Severely Affected by Black Magic? How to Begin an Anushthan Without Increasing Trouble

The speaker says the first thing to understand is that Abhichara never comes on anyone with a jolt. A sudden strike, he says, happens only to those who have kept no regular worship, path or special ritual going for a long stretch. His picture of such a household: one lamp lit on Diwali, incense shown once in Navratri, and nothing else. In places like this, where auspicious energies are not present in adequate quantity, that is exactly where the trouble takes hold.

The speaker frames the case: a family or person badly gripped by Abhichara tries to do some anushthan at home, and the trouble rises sharply — upheaval, distress so heavy the household's condition collapses. He adds a second strand: the person goes to many places for Tantra Kaat, people do help, yet nothing works, morale drops, and faith begins to crack. In such a state, he says, it becomes necessary to do certain tantrokta prayogs oneself, for one's own protection and the family's. He then answers why Hanuman Chalisa, bajrang-baan or any similar path seems to make it worse. Whenever a ritual is done, the negative energies and elements present in that place feel threatened; they will not want the ritual to be completed, so they increase the practitioner's trouble. His example of the mismatch: the enemy has been doing prayog after prayog and may hold, say, 50 kilos of energy; the afflicted person has only just started building any. Trouble, he says, is then inevitable — which is why the first anushthan has to be placed somewhere other than the home.

The speaker lists what the afflicted person might take up: an anushthan of Lord Bhairava, of Mahabhairav, of Batuk Bhairava, Lord Dattatreya's Vajra Panjara Kavach Kavach or VajraLord Indra's indestructible thunderbolt weapon — invoked here as a simile for a fully consecrated Stotra's impenetrable, intensely potent efficacy. Kavach, or an anushthan of any of the other shaktis of Bhagavati Jagdambika. Whichever it is, he says, do not do it at home the first time. It is to be done at the temple closest to the house where there is arrangement to sit and do path. He says to keep the number low if a lot cannot be managed — 21 or 27 — and to raise it once one is in practice, but always in the temple. In the earliest period, he repeats, nothing whatsoever is to be done at home.

The speaker says it is not only path that has to be done. One must always remember that the area one lives in has some kshetra rakshak — a Kshetrapal, a Gram DevtaThe guardian deity of a village or locality — often identified as the area's oldest temple when the deity isn't already known — invoked alongside Kshetrapal for regional protection. or gram devi. If one knows who they are, one must go to their temple regularly, without fail. His reason: those who do Abhichara cannot carry out any of it without the kshetra rakshak. They give worship to the gram devta, Dih Baba and kshetrapal, every time. So by going there, a block gets placed at that very seat for one's protection against the enemies doing such prayog. If one does not know who the area's guardian is, he says to look among the nearby temples for the oldest one; the oldest temple of the village or city is to be taken as the area's rakshika and rakshak. The first thing to do there, daily: make two lamps of atta-deepak and light them — medium size, not very large — with mustard oil. The first lamp is in the name of the kshetra rakshak whose temple it is; the second is for the protection of one's kul. Even if one does not know who the family's deity is (Kuldevi or KuldevtaThe lineage deity of a family, to be settled with before any other sadhana is taken up.), one says there: whichever shaktis protect my kul, this deep-daan is for them; and asks Jagdamba, or whichever Bhagavati the temple belongs to, to carry the prayer to them so that the home is protected, since one has taken refuge in her.

While describing the daily lamps at the guardian deity's temple, the speaker adds a rule that stands on its own: a deepak is never placed down on the bare ground. It may be placed on a palash leaf or on a flower. If neither is there, a small rangoli of any kind is drawn on the spot with RoliA red vermilion powder applied to ritual offerings such as the lemons in a sacrificial Bali, before they are circled with water and offered., turmeric or rice flour, and the lamp is set on that. Never directly on the earth, he says, and asks that this be remembered.

The speaker's third task concerns the house itself. In the evening, if the home has a Chaukhat, two lamps are lit near it by the main door; if there is no threshold, they are lit on the two sides of the main door. The first lamp is in the name of the kul rakshak; the second in the name of Bhairava — the kshetra rakshak, Kshetrapal. He says there is no need to look at direction, right or left; light them on any side. But whichever side and name is used on the first day is kept the same on every following day. His example: standing at the door as one goes out of the house, on the right side a mustard-oil lamp for one's kul rakshak Bhairav — whether one knows who that is or not — lit for protection; on the left, a lamp in the name of Kshetrapal Bhairav. The aim is that the coming and going of these shaktis begins over the home's threshold.

The speaker's fourth task begins when an anushthan is completed. His example: one has done Lord Dattatreya's VajraLord Indra's indestructible thunderbolt weapon — invoked here as a simile for a fully consecrated Stotra's impenetrable, intensely potent efficacy. Kavach at the temple near home for 21 days, or 11, or 41 — as much as one could. The vidhi-vidhan of each anushthan, he says, is in its own related video. One should have already looked for a Siddha Peeth, a famous Shakti Peeth or some such divine peeth near home — 100 or 200 years old, one that the region holds in great regard as a jagrit peeth. It can be of any shakti; that does not matter. The same anushthan done at the temple near home is to be completed there. If the place is far or one cannot go daily, stay there and do it; if one can go daily, go and come back. Do it for at least three, five or seven days, as many as one can. Daily 108 paths and a daily Havan — the whole procedure done in the ordinary way, without making it very elaborate, but done staying there. When seven days of anushthan are done at that teerth kshetra, siddha peeth or jagrit peeth, he says, one level is complete. The shaktis whose Kavach was being recited become awakened, and the dev-tattvas related to them — the Yogini shaktis, the rakshikas, the associated Bhairavs — all begin to walk prominently alongside the practitioner.

The speaker says that during the entire anushthan, whatever suffering comes in the body and whatever disturbance comes in the house, one should try to ignore it. Suffering will come, he says, because when those things realise so much effort is being made to remove them, they will give trouble. He then addresses the complaint he hears repeatedly: "whatever we do the trouble grows, there is no strength in this, how will we manage, we cannot give this much time." That, he says, is one's personal problem. Placing the problem on someone else's shoulders does not guarantee it is ever permanently solved — out of a hundred, two or four people get it permanently solved that way. It is not that the other person will fail to do Tantra Kaat; but when the enemy is awake and still doing Abhichara, he will do it again and again, so for how long can one remain dependent on someone? Get the abhichaar destroyed, and at the same time make oneself ready. He calls it one's own fault to have dropped worship and path at home, done no special anushthan, and sat waiting to act only when someone does something. Ninety percent — no, 99 percent — of people do exactly this: look for a solution once trouble has arrived; nobody sits strong beforehand, and at first people mock these things. So the crying that "there will be no time" has to stop: time can be managed for a movie, a weekend trip, meeting a girlfriend or boyfriend, money can be managed — but where worship, path and anushthan are concerned, excuses appear. Those excuses cost nobody else anything; the trouble, the money spent on medicines, the quarrels, the tension, the illness, the stalled work are one's own. His closing counsel: the problem is yours, so try to solve it yourself; get motivated and go as far as you can. It need not be long — do it in small pieces. Even done slowly, he says, these things are so powerful that once dev-kripa comes, these Preta and pishach are left nowhere; the related videos, he says, will make this clear.

The speaker recaps the sequence: one began at the home's main door, then did the anushthan at the teerth kshetra; once that one level is complete, one starts anushthan in the house. But how? Not directly at home. The morning anushthan is only ordinary: bathe one's ishta-aradhya and offer plain incense and lamp. In the evening one still does the anushthan in the temple, whether for 15 minutes or an hour. Then slowly, when another 11 or 21 days have passed, small anushthans begin at home. His example of what to do at home: the StotraA hymn of praise to a deity, recitable without initiation, as distinct from a mantra which is not. of Batuk Bhairava's Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count.. He says there is great capacity in it — the power to destroy every kind of Abhichara lies in Lord Batuk Bhairav's shatnam stotra; in his kapal he catches all the negative shaktis, once that tattva is awakened. Sitting at home, one first does its japa only 5 times or 11 times, not more — stay ordinary, do it in the ordinary way. As one keeps increasing this — three months pass, six months — and does the outside anushthan again and again, two times, three times, self-confidence is fully built, capacity has grown, and one can sense the movement of those energies: shaktis are awakening here, their grace is walking with us. Then Deepdaan and the like are begun at home: on AshtamiThe eighth tithi of a fortnight, held especially favourable for shakta rites., in the name of Lord Bhairava, 108 lamps or 8 lamps, without fail. From there, he says, increase these things slowly.

The speaker sets one rule that everyone should keep as long as these anushthans go on — not compulsory for all, he says, but very necessary for those gripped by Abhichara: from the food cooked at home each day, a share must go to three creatures — the cow, the dog and the crow. Besides that, from time to time, flour mixed with powdered sugar is to be put down for ants under a banyan tree in a deserted place. Not around the house, he says: ants should not be fed there, because if someone treads on them there is loss of life, and that suffering also comes to you. So go to some distant spot. The fifth thing in Panchabali is to give food to a worthy person, or to some poor, suffering person who needs a meal. It is not necessary to give only to a Brahmin; give a Brahmin dan in festival time, and daily too if one wishes, no problem — but a poor, hungry person should also be fed every day. If this is done, he says, the beings' souls are satisfied, and when they bless you, the bad PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. gets cut — and only then do your sadhanas bear fruit. He closes by asking that these five main tasks, and the rest alongside, be brought into one's routine little by little; benefit, he says, will surely come.