Why Pitru Dosha Really Attaches — Abandoned Household Rules, Rahu, Unperformed Rites and the Slow Road Out

The speaker opens by asking when Pitru Dosha actually attaches. He describes the usual scene: when trouble in life grows severe and a person consults a capable astrologer or a tantrik, they are told that pitru dosha is present, or that the birth chart carries a grahan yoga, a pitru dosha yoga in the ninth or the second house, or a nag dosha in the fifth. Hearing this again and again, he says, people have turned the subject into ridicule: whoever you look at, anyone opens their mouth and declares pitru dosha, so is it really that cheap, that easy to catch? He answers that the objection is fair. It is not that easy, and pitru dosha never attaches in great haste, done today and caught tomorrow.

The very first thing to look at, the speaker says, when you are told today that Pitru Dosha has attached or some related trouble exists, is this: are you conducting your life now the way it was conducted in the time of your great-grandfather, your grandfather and your father? They would, he says, at the very least have performed SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya. in the morning and the evening; it would have been their daily rule. They would certainly have kept up whatever puja the Kuldevi tradition of the family required. They would certainly have worn the yagyopavit, and by its rule would have done the Gayatri sandhya and so on, even if only for ten minutes. They would have offered arghya to Surya every day. If there were cows or other cattle in the house, they would have served them properly, with no shortfall in that service.

Beyond the daily rules, the speaker says, the forefathers would certainly have performed the annual Shradh of whichever earlier ancestors they had knowledge of, their father and their grandfather, according to the tithi. Today, he says, people do it by the calendar: forget the tithi, it was 12 September, so next year it is 12 September again. Which tithi and which month it was on the day the person died has nothing to do with it. Someone died in the monsoon months, and now, by shifting the date, his shradh is being done in Agahan. From where, he asks, is that shradh going to happen? Many such matters, he says, will be found.

Among the rules earlier generations kept, the speaker says, people certainly performed PanchbaliThe five offerings made at the close of a rite, each to a different order of being.: feeding the cow, the dog, the crow, a human being and the ant. They followed all of these rules. They sat down and ate on the ground, on the earth, not seated on a sofa or at a table. All of these things, he insists, have a definite effect, and he counts their abandonment among the lapses through which Pitru Dosha slowly builds.

The fire of the household hearth, the speaker says, was one that the woman of the house would not touch without having bathed. It was called the first deity. He says he has seen with his own eyes how strictly the elders of his own family kept these rules: the women of the house, the daughters-in-law, would not touch the fire or light the hearth without bathing. What is the situation now? Household work is done at night, one gets up in the morning and lights the gas to make tea. So Agni is being insulted first thing, and where, he asks, will that be paid for?

First of all, the speaker says, RahuThe shadow graha of the ascending node, associated with occult affliction and sudden reversal. confuses the mind so thoroughly that all of these lapses come about because of Rahu dosha. In the strength of Pitru Dosha, the most important factor, the one that plays the role, is this same Rahu Dev. Rahu carries a person to such a ruined condition, he says, that the person thinks everything is going along in pleasure, while all of their own misdeeds are at work.

The speaker names another loss: the Chaukhat, the threshold or dehri, has vanished from homes. The chaukhat has very special importance, he says. There are already three or four videos on the channel about it and he will make another to explain its importance: why the chaukhat was worshipped and why there was a vidhi of Deepdaan there. Alongside the puja of Tulsi, the chaukhat used to be worshipped in earlier times. Later he returns to it as an answer to those who say times have changed: if you have a chaukhat installed, which of your boundaries is violated? If you worship the chaukhat, which rule is broken?

For all of these reasons, the speaker says, Pitru Dosha did not attach quickly to a family as long as that family had not become fallen, whether by the will of the gods or through its own karma. The matter of Preta, pishach and Abhichara has always been separate from this; but the full, strong pitru dosha did not come quickly to people who kept these rules continuously. Which of these rules do you keep? he asks. There will be only one answer: that time was different, this time is different, we have changed with the times, who in today's age will live like that? He replies that people ate food then and you eat food now; you have changed the way of eating, and so the dosha is attaching. People lived in houses then and live in houses now. If you have a Chaukhat installed, which of your boundaries is violated? If you worship the chaukhat, which rule is broken? You can plant fifty kinds of decorative trees and plants in the house, but your soul trembles at planting Tulsi. So there is a problem, is there not?

The speaker points out that if you have a shift duty you can get up at four or five in the morning, but on ordinary days you comfortably sleep till nine. And yet, he says, the time of the devas is the morning, and the evening SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya. is held to be for the Pitrs. The sandhya upasana, the puja and the Deepdaan performed at these two junctures satisfy and please both the devas and the pitrs. At both of these times, he says, you are absent. You cannot rise in the morning, though you can go for a morning walk, go jogging, go to the gym, do yoga, twist and bend the body; all of that you will do. But if someone says, first bathe and do your sandhya, offer arghya to Suryanarayan, and by this the grace of your pitrs will remain on you, the pitrs will stay satisfied and the devas pleased, that you will not manage. And in the evening, when it is the hour of sandhya, it becomes the hour of tea and coffee, of going out for a stroll, if anyone is even at home. So it does not happen.

If you are in an office, the speaker says, or your circumstances are such that you get no time at all, then consider this: in today's age the people who walk the vedic, vaidha path are few in any case. In Kalikaal it is not even possible, and that is precisely why Bhagavan has said that in Kalikaal vedic karma will not succeed quickly. The reason behind that statement, he says, is this very difficulty. So for this, he says, an alternative was made: the tantra marg. He remarks that when people hear "tantra" they think of ghosts and spirits, of jadu-tona, of cutting someone's throat, of killing someone by tantra; their intellect is stuck at just that much, and that too is their problem. The tantrokta path is the AgamaA body of Tantric scriptural injunction (such as Shivagama) specifying rules for worship, including where and how sacrifice is sanctioned — violating its rules for mere taste or sensory enjoyment forfeits any higher spiritual attainment. path. Through the pauranik path and the tantrik path, one can perform a tantrik or a pauranik SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya., and within this the turiya sandhya is also prescribed.

If your office lets you off late, the speaker says, and you cannot give time in the evening or the morning, can you not give fifteen minutes at night in your life? The devas will understand desh, kaal and circumstance: yes, this person has no time, a GrihasthaThe householder, who carries a family alongside practice — the audience these talks address. must earn a livelihood, and only then will a good householder be able to look after his family, the devas and the pitrs. But for the kul, the deity and the Pitr who gave you birth, by whose grace you were born, you keep no rule at all. So do the turiya SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya., he says: if you have no time, sit at ten at night, bathe, and for fifteen minutes do a path for whichever devi-devata are yours, with dhoop, deep and camphor. Even that will not happen. In place of those fifteen minutes, for four hours until sleep comes, you will watch a movie, watch reels, scroll Facebook, hurl a few abuses at someone, and all of that is fine in its place; no problem arises there, there is pleasure in it. Yet if someone says bathe, put on a dhoti and show dhoop and deep, that is your death: what are they saying, this is pakhand, hypocrisy. It is exactly this so-called pakhand, he says, everything you drop, that takes birth in your home in its strongest form as Pitru Dosha and as every dosha connected with RahuThe shadow graha of the ascending node, associated with occult affliction and sudden reversal.. And when this affliction is born, when it comes into its full effect, it does not come at once; it comes slowly.

The speaker says the dosha builds when someone in your house died an Akala Mrityu, an untimely death, and no Narayana Bali was arranged for them, no Tripindi Shraddha was done, no Varshiki was done. Nobody even stops for the varshiki, because who will wait a whole year? He explains the reckoning: for the JivatmaThe individual embodied soul currently animating a physical body — distinct from the formless, genderless Atman it ultimately is., yours and his alike, it is held that the fifteen days of our Krishna Paksha are day for the pitrs, and the fifteen days of Shukla Paksha, which are ours, are night for them. So the twelve-day journey of Yamlok that they undertake is completed in twelve of our months; one of our months is a single day for them. For those who have died, whether by akal mrityu or by an ordinary, natural death, their twelve days equal one year for us. That is why the varshiki is done after one year. Now, he says, people have the varshiki done on the thirteenth day itself, or they do not do it and forget. Who will do the monthly rites, and who will complete the varshiki after a year and be released from it? Who will go to a tirtha and have narayana bali performed if the death was untimely, who will have Srimad Bhagavat read for them, who will go to Gaya and have it done, who will give daan and punya for them? They died, they are gone; who is going to watch whether, when we offer water, they come to take it or not? People turn it into a joke on hearing it.

So this happened once, the speaker says: you saw your father do these things, you would have seen your grandfather do them. Now, watching the people around you, watching someone else, you fall into the delusion that there is no need to do any of it, and since Facebook and YouTube arrived this has grown much worse. Those who were going to steady themselves have steadied themselves further, and those who were going to be ruined have been ruined further. Then there are the killings in the womb, of girls, or foeticides for any other reason: a sex test in the fifth or sixth month, and if it is a girl, have it killed. Your father, your uncle, your grandfather, your great-grandfather, whoever had this done in earlier times; in the last two or three generations, he says, all of this will certainly have happened. So where do these things go? Collecting and collecting, they present themselves today as the strongest Pitru Dosha and trouble you. They did not attach at once, he stresses; keep that in mind, the effect does not come like that.

It is in that state, the speaker says, that you sit sipping water and abusing the devas: that there is no effect in mantra, that what these pandits and tantriks teach has no power, that it is all a worthless subject. It is not a worthless subject, he says; it is an entirely effective one. But what you have accumulated and kept over two or three generations, who is going to bear that? When you are enjoying your father's earnings, when you are living in the house your grandfather gave, then your grandfather's paap is also yours to bear. Your father's paap is also yours to bear. Paap and Punya both come to you alone. You take the punya, you take all the wealth, you take the fields and the doorway, everything, and when the turn comes to bear the paap, you say, why should we suffer for what our father did? You will have to bear it, he says.

For release from that inherited paap, the speaker says, there is a path. Go on tirtha yatra. Do parikrama: do the parikrama of Govardhan ji, do the parikrama of the Trikon mountain at Vindhyachal, do the Trikona YatraA pilgrimage completing a triangle between three seats of the Goddess.. Wherever you go, do parikrama around the main temples of that place. Worship Shiva ji; worship Bhairava ji. There are many vidhans, he says, and among them is the vidhan of worshipping the PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree, so that release from paap comes very, very quickly. Bathe in the Ganga, he says, and there, standing in the water up to the navel, do Japa of the mantras of your ishta, your chosen deity; and if you are initiated, do japa of the guru mantra. By this, Punya will increase and these sins will be destroyed.

Keep the capacity to give daan, the speaker says, and give as much as you can: if your capacity is one rupee, then one rupee; if ten, then ten; if one lakh, then one lakh. Give that much. But about daan, he says, never discuss it with anyone; never tell anyone that you have given. The more you talk about it, the more that Punya is destroyed. One should never talk about punya at all. Talking about paap destroys the paap, and talking about punya destroys the punya. If we tell people we committed a theft, four people will condemn us, and through that condemnation our sin will be destroyed. And if we perform a punya and announce that we did this good deed and that good deed, the punya is destroyed. So that too is not to be told. Only when all of this is done, he says, will the Pitru Dosha come down.

The speaker hopes the listener grasps the core point: Pitru Dosha does not attach just like that, and if someone simply declares it, that is not how it is; it takes time. But now, when it has attached, has come into its full effect and is causing you trouble, you will not get a result of that scale quickly, because it is in its violent momentum. For this reason you too must perform fierce sadhanas, and must do regular sadhana and UpasanaSustained worship of a chosen deity, the settled practice a sadhak keeps to over years. of your kul devi-devatas. Ten days, eleven days, one year, two years, that is not the measure: a fifty-year account has just landed on your head. In a year or two very few people are heard; that too is true. Just as you enjoyed the fruit of Punya in the form of wealth, children, wife, husband and every other happiness, so bear the paap patiently, and while bearing it, apply the strongest remedies to cut it. Then, he says, in two to four years, five years, it will go.

In between, the speaker says, while the remedy for Pitru Dosha runs its years, you will be discouraged, you will break, your morale will fall. And if, because of that fall in morale, abusive words come out of your mouth against the devas, against your kul Pitrs, against brahmins, against any learned person, against any scripture, that such-and-such is written in the Shiv Mahapuran and it is nonsense, then the moment you say that, a vajra strike falls on you. The Punya you had earned is destroyed at once, and you are back at zero. Avoid all of this, he says.

As for the quick remedies, the speaker says, float a coconut and Pitru Dosha is finished, burn such-and-such a thing and pitru dosha is finished: it will not be finished. That will give you a momentary benefit, of a day or so, and you will think, so this is how it is done. The subject of totkas is a separate one. If you want it permanent, he says, then do permanent work, and it will happen. Otherwise, you were enjoying fifty years of Punya until now; now bear a hundred years of paap, and there will certainly be trouble.