How to Do Tantra Kaat at Home Yourself — the Speaker's Four-Step Shakti Peeth Vidhan Against a Repeating Enemy

The speaker opens with what he calls a very special question. When we come to know that a ShatruAn enemy, in the practical sense these talks use — one working against the householder by ordinary or occult means., or some person who holds enmity toward us, has done tantra or Abhichara on us, what should we do? Suppose we have already gone and shown ourselves wherever we had to; there is relief for a few days, and after that everything starts happening again exactly as it was. Why does that happen, how can one be rid of it for good, and what can one do by oneself — since not every person has so much money that they can keep paying some sadhak or tantrik again and again, and the work is not done for free everywhere. When we go somewhere and get ourselves looked at, he says, some advice is given: when you go back, do such-and-such for so many days. We may do it for that many days, and very often we do not. At the places that are genuine, the siddha persons there — those who have taken up some shakti or siddhi through their vachan and received its grace — send some dut of their own ishta along with you for protection. Whether it is a Veer, a dut or a Gana, its guard stays on your house for that much time. They do not send it forever; they send it for some time. And on its behalf they certainly tell you that a certain task is yours to do: give this BhogThe food offering placed before a deity before anyone in the household eats., light a lamp in the name of this shakti. In the meantime, he says, the biggest thing is that the enemy side is of two kinds. The first does abhichar on you once and after that has no interest — you found out, got the kaat done, it was set right, the matter is over. The second kind is getting abhichar done again and again: the moment you get a kaat done somewhere, he gets it done afresh; you are fine for a few days, and he does it once more. That means your shatru is active — he keeps rotating the tantra, whether through someone else or by himself. In that situation, the speaker says, tie a knot and write it down: until you yourself begin doing everything, no outside person can help you for a long time.

Everyone, the speaker says, gets anxious about a Guru — we have come into the tantra field, let a guru be found; once a guru is found, we will get protection because of him; if we enter some guru parampara through him, protection will come from there. He says he speaks openly on this: it is only and only an exception. If 100 people go into the SharanagatOne who has taken refuge, having given the outcome over to the deity. of some guru, and the guru takes someone into his refuge, then out of 100 it may be that 80 get protection, and 20 come out who do not get protection at all. Look at every parampara, he says — nowhere is the accuracy such that whoever went, his good was surely done. So how can you say that if you took refuge with some physical guru, you got everything fully and correctly? That is never possible. There too, he says, it is your own karma and PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. that work. Only what is at the very end about to happen, about to complete — that they complete; they look and complete it. It is not the same for everyone; there also it differs.

So now two things have come up, the speaker says: your ShatruAn enemy, in the practical sense these talks use — one working against the householder by ordinary or occult means. is active. The one who was finished in one go — your matter got solved, everything was fine. But now the enemy is active, he keeps using tantra again and again, you keep going, money keeps being spent, you are fine for a few days and then not, troubles grow, new things keep appearing. What should one do in that situation? In that situation, he says, you should first of all find out about the shakti of your own house — who it is. If that is not becoming known, then there is only one most necessary task: which Shakti Peeth is nearest to you. Of the prakat shakti peeths of BhagavatiThe Goddess addressed by her honorific, used across these talks for whichever form is under discussion., the 51 shakti peeths, which is the nearest to where you live — if you have your own house, which is the nearest from there. If not even that, then which Jaagrit Peetha is there? There will be some peeth regarded as jagrit — it may not be from the Puranic age, it may be from 100 years ago, 200 years ago. There will be a jagrit peeth of Bhagavati, or of Mahadev, or of any deva or devi. Become SharanagatOne who has taken refuge, having given the outcome over to the deity. at that peeth — surrender to whichever deity that place belongs to. Go there, bring a pratima of that deity or a photo, and establish it at your puja place in that deity's name. How to do it, he says, hear the full vidhan.

First of all, the speaker says, this is today's vidhan for Tantra Kaat, and the first task is done from home. On whichever day you are to go, one day before it, in the evening, the head of the family has to do this. After bathing well, take with your own hands one anjuli of rice — both palms joined, the way we take water to give arghya standing in a river. It should be basmati rice. Mix a little HaldiTurmeric, used in offering and in the mala and rites of the yellow-clad forms of the Goddess. into it, and ₹11. Put it on a plate, take it into your anjuli, and put it back on the plate. Touching it, say — he takes the example of a nearby peeth of Jayanti Mata — tomorrow I will come to the shakti peeth of Bhagavati Jayanti. O BhagavatiThe Goddess addressed by her honorific, used across these talks for whichever form is under discussion., whatever problem is in this house, abhicharik or daivik, for all those problems I am coming to you; kindly guide me and help me toward the remedy of this life of mine in which there are so many problems. Then touch the rice and leave it. At that same time light a DeepakThe lamp lit for worship, of ghee or oil according to the vidhi. in the name of whichever shakti peeth or deity's place it is; ghee or mustard oil, either is fine. The next morning you set out. Before leaving: suppose there are five people in the house and all five have a tantra-related problem. The same head of the family takes one fistful of rice for each and circles it over each one's head sidha, that is clockwise, three times, and drops it into a plastic bag, a pouch, or a box. Everyone's rice goes together; there is no need to keep it separately. The head circles rice over their own head too. The rice kept in the evening is kept separate. Taking both lots of rice, and whatever flowers and prasadi there are, you set out — the whole family, or one person alone. After reaching, one most important task remains: whatever the arrangement of puja at that place, line up through all of it so that you reach the main vigrah. Request the pujari or the sevaks there that you have brought this rice and want it offered at Bhagavati's feet, touched there. After it is offered, whether they throw it to the birds or use it however, that is fine; but your task is that the rice reaches there and touches Bhagavati's feet. Even if they put just a little of it there, it is very good if you get to go that far. When you return, bring a shri vigrah if you wish, or a photo of the deity, and one NariyalThe coconut — set on the kalash as the purna-phala, and offered as bali in place of a life. bought right there at the Shakti Peeth. It should be a water coconut, not peeled completely; if you do peel it, the jata should remain. Wrap it in a red chunri, have it touched to the same main vigrah, tie it 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. and the MauliThe red-and-yellow thread tied on the wrist or around a kalash. thread, and bring it home. The rest of the flowers and prasadi are all offered there. The puja place should already have been thoroughly cleaned, with a decision on where their place will be. Set the pratima or photo there properly, keep the coconut near it, and dhoop and deepak will burn before it morning and evening, with daily remembrance. Try, he says, if it is nearby, to present yourself there once a month, otherwise once in three months; and whenever you go, the rice task has to be done again — AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa. should keep going there again and again. That completes the first task.

What is the second task? The speaker says: whatever form of BhagavatiThe Goddess addressed by her honorific, used across these talks for whichever form is under discussion. it is — suppose, as in the example, Jayanti Mata, who is a form of Bhagavati Durga — then related to that form of Durga ji there is the Argala path, or her 32-name NamavaliA written list of a deity's names — such as Durga's 108 names written out separately for ease of offering individual Havan oblations to each., or the 108 names, or the Kavach path. Any one of these is to be recited morning and evening by every person in the house. Otherwise, the Durga Chalisa will surely be known — recite the Durga Chalisa itself, but every person must recite it. This work is to be done morning and evening; let the lamp keep burning and keep doing the path.

Two tasks are done, the speaker says — you went once and came back — and since the question was about the home, why at home and how to do it at home, he explains the reason. There must be at least one such shakti, one such positive energy, at home. If tantra has been done on the house, if shaktis have entered and are sitting in the house — negative shaktis — then however much you do, it will not happen by yourself. So a sattvik, pure shakti, an energy that has come from that place, whether as the shri nariyal, the shrifal — the coconut touched to Jagadamba"Mother of the World" — an epithet of the Devi. is regarded as the sakshat (direct) form of Shri — that shrifal comes and is established there, and it is before it that you all do your puja and path and offer your surrender.

Now the third task, the speaker says: on two days, Saturday and Tuesday, in the evening. If the peeth is a form of BhagavatiThe Goddess addressed by her honorific, used across these talks for whichever form is under discussion., she will have some Bhairava; if it is some other deity, they too will have some guardian or other — if it is a place of Shri Ram ji, it will be Hanuman ji. Bhairav is present at every place anyway; you have to find out who it is, and if you do not know, it does not matter. On Saturday and Tuesday evening, lamps in Bhairav ji's name must burn at your main door, on both sides. Light a Chaumukh DeepakA four-faced oil lamp with four wicks, used in pairs or in multiples across a house during application rituals for Bhairava and similarly potent deities. of mustard oil at each side of the door — on both sides of the door. And before Bhagavati you will light one anyway.

After that, the speaker says, mustard seed and KapoorCamphor, burnt at the close of worship. are mixed and burnt on ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood while reciting the same NamavaliA written list of a deity's names — such as Durga's 108 names written out separately for ease of offering individual Havan oblations to each. or whatever path you are doing — he notes that many paths are given on the channel for every devi and devata. If it is related to Shiv ji, do the Shiv Kavach AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules.; he says he will also give another anushthan, the one of the Shiv Raksha Stotra, and that too can be done, at home as well. Having done these anushthans, charge the mustard (abhimantrit). Keep the mustard in a bowl and, touching it — suppose you have done the sadhana of Durga ji's 32 namavali — take the mustard in your hand and recite that mantra at least 11 times, or 27 times. Then mix kapur into it. In the vessel used for giving Dhuna, first burn the apamarg wood, and put a little of the mustard on top of it. When it burns, and a little is still left — half-cooked, as it is said, half burnt — after that put a little GuggulA fragrant resin burnt as dhoop or mixed with ghee for ahutis, used heavily in protective and prosperity rites. and ghee into it and make smoke through the entire house with it. Smoke the whole house. That, he says, is the third task.

What is the fourth task? The speaker says the person on whom the tantra or vichar prayog has been done is the one to do it, in the evening every day, leaving out only Thursday — it is not to be done on Thursday. Whether a girl or a boy; if it is a girl, her hair should be open whenever she does this kriya. What is to be done? Bring and keep the small clay KhapparThe skull-bowl, named to the region's peeth in certain offerings. pots — small earthen vessels, in a very small size. And every day take one KapoorCamphor, burnt at the close of worship. and two LaungClove, used in offering and in small prayogas. and circle them ulta, anticlockwise, three times over that person's head, remembering the shakti of that same Shakti Peeth as you do it. Then take the laung and kapur outside the house, or to Tulsi ji, put them in the clay pot and burn them. Each day there will be a new pot; keep collecting the pots in one place, and whenever you happen to go to a riverbank, immerse them there. When you continue this, he says, a time will come — after a sava month, that is three pakshas, four pakshas, up to two or three months of continuing it — that however big a tantra prayog has been done on you, however great, it is dealt with.

The question, the speaker recalls, was exactly this: how to do it at home. He is not telling you to go to the temple, because in a temple we will not be able to do anything for very long; it has to be done at home, and that is why he is telling it this way. The things told for the home are these: rice to be taken, rice to be offered, how to bring the shrifal home from there, how to establish the vigrah, how the lamps are to be lit, the Bhairava ji lamp on Tuesday and Saturday. BhogThe food offering placed before a deity before anyone in the household eats. and so on: offer a sweet bhog as you wish and feed the bhog to everyone. How the dhuna is done has been told. Choose the path according to your wish, according to whichever shakti's peeth it is — if it is Hanuman ji's, recite the Bajrang Baan. If you are a woman, do it; there is no need to be afraid — do it and see, but you have to continue it. The four or five days that women miss are no problem; for those days someone else will do it, and after that you start again. Everyone should do it and see: give 15 minutes, half an hour, morning and evening; all of you together do the AartiA ritual of waving a lit lamp or flame before a deity's image, performed here at the close of Deepdan once the lamps begin to burn down. and so on — do aarti with kapur and laung. If it is Hanuman ji's peeth, then at least do the aarti on Tuesday if you cannot do it daily; if Durga ji's, do it on Friday or on Monday; if Shiv ji's, then Monday — meaning, if you cannot do it every day, keep one fixed day. If it is a place of Kali ji, if it is Kali ji's puja, do the aarti on Saturday evening. Do this much, he says.

If you do this much, the speaker says, a difference will begin to show within three months. However big the tantra prayogs done on you, once you build continuity in doing these things, a time will come when the energy of the Shakti Peeth, the shakti of the shakti peeth, will shatter them to pieces. She will make such a path, he says, that you yourself will start receiving guidance in Swapna — you will see things yourself, and come to know what to do next. And a time will come — he says he is not claiming it will be finished at the root — when it will no longer be fit to have any effect on you; the shakti will leave it crippled (pangu). And if it is in her hands, he says — if your PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. is good, if you do Jeev Seva, serve all the animals and birds, help and support some such person in need, if you are good at heart — then you will receive very great help, and all these things, whatever troubles there are, will end at the root. So this is effort you will have to make yourself. There will be no magic, no miracle; but if you work at it, if you do all these things, you will certainly gain the benefit. Try doing these four tasks, he says, and Bhagavati will grant protection to us all.