Why Tantric Abhichara Doesn't Get Fully Destroyed, and the Dooj Remedy

Before giving any remedy, the speaker says one must first know the mindset of enemies who do Abhichara karma. He says it is a simple matter: if anyone holds enmity with you, he will want only one thing, to ruin you in any way at all. Whether through money, through people, through loss of life, through death-like suffering for the people in your house, or through different kinds of disease taking hold. He then reports what knowledgeable people say: that it is not always abhichar karma, that our own karmas also have a PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.. He answers that the listener should know this fully: it is exactly the prarabdha of our karmas that someone has become our enemy at all, and that this enemy has nursed so much enmity in his mind that he is doing tantra, mantra, abhichar karma and the like for our destruction, our ruin and our downfall.

The speaker describes what people ordinarily do: they go to some SadhakOne who undertakes a sadhana; the practitioner as distinct from the ordinary worshipper., learn from him that such-and-such person, or anyone, has done Abhichara karma on them, and get its kaat done. But after relief for some time, that same thing again takes hold over them, and the decline stays just as it was in the first place; there is no gain. He asks why this happens. He gives the biggest reason. A simple, ordinary person who is suffering all this goes to whoever he goes to, and that person, with whatever vidya he possesses, cuts the abhichar karma and returns it. But the enemy's very purpose is to cause you pain. It is the chief purpose of his life; he has gone blind, his wits are gone, once he takes up enmity and picks up such karmas, saying that so-and-so is my enemy and I will uproot him completely, destroy him completely, only then will I sit in peace. Such a person then does not look at the money. The one who is suffering, the speaker says, does look at the money. When he goes to ten places he says brother, 5,000 went there, 10,000 went there, I am getting no relief, or I got relief only for a month or two. But the one who is getting it done never looks at whether it is 5,000 or 10,000. He goes straight to his baba and says: this time only this much happened, this time only his hands and feet broke, this time the cow of his house died, then the bull died, this time the accident was only this bad, only this much loss, this much business loss; now do more to him. His faith in whichever sadhak he has gone to, whoever is doing those evil karmas, is firm. The sufferer, whichever sadhak he goes to, is not very firm. He says baba, you did it, I got relief for 15 days, then this happened, then that happened. The speaker says his faith is not firm there because he wants to go once and have the baba do something so that this whole process is destroyed badly and he becomes safe. The speaker says this is not possible; it is not possible for anyone.

The speaker states a limit that applies to everyone. Any protective ghera, Bandhan and so on that any sadhak places on you, no matter how much he does to place it, will remain for a limited time. He gives one way it fails: if you go into any Sutak, it will break. He gives the other. The enemy in front of you, because he is getting powerful Abhichara done, will cut your bandhans. He will look at which devata's vachan the bandhans were placed with, whether you have done tantra-mantra, which shakti is protecting you, and he will get it cut, without fail.

The speaker says the suffering continues until certain things begin: until you yourself start doing sadhana; until the uplifting of the devatas in your house and their regular puja-path begins; until you begin to awaken the devi-devatas of your own kul, your kul's shaktis (Kul Shakti), and begin giving them BhogThe food offering placed before a deity before anyone in the household eats., pujan and path; and until they actually start receiving it. Until then, he says, you will have to keep suffering. He asks the listener to understand it technically. When there is no one left to protect you, how long will a shakti you have brought from someone else stand with you? The shaktis of your own house are not supporting you at all, because the enemy, by Abhichara karma or by taking them under a Bandhan or a vachan, has removed them, bound them, whatever he has done. So how many days will you fight on someone else's trust, and how long will you keep paying others again and again? Later, closing the talk, he says that more videos will show how one can fight all this oneself, and adds a caveat: whether one becomes completely free or not is a separate matter, but the effort can certainly be made.

The speaker addresses the habit of saying again and again that such-and-such baba ate so much money, this baba ate so much money. He answers: of course they will take it. Their work is only this much, that you went, whatever work came in front of them, they did it. You got relief for some time. The enemy removed it again. Once it was removed you started getting troubled, and you felt that the person you went to did not do the work properly. He says the opposite: the work must have been done, if he was genuinely knowledgeable. It will not be that such a person does not keep the honour of his gaddi, the honour of his sthan; he has to keep the honour of his own devatas' shaktis too, so he will certainly have done it. So, he says, the blame you put on the other person, that he ate my money and did not do my work, should be replaced by this: first check and then go, whether that person has capability or not. If he is a capable person and is doing your work, go having found that out, and then see for how many days his effect lasts, for how many days you get relief or do not. He ends the point saying: know all these things technically; nothing comes of merely making noise.

The speaker turns to the second matter: how to do it yourself, how to try to protect yourself from Abhichara and the like. As he said earlier, know the shaktis of your kul. Take information about them from the sadhaks you are going to anyway. By giving dhaar pujan and so on, they will call them and tell you what shaktis are here, which devi is of your house, which devata, and what their pujan and BhogThe food offering placed before a deity before anyone in the household eats. is. When they have told you, begin your pujan and path by that vidhi-vidhan, the one they have told you. He says he has put many videos on his channel where he has practically had people do this: for those who are getting no information anywhere, or who have no sadhak who can tell them all this, how to find out about the shaktis of their own house, how to learn about the kul Pitr, how to give them bhog and pujan, what to do. He says once you look, you will understand it yourself; you can do it, it is not a very big rocket science. He adds one qualification: giving pujan, path and bhog to your house's devi-devatas is one thing, but to know whether they are actually receiving it or not, you may need a sadhak. Even so, if you wish, you can do it. He says he has told many vidhans and one should look at them.

The speaker poses the case: a person has stayed afflicted by Abhichara karma for five years, kept going from place to place, and his abhichar has not been removed. What should he do? He answers that the very first thing is to accept the refuge of Bhagwan Mahadeva. If Mahadev becomes pleased, there is nothing at all greater than him for stopping every kind of abhichar karma. If he wishes, everything can be destroyed. He gives the reason: every abhichari lives in Mahadev's refuge alone, and does the puja and seva of one or another of his forms.

The speaker says the best upaya is done on the day of Amavasya or on the day of Dooj, and by dooj he means either the dooj of shukla paksha or the dooj of krishna paksha; on both one can do this small upaya, which he calls very strong. It is for a house where someone, or the whole family, is under a very heavy effect of Abhichara. The timing: on whichever weekday the dooj falls, in the evening, in the Pradosha kaal; within pradosha, make sure the sun has set and do the work within half an hour of that. The materials: milk of a single-colour cow, a desi cow. Take one and a quarter litres if it has to be done for many people; if only for oneself, one paav of milk is enough. Take a clay Kulhad and fill the milk into it. Place it at your pujan sthan, wherever you do your puja-path, and pray to Mahadeva for everything: protect my house; whatever negative shakti or abhichar karma has entered the house, kindly remove all of it and bind all of it. He says he is describing this as a beginning for people who do no puja-path of any kind, who only light an ordinary dhoop and deep; they should start from here. Then, right after the prayer, go barefoot to a nearby temple and pour that milk over the ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples.. Put the kulhad there upside down, do pranam and come back. Nothing else is to be done: nothing is to be mixed into it, no dhoop or deep is to be lit, nothing else at all. Just go, do this much, and only the milk. He says he is giving this one small upaya. A second, main upaya he had given earlier, for which he will make a separate detailed video; but to do that one you will have to do pujan-path and bear a little expense on materials yourself. He says he will explain all of it then.