Who Wants a Tantrik Attack on You? — the Naysayers Who Mock Kavach While Secretly Protected, and Why Your Protection Is in Your Own Hands

Are you safe, the speaker asks — safe in every way from Abhichara, from tantrik attack? The moment this subject is discussed, he says, the first to declare you a fraud, a hypocrite and superstitious are precisely those whose household devi-devatas are strong and who possess a protective Kavach. They never want you to become protected. Especially if there is someone in your family who opposes pujan-path the most, or such a relative or dear friend, then know that in an unmanifest, secret way he is sitting somewhere having arranged his own protection. But he does not want you to know, understand or do these things, so every time you raise it he calls you superstitious and a hypocrite, and the people who discuss these matters become the biggest hypocrites of all. That is why, he says, your protection is in your own hands. The unbeliever. It is well known, he continues, that an ultra-modern person is not ready to accept this subject until he himself comes into the grip of such an attack and becomes a victim; your own condition decides whether you are safe or not. Whoever has never seen an abhicharic attack in his life, never faced such things, never had such a blow on his own body, will never fully accept these matters as true — for him it stays imaginary, unreliable, a matter of hypocrisy and superstition, until he himself suffers or some very trusted, very dear person of his — his wife, his lover, his children — passes through such things and is badly tormented. When the one he is attached to has suffered, then he will say: yes brother, this thing is real. The two kinds of naysayer. There are also people he has spoken of before who have protected themselves and their family members but will never say a positive word to you on the subject; they keep making you negative, so you never manage any effort for your family's protection. When you discuss kavach, sadhana, mantra, siddhi, havan and puja and someone stands on one leg saying 'these are useless things', know it is one of two: either he has never seen it in his life and is stuck on one side only — and such people, he says, have become few today — or he is a very clever, shrewd person who has protected himself, never wants to let you be protected, and somewhere envies you. Not that he will do abhichar on you; but he knows that some day you too will fall, so why let you become safe. Such a mentality exists in society, he says, and all he wants to say is: take the responsibility for your protection, your children's and your family's protection, into your own hands.

Do not abandon your sadhanas on people's say-so, the speaker says. If you have been convinced from somewhere — by any medium, by reading, hearing or watching him or anyone else — that yes, we should accomplish a Kavach and the like, then do it. As long as you stay dependent on others, he says, this is what he always tells people: you say the pandit is a fraud, a hypocrite, does not do it properly, does it wrong, loots money. Then why do you go to pandits? Don't go — who called you? He has opened his shop and sits there; you just don't go. You comment that people are running a business; 'leave me out of it — very few come to me, because I do not raise such subjects' — but all those people you go to and then comment on: who told you to go? Do not be convinced by others. Look at the originality, test the facts, read, know, understand; when it seems right, then go, with your conviction firmed. His picture of going on half-knowledge: 'yes brother, it may look like a cowshed of a school from outside, but inside you will get facilities like Symbiosis, take admission here' — and after admission you are told, 'brother, go clean the cow-dung, that is your fee, this is what you will have to do, it is not for free.' Then, he says, it has become a scandal. Why go with half-baked information? Go on this path only after firming your faith completely, so that you never get the chance to say 'my faith was shattered' or 'we did something of which I got no result'. Understanding the subtlety of these subjects is not so easy: someone with whom some practical events have happened understands a little sooner; some people cannot understand at all.

Whenever you go to someone, the speaker says, and he is giving you some kind of ratna, giving you a Mala, a Yantra, a Kavach and so on — then either your faith concerning it should be firm, and you then do that thing properly, according to its rules; or, if what is coming to you is 'no, we do not have faith, the other person is convincing me' — then do not take it. Say: no, we cannot take this, my conviction is not firm. Gain knowledge about it instead. As he explains in his videos how a kavach is composed in its various ways and how it is consecrated — he tells these subjects so that you do it yourself. He lays out the whole subject so you do it on your own. Keep as the last option that, if it is not working out, you take someone's help. You will learn in the very effort of doing. If there are ten vidhans you will not manage ten; you will manage four. Next time it will be five; going on like this, in six months to a year you will learn all of it. Everything has a vidhi-vidhan.

The speaker raises an example someone might put to him: if you have an illness in the body and need an operation, you cannot learn surgery and operate on yourself. That, he says, is a different subject. This is adhyatma, and that is Ayurveda; there you have, somewhere, the medical department. Cutting and tearing is happening here and there both — here it is of the Sukshma Sharir, there of the sthula sharir. For the sukshma sharir you can make the effort yourself, because there is a vidhi-vidhan for it; up to a limit you can go. There, in surgery, you cannot take the risk, because harm will start immediately. Here, whatever prayogas, vidhis and vidhans are connected with the saumya shaktis, and are being told to you to do while staying within a limit, a bounded limit — those you can do; there is no difficulty in it. But if you do not want to do it at all, and only keep turning your mind by listening to people say 'it is fraud, it is pakhand', then, he says, you are finished — story over. That, he says, is one side of it; the other side is the person who is convinced yet will not act.

The second side, the speaker says: you are not being convinced by anyone else — there is no other person to tell you — but you yourself do not want to do sadhana. You get convinced by hearing someone, you accept that yes brother, this is the problem, this is the trouble; but when that person tells you 'do this sadhana for so many days', after four days you start abusing that very person. It is everywhere: 'oh, nothing happens, nothing happens.' He says he is watching people of whom, for about a year or two — some for three years — not one sadhana has been completed. And if they do complete one, they start acting as if they have done a favour to the devi-devatas: 'we did forty days, why is nothing happening, why is nothing happening?' His reply: how have you spent your life, and now how are you talking — that in forty days they will become your slaves?

There are some people, the speaker says, who remember their grandmother even at doing a ten-day or eleven-day sadhana, a Navratri sadhana and the like. Suppose they are told: every day there is this small mantra of four shlokas — like the kavach of Kubjika. The Kubjika Kavach is very small. One path every day is a matter of an hour and a quarter, an hour and a half; even a new person doing it will finish comfortably in two hours. You should be ashamed, he says, that out of twenty-four hours you cannot give even two hours to your devi-devata, cannot do two hours of japa, and after that you sit here and talk nonsense — 'nothing happens, nothing happens'. Nothing will happen for people like you either. If you do not want to do it at all, where will it come from? You will not do it yourself; if another person does it, he is a hypocrite; you do not want to get anything done by anyone — so where will your benefit come from? It will not drop from the sky. This is your matter, he says; you yourself will have to take a stand. If you want not even two rupees of yours to be spent, then do it yourself. Do it and see.

The people who say 'why does so much money go into AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules.s and the like?' — they should do it themselves, the speaker says. And that is exactly why he is an advocate of this very thing. He always says: do not get it done by anyone. Have you ever heard him say otherwise? Yes, in the odd special matter he says, 'all right brother, if it does not happen, then if needed, tell me.' But he is a full advocate: 99% of the time he says do it yourself. The complete vidhi-vidhan is placed before you; he puts every single item in front of you. Do it, and take its benefit. But in the doing, he says bluntly, people's nerve fails. And after that: speaking wrongly of others, demoralising others, and putting it before everyone that nothing happens. The reason behind that 'nothing happens' is that you do not want to do it; it did not get done by you; so let it not happen from others either — that is what you want. The other person is doing a very good anushthan; he has no concern with 'experience'.

Today's world, the speaker says, is stuck in one place: 'if we did three years of sadhana, why was there no experience?' Here, at one time, people's whole lives used to pass and there was no experience. But what are you doing sadhana for? For a trivial experience — you should be ashamed. What should the experience be? Fragrance should come, the Devi's anklets should jingle, the Devi should appear before you — then you will do sadhana? That is your greed. Shame on such a sadhana-doing mentality. Somewhere you do not want sadhana; you want to do business, a trade. You want to earn something; that is your desire — and you say, yes, earning is our aim: 'if there is no gain at all, why should we do sadhana?' Then don't do it. Who said there is no benefit from doing sadhana? If God's name is taken even once, there is benefit from it. But your sins are so heavily piled up — look at those too. Then he will say, 'how does a discussion of sins come in?' Why should sins not be discussed, son? If your stomach is stuffed full of germs on account of which gas is forming, vata is forming, and you go to the doctor, then first he gives you an injection to reduce the gas. Will he tear your stomach open and let the gas out directly? He will not do that — take a knife and stab it and let it out. You would burst; you would die. Only because of gas there is heart trouble, BP trouble, waist pain, back pain, pain in the spine — all these happen, don't they? The single problem is only that vata has formed in his stomach, and the problems have become so many. The same happens with you. The one worm that bites — 'nothing happens, nothing will happen, you are getting nothing, why are you doing it?' — this very worm is the root of your ruin. And you are ruined.

Stop listening to people, the speaker says — stop listening to the talk of such negative people. Whether they are around you, your relatives, the colleagues who work with you, your friends in the market, the people where you sit somewhere for tea, your relatives, those who meet you at weddings — whoever makes you negative, keep a distance from them. Otherwise you will not be able to progress even in material life; spiritual life, forget it altogether.

This is why, the speaker says, for any sadhana one has been told: keep it secret. You people make a noise and take decisions from ten places. He plays it out. 'We heard such-and-such baba's video; he said doing the Hanuman Chalisa will bring this.' 'Brother, what can happen from Hanuman Chalisa? Nothing can happen. We are doing it, doing it for ten years, nothing happened; nothing will happen for you either.' 'Brother, about the Bajrang Baan we heard one should not do it at all — Hanuman ji gets angry if you do the Bajrang Baan.' 'Yes, true, don't do it — we'll drop it.' 'Durga Kavach, Chandi Kavach — don't do Chandi Kavach, Bhairu ji gets bound in it' — though it is the Devi herself who speaks of binding Bhairu ji. 'Fine, fine, that too is not to be done.' 'All right, let us do Kamakhya Kavach.' 'Kamakhya is not worshipped at home; which fool told you to do Kamakhya Kavach? Absolutely don't.' 'Let us do Bairi Nashan, let us do Kalika Kavach.' 'Kali Kavach — no, no, no, don't do Kali Kavach, it is a very ugra shakti; this will happen, that will happen.' 'Hanuman ji's Panchmukhi Hanuman Kavach, Hanuman Kavach.' 'You will have to observe BrahmacharyaStrict celibacy required through an extended ritual observance.; you will have to stay completely pure.' 'Oh yes, that is not possible — brother, how can we live without thinking wrong things about girls?' So this kavach too cannot be done. Look at how pitiable your condition is, he says — people fallen lower than animals, that you cannot do any Kavach because your mental state cannot stay pure. You cannot keep yourself situated in any one place. How fallen your mental state is; how low you are, who have no control over yourself — and after that, to cast aspersions on the devi-devatas. His closing charge: where you are protected and where you are not — hold that discussion within your own self; churn it; take a decision and move forward. Before putting blame on others, look within yourself. How will protection from tantrik attack happen? Which kavach will you accomplish? In what way? It must be done with proper vidhi — which rules to follow, how to do it and not do it — and which people make you negative: outsiders, insiders, or are you yourself such a person? Decide this yourself by self-churning, and then walk this path. Do not make other people negative, and do not become negative yourself. He hopes the video gives listeners a proper post-mortem, so they understand the matter rightly and walk well on the path of sadhana; the rest is Bhagavati's wish.