Pratyangira
Every question on the site tagged Pratyangira, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Pratyangira is a prayogik vidya: why it is not taught publicly, and why it rebounds
Asked for a Mahapratyangira video with prayoga, the speaker says he does not make such videos at all — the Baglamukhi Tantra Rahasya playlist has a video or two. Pratyangira is a krama vidya, a prayogik vidya: energy is not built in it but spent; in it you are commanding the Devi, not asking her for tapa-bal. He will not put it out publicly — people who have not watched the earlier videos would start doing it straight away — though members-only practical videos may come later for long-standing sadhaks. To a listener on whom Bajrang Baan or Pratyangira "comes back": there is surely a reason; the first may be one's own kula devi-devata, or some basic mistake — an enemy simply sending Pratyangira back is not how it works.
Why shouldn't a beginner directly perform advanced rituals like Aparajita sadhana or recite Siddha Kunjika?
Advanced rituals like Aparajita sadhana carry powerful seed mantras (Bija Mantras) whose pronunciation must be exact — a beginner without the eligibility (Adhikara) to control that power risks serious harm from even small mispronunciations.
What family of fierce goddess forms — Pratyangira, Bhadrakali, Aparajita, and others — share a common origin?
Pratyangira, Bhadrakali, Viparita Pratyangira, Maha Viparita Pratyangira, Nikumbhala, and Aparajita all originate from the Mula Shakti residing in Lord Shiva's matted locks, branching through Goddess Parvati and Bhadrakali — metaphysically unified, but distinct in iconography (mounts, weapons, arm counts, and Dhyana Mantras).
Kavach and vajra panjar for a home where badha stops all worship, siddh-ed in a Shiva temple
The speaker says that if the situation is such that you cannot do pujan at home and there is great unrest, you should awaken some mantra or tantrokta Kavach by doing its path for some days — at the least the Panchmukhi Hanuman kavach, the Aghor Shiv kavach, the Indra Vajra kavach, the Indrakshi kavach, any kavach of Bhagavati Durga or of Kamakhya, or the Aprajita kavach; there are also stotras such as Vipreet Mahapratyangira and Maha-Vipreet, and the separate kavachas and vajra panjars of the Mahavidyas. A vajra Panjar has ten times the power of a kavach: panjar means the rib-cage, so it throws a full ring round the entity — a kavach only strikes, a vajra panjar binds and then strikes, so that it dares not return, and it can not only remove a pret badha but punish it. Any deity's vajra panjar, kavach or Mahavidya stuti should be understood properly and siddh-ed in a Shiva temple — with a Sankalpa, by vidhi-vidhan, keeping Brahmacharya and every rule, and never abandoned however great the obstruction or pain — in the temple, not at home. After a fixed time a shakti comes, or guidance comes, by which the badhas are pressed down; done only at home, it will be of no use if the badha is big.
Which kavachs may women wear at all times?
Any mala or kavach in which there are only Kamakhya ji, Pratyangira ji, Aghor Kali and the like — those which are endowed with stri tattva, that is, with the ugra shaktis — you may always wear, he says. Those related to purusha tattva, of the Aghor swaroop, may be worn, but afterwards their shuddhikaran and so on should be done. And it will be proper that the women, however many mothers and sisters there are, should do japa of and wear the kavach of Bhagavati Kamakhya itself.
What is the Golak yantra used in the Pratyangira paath?
The speaker says that many people do the Pratyangira paath, and in it the description of the Golak yantra comes — that if in the Golak yantra we give pind and the like and offer bali, the enemy is destroyed, total destruction follows, maran and such kriyas are accomplished at once, and the Mahakrityas, becoming pleased, at once strike the enemy down.
Why are the raksha mantras given ahuti at a Pratyangira temple?
A listener notes that in the Pratyangira temple the ahuti of the raksha mantras of Durga and Saraswati is given. The matter of a temple is a different thing, he says, and it depends: one thing is that we ask something of Bhagavati with folded hands; another is that we forcibly trouble someone. As for what the ahutis are — the Agni devata is held to be the one in whom Bhagavati is seated in the form of Svaha; and the Agni devata whose kind of fire is invoked in it is held to be in the form of a boy of seven years. Where we give an astra mantra, the form of the Agni devata will be different.
Should someone simply take up the Pratyangira kavach?
Asked about directly doing the paath and japa of the Pratyangira kavach, he says he cannot say that: take the help of some competent person. He does not even know whether the questioner is initiated, is a sadhak, or is from the ordinary class, so how can he pronounce on Pratyangira.
It was given to a high-order Gayatri sadhak with crores of japa behind him
He says there is in their sadhak family a Gayatri sadhak of very high order who also holds a very senior post in a government department, with whom conversation goes on; enemies were carrying out abhicharik activity against him. He himself told that man to do Vipreet Pratyangira, because he knows his capacity — his japa runs in crores and has been done. But of a stranger he does not even know whether they have ever held a mala in life, so if they do Pratyangira directly, Pratyangira will first trouble them.
How many paaths of Bagla Pratyangira can be done?
He says he does not have this information for Mrinalini ji in general; but in such a case, if you cannot do a hundred of Bagla Pratyangira, then do thirty-six. He states expressly that he is saying this for her only, and that other people should not take this as applying to them — he has spoken with Mrinalini Kalyani ji and knows her subject, and that is why he prescribed thirty-six paaths at night.
Do other deities take negative beings as their seat too?
Just as Bhagavati Kali in her many forms is sarva-vahana — she makes every single one her vehicle and every one her asana — so, the speaker says, Bhagavati Pratyangira sits directly upon the pishach, and upon whatever negative shakti there is she sits directly. Bhagavati Baglamukhi too sits visibly upon all of them: if it is a pret she sits upon the pret, that is, she will first suppress the pret, so she will first sit upon that very one. Exactly so with Hanuman ji.
Can the Pratyangira Kavach be recited as manasik japa?
Asked whether the manasik japa of the Pratyangira Kavach can be done, the speaker answers plainly: it should not be done.
Why can the Brahmastra and Pratyangira mantras bring harm on oneself?
Mantras such as the Brahmastra mala mantra and the Pratyangira mantra, in which words like dah dah pach pach math math han han, dagdha dagdha are used against the enemy. Seeing that such words have been selected in them, the mind gets a peace of its own and it feels that harm will certainly reach the enemy. And very often, in this pursuit, our own harm happens instead.
What is Pratyangira, and does every shakti have one?
The speaker says Pratyangira is a krama vidya, and every shakti has her own Pratyangira. If you go looking on the internet you will find the Pratyangira of Bhagavati Bagla and Bhagavati Tara, and at most of Bhagavati Kali; the mool mantra of Bhagavati Durga you will obtain. Bhagavati Kamakhya too has her Pratyangira, and Bhagavan Shiva has his own.
How many Pratyangiras are there?
The speaker says there is the mool Pratyangira, then Pratyangira, then viparit Pratyangira, then mahaviparit Pratyangira — there are four. Aparajita too, he says, is in one way a shakti of Pratyangira herself, by the tantra-bheda of later times.
How does one go from the beginning kavach of Pratyangira to a higher level?
The speaker says that to take the beginning sadhana of the kavach to a higher level you should go by krama-bheda: taking diksha and then proceeding in sequence for whichever Pratyangira you are going to do sadhana of. If you state the meaning of Pratyangira plainly it becomes the swarup of Bhagavati Kali, since the swarup of the first Mahavidya from the anger element is hers — so her mool swarup must be done in sadhana first, and only then will the sadhana of the chief swarups follow.
What is best for removing an old, stubborn, murderous Brahm from a house?
Asked which of Pratyangira, the Mahavidyas or Mata Baglamukhi is better for removing an old, stubborn, murderous Brahm placed in a house by abhichar, the speaker says that if the questioner is going to perform this herself, then she had better be the better one. Leave aside "better", he says: even an ordinary lok devata would be better for removing them — however powerful, they are only a Brahm. But if you yourself are going to attempt it, then you must be the better. Pratyangira is capable, the Mahavidya is capable, and Bhagavati Bagla is capable; all three are capable and all three are better.
Is the shakti of a Kritya greater than Mata Durga and the ten Mahavidyas?
In the field of tantra, the speaker says, as much marketisation as has been done by these people has not been done by anyone else at the present time. As for the shakti of a Kritya: a Kritya is not some separate thing. As he has said before, a Kritya is every shakti's own distinct kindred power; a Kritya is not a separate devi. Bhagavati Baglamukhi has herself been called Mahakritya; Pratyangira has herself been called Mahakritya; and Bhagavati Baglamukhi and Bhagavati Chhinnamastika have been called the Kritya shakti of Bhagwan Shiva.
What was the Nikumbhila path, and what did Ravana actually do?
That he recited the path in the Nikumbhila order means he had the siddhi of the swaroop of Bhagavati Pratyangira, the speaker says; Bhagavati remained ever seated there with her sixty-four yoginis. But whom did he abduct — which woman did he touch, who was herself the very swaroop of Bhagavati, and with what sight he lifted her, all of you know. Then why should his slaying not occur, why should his destruction not occur. He did a wrong act with his own daughter-in-law, and Nalakubara, who was as a son, gave the curse that if you ever touch any woman against her will and perform such an act, then at that very moment you will meet death.
Should shamshan sadhanas and diksha be shown in live videos?
The speaker says that in the present time people make live videos of the shamshan sadhanas one by one in the name of Aghor, even giving diksha, seated on a pyre. He says that is their own affair and he raises no finger at them, but he cannot show such things himself.
When must the thread of a Bagla-Pratyangira kavach be changed?
Answering a listener, he says the rule made for Bagla-Pratyangira is in the matter of suchita: for Bagla-Pratyangira, in any kavach, only in suchita — particularly if sutak has attached — you have to change the thread. Ordinarily they may be worn always in this way and there is no need to remove them.
Which shaktis are comprised within Mahamrityunjay?
He says he is speaking of the mool matter, but asks which shaktis will remain comprised within Mahamrityunjay itself: with Mahamrityunjay there are Bhagavati Amriteshwari, Bhagavati Baglamukhi, Bhagavan Sarveshwar and Bhagavati Mahapratyangira — the shaktis of all of these come into the anga vidyas. So it is not only the shakti that brings a dead person back to life; those who are performing adharma-laden acts also receive ample punishment.
Pratyangira, Aghor Kali and Tara are handed out and taken up without fear
And some shouting siddh person gives you some dangerous thing to do — do Mahapratyangira, do Aghor Kali, do such and such, do Tara Mai — and you set about doing it and feel no distress in that, he says. So consider what you are doing, and then be afraid.
Tripur Bhairavi, Maha Pratyangira and Bagla Pratyangira yantras are not for everyone
As for a thing that carries dosha: if you tell him to give the yantra of Tripura Bhairavi, he says, then brother, he cannot give it. In no anushthan can the yantra of Tripur Bhairavi or of Bhagavati Mahapratyangira, the one used for pujan, be given. Why does he not speak of them, why does he not make them available? Because they are not for everyone. Maha Pratyangira, Bhagavati Bagla Pratyangira — all these cannot be given. In Dakshinamurti there is a little niti-niyam. What is common is what everyone can perform pujan of.
Why is the Vaishakh Shukla Chaturdashi the most particular night in tantra?
Because on that one day fall the jayanti of Bhagavan Narasimha; of Bhagavan Sharabh Bhairav — Sharabh Shalu Raj, the fiercest, most ugra form of Bhagavan Sarveshwar, also called Akash Bhairav; of Bhagavati Pratyangira; and of Mahavidya Bhagavati Chhinnamastika.
How many Mahavidya jayantis fall in the Vaishakh Shukla Paksha?
Three — Bhagavati Matangi, Bhagavati Mahavidya Baglamukhi and Bhagavati Chhinnamastika — and alongside them Sharabh, Bhagavan Narasimha and Bhagavati Pratyangira, of whom, the speaker says, nothing in the tantra kshetra can even be conceived without their presence.
The mool form itself changes only when the krama is carried further — as in the Pratyangira form of Pitambara Baglamukhi
In Bhagavati Pitambara Baglamukhi's mool yantra, as you move through the krama — from Trayakshari to the Ekakshari mool, or into the Trayakshari and Ashtakshari — the form still holds; but if you then begin advancing further in the krama, difference begins to enter even the mool form. Go into the Pratyangira form of Pitambara Baglamukhi and you will see the difference in that same yantra.
The Bagla Pratyangira kavach is left to the listener's own guru, whose adhikar he cannot judge
Asked how the Ma Bagla Pratyangira kavach is to be recited in Gupt Navratra, he says: please understand this vidhi vidhan properly from your own guru ji and only then do it; there is a video on the channel connected with Bagla Pratyangira. He says he never tells subjects of this kind — he tells only what will be for the good of a householder — because he does not know what the state of the kuldevi and kuldevata of your house is, how great a sadhak you are, which mantras you have japa'd, whether you are initiated or not. So for Bagla Pratyangira, he says, he will never say it.
Having reached Pratyangira in krama diksha, little effort remains for her mantra siddhi
If in Krama Vidya diksha you have gone as far as Mahapratyangira, he says, then you will not have to make very much effort for the siddhi of Bhagavati Pratyangira, for the siddhi of her mantras. And if her kripa has come and you have done the purashcharana of the mantras, then when all this falls before you, the capacity to break it in a second will be within you.
The Bagla Pratyangira paath is written to give the capacity to stambhit even the wind
It is written in Bagla Pratyangira, he says, that one who performs its paath obtains the capacity to stambhit even the wind. But if you set about doing it straight away there will be trouble — which is why, he says, he tells people to become fit to that level first, and then the devi-devatas will themselves make a way.
What is the route of the trikon after leaving the Vindhyavasini temple?
Coming out from there, the darshan and pujan of Vindhyeshwar Mahadev; after that go straight to Kotwali and do darshan there — Batuk Bhairav ji, Bhagavati Bhairavi, then Bartar Hanuman ji — and then leave from there. You may also go to Lal Bhairav, but it will become long; so in place of Lal Bhairav take the road straight from beside Bartar Hanuman ji and come to the Pratyangira chauraha. There do the darshan of Bhagavati Pratyangira. On the way is Nihut Veer Hanuman ji; do his darshan at the time of returning. While going, wherever the sthan of devatas falls on your left side, go on kindling camphor there.
Should a Kaal Bhairav anushthan or Vipreet Pratyangira be done for a brahmarakshas?
Asked whether, to remove a brahmarakshas, it would be proper to have a Kaal Bhairav anushthan or a Vipreet Pratyangira performed, the speaker says both are proper: you may have either of the two done — you may have Kaal Bhairav done, and you may also have Vipreet Pratyangira done. Asked whether a photograph of Mahakaleshwar Baba may be put on the wall of the house, he says it absolutely may.
Does the direction the lion faces on a Durga image matter?
Yes. Where the lion is reversed, the form passes into the Vipreet Pratyangira aspect — the reversed lion is held to belong to the Durga Pratyangira. An image with a reversed lion should not be kept.
Bagla Pratyangira kavach: wear it, do not recite it
The speaker says he has never told anyone to recite the Bagla Pratyangira Kavach. The kavach can be worn, while you keep doing anushthan of Bhagavati's ordinary saumya forms. Having the right to wear a kavach does not mean you have the right to recite it — those initiated in its Purashcharana are the ones who made it, and not everyone can make everything. Recite only the saumya forms you have been doing; show no extra cleverness here, or you alone are responsible for the upheaval that follows.
Maha Pratyangira: the root of every Pratyangira form
The speaker says to always remember that Bhagavati Pratyangira is no ordinary shakti-punj of Bhagavati but an ati-ugra, ugratam form; if Maha Pratyangira joins in as well, she becomes extremely ugra. Bhagavati Maha Mahapratyangira is the root form that manifests the Pratyangira form of every shakti there is, which is why Pratyangira is not only one — there is Bagla Pratyangira, Tara Pratyangira and so on. If the pujan-anushthan of Maha Pratyangira is joined with any of these, it becomes maha-ugra. So do not tamper with these shaktis; follow the vidhi and rules. Wearing her kavach carries no dosha, but its proper japa is for those who are authorised.
Asked what they have done, people now start straight at Baglamukhi or Pratyangira
Nowadays, he says, if we ask which sadhana you have done, the first thing that comes is that they have already done the sadhana of Bhagavati Baglamukhi, or that they have already done Pratyangira sadhana. They begin such great sadhanas straight away — and it is from exactly here, he says, that the difficulties also arise.
How will you know which siddhi you have?
When there is a siddhi you will come to know of it yourself, he answers Rahul ji. If there is a siddhi you will know, will you not? Whether the grace of a siddhi is upon you or not is a separate subject; but if you are saying siddhi, then plainly, what does siddhi mean? A siddhi does not have to be found out. A siddhi stays pratyaksha.
Why does reciting an ugra or astra mantra without knowledge cause lack of wealth?
The speaker says the first and most special cause is that a person afflicted by abhichaar hears of some ugra mantra — a shatakshari, an astra mantra, a Pratyangira or Bagla Pratyangira mantra whose Sanskrit says devour the enemy, drink him, tear him, bind him, throw him down, kill him here and there — and takes it up without knowing how such vidyas are used.
A younger brother answers his elder brother's abhichaar with a Bagla Pratyangira prayoga done without guru or knowledge
He takes two real brothers of one family, elder and younger. The elder has performed abhichaar on the younger, and the younger now uses Baglamukhi, the Bagla Pratyangira, without any guru and without any knowledge — not lighting a lamp and reciting once in Bhagavati's shelter, but sitting down to 1100, 1100, 1100 paths because he has read that the enemy is destroyed by so many.
What happens if you keep doing Pratyangira prayogas without this knowledge?
When there is no knowledge of these matters and you go on doing Pratyangira, Mahavipreet Pratyangira, Bagla Pratyangira, Tara Pratyangira and japa upon japa of astra mantras, then, the speaker says, your trouble will be greater still.
What does tantra say about how Narsingh was actually pacified?
In the Vishnu Puran, the speaker says, you read that Bhakt Prahlad made his stuti and Narsingh became calm; the reality in the field of tantra is somewhat different. The other shaktis whose emergence is connected with the Narsingh avatar are Sarveshwar Bhairav, Bhagavati Pratyangira and Chhinnamastika, and forms such as Gandabherunda were assumed.
How were Narsingh and Gandabherunda brought back to their original forms?
When that shakti too was not pacified, the speaker says, Bhagavati became present in the Pratyangira form. Because of the extremely explosive effect of the Pratyangira form, both attained their original forms; a settlement of a kind occurred between the two, and then all the shaktis were pacified.
Is Ravana's kuldevi Nikumbhala the same as Pratyangira?
Asked whether Mata Nikumbhala is Ma Pratyangira, the speaker answers yes: Bhagavati Pratyangira has in places been held to be the Bhadrakali form, and has been held to be the Nikumbhala form as well. He then sets out what the tantra granthas describe of the form established in Ravana's kula.
Why do the descriptions of Nikumbhala and Pratyangira differ?
The form of Bhagavati Nikumbhala is held to be as described there, the speaker says; but if you go into differences of form, the ordinary dhyan mantra of Bhagavati Pratyangira describes her as four-armed. So here a slight difference of opinion, or rather a guptata, has been maintained about which is the real one — something you may perhaps come to know correctly only within a guru parampara. He says he too would not wish to reveal it fully.
Is there benefit in merely watching or hearing havan and anushthan videos?
Closing the session, the speaker asks listeners to view all the videos on the channel of the havans and anushthans being performed — whether of Bhagavati Baglamukhi, of Bhagavati Pratyangira, or of Bhagavan Narsingh. A great deal of negativity is removed even by watching, he says; and he will soon put up videos such that those who cannot do the paath themselves can take very great benefit merely by listening to them.
Can the Mahalakshmi Ashtakam be done in place of the mala mantra?
The Mahalakshmi Ashtakam can also be done, the speaker says, but the Lakshmi mala mantra is already on the channel and doing that would have been more fitting. It becomes Lakshmi Narasimha: Bhagavati Lakshmi stands with Bhagavan Narasimha in his saumya form, as one of the eight shaktis. So since she is a shakti, her dashansh will be done and that will be suitable. Pratyangira too is used in this way, he says, but she will come into the most fierce.
Do the mahashaktis withdraw where impure materials are used?
The speaker says this has been spread as a mere kidwanti — that wherever things of this kind are used the mahashaktis will withdraw. The whole world is pervaded in the class of Narayan. Bhagwati Prithvi is verily the form of Bhagwati; excrement and urine go upon her, so does she cease to show grace? Is there any more patient than she who bears the earth? Is her puja therefore not done, or does she not show grace?
The question was whether the Viparit Pratyangira may be recited as an equivalent for a mistake made in a mantra
When they began reciting it, some mistake occurred. Their question then was whether, as an equivalent for the mistake that had occurred, they could recite the Viparit Pratyangira — because it is written in it that if a mantra dosha of any kind attaches, the Viparit Pratyangira should be recited, and by that the dosha is destroyed.
The second way is the rope and the lathi, and tantra should not be done from mere reading
The second is: no, we will stand straight up with a lathi and say, will you agree or not? The one in front will say, no, you are the one who made the mistake, how shall I agree? And then straightaway the rope, the binding, the lathi — you will agree, how will you not. That is exactly what this is. If a mistake has occurred in mantra japa and you have come here having read on the internet, having listened on YouTube, having read on Facebook that reciting the Viparit Pratyangira or the Bagla Pratyangira removes mantra dosha — consider how it works.
What does using the Bagla Pratyangira on Shiva amount to?
Everyone nowadays knows the Bagla Pratyangira, he says. In that mantra it has been said to bind and to strike — so using it means telling Shiva ji, having bound and beaten him: brother, it is like this, you agree to my word, a mistake has been made by me in the japa of your mantra; if you do not agree we will bind you, we will make you jambhit, we will make you mohit, we will drain you. Is that proper?
Which mantra dosha does the Viparit Pratyangira actually address?
If you have performed japa and the like of bhoot, pret, pishach, baital, brahmarakshas, uchch-neech, dakini, shakini and things of this kind, and its ill effect has begun to fall on your body — some evil shakti, some evil atma will possess you and you are unable to manage it — then as its equivalent the Viparit Pratyangira is recited. For a mantra dosha of Shiva ji, the Viparit Pratyangira, the Maha Pratyangira, the Maha Viparit Pratyangira and the Bagla Pratyangira will not be done.
What protects against the fifty-two kinds of veer?
Fifty-two kinds of veer have been told, he says; and if the fifty-two kinds of veer are set upon somebody, his survival is difficult. If it truly is so, then protection can come by the kripa of Sarveshwar Bhairav. Protection can come from the Aghor svarup of Bhagwan Mahadev. Protection can come by the prayoga of the Panchmukhi Hanuman, the Saptamukhi, the Ekadashmukhi. Protection can come from Bhagavati Pratyangira. Protection can come with the help of the most ugra forms of Kali ji. And by the japa of the Agni Gayatri within the Gayatri — that is, the Agni Gayatri of the mool Gayatri — there can be peace and there can be protection.
Chief cause of trouble after Pitambara sadhana: starting with Bagla Pratyangira and no prior practice
The speaker says every sadhana is begun for some purpose, and the decision to do Pitambara sadhana is always taken after hearing someone else's experience, in an excess of enthusiasm. Of a hundred people who report trouble, he says some eighty-five began with the Bagla Mahapratyangira sadhana as their very first practice, reciting her Kavach in anushthans of 1100, 3600 and up to 11000, with no earlier practice at all beyond an occasional Hanuman Chalisa on a Saturday, having picked the sadhana off YouTube or the internet. The first and most particular cause of the trouble, he says, is exactly this: they never did LKG and UKG and sat down straight away with the tenth-class syllabus.
Pratyangira's energy strikes the sadhak and the household first, and must be digestible
The speaker says bhav and kriya are two different things: bhakti done from bhav is one path, but in tantra bhav comes later and kriya comes first. When one recites the Mahapratyangira svarup of Bhagavati Bagla, the tattva of the eight shaktis named in Pratyangira falls first on the sadhak's own body, Aura and Sukshma Sharir, and everything depends on whether the sadhak and the family members of the house have the capacity to digest that energy. If no Rudrabhishek of Sadashiva was ever done in that home, no Shivling ever kept, no Shiva pujan, no Shivratri vrat, no kalash sthapana or special puja in Navratri, not even an aarti, and one went straight to Pratyangira upasana out of over-enthusiasm, then the energy that forms will do what it does.
What the Pratyangira svarup of Pitambara is prescribed for
The speaker points to what is written on the subject: the upasana of the Mahapratyangira svarup of Bhagavati Pitambara is prescribed for the shaman of the Dosha that arises from wrong mantra uccharan, that is, to destroy its Tiryak Prabhava, and by it that tiryak prabhava is destroyed. A svarup whose sadhana exists to destroy the tiryak prabhava of another mantra, he asks, will it itself give an immediate effect? No, it will not. So it should not be the cause of the trouble in one's life, yet that is what is happening; and the reason, he says, is that one must always begin with the arambhik sadhanas, which were never done.
What must be in place before a Pratyangira recitation?
The prescription of protection must certainly be kept in place beforehand. Because you will perform the Pratyangira, and if the Abhichar's state is reversed and the enemy is knowledgeable and reverses it back, then consider it: it will return to you with threefold the effect.
Which tantric deities are popularly associated with which practical outcomes?
Popular understanding links worship of Bhairava (an angry form of Shiva) with removing obstacles or enemies, worship of Baglamukhi with success in legal disputes and conflicts, and upasana of Pratyangira (a ferocious form of Kali) with protection against abhicara/black magic.
Which four jayantis fall on a single tithi in Vaishakh?
That katha is the most current one, he says, and it falls in the month of Vaishakh — on the coming tithi, one and the same tithi on which there will be Narasimha Jayanti, Sarveshwar Jayanti, Chhinnamastika Jayanti and, along with it, the jayanti of Bhagavan Sarveshwar as well, together with Bhagavati Pratyangira. Four jayantis, he says, fall on one and the same tithi. That one is somewhat current in the tantra kshetra.
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