Why Marana Prayoga Kills Some Instantly and Leaves Others Untouched — Ripening Curses, Depleted Punya and Rinanubandha

The speaker says that in an earlier video the kinds of Marana Prayoga and the symptoms seen on the person it is done upon were covered. Today's subject, he says, is when a marana prayoga actually begins to show its effect on a person. What we practically see, read or hear, he says, is this: a marana prayoga was done on someone, symptoms appeared, the person died, and later, once it was shown and told, it was confirmed that yes, a marana prayoga had happened. But is it possible, he asks, that as soon as a marana prayoga is done the target dies at once? He says the matter needs analysis, because faith is also involved. If a person does puja-path and japa daily by rule, how can a marana prayoga succeed on him? If some family member does yajna and Havan, daily dhoop-deep and anushthan, how is death possible? That question arises. On the other side, he says, there is the case of a very wicked person on whom a marana prayoga is being done, yet it gives no effect at all. These contradictory things happen — in one place the marana works instantly, in another it cannot even take hold — and so, he says, the topic today is when and how the effect of marana and the like falls.

Generally, the speaker says, it is theoretically possible that a marana prayoga is done on someone and he dies at once through some accident (ghaat) — some circumstance forms in which his death occurs. The very first thing behind this, he says, is the Shraap of a deity or of the Pitr: if at any point in any lifetime we or our ancestors were cursed by someone. He gives an example. Suppose among our ancestors there was a marriage, and the woman who came into the family died for some reason, or was made to suffer greatly and died. Her father was some learned, knowledgeable man, and he came to know that his daughter had been greatly tormented. Whatever TapobalSpiritual power accumulated through austerity and sustained practice — the counterweight that must exceed accumulated black-magic or negative energy for an affliction to fully lift. he had, in great grief he cursed them: you tormented my child in this way and she died — go, may you die too, or may your lineage be destroyed, may you be destroyed, may your family be destroyed. He gave that curse. Do you think, the speaker asks, that the moment he gives the curse it will bear fruit at once, as we see in serials? Not at all, he says — it happens very rarely that a curse fructifies immediately. If a person weeps far more than needed, 24 hours a day, targeting one thing, and becomes so negative that he wants nothing but the other person's death or some accident to befall him before he is satisfied, then so much energy is generated that, to some extent, harm (ghaat) does occur. But that death itself must follow is not necessary. So that curse, he says, will bear fruit whenever it does — 5 years, 10 years, 15, 20, the next generation — and only then will it begin to give its effect. In that situation, when a curse is on someone and the time for it to fructify arrives, the effect of a marana prayoga on that man is also instant: as soon as the marana prayoga is done, the person in front is gone — "Ram naam satya hai". He returns to the same coincidence later: when the time for the curse to fructify arrives and a marana prayoga is done on you by your enemy, it fructifies immediately — the moment the prayoga is done, the curse too is arriving at its time of fruition. Now you ask: how is it that the curse fructified exactly when he did the marana? How can that be? This, he says, is the rule made by Bhagavan; it is his maya.

The second cause, the speaker says, is the curse of deities. Somewhere a temple stood and was broken. Somewhere a deity had a place and it was removed for the sake of building a house. Somewhere there were deity trees — PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest., shami, Tulsi and so on — and they were removed and a house built there. Some old deity tree was worshipped there; you bought the land, removed it, uprooted and threw it away, had it cut — by paying money to others. You think, he says, that the land is mine and I am paying someone else to cut it, so no Dosha will attach. But the bhoot, Preta and pishach sitting on it, or the devis and devatas, are not fools. Within dev-shraap comes the curse of all the pretas and pishachas too. It is their dwelling place as well; that too is a yoni, and they have been living there for a long time.

If you come to know, the speaker says, that there is such a tree and it absolutely has to be removed, then have it done with vidhi-vidhan. Have some yogi or knowledgeable person perform puja there and give the dwellers a place somewhere else — "brother, please leave my place". Let some such vidhan be done, let a pind be offered in their name. Then, at the very least, do a nandi Shradh and pujan there, and only after that have the tree cut — then perhaps the dosha will be less. This should be known. He adds that it can vary person to person and place to place — which place it is, what kind of power is there. Otherwise, ordinarily, that curse will certainly attach.

Now someone gives you a reference, the speaker says: "we had a peepal tree there, we had it cut, look, two generations of mine have passed, where has anything happened?" You too become greatly elated — nothing happened to him, nothing will happen to us either. You have it done, and now your Lanka is burning. All these become causes, he says. When the time for the curse to fructify arrives, and a marana prayoga is done on you by your enemy, it fructifies immediately.

But understand this too, the speaker says: there are also your earlier punyas. You, your family members and your ancestors earned Punya, and it was by the effect of that punya that you were prospering. Then the decline of that punya began. What are you doing now? Earning a great deal of money, and you also say, "brother, we do a lot of daan-punya too." But there is no bhaav in that daan-punya of yours. Earlier, he says, you gave ten rupees and there was bhaav in it: "Jagdamba, you have given this; out of it some part is offered to you, Maiya, do kalyan — the welfare of all beings too." Now you have become rich, a crorepati, and you give a lakh of rupees, but with abhimaan, with pride — "we earned it, we gave it." The moment the bhaav changes like this, the punya changes too. Punya is received, but only partially, and for this very reason your protection cannot happen. However big a donor you become, there is no one to save you — it is that simple. He hopes this is understood, he says, by those who ask "we are donors, so why?" — because they come with pride, and that does not work.

Generations suffer, the speaker says, when you commit some offence, or your ancestors commit some offence — an offence against deities, an offence against the place of the pitrs. He recalls that when they were reading the Shiva Mahapurana it was told that if any kind of punya karma is done on the seashore — an AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. performed there, yajna and homa, a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of any mantra — then night by night, in each single night, things become purified. If someone does a sava-mahina (a month and a quarter) anushthan at the sea and similar places where deities have their seat and are worshipped, even the darshan of siddhas becomes possible. This, he says, they had read in the Vishveshvara Samhita of the Shiva Mahapurana and elsewhere. Then know this too, he says: when you go to that same seashore and stage "raas-leela" with your girlfriend or boyfriend, that too is a sin. If punya can be obtained there by good deeds, then when you go and do wrong deeds on some seashore, its sin will attach to you as well — and where will you bear it? Blinded by modernity, the speaker says, you do say that none of this exists and it is all nonsense — but when that nonsense fructifies, the burning begins, an experience sharper and hotter than chilli, and then you go about cursing. Nothing is going to come of it; it has to be borne. Abuse all you like — "this was written wrong, that was written wrong, so-and-so said it wrong, there is nothing like this, nothing like that, no problem" — your shouting does not change the rules and the vidhi. Where there is punya, there is paap too. Undergo it. He gives the parallel of the mountain: doing japa on a mountaintop brings Mantra Siddhi and the grace of deities. You go up the mountain to roam and to do improper things — sin will attach there too. In the same way, he says, when the time of fruition comes — when the curses ripen — and some enemy of yours is doing a marana prayoga at the same time, that is when you depart. "Take the earlier ticket", he adds, and turns to the next case.

Now look further, the speaker says. In your home people are worshippers; you yourself worship, and do puja-path very well, with bhaav foremost. There is a place for deities in the house, deity trees are planted — and a marana prayoga is being done. Here, he says, what happens with whatever tantra prayogas are going on is well known, and he says it again and again: it is our own 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 we have received such enemies who are doing marana prayoga on us. Our present or past karma is such, and we are now engaged in seva and puja, so our protection is happening. But, he says, if some offence becomes large, the capacity of our punya will be less and their punya will be stronger; somewhere there will be a rin-parihar dosha of ours towards them, some rin-dosha with them, some Rinanubandha. Then our death will happen there, or some suffering will come to us. This is straightforward: karma is give and take. If we are surrendered to Bhagavan, the speaker says, and it is entirely Jagdamba's wish that yes, this should happen, then the matter is different: in that state, whether she protects or kills or delivers — "your will, I am in your refuge". But when do we ever do that? Only when we have been completely emptied, when we have no wealth or property, only calamity upon calamity — then we take refuge in the deity. When we have wealth, at that time we are going mad in attachment to it: "I have so much wealth — why should I let go? why should I surrender like that?" Even if we surrender, it is half-hearted: we give it, but in the mind it remains "it is mine". We say only outwardly, "yes Maiya, it is yours" — but really, mine. So somewhere, he says, when these things — this Rinanubandha — are about to fructify, our punyas, for some reason, through delusion of the mind (matibhram) and our own mistakes, become less on their own, and then the prayoga being done by the enemy fructifies. Even then we face trouble.

After this, the speaker says, comes the prayoga in which the enemy is truly very strong — and we too are doing seva and puja, we too have energies, capacities, deva-kripa, everything. Here enters the whole business in which he increases the capacity of his negative energies. The deities he has made siddha, the bhoot-pret-pishach or the chaukis he has mastered, he goes on strengthening by offering Bali upon bali: where one bali is to be given he gives a pair, where a pair is due he gives a double pair. Doing this over and over he raises their capacity — meaning he is spending money completely. Then that capacity becomes so strong that, he says, your puja-path is only up to a limit. You are not getting special anushthans done again and again; ordinarily people do it like this — once a year, in Navratri, a nine-day Durga path and a havan, fine, and the daily rule of seva and pujan. In that condition, as soon as the force (veg) of his working becomes strong, his intent is projected onto you, and here the person in front dies.

But even before that, the speaker says, all the deity trees present at the place will dry up again and again — this will certainly happen. Whenever a person gathers negative energies and drives and projects them through some mantra vidhi, through deities, those energies first draw away the sattvic energies that are there. The prayoga will remove the Pitr stationed near the door; it will remove whatever guardian deities (dev-rakshak) there are; it will remove the auspicious sattvic powers present there through the deity trees. If there is a sthan-devta of that place, it will please him. Whatever Kshetrapal you have there will be given some bhog, bali or the like. Somewhere along the way, to accomplish his work, he will employ many mantras. And do not say here, the speaker adds, that a wrong deed can be done just by a mantra. He says it again and again: this is the field of karma, a field where karma is primary — it is not being done with bhaav as primary. Only then is this vidhi completed, and only then does the person die. That is to say, the speaker says, somewhere inauspiciousness begins to occur with you first. Through these symptoms it is shown to you that something inauspicious is about to happen. When you do not understand this signal and do not protect yourself by performing some specific AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules., then the projection of these energies becomes the cause of your death. He closes by hoping that, having thought over these symptoms carefully, listeners too will secure their own welfare and protection.