When Pitambara Sadhana Makes Life Worse — Skipped Beginnings, Missed Niyams, and the Tarpan That Cools an Ugra Shakti

After a Pitambara sadhana, quarrels grew at home, new enemies appeared and old ones hardened, work went badly, and a gentle person turned ugra.

A listener reports that after taking up the sadhana of Bhagavati Pitambara, quarrel and strife began to grow in the family; during the anushthan and after its completion new enemies appeared and old enemies became fiercer; troubles of various kinds began in the field of work; and a person who had been calm and gentle became extremely ugra.

The speaker reads out the matter to be treated. After performing the sadhana of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi., quarrel and strife began to increase in the questioner's family. After that sadhana, both in the middle of the anushthan and after its completion, new and new enemies arose, and the old enemies became far more fierce. Various kinds of troubles began in the field of work. The questioner, who used to remain quite calm and gentle before, has now become extremely ugra. Put in a single sentence, he says, it comes to this: before the Pitambara sadhana we were quite happy and life was quite good, but for some reasons we began this sadhana, and after it the troubles increased and the situation has become quite bad. Why is this happening, and what should be done about it — that is the subject he says he will try to treat in detail.

Why does a person take up a sadhana in the first place?

Whenever a person moves toward sadhana there is some purpose behind it — material, spiritual, or the obtaining of some devi kripa — and some turning point that led to the decision. The speaker says a person who decides on Pitambara sadhana will certainly have taken that decision after hearing someone's experience, and in that excess of enthusiasm began the sadhana.

Restating the question — when do troubles begin to increase from doing Pitambara sadhana, and what can the causes behind it be — the speaker starts from motive. Whenever we move forward toward sadhana, there is some purpose or other behind it, and it is for the fulfilment of that purpose that we come into the field of sadhana; whether it be material, or spiritual, or for the obtaining of some kind of devi kripa. After coming into the field of sadhana, he says, keep this in mind: whatever your purpose and whatever your reason, there must have been some turning point for taking this decision. When you decide that you will do the sadhana of Bhagavati Pitambara, you will certainly have taken that decision after hearing the experience of some person or other. Of some svarup of hers, some mantra of hers, some sadhana of hers, you will have heard or read something of the kind that made you extremely enthusiastic — and in that excess of enthusiasm you began the sadhana.

Of a hundred who report trouble, some eighty-five began with the Bagla Pratyangira kavach, at counts of 1100, 3600 and up to 11000.

The speaker says that if a hundred people who report trouble are asked which Pitambara-related sadhana they did, some eighty-five will say they did the Bagla Pratyangira sadhana first of all — path and anushthan of the kavach and so forth of the Pratyangira svarup, done to counts of 1100, 3600, and up to 11000.

The sadhana was begun, the speaker says — but which sadhana did you go and do? If it is asked at this time what kind of Pitambara-related sadhana you have done, after which the trouble began, then the first thing that will come out is this: if a hundred people have done sadhana, take it that out of the hundred eighty-five will say that they did the Bagla Mahapratyangira sadhana first of all. Right at the outset, they say, we did the path of the Kavach and the rest of Bhagavati Pitambara's Pratyangira svarup, we did anushthans — 1100, 3600, and up to 11000.

None: no Chalisa, no dhoop and deep morning and evening — a Saturday Hanuman Chalisa at most, then trouble, then a sadhana picked up off YouTube.

Asked what sadhana they did before, the answer is none: not even a Hanuman Chalisa or Durga Chalisa, no dhoop and deep morning and evening, at most a Hanuman Chalisa on Saturday and an occasional Tuesday temple visit. Then trouble came in life, they searched YouTube, the internet, Google and magazines, related to someone's account, and picked up the sadhana.

The speaker puts the question to such a sadhak: what sadhana did you do before this? The answer, he says, is that before today we did no sadhana at all. Surely you did something — read the Hanuman Chalisa, read the Durga Chalisa, lit dhoop and deep morning and evening, went to a temple sometimes? Nothing at all. At most, on Saturday a Hanuman ji's Chalisa would be read, and on Tuesday one would occasionally go to the temple. But troubles came in life. Searches were made on YouTube, searches on the internet, on Google, or magazines were read; somebody's statement was heard on YouTube in this fashion, and it was related to — yes, their trouble is just like mine. Whether we are afflicted by an abhishaap or there is some other cause, we then picked this sadhana up and began doing it. And after doing it we found that what we had heard — the experiences the other person had described after so many days of sadhana, and the result they got — was happening entirely in reverse for us. Why so, and what is the cause behind it?

The chief cause is skipping LKG and UKG and sitting down straight away with the tenth-class syllabus.

The first and most particular cause, he says, is that you never did UKG and LKG and sat down straight away with the syllabus of the tenth class. That, he says, forms the single biggest cause of this.

The very first and most special cause of this, the speaker says, is just this: that you did not do UKG and LKG at all, and sat down directly with the syllabus of the tenth class. Of this matter, he says, this becomes the biggest cause of all.

How is the tantra field different from the Vaidik one?

Tantra is called a jagrat vishaya, one that gives immediate effect; Vaidik things are separate, and tantric and tantrokta things are a field of their own. But the speaker warns against the illusion that a mistake made elsewhere will not attract fault — dosha attaches everywhere, in whatever field, and no one gets let off.

This is the field of tantra, the speaker says — and he asks what the meaning of tantra is, and why it has been said that tantra is a jagrat vishaya. It is the thing that gives immediate effect. A Vaidik thing is a separate matter; a tantric thing, tantrokta things, this field itself is separate. But it is not so, he warns, that a mistake made there will not attract Dosha while a mistake made here will attract it quickly. Dosha attaches everywhere. For a mistake there is dosha in every place, whatever the field may be — so do not nurse the illusion in the mind that if we make a mistake somewhere we shall get off.

In tantra, does bhav or kriya come first?

The speaker distinguishes bhav from kriya: if you are working by bhav then bhakti should be done by bhav, but in tantra bhav is a later matter and kriya becomes the first. When the Pratyangira svarup of Bhagavati Bagla is being recited, the tattva of the eight shaktis named in Pratyangira falls first upon the sadhak's own form, body and aura.

One thing is bhav, he says, and the second is kriya. If you are doing it by bhav, then bhakti should be done by bhav. In tantra, bhav is a matter that comes afterwards; kriya becomes the first matter. When you are doing the path of the Pratyangira svarup of Bhagavati Bagla and doing her seva, then the tattva of those eight shaktis which have been spoken of in Pratyangira — the effect of that tattva will fall first of all upon your svarup, upon your body, upon your Aura. It will fall first upon your Sukshma Sharir, and upon your sthool kaya.

Where no Rudrabhishek, shivling, Shivratri vrat or Navratri kalash was ever kept, neither the sadhak nor the household can digest what Pratyangira produces.

The speaker asks whether the capacity to digest that energy exists within the sadhak, and within the family members of the house where the sadhana is being done. If no Rudrabhishek of Bhagwan Sadashiva was ever done at home, no shivling ever installed, no Shiva pujan, no Shivratri vrat, no kalash sthapana and pujan in Navratri, not even an aarti — and one went straight to the Pratyangira svarup — then the energy produced will have its effect.

Now, the speaker asks, is the capacity to digest that energy within you or not? Is it within the members of your family, in the place where you are living and doing this sadhana and upasana? That is what it will depend upon. If in your house no Rudrabhishek of Bhagwan Sadashiva was ever done before today, if in your family and home a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. was never even installed — the small shivling that is kept in the house, which he says should be present in the house of every single person connected with Sanatan sanskriti. If Shiva pujan was never done, if you never kept the vrat of Mahashivratri, if you never did a pujan in Navratri by making the Kalash sthapana, if you never did any special sadhana or puja in the Navratra. You did not even do an AartiA ritual of waving a lit lamp or flame before a deity's image, performed here at the close of Deepdan once the lamps begin to burn down.. And you went straight off to do the upasana of the Pratyangira svarup of Bhagavati Bagla, having heard about it and become extremely enthusiastic. Then that energy which is produced — what will its effect do?

What are the niyams of Pitambara sadhana that go unobserved?

The speaker asks whether the remaining niti-niyams are being observed: why yellow cloth alone is said to be necessary in Pitambara sadhana and not green or bhagwa, why the name Pitambara was given, whether the sadhak wears a pitambari dhoti and knows how to tie the lang in it, whether the asana is yellow, whether haridra-samskarit materials were used, whether archan was done by the sahasranama, the satnama, or a 108-namavali before a picture, and whether an abhishek was ever performed of her or of Shiva who is her Bhairav.

Are you observing the remaining niti-niyams or not, the speaker asks. Why is it said that at the time of Bhagavati Pitambara's sadhana yellow cloth alone is necessary? Why was it not said to wear green cloth, or to wear bhagwa cloth? Why has yellow cloth been said? Why was the name Pitambara-rup given to her? Do you do it wearing a pitambar, do you wear a pitambari dhoti? Do you know how to wear a dhoti? Do you know how the lang is tied in a dhoti? Have you kept the asana yellow? Have you ever made things haridra-samskarit and done the archan of Bhagavati with haridra too? Have you ever done the archan of Bhagavati Pitambara by her SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition.? Have you done the archan by the satnama? Have you ever, even keeping a single photograph of her, done her archan by the 108-namavali? Have you ever done an abhishek of her? Have you ever done the abhishek of Bhagwan Shiva, who is her Bhairava? You have not done them, have you? Look first, he says: if trouble is coming, this is the root cause behind it — and there may be many other causes besides, this is the root one.

The sadhanatmak side comes first: whether the tithi and nakshatra were considered at all, and when the thing is not to be done.

The sadhanatmak things, he says, are what should be looked at first of all. Did you consider the tithi, the nakshatra and so forth? These things you have done a first time and a second time — did you ever consider how and what is to be done, and when it is not to be done?

The things that are sadhanatmak, the speaker says, should be looked at first of all. Did you make any consideration of the TithiA lunar calendar day — some idols (like a Shivling) need daily bathing regardless, while others only need it on their dedicated weekly day or tithi., the NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window. and the rest? Because you have done this a first time and you have done it a second time. Have you ever considered these things — how and what is to be done, and when it is not to be done? Coming under the sway of bhav-pradhan, you picked up a tantra sadhana, and that too went straight off to do the Pratyangira sadhana.

What is the Pratyangira svarup actually prescribed for?

The speaker points to what is written on the subject: that for the shaman of the dosha which arises from wrong mantra uccharan — that is, to destroy its tiryak prabhava — the upasana of this svarup of Bhagavati Pitambara, the Pratyangira svarup, should be done, by which that tiryak prabhava is itself destroyed. A svarup whose sadhana holds the power to destroy the tiryak prabhava of another mantra, he asks, will it itself give an immediate effect? It will not.

There is a written subject there, the speaker says — if you read, and are doing it after reading, then it is written there that for the shaman of the dosha which arises on account of wrong mantra uccharan, that is, in order to destroy its Tiryak Prabhava, the upasana of this svarup of Bhagavati Pitambara, that is of the Pratyangira svarup, should be done, by which that tiryak prabhava is itself destroyed. So, brother, he says: a thing which is that svarup of Bhagavati, that sadhana which holds the amaratva of destroying the tiryak prabhava of another mantra — will it itself give an immediate effect? It will not give it. That is exactly what we are thinking, is it not? It will not. Therefore the trouble coming into our life should not have this as its cause — but it is happening with you.

Guru, Ganpati, Ma Sharada are the floor — with a guru mantra taken and at least sava lakh japa of it done.

One should always begin with the arambhik sadhanas. What Bhagavati, or any devi-devta, says first is Ganpati — Guru, Ganpati, Ma Sharada. This much sadhana should have been done. Did you take a guru mantra or not, and how much japa of it did you do, even if it be an ajapa japa? By rule there should be a japa of at least sava lakh.

The cause behind it, the speaker says, is this: that first of all, when you are going to do this kind of sadhana, it is a plain matter that the beginning should always be made from the arambhik sadhanas — and you have not done the arambhik sadhana. What has Bhagavati said, or what does any devi or devta say? First of all comes Ganpati — Guru, Ganpati, Ma Sharada. This much sadhana at least should be there. Look at whether you took a guru mantra or did not take one. How much Japa of it did you do, even if it be an ajapa japa? By rule there should be a japa of at least sava lakh.

Haridra Ganpati aside, the ordinary Ganpati svarup, his kavach path or the dwadash naam japa should have come first — even a ten-day anushthan.

Leaving Haridra Ganpati aside, the speaker asks whether the sadhana of the ordinary Ganpati svarup, or the path of his kavach and the rest, or the japa of his dwadash naam, was done at the very least. Which path or puja of the Vighnaharta did you do, which anushthan? Was there ever even a ten-day anushthan? Did you offer modak to Ganpati ji or not?

Leave aside the ordinary Ganpati and Haridra Ganapati, the speaker says. Of the ordinary Ganpati ji, the sadhana of his svarup too, or the path of his kavach and the rest, and the japa that there is of his dwadash naam and so forth — did you at least do that much or not? Which path or puja of the Vighnaharta did you do, which anushthan did you do? Was there ever even a ten-day anushthan? Did you offer modak to Ganpati ji as bhog or not?

What happens if the Vighnaharta is left unworshipped?

How can you think you will get success and that trouble will not increase, the speaker asks — the Vighnaharta himself will be the first to become the Vighnakarta if you do not do his sadhana and upasana. The proportion may be more or less for different people, but the order must be the same for all.

How can you think that you will get success, that trouble will not increase, the speaker asks. The Vighnaharta himself will be the first to become the Vighnakarta — if you do not do his sadhana and upasana. So these things should be looked at first and all these things should be done first. The proportion may be more or less in one case or another. One person's trouble may be greater and another's less. Someone will get success after doing only a three-day sadhana of Ganpati ji, and he will suffer no distress. Someone else will do even ten days of it and trouble will still come to him. This proportion may be less or more, and we should proceed accordingly — but the order should be the same. If you do the sadhana directly, you will have trouble.

The sadhana sthal, the kula devi-devta and their adesh, one's adhikara for the shat-akshari mool mantra, and the parampara of whoever gave the diksha.

The speaker asks what the sadhana sthal is like; who the kula devi-devta are, what their bhog, puja and bhent is, and whether they have given the adesh that you may do Pitambara sadhana or not; whether, having gone straight to the mool mantra, the shat-akshari mantra, you are adhikari for it at all; and what the guru parampara is of those from whom you are taking diksha, who your kula guru is and how much knowledge he has.

It is not only this much, the speaker says — there is more beyond it. What is your sadhana sthal like? Which are the devi and devta of your kula? What is their bhog, puja and bhent? Is it directed by them that you may do Pitambara sadhana, or may not do it? That too has to be looked at. You went straight off and started doing the mool mantra, the shat-akshari mantra. Are you even AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner.-holding for it or not? That has to be looked at. You are taking Diksha — what is their Guru Parampara? You have a kula guru; who is he? How much knowledge does he have? Nowadays, he remarks, diksha too is being distributed, distributed online; online diksha too is happening, or whatever it is that is happening. So are all those things correct? What is the vidhi-vidhan behind it, or is there none?

Practice does change with desha, kaal and paristhiti and should be upgraded — but the mool things cannot be dropped, because they give effect in that same measure.

At least go for the basic things, the speaker says; go beyond the limit. Things change according to desha, kaal and paristhiti, they do get upgraded and should be upgraded — but even in that, those which are basic and mool cannot be left out, because they give effect in that same measure. Only after seeing and knowing the initial things and doing the arambhik sadhanas should one ever do the sadhana of Bhagavati Pitambara.

At least the basic things, he says — go, go beyond the limit. Things change according to desha, kaal and paristhiti; they are absolutely upgraded, and they should be upgraded. But even within that, those which are basic, which are mool, cannot be abandoned — because they give effect in that same manner too. So it should be accepted in that way. Only after looking at and knowing all the initial things, and after performing the arambhik sadhanas, should one ever do the sadhana of Bhagavati Pitambara.

Where everything was observed and trouble still grows, the sahasrarchan and tarpan of Bhagavati Pitambara come first — a shakti turning ugra is made saumya by tarpan.

If you have already done all these things and trouble is still increasing while you keep repeating the sadhana, then first of all do the sahasrarchan of Bhagavati Pitambara and her tarpan; do the tarpan of the yantra. When a shakti begins to turn ugra, she is made shant and saumya by means of tarpan.

If you have already done all these things, the speaker says, and even after that trouble is increasing and you are repeating the sadhana again and again, then first of all do the sahasrarchan of Bhagavati Pitambara and do her TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan.. Do the tarpan of the Yantra. When a shakti begins to become ugra, then she is made shant and saumya by means of tarpan.

108 bilva patra dipped in raw milk of a single-coloured cow mixed with haridra and kesar, lifted wet, one name spoken with tarpayami namah over each.

Haridra mixed into raw milk, of a single-coloured cow if one can be found. The speaker marks this as a small general indication and says one's own guru will give the rest. A genuine sadhak still in trouble should use the raw milk of a single-coloured cow, keeping the nakshatra in view and doing it in his own janma nakshatra — that is best of all, at whatever time and irrespective of paksha. Bhagavati's picture is kept, of a kind that will not spoil on being wetted; for a 108-name tarpan, 108 bilva patra are dipped in cow's raw milk mixed with haridra and kesar, lifted still wet, and with each name of Bhagavati spoken with tarpayami namah the tarpan is done.

So, haridra into milk, haridra mixed into raw milk, and if a cow of one single colour can be found — this, he says, your guru will tell you. He is only stating something small in a general way. If you are a genuine sadhak and trouble is still coming to you, then you should use the raw milk of a cow of one single colour, and in that too, keeping the nakshatra and the rest in view, it should be done in your own janma NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window.. That is the best of all. Whenever your janma nakshatra may fall, there is no concern with the paksha; the nakshatra should be there. In that nakshatra, whatever the time may be — the time may be anything. Of Bhagavati Pitambara, even if you keep only a picture, let that picture be such that it will not be spoilt by getting wet. And upon it, bilva patra: supposing you have to do the tarpan of Bhagavati Pitambara by the 108 names, then you will bring and keep 108 bilva patra, and you will mix haridra into the raw milk of a cow and mix kesar into it, and by means of that, taking one name at a time of Bhagavati Pitambara, you will first dip the bilva patra in the milk and lift them up with a little milk still on them, and speaking Bhagavati's name with tarpayami namah you will perform Bhagavati's tarpan.

It quiets her ugrata and makes one's own aura able to receive her — and whatever the underlying dosha, the japa then bears auspicious fruit.

By it, the speaker says, her ugrata or energy will become quiet — that is, our atharva, our aura, which is not able to receive her energy, becomes saumya and gives a good effect. Even if the cause was something else — a mantra dosha, a devi dosha, a shraap, a pitru dosha or other doshas of various kinds — by this means, through this kriya of tarpan, we make Bhagavati saam and saumya, and the japa of the mantra we are doing becomes one that gives us auspicious fruit.

By that, the speaker says, her ugrata or energy will become quiet — that is to say, our atharva, our Aura, which is not able to receive her energy, becomes saumya and gives a good effect. Even if the cause has become something else — a Mantra Dosha, a devi dosha, some Shraap having struck, a Pitru Dosha, other doshas of various kinds — and we are also doing sadhana, then by this manner, by this means, through this kriya of tarpan, we make Bhagavati saam and saumya, and her energy — that is, the mantra whose japa we are doing — becomes one that gives auspicious fruit for us. Various kriyas of this kind, and your guidance in them, will be correctly told to you by the one who is your guru. All these subjects should be kept in mind; then trouble will not increase, otherwise trouble begins to increase. Sadhanatmak subjects should be kept in mind, he closes, and only then should we do any sadhana.