bhagwati 108 times.

The speaker says that along with the daily lamp and 108 recitations, one more thing has to be done. From the same TithiA lunar calendar day — some idols (like a Shivling) need daily bathing regardless, while others only need it on their dedicated weekly day or tithi., one goes to a Shiva temple every day and fills at least a small vessel — a brass vessel, even a small one is fine — with milk and mishri, and does abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. with it. The SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. is the same as before: "For the removal of the dosh that is there, O Shiva, O Mahadeva, I am doing this abhishek of milk to you; please be pleased and remove that dosh." He says the words are spoken by the sadhak in his own person, man or woman. If one does this puja in this way, he says, one will soon get freedom from this Shraap, from this dosh. He adds that there are other vidhans besides this too, but a new sadhak who is still stuck in experiences should not do them, and it would not be proper to tell them — so he withholds them.

Besides the remedy, the speaker says, one must certainly do Jeev Seva — but when doing it, it is not to be done for show. He says some people go to feed fish in a river or pond and go announcing it, take selfies, make videos and reels, post them on Facebook and Instagram, put them on WhatsApp status. This is not to be done. If one goes to the temple, one should not post a temple selfie. Only by getting away from display, he says, will one gain anything in sadhana; the more display one does, the more Punya is destroyed. So that punya is not lost, stop displaying. Whatever one is doing — pujan, paath — do not show it. He anticipates the objection that he shows many things being done on this channel, and answers that what he shows there is not part of his own puja. He arranges it separately so that viewers can do it, does it in front of them, and then it is immersed; 99% of what appears is arranged separately for showing. His own principal puja he never shows. So the viewer, who has to tell no one anyway, should never show his practice either. When all these things are done for a full month — one mas of stuti and pujan in this way — he says one obtains forgiveness.

The speaker says: suppose the remedy described was for Bhagwati — what if the dosh is with Hanuman ji, or with Mahadeva? For Mahadev, he says, one should recite the Rudrashtakam every day, at least 27 times. For any form of Bhagwati, the remedy is done with "Kshama-Rupena Samsthita" — the same forgiveness verse used on the lemon garland and in the daily japa.

The speaker says that if the offence was with some other form — Bhairava ji or Hanuman ji — the approach changes. If one was doing some paath of Hanuman ji, experiences were coming and have now stopped, one does the stuti of Shri Ram ji: one requests Ram, "O Prabhu Shri Ram, free me from this dosh," and praises him. One can do Shri Ram Stuti, Ram ji's Ram Raksha Stotra and the like, and separately recite his 108 names. When one does the puja, seva and upasana of Sitaram ji and of Bhagwati Anjana, he says, one gets release from this dosh. If one was doing Ganesha sadhana, one should also do Bhagwati ParvatiThe daughter of the mountain and consort of Shiva; the questioner to whom much of tantra is expounded.'s worship along with it. The principle, he says, is this: whoever that deity's Ishta Devata is, whoever he reveres, or whose word he accepts — for Bhairav ji, one must certainly also worship Bhagwati Kali. Doing Kali's seva and puja with "Kshama-Rupena Samsthita", one is freed from that offence through her, and the experiences start again. He closes by calling this the general vidhan: doing it, one regains the deity's special Kripa — but it is to be kept secret and not shown.