Dakini
Every question on the site tagged Dakini, each answered from a timestamped source rather than a summary written from memory.
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Badvanal for dosh of bhoot, pret, dakini, shakini, brahmarakshas, baital and water upadevatas
The speaker says that if, while walking on roads and ghats, or already in the house, or for any other reason, the dosh of a bhoot, Preta, dakini, Shakini, Brahmarakshas or Baital, or the dosh of water deities and Upadevata of that kind, is present on the body, the Badvanal Anushthana can be done for its removal.
Where sacrifice is sanctioned: ancient Siddha and Shakti Peethas, not a newly made shrine
The speaker says the harm of Bali falls in a specific place. At a Siddha Peetha or Shakti Peeth where the practice has come down from Puranic times, is discussed in the Puranas and is laid down with directions in the tantra Agamas, everything runs as it should and there is no issue. But if someone independently sets up a new peetha of his own somewhere else and offers Bali there for Pretas, Pishachs, Brahmarakshases or dakinis, he says that is harmful and will somewhere give him a wrong, opposite result.
What is Bhakshini tantra?
He first tells someone to remove the lemon and then do the havan. Asked about Bhakshini tantra, he says the questioner is asking either about the Bhakshini tantra of Dakini vidya or about that of Yakshini vidya — and that all those subjects will come some other time, on the subject of abhicharik activities and tantra of this kind.
Those working with Dakini vidya name the nights of Holika and Diwali — but the night of Ashtami and this Tara Chaudas stand beside them.
That the pair of nights usually named is not the whole list. To those perfecting or who have perfected Dakini vidya it is said that the nights of Holika and Diwali are greatly special; but they should know that alongside them stand the night of Ashtami and this Chaturdashi, which is called Tara Chaudas.
Were the practices of today present in the Dwapar Yuga?
In the time of Shri Krishna, in the Dwapar Yuga, he says, there was no sokha and ojha work anywhere — a sokha catching someone whom a bhoot had seized and removing it by jhaad-phoonk. That subject did not exist there; the tantrics of that time were of a different, more powerful kind and their capacity was of another level. Those things changed slowly with the present age.
Which further shaktis stand with each form in the Kamakhya kavach?
After the beej samput, the speaker says, the chief shaktis of each form also stand there. When one goes into the fully tantric form, Bhagavati Chhinnamastika becomes Para Dakini and Bhagavati Tripur Bhairavi becomes Apara Dakini; with them two more root forms as Jaya and Vijaya are present, and samput is made with the beej mantras of their Rakini and Lakini, asking protection of these angas.
Do high shaktis also have a tamasik form?
It is not that every shakti in a tamas form is such, he says. Those that are high-grade shaktis also have their tamasik swarup — but it is not worshipped by a householder. And then there are the nikrishta shaktis, which are the masani shaktis: however well you may keep them, when the time comes they do not stand by you. He says he is speaking of shaktis of the kind that are bhoot, pret, pishaach, dakini and the like.
Will Kaal Bhairav stop a masan?
Nobody will tell you a prayoga connected with Batuk Bhairav or Bal Bhairav; he will say Kaal Bhairav. Kaal Bhairav will not stop them, the speaker says — know it clearly. Kaal Bhairav will stop them only when, along with that masan, the mother of the one in the womb is also alive and has herself walked in tantra, that is, a Dakini. Only if Dakini and masan are together will Kaal Bhairav place a restraint there.
How are the different forms of Bhagavati related to one another?
They are all one, he says; they are not separate. Maa Parvati is the one who is in the mool form: she herself becomes Kali, she herself becomes Bhagavati Tara. According to the time she assumes that very form. She herself becomes Bhagavati Chhinnamastika, along with Jaya and Vijaya, where Jaya and Vijaya become Dakini and Shakini — there she becomes Bhagavati Chhinnamastika.
What is said about Ganesh ji and the Dakini and Shakini?
Below Ganesh ji are Dakini, Shakini and so forth, he says, and Bhagavati and Shiva ji control the gagan.
Should a householder sadhak be frightened by others' bad experiences?
You are not to become a Naga sadhu, the speaker says — you are to do sadhana and attain material things. Wealth is wanted, he says, and apsaras to spend the wealth on; all the kamanas are there. So do it free of anxiety, but do not run, do not fear in this way on hearing some person's experience that he did japa of some mantra and such a state came upon him, that a Dakini came and began taking his bhoga directly. That state is a separate matter.
Where suicidal thoughts have come, the situation is dangerous — take help at once, do not research
Asked for a mantra for protection from a Dakini, where the person is being troubled and the thought comes again and again that he should take his own life, he calls the situation very dangerous. Do not do very much research and development in this yourself, he tells Motivation With Bhakti ji — take help immediately from some knowledgeable person. Given the mental state described, he says plainly and psychologically: if your friend has such a wish and is afflicted in this way, then go straight into the contact of some right person.
Where is the written mantra placed?
On a high place, never directly on the earth. It is described that if we let it touch the earth directly, the splendour of that mantra is carried off from us. Tantra also describes that the Dakinis — Bhagavati's Dakini powers — carry away the mantra's entire capacity, and whatever Prokshan you had done becomes an utter blank.
Why does Ma hold the severed head?
She is seated to drink the blood, the speaker says. Ma takes the munda in her hand — she performs the drinking of blood. As for why her form in tantra is as it is there, and who she is, and the jackals: why they are there has a separate mahatmya of its own, a separate tantrokta subject, as with the Dakini, the Shakini and the rest whom we see with other devi-devatas.
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