Tantric Bandhan — Stambhan, Uchchatan and How a Householder Undoes Them

Does bandhan only mean tying something up?

No. The speaker says the meaning of bandhan is not only and only to tie something. To tie here means directly stambhan — to be made stambhit, brought to a standstill.

First of all, the speaker says, the meaning of bandhan is not merely and solely to tie something up. To have been tied, here, points directly at stambhan — to have been made stambhit. He lists the currency the word has in this field. People say fate has been bound, that bhagya has been bound; that someone bound our good fortune; that someone bound our work, our employment, our business; that someone's womb was bound; that someone's advancement became bound. These, he says, are the prevalent phrases in which it is said that someone has become bound.

Who holds the root capacity for stambhan in the world?

The speaker says the capacity to perform stambhan belongs, in the most fundamental power in the world, to Bhagavati Pitambara. Listeners are not unfamiliar with the word bandhan, he says, but the whole vidhi vidhan and system behind it is what needs setting out.

Listeners will not be ignorant of the subject itself, the speaker says; somewhere or other you will know that this sort of thing is spoken of. But what the whole vidhi vidhan behind it actually is, what entire system operates, in what manner it happens and what is done — that is what he wants to lay out. And in that, the very first matter is this: the capacity to perform stambhan, in the most fundamental shakti there is in the world, belongs to Bhagavati Pitambara.

How do other powers obtain the capacity to bind?

The speaker describes Bhagavati's tattva as a powerful gathered mass of stambhan shakti, by whose capacity everything stays stambhit and halted in its place. All the other subordinate powers obtain their capacity from this Mahavidya and only then complete work connected with stambhan.

Bhagavati's tattva, the speaker says, is — to put it one way — such a powerful assembled mass of energy formed by gathering stambhan shakti together that it is by their capacity alone that everything stays stambhit in its own place, comes to a halt. That is the root. But it is from these very Mahavidyas forms that Bhagavati has taken on, he continues, that all the other subordinate powers obtain their capacity, and only then do they complete work connected with stambhan.

What does Brihaspati have to do with stambhan shakti?

The speaker says the balance by which we do not fall when we stand, and the balance of the earth itself, rests on this. Bhagavan Brihaspati, revolving on his axis and circling through the whole brahmanda, keeps the earth balanced and has the capacity to destroy any celestial object or meteorite heading for the earth before it reaches its aura — and he is endowed with that very stambhan mahashakti and nigraha shakti of Bhagavati Pitambara.

The speaker asks listeners to relate this to the balance within themselves, the balance because of which we do not fall over when we stand, and to the ordinary balance of the earth. Bhagavan Brihaspati Dev, he says, revolving upon his axis and making his circuit through the whole brahmanda in relation to the earth, keeps the earth balanced. Any celestial satellite coming towards the earth, any projectile or meteorite descending upon it — he holds the capacity to destroy all of them before they even reach the earth's aura mandala. And Brihaspati Dev, the speaker says, is endowed with those very stambhan mahashakti and nigraha shakti of Bhagavati Pitambara.

Why is yellow common to Pitambara and Brihaspati?

The speaker asks listeners to relate the two: where Bhagavati Pitambara is called Pitambara herself, the goddess of the yellow hue, there too Bhagavan Brihaspati is seen to prefer yellow, to like the colour yellow.

For this very reason, the speaker says, do relate the two things. Where Bhagavati Pitambara is called Pitambara in person, the devi of the pita varna, there also, if you look at Bhagavan Brihaspati, you will see that he too prefers pita, likes yellow.

Is this energy present in negative uses too?

Yes. The speaker says that whether someone attempts to use these shaktis negatively or positively, this energy is fundamentally present in it regardless.

Fundamentally, the speaker says, whether anyone tries to employ these shaktis in a negative way or a positive way, by any manner at all, this energy is present in it at the root — it is present regardless.

How can hostile operators draw on divine power at all?

The speaker offers the analogy that asuras too become powerful by obtaining a boon from Bhagavan Shiva, and then attempt to attain Indratva or seize it. In exactly the same way, this tattva is present in every kind of stambhani and bandhan process, whether Bhagavati's root form there is one of the Dasha Mahavidyas or some other.

It is by obtaining a boon from Bhagavan Shiva himself, the speaker says, that the asuras too become powerful and try to attain Indratva, or seize it outright. In exactly that same way, however many stambhani processes there are, however many processes of bandhan, this tattva is present in them regardless — whether Bhagavati's root form there be one among the Dasha Mahavidyas, or some other.

How is a family's source of income bound?

The first kind he takes is the bandhan of the advancement of anybody's family — the case where a family was earlier very prosperous and well supplied with wealth and grain, but its source of income became bound.

Coming to the opening of the subject proper, the speaker says there are many kinds of bandhan and stambhan within the category of bandhan. The first he takes is doing a bandhan on the unnati of anybody's family. The matter arrives like this: earlier the family was very happy, well supplied with dhan and dhanya, but the source of income became bound.

How is a business establishment bound in practice?

The speaker says merely becoming bound does not by itself do the work. Taking a business establishment as the example: when a tantric kriya connected with bandhan is done there, the first thing is that whatever customers used to come, on account of whom the source of income existed, will have been stopped.

Merely being bound does not accomplish the thing by itself, the speaker says. Take the example of somebody's trade, a commercial establishment — how will it be bound there? When some tantric kriya connected with bandhan is performed there, the very first matter is that whatever customers used to come, on whose account the source of income stood, they will have been stopped. So bandhan does not hold only bandhan within itself; there are a great many things inside it.

What does the operator use against a business establishment?

The speaker says the operator uses whatever deities he has made siddh — the process of their mantra, or the effect of the name, or whatever manner in which he has awakened a mantra or a devata and is employing it at that place — so that the Lakshmi of that place becomes bound and its advancement becomes bound. And he will certainly go to that establishment himself.

If, over a commercial establishment, whatever deities the operator has made siddh — whatever the process of their mantra is, or the effect of the name, or in whatever manner the other person has awakened a mantra or a devata and is employing it at that place — are used so that the Lakshmi there becomes bound and the advancement becomes bound, then, the speaker says, he will certainly go to that establishment.

How does the operator reach the place where a prayoga is to be laid?

The speaker says he may go as a customer, as a friend, in any manner at all — he will go there, because he has to complete his process; or he will send somebody after having his material abhimantrit. And in this, he says, the chaukhat is always of the highest importance.

Whether he goes as a customer, whether he goes as a friend, whether he goes in some other way — he will go there, the speaker says, because he has his process to complete. Or he will send someone, having had his samagri made Abhimantran. And in this too, he says, what is important is that people always say the Chaukhat is of the highest importance. The entire process will be happening on that very dehleez, on the threshold itself. That is the place of the most distinctive importance.

What is actually done at the threshold of the shop?

Standing at the establishment's chaukhat, placing a foot there, and through the processes he runs with his awakened mantras and deities, the operator will somewhere or other administer an oath to the deities of that place — and to all the gods and goddesses who support its owner and grant Lakshmi and capacity — that they become stambhit, that they stop.

Standing on the chaukhat of that establishment, placing a foot there, or by whatever processes are performed, the operator works through these awakened mantras and these deities. By their means, the speaker says, that place — or the owners of that place, and along with them every devi and devata who supports and cooperates with them and grants Lakshmi and samarthya and the rest — will somewhere or other be administered an oath to become stambhit, to come to a halt. That, he says, is the first matter.

After the oath comes uchchatan, in which no customer's mind settles at the shop and they leave without buying

The second matter, the speaker says, is uchchatan: whatever customer comes there, any man or woman, to buy something, their mind will not settle there and the customers will flee. They will not like it, they will think of going somewhere else, they will run off from outside without even entering, and if they enter they will not stay.

Once those powers have been sworn and stambhit and stopped, the speaker says, the second matter after that will be that of Uchchatan. Whatever customer comes there, any male person, any woman, to take something — their mind will not settle there, and the customers will flee. They will not like it. They will feel, come on, let us go somewhere else. They will run off from outside itself and not come inside; if they come inside they will not stay, they will leave.

What happens to the people at a place from which Shri departs?

The speaker says that when a place becomes Shri-less — whether by a tantric process or by some fault of one's own — the people present there also become devoid of Shri and radiance. The attraction capacity within the owner sitting on the gaddi and those working there also becomes stambhit and departs from the aura mandala of their body and face.

When a place becomes devoid of Shri, when Shri leaves — whether on account of a tantric process or because of some fault of one's own — then, the speaker says, one matter that follows is that the people present at the place from which Shri withdraws also become devoid of Shri and kanti. So the owner who sits on that gaddi, those who work there — the capacity for attraction within them also becomes stambhit; it too, somewhere or other, leaves their body and the aura mandala of their face and departs.

A thriving establishment shows good-looking, well-spoken salespeople and a samohan that holds the customer there

The speaker says two things are visible at a shop that runs very well. First, the salesmen or sales girls there are very good to look at, good talkers, full of vak chaturya, with an attractive personality — you become samohit of your own accord and accept what they say, and many times they will convince you to take goods you did not even wish to buy, because they have their own technique.

Look at this and relate it, the speaker says. At a shop that runs very heavily you will get to see two things. The first is that the salesmen or the sales girls there will be very good to look at, will talk very well, will be full of vak chaturya, and their personality will be, one could say, attractive. You become samohit of your own accord and accept what they say. Many times it will happen that goods you had no wish at all to take, they will convince you into taking — they have their own technique with them, and you take it. That, he says, is the first phase.

Why do customers buy even at a shop where they are treated rudely?

The speaker says in many places the shopkeepers have no interest and behave very rudely, and yet you still take the goods and cannot say why — and the shop is packed and its sale runs. This, he says, is somewhere the punya bala, or the effect of an anushthan, or the presence of that deity and that shakti holding things bound: their energy is falling with force upon the energies of the customers present, and being pressed down the customers accept what is said.

Second, the speaker says, in many places you will see that they have no interest in you and will behave very rudely, yet even so you will take the goods. They will say something and you will not know why you have to buy, but you will buy — that we had to buy here, we needed it, we took it. And the sale runs in exactly that way; the place is completely packed. The owner too does not talk properly and has no particular interest, gives a little respect at most, behaves very rudely, and still the customers are crowded in. That, he grants, is temporary: when they do so much, that ahankara will certainly sink them in the end. But it exists. So somewhere or other, he says, call it that Punya bala, call it the effect of an anushthan, or call it the presence of that devata and that shakti who is holding things bound — their energy is somewhere falling with force upon the energies of the customers present there, and because of that pressing down the customers are accepting what is said.

What is the other kind of energy that draws customers?

On the other side, the speaker says, there is saumya energy, attractive energy, shubhra energy, extremely positive energy. It casts its effect even upon negative persons, quietens them, draws them towards itself and makes them samohit, and then accomplishes its work.

On the other side, the speaker says, is saumya energy, attractive energy, shubhra energy, extremely positive energy. It casts its effect even upon negative persons, quietens them too, makes them very samohit towards itself, draws them, and then accomplishes its work.

What names are given to this collective attracting energy?

Call it lok sambhashani energy, or the energy of samuh vashikaran, or samuh akarshaniya energy — the speaker says this tattva of Bhagavati is manifesting there in this manner, endowed with mantra bala and tantra bala, and accomplishing the work. When a bandhan process is performed and someone employs mantra bala, it is exactly these things that he will bind.

Call it lok sambhashani energy, the speaker says, or call it the energy of samuh Vashikaran, or call it samuh akarshaniya energy: this tattva of Bhagavati is illuminating there in this manner and getting the work accomplished — endowed with Mantra Bala, with tantra bala and the rest. So when the process of bandhan happens, when someone employs mantra bala, it is precisely these things that he will bind.

Why is shamshan bhasma sprinkled in such prayogas?

The speaker says people speak of shamshan ash being sprinkled, and that ash is not there for nothing. In the uchchatan process there are particular things to be mixed together, and when the operator mixes and applies them, that group of deva shaktis established there for the purpose of samuh vashikaran — whoever they may be — will be the first thing he uchchatit.

The operator has not merely gone there and done something such that all the tejas of the body is stolen, the speaker says. What people call sprinkling the bhasma of the Shamshaan — that ash is not there for nothing. In the process of uchchatan there are particular things that have to be mixed together, and when he mixes and applies those things, then that group of deva shaktis established and kept present there for the purpose of samuh vashikaran will certainly be affected, whoever they may be. Them he will uchchatit first of all. So that tattva, that group of devatas, that energy will be the first thing uchchatit there — it will move away.

The shakti is withdrawn across the whole extent of the owner's adhikara, and another energy is installed in its place

The speaker says that across the whole place, as far as the owner sitting there had adhikara, the effect of that shakti and energy also reached. Now the energy is no longer present up to that extent, and in its place the opposite has been installed — uchchatani energy, shamshani energy, energy set there so that whoever comes flees of themselves, so that their intellect is disturbed and they become very irritable and quarrels begin.

Over that entire place, as far as that owner, that person sat, as far as his adhikara ran, the effect of that shakti and that energy also extended, the speaker says. Now the energy is no longer present up to that limit, and there instead the opposite of it has been installed — call it uchchatani energy, call it shamshani energy, or the energy set there so that whoever comes should himself flee, so that his buddhi and viveka are greatly disturbed, so that he becomes very irritable and quarrels start happening. This sort of process has begun. So where has bandhan occurred here, he asks. Here, more than bandhan, uchchatan has been employed.

Whose energy is actually bound in a bandhan prayoga?

The speaker says that though we call it bandhan, what has particularly been done there is an uchchatani process. In the place of bandhan, what happens is that after making some shakti siddh, one uses it: our own siddh energy is made sankalpit, given an oath, and by full vidhi vidhan those things are removed from the other person's place.

The matter stood in this way, the speaker says: we certainly said bandhan, but what was particularly performed there was an uchchatani process. Who was bound here? In place of bandhan what happens is that, after having made some shakti siddh, through its employment — upon whomever we have to cast an effect, or whomever we have to bind — we make our own siddh energy SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., administer an oath to it, and by the full vidhi vidhan remove those things from the other person's place. So, he says, this entire process happened in this manner.

How is the same thing done to a happy household?

The speaker says that in exactly the same way, when there is much comfort, wealth, aishwarya and vaibhava in someone's house and everyone lives together well, and some jealous person — often one of their own — comes to feel dvesha for such a family, he performs many kinds of kshudra processes so that kalah and klesh arise within the family and vidveshan occurs.

Exactly the same way, the speaker says: when there is a great deal of comfort, wealth, aishwarya and vaibhava in someone's house, when everyone in their home lives together very well, and some jealous person comes to feel dvesha towards such a family — when one of their own people comes to feel it — then, so that kalah and klesh should arise among them and Vidveshana should occur, he performs many kinds of kshudra processes.

What is the most negative thing a happy family does?

The speaker says the greatest negative is that you were living very well by the grace of the devas and the pitr, but you had made no arrangement for protection. Until such difficulty and sorrow comes upon people they do not become alert about it.

When the process is performed, the speaker says, you had been living happily and well by deva kripa and by the kripa of the Pitr — but you had not made any arrangement for suraksha. That, he says, is the biggest negative thing. Until this kind of dilemma and sorrow comes upon people, they do not become alert about it. That too, he says, is a matter worth noting.

Why did Rishi Vashishtha enter the field of tantra?

The speaker gives this as his standing pauranik example: Rishi Vashishtha, who was earlier on the Vedic marga alone, came down into the field of tantra for the sadhana of Bhagavati Ugratara, Tara, Ekjata and Bhagavati Kamarupa Kamakhya. The greatest reason behind his entering the tantric process was the tantric prayogas performed by Rishi Vishwamitra and the harm he suffered from them; he came into this field afterwards for the sake of pratikara.

This has a very good pauranik example, the speaker says, one he has given before. Why did Rishi Vashistha descend into the field of tantra? For the sadhana of Bhagavati Ugratara, Tara, Ekjata and Bhagavati Kamarupa Kamakhya — and when? Earlier he had been on the Vedic marga alone. The greatest reason behind his descending into the process of tantra was the tantric prayogas and the rest performed by Rishi Vishwamitra, and the harm he suffered from them. After that, for the sake of pratikara, he particularly came down into this field. This too, he says, is a story — let it be lila alone, if you like. But the example is for us: that we must always stay alert, and must always keep our shaktis awakened.

What does an abhicharik prayoga do to a decent family?

The speaker says people notice nothing until kalah and klesh break out and total ruin follows, and only then look for what happened. He points to families where very well-behaved children lived, who never touched any intoxicant, and then such a prayoga falls on the family that the children cannot live without intoxication and the family too is ruined and completely wrecked. That, he says, is an abhicharik prayoga.

First of all, the speaker says, nobody pays any attention to this. Only when kalah and klesh and a split have broken out in the family and destruction has come, when everything has been finished off completely, do they then look and say — yes, what happened here, something has been got done from above, some trouble has occurred. You will see families, he says, where very well-behaved children used to live, no intoxicants of any kind. But such a prayoga is done upon the family that the children cannot live without intoxication, and that family too is ruined. It is completely wrecked. This, he says, is Abhichara prayoga.

What is combined with the kshudra shakti in a household attack?

Mansik uchchatan, uchchatan of the mind, vidveshan between two who love each other greatly — and alongside these processes the external shaktis: a shamshani shakti, any hostile shakti of your house, or a dissatisfied deva shakti present in your home. These are combined with the kshudra shakti the operator has made siddh, and your own thing is used against you.

Mansik uchchatan, the speaker says — uchchatan of the mind; vidveshan between two people, between two who love one another very much. And along with all these processes there are the external shaktis. Somewhere there may be a shamshani shakti, and if any hostile shakti of your own house exists, and if some dissatisfied deva shakti is present in your home, then they are combined — the shamshani energies together with the kshudra shakti the operator has made siddh — and your own thing will be employed against you.

Why is it usually too late by the time people act?

The speaker says that by the time you understand and accept this whole vidhan and tantra and think of countering it, it will have given you ruin at such a level that you will not be able to rise again. Once the harm has reached a very high level, small or light prayogas do not work, and the person becomes still more negative — saying such things do not happen, and if they do, why is nothing happening when we do them.

Until you understand this whole vidhan, this tantra — or rather accept it; when you accept and understand that yes, such a thing can happen, such a thing has happened, and think of countering it — by then, the speaker says, it will already have given you devastation to such a degree that you will not be capable of rising again. And when this harm reaches a very high level, then, afterwards, when somebody wants to destroy it by doing a prayoga of his own, it does not happen with small or light prayogas. So the person goes on becoming more negative: that such things do not happen at all, and if they do, then why is nothing happening when we are doing them. So both things are there, he says.

When is kokh bandhan most often done?

After the tantric bandhan laid on a household comes kokh bandhan, done for the sake of the continuation of the line — making the womb itself stambhit. The prayoga used most in this, the speaker says, people do at the very time of the marriage. They do it on unmarried girls too, and they do it at the time of the marriage; that is why it is said that the bride and groom should stay very alert.

After the tantric bandhan laid upon the household, the speaker says, comes what is called kokh bandhan, for the sake of the increase of the line: to make the womb itself stambhit. The prayoga most used in this is one that people do at the very time of the marriage. They do it on unmarried girls as well, and they do it at the time of the marriage. It is for this reason, he says, that it is said the dulha and dulhan should stay very alert.

Is it only the woman who is bound?

The speaker calls it a misconception that only the woman is bound and only her womb is made bound. It is not so — many times it happens that the man is bound. Then, although the man is capable, until deva kripa is present within him no offspring can be produced.

There is a bhranti, the speaker says, that only the woman is bound, that only her womb is made bound. It is not like that. Many times it happens that the man is bound. Then, although the man is capable, until deva kripa comes within him, the production of a child cannot happen. Both of them being sound is very necessary, he says. If a lack appears in either one of them, if some disorder occurs, then there will be trouble.

What happens if a tantric prayoga produces a physical disease?

The speaker says that when tantric bandhan or prayoga is done on someone and it produces a disease physically inside the body, destroying it becomes a very difficult matter. If it is in its early stage and no bodily disease has occurred, then once you have cut it and become free of it, by deva kripa the disease too will be destroyed. But if two, four, five or ten years have passed and the disease has made its home, that tantric disease will then not be destroyed quickly, because it will have become a sadhya rog.

When tantric bandhan or a prayoga is performed on someone, the speaker says, if it produces some disease physically within the body, then destroying it is a very difficult subject. If it is in the early stage and no bodily disease has arisen, then up to that point you can cut it and be relieved of it; by deva kripa you become safe, and that disease too will be destroyed. But if two, four, five or ten years have passed and the disease has made its home, then that tantric disease will not be destroyed quickly afterwards. And it will not be destroyed, he says, because it will have become a sadhya rog. That matter too is in it.

What form does the trouble take, and why does dvesha arise at all?

The speaker says the women will either not be able to hold a child in the womb at all, or, if they do hold it, there will be a miscarriage; and however much medicine is taken for it, it will not be put right. As for who is envied — envy comes only where there is some goodness: because you are rising for whatever reason, are ahead, are supplied with wealth and grain. And someone who has no son or daughter at all, who is childless, will also out of dvesha have something done.

Difficulties arise at such places, the speaker says: either the women will not be able to hold a child in the womb at all, or if they do hold it there will be a miscarriage. However much medicine you have taken for it, it will not be put right. Everyone knows this subject, he says; it mostly happens so. In this process, if the girl's character is very good — but of whom is dvesha felt? Only where there is some goodness will there be dvesha. For whatever reason you are rising higher, are ahead, are supplied with dhan and dhanya, for any reason at all, dvesha sprouts in people. And someone who has no son or daughter at all, who is childless, out of dvesha also gets something done. There are many such matters, he says.

How can an unmarried girl be bound without knowing it?

The speaker says that out of dvesha, if the bandhan of even an unmarried girl is got done, she will not come to know. It can happen by feeding her something, it can happen through touch, it can happen by seating her — there are many vidhans.

So because of dvesha, the speaker says, if the bandhan of even a kunwari kanya is got done, she will not have come to know of it. It can be done by Khilaya-Pilaya as well, it can be done through touch, it can be done by seating her. There are many vidhans.

Why is a rajaswala kanya told to stay apart?

The speaker asks why a rajaswala kanya is told to remain in seclusion, not to meet anyone, to avoid touch and the rest — even charan sparsh is forbidden. There is a reason behind it, he says: a jealous person does come to know that she is in her monthly period, everyone has that much sense, and at such a time these processes are got performed and mere touch of her body is arranged.

Why is it said of a rajaswala kanya that she should stay in seclusion, not meet anybody, avoid touch and the like — even charan sparsh being forbidden? There is a reason behind it, the speaker says. Suppose there is a very good girl, very good at her studies, and it looks as though her future will be very good, and there is some person who feels dvesha. He does come to know that yes, at this time she is in her monthly period; everyone has that much sense. At such a time these sorts of processes are got performed and mere touch with her body is arranged, or the thing is applied where she is sitting so that it merely touches her body.

A girl bound in this way holds no pregnancy after marriage, and the same binding is laid again inside the wedding mandap

The speaker says that later on such a difficulty will arise for her that after marriage no pregnancy will hold at all. And after that, at the time of the marriage, in the wedding mandap, through the whole marriage process from beginning to end, there are also many such vidhans in this ashuddha tantra by which the girl's garbha is made stambhit, is bound.

Going forward, the speaker says, such a difficulty will arise for her that after marriage a pregnancy will not hold at all. These, he says, are all processes. After this comes the time of the marriage: in the marriage mandap, throughout the entire marriage process from beginning to end, there are also many such vidhans that these people carry out in this ashuddha tantra, in which the garbha of the girl is made stambhit, is bound. This too, he says, is a matter of bandhan.

What is bandhan of the intellect?

The speaker says there is a vidya of binding and making stambhit the mastishka, the viveka and the buddhi, by which a person becomes deranged. That too, he says, is in itself an uchchatani prayoga, of a high order: the person's intellect becomes so disturbed that he cannot concentrate in the least, cannot become steady at all — so what will he think with?

There is a bandhan of the mastishka, of viveka and buddhi, the speaker says — a vidya of making them stambhit, by which the person becomes deranged. That in itself is an uchchatani prayoga, and of a high order. In it the person's intellect becomes so disturbed that he is not able to concentrate in the least, is not able to become steady at all — so what will he think with?

What sign shows in the eyes of someone under this kind of bandhan?

The speaker says the instability increases so much that the dark pupils of such a person's eyes will never be in the centre. Look at an ordinary person's pupil: it is perfectly central, and when you meet eye to eye it feels as if you are looking into each other's eyes. But in one becoming mentally deranged through such an uchchatani process the pupils will not stay in the centre — they will look squint, crooked, without any injury having occurred.

Slowly the instability increases so much, the speaker says, that if you look at such a person, the dark pupils of his eyes will never be in the middle, in the centre. Look at an ordinary person's pupil: it is perfectly in the centre, and when you meet eye to eye it feels exactly as if you are both looking into each other's eyes. But when a person begins to become mentally deranged through this sort of uchchatani process, his pupils will not remain in the centre; they will look squint, they will become crooked, without any injury. Asked whether this happens from a head injury or from a tantric process, he answers: quite correct — his sleep too will remain uchchatit, his sleep will never be complete, and the pupils of his eyes will look crooked. If you apply a great deal of medical effect in this, he says, what will happen is that the person will sleep a great deal — but from where can that thing be put right? It will not be put right in that way.

What does it mean when an entire family is bound?

The speaker describes a bandhan on a whole family — if it is a family of four, four brothers, then not one of them is having a son, only daughters are being born; or many times no child at all; or the whole marriage in the whole kunba has stopped, four brothers and all four marriages stopped, all the mangalik work stopped. When it has stopped for all four or five, he says, know that this is not the effect of a tantra prayoga of this generation but of the time of the father or grandfather, which for some reason has now become very strongly effective and is at its peak.

The next matter, the speaker says, is a bandhan of this kind in a family: if there is a family of four persons, four brothers, then not one of them is having a son at all — only daughters are being born. Or many times it happens that someone is having no child at all. Or the entire marriage in a whole kunba has stopped: there are four brothers and all four marriages have stopped, all the mangalik work has stopped. Then know this, he says: when it has stopped for all four, all five of them, it means that the effect of the tantra prayoga is not from this generation of the line — it is the effect of the time of the father before them, or of the grandfather, which for some reason has now become very greatly effective. Its effect is now running at its peak.

What is bound when the household's own deva sthan is targeted?

The next process, the speaker says, is doing such a bandhan at the very place of your root deities that a comprehensive bandhan of everything occurs. And the people who perform this process, he says, are people from right inside the family — those who have complete coming and going, sitting and rising in your house. Extremely hostile people.

After this comes the next process, the speaker says: doing such a bandhan at the very place where your root devatas are, so that a bandhan of everything happens comprehensively. And the people who perform this process, he says, are exactly the sort of people from within the family who have complete coming and going, sitting and rising, everything, in your house. Extremely hostile people.

Does a bandhan prayoga kill the person?

No. The speaker says to keep this in mind: whatever kind of bandhan it is, once the tantric attack has been made, nobody dies in the process of bandhan — a matter connected with death will never be in it. The greatest thing will be that the person reaches the level of death: his financial loss will be so great, his mental decay so great, that he will himself regard himself as no better than a living corpse, and though he has capacity and buddhi and viveka he will be unable to use them well. Extreme laziness remaining in the body becomes a sign of these things.

Now, of whatever kind the bandhan may be, once the tantric attack has been made — keep this in mind, the speaker says: nobody dies in the process of bandhan. A matter connected with death will never be present in it. The biggest matter in it will be that the person reaches the level of death. His financial loss will be so great, his mental decay so great, that he will of himself regard himself as no more than a living corpse. Even though he has the capacity and the buddhi and the viveka, he will not be able to put them to good use, however much he wishes. Extreme laziness remaining in the body — all of these things, he says, become the sign of these.

What pauranik example illustrates a tantric prayoga inducing laziness?

The speaker grants that grahas and nakshatras have their own effect too, but for a tantric prayoga he gives this example: Vighnasura constructed and placed a yantra of Bhagavan Vighnaraja Ganapati over the army of Bhagavati Lalita Tripurasundari, on account of which laziness came to be present throughout the whole army — and because of that tantric prayoga Bhagavati Lalita Tripurasundari had to invoke Mahaganapati.

Although in this, the speaker says, grahas and nakshatras have their own effect too and are their own subject, if a tantric prayoga takes place then these things happen. He gives the example directly. Vighnasura constructed a Yantra of Bhagavan Vighnaraja Ganapati and placed it over the army of Bhagavati Lalita Tripurasundari, on account of which laziness came to be present throughout the entire army. It was because of just such a tantric prayoga, he says, that Bhagavati Lalita Tripurasundari had to perform the avahan of Mahaganapati ji.

Where in a house are such things placed?

He is not saying today's prayogas are of that high an order, the speaker says, but there are processes of this kind, and they may be done near someone's chaukhat, inside the chaukhat, at the brahma sthan, beside Tulsi ji, or at deva sthans of this sort. Because it is by the divine energy inside our body that we walk and speak and laugh and play — and the more that energy decays, the more we stoop, the weaker our viveka grows, and the more negative we become from within.

He is not saying, the speaker clarifies, that the thing will today be of such a high order. But processes of this kind exist, and if they are done near someone's Chaukhat, inside the chaukhat, at the brahma sthan, beside Tulsi ji, or at deva sthans of this sort, then — because it is on account of the divine energy within our body, the positive energy, that we walk and speak, laugh and play — the more that energy decays, the more we will go on stooping, the weaker our viveka will grow, and the more thoroughly negative we will begin to feel from inside. And the whole family will begin to become utterly negative, he says, if a collective prayoga has been done.

Who is affected most easily by these things?

Especially, the speaker says, anyone who does no japa or tapa, who does not do the prasaran of a kavach, who is not doing any particular havan, pujan or paath — on such people these things begin to take effect very easily. And that, he says, is an utterly ordinary matter nowadays.

Especially, the speaker says, if someone does no Japa and tapa, does not do the prasaran of a Kavach, is not doing any particular havan, pujan or paath, then these things begin to give their effect upon someone very easily. Which, he says, is an absolutely ordinary matter these days. So all of these are prayogas; all these sorts of things go on.

What is the very first thing to do for bandhan vimochan?

Whenever such a matter arises — someone tells you, or you understand, that a bandhan process has been done and uchchatan is happening to you or to a family member — the first work to be done for bandhan vimochan, the speaker says, is that one should certainly take the sharanagati of Bhagavan Shiva. The one who is all-capable in freeing from every kind of shaap is Bhagavan Mahadeva Sadashiva. Then, in a Shiva temple, while performing abhishek with milk, with raw milk, do the japa of Panchakshari according to your own adhikara as you perform it — and from the very first day the heaviness in the body begins to lighten.

Whenever such a matter is present — that someone tells you, or you come to understand, that a process of bandhan of this kind has been done and uchchatan of you or of a family member is happening — then the first work to be done for bandhan vimochan, the speaker says, is that one should certainly take the sharanagati of Bhagavan Shiva. The one who is all-capable in releasing from a Shraap of every kind is Bhagavan Mahadeva Sadashiva. So taking his sharanagati first, when you perform abhishek with milk in the Shiva temple, with raw milk, then at the time of the abhishek do the japa of Panchakshari Mantra according to your own adhikara while you perform it. From the very first day the heaviness that stays in your body, or things of that kind, begin to become light.

Why begin every undertaking with Shiva's abhishek?

Whenever you begin — whether you are working in the field of tantra or some calamity has come upon you and you are acting — certainly keep the abhishek of Bhagavan Shiva in it, the speaker says. Because in today's time it is not possible that you, entirely new, will do everything by the full vidhi vidhan; there will be a great many errors. Bhagavan Shiva will forgive all those errors in any case, and the process of vimochan that has to begin will begin from Shiva's nirmalya itself.

Whenever you begin, the speaker says, whether you are working in the field of tantra or some calamity has come upon you and you are acting on it, certainly keep the abhishek of Bhagavan Shiva within it. Because in today's time it is hardly possible that you, completely new, will do every single thing by the full vidhi vidhan; there will be a great many errors. Bhagavan Shiva will forgive all those errors in any case, and the process of vimochan that has to begin will begin from the Nirmalya of Bhagavan Shiva itself.

What is the remedy for a bound business establishment?

Returning to the business establishment, the speaker says the first thing is the attraction of customers stopping — or a tantric process having been done on the chaukhat, on account of which the customers become uchchatit and do not come. Something may have been done on your gaddi; there are many vidyas of that kind, and they exist even now, and most of them, he says, are shamshani.

Now they come back again to the commercial establishment, the speaker says, to where they started: if things of this kind have happened at your commercial establishment, then when you have to carry out the process of bandhan vimochan, what has to be done? The first thing is the stopping of the attraction of customers. Or a tantric process of some kind has been done on the chaukhat, on account of which the customers become uchchatit and do not come. If something has been done over your gaddi — there are a great many vidyas of that sort, he says, and they exist even now, and most of them are shamshani.

Why is feeding gau mata called the most unfailing remedy of all?

In such a process, the speaker says, always remember that the most unfailing in it is gau mata. Feed gau mata at your threshold — there is never any restriction of time for her, morning, noon, evening or night, whenever. But if possible, feed her at the main door of your commercial establishment, and feed proper food, not your own leftovers: sweet roti, kheer, or kheer-roti and material of that kind, fed with your own hand, mixed with gud.

In such a process, the speaker says, always keep in remembrance that the most unfailing in it is Gau mata. If you feed gau mata food at your threshold — for her there is never any restriction of time, morning, noon, evening or night, whenever at all. But if it is possible, at the main door of your commercial establishment, feed gau mata, and feed proper food; do not feed her your own leftovers. Sweet roti, kheer, or kheer-roti — material of this kind, feed it with your own hand, feed it mixed with gud.

What is the sign that the cow has undone the prayoga?

Placing the plate upon the threshold, or on whatever corresponds to it at your place, feed her there — the speaker says her presence there and her merely eating begins to destroy, to a very great degree, the tantric process performed at that place. And if after eating and drinking water gau mata passes urine there of her own accord, then know, he says, that 99% of the good is done in that very instant. No tithi, no nakshatra, no muhurta needs to be consulted — she does all of that too, if it happens of itself.

Place the plate upon the chaukhat and feed her, the speaker says, if there is something like a chaukhat there, or set it on whatever place corresponds to that at yours and feed her there. Her presence there, and her merely eating it, begins to destroy to a very great degree the tantric process that was performed at that place. And if, after eating food and drinking water, gau mata of her own accord passes urine there, then know that 99% of the good is accomplished in that very instant. You need to look at no tithi, no nakshatra, no muhurta — she does all of that as well, he says, if it happens of itself.

When does a tantric bandhan actually succeed?

The speaker says a tantric bandhan and the rest succeeds only when your pitr do not stand with you. The pitr can never leave your side of their own accord: for them to leave, a great many offences must have been committed by you, or by your parents, or by the people of the generation before them. Only when the pitr leave your side does the effect of all these things begin to fall upon you.

If the matter is very large — this, he says, is only a matter of tantric bandhan, but a tantric bandhan and the rest succeed only when your Pitr do not stand with you. The pitr can never leave your side of their own accord like that. For them to leave your side, a great many offences must have been committed by you. Until offences are committed by you, or by your mother and father, or by the people of the generation older than them, the pitr never leave your side in that manner. Only when the pitr leave your side will the effect of all these things begin to fall upon you.

What does gau seva do for the pitr?

The speaker says that when you perform the seva and puja of gau mata and that sort of matter is present there, the kalyan of all of them takes place and their presence too becomes properly established again. He adds that you do this same thing at home as well, and that the chaukhat is so necessary a thing that he touches on it in every live session so that people should not forget it even by mistake.

And when you perform the seva and puja of gau mata, the speaker says, and that sort of matter is present there, then by it the kalyan of all of these takes place, and the presence of all of them is also properly re-established. You do this very same thing at home as well. The chaukhat is so necessary a thing, he says, that they always touch on this subject in every live — so that you should not forget it even by mistake.

What is the daily practice at the chaukhat?

Even if you can do nothing else in life, the speaker says, let there be a chaukhat of the house, let there be nitya seva and puja of the chaukhat, bathe it daily, keep it fragrant, light a lamp — and after that do the pujan you do, whether the japa of Panchakshari, the japa of Jayanti Mangala, the japa of Samb Shiva, or the japa of the 32 Namavali. Keep to whatever daily rule you take up, after doing the pujan of the chaukhat. If the chaukhat is strong, protected and worshipped, he says, it absorbs and destroys 50% of the problems just like that; and if you do not do it, then bear the whole problem.

Even if you cannot manage anything else in life, the speaker says: let there be the chaukhat of the house, let there be nitya seva and puja of the chaukhat, bathe them daily. Keep them fragrant, light a lamp, and after that do the pujan you do — let there be the japa of Panchakshari, the japa of Jayanti Mangala Kali, the japa of Samb Shiva, the japa of the 32 Namavali. Whatever daily rule you take up, keep it up, after performing the pujan of the chaukhat. If the chaukhat is strong, protected and worshipped, 50% of the problems it soaks up just like that, destroys them. And if you do not do it, then bear the whole problem yourself. This too, he says, is a matter.

What is needed for kokh bandhan or a bandhan of the intellect?

For kokh bandhan, or confusion of the intellect, or a bandhan of that kind, the speaker says you will then have to make full and proper use of divine energies, or have it done — paath connected with the Mahavidyas, prayogas, Mahavidya work of that kind. When you have such things done with a sankalpa made, the cutting of these things happens very quickly.

Kokh bandhan, or the confusion of the buddhi and the rest, or a bandhan of things of that kind — in that, the speaker says, you will have to make full and proper use of divine energies, or have it made. Paath connected with the Mahavidyas forms, prayogas, Mahavidya work of that sort: when you have things of this kind done, having a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. made, then the cutting away of these things will happen very quickly.

Can Sabar mantras be used to cut these things?

The speaker says there are a great many Sabar mantra vidyas by using which these things can be cut. But a matter of imbalance can arise in that: when the cutting is done by things of this kind, they can turn back and cast their effect, their ill effect, upon you once again.

There are a great many vidyas of the Sabar Mantra, the speaker says, by employing which these things can be cut. But in that a matter of imbalance can be present: when the cutting away is done with things of this kind, they can turn back and again cast an effect, an ill effect, upon you.

What must be kept in mind whenever a kaat prayoga is run?

The speaker gives the example of Hanuman ji's Janjira: suppose someone's intellect is greatly confused, and having made the Janjira siddh you make water abhimantrit and use it. Then keep this one thing in mind — whatever kind of bandhan you take a sankalpa and act to cut, even if you are only doing the Hanuman Chalisa, be sure that no unmarried girl and no boy or girl child is standing near the person you are working on.

The first matter, the speaker says, is that whenever any prayoga is done for the sake of the vimochan of any bandhan — as for instance Hanuman ji's Janjira. Suppose someone's buddhi is very greatly confused; having made the Janjira siddh, you make water and the like abhimantrit and use it. Then keep one thing in mind. Whatever kind of bandhan you take a sankalpa and perform a prayoga to cut — even if you are only doing the Hanuman Chalisa — at that time, do give attention to this: that no kunwari kanya, no boy or girl child at all, should be standing near the person on whom you are performing the prayoga.

Why must nobody sensitive stand near an utara?

The speaker gives the case: a girl child has some problem, you are performing an utara on her and running the kaat-katan mantra, and another girl child is standing alongside. Somewhere or other the effect will certainly fall on her, because when it is cut, when those things begin to scatter, they will cling to whatever sensitive aura mandala they find nearby. So these people become affected for no reason. Understand this too, he says, as a matter connected with laag.

Now suppose a girl child has some problem, the speaker says, and you are performing an Utara upon her, running the kaat-katan mantra, and another girl child is standing alongside. Somewhere or other the effect will certainly fall upon her. When it is cut, when those things begin to scatter, whatever sensitive aura mandala they find nearby, they will cling to it. So these people become affected for no reason at all. Take this too as a matter connected with Laag, he says. This must not happen. Keep very careful attention on this point.

What village vidhan involving the womb is condemned as very wrong?

Concerning anything to do with the womb, the speaker says there are many vidyas, and in villages people also run a vidhan of kicking the womb. They do a very wrong thing: they seat some good girl alongside, calling her a friend or companion, and deliver the kick on this side — and the second girl's life is ruined. This one's was made and that one's was gone, he says. Avoid all these things, keep attention on them.

Whatever the matter connected with someone's womb, the speaker says, there are a great many vidyas, and in villages people also run a vidhan of kicking the womb. They do a very wrong deed: they seat some good girl alongside, calling her a friend or a companion, and here they deliver the kick — and the second girl's life is ruined. This one's was made and that one's went, he says. Avoid all of these things, keep attention. Those who talk of being modern, saying none of this happens at all, none of this happens — those are the very people, he says, who do all these things, make their own things and ruin the other person, while the other is left thinking that no such thing happens at all. Avoid it.

How must the operator protect himself and the household?

If a process of this kind is going on in the house, the speaker says, keep small children and especially unmarried girls at a distance. When you yourself perform such processes, stay protected by reciting a kavach and the like, and the body must be closed all over: let there be shikha bandhan, a band on the neck, a mala or kavach, a mani bandh, a band on the hand and at the waist. On the feet tie at least a thread; if you wear a kada, or if it is a girl she will wear payal, and if a man then wearing a kada and the like is best — so that no negative energy casts an effect on you while you are doing such things.

And if a process of this kind is going on in the house, the speaker says, keep small children and unmarried girls especially at a distance. When you yourself perform processes of this kind, stay protected by doing the paath of a kavach and the rest; only then should the process be undertaken, and the body must be closed all over. That is: let there be shikha bandhan, let there be a band on the neck, a mala or a kavach, a mani bandh, a band on the hand and at the waist. On the feet, at least tie a thread — but let there be something. If you wear a kada; if it is a girl she will wear payal; if a man, then wearing a kada and the like is excellent. So that no kind of negative energy casts its effect upon you while you are doing things of this sort.

What should a family do when kalah and klesh will not settle?

If there is very great kalah and klesh in the family where earlier there was love, and you are trying to put it right and it is not happening, and you are even employing havan and pujan and it is not happening — then in such a state, the speaker says, let each and every member of that family make kheer on the day of Purnima or on the day of Amavasya, and let all the members feed the kheer to gau mata with their own hand, and feed it with great love.

There is one more matter in this, the speaker says. Suppose there is very great kalah and klesh in the family — earlier there was love, and now kalah and klesh have become very great — and you are trying to set it right and it is not happening; you are employing havan and pujan and the rest as well and it is not happening. Then in such a condition, by each and every member of that family: suppose that on the day of Poornima or on the day of Amavasya they make kheer, and all the members feed the kheer to Gau mata with their own hand, and feed it with great love.

Where should the cow be fed, and whose cow must it not be?

If possible feed her at your own door, the speaker says — but attention must also be kept on this: the animal should not be one of your own house. Doing this on the Amavasya will bring benefit very quickly.

If it is possible, feed her at your own door, the speaker says — but this too must be kept in attention: the animal should not be of your own house. Even so, doing this on the Amavasya will bring benefit very soon.

Which Gita paath is prescribed for household discord?

And along with it, the speaker says, if a collective paath of any one of the seventh, the ninth or the eleventh adhyaya of the Srimad Bhagavad Gita begins to be done, then from the very first day the effect will be visible and this kalah and klesh will at once begin to be wiped out. If there are 10 members and any five of them start doing this, the buddhi of the remaining five also becomes right of its own accord and the effect of all these things is destroyed.

And along with it, the speaker says, if a collective paath of any one of the seventh, the ninth or the eleventh adhyaya of the Srimad Bhagavad Gita begins to be done, then brother, from the very first day the effect will be visible to you — this kalah and klesh will at once begin to be wiped out. If there are 10 members and any five of them start doing this, then the buddhi of the remaining five also becomes correct of its own accord, and the effect of all these things is destroyed too. Things that can be very large for you and for us, he says, become very much weakened by the effect of the paath of Srimad Bhagavad Gita ji. Remember this too.

Why is the eleventh adhyaya of the Gita called a brahmastra in itself?

The eleventh adhyaya, the speaker says, is a brahmastra in itself — the adhyaya of the Vishwarupa of Bhagavan. However large and complicated a problem of life may be, and however unsolved, begin the paath of it, commit it to memory. Bhagavan himself accomplishes even a matter that seems difficult and impossible.

The eleventh adhyaya, the speaker says, is a brahmastra in itself. It is the adhyaya of the Vishwarupa of Bhagavan. However great and complicated a problem of life it may be, and however unsolved it remains, begin the paath of it, commit it to memory. Bhagavan himself accomplishes even that subject of yours which feels difficult and impossible.

What are the signs of uchchatan laid on a house?

If the chaukhat of the house and the rest has been bound, the speaker says, uchchatan is felt: everyone feels like running away somewhere. There is no wish to stay at home. Outside, at a friend's house, at school or college, at the office, in the market, the mind is very good, calm, happy, health also all right — but as soon as one comes inside the house, as soon as one crosses the chaukhat, it feels like what on earth has happened. Fighting for no reason, abuse for no reason, taunting one another for no reason; they keep running away from the house, there is no peace, a strange uchchatan stays there.

Now one more matter arises in this, the speaker says: if a bandhan of the chaukhat and the rest has been done in the house, uchchatan is felt. Everyone feels — brother, run away somewhere. It happens, does it not? There is no wish to stay at home; the mind does not want to. Outside they live very well: at a friend's house, at school or college, at the office, in the market, the mind is very good, calm, happy, and the health is also all right. But the moment they come inside the house, the moment they cross the chaukhat into the home, it feels — good lord, what has happened. Fighting among themselves for no reason, abuse for no reason, taunting one another for no reason, you are like this, you are like that. They keep running away from the house. There is no peace. A strange uchchatan stays in place.

Which deities are prescribed for a house under uchchatan?

When the matter has reached that state, the speaker says, take the mantra of the fierce deities — whether Hanuman ji's Batvanar, or the kavach of Panchmukhi Hanuman ji, or the stotra and Satnam of Batuk Bhairav ji, or the paath and process of Mahabhairav ji — and any one of these, even if only for a week, awaken it or make it siddh, sitting first in a Shiva temple or in a Bhagavati temple.

In such a condition, when the matter has reached this state, the speaker says, take the mantra of the ugra deities. Whether it be Hanuman ji's Batvanar, or the kavach of Panchmukhi Hanuman ji and the rest, or the stotra and Satnam of Batuk Bhairava ji, or the paath and process of Mahabhairav ji — take any one of these things, even if only for a week. Rather, first sit in a Shiva temple or in a Bhagavati temple and awaken it there, or make it siddh.

A minimum recitation is named for making the paath siddh, though the count the phrase intends is not clear

Ordinarily, for making it siddh, the speaker says one should do at least "एक स्वार्थ पाठ" — what could be less than that? The transcript carries the phrase in that form and the count it intends is not clear, so no number is supplied here.

Speaking of what it takes to make such a paath siddh, the speaker says that ordinarily, in making it siddh, you should at the very least do one — the transcript here reads "एक स्वार्थ पाठ भी तो कीजिएगा" — and asks what could possibly be less than that. The phrase as transcribed does not resolve into a definite count, so none is given here.

How is Kshetrapal nikasi done in a house?

After doing that much, the speaker says, comes the doing of Kshetrapal nikasi from inside the house: making a coconut abhimantrit, lighting camphor and taking it out through the whole house with it — and most particularly, giving the bali of lemon and coconut at the chaukhat.

After doing that much, the speaker says, comes the doing of Kshetrapal nikasi from within the house: making a coconut abhimantrit, burning camphor and carrying it out through the whole house along with it. And most particularly, giving the Nimbu Bali of lemon and coconut at the chaukhat.

What is the well-known mantra for reversing a prayoga?

The speaker says the ordinary process for turning back an attack has one very well-known mantra: "उलटंत भेद पलटंत काया" — everyone knows it, and anyone who takes even a little interest in the field of tantra will have read it. But these things, he says, are not employed in that way; keep this in mind.

As for the ordinary process of reversing an attack, the speaker says, there is one very prevalent mantra. He gives it as "उलटंत भेद पलटंत काया" — everyone knows it, and all those who take a little interest in the field of tantra will have read it. But the use of these things does not happen just like that, he says. Keep this matter in mind.

Can an individual utara reverse a collective uchchatan?

When a collective uchchatan has been done, when the uchchatan of the whole house has been done, and you are performing an utara on each person and running mantras of cutting and reversing, thinking you will turn it back — that process, the speaker says, is not so easy. You will do it, and if something goes wrong somewhere, then you will have to pay out instead of receiving. So first increase your tapo bala, and only afterwards try to go ahead with prayogas of this kind.

When a collective uchchatan has been done, when the uchchatan of the house itself has been done, and you are performing an utara on each and every person and employing mantras of cutting and reversing, thinking that you will turn it back — that process, the speaker says, is not so easy at all. You will do it, and if something goes wrong somewhere, then you will have to pay out instead of receiving. So first of all increase your Tapo-bala, and after that try to go forward in prayogas of this kind. Even if you are in distress, even if you can plainly see that there is distress, still, first of all, one person will have to stand up for the support of the whole family — and stand up having done the prasaran of a kavach and the rest and having made his own atma tattva and aura mandala firm and strong. Only then, he says, when he assists or guides another, will there be the capacity in it for these things not to come near.

Why is Sankat Nashan paath prescribed for six months?

Speaking of Matrinatmika, the speaker says they themselves prescribe it for Sankat Nashan. The reason: there are 12 rashis and there are 12 Ganapatis of Sankat Nashan, one Ganapati in each rashi; and you have 12 bhavas, each bhava with its own lord. So if you are doing the paath of the Dvadash Naam of Ganapati ji, six months is prescribed in it — for six months you are to do the paath of the 12 names as much as possible. Only then do they give their effect, he says, and there is no matter greater than it; it is a thing that gives a very powerful effect.

On Matrinatmika, the speaker says, they prescribe it for Sankat Nashan; and they prescribe it for Sankat Nashan for this reason, which is to be kept in mind. There are 12 rashis, and there are 12 Ganapatis of Sankat Nashan. In each rashi there is one Ganapati. Now you have 12 bhavas, and each bhava has one lord. If you are doing the paath of the Dvadash Naam of Ganesha ji, that is why six months is spoken of in it: for six months you must do the paath of the 12 names as much as you possibly can. Only then do they give their effect. There is no matter greater than that, he says. Keep this one thing in mind: it is a thing that gives a very powerful effect.

Can the karma sakshi lamp be used to show the deity the light?

Asked about panchopachar and dashopachar, the speaker says that if you wish to show the light with the karma sakshi lamp itself, you may do so. But it will be better, he says, to keep the lamp separately and show the deity a separate lamp afterwards.

In panchopachar and dashopachar, the speaker says, if you want to show the light with the Karma Sakshi deepak itself, you can show it that way too. But it will be good if you keep the deepak separately and show the devata a separate lamp afterwards.

What are the rules for wearing a tulsi mala?

Asked how a tulsi mala is to be worn, the speaker says it is to be worn around the neck. The general rule after wearing a mala is that one is not to speak untruth, not to behave untruthfully, not to converse untruthfully; if you do find it necessary to speak an untruth, it will be better to remove the mala, and try not to have to speak it while wearing it. At the time of bathing, take it off and set it aside; after bathing, bathe it separately and then wear it. If you wish to sleep wearing it you may, there is no difficulty in it — but before the act of going to the toilet and the like they should be taken off.

Asked how a tulsi mala is to be worn, the speaker says the tulsi Mala is to be worn around the neck. The general rule that applies after wearing it: one is not to speak lies, not to behave untruthfully, not to converse untruthfully. If any need to speak an untruth does arise for you, then it will be best to remove the mala; try not to have to speak it while wearing it. At the time of bathing and the like, take it off and set it aside. After bathing, bathe it separately and then wear it. If you want to sleep wearing it, you can sleep; there is no difficulty in that. But before the kriya of the toilet and the like, they should be taken off.

The Puri Shankaracharya's position on nyasa and diksha for the Lalita Sahasranama is cited against the conflicting claims made online

The speaker says a great deal is being said on YouTube and asks how many things one could prove wrong, since everyone has his own self-serving proof available. He gives the example of the Shankaracharya Maharaj of Puri, who said — and said truly, in his view — that in the matter of the Sahasranama of Bhagavati Lalita Tripurasundari, if you go into the full vidhan, with the process of shodhan and with nyasa, brihad nyasa and the rest, then how can an unauthorised person perform those processes? For the nyasa of the mantras connected with the Trikuta — without your diksha having taken place, how can you perform their nyasa, and how will you even know it?

A great deal is being said on YouTube, the speaker says; which and how many things will you prove wrong? Everyone has his own self-serving proof available too, and if you speak against it there will be no end of warring. He gives as his example the Shankaracharya Maharaj of Puri. He said — and said truly, in the speaker's view — that in the matter of the Sahasranama of Bhagavati Lalita Tripurasundari, if you go into the full vidhan, with the process of shodhan and the rest, with Nyasa and brihad nyasa and the rest, then how can an unauthorised person perform those processes? For the nyasa of the mantras connected with the Trikuta: without your Diksha having happened, how can you perform their nyasa? How will you even come to know it?

May the Lalita Sahasranama be recited without nyasa?

In his own view, the speaker says, the Shankaracharya has not said anything wrong. But even so, if without the process of nyasa and the rest you hold that much capacity and observe the rules with discipline, then do the paath.

So according to him, the speaker says, they have not said anything wrong. But even so, if without the process of nyasa and the rest you hold that much capacity, and observe the rules and the rest with discipline, then do the paath.

Why shouldn't Tara sadhana be taught as something anyone can do at home?

The speaker says people now ask about the sadhana of Bhagavati Tara as though it were the easiest thing; everyone knows it should not be done, but they are being convinced that Bhagavati is very gentle, that Bhagavati is full of maternal love, so why can you not do it at home. His answer: if it were so that everyone could do this swaroop, could do it at home, then why did Bhagavati go and sit in the shamshan? Why is her swaroop properly connected with the shamshan? Why does Parvati ji not go and sit in the shamshan then, why does Durga ji not sit in the shamshan, why is Taramai seated in the shamshan?

Now even the sadhana of Bhagavati Tara people ask about in this way, the speaker says, as if it were so very easy — brother, you do it. In this everyone knows that it ought not to be done. But now they are being convinced that Bhagavati is very saumya, that Bhagavati is full of maternal love, so why can you not do it at home? Arre bhai, he answers: if it were so that everyone could do this swaroop, could do it at home, then why did Bhagavati go and sit in the Shamshaan? Why has she kept that swaroop of hers properly connected with the shamshan? Why does Parvati ji not go and sit in the shamshan then? Why does Durga ji also not sit in the shamshan? Why is Taramai seated in the shamshan? Why is her swaroop upon a corpse? Then Durga ji too should be upon a corpse.

Can every form of a deity be explained away as philosophy?

There is a reason, the speaker says: how does a shava asana become a Shiva asana? How does Brahma ji become the lotus, when does he become it, for whom and when does Bhagavati make him so, and why did this become necessary? Why has Jagadamba gone towards the two-syllabled and the three-syllabled? There is a reason behind it, and you cannot make everything right merely by giving it this philosophy. If you put every single thing of tantra into philosophy — that no, this is tantra philosophy, according to it this and according to it that — that, he says, is not right. Behind every swaroop there is some reason or other.

There is a reason, is there not, the speaker says. How does a shava asana become a Shiva asana? How does Brahma ji become the lotus? When does he become it? For whom and when does Bhagavati make him so? Why then did this become necessary? Why has Jagadamba gone towards the two-syllabled and the three-syllabled mantra? There is a reason behind it. You cannot prove everything right merely by giving it this philosophy. If you put every single thing of tantra into philosophy — that no, this is tantra philosophy, and according to it this, and according to it that will not be so — that is not correct. Behind every swaroop there is some reason or other.

Why is Jagadamba seated on the chita with Akshobhya Shiva?

When Jagadamba has taken Akshobhya Shiva into her lap, the speaker asks, why has she taken him seated in the shamshan? Why has she not taken him seated in a palace, on a jewelled throne? Why has she gone right up to the pyre and sat there, why has she sat upon the chita itself? There is a reason behind this swaroop, and so it cannot be done. Those who will not accept it can bring their own abundant proof that it certainly can be done — then certainly do it, he says.

When Jagadamba has taken Akshobhya Bhairava Shiva into her lap, the speaker asks, why has she taken him seated in the shamshan? Why has she not taken him seated in a palace, seated on a jewelled throne? Why has she gone right up to the pyre and sat there? Why has she sat upon the chita itself? There is a reason behind this swaroop — and therefore it cannot be done. Those who will not accept it can bring their own abundant proof, that it absolutely can be done. Then absolutely do it, he says. And about those swaroops whose ordinary pujan can obtain everything, over which everyone has adhikara — over those swaroops, he notes, nobody ever holds a discussion, and they give them no importance at all.

Which stotra or anushthan reveals all the secrets of the brahmanda?

Asked which stotra or anushthan would let one know all the secrets of the brahmanda, the speaker answers that for this, however many stotras, mantras and kavachs there are, all of them are capable in themselves. Always remember: when your aradhya has to make you fit, what to give, where to give it and how to give it is their own way. For the disclosure of a secret you will not need to do anything separate or special.

Remember one thing, the speaker says, about the question of which stotra or anushthan there is by which we could know all the secrets of the brahmanda. For this, however many stotra, mantra and kavach there are, all of them are capable in themselves. Always keep this in remembrance. When your aradhya has to make you worthy, then what is to be given, where it is to be given and how it is to be given is their own way. Keep this absolutely in remembrance. For the disclosure of the rahasya you will not need to do anything separate or special at all.

Can a single-syllabled mantra reveal everything?

Even if you are doing the japa of an ekakshari, the speaker says, then as you go on increasing it, as your tapo bala goes on increasing, and as long as you go on doing good deeds, stay in discipline and insult nobody, the deities will keep testing you and keep giving to you. The disclosure of the secret will happen even from a mantra of a single syllable — but if you remain persistent, you will have to keep patience.

If you are doing the japa even of an Ekakshari, the speaker says, then as you go on increasing it, as your Tapo-bala goes on increasing, and as long as you go on doing good deeds, stay in discipline and insult nobody, the devatas will go on testing you and go on giving to you. The disclosure of the rahasya will happen even from a mantra of one syllable. But if you remain persistent about it, you will have to keep patience.

What oath did gurus formerly impose after a siddhi was completed?

In the times of a year or two ago, the speaker says, after a siddhi was completed an oath used to be administered by the gurus for 12 whole years: that you will neither see nor listen to anyone, nor perform any tantric prayoga. For 12 whole years they used to have the capacity consolidated — whatever siddhi had been obtained on account of mantra bala was consolidated for 12 whole years. Only then did those things come into use, and so their effect was irrefutable, and they did not employ them here and there without cause.

In the time of a year or two ago, the speaker says, after the completion of a siddhi an oath used to be given by the gurus for 12 whole years: that you will neither see nor hear anyone, nor perform any tantric prayoga. For 12 whole years they had it consolidated — the capacity that the person had earned, whatever siddhi had been obtained on account of mantra bala, was consolidated for 12 whole years. Only then did those things come into use, and so their effect was also irrefutable, and they did not employ them here and there without cause.

Who takes the sadhak from one syllable to three?

So you can obtain all the secrets even from a mantra of one syllable, the speaker says. How to take you from one to three, and how from three to five, is your deity's own affair; the devata of that one syllable will himself find the way, and from that very thing you will come to know the secrets.

So you can obtain all the rahasyas even from a mantra of one syllable, the speaker says. How you are to be taken from one to three, and how from three to five, will be decided by your devata. The deity of that one syllable of yours will himself bring out the path. And from that very thing you will come to have the knowledge of the secrets and the rest.