Defence
Every question on the site tagged Defence, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Why the sacred-thread vidhan for Brahmarakshas is sattvic and has no side effect
The speaker first asks anyone suffering from Brahmarakshas dosha to show themselves to a qualified, experienced sadhak. He says today's vidhan has no adverse effect of any kind because it is not a prayoga at all but a vidhan of worshipping Sadashiva, the one form of Mahadeva who has the full capacity to pacify every kind of dosha; however strong a Brahmarakshas, by the grace of Shiva, of Rudra, it is either pacified or bound. He calls it a small vidhan that anyone can do, a sattvic prayoga rather than a tantra prayoga, meant to please Mahashiva and to make a request of him, and says that because it is not a tantra vidhan only peace can come of it.
Why should protective rituals be performed outside the home when dark influence (Abhichara) is already active there?
An already-afflicted home disrupts and consumes the worship performed inside it, so protective rituals against active dark influence should first be performed at a temple.
Why does a protective ritual sometimes fail to overcome an attacking dark power?
A protective ritual fails when the attacker's power is greater than the defender's own ascetic power (Tapobala) — one side's strength must change for the outcome to shift.
Deliberate distraction, discord among family members and unsettling dreams, all aimed at making the ritual be abandoned midway
Attempts to raise protective power invite deliberate distraction, discord, and unsettling dreams meant to make the practitioner doubt and abandon the ritual midway.
Why should a protective ritual against dark influence be kept secret from an afflicted household?
If other family members are also under dark influence, a protective ritual should be carried out quietly and without announcement, rather than declared to the household in advance.
What is the step-by-step ritual protocol to protect a home from dark influence (Abhichara)?
A minimum of 41 days of oblation performed outside the home (or four rounds of 11 days), followed by nightly mustard-seed sprinkling and clove/camphor fumigation at home, with continued weekly oblation using either a deity's hundred names or, for those without any ritual mastery yet, the Hanuman Chalisa.
Why must Havan be continued regularly instead of stopped once trouble eases?
Stopping oblation early, once symptoms ease, leaves the underlying dark influence unresolved and gives it an opening to resurface — regular oblation, ideally weekly, must continue until the influence is fully cleared.
Eleven days of the chosen deity's thousand names, with Panchamrita, Panchagavya and Tulsi, and cow dung smeared on the threshold
For at least 11 days after removal, chant the chosen deity's thousand names (Sahasranama) while purifying the home with Panchamrita, Panchagavya, and Tulsi leaves, and smear or spray the threshold with cow dung or Panchagavya.
What are warning signs that someone may be directing dark practices against you, and how should you respond?
A hostile person's face repeatedly appearing in dreams alongside morning body stiffness is treated as a warning sign of an active dark-practice attempt — the response is heightened vigilance: securing the home and refusing to let hostile people or their associates enter or offer food or drink.
Batuk Bhairav Hridaya Stotra anushthan against abhichar: who it is for and why it works
The speaker dedicates this vidhan to householders, women or men, who are wandering from place to place with an abhicharik problem that finds no cure. When tantra-mantra has been done on you, he says, your Aura becomes very weak: the body grows heavy, you sway, anger and irritability rise. People get themselves treated somewhere, feel better for a while, then the same state returns — because the enemy keeps raising the dose of the Abhichara with a new prayog each time you reduce it. The lasting answer is to make yourself strong — your aura, body, subtle body and Prana Urja — so that the enemy's activity cannot affect you, either with the help of someone who can take you that far, or by yourself. This vidhan is for everyone, with no vidhi-nishedh, an "all or nothing" remedy. Batuk Bhairava, he says, is a mahashakti in a sixteen-year-old child form, but when he comes to give his devotees abhaya and punish wrongdoers he looks at nothing, and the biggest tantriks eat defeat — so do it without worry; but you must be in the right and have the bodily strength to carry it out.
Batuk Bhairav anushthan: venue, length of the sankalpa, dress, asan and daily materials
The speaker says the Batuk Bhairav Hridaya Stotra anushthan is done at home only if the house is free of abhichar and the trouble is on your body alone; if the house itself is afflicted, do it at a Shiva, Mahakali or any temple — even a Hanuman temple — and the first anushthan should be done outside in any case. Take a Sankalpa of 11 or 21 days; if the abhichar is heavy, take a small 11-day one first and 21 days the next time. Wear yellow or red — a suit or sari for women — and sit on a wool, red or yellow blanket, or kusha asan, facing the deity, no direction rule. Each day you need two or three cow-dung cakes, a little ghee and camphor for a small Havan at the temple, Gangajal, a sweet Bhog — raisins, or a meetha rot of wheat flour kneaded with jaggery and ghee — and for the sankalpa a coin, a flower and unbroken basmati rice dyed yellow with turmeric as Akshat. At a Hanuman temple the bhog goes to Hanuman with a Tulsi leaf, and the same bhog is set in Bhairav's name where you sit; Bhairav's bhog is never eaten by you during the anushthan — with a little gangajal on it, it is fed to any dog near the temple.
Batuk Bhairav anushthan: the last day's laddu bhog and daan, the daily dog feeding, and disposal of the sankalpa items
The speaker says that on the last day of a Batuk Bhairav anushthan, whatever the temple — Kali, Shiva or Bhairav — take at least half a kilo to a kilo, or up to a sava kilo, of laddus, offer them as bhog and hand them to the pujari to distribute; no Prasad at all is brought home. That day also give daan yathashakti — grain or clothes touched to your body, or a full meal to even one poor person; serve living beings. Throughout the whole period feed salty biscuits daily to a stray dog, not a pet — a black one, or any dog — saying "free me from abhichar, let the mantra take effect, let Batuk Bhairav's grace come". Do three anushthans of 11 days each, or three of 21, and you will be completely free of tantra; it is a quite ordinary prayog with no adverse effect, nothing to fear. The lamp from the sankalpa plate is set somewhere in the temple to burn out fully, and the sankalpa Akshat is offered to a deity's vigraha, kept by Shiva, or left at a worshipped Peepal tree — where no foot can touch it. Do it with full surrender to Batuk Bhairav, he says, and by his grace you will certainly be protected.
What is Shree Kalika Kavach and when is it used?
The speaker says the Kalika Kavach belongs to the Kalika Kalpa of the Rudrayamala Tantra and its viniyog is only for the destruction of enemies — there is no viniyog in it for the Devi's pleasure or love. It is for the most extreme situation: a person walking the path of dharma whose wealth, honour, family women, land or property are under the evil eye of a wicked man so strong in power, money and standing that no one can stop him, and the victim has no help from the administration and no money to act. In ordinary situations, he says, a Brahmastra is never used; use it for petty harm and you yourself will suffer the consequence.
Sankalp for the Kalika Kavach: by the enemy's name, or against known and unknown enemies
The speaker says the kavach is used when no path remains — a life in the family has already been lost, or the situation has formed where it seems it will be. If you know for certain which person is doing this, take the Sankalpa by his name. If the name is not known, take it in the name of known and unknown enemies. And if someone has openly threatened to shoot you and a killing seems to be coming, then leave aside all deliberation and all thought of tantra-mantra — even then you may use it.
Misuse of the Kalika Kavach rebounds twofold; the bali version is withheld and it is a last resort
The speaker warns that if you use the Kavach without cause, on a person who is not in the wrong, or with adharmic conduct, it will give a tremendous double effect on you and destroy you yourself. He says there is a further method of using it on an enemy, in which Bali and so on are given, by which the enemy becomes utterly nistej — without lineage, without wealth, and much more — but he is not giving that; use only the balanced form he has laid out, which will already give a very large result. Choose it only as the final option of the final path, when no other way is seen.
Bhairav is the chief protector deity every home must have
The speaker asks who the greatest protector deity of the house is, and answers: Bhagwan Bhairava, whose Batuk form every Sanatani person must install at home. Without him, he says, the children born in a house are never fully protected; wherever any Devi shakti is worshipped at home his presence is mandatory; when someone troubled by Preta or abhichar goes to a tantrik, it is some form of this very deity whose protection is set on the house; and nearly every sadhak of Tantra does his siddhi. Where this form is present, the presence of pret, pishach and abhicharik badha becomes almost negligible — unless some grave offence, some special aparadh against him, is committed.
Child-form deities block the masanik forces used in Tantra and abhichar
The speaker says that whenever Tantra or abhichar is used, masanik shaktis are employed — raw kalwas, Masan and the like — and these enter a house easily. The great shaktis, being in child form, are not stopped by a mere such yoni. Where Batuk Bhairava is present and his seva-puja keeps going, a check is put on those forces through him; complete protection, he says, comes only because of Bhairava ji — Bhairav in bal form, in Batuk form, or the bal form of Hanuman ji or of Ganesha ji.
Does performing a ritual or sacrifice (Bali) to destroy an enemy attract a karmic flaw (Dosha)?
Yes — whether an enemy is destroyed through a sacrificial offering, a targeted mantra resolve, or any other ritual means, it attracts a karmic flaw, since even Lord Ramachandra and Devraj Indra had to visit Mahakali to resolve the karmic consequences of killing enemies.
Black magic never strikes suddenly: it takes hold where worship has lapsed
The speaker says no Abhichara ever lands on a person "with a jolt", out of nowhere. It only appears sudden for those who have done no worship, path or special anushthan for a long time — a lamp once on Diwali, a little incense in Navratri, and nothing more. Where auspicious energy is not present in proper measure, he says, that is where the trouble comes.
Why an anushthan at home makes trouble worse under severe black magic
The speaker addresses a person badly afflicted by Abhichara whose enemy keeps repeating the prayog, and for whom even Hanuman Chalisa or bajrang-baan increases the trouble. He says whenever any anushthan is done, the negative energies and elements present there are put in distress, do not want the ritual completed, and so increase the trouble. He gives the scale: the enemy may have, say, 50 kilos of energy built up, while the afflicted person has only just begun making energy — so difficulty is certain. The remedy, he says, lies in where and how the anushthan is begun, which he lays out step by step.
First anushthan under black magic: at the nearest temple, never at home
The speaker's first task: whatever anushthan is taken up — Bhairava, Mahabhairav, Batuk Bhairava, Dattatreya's Vajra Panjara Kavach or Vajra Kavach, or any Kavach of the shaktis of Jagdambika — it must never be done at home the first time. It is to be done at the temple nearest the house where one can sit and do path. The count may be kept low, 21 or 27, and raised once practice sets in, but in the earliest period nothing at all is to be done at home.
Daily lamps at the kshetrapal temple: why the regional guardian must be approached
The speaker's second task: path alone is not enough; one must go regularly to the temple of the area's Kshetrapal, Gram Devta or gram devi. His reason: those doing Abhichara cannot act without the kshetra rakshak — they always give worship to the gram devta, Dih Baba and kshetrapal — so approaching the same deity puts a block in place against the enemy. If the guardian is unknown, the oldest temple in the village or city is taken as that seat. There, every day, two medium atta-deepak lamps of mustard oil: one for the temple's guardian, one for the family's protecting shaktis (Kuldevi or Kuldevta, known or not), with a prayer for the home's protection.
Distress during an anti-black-magic anushthan is expected: self-effort over dependence
The speaker says that through the whole anushthan any bodily suffering or disturbance at home should be ignored as far as possible: the entities being removed see the effort and will give trouble. Complaining that "everything I do makes it worse, there is no power in this, I have no time" is, he says, one's own problem. Putting the burden on someone else does not mean a permanent solution — only two to four in a hundred get solved that way — and while the enemy is awake and repeating Abhichara, one cannot stay dependent forever; get the abhichaar destroyed by others but prepare oneself too. He adds that 90 to 99 percent of people only seek a solution after trouble comes, having dropped home worship; time must be managed as it is for movies and trips; do it small and slow, because once dev-kripa comes, Preta and pishach are nowhere.
Bringing the anushthan home in stages after the temple and Siddha Peeth phases
The speaker says that once the door lamps and the teerth-kshetra phase have completed one level, the anushthan moves home — but not directly. Mornings: only ordinary bathing, incense and lamp to one's ishta; evenings: still at the temple, whether 15 minutes or an hour. After another 11 or 21 days, small anushthans begin at home, for example Batuk Bhairava's Ashtottara Shatanama Stotra — which he says has the power to destroy every kind of Abhichara, Batuk catching the negative shaktis in his kapal once that tattva is awake — at only 5 or 11 repetitions, no more. Over three to six months, with the outside anushthan repeated two or three times, confidence and capacity grow and one senses the shaktis awakening; only then does Deepdaan begin at home, with 108 or 8 lamps for Bhairava on Ashtami, increased slowly.
Time for Baglamukhi Ashtottara Shatanama to destroy an enemy's abhichara
As his first example, the speaker says that when an enemy has done a parakritya Prayoga and one wants to destroy it, one recites the Ashtottara Shatanama of Bhagavati Pitambara from the Rudrayamala Tantra after taking a Sankalpa for the destruction of that Abhichara. This, he says, must be done at a fixed time: at night, after 9:00 PM.
Special case: abhichara linked to marana that has already struck the body
The speaker says that if the Abhichara is related to marana and has already struck someone's body with heavy effect, the recitation should start at 11:00 PM and be done between 11:00 PM and 2:00–2:30 AM. It must be done with a Sankalpa for the destruction of paratantra Prayoga, parakritya prayoga and all enemy-done hostile acts, naming the midnight hour and the Ashtottara Shatanama of Bhagavati Pitambara Bagala from the Rudrayamala Tantra. After the sankalpa one does the Japa and offers it to Bhagavati by the prescribed vidhi-vidhan.
Baglamukhi vidveshana against enemies who keep harassing: the afternoon hour
The speaker says that when enemies repeatedly do Abhichara or harass a person physically, fighting and causing much trouble, and one does not want to leave it to Bhagavati but wants to take one's own Sankalpa that quarrels break out in the enemies' house, that is a Vidveshana Prayoga. He will not describe the kriyas of vidveshana here, but says the afternoon is the best time for it. The Stotra is the same; the sankalpa has changed and the time has changed.
What does regular recitation of the Narsimha Mala Mantra protect against?
Regular recitation of the Narsimha Mala Mantra offers effective protection against negative energies and unauthorized occult practices.
Why the afflicted family must do the remedy themselves: outside help lasts only a while
The speaker says that when the family contacted him, with Bhairav Ashtami approaching, he gave them the Maha Bhairav mantra procedure and told them to do it themselves. His reason: however much a tantrik, an energy worker or a guni helps you, he helps only for a fixed time, after which you are left alone and the trouble returns. The man had already suffered enough, he says, and the rest of the family had to be saved.
When abhichar keeps breaking the anushthan: partial days still count, but finish one full 21-day cycle
The speaker says the whole procedure took four or five months because the first Anushthana could not be completed: when things are wrong like this, the anushthan is not allowed to succeed, someone falls ill, the practitioner himself falls ill, something else comes up. The man understood his condition, did not give up and kept going slowly. It is not, the speaker says, that ten days of practice bring no fruit; they did. But one complete 21-day anushthan is very good, and when the 21-times cycle is once done, then it succeeds. In the end the 21-day cycles were completed at the Shiva temple.
Why does the trouble get worse when you first start mantra japa against abhichar?
The speaker says that when the man first did the mantra Japa, his trouble increased: he could not sleep at night and felt someone pressing his throat. The speaker's explanation is that the Abhichara is very big, and when you do japa the prayoga suffers; it wants you not to do it, so to stop you it will strangle, frighten and threaten, whatever it can. His rule for anyone under a marana kriya or enemy tantra: do not do a thing for two or three days and drop it, do not get anxious, do not lose patience; keep doing it with patience, surrendered to your Ishta Devata, and success is certain.
Timing of house bandhan after nikari: bind before the emptied house is re-entered
The speaker says that when the Bhairav Yantra was installed in the family's home, awakened and established as they had been taught, its effect cut away a great many things. He gives the rule behind it: when you do Nikasi (nikari) of a house, the house becomes empty; after that, reckon 24 hours, or 12 hours, or 12 hours to 12 days, and the thing comes back. Before it returns, the Bandhan of the house must be done, such a prayoga that negative shakti cannot enter the house again.
Precaution: Devi Suktam prayoga is not for small matters; 40,000 recitations in a lifetime
The speaker cautions that the Tantrokta Devisuktam should not be used as a prayoga without cause — recite it and obtain Bhagavati's grace, but do not deploy it over some small matter when you get stuck. He then says that if you complete 40,000 recitations of all these mantras in your life, Bhagavati's Yoginis, her shaktis, her Paricharikas and the Kshetrapals all become gracious to you and no one can harm you; the effect of the Phalashruti given in the Lalita Sahasranama is obtained through this. He offers this as the path for those who cannot do more and are not initiated (Diksha).
Jai Durga Stuti: the Saptashati hymn for any wish and as a substitute for the 700-verse havan
The fourth hymn is Bhagavati Jai Durga Stuti, shlokas 1 to 35 of the eleventh chapter of the Durga Saptashati. The speaker says the essence of all the fiercest shaktis present in the 700 shlokas is in these 35, so it can be recited for any wish — wealth, strength, destruction of disease, of enemies, of Abhichara tantra — and also daily. For those who recite the Saptashati for the nine days of Navratri but lack the capacity for a Havan of 700 shlokas, he says: do this shakti-havan instead, offering ahuti with kheer, ghee, Guggul with ghee and sesame — after learning from one's Guru which parts are excluded, since no ahuti is given for the Uvacha lines or the astra-mantras.
Mahabhairav anushthan for an afflicted family done at Sarkate Bhairav in Kalkaji, never at home
The speaker says he had the man do a Mahabhairav Anushthana at the Sarkate Bhairav shrine inside the Kalkaji Temple temple in Delhi, starting around Margashirsha Maas and continuing till the month of Magh, going there every day; he expressly forbade doing it at home. The man told no one at home what he was doing or how — he said it was office time and left for his office, but went on from there to the temple and did everything there. Only when the speaker was satisfied that it had been done well, with full vidhi-vidhan, did the next stage follow.
Home prayoga against an enemy inside the family: prerequisites, no names, and nine days of Gupt Navratri
The speaker says the home stage came only after the man had completed the full vidhi-vidhan at the shrine, put on the Kavach, and learned Yantra and Tarpana — three to four months of learning — and seemed at an initial level able to carry it. He then told him how to apply it at home, with one rule: take no one's name. Those who do Mahabhairav know there is a provision for naming, but here the Sankalpa was to be only for "known and unknown Shatru" — whoever it is will understand their own position. The man began the Anushthana at home during Gupt Navratri, for nine days, by the vidhan he was given, using certain Tantrokta items: things done Abhimantran were to be mixed into the food, which everyone at home would eat as they normally do.
Aim of a defensive Mahabhairav prayoga: end the misuse of tantra, not destroy the enemy
The speaker says the affliction in the Delhi case was fully bound and removed by the same Mahabhairav Prayoga and the same vidhi-vidhan — a complete Bandhan. The wife never admitted it openly, but at that time she left the house on the excuse that she was unwell and going to her maternal home, and stayed there a very long time. He draws the lesson: it is not necessary to go and finish an enemy off completely. If the person's inner feeling changes, the pettiness ends, the evil intent inside them dies, and the misuse of tantra they were doing stops — what greater result could there be? By Mahabhairav's grace and this sadhana-Anushthana, he says, the man saved and protected his family.
Mahabhairav anushthan: what it is for and why it is made public
The speaker says the Mahabhairav anushthan is very important for destroying Marana Prayoga in particular, for fully protecting one's family and home from any big Abhichara prayog, and so that no one can do a tantra prayog on you in future. He calls it one of the most intense anushthans, so its rules — who may do it, who should not, what harm it can do — must be heard and understood first, and it is best had done by a knowledgeable person if one can afford it. He is teaching it because enemies often do prayogs that leave a person penniless and unable to hire anyone, and marana uses Kshudra Vidya that ordinary puja-path cannot remove.
Keeping the siddha Mahabhairav stotra for future protection: maintenance paath on Amavasya or Krishna Ashtami
The speaker says ordinary people who are not under attack may make this stotra siddha — by the same siddhi vidhi — and keep it for their future safety, using it whenever the need arises. After siddhi, one or two paths at home on every Amavasya or Krishna Paksha Ashtami suffice. Daily path is done only when you come to know or feel that a tantra-abhichaar situation has formed.
How an abhichar-struck family recovers: punya udaya, the right helper, tantra-kaat, palatna and griha bandhan
The speaker says that when a good family that had deva-kripa and worship is bound this way, the whole family's Prarabdha is being cut — the sooner one accepts this the better — and a time comes, after one, two or five years, when someone in the house has a punya udaya and decides to learn these things and do them properly; he will wander, get knocked about in ten places, and some day find the right person or the right means. Such a person, who knows the kaat kriyas of tantra, first tells the family which prayogs were done, how long it will take, what vidhan they must do and the state of their deities. Then each member's body is cut free and protected and the whole tantra is reversed (Palatna), even if for a day — but if the enemy is rich and keeps paying for bhog and liquor, his tantrik at once reverses it ten more times, so the helper fights the tantra war according to how much trust the family gives him. Once things are removed he sets the family on its feet: this is how you worship at home, a Griha Bandhan is done, the puja of their own shaktis is taught, sadhana and havan in Navratri, a Shakti Peeth yatra, and he also posts his own ganas — even bhoot-pret of his own chowki — as a guard. Slowly the energy of the house returns.
Mahavidya and Hanuman prayogs against a bhagatwal chowki are done step by step, never directly
The speaker says that if the afflicted family finds a Mahavidyas sadhak or some strong sadhak, he does all the ordinary kaat measures and, alongside, uses his Mahavidyas and tells them to do kalpa vidhans too. But such things are never applied directly in tantra; it is always step-wise. For a person whose body is in pain, using them straight away is wrong and causes trouble — there is a small vidhan, but it is there: first do Bhairav ji's puja and Bali in a set way, then install even a small ansh of a temple at home, and only then proceed. Then bandhan shaktis are used — even Hanuman ji, if a good Hanuman sadhak is found: the Panchmukhi Hanuman or Ekadash-mukhi Hanuman vajra kavach and havan prayogs are taught and taken up as an anushthan, after which the shaktis the wrong bhagat had set on the house start getting beaten by Hanuman ji, the guard of Hanuman ji's dutas falls on the house, or the family obtains such protection from a properly awakened shakti-peeth such as Balaji, and the house is protected.
Badvanal to bind and uproot abhichar done by enemies or hired tantriks
The speaker says that if a person has enemies of a very low nature who keep using kshudra tantra, who get prayogas done on him through tantriks or do them themselves, deceitful and wicked people from whom Abhichara is coming continuously, then he can take the shelter of Hanuman's Badvanal. He says it is used for Bandhan of their vidyas, bandhan of their shaktis, and to destroy the whole vidya and the abhichar from the root.
Badvanal against enemies who grab land or property by force, politics, police or goons
The speaker says that if enemies want to trouble a person on the strength of their stick, their muscle, their political reach, their reach in the police and administration or their goons, and want to grab his land or occupy his house, home or shop, and he has no means of getting help from such powerful people himself, then he should take the help of Hanuman through this Anushthana. He says that if Hanuman shows grace and the anushthana is done well, the bad days of the person doing this will certainly begin.
Badvanal against Sifli tantra, Sayyad, Jinn and Peer dosh
The speaker says that where Islamic tantra has been used, whether Sifli Tantra, a Sayyad on someone, Jinn and jinnat, that sort of dosh, or Peer Dosha, and it has reached the point of tormenting the person completely, or such an Islamic dosh has settled in the house and the tantra just cannot be cut, one should do the Anushthana of the Badvanal and then apply its Prayoga. He says this stotra has such capacity that the biggest jinn and jinnat are dealt with and all the needed karmas get done, provided it is done according to the vidhi.
Caution: direct deity-binding and unbinding mantras are Bhagatwal work, not for use without a knower
Besides the simple vidhan, the speaker says, there are many mantra-based vidhans in which a mantra is run directly and the bound deities open, and mantras by which deities are bound too — but that is the field of Bhagatvaal, and in his view, even if you see and learn these mantras on YouTube or Facebook, you should not use them without being in the company of a knowledgeable person. Otherwise, if by mistake your own deities or the shaktis of your own ishta get bound, they will make you dance, will not relent, and will trouble you no end — and the dosh that attaches is separate. And when opening a bandhan, it may turn out that some pret-pishach was held in it and your method set it loose too; without knowledge, that becomes a problem. So instead of the direct mantras, use those that carry no negative effect: Mahabhairav and the like, or the Hanuman Chalisa, bajrang-baan, Kali Chalisa and Durga Chalisa.
Misconception: a beginner's fading experiences declared a "bound deity" by a half-baked guide
The speaker says that when a sadhak's experiences fall off because he has offended the Devi's attendant powers with his reproaches and demands, he goes and asks a second or third person, and some half-baked man tells him "your deities have been bound, that is why your work is stuck". Believing that his awakened shakti was bound by a tantrik, he is handed a new sadhana and abandons the very practice that had brought him everything — because he never knew what it was. He then keeps wandering, and that binding never ends in his life, because there was no binding at all; it came into his own mindset. This, he says, is the first, false meaning of a "bound deity".
Shaktipeeth and anga vidya sadhana as lasting protection from an enemy's tantra
The speaker says that as one advances and begins to understand what Bhagwati's swaroop is, one should — as he keeps repeating — take up the sadhana of the Shakti Peeths and of their anga vidyas, and through it destroy forever every abhichar karma an enemy is doing. Make yourself strong by knowing these things rightly, he says, so that the enemy no longer has the capacity at all; then things will go well.
Why is tantra most effective during sutak-patak and family celebrations?
The speaker says that tantra done at a wedding, a birth or a death in the family is the kind people later discover only when they consult someone, though in principle Sutak-patak ought to make tantra less effective, not more. His explanation: at all these times the kul Pitr have arrived in the house; dev shaktis are present at a mangalik function but during sutak-patak they move away from the place and stay apart, so the pitrs alone stand in place of the devas and carry responsibility for everything, and pitrs can fairly easily be defiled through Kshudra Vidya. Envious people and tantra-minded practitioners know this and use it, and an envious person, he adds, never wishes you well and does not care by what means or how low the prayoga stoops.
Envy at an elder's funeral procession with bhajan-kirtan, and the kshudra tantras it invites
The speaker says an untimely death of a young person is a different and wrong matter, but when a very old elder dies after long bodily suffering the family is somewhere a little relieved, and such elders are often sent off on their last journey to Vaikuntha with bhajan-kirtan alongside the shav yatra. Even at such a time, he says, people envy: "their person has died and they are having bhajan-kirtan done." Gripped by that envy they use kshudra tantras, which have no rule or binding at all: Preta shaktis and pishach shaktis that obey no rule, and latkhor tantriks of the same kind who do such kriyas on someone's house without looking or listening.
Showing a newborn to the world before the Chhathihar invites nazar and tantra
The speaker says a birth in the house provokes jealousy simply because the line has grown, more so for a boy than a girl, and today people upload the baby to Facebook, stories and WhatsApp status before even the mother has properly seen it. This he calls the biggest mistake: everyone knows the rule that when a child falls in Sataisa the father should not see its face, but not the rule that until the chhathihar the child is to be kept hidden and not shown to the world. Fifty people looking at the child put Nazar on it; very few are truly glad, most feel a stab of envy behind their congratulations, and among them are your enemies, who then get something done and come to the Chhathihar with the baby's clothes already worked on. If no puja-path for the protection of the house has ever been done, he says, trouble in the house follows.
Precautions for a newborn until the Chhathihar
The speaker says that whoever comes, do not hand the baby to anyone to hold, take away or play with; refrain, because a line grows only by great grace, so learn to keep the rules. He says wise wives scold their husbands over this and in earlier times mothers kept the baby hidden, whereas today the baby is given to the dhol players for a video and handed happily into the laps of the transgender visitors who come; his rule is "give your blessing, brother, but from a distance", and why put the child in anyone's lap at all? A newborn's Aura is very pure and very sensitive, which is why it suffers most, and it cannot say what hurts; it can only cry. The harm may show at once, or what was set on the child, a pret or pishach done against it or against the line, may come to dominate two, four or eight years later and trouble it from childhood.
Open haldi ceremonies at weddings: shamshan bhasma rubbed in with the haldi
The speaker says that at weddings too people today keep none of the elders' rules, set everything aside, and even the show they put on is not kept within limits, so envious people very easily get their chance; earlier the bride and groom were kept under restriction and met no one. Now the whole world comes to apply Haldi with no rule followed, and if someone comes with shamshan Bhasma in his hand, rubs it in with the haldi and walks off having done what he came to do, what can you do? The rule, he says, is that only those who are meant to apply it should apply it; instead people want to show that the whole clan and the whole city, even people they do not know, will come and apply it, and who knows what is in anyone's mind.
Dismissing a raksha sutra as superstition, and the troubles that follow
The speaker says that when parents give something to wear at the neck, or the kul purohit or a pandit gives a bandhan for the wrist after reading mantras over it, saying keep it tied, today's children answer "it came loose, it fell off, I forgot, why are you so worried, Mummy" and, once earning, "tying this does nothing". He says that had they been disciplined in time they would at least understand its importance. Later, when no child is being born, they run for IVF and this and that, and then weep. You drop your own protection yourself, he says, and the very things you dismiss outright as superstition strike you at the right moment like acid, so that no work succeeds; then you weep, speak ill of the devas and call those who teach this frauds, though the blow lands hard. His advice to anyone in such trouble is to look carefully back at their own wedding, at how the rules were kept, if someone has told them it was done at the time of marriage; you may have kept them, but the spoilers are many, and these things must be handled with great care and passed on properly to the next generation.
Batuk Bhairav Brahma Kavach against abhichar, brahma pishach, masan and shakini
The speaker says the best use of the Batuk Bhairav Brahma Kavach is for a person afflicted by Abhichara — especially by a brahma pishach, a Masan, or a Shakini, which people also call a Chudail or dakini. If such a person attains siddhi of this kavach, he says, they are certainly freed from all of these by Batuk Bhairav's grace.
Only regular worship of one's own kul devi-devata and kul shaktis holds a house against abhichar
The speaker says that until you begin your own sadhana, until regular puja-path and the uplifting of the devatas begins in your house, until you begin to awaken your own kul's devi-devatas and Kul Shaktis and give them Bhog and pujan, and until they actually begin to receive it, you will have to keep suffering. He explains it technically: your house's own shaktis are not standing with you because the enemy has removed or bound them through Abhichara or a vachan, so a shakti brought from someone else can only stay with you for so long, and one cannot keep fighting on others' strength or keep paying others again and again. He adds at the end that complete freedom may or may not come, but the effort can certainly be made.
Finding your own kul shaktis through a sadhak's dhaar pujan and starting their worship yourself
On how to protect oneself from Abhichara, the speaker says: know your kul's shaktis. Ask whichever sadhak you are going to about them; by giving dhaar pujan and the like they will call them and tell you what shaktis are here, which devi and devata belong to your house, and what their pujan and Bhog are. Once told, begin your own pujan-path by the vidhi-vidhan they give. He says it is not rocket science and one can do it; only for checking whether the devatas are actually receiving the bhog one may need a sadhak, and even then one may still do it oneself. He says he has already put out many vidhans on this for those who find no sadhak to tell them, covering household shaktis and kul Pitr too.
Refuge in Mahadev when abhichar has not lifted for years
Asked what a person should do who has been gripped by Abhichara for five years, has gone from place to place and still the abhichar has not lifted, the speaker says the first thing is to take the refuge of Bhagwan Mahadeva. He says that if Mahadev is pleased, there is nothing greater than him for stopping every kind of abhichar karma; if he wishes, everything can be destroyed. The reason he gives: every abhichari lives in Mahadev's own refuge and does the puja and seva of one or another of his forms.
Dooj or amavasya milk offering to Shiva against abhichar: the procedure
The speaker gives a small but very strong remedy for a house or person under heavy Abhichara, done on Amavasya or on Dooj of either paksha, whatever the weekday, in Pradosha within half an hour after sunset. Take milk of a single-colour desi cow, one and a quarter litres if it is for many people or one paav if for oneself alone, fill it into a clay Kulhad, place it at your pujan sthan and pray to Mahadeva to protect the house and to remove and bind any negative shakti or abhichar that has entered. Then, at once and barefoot, go to a nearby temple, pour the milk over the Shivling, leave the kulhad there upside down, do pranam and return. Nothing else: nothing mixed into the milk, no dhoop or deep, only the milk. He says this is a starting point for people who do no puja beyond an ordinary dhoop-deep; a second, stronger remedy that needs pujan and some spending on materials he withholds for a separate video.
Precaution: tension or kalah in the house may rise after the first milk offering
The speaker warns that the first time you do the milk offering to Shiva, something or other will happen: tension in the house may rise a great deal, or there may be kalah, whatever it is. He says to let it happen, and to do the upaya and see for yourself.
Caution: marana prayoga is described for information only
The speaker says the only purpose of laying out Marana Prayoga was that people should know, to some extent, how such prayogas are done. He says he has no aim of making anyone do these processes and is not encouraging them. Anyone who, after hearing this, does such a thing himself is responsible for whatever harm or gain results; neither the channel nor the one speaking has anything to do with it. He says a later video will cover the symptoms that appear once a marana prayoga has been done on someone and how, keeping those in mind, it can be defeated to protect one's own people.
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.
Remedy for sudden flashes of anger: mishri water in a copper lota at the bedhead
Asked about anger that flares suddenly over trivial things, souring the home, yet subsides within a minute, the speaker first asks whether the person is of Kumbha lagna with Surya and Mangal as lagnesh in the lagna — then such quick-rising, quick-cooling anger is expected. If the lagna is something else and the trouble persists, the one remedy is: every night fill a copper lota with water, add a little rock mishri, keep it at the bedhead, and in the morning offer it to Tulsi ji — not onto the plant, but poured near its root — six days a week, leaving out Sunday; relief comes in some days. His jyotish reasoning: Surya is the atmakaraka, Mangal the chief karaka of anger, copper represents Mangal, water the Moon and mishri the Sun, so this works as an utara of all three. He adds: also get a medical check — blood pressure and the like.
Navnath, guru sadhana and ishta mantra as the protective layers before any prayog
The speaker gives an example of what the simple sadhanas are for: suppose a friend's house has a tantra in it, something that walks at night. The Navnath one has learnt to awaken are the first to protect you when you wake them, and by their grace and adesh your other mantras will run. Second, the guru sadhana he will give makes all mantras protect the sadhak himself and his family. Then the Ishta Devata's mantra that he will have siddh-ed is what one goes and throws there — a lemon, say — and the mantra will work there; but when the attack comes back at you from there and you have not woken your gurus, not given them bhog and prasad, and have no guru or diksha from anyone, that is the danger. That is why he has said he will have sadhanas done for a whole year: what he gives first has the greatest importance, and only then does one use the rest.
Durga Saptashati Mahavidya Krama Path as a remedy for vashikaran
The speaker says that once the sadhika knew the truth and had seen other girls being treated the same way, she searched for a counter (kaat) to Vashikaran and found this channel's viral video on reciting Shri Durga Saptashati in the Mahavidyas krama. Without contacting the channel, she began the path in that krama during Navratri to ease her guilt and sense of impurity, completed the whole vidhan, had a Havan done as far as she could, and did the remaining kriyas in a temple. Afterwards, by Bhagwati's grace, she felt boundless peace, meaning the effect of the tantra had been fully cut. He explains that the Chandi charitra holds such shaktis of Jagadamba that when one calls on Bhagwati with full surrender, her shaktis pull one out of any tantra whatever. As the video had said one may recite it from Ashtami to chaturdashi, she then began doing so every month, and her guilt slowly lessened.
Prayoga of a siddha Bajrang Baan: mustard seeds or bhasma for a child with nazar
The speaker says that once the bajrang-baan is siddha, it can be used in various ways — for instance when a small child in the house is crying a lot and one suspects Nazar or the like. Take yellow mustard seeds in the hand and first speak the whole invocation: Ram's name must be taken — "O Ram ji, be gracious, Sitaram, Sitaram" — then "O Hanuman ji, I am reciting your Bajrang Baan; awaken it, make these seeds Abhimantran-charged and fully chaitanya; for the protection of (the child's name) and to remove whatever obstacle is on him I am using this — awaken it and accomplish my work." Then recite the Bajrang Baan once, pass the seeds over the child from head down, three or seven times or as one wishes, and take them outside the house and burn them. Bhasma can be charged the same way and applied to oneself for constant protection, or given to family members.
Prayoga of a siddha Bajrang Baan: the knotted red protection thread
The speaker says a thread is charged with eight knots — Hanuman ji being the giver of the eight siddhis and nine nidhis — and from eight up to eighteen knots may be tied, with as many recitations as knots. For someone in the family in distress, a child studying away from home who is having trouble, or a child frightened at night: on a Tuesday wash a red thread first with raw milk, then with Gomutra, then with panchamrita or else Gangajal; tie eight knots, and holding each knot, taking Ram ji's name, do one bajrang-baan recitation per knot — eight recitations in all. Then place it by Hanuman ji, show dhoop and deep, light two cloves on a camphor, pray to Hanuman ji, and tie the thread on the person; he will be fully protected.
Further uses of a siddha Bajrang Baan: charged water for a troubled house, enemy stambhan withheld
The speaker says that once the bajrang-baan is siddha it can be used in endless ways. If there is a badha in the house, charge water in the evening while reciting the Bajrang Baan, add a little Gomutra and Gangajal to it, and sprinkle it through the whole house. If one knows which enemy is doing Abhichara karma, he says there is a separate vidhi for that — how, by the Bajrang Baan alone, an enemy can be stambhit and his vidya bound — which he will give on request after people have done the siddhi; he does not teach it here. Every vidya has many prayogas, he says, and one can do them comfortably, but one must become strong and make one's manobal capable enough.
One-night Masan siddhi: real, but uncontrollable without a guru
The speaker says Masan is a tantrokta shakti that many rural households now install when they have troubles. The one-night siddhis advertised on YouTube are real, he says, but such a shakti is highly uncontrollable: gaining a shakti able to control it takes years, and if it is invoked and appears without that control it causes total strife and tandava in the house. Whoever gets a one-night siddhi or a quick shakti-vachan has a Guru behind him doing the basic work and standing by to save him; without that knowledge, putting one's hand in directly means loss.
The sayana trick: impurifying a protected seeker so his bhed can be taken
The speaker describes a simple sadhak who has no direct siddhi and little knowledge but, through his sadhanas, has divine shaktis indirectly backing him. When he visits a practitioner who has sidh Masan and knows how this line spoils and mends things, the practitioner senses he cannot take a proper Bujha and tries to make the seeker impure — through prasad or abhimantrit water — so that his body loses purity and his Kavach goes ineffective; only then can his bhed be taken. An unknowing sadhak gets caught, falls under the practitioner's influence and thinks "I have nothing, this baba is a great knower", though that shakti is nothing before him. This deception, this conspiracy, is why the line is called the line of sayane, he says; so keep firm bhakti and firm faith in whatever deity one worships.
What does Bhairav do about the maya of Rahu?
Rahu is held the greatest mayavi graha; if Rahu Dev becomes angry or begins to spread maya, a person caught in that maya becomes so confused that nothing can be said. Bhairav ji is the best for destroying all such confusions — by his kripa the mayavi shaktis are at once destroyed and come under control.
What is used against the most intense abhicharik strike?
For abhichaar you may use these too, but the effect should reach you from the very first day. If the problem has become such that the effect is coming upon someone's body itself, then there use Mahabhairav. And whenever you wish to do the seva puja of Batuk Bhairav or of any form of Bhairav, the single most correct rule is this: do not do their seva puja without rudraksha.
Puja garment kept separate from everyday clothes
The speaker says the very first rule is that a Sadhak or sadhika must always keep the garment they wear for puja separate. Wearing the same garment for puja and then for roaming about, eating and drinking and ordinary life is, he says, a very big mistake and creates a problem.
Garment worn during conjugal relations is barred from puja
The speaker says the rule of garments is that for a person in Grihastha life, the garment worn in the state of husband-wife relations is prohibited in puja and similar acts. He says there is scriptural proof for this, that people get very agitated when told, and that it is their wish whether to follow it, but the truth is being placed before them so that those who want to can at least benefit.
Washing and rock-salt soaking old clothes before giving them away
The speaker says that a serious Sadhak — one who does 27 or 100 malas of Japa daily and periodic Anushthana, new or old, not a casual practitioner — must wash any old non-puja garment well at least twice before donating or giving it to anyone, including a poor person. In the final wash, he says, soak the garment in a large vessel of water with Sendha Namak mixed in for at least half an hour, then dry it, and only then give it to someone to wear.
A sadhak gives a garment permanently, never swaps it, and lets no one use his asana or clothes
The speaker says that if a Sadhak's garment has become small and a younger brother or sister at home wants to wear it, there must be no back-and-forth exchange where the sibling wears it a few days and gives it back. This rule is only for those on the path of sadhana; ordinary people may freely exchange clothes. He says no one else should sit on a sadhak's asana or use his clothes — this is why the warnings about the guru's asana and the oaths in Sabar Mantra about stepping on someone's seat or bed exist. If a garment is given, it is given permanently, after washing it and soaking it in Sendha Namak water and drying it, and never taken back to wear.
Washing old footwear before giving it away
The speaker says that when old chappals are given to a poor person instead of being thrown away, they must first be washed well so that no element of the giver's body remains on them — not handed over as they are just because they look dirty. If needed, he says, donate a new chappal after wearing it one day, but a cast-off, used chappal must never be given anywhere without cleaning. Giving it clean respects the person who will use it and is also right for the giver's own protection.
Vajra Panjar Kavach samput prayog with the Ekakshari beej to destroy abhichar and kritya on a family
The speaker describes the prayog done in the Kanpur case in a Shiva temple: a sankalp that through this samput path of the Vajra Panjar Kavach every abhicharik act and kritya prayog done on the sadhak and his family be destroyed and they be protected. The purva pithika, viniyog, nyas, dhyan and mantra are read once, panchopachar or manasopachar puja is done, and from where the kavach itself begins each shloka is wrapped with Pranav followed by the Ekakshari beej — "Om Draam" before the verse and "Draam" after it, which he demonstrates on the first three verses. At least 27 such paths are done, up to where the kavach speaks of protection, leaving out the phalashruti. He says the prayog ran eleven days, relief came at once, and the child's chronic stomach pain eased from the first day and was normal by the third or fourth; a Dattatreya mala mantra prayog followed, which he keeps for another video.
Bhagavan Dattatreya as Mahaguru: no tantra prevails over one who has his grace
The speaker says Bhagavan Datta is in guru form, in Mahaguru form, and asks that his seva-puja be done. However great a pret or pishach, or whatever Islamic shakti or tantra-mantra has been worked, if you serve him with surrender he holds the combined shakti of Brahma, Vishnu and Mahesh and the Mahashakti of Bhagavati Jagadamba; by Bhagavati's grace he is all-capable and mahasiddh, all traditions descend from him, and by his grace one can win over every kind of tantra. Whoever Bhagavan Datta stands behind, he asks, who can defeat, and what tantra can run on them? A human is only a human; this is Mahashakti, and there is great capacity in taking refuge in him.
Thursdays given to Bhagavan Datta for family protection: kavach or mala mantra path, puja, deepdan, and his temple instead of a mazar or dargah
The speaker asks everyone, for the protection of their family, to do at least this every Thursday: a path of the Dattatreya Vajra Panjar Kavach, or of his mala mantra, or his ordinary puja, or — if the problem is bigger — the deepdan vidhi, Thursday after Thursday. On Thursdays never go to any mulla, mazar, dargah or the place of any peer-fakir; go to a Datta temple, and if there is none, do his puja at home, remember him and invoke him. Reading the kavach in Hindi, he says, shows how fast Datta comes on mere remembrance; give one day of the week to this Mahaguru of the guru tradition and it brings welfare to you and your family, never harm.
How does one stay safe from Valmiki-tantra practitioners nearby?
Asked how to remain safe when Valmiki tantra tantrics are nearby who perform a great deal of tantrokta kriya: first of all, having perfected the mantras of the kavach and the like — the mantras of Bhagavan Narsingh especially, because in those they mostly run shaktis of the veer category, shaktis of that kind. Having made use of the Narsingh tantra, keep the place made safe in a complete manner.
What else should be done to secure the house?
Keep your house and place bound. Keep the kavach and everything else worn, and only after that do pujan path and the rest. In between, go on doing havanatmak kriya, Kshetrapal pujan and the like.
What is the counter to ugra lok shaktis?
But their cut is in that same manner — however many ugra shaktis there are, Bhagavan Narsingh. If you do the path of the kavach and the rest of Bhagavan Narsingh that they have now put up, then keep those mantras awakened in ugra bhav, go on doing their path, perfect them and go on doing the prayoga vidhi and the rest. If they have no capability, they cannot enter the house at all; and if they did enter, all of it will be destroyed. These, he says, are matters of experience — such things are removed by this very vidhi vidhan.
Batuk Bhairav sadhana as the third sadhana of a new sadhak
The speaker says that once the guru and Ganpati sadhanas are complete, the third sadhana is Bhairava's. Bhairav has many forms — Batuk Bhairava, Kaal Bhairava, Bhoot Bhairav, Mahabhairav, Shamshan Bhairav, Mahakal Bhairav and the Bhairavs of every Shakti Peeth — but the one a new sadhak must do is the Batuk Bhairav sadhana, for the security and completeness of his sadhana. Before taking it up, he says, one must first clear the fear that worshipping Bhairav brings bhoot-Preta; how much and how to do it is covered in separate videos, which he does not repeat here.
Should a Hindu bow to the pir-fakir mazars seen along the road?
A sadhak had been told that an accident in his family happened because he had not saluted the pir-paigambar mazars he passed on the road, and the speaker notes that everyone faces this doubt, since crowds of Hindus, more than Muslims, are seen offering chadars at such shrines and one's own faith wavers. His answer is no: such places are not worthy of a Hindu's pranam. Bow instead to one's ishta and the devi-devatas of Sanatan culture — the guilt should be at failing to bow to Hanuman ji, not to a mazar — and do it from the mind while travelling, taking Bhagwan's name, without letting go of the handlebars. Give these places no respect in any way, but do not insult them either: stay neutral, and when you can do nothing else, at least stay neutral.
Those who attacked Sanatan culture and its temples are never worthy of pranam, the speaker holds
The speaker asks: if someone attempted to destroy Sanatan culture, held a sword over people and told them to abandon their dharma for his, demolished the temples and shikhars of your aradhya and raised domes in their place, keeping your deity outside for ages — can such a person be worthy or worshipped? He tells the listener to ask his own soul before bowing, and warns that whoever bows there will in some way be rejected by the devatas.
Forgotten kul shaktis still exist, and bowing at pir mazars offends them
The speaker says people claim not to know their kul shakti for five generations, but not believing does not make one's Kuldevi or kul devata cease to exist; some today even worship a Preta or Brahmarakshas as their kul devata, a shakti made only a few generations back. Your original Kul Shaktis are of Sanatan culture — how could it please them that their descendants honour the pirs and fakirs who tormented them? His verdict: even if your head were to be cut off, let it be, but bowing at the mazars of such pir-paigambars is never right, however great a saint the person is said to have been.
The Varah-tusk and gomutra test of whether a mazar shakti is Sanatani
By his often-stated principle of energy projection, the speaker says these shaktis have in a way been set up, charged with negative energy, in opposition to our divine shaktis. His proof: charge a wild boar's tusk through Varah tantra, wear it, and walk into that mazar — they will beat you and drive you away. Why, he asks, if those were Sanatani shaktis, would they loathe it? Why do they run from Gomutra, when our Sanatan is pure? That, he says, is exactly where the trouble begins.
Giving up pir worship carries no dosha: the speaker's reasons
The speaker asks how those who eat the flesh of the same gau mata whose raw milk you pour in abhishek on Mahadev could become your aradhya or work your welfare. He says that deeper in tantra these practices are so vile that when used on a Sanatani Hindu woman one cannot imagine how low they sink — he will not describe it openly now. So avoid all of it; no Dosha attaches to giving it up. Nothing exceeds Mahadev and Bhagavati; serve, respect and bow only to what belongs to Sanatan culture and has done some work for Sanatan dharma. Bow instead to those who conspired for its fall and your own devi-devatas will abandon you — you are inviting your own downfall.
How should pir-fakir images kept at home be removed, and the house cleansed?
If you have given them a place at home, the speaker says, bid them farewell with respect — no insult at all, for they too are a shakti in their own place; fold your hands and say, brother, you are not for us. You brought them, so mistreating them makes you the offender — call someone to your house and hit him with a shoe and you become the criminal. Do not fling them out the moment you hear this; flow them in water properly or set them back in their own place, all on a good day. Then purify the house and puja place with Gomutra and Gangajal, bathe every vigraha with gangajal, gomutra and panchamrita, sprinkle the house, do abhishek of all, dress them in new clothes and perform a Havan. Only after that, he says, will puja take effect and positive energy grow; otherwise those images keep doing you harm.
Why can't black magic and Uchchatan at home be fully cleared through minor home remedies?
If black magic (Abhichar) and Uchchatan persist at home, rituals should be performed at a Shiva temple or pilgrimage site instead — a family's own bad past karma and low Tapobal relative to the attacking energy mean short remedies of just a few days won't fully eliminate it.
What does the chaukhat do for a household afflicted by abhichar?
For those afflicted by abhichar, where a great obstruction of tantra-mantra and bhoot-pret has arisen in the house, the speaker says: if the chaukhat stands, only then will you be saved. If you begin fully giving seva and puja to the chaukhat, he says Bhagavan Narasimha will tear open the chests of your enemies, and will make your pitrs so capable that those who do tantra-mantra will have it turned back upon them.
What can a joint family do if someone does attack it?
The speaker says that if there are ten members, the whole family lives together and there has been no partition, then even if someone has raised an eye, let the ten sit together and make a joint sankalpa — having already done a purashcharan — and offer a bali to Bhagavati; the other side, he says, will be finished. There is great capability in remaining joint.
Can a negative shakti take the offerings of the chaukhat puja?
No negative shakti has the capability to take the puja of the chaukhat, the speaker says. If a tantrik defiles the chaukhat by sitting there and doing something untoward, that happens in the rarest of cases, and only where you have no knowledge. The remedy is at the Narasimha bela, the godhuli of sandhya: do the full shringar puja of the chaukhat with a bali and a nikari, and however great the process performed was, it will be destroyed at once.
Why the yantra's energy has to be restored after a sutak
Doing all these things, he says, keeps a sadhak's energy intact and prevents its decay — because in a sutak there is an arrival of a great many deities, upadevatas and nikrishta devatas, and an arrival of malefic powers. At that time it is the yantra's own energy that gives you protection. Once the sutak is over, when you do the abhishek and the samarpan with this much japa, the energy comes back into a fierce state and whatever you have done of one, two or three years of japa remains intact. There is no decay in any case, he says; what goes is the matter of dosha, and grace is obtained besides.
Does a siddha kavach ever need to be used?
When we recite a kavach and make it siddha, he says, the state of using it on oneself will sometimes arise — but the need to use it will never come. So long as no offence is committed by you deliberately, if you have carried the kavach up to 1100 or even 11000, it very rarely happens that any special calamity connected with these things comes upon you. But people are human, and an offence may sometimes be committed deliberately.
A prayoga for a suffering family member takes a separate sankalpa, not the daily one
Taking a listener as the example, he says: suppose such a person does the path and puja of Bhagwan Batuk Bhairav ji and has his kavach and has made it siddha, or does japa of the Panchakshari yantra and performs its seva-puja, abhishek, tarpan and archan as a daily rule. Now some abhichar has been done upon someone, or someone has fallen into a disease that troubles them, and it is understood that another member of the family is in great distress. Then, taking a sankalpa, all this is done as extra. It is not that the daily rule you already had — reciting the kavach, doing japa, abhishek, tarpan, marjan — is simply given that sankalpa, that yes, remove their suffering.
What does forty-one days of nitya abhishek make possible?
If you have done the nitya abhishek of the yantra, their daily seva and daily pujan by rule for forty-one days continuously, then know this: when you perform the prayoga, if there is any daivi badha it will be uprooted at once. If there is a special badha, the number has to be increased. It is not that having done it once and it not working, you sit down and pull a face, he says — increase it further. Many times the calamity is such that the suffering will be according to that person's prarabdha, and to cut it you will have to use a capacity of that same order. Quite good people have to do a great deal. If it happens in one go, that is very fine.
Why the whole procedure seems too much only to new listeners
In just this same way, he says, if some abhichar prayoga has been done you will come to know it when you perform the puja to this vidhi vidhan to this extent. Those who are listening new will find it a great deal, and people even comment asking how so much is to be done; but those who are old, who have been listening along, know how far you have already gone. It is like the first day at school, or in the seventh or eighth class, or college: when you are new in college there is difficulty — how will we study all this, what is this alpha, theta, beta, gamma. But later you become a pro at it, an outright premium version, and everything comes to you. Here too it is the same: in the beginning there will be difficulty.
Can a kavach protect against an abhimantrit item fed by someone close?
The speaker says no: however strong a protective kavach one wears, if one's own person feeds an abhimantrit item mixed into food, the kavach is of no use — like sitting inside an excellent shield and setting off a bomb in the same place. Abhichar need not be projected from far away; a jealous relative may feed something, leave something in the house, or perform a masani kriya there without one's knowledge, and the astik person keeps assuming no such force can harm him until the problem has already grown — for abhichar grows the longer it is given time.
First rule for the abhichar-afflicted: no big anushthan at home, and why the Vedic route is out of reach
Asked what a person in this situation should do, the speaker says the first thing is never to perform a big anushthan at home. If one takes the ordinary Vedic route, he says, dharma-dhurandhar shastris and pandits who can complete the full puja and anushthan by proper vidhi-vidhan are not found these days, and where they are, the genuine expense — apart from their fee — runs to one and a half or two lakh rupees, which a person already drained by the affliction can no longer afford, so he is left stuck.
Lasting safety from abhichar: assessed removal, then one's own sadhana done outside the home
The speaker says the special method of doing these things can never be effective in a single attempt; it has to be examined fully whether the thing will be effective and whether it can be removed at all. And one thing must always be kept in mind: however great the sadhak you go to, if a Shatru has done Abhichara on you, you will be fully safe in life only when you begin sadhana yourself. His closing instruction for those with problems of this kind is that they must never do sadhana at home; their sadhanas have to be done outside the home. The remaining details, he says, will come in later videos.
More than half a household's problems have their solution hidden in the chaukhat
Remember, he says, that your house will be safe: more than half of your problems have their solution hidden in that Chaukhat. The capacity to stop every kind of tantra is in the chaukhat.
He holds the capacity to eat any mleccha tantra prayoga made against the house
When a prayoga of mleccha tantra of any kind is made, he says, this one will hold the capacity to eat that mleccha tantra. And for this you do not have to do any separate puja-paath, bhog, prasadi or offering — none of that bhagat-style business of give this, give that, of one bali becoming two, of two chickens cut and three crows cut. None of that has to be done here.
He is nourished through the daily panchbali — grain for the ants, sugar scattered, the dogs fed
Through the panchbali you perform daily, he says: when you put out grain for the ants, when you put out food, whatever sugar powder you scatter, whatever you feed to the dogs. By these very means he obtains nourishment of the body in that yoni, and having been nourished he stands ready there for the protection of your family.
A symbolic sharp weapon at the main door is the third fixture, kept for the Kula Bhairav
The presence, at the main door of the house, of a symbolic astra-shastra for the sake of the Kula Bhairav. Formerly, he says, sharp weapons of some kind were kept near the main door in front of everyone's house — small or large, symbolic — and it was upon these that the Bhairava of the kula used to be worshipped.
A house is secure only once the mantras, stotras, kavachas and mala mantras of the protective deities are perfected
Until you perfect the mantras, stotras, Kavachs and mala mantras of the protective deities and become capable, he says, you will remain unsafe.
An abhimantrit iron trishul, however small, belongs at the main door
Third, he says, near the main door of your house there must certainly be a trishul — symbolic if need be, small if need be, but an iron trishul, one that is fully Abhimantran-ed. He says the whole vidhi for this was already given on the channel two or three years ago.
Experiences begin at five or ten thousand japa, but nothing is accomplished by that alone
Nothing is going to happen with five or ten thousand, he says: take it to five or ten thousand and even then much will begin to be experienced, but nothing is going to be accomplished with that much. See at what level those you have to deal with directly have made their preparation — the samarthya within you too should be of that level, and only then will the work be done.
Mahabhairav should be taken up after the initial sadhanas, his stotra having that capacity today
After the initial sadhanas, certainly do Mahabhairav, he says. In today's time there is that kind of capacity in his stotra; a great deal can happen.
What is the best approach when one is already in difficulty?
The best thing when you are in difficulty, he says, is to take help — but from one person. Let the help be only this much, that we remain safe. After that, at the point where you become a little safe and get a little stability, increase your own samarthya.
Such a sadhak need not even touch the afflicted person to act
Wherever the need arises — if it seems to you that the prayoga and effect of some foul kshudra tantra has fallen upon your daughter, your sisters, your wife or mother, or upon anyone at all — you will not even need to touch that person, on account of your tapobala.
After the family and the temples are saved, the next duty is that everyone become mantra siddha
So first save yourself, your children and your family, he says; then save the temples near you. And after that the next duty is that all should become mantra siddha. By the samarthya of mantra the invocation of the devatas takes place, the tattvas of the devatas become present, and it is on their account that you will be able to secure yourself properly in such a calamity.
The prayoga is used when such tantra is felt to be working on you or a family member
Whenever it seems to you, he says, that a prayoga of tantra of that kind is being made upon you or upon any member of your family — at that time you should use it.
A tantric kriya turned in reverse stops at the threshold and never reaches you
That place, he says, is such that its effect will not fall upon you. If in a tantric kriya anything is done in reverse, it will stop right there. But for this, he says, your chaukhat must be strong.
Keeping the chaukhat strong means keeping it pure, never trodden on, with dhoop and deep burning
That is, the seva of the chaukhat must keep being done, he says. Always keep it pure and holy; never place your foot upon it; let dhoop and deep keep burning there. Then more than half of the things possessed of samarthya will remain present there for your protection.
The remedy is water from the bathing of a tirtha's presiding vigraha, drunk directly
Kamarupa Kamakhya, Vindhyachal dham, any tirtha sthan — such water as is connected with the snana and the rest of the shri vigraha of the principal deity of that place. Make an arrangement to drink that water directly.
It is given daily on an empty stomach for at least one paksha
Make that water present in your life, arranging for it, he says, and give it daily on an empty stomach to whichever person has such a trouble. It should certainly be given on an empty stomach for at least one paksha.
The present situation asks that people be awake and furnished with mantra bala
Given the present state of things, he says, it is necessary that people be as awake as possible. And if you are not furnished with mantra bala, you will be able to do nothing. It is by the samarthya of the mantra alone that buddhi and vivek work at such a level that you can make your preparations subtly — of which, he says, many examples are available in history.
Why does destruction take more energy than protection?
Because, he says, at whatever level of consciousness the one who creates and protects lives, the samarthya of the one who destroys is many times greater — samarthya meaning that it moves together with buddhi. At whatever level you can think for protection, he thinks many times more for destruction. The energy required for the destruction of a thing is many times that required for its protection. The destroyer projects his things without thinking that only so much damage will be done when we act; whereas the protector has to think that my samarthya is only this much, we will only be able to do this much — how shall we do more?
How much protection do five or ten malas a day give a family?
When you analyse all this, he says, you will understand how deception has kept being done with you. It is the same today: if one person in your family is doing sadhana, a japa of ten malas or five malas a day, and there are seven members in your family, or five — then when a tantric prayoga occurs, five or six of them are bound to be broken. How many people, he asks, will a japa of ten malas protect?
Once the family's one sadhak is occupied elsewhere, the tantric gets his chance
And within that, he says, the sadhak's marriage takes place and the sadhak becomes engaged with his wife in a different sadhana. The story ends there. The tantric has got his chance and will perform his own sadhana. If you will not do it with your wife, he will do it with your family — and after that you may keep weeping.
When the one member who did japa becomes occupied elsewhere, no energy is left for the family
When the members inside a family are simply not prepared, he says, and the one member who used to do japa and tapa has for some reason now become involved somewhere else — then what energy is left there for your protection, for the family? From where will the protection come?
You are not the one who should have to escape — the samarthya within should make that unnecessary
Reading out a comment that we do not need to do a kavach in order to escape from mlecchas, he says: remember one thing from today. Escape from whom? The samarthya within you should be such that they have to escape from you.
The need to escape will fall on him, not on you
The need will not fall upon you, he says: when you perform sadhana of this kind, the need to escape will fall upon him — take it as settled. You do not have to escape; how did you come to say that you have to escape? The samarthya within you will be such that on seeing you he will wet his trousers. He then closes, saying let us meet again.
How can a tantrik be punished for the sin he has done?
Asked how a tantrik may be given punishment for the sin he has committed, even if that tantrik worships the same devi devata as we do, the speaker says the capacity to give punishment is not in you or in me, brother. And if the capacity is there, then there is no need to ask the question at all: let the siddhi be pratyaksha, let the mantra be pure, and do the prayoga directly.
How is a bandhan placed on the kuldevi opened?
Asked how to open every kind of bandhan placed upon the kuldevi, by whichever devata it may have been done, when the tantrik keeps increasing that bandhan from time to time, the speaker says that for that you should first of all do a prachand sadhana of some one devi devata and make the mantra and the rest siddh. And through that siddhi, by whichever mantra you have awakened — look at the mala mantra of Bhagavan Narsingh itself: many people siddh Bhagavan Narsingh's mala mantra by sitting in a temple of Bhagavan Shiva, in a temple of Bhagavan Narayana, under a peepal tree, and doing japa in that manner. Then by its prayoga, the vidya of the tantrik who is doing the adharm-laden work and the bandhan of his abhicharik devatas will happen first; and the capacity of your own devi devatas will increase in a complete way. Bhavanatmak prayoga should also be done in this.
Can a person cut a neighbour's tantra prayoga himself?
Asked whether the kaat of a tantra problem caused by neighbours can be done oneself, and if not, what sort of sadhak it should be got done from, and whether it will happen by havan, the speaker says that the kaat will happen — there are a great many videos on the channel. Understand the subject, brother; it does not happen merely by saying so.
Freedom from the pret should have come much earlier than it did, and the fluster and non-acceptance held it back
A listener writes his thanks: what had been fed has come out, freedom from the pret has been obtained, and he had been doing japa of the Mahabhairav mantra since August. In my view this should have happened much earlier, the speaker replies — you simply did not accept, you used to get very flustered, saying it is not happening, it is not happening. But we too will appreciate that you finally won, because you were very flustered and yet you did not leave off doing the work. The dedication should be like this boy's: he lives in a hostel, was afflicted for four years and his condition became very bad, but doing sadhana and the rest on his own strength he has today become well by the grace of Mahabhairav.
How can a person protect himself when animal bali is being offered against him?
If it has come into your knowledge that the person in front is going to offer animal bali in order to kill, and we have come to know that he is doing so, then this subject becomes a very different one, the speaker says. Then it is necessary to see this: brother, who is the devi, what is the subject, who can come before her; whether it is running by the force of mantra or running directly — which subject is it?
How can a family that is repeatedly attacked by tantra protect itself?
Asked how to be saved when someone repeatedly does tantra-mantra against the household, he says many vidhans have been told on the channel. The ordinary method, the greatest of all, is Bajrang Baan, Hanuman Chalisa and Hanuman Janjira. With the help of all of these you can be saved comfortably — but you will have to continue; there will be trouble in the beginning, and afterwards you will win.
What should be done about a very old tantra that upay has not removed?
Told that the tantra is very old, that many upay have been tried without benefit, and that on doing puja the trouble increases, he answers that if the tantra is old and no benefit is being obtained, then taking the help of some knowledgeable person, get the havan performed of those shaktis which are of a high order.
What is the protection against Muslim tantra?
To be saved from Muslim tantra, he says, first of all make the maximum possible use of the Hanuman Janjira.
What are the two best remedies for any tantric bandhan?
For freedom from bandhan, for any kind of tantric bandhan in your body, there are two best remedies, he says. The first is to take hold of the Datta Mala Mantra and bring it into your life. The second is the Tantrokta Bajrang Baan, the complete Bajrang Baan, which is given on the channel. Take any one of these two anushthans into your life for the whole of your life and no tantric will be able to do anything. Once the energy is built and the bandhan breaks once, you will keep doing that anushthan again and again, and things will then turn in your favour.
What should one do once one is sure abhichar has been done?
Therefore, whenever abhichar happens at home, when it enters your understanding that abhicharik things have taken place, do not become psychologically disturbed, he says, but if the things are really of that kind then accept it and fight. Have that much capacity within you that you make war. Where will it come from? When you understand and know things. He thinks that by listening to the many videos on this channel connected with tantra one will be able to understand each thing and everything will become clear; after that, fight. Everything has been given.
What if something plays in the body and does not let you do japa and puja?
When something is playing in the body and not letting you do puja, you should first take somebody's help, he says; there you will not be able to manage by yourself. When a jagrat thing comes upon the body you will not be able to do very much, and if you do it at all, do it not at home but in a temple. The prayoga of Hanuman ji is the very best in this; the vidhan is given on the channel. If nobody is available, you can get free of it by doing those prayogas. But if it is a very big thing and you know it to be so, then rather than doing it yourself, have it done through somebody else.
How can one be saved from a handi prayoga?
In the present time, if a handi prayoga is really done anywhere, people do it directly very little, he says. And for being saved from it you do not need to do anything separate at all. Keep doing the seva-puja of your ishta; when a prayoga of this kind occurs you will not need to do any separate mantra japa. Your own ishta will be so strong that they will do all of it.
Can Durga Mata remove a shamshani shakti in tantra?
Asked whether in tantra Durga Mata can remove a shamshani shakti or not, he answers that she absolutely can remove it. To Maypal ji he says that the full vidhi-vidhan of the mantra he has written is on this very channel, and to do it from that.
Can Hanuman ji and Bhairav ji stop a tantric prayoga?
To stop whatever is running on adharma, the speaker says, senior things can be used. He says he does not wish to abuse anyone, but abuse escapes his mouth at those who say that Hanuman ji and Bhairav ji cannot do this and cannot do that. Nothing of the sort is so: everything is stopped, everything runs — the one doing it must be of that kind, and one must have trust in one's own ishta and aradhya.
How many times should the Hanuman Chalisa be read so that tantra prayoga does not take effect?
Do a havanatmak prayoga of the Hanuman Chalisa morning and evening, the speaker says, if the use of tantra is becoming more effective; the vidhan has been given. Use it with exactly those materials that have been named, and do it continuously for forty days.
How is a bandish placed upon a place opened?
If a bandish has been made at some place, the speaker says, then at that place the ugra mantras of your own ishta and aradhya should be used — a shatakshari and the like. A havanatmak prayoga should be done, and bali and so forth should be given.
Difficulty at the start comes from the body's own state having been interfered with.
There will be a great deal behind it, the speaker says, and the person will hardly tell you the whole thing. The body's state is its own natural thing; if it is interfered with, there will be difficulty at the start when you practise. The second matter, he says, is the subject of tantra: tantra's subject comes in where there is already some negative energy on the body, some negative element. At such a time too all these things happen, so that you may not be able to complete the sadhana — an attempt is being made to purify you.
What is the remedy when bodily trouble in sadhana keeps recurring?
It is for this that the Kavach exists, the speaker says: do the kavach so that the body may be protected. If this difficulty is occurring again and again, recite the Ratri Suktam before sleeping — recite the Tantrokta Ratri Suktam, and protection will come from it. Do not eat heavy food. Do not eat hot food; very hot food should not be eaten.
What should a sadhak do who cannot cook his own food?
Now you will say, brother, should we then give up eating food during sadhana — how will it work, we cannot cook for ourselves. There is no difficulty, the speaker says, eat your food. When the food comes to you, first offer that meal to your aradhya, to your ishta, and eat it after that: it will be free of dosha. That much you can certainly do. And if even after this an effect falls on the body, then strengthen the weakness in the body caused by sitting — practise a little and you will get past it.
Can a negative shakti take away the japa of this mantra?
Women too become alarmed that some negative shakti may have been attracted and come, the speaker says. Keep it in mind: in the japa of this mantra no negative shakti has the capacity to take it. The reason is that the agni beej is in it. Where the agni beej will be, where the measure of agni will be, the vayavya shaktis — that is, the pret and pishach, who are of a vayavya form, of the nature of air — do not have the capacity to receive the japa of a mantra endowed with agni tattva.
What does the payal do for a woman's protection?
The speaker says that where negative shaktis are concerned, a mother or sister who wears payal on the feet finds their capacities diminished by it. This will not happen by tying a thread on the foot, but if silver payal is worn then more than half the body's protection is accomplished from there itself. So they should be worn. Only after that should the sadhana take place: if you are sitting to do sadhana then payal on the feet and bala on the hands, or whatever you can wear — bangles if you wear them are most excellent, otherwise there should certainly be a bala.
What must never be left empty on the body?
At the least, the speaker says, never keep these things empty on the hand, on the foot, on the waist. Women should never keep their waist empty. Men's case is different, since they are shy — someone will tease them if they wear it; but if you are a sadhak, wear it, and do not look to what people say, since you are not going about without clothes. A woman's waist should never remain empty: if possible, wear even a single strong silver chain at the waist always, especially if you are a sadhika.
What protection do these ornaments actually give?
If all these things remain present on your body, the speaker says, then for one thing your Shri tattva will never be diminished; the house too will be full of wealth and grain; no dosha will attach; and that matter of someone stealing the energy of your mantra japa, of abhicharik dosha and the like arising upon you, of someone making a tantra prayoga — it will not remain so easy. See, he says, that ornaments are offered to Bhagwati too.
How do abhimantrit ornaments act when a tantric enters the house?
The speaker says those gold or silver articles become so distinctive in themselves that when they are put upon Bhagwati's vigraha or upon that pind in which Bhagwati, that yogini shakti, that divine shakti, has perpetual residence — then if some tantric comes there by deceit, becoming your relative or coming as a guest saying he is a visitor, and performs a tantric prayoga there, she will not have to do anything and will not respond, because she is a saumya shakti. But these abhimantrit ornaments that she is wearing act upon her as astra, because such mantras are used in them, and the counterstroke happens at once — and the trouble begins there.
Do tantras carry the same authority as the Vedas?
The author cites Kulluka Bhatta, commentator on the Manusmriti, as holding that tantras stand at the level of shruti (the core Vedic texts, considered the ultimate spiritual authority) — not as a secondary or lesser category of text.
How did colonial-era forces contribute to tantra's negative reputation?
The author attributes tantra's damaged reputation partly to Christian missionaries who spread false, defaming reports to encourage conversion, and partly to some Hindu reformers who — in response to Western attitudes — downplayed deity worship and tantra to emphasize aspects of Hinduism seen as closer to Western philosophical sensibilities.
Who was Sir John Woodroffe, and why does the author cite him as tantra's defender?
Sir John Woodroffe, a British judge who became Chief Justice of the Calcutta High Court, developed a lifelong interest in tantra after an unexplained courtroom incident of mental fogging attributed to a hired tantric practitioner; he later studied Sanskrit, was initiated into tantra sadhana, and — writing as "Arthur Avalon" — translated tantric manuscripts and authored foundational works like Principles of Tantra and The Serpent Power.
Can Kala Kalua be stopped by the Hanuman Janjira?
Yes, absolutely, it can be stopped, the speaker answers. To Sunil Parasi ji, who writes that whenever he begins any puja or sadhana, after three or four days trouble comes and strife arises in the house, he says: do only a three-day sadhana. Do the three days and do not do the remaining days.
Siddh the Kali kavach, recite it regularly, or do a full anushthan: choosing by need
The speaker says that if enemies are doing abhichar after abhichar on you, you may take refuge in Devi through this kavach and will surely be protected, though how quickly the effect shows varies by person, which is why he also gives the siddhi method. His rule: if there is a need, siddh the kavach; if there is no need, recite it regularly; if the need is extreme, do its anushthan. Someone completely new who only wants Bhagavati's shelter should first do it one day a week, and move further only once unshakeable faith in Jagdamba has formed or after receiving diksha.
What happens after your mantra wounds the person attacking you?
If the person who did abhichar upon you grew weak and your mantras worked in four, five, ten or a hundred malas, he was only wounded and troubled for a while. He will go to the person he is learning from, or having the work done by, and report what happened; that man will see at once that a mantra is being used. You have won once and are hugely motivated by it — but when the prayoga begins from that side in that light, the speaker asks, who will save you then?
What should be done in the periods of Navratri and Holi?
The speaker says he repeats again and again that at the time of Navratri and Holi you must remain more alert than necessary; you must do vidhi for your own protection, you must do vidhi vidhan for dhanagaman as well, and along with that you must stay motivated.
What should be done in Navratri and other parva kaals for protection?
When it is Navratri, when it is Shivratri, or whatever parva kaal comes — especially those connected with the tantra kaal — we must protect ourselves and protect the family too. Along with that, the anushthans done before this should be continued: those who have been doing Kalika Yogini sadhana all year should keep doing exactly Kalika Yogini and not abandon it now.
Some bhoot is giving that darshan — recite a mantra before sleeping
To a listener who says he twice had the experience of his darshan in a dream, faint and dimly remembered, the speaker answers: without me, where will you get my darshan from? Some bhoot must be giving you darshan. Recite a mantra at once and then sleep.
What should be done at Holika if tantra has been used against a house?
He tells the questioner that the vidhan for what to do on that day if tantra has been used is given on the channel; the vidhi-vidhan runs for two days and she can take the benefit. Two videos have been put on the Siddh Sabari Vidya channel, and she may hear either one and do what she can. On this channel too all the videos are there — how to do nikari, how to do the bandhan of the house, how to do things safely.
Why must the griha bandhan be done in any case?
The griha bandhan should certainly be done, he says, so that at least an obstruction arises: if the other party projects tantra, it should not be that he gets a completely open field, goes right inside, has a quarrel started and a fight break out. Let him too meet a little obstruction. This much can be done. And there is no difficult vidhi here — the vidhis of Hanuman ji and of Bhairav ji are ones a man can do comfortably.
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