Abhichaar
Every question on the site tagged Abhichaar, each answered from a timestamped source rather than a summary written from memory.
The category of Tantric rites aimed at harming, dominating, or attacking another — the general term covering hostile ritual attacks, black magic, and curses.
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Why trouble increases when a sadhana is begun
When a negative shakti is inside the body, the speaker says, it stays lodged there and gives some trouble until it is out; as long as its energy is present in your aabha mandal you will suffer. The aabha mandal — the sukshma sharir — is freed only when the energy made by your japa-tapa exceeds the negative energy in it. These beings do not want to leave: a bhoot, Preta or pishach placed on someone by Abhichara never wants to leave the body, because its food comes through you. So whatever pujan-paath you take up, they will increase your suffering, so that you stop.
Parva kaal is for charging mantras, not for prayoga
Those already doing a sadhana should repeat it in these nine days, the speaker says — not do its prayoga. People do one 11-day sadhana and immediately ask for the prayoga vidhi, then say nothing happened: if ₹10,000 is in your bank you cannot spend more; if 100 malas are deposited, 1,000 cannot be spent. Your enemy is no raw player. Repeat the anushthan again and again until at least kripa-siddhi comes, and only then does a prayoga give effect. In parva kaal like Mahashivratri, Shiv Navratri and Holika night, attend to making mantras chaitanya rather than to prayoga — only wicked, foolish people use these times to harm others, and though such a prayoga strikes at once, if the target's ishta and tapa-bal are strong he falls ill a few days and recovers, and his own sankalp against all known and unknown enemies then finishes them.
Bhairav anushthan for abhichaar in Shiv Navratri, and staying with one sadhana
For those in whose lives very strange events are happening — the Bhairava-related prayogas on the channel are for abhichaar-nash, even where maran prayogas keep being done on a family — the speaker says: do a Bhairav anushthan in this Navratri. Batuk Bhairav Hriday; the Batuk Bhairava stotra of the Rudrayamala Tantra with a sankalp of the shatanama; or the Mahabhairav mantra or Mahabhairav stotra. Anushthan first, repeated again and again; the prayoga vidhi after. His core sadhaks have fixed one thing: at Shivratri they do only the Aghorastra siddhi. Settle in one place, he says; do not keep asking "when will the effect come" — the one who gives effect is seated there; neither you nor he can stir a leaf, but Bhagwan says all things happen by his will.
Bound from every side: Hanuman anushthan
Asked which puja to do in Shiv Navratri when one has been bound from every side, the speaker says: for release from bandhan, Hanuman ji — Shiv-bhakt, Shiv-avatar, Rudra-avatar — is fully capable; he who can free the nine grahas from bandhan, why would he not free you and me? In such a specially difficult situation, do a Hanuman-related anushthan.
Doshas that make a house cause family conflict
The speaker names two causes. A brand-new, self-built house may stand on a site that still carries a dosh — dev dosh, pret or pishach, a pretni, someone's remains left in the ground, or a place where someone earlier seated a shakti or did an utara. An old house, on the other hand, has usually had tantra kriya (Abhichara) done on it by someone. The case described was the second kind.
Sadhana for an afflicted house when no puja can be done inside it
A house under abhichaar can reach a state where even good advice starts a fight and every pandit brought in quarrels and leaves, so no puja completes there. The speaker says the sadhana is then done outside the house, at a Shiva temple: at least 27 malas of the Mahabhairav mantra daily on a tantrokta Rudraksha mala made chaitanya by vidhi, seated between two Chaumukh Deepak lamps — mustard oil for Mahabhairav, ghee for Mahabhairavi — with imarti and curd as bhog. After the japa the curd and water go near the temple gate, the whole imarti is fed to dogs, and the sadhak eats none of it.
Precautions during a sadhana done for an afflicted house
The temple japa ran as a 21-day sadhana. For a house that is afflicted, the speaker gives a rule: neither the asan, the clothes worn for the japa, nor the mala may go into the house uncovered — the sadhak even changes his clothes outside before entering. He adds that this restriction is for afflicted houses only; someone whose house has no such trouble can dress at home and do everything from there.
Why a Brahma is pacified by a janeu: the items that bind or seat a Brahma
The speaker says a Brahma is always pacified by a janeu. Of a bal Brahma two things are said: one, that after crossing twelve years of age it demands a janeu; and, depending on circumstances, it often happens that an old Brahma comes angered for some reason and creates various obstructions in the body, or has been sent through Abhichara. Whatever the kind of Brahma, he says, whenever it is to be bound or seated, the janeu, khadau, Langot and flag are all extremely important.
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.
Why do offerings like meat and alcohol work for some tantrik practitioners (Ojhas) but not for a Satvik devotee?
Meat and alcohol offerings work within a separate sacrificial system used by sorcerers (Ojhas) who bind and direct their own spirit forces in exchange for such offerings — it is a different mechanism from Satvik worship, not a shortcut within it, and simply naming a deity like Bhairava does not make an offering effective.
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.
Root cause: a Sayyid stationed for house protection and left behind unserved
The speaker says the analysis showed the problem was not that a restless spirit entered because of a Loban dhooni. The Ojha had stationed an Islamic power he had mastered, what people colloquially call a Sayyid, at the house for its protection, and had bound the house through it. It was to receive 21 days of puja, which the family gave; after that, for whatever reason, the ojha applied some vidya that told it to stay there and take its worship there, and it never went back. Once its puja stopped it grew restless, and the daily dhooni, whose last two mantras invoked Fatima and others with an adjuration to work, only increased its strength. Its wrath then fell on the girl, and the ojha, unable to admit the mistake, kept calling it a delusion of the mind.
Which deities are effective for destroying Tantric/occult afflictions (Abhichara)?
All deities possess the power to destroy negative occult influences, but the primary determining factor is one's Kula Devata — if lineage traditions are unknown, one should begin with Guru and Ganapati worship, followed by an Anushthana of Lord Bhairava with Deepadana.
What is Sandhi Puja in Navratri, and when does it fall?
The speaker says there is one time in Navratri when puja, path and prayer to Bhagwati through a special vidhi-vidhan — for destroying enemies, Abhichara, Preta, Pishach and other negative forces — bears fruit without fail: the transition when the Ashtami tithi ends and the Navami tithi begins, the Sandhi Kaal, announced in Durga Puja pandals as the time of Sandhi Puja. He says this window is so divine and supremely effective that in it Bhagwati Chamunda is held to pervade the entire world in her direct ugra form, and by that fierceness every negative force in the whole world is eclipsed, bound and pressed completely beneath her feet.
Chamunda sandhi puja bali vidhan: the lamps, sankalp, offerings and aarti in order
The speaker gives the procedure. First light one of the three single-wick diyas and invoke Bhagwati Durga as Jatved Agni into its flame; that is the Karmasakshi Deepak from which every other lamp is lit. Holding Akshat, flowers, water and Dakshina, take Sankalpa with name, Gotra and place: to worship Bhagwati Chamunda in the Sandhi Kaal as far as one's ability, understanding and available upacharas allow, for the destruction of all one's enemies and of every tantric scheme and conspiracy worked against one. From the Jatved lamp light the first single-wick lamp in the Guru's name and the second in Ganesha's; then the eleven Chaumukh Deepak diyas in a row before the banana leaf — the nine in the middle are the nine forms of Chamunda, the one on one's left is Hanuman ji, the last on the right Batuk Bhairava — lit in that order: Hanuman, the nine, Batuk Bhairav last. Before every lamp place one coconut and one lemon, sprinkle all with Gangajal and give each a fine red Sindoor tilak. Holding akshat and flowers recite the Tantrokta Devisuktam — the recitation by which Kaushiki was invoked — and offer the flowers. Then the Bali: offer every coconut first, in the same order (guru, Ganpati, Hanuman, the nine Durgas, Batuk Bhairav), then cut each lemon standing upright, applying Roli and dropping a little water three times beside each from an Achamana spoon. Any stuti may follow; before Aarti set one camphor with two flowered cloves before every lamp and light it, then do aarti and Kshama Prarthana. The lemons are immersed under a sacred tree or in a river; the coconuts are eaten only by the household, never by outsiders. By Jagadamba's grace, he says, Chamunda destroys many troubles, sorrows and crises in a moment.
The deed is credited to the practitioner all the same, and the dead enemy's soul haunts his family line generations later
The deed is still attributed to the practitioner; the deceased enemy's soul often enters lower subtle realms and haunts the perpetrator and their family line, an effect that can surface generations later as inherited ancestral karma.
How can a household resolve severe black magic (Abhichara) affecting the family?
Perform repeated field-protector offerings (Kshetrapal Nikari) — this offers sacrifice to all lingering spirits and entities through Kshetrapal Bhairav, pacifying them.
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.
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.
Panchabali: the five daily offerings that run alongside the anushthan
The speaker says that as long as these anushthans run, one rule holds for everyone and is essential for the Abhichara-afflicted: the food cooked at home each day must go to the cow, the dog and the crow. From time to time, flour mixed with powdered sugar is put for ants under a banyan tree in a deserted place — never near the house, since anyone stepping on them causes loss of life whose suffering falls on the giver. The fifth part of Panchabali is feeding a worthy or needy hungry person daily, not only a Brahmin (though Brahmins should be given on festival days). When the beings' souls are satisfied and bless you, he says, bad Prarabdha is cut, and only then do the sadhanas bear fruit.
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.
Bilva giri added to the Daridra Dahan prayog for severe disease or abhichar badha
The speaker gives a second prayog for when rog is very heavy and simply will not leave, when everyone in the house has some ailment — and also when abhicharik badha is present along with the money trouble. The dried gum of the bilva tree, bel gond or bilva giri, from a pujan shop, is used: one piece a day with the nag kesar. The only change is that one bilva giri is taken in the fist with the nag kesar, kept on the cloth, and carried to the temple; unlike the nag kesar it is not brought back — after offering it on the shivling it is left there, with a prayer for mukti from the disease.
How a marana prayoga showed itself in one family: voices, blood splatters, madness and two deaths
The speaker recounts a true case from a village near Dhanbad, Jharkhand, where a very intense Marana Prayoga was worked on a prosperous family of three brothers. For about three years there were night-time voices calling from inside the house, which the family ignored as they did only ordinary puja; then the eldest brother began going mad, local healers gave relief that lasted only two or three months, the middle brother fell ill the same way, voices came every second or third day in family members' own voices, and blood splatters appeared on walls and near the main Chaukhat. A tantrik worked at the house at great expense and things stayed fine for four or five months; then, near Holika Dahan, the eldest died on the spot in an accident and the middle brother died in another accident within ten days, before the shraddha was even complete. After that the surviving brother's wife could not put her swollen right foot on the ground though doctors found nothing, and the two dead brothers' voices began calling. Because the family was wealthy, he says, it had many enemies and no idea whom to suspect.
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.
Maha Bhairav mantra against abhichar: a Sabar mantra that must never be recited aloud
The speaker says the Maha Bhairav mantra, already given on his channel, is unfailing (akatya) especially for destroying Abhichara, for protection, for destroying enemies, and for destroying those who work the strongest of strong prayogas. But because it is a Sabar Mantra, it must never be recited by pronouncing it aloud, and never used by speaking it. It may be done at home, but never outside; and even at home not spoken so that household members hear it, because hearing it has an effect. Its Havan follows the havan procedure already on the channel; the full prayoga vidhi with the stotra was to be posted.
Second stage of Milan: the strike in the form fixed at sankalpa
The speaker says the first stage of Milan is complete once the target has been called out; the second stage is Ghat, the strike. When the person comes outside, the form in which the shakti was sent under Sankalpa appears before him. He points out that very aged saints on Indian soil, telling the events of their lives, repeatedly say that abhicharik karmas were done on them with tantric mantric serpents — and what they call mantric serpents in regional language is what people in Uttar Pradesh and Bihar call Milan.
Serpent Milan: a death that looks like snakebite with no bite to be found
The speaker says that if serpent-type energy has been used in a Milan, a serpent will appear before the person; whether it bites or not does not matter. Once abhichar has been done on him and he has been called by the mantra method and has come out of his house, beyond his own boundary, that energy acts on him, and even without a snakebite the cause of his death will look exactly like a snakebite — every chemical change a bite produces in the body will be present. But when the body is examined, he says, medical science is deceived, because where the snake bit can never be found. Call it a psychological phenomenon or whatever you like, he adds; from Tantra's point of view this is how the act works.
Precaution against Milan: never answer a night call without asking who it is
The speaker says that whenever you feel abhicharik prayogas are being done on you, keep this in mind: if anyone calls you at night, never go straight out on the first call. Ask "who is it?" — if it is an ordinary person, he will answer from there. Never open the door at night or in the afternoon without asking, and do not get up half-asleep and walk straight out.
Even a Milan that fails leaves death-like suffering
The speaker says it very often happens that even when a Milan prayoga does not fully succeed — because you do puja-path — it will still ruin your body, and your health will become very bad. At the least, he says, you will not die, but a death-like condition will certainly come; you will certainly get suffering equal to death. For that reason all these points should be kept in mind.
Signs of tantra done from inside a family: small recurring illnesses in everyone but two members
The speaker tells a true case from Delhi: a successful businessman's son in a joint family of about twelve, who had opened his own showroom and made a love marriage. About a year or a year and a half after the wedding, he says, trouble began that a normal family does not see — nothing serious, but everyone except the husband and wife was unwell in some way: repeated fever, heavy anxiety and irritability in the adults, upset stomachs and fevers again and again in the small children of three or four. Then the mother's body kept swelling and the father developed chest pain, and Delhi's best doctors and every medical report found nothing to name. He presents this pattern as the way Abhichara done by a family member shows itself.
Tracing an affliction to inside the house, and why the one untouched member did not believe it
The speaker says that after gathering information on every family member and looking over the whole house, it was clear the matter was inside the house — no outside Abhichara vidya at all — and had been done around the time of the marriage. He told the man to discuss it with the family elders. The man said he already knew what was being said — that his wife and her maternal side were doing it — but could not digest it: he loved her, kept her short of nothing, and above all he alone felt no suffering while everyone else did, so he suspected people were lying. He then asked how it could be tested and how the family could be freed, since a wrong had been done by his own side too.
Conditions before undertaking the Mahabhairav anushthan: confirmed abhichaar, and only as a last resort
The speaker says the first rule is to be 100% sure, through a good knowledgeable person and in one's own mind, that an Abhichara prayog is on you and you are not getting free of it — not a medical problem with tantra merely going round in the head, which only creates trouble. The signs he names are a long illness, great trouble in some part of the body, and medical reports that were normal at first and turned bad later, together with visible tantra symptoms. Second, one must already have tried the ordinary prayogs; this is never done straight away, but on a knowledgeable person's word after seeing your condition, and as the last road, because it is very intense and contains things not ordinarily done.
Troubles the Vansh Vriddhi Durga Kavach is said to remove
The speaker claims the kavach anushthan frees one from whatever Dosha has stopped the lineage, and helps a bandhya (long childless) woman, a mritvatsa or kakbandhya woman, and a woman in whom what he calls the pushpa does not form in the womb region, through the consecrated water or butter. It also removes a planetary or Nakshatra obstruction, a kul dosha, a Preta-pishach dosha, a Pitr dosha, or a dosha in the womb caused by Abhichara. Alongside, a Garbha Gauri Rudraksha and a kavach are consecrated in the anushthan and worn; one who does it oneself can do all of this too.
Why the Vansh Vriddhi Durga Kavach is being made public despite its rule of secrecy
The speaker says the text itself states that this kavach should not be published everywhere. He is sharing it anyway because, in his view, the present time needs people to know and do it: lineages are stopped in many ways, and Abhichara is sometimes done against good people. For that reason, he says, the kavach is being brought into the open, and he asks everyone to do it.
How a hired bhagatwal abhichar on a family begins: reconnaissance and the weakest member
The speaker says that with time the bhoot-pret-pishach of a chowki demand more, because a pret body is a body of desires, and when a client offers a bhagat a lakh of rupees to wreck an enemy, the bhagat first does a reki — spying, not healing — of the target family using his Kache Kalve, masan, sometimes a siddh kapal, or shaktis handed down by dying elders who pass on their vachanbaddha powers, even those of Muslim tradition. He looks at what puja the household does. If it does none — the house is not bound, no annual puja, no visits to a Shakti Peeth — the house is open and he applies Vidveshana directly, causing quarrels. If the house does worship, he finds the one member who does not: a teenage son who eats and drinks outside, whose impure body a liquor-craving Pishach easily rides to enter the house and start strife; or a teenage daughter with no kavach or energetic protection — going out with open hair, wearing perfume morning and night, not believing bhoot-pret exist — on whom a mohini or pishachik shakti from the chowki is set, so that she comes home afflicted and either turns irritable, sickly and quarrelsome or begins to go astray in character, against her own will.
Binding a household's own shaktis and driving the family off its worship
The speaker says that if the target family's kula shaktis are not really worshipped there is nothing to stop the bhagat; if they are, the reki finds what is inside and the shaktis are first bound with bhog and mantra — an ordinary puja if the house does little, and even a house that does heavy puja can be blocked if the enemy is jealous enough to pay, since a bhagat who lacks the knowledge gets a bigger sadhak to do the Bandhan once, after which his chowki controls everything. Then strife is made to grow: a son starts drinking, beatings follow, puja is missed, a Purnima puja is dropped, someone in anger throws the puja things — and by insulting the house shaktis knowingly or unknowingly, the family makes them step back, giving the abhichar more room each time. A daughter running away from a good home is also part of such abhichar, he says — she later says she did not want it; people call it vashikaran, but he is describing how a chowki breaks a family. Finally the elders who keep up seva, puja and japa are given bodily pain so they cannot continue, and the household's energy is fully bound.
What historical misconception turned public opinion against Tantra and Vamachara?
When attempts were made to fragment Sanatana Dharma, its spiritual backbone was targeted first — fear was deliberately instilled around the word 'Tantra,' with Vamachara (left-hand path) singled out for the harshest stigma while Dakshinachara (right-hand path) remained more accepted.
Fights breaking out the moment a puja or festival begins: a strong sign of Pitra Dosha
The speaker says a third symptom of Pitru Dosha is a family that lives well all year but breaks into serious fighting the moment a festival, pilgrimage or puja arrives. His example is Navratri: all preparation is done, and just at the time of Kalash sthapana a quarrel starts over a flower not arriving or a mango leaf being missed, and it turns into beating and throwing things. If this repeats at Diwali, Holi and every auspicious occasion, right at the moment the puja is about to begin, he says Pitra Dosha is present in the house with great force. He notes that Abhichara shows the same pattern, but counts it as a Pitra Dosha symptom too because what is being blocked is the auspicious work itself.
Trouble conceiving and repeated miscarriage as a symptom of Pitra Dosha
The speaker says that after marriage, trouble in growing the lineage is a symptom of Pitru Dosha: the wife cannot conceive, or miscarries again and again. He allows that the cause can also be Abhichara, but says the underlying fact is that the ancestors' support is not there, because when the ancestors support a family the lineage grows at once. In his view, if conception is easy, the nine months pass without trouble and the child is born well, that is the ancestors' full grace and protection; if conceiving is hard, the pregnancy is troubled, miscarriage happens, there are repeated hospital visits and bleeding that will not stop, and the whole pregnancy passes in tension, that is a symptom of Pitra Dosha.
Scope of the Hanuman Badvanal Vidya: siddhi methods and prayogas
The speaker says Shri Hanuman's Badvanal Vidya is so vast that it cannot be squeezed into a few words. He says it has a brief siddhi method and an extended one, each giving a different level of effect, and that the siddhi method and the Prayoga method are separate matters from its benefits. He lists the prayogas it has: against Abhichara, for an old pishach dosh, for freedom from debt, for curing disease, for Griha Bandhan and for Kavach protection, each with its own vidhan.
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.
Who actually commissions Abhichara most often, and why do they often deny believing in Tantra?
Around 90% of Abhichara occurs within close circles — family members, relatives, or community acquaintances, consumed by jealousy at someone's growth or prosperity — and ironically, these are often the very people who publicly claim not to believe in Tantra, mantras, or spirits.
How an enemy binds a household's ishta or kul devata with bandhan and pasha mantras
The speaker says the ishta or aradhya deva a family has worshipped for generations — or for one, five or ten years — is present in the household in a partial (anshatmak) form; with regular morning and evening puja the ang devi-devatas come and take seva, and the house prospers. When an enemy projects tantra at that house, he first gauges what can stop its sattvik shakti, its deities and its Pitrs — how satisfied the pitrs are, how much punya has been done for them, how much they can do. Then a prayog runs with a Sankalpa and Bandhan and Pasha mantras that make that energy dull or inactive so it cannot act for you, or place an obstruction between you so it cannot reach you. Removing that obstruction is your own work, he says — someone has to do it, and because people do not know this, it stays and the deities can do nothing for them.
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.
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.
Dream of something lifted from an afflicted person's head: a sign of abhichaar being cut, not intensifying
The speaker says that a week or ten days into the Vajra Kavach recitation, the dream child began showing the sadhak that he was lifting something off the head of the sadhak's daughter-in-law — who was under Abhichara and brahm-avesh — and placing it at the main Chaukhat of the house. The sadhak was ninety percent sure this meant the abhichaar was intensifying, since it came on the very nights her disturbance was worst. But he says that after every such dream she became calm and stayed nearly normal for the next two, three or four days — so the dream was showing relief, not attack.
Mindset of an enemy who commissions abhichar, and why such an enemy is one's own prarabdha
The speaker says that anyone who holds enmity toward you wants only to ruin you by any means: through money, through people, loss of life, death-like suffering for the people of your house, diseases of different kinds. He notes that knowledgeable people say it is not always Abhichara, that our own karma has its Prarabdha. He tells the listener to know clearly that it is that very prarabdha of our karma that someone has become our enemy and has nursed such enmity that he is doing tantra-mantra and abhichar for our destruction and downfall.
Why a tantra kaat gives only temporary relief: the enemy's resolve versus the victim's wavering
The speaker says the usual course is to go to a Sadhak, learn that someone has done Abhichara on you, and get it cut, but after some relief the thing again overpowers you and the decline stays as before. He says the biggest reason is that the sadhak cuts and returns the abhichar with whatever vidya he has, but the enemy's whole purpose is to cause you pain: he is blind with enmity, never looks at the money, and goes straight back to his baba saying only this much damage happened, do more. The sufferer, by contrast, counts every 5,000 and 10,000 rupees spent at ten places, has no firm faith in the sadhak he went to, and wants one visit to destroy the whole process for good, which the speaker says is not possible for anyone.
No protective ghera or bandhan lasts forever: sutak breaks it and the enemy gets it cut
The speaker says that whatever protective ghera, Bandhan or the like any sadhak puts on you, however much effort he puts in, it stays for a limited time only. If you enter any Sutak, it breaks. And since the enemy is getting strong Abhichara done, he will cut your bandhans: he will look at which devata's vachan the bandhan was placed with, whether you have done tantra-mantra, which shakti is protecting you, and he will certainly get it cut.
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.
Judging a practitioner's tantra kaat: check his capability first, then watch how long the relief lasts
The speaker says people keep complaining that this or that baba ate their money, and answers that of course he will take money; his job is only to do the work that came before him when you went. You got relief for some time, the enemy removed it again, and you concluded the practitioner did not do his job. He says that if the practitioner was truly knowledgeable he would have done it, because he has the honour of his gaddi, his sthan and his own devatas' shaktis to keep. His rule: before going, find out whether the person has the capability; if he is capable and is doing your work, then watch for how many days his effect lasts and whether you get relief. Know these things technically; shouting does not help.
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.
What is abhichara karma?
The speaker explains that Abhichara karma means negative forces have been projected onto a person's body or family, causing some big disruption for which no treatment and no solution can be found. He says the signs differ from person to person; the same experience and the same possibilities do not come to everyone.
Sudden illness at festival time as a sign of fresh abhichara
The speaker says the very first sign of a brand-new Abhichara is that one's health suddenly starts failing, and especially during Parva Kala, festival time. He names Holi, Holika Dahan, Diwali and Durga Puja: whenever a festival comes, bodily trouble rises sharply at exactly that time. The biggest reason behind this, he says, is to stop the person from doing puja-path; that is when the trouble is greatest.
Quarrels at puja time and obstacles to auspicious events as signs of abhichara
The speaker says that once tantra has been done, the most quarrelling and strife in the family happens precisely at puja time, and in festival periods there can be terrible fighting and beating. The reason, he explains, is that the projected forces do not want you to raise positive energies through puja that would stop their work and make them leave you. He adds that any auspicious event planned at home meets many obstacles, and even if it somehow gets done, trouble at home increases because of it; all these problems come on quite fast in the beginning.
Illness on Amavasya and Purnima that lifts once the tithi passes
The speaker says that under Abhichara, at the time of Amavasya and Poornima some member of the household falls very severely ill, and as soon as the Purnima or Amavasya passes, that person starts getting better.
A foul smell at the puja place as soon as mantra or stuti begins
The speaker gives as a third sign that when you sit for puja, light fragrant Dhoop and lamp and begin mantra or stuti, a foul smell starts, especially right at the puja place. He calls this a low, base prayoga done by a tantrik so that you get unsettled, move away from puja, become confused and start feeling you are making some mistake. He warns that as you reduce your puja, the negative forces' dominance over your puja place and life grows, and then whatever dhoop, lamp and Bhog you offer starts being taken by them through the subtle body. He adds that the great Shaktis will not intervene, since every Jivatma is their child and we are also reaping our own Prarabdha this way.
Cooked food and pickle spoiling fast in an afflicted house
The speaker says that normally food cooked in the morning stays fine till evening, but where Abhichara is on the body or the house, dal and vegetables spoil very fast; even in the cold season they turn sour and one loses all wish to eat them. He says this is certain if the afflicted person is the one cooking. He adds that if a person whom negative energy has fully taken control of touches things like mango pickle, it will surely start spoiling, and that this happens most often when a woman touches it.
Akhand jyot going out again and again in Navratri
The speaker says that when you light an Akhand Jyot in Navratri and the like, under Abhichara it will go out for one reason or another, again and again. The result, he says, is that first of all your Navratri Sankalpa does not get completed, for some reason or the other.
Kalash of the invoked deities falling during Navratri
The speaker says it has happened many times in houses with abhichara trouble that the Kalash falls. He explains that all the gods and goddesses are invoked into the kalash and sit in it, and Jagadamba herself resides in it; so that the nine-day puja cannot be completed, it will seem as if someone knocked the kalash over. Either a rat or a cat will topple it, he says, or it will fall on its own at some moment.
Coconuts offered to the household deities always coming out spoiled
The speaker says that whatever Bali you offer at home, especially a Nariyal or something else offered for the household gods and goddesses, will always come out spoiled. He says this happens because of Abhichara.
Dogs and cats howling near the house exactly at puja time
The speaker says that at night, and especially when you do puja-path, dogs around your house start howling in large numbers, and sometimes cats start crying. He says that if this happens a great deal exactly when you go to do puja, understand that there is some effect of tantra.
Choking in sleep and waking in panic as a sign of abhichara
The speaker says that a common thing we brush aside as "sleeping paralysis" is this: while asleep it suddenly feels as if someone has strangled you, you cannot speak, you wake up startled, and it feels as if someone was right beside you. He says it is a simple matter: an abhichara kriya has been done, and that is why this is happening.
A night voice calling in the tone of a family member who is at home
The speaker says that if at night someone comes and calls out to you, and everyone in the house hears a voice once or twice that is in the voice of someone from the house itself, with a tone as though a brother, a sister or mother is calling, while that person is actually inside the house, then understand that abhichara processes are being done on you and tantra is being projected on you.
Healthy pets dying suddenly and cows falling ill and going dry
The speaker says that if a pet in the house, a perfectly healthy animal or bird, suddenly dies, understand that an abhichara process is under way. Likewise, if you keep cows and they keep having trouble and stop giving milk, understand that some abhichara prayoga or other is running on you.
Tulsi, Shami, Aparajita and white hibiscus withering under tantra
The speaker says that when tantra is projected, ordinarily the Tulsi plant dries up first, a Shami will not take, and an Aparajita stops flowering and dries too; all the deva plants in the house wilt somewhere or other. He notes that Tulsi very often turns out to be an exception. A white hibiscus, he says, is very sensitive: if negative force or abhichara tantra is at work it will never take, and even one bearing plenty of flowers and fruit dries up within a day or so.
A guru-given mala or rudraksha breaking when abhichara strikes
The speaker says that if you wear a Mala received from your Guru or from some siddha person, it will certainly break when an abhichara process is done on you; a bead may break or the whole mala may break, and a large auspicious Rudraksha bead you wear can split into two pieces. If a Marakesh influence is on according to your horoscope, he says, it will surely break at that time, when death-like suffering is due; the rudraksha, being a part of Rudra, takes it on itself first and protects the person.
Swaying and heaviness in routine puja mistaken for a deity arriving
The speaker says that if nothing used to happen to you in puja and now, while sitting in puja, you suddenly start "playing", a swaying state sets in, the body keeps getting heavy again and again, even though you do no special puja-path, and the thought comes that a deity is arriving, then understand that this is an act of tantra by which an attempt is being made to deceive you. Some wrong force, he says, is trying to take the energy on your body and to accept your puja Bhog.
Why should every household establish and worship the Batuka form of Bhairava?
Batuka (child) Bhairava, alongside Goddess Shasthi Katyayani, protects a child from conception through birth and up to twelve or thirteen years of age, and neglecting this worship leaves the household vulnerable to spiritual disturbances (Abhichara).
Why a coconut shell is used as the lamp for the Diwali deepdan, and which oil to burn in it
The speaker says the coconut shell is used as the lamp because it is Diwali, and when a dry fruit burns together with some oil it sends a special kind of positive energy into the surroundings. He says using only the coconut shell as the lamp increases Shri Tattva, makes the household devi-devatas nourished and satisfied, and is able to stop many kinds of Abhichara tantra and negative forces. He has used Til (sesame) oil in the lamps and says pure ghee can be used instead.
People keep themselves in illusion, and by the time family malice is accepted substantial damage is already done
People try to keep themselves in illusion to feel peaceful — it takes a long time to accept that family members harboring malice could resort to occult practices, and by the time one realizes it, substantial damage has already occurred.
In confirmed cases of occult attack, how often is the ritual actually commissioned by family rather than outsiders?
In roughly 75% of actual cases, the rituals are commissioned by someone within the victim's own extended family or blood relations — malice from internal family rivalry, property disputes, or jealousy is far more intense than any animosity from outsiders.
How can you tell whether household disruption is from land energy or a targeted occult affliction?
When disputes escalate around new property, elite education spending, or sudden earnings gaps, roughly half the issue may relate to the land's energy while the other half may involve targeted occult affliction — if the land itself is peaceful yet acute disruptions persist, close relations with detailed household knowledge are often the source.
Temporarily relocating from the premises, since the conflict is exceptionally hard to resolve while living in the same house
If feasible, temporarily relocating from the premises is the most practical immediate measure to safeguard the family's lives and wellbeing — resolving such conflicts while residing in the exact same household is exceptionally difficult.
How do relatives sharing the same home actually carry out an occult attack over time?
They initially act cordially to gather personal materials (hair, nails, worn clothing, biological items) and astrological birth details, then inflict distress through two coordinated fronts — continuous emotional discord plus occult rituals — revealing hostility openly only once the victim seems helpless.
Assessing a pret badha before choosing a remedy: pret or bhoot, new or old, its reaction to japa
Asked for a mantra for pret badha, the speaker says it depends on what the badha is — a Preta badha and a Bhoot Badha are two different things. If it is a pret badha, what level is it: did it come on its own or was it sent through Abhichara, is it new or old, what is its condition, and how does it react when you do path or japa — does it scream, cry, or laugh? From that you can gauge its real state. If it is old, ordinary pujan and path will make no difference to it; it may even begin to take your worship of your own deities for itself and block it — a subject he promises to cover separately. So first assess the situation, yourself or with a good knower's help.
Jyotish and tantra are complementary: reading a long-blocked life
Asked by someone whose life has felt blocked for twenty years, the speaker says jyotish and tantra are complements, not rivals — jyotishis who call tantra a fraud and tantriks who call jyotish a fraud are both wrong, and combining the two solves every problem. First have a good jyotishacharya read the chart: which graha's Dasha and antardasha is running; whether the third house, the house of parakram, is under some planet's drishti that blocks all one's effort; the state of the lagnesh, which is most important; and the ninth house of bhagya. One should also have the chart read for one's Ishta Devata and kula shaktis. But if you already do regular pujan by a tantrokta vidhan and belong to a Guru Parampara, you do not need the birth chart — trust your guru completely and keep going. If you are an ordinary person with troubles, take the chart's remedies, and note that Rahu, Ketu and Shani doshas point to upari badha or abhichar, for which take help from the tantrokta side; find the middle path with both.
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.
Such a dream is the kavach making her aware; the error is to then sit idle
Khushi ji, he answers: if some tantrik is doing something upon you and this dream is coming, then it is somewhere or other by the effect of the paath you were doing and of the kavach you wore that you are being made aware of it. Now, after knowing it, if you are thinking that no, even if we do nothing, still nothing will happen — that is not possible, is it. Your japa, tapa and capacity are up to a limit; if there is some tantrik who has done some siddhi, then he too will have capacity, he too will have done the seva of some shakti, so his effect will certainly fall.
Is a kavach alone enough against a tantrik?
It is the same here, he says. If you have done a great deal of japa and tapa and obtained shuddhi, then you may sit and it will run in auto mode; those shaktis will do your raksha and protection. If it is not so, then to wear a kavach alone and think that a tantrik is doing something and nothing will happen is simply a foolish thing to say. Yes, it will be held back and the effect will fall less — that will certainly happen; that it will not fall at all can never be so. To what level it falls depends; many times it will not fall, because if he does a small prayoga, a prayoga up to one level, then it is not as if the effect will fall at once — it is not that easy either.
What happens if the prayoga is repeated over months?
But if he is doing it again and again — did it once, did it twice, did it for a month, two months, three months — then some incident will fall upon your mind. There are techniques in it; tantra is a technique, that ah, all right, she has worn a kavach, it will not run like this. Some confusion of your buddhi will occur, there will be an attempt to cause uchchatan, there will be an attempt to have you fed or given something by someone.
Kinds of guidance a deity gives in a dream
The speaker lists what a deity may convey in a Swapna: a particular scripture to study; the form of a particular devi or devta whose name to take, whom to worship or about whom to gain knowledge; a particular paath to do for so many days; a lamp to light in a certain way in a deity's name; matters of Bhog, Prasad and puja; something one is forgetting in one's own puja; or a warning that an enemy is running an Abhichara prayog or conspiracy against one. He says this warning reaches the sadhak through their ishta shakti, and that the Anga Shakti who regularly come and go at the puja place bring the information by that deity's order and grace.
Abandoning the duty as empty makes a person the cause of his own durgati — abhicharik dosha, danda and enemies among its forms, which may yet prove a boon.
The speaker says the matter will keep presenting itself before you; when you abandon it, saying there is nothing in it, you yourself become the cause of your own durgati. One form this takes is abhicharik dosha, abhicharik danda and abhicharik enemies, which he says can also prove to be a boon.
Which two festivals see the most tantric strikes?
Holi and Diwali, says the speaker, are the two parva kalas in which the greatest attempt is made to strike tantrically by using the most degraded vidyas. At such times, cases of akal mrityu — accidental death or the like, as at the time of an eclipse — almost always have an abhicharik presence somewhere in them.
Why does a household usually fail to recognise abhichar in time?
Very few people accept the calamity for what it is; they keep being ruined, and only long afterwards does it become clear — by which time the thing has spread its roots. If for any reason a sadhak is born in the kula and is awake to all this, the generations that come after can be secured.
Should one practise sadhana only because abhichar has been done?
No. If you are conscious of these subjects for any reason, the speaker says, do not think you must do sadhana only because abhichar has been done on you. The older and stronger the abhichar and the newer you are, the longer it takes — but take the benefit of these divine periods, of parva kalas and of tirtha sthanas, and those things will break and be removed.
Why does dvesha arise even in good people?
However good you may be, dvesha comes, because it is the Kalikaal; subjects that should not arise come into the mind and cause a fall. If you want only momentary kripa or the siddhi of one task the matter is different — live an ordinary life and keep taking birth. But for real dev kripa, control must be established over the heart, the mind and the thoughts.
What are the two kinds of maya for one who came to sadhana through abhichar?
The first is that abhichar was on the body and the family, no one could remove it, so the person became a sadhak himself, worked hard by vidhi vidhan and obtained dev kripa. The second is the middle state: failing the test that follows, unable to solve his own problem, but with enough knowledge to start advising others and become a guru himself — which the speaker says is prarabdha that does not want your welfare.
Past the middle state, remaining in dev seva with guru kripa and walking by guru adesh, abhichar is seen for what it is — and for a sadhak it is very beneficial.
Crossing beyond that middle state and reaching a correct state, where you remain in the service of your deity, obtain guru kripa and walk by guru adesh — then the matter is different. One should not take too much burden on oneself. That is the state to go to, and then the effect of abhichar is seen for what it is: for sadhaks, it is very beneficial.
Capacity is not lacking in living human beings: a body broken by abhichar can be healed and a certain level reached, if sadhana is done.
The speaker says there is no shortage of capacity in us living human beings. Yes, because of abhichar the body is broken and that much strength is not there right now — but this can be healed, and a certain level can be reached if you do sadhana.
Why does an enemy show no sign of damage even after years of sadhana?
The speaker likens it to South Indian films: a full getup from the front, but from behind the person is in tatters. In tantra this is usually the state of your enemies. You do purashcharan after purashcharan for a year, two years, and think your enemy has not even sneezed — but he is not showing it; his shreds are flying. Because he was very powerful earlier, he does not publish himself from the front yet.
A visitor took offence at being told to handle a new iPhone carefully, said 'keep it, you have far too much', and left — and the family's ruin ran a year or two before anyone saw its source.
The speaker recounts an incident he witnessed, from the days when the iPhone 7 or 8 was new. A well-off man had bought his son an iPhone; a very envious visitor asked to see it, and the boy said not to handle it that way because the protector was expensive and hard to get. The visitor took such offence at so small a thing that he said "keep it, you have far too much" and left — and the family's ruin began, lasting at least a year or two, until everyone understood where it was coming from.
What protects a person from a powerful enemy who does abhichar?
However powerful your enemy may be and however much abhichar he does on you, the speaker says, if you are walking with dharma then the dev shaktis will somewhere show grace upon you and will make you capable.
How many lamps should be lit at the main door?
The second task: if the state of abhichar is present then do this without fail; if it is not, do it in an ordinary way for protection. Five lamps should be lit at the main door — at the least two, and if the condition is very advanced then five.
What lamp is best when nothing at all is known about the trouble?
The speaker says the best is for the case where we have never done anything, the state of abhichar is present, and we do not even know whether there are devi-devatas in the house, or bhoot-pret, or abhichar, or pitrs — who or what it is. In that state, dry cow dung beforehand, make a lamp out of it and let it dry, put mustard oil in it and five wicks, and light it on both sides of your main door.
What do the dhooni and the lamp actually do against abhichar?
The speaker says this dhooni and this lamp create a state such that if someone is doing abhichar upon you, if a kritya prayoga or abhicharik prayoga has been done against you, if there is a coming and going of that energy there, then at that very moment these things begin to destroy it. They do not let it settle its seat there, and its effect cannot fall.
What breaks the thread of an abhichar already in place?
If the state of abhichar is already present, then when you perform yam deep daan there and make the nikari for the kshetrapal and others, whatever maya they have is broken by it; whatever path has been made for the purpose of the abhichar breaks, that thread breaks, and after that they keep growing weaker. After this, though, you should do your own anushthan.
Whatever japa, tapa and havan fill the house in this period nourishes its devi-devatas and one's aradhya — and weakens the abhicharik shakti by that much.
However much positive energy you cause to be present there in this period, however much japa, tapa, havan and the rest take place, that much will the devi-devatas of your house be nourished and the energy of your aradhya be nourished there — and that much will the abhicharik shakti keep weakening.
What should be done if abhichar strikes and you have never done any sadhana?
Suppose a prayoga of abhichar has fallen on someone, someone's health has deteriorated, you are now realising it is an abhicharik state, and you have done nothing so far — no siddha mantra, no japa, nothing. In such a state kshetrapal nikali is the best. When you take out naivedya and the rest in the ordinary way for the kshetrapal — there is a video on the channel — a great deal of relief comes; at the very least the abhicharik shakti immediately goes back, and no dosha attaches to it either.
What should be done if avesh is coming on someone because of abhichar?
If the state has become such that, because of abhichar, avesh comes upon someone's body and because of the avesh your pujan-paath cannot be done, then in such a state you should take someone's help. One should not do very much oneself in this state if you have no knowledge and have not yet done any purashcharan of a mantra — because you do not know what your enemy, who is driving these shaktis in the abhichar, is doing from his side, and if you make some mistake there will be trouble here.
What effect do the ganant prayogas performed at Diwali have?
The speaker says one should also keep in mind that with the prayogas performed at the time of Diwali — the prayoga of ganant and the like in abhichar — the corresponding limb of the body gives trouble. He points to news heard in the last day or two of someone getting paralysis, of a sudden difficulty of that kind: things that begin suddenly around Diwali are somewhere the sign that testing has begun.
Does an abhicharik attack have to be visibly supernatural?
Many causes are formed, the speaker says. Some cause or other will be produced — it is not as if a bhoot-pret will squeeze the throat in front of you and it will happen from that. Those people will create such a state, and its effect falls.
Which shaktis should be chosen for the destruction of abhichar?
Yesterday the two subjects were for the destruction of disease and for the attainment of wealth. Today the emphasis is on the destruction of abhichar, on protection, and on the attainment of siddhi. Sadhaks attempting the destruction of abhichar should select the ugra shaktis: Bhagavati Pitambara, Bhagavati Mahakali, the ugra forms and mantras of Bhagavati Durga, about which material has already been broadcast on the channel, and Bhagavan Mahabhairav.
Is Bhairav puja at home compulsory for a householder?
The speaker says the seva puja of Bhairav ji at home is compulsory, and that every grihastha should do the puja of Batuk Bhairav ji at home. He adds that the session will cover which mantras may be used for japa, and what a household suffering very heavy abhichaar should do.
Which dog should be fed, and what is added if a pret problem persists?
Feed the creature before you eat yourself; the best is a stray dog rather than a pet dog. And if there is an abhicharik problem connected with pret and pishaach that is not being destroyed, then along with this prayoga also keep doing Kshetrapal Nikari on every Sunday and Tuesday falling within the 40 days.
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.
Who should not use the Mahabhairav prayoga?
The Mahabhairav videos have been on the channel for two years and many have taken benefit from them and had problems removed, and he says so repeatedly. But one thing stands: if you do not need it, do not use it. If you are not afflicted by abhichaar, do not use it at all.
How is the samputan done in the third mandal of the Mahabhairav vidhan?
The Mahabhairav mantra is in any case present inside the Mahabhairav Stotra, but here it is done with a full samputan. First do five malas of the Mahabhairav mantra which you had already awakened; after that do 21 paths of the Mahabhairav Stotra; then again five malas of the Mahabhairav mantra; and then make the full samarpan. In this way, 41 days again. Then the stotra and mantra become so awakened that whatever abhicharik prayoga has been done upon anyone, whatever shakti has been sent, you become able to cut it by the mantra alone, needing no special object.
Who in particular should do the Mahabhairav sadhana?
This life is in vain, he says, if you cannot make even one sadhana siddh; out of 365 days you cannot give 41. The Mahabhairav sadhana and seva puja should be done particularly by such people as have the strongest abhichaar upon them, the strongest enemy, and feel that at any moment their life may be taken. At such a time their cooperation should certainly be taken.
Illusion of having become a tantrik after a few successful prayogs
The speaker says the sadhika, around 2016-17, watched someone's channel and did certain vamachari prayogs for the destruction of abhichar; they gave her a sharp benefit, and her belief became unshakeable that such prayogs could protect her. He says this is a pattern he has spoken of many times in lives: a person who comes into this field afflicted by abhichar, and keeps listening, reading and having experiences, becomes a tantrik himself — or rather, the illusion of having become a tantrik arises. No special siddhi done, no diksha taken anywhere, but if two or four things succeed, he feels he is now a tantrik too.
Harm to the family as the first sign of a misfiring mantra japa
The speaker says the first negative effect came within 11-12 days of starting — before a fortnight was out: her father fell seriously ill. She assumed abhichar was the cause and, using the experiences her japa had begun to give her, did utara on her father with the very mantra she was reciting, then havan with special dravyas; he improved, which convinced her the mantra vidya was working. Then her elder brother broke his leg where he lived away and had to be brought home; she ignored it and continued. Third, her mother's periods returned after menopause, her condition deteriorated badly, and doctors said the uterus had to be surgically removed — had it not been, it would have become cancer. Even then she did not stop. All this, he says, was within two or three months.
What exactly does Bhairav protect in a household?
The speaker says that if a charge of protection has been rightly entrusted regarding the kula shaktis and kula devis of your home, it is the kula Bhairav, Batuk Bhairav, who holds it. Batuk Bhairav is for the children and progeny in the home and the growth of the kula; for protection of every kind; against enemies working vichar karma and the like; and for the protection and accumulation of the energy of the fruit of the mantra japa one is doing.
Why is it necessary to do the Batuk Bhairav Hriday paath?
The speaker says the very meaning of hriday is the heart of the deity. By doing the hriday paath of Batuk Bhairav one obtains protection of every kind. Should there be an error in mantras, should some fault have arisen in a sadhana or during an anushthan kaal, one obtains release from it; and should an enemy have done some vichar prayoga through which one's sadhana becomes broken, protection is obtained from all of that.
Can the Batuk Bhairav Hriday anushthan be done for a family member suffering from tantra or abhichar?
The speaker says that if any member of your household or family is suffering from any kind of affliction, is seized by a tantra, mantra or abhichar problem, then for them too you can have the Batuk Bhairav Hriday anushthan performed by the vidhi described, along with the Mahabhairav anushthan.
What is the Tantrokta Ratri Suktam used for?
The Vedokta Ratri Suktam is for those who know the utterance; others will not do it. The Tantrokta Ratri Suktam is especially for those who have insomnia-related problems, trouble sleeping at night; for boys whose swapna dosh problem is more than necessary; where you know abhicharik activity is going on and wrong kriyas happen in dreams at night, whether for a woman or a man; or where someone presses the throat during sleep.
Where vidveshana prayoga is chiefly used: politics, with the money reaching Tarapith
In politics, he says, all this is used a great deal. Those in the political field perform prayogas of this kind in a specific manner to break an enemy party — what we see socially, that today this leader was in one party and tomorrow he has gone to another. Seen from the tantrokta point of view, kriyas of this kind are had done somewhere in it. People comment that such and such a leader gets no puja done, but a great deal goes on behind the back, and much money goes: half the money of West Bengal and Jharkhand, he says, goes to Tarapith.
What does the phalshruti of the Indrakrit Lakshmi Stotra promise?
Asked whether he should do the Indrakrit Lakshmi Stotra tomorrow, the speaker says: absolutely, do it — and read its phalshruti. What is obtained by doing one paath, what will be obtained from two, what will happen from three. Brother, the destruction of enemies is in it too. The destruction of abhichar is also in it. The obtaining of Lakshmi is also in it. Victory too is in it. Everything is there in the Indrakrit Lakshmi Stotra.
Old worn clothes as a medium for a hostile Tantric prayoga
The speaker says that when a person gives clothes they have worn for a long time to someone else, they cannot know what is in that person's mind, and those clothes can be made the medium for an Abhichara Prayoga against the giver. He says this possibility is always there in some measure, that some people ask for a specific garment on purpose, and that such body-worn articles are among the easiest mediums through which a negative Tantric prayoga is accomplished. He adds that people usually realise this only long afterwards, once the trouble has already come.
What if a person is caught in a severe obstruction?
The speaker names the condition plainly: an obstruction connected with money such that no way is understood, and you are weeping, tears of blood coming from your eyes; the people of your house and family not cooperating; struggling very badly with a calamity; a fierce abhichar of an enemy running upon you; being caught in some conspiracy; being trapped in some false lawsuit.
What are the causes of repeated miscarriage?
The case where a woman's pregnancy repeatedly falls. The speaker names three causes: that some dosha is present in that family, some matter of the pitrs; that an abhicharik condition has been fixed such that when the woman conceives she will see someone in a dream and the pregnancy will fall; and third, whether there is a medical reason or anything else, that she cannot conceive, or conceives but it does not hold and falls.
The mind is polluted by a waning or badly placed Chandra, or by abhichar.
The first thing is that our mind becomes polluted if somewhere the Chandra is waning, is in a low rashi, is in a low bhava, or a grahan dosha and the like is forming, or something in the chalit kundali. And if the effect of some paishachik shakti has begun to fall on the body because of abhichar and the rest, then too such things happen.
It is for the destruction of abhichar, of any kritya or ganant vidya prayoga, of pretatva or pishachatva upon a family member, and of vayavya badha.
He says it is for the destruction of abhichar; for the destruction of any kritya prayoga that has been done; for the destruction of any use of ganant vidya; for the destruction of the presence of pretatva or pishachatva upon any member of the family, whether from a graha or from any other cause; for the destruction of any kind of vayavya badha; and, along with all that, so that the presence of protective energies increases at the listener's dwelling place.
Yellow mustard and red chirmi ground to a thorough powder, camphor powder mixed in, and the whole kept in a box.
Take yellow mustard and take red chirmi — these two things. Grind the chirmi and yellow mustard in a mixer grinder into a thorough powder. Into it mix a little camphor, camphor powder, and keep the whole in a box.
The full Dattatreya mantra is read aloud rather than in the mind, because abhichar nash does not happen otherwise.
Read the whole Dattatreya mantra — "अनुसूया पुत्राय" — reading the complete mantra; and when you recite it, he says, you may speak it out. It is not that it must be said in the mind: you may speak. Because here the matter is the destruction of abhichar, and abhichar nash does not happen like that.
Abhichar nash means the deity gone into that kritya — bhoot, pret, vaital or another shakti — is restrained, bound and driven away, which needs ugrata in the reciter.
The meaning of abhichar nash, he says, is that whichever deity has gone into that abhichar, into that kritya — whatever abhicharik deity it may be, whether it be a bhoot, pret or vaital, or some other shakti — is being restrained there, is being bound, is being driven away. And when that is happening, at that time there must be ugrata within you.
When is a standing wick correct and when is a lying one?
Whenever a lamp is kindled for the kula pitrs, for saumya devatas, for the pleasing of the devatas, or for one's own welfare, the lamp should be a lying one. The standing wick is for use in ugrata — where there is shatru nash, abhichar nash, rog nash, where the deity is to be made present with prachandata, which in the Shabar and similar traditions they call chalan vidya. In everything else, use the lying wick.
Dried apamarg wood is the fuel for a dhoop of abhichar nash, a cow-dung upla failing that.
Whenever the dhoop is done for abhichar nash, he says, use apamarg wood — dried. He notes that it is raining heavily everywhere just then, so arrange for a little dried apamarg wood; and failing that, a cow-dung upla.
Kindled with camphor and the powder laid on once it burns well — no mantra at this stage — the smoke is carried through the whole house daily.
Kindle it with camphor, and when it has begun to burn thoroughly, put the powder you have made on top of it — no mantra needs to be recited at this stage. If you do not stay at home, you have already charged it: tell whoever is at home simply to put it on. Smoke will rise, and that smoke has to be shown through the whole house; place the dhoopdani in which the dhuna is being given near the one who is having the trouble and let the smoke fill the place. This much is to be done daily.
The 64 Matrikas are the swiftest and keenest at tearing abhicharik deities apart, for one possessed of dharma — which is why they were kept foremost this time.
Bhagavati the 64 Matrikas, he says, are the most favourite. These are the ones who seize and strike the enemy — if you are possessed of dharma. Among those who tear abhicharik deities apart, who are the swiftest, sharpest and keenest in prayoga and in giving effect, come the 64 Matrikas, the 64 Yoginis. It is for this reason, he says, that the 64 Yoginis were kept foremost in the whole anushthan this time, and were had performed by listeners as well, continuing from the grahan kaal.
Where a strong enemy is repeatedly performing abhichar, a 64 Yogini prayoga is said to bring him trouble inside a week.
The second thing, he says: if your enemy is very strong and is repeatedly performing abhichar, and you are having difficulties — you truly have a problem, it is not that your problem is being cured — and you make the 64 Yogini prayoga, then difficulty will begin for him. A week will not pass before the person opposite comes to trouble.
Why should pinda not be offered directly in such a case?
Because if death has come by abhicharik vidya, the shakti that kills takes the departed along with it, and they remain under its control. If you begin giving pinda directly, or have Narayan bali or anything else done, then to a very great extent — depending on whether you have the capacity of tapo bala — the devatas of that abhicharik vidya, who took his life or who were present at the time, will not let them receive the pinda at all.
What does the mahatmya of the Gita's eleventh adhyaya say about this?
In the mahatmya of the eleventh adhyaya, the speaker says, the whole subject is there: however great the presence of a paishachik shakti may become, if its path is done and the abhimantrit water is sprinkled in the house, they will first of all be freed from that shakti. By the darshan of Bhagavan's vishwaroop, pretatva is burnt to ash, they become of pure varna, and the purity of the departed soul also comes about.
Besides a Narayan bali case, who else should do panchbali and jeev-seva?
This is not only for Narayan bali, the speaker says. Anyone else listening in whose house such a condition exists, or who is afflicted by any bhoot-pret or abhichar — if they will do these two or three works, then within three to six months at the very least there will be very great relief, a difference of earth and sky.
Why do troubles start right after someone buys land or builds a house?
He says calls come constantly about this: a person builds a new house and afterwards trouble begins; someone buys new land and then trouble begins; someone starts building and trouble starts at exactly that time. There are two causes — first a dosha in that land, and second some abhicharik activity done by an enemy out of envy.
Another's envy cannot be controlled, but the nature of the ground can be known
He says the first is not in our hands — we cannot control another's speech, mind or envy so that no one performs abhichar karma over us. But we can at least know what kind of place the land is on which we are building a house for our descendants, and where our devatas and pitr will be given a place.
Why does an empty plot between houses need special care?
He says that if it is old land, and houses have been built around it with the middle plot left over, the surrounding people also bring their things and throw them there — they perform utari-nikali, throw some utara, do some tantra-mantra, throw it into the empty place. Now whom will you go on cleaning after.
What if the house already exists and abhichar is being done against it?
Having completed the house, he turns to the next case: suppose the house is already built, everything is in place, and a prayoga is presently being run against it. In what manner should the bandhan of the house be done, and what should be done how.
What happens to a house left with no bandhan at all?
The very first point, he says, is that if you do not do griha bandhan and leave the house wide open, and you have enemies who are active and performing abhicharik activity, then the likelihood of their abhichar succeeding a hundred per cent becomes greater and greater.
What is the first thing a tantric prakshepan strikes in a house?
He says that whenever there is a prakshepan of tantra, the first effect is on the Tulsi ji plant. But if in that same tantra, in that same chowki, some shubh shaktis have also been sent that are somewhere constrained by mantra bal, then no effect falls on Tulsi ji either: Tulsi ji stays entirely green while in the house complete quarrel and strife break out.
What is an ullanghan after a bandhan has been done?
He explains ullanghan as the crossing of the chaukhat that is so often spoken of: an enemy deliberately takes some negative thing, some abhakshya substance, and steps across your threshold with it, and all things are made impure by this; or blood and the like is thrown into the house.
What if the enemy performs a prayoga while sitting inside the house?
He says that if an enemy sits inside the house and performs a prayoga of some kind — and you do not even know this person is your enemy; he came to your house, slept there at night, sat in that room and did some activity, keeled things, hid or kept or buried some material there — then it becomes a matter of difficulty for you. That, he says, is a separate subject.
What can an enemy do only from outside the house?
He says that from a distance or from outside the house an enemy has a definite limit of capacity: he can only do throwing about — he can throw shamshan bhasma and the like, he can throw abhimantrit meat, he can throw bone. That is all people do.
What is the kalp that turns an enemy's prayoga back on him?
He says such a kalp is often used that as soon as enemies carry out any such activity it turns back on them. But even so there is one loss in it: things turn back from two sides, and for this reason it should be used very little. As soon as it turns, if your enemy has again done something, you too will then have no means of stopping it.
Who should use such turning prayogas?
He says prayogas of this kind are done either by the sadhak class, people who have the knowledge — suppose they are seated in sadhana and some enemy launches a prakshepan or abhichar, having come to the house, leaving aside a distant one. In such a state, bandhan by prayogas of this kind is done so that they may get some time.
It was given to a high-order Gayatri sadhak with crores of japa behind him
He says there is in their sadhak family a Gayatri sadhak of very high order who also holds a very senior post in a government department, with whom conversation goes on; enemies were carrying out abhicharik activity against him. He himself told that man to do Vipreet Pratyangira, because he knows his capacity — his japa runs in crores and has been done. But of a stranger he does not even know whether they have ever held a mala in life, so if they do Pratyangira directly, Pratyangira will first trouble them.
What should a woman do who has such a kriya running on her?
Answering Nisha Sharma ji, he says that if a kriya of this kind is happening, then first show yourself in person to some competent sadhak, some good tantra-endowed person, going with your guardian and not going alone. And have its kaat done — only then will the thing be dealt with, because if a presence has stood in the body for a long time it takes root and there will be trouble.
How hard is it to cut a tantra vichar that has run twelve years?
He says that if some tantra vichar has been standing for more than twelve years and the enemy is still active even now, then cutting and removing it does not become possible at the outset. It requires a great deal of dedication; and if you are doing it yourself without any outside help, then you will have some difficulty.
Continuity breaks, the body has its impure days, and the moon acts at Amavasya and Purnima
He says that if you are a woman, the greatest matter is that continuity will not be able to form for her, and they will get their opportunity. Whenever the body is impure, their effect will increase. At Amavasya and Purnima, girls normally have their condition somewhat disordered anyway, because the influence of the moon within them is greatest; on top of that a tantra vichar means still more disorder. When boys get troubled here, the condition of girls becomes even more different.
What materials are used in a tantrik dhwani?
He says the tantrik dhwani depends on whose it is; but ordinarily, in a tantrik dhwani, yellow mustard, red chirmi and apamarg wood — if you use these, then abhichar will be destroyed and whatever prets and pishachs there are will be removed.
Why does relief from a puja stop after a while?
A listener says his health was poor, that he began Hanuman ji's puja in 2020 and became much better, and that for seven or eight months now his mind will not settle. He says this has two meanings: when at the outset you do something you get relief, and if the enemy is active in abhichar he will look for the counter too — how is this man getting well. And your energy is only up to a limited quantity; we say again and again that a samarpan bhav like Ramakrishna Paramhansa's cannot arise within us so that protection of that kind is obtained, and one must not exaggerate oneself.
Stop visiting a bhagat who is working a prayoga on you
He tells Virendra Singh ji that his condition is of a very strange kind, and that if such a thing is happening it is a subject for research and for examination as to how it can be possible at all. And if you are going to a bhagat who is performing some prayoga of this kind upon you, then do not go — do not take this risk; once you understand that something wrong is happening there, there is no need to go again.
What is Bhakshini tantra?
He first tells someone to remove the lemon and then do the havan. Asked about Bhakshini tantra, he says the questioner is asking either about the Bhakshini tantra of Dakini vidya or about that of Yakshini vidya — and that all those subjects will come some other time, on the subject of abhicharik activities and tantra of this kind.
What does deepdaan on every Krishna Paksha Ashtami do?
He says that if on every Ashtami tithi — even if only the Ashtami of Krishna Paksha — you do that deepdaan in the name of Bhairu ji, then it cannot be that a vichar karma has been done and it is not cut and broken. It will finish it off. In Bhairav tantra there is such a deepdaan vidhi, explained as simply and easily as possible; do it and see, he says, a great deal of energy is generated.
What does a dream of shaktis going away from you mean?
A listener says that some years ago he felt in a dream that the shaktis were going away from him, and that his life has been ruined since; he used to worship Jin Bhavani. He says to go to the sthan of Bhagavati Jin Bhavani and see. It can be only in two ways: either some offence has occurred at your hands, knowingly or unknowingly, on account of which Bhagavati's shaktis have gone away from you; or else some abhichari activity has occurred and it is because of that.
Daily Bhairav temple visits for a person under an abhichar that will not cut
The speaker says the person on whom some abhicharik prayoga has been done whose counter is simply not being found should certainly go daily to a Bhairava temple. One may go to Mahadev's temples, but if a Bhairav temple is available, whether one is a woman or a man one should go regularly. The reason he gives: the shaktis that move in Abhichara work are shamshanik and negative shaktis, and the presiding shakti under whom all of them stand is Bhagavan Bhairav.
Why are so many rules imposed during the grahan kaal?
The speaker says that a person who does pujan is visible to everyone, but a person doing tantric work — especially nikrisht tantra: striking at others with mantra shakti, causing suffering, taking life, perfecting kshudra shaktis and then testing them on someone — is known to nobody, and nobody quite believes it either. The rules exist for what cannot be seen directly.
Speaking of it openly now invites the law, so gyan is the only bal left
He says that in today's time even if you come to know and say something, the constitution has such sections in it that you will go straight to jail — so you cannot even speak. In that situation everyone of Sanatan culture should try to hold complete information, so that in time they can protect themselves, their children, their family and their elders. Whoever has bal can protect, and here gyan is the greatest bal.
During an eclipse, which negative entities are bound and which are not?
He says that if there is a deva within the Brahm then its shakti is bound; but if it is a rakshasa, if it is wholly a negative shakti endowed with negative tattva, then in that very time the people who do this kind of tantra and mantra awaken and perfect these shaktis as much as they can.
What happens when a person who has awakened a negative kshudra shakti cannot sustain it?
If the person cannot handle their energy — if it feels to him that it is turning too fierce, and he becomes incapable of giving bhog and prasad because money will be spent and there is only so much he can give — then he immediately sets it upon someone's body, telling it to go and devour such and such a limb, to torment in such and such a way, saying: he is my enemy.
What is the first caution after the eclipse ends?
The speaker describes the sequence — grahan kaal completed, moksha done, Chandra darshan, snan, sprinkling pure water, Gangajal, Tulsi patra and kusha over the deities, purifying everything, then sitting for pujan — and then somebody arrives at your house saying that as it was Purnima there was a puja at their house, so here is prasad, and you take it and eat it. If anyone brings you prasad of any kind after a grahan, he says, think a little, stop and pause.
What should be done with suspect prasad brought to the house after an eclipse, before eating it?
Even if you have shraddha, he says, first feed a little to a cow and only then eat; or give a little somewhere to Dharti Mata, or place a little near Tulsi ji saying may Bhagavati accept it. The first bhog should not go into anyone's mouth in the house — it should first be given to the vanaspatis, to the deva trees, or to whatever animals and birds are deva-like, and only then eaten. If anything negative is in it, you will be spared.
What is the third caution after an eclipse?
After the grahan is complete, he says, be alert in both directions if on any pretext or by any means someone is giving you any garment to wear or has come asking to take one. In the one who comes to give there may be some reason such that trouble will come to you; and if someone has come to take from you and you give it in such a state, an injury may occur somewhere. Where there is a pregnant woman in the house, he says, you need to be extremely careful.
Is giving daan after a grahan also a problem?
No. The speaker says that there you are doing daan after making a sankalp, and there is no difficulty in that for you — you are giving daan to a worthy person after a sankalp. That is a separate matter. But if someone comes directly asking, posing as your well-wisher and your friend, saying he needs such and such a thing, then keep particular attention on all of these things.
What does a visitor standing on your threshold after an eclipse mean?
The fourth thing: after a grahan someone comes and stands for a long while upon the chaukhat of your house, or holds the chaukhat and talks, or talks standing at the main door, refusing every invitation to come in and sit or take tea — saying no, this is fine, it feels a little hot, a little cold. Especially if his left foot is placed on your threshold and one foot outside, the speaker says, know it a hundred percent: his work is going on there. He puts the chances at ninety percent that some kriya of theirs is running.
What is the fifth thing to watch in the day after an eclipse?
The fifth thing is a domestic animal in the house — gauvansh is a separate matter, but nowadays people keep dogs, keep cats and keep birds in the house — dying within twenty-four hours of the grahan from any cause; or a large animal such as a cow, a calf or a heifer beginning to suffer; or small children in the house, within one or two years of age, beginning to suffer.
How does the utara for a suffering child or animal work in practice, after an eclipse?
He gives an example: suppose Hanuman ji is chiefly worshipped in your house. The grahan is over and within the next twenty-four hours the small heifer in your house falls very badly ill. Then whatever kind of utara is done in your region, you will do that utara in the name of Hanuman ji, and take it out at once. She will get relief from that itself. Because whenever an enemy does abhichar tantra, the effect falls first on the gauvansh.
What is Hanuman ji's asana in the difficult tantra procedures?
But when the difficult procedures of tantra are in question — when abhichar has to be destroyed, when there are negative things of that sort in the house — then there the pret shakti or pishach shakti present at that place is itself invoked in the form of the asana.
A tantra done by one's own household people was reversed by the Hanuman Janjira
He says he is relating a true incident: in this way, in many houses the people of one's own house, the people living with one, sometimes do tantra-mantra. The effect of the Hanuman Janjira was such that they were sitting right there in the house and weeping right there in the house, taking kicks and blows right there in the house. The path is going on, and over there the ones who had been doing it are weeping.
What should be done about a kuldevata brought from another household?
A listener says his kuldevata is Shiva ji, who is satvik, but his great-grandfather brought another household's kuldevata by stealth, one who takes tamasic bhog, and asks how to put that devata out. They will not go out, the speaker answers by name. He says he understands the matter, that the questioner is speaking entirely correctly, that this is within his knowledge and being of that region he knows well how the devatas of others are brought and what is done. You cannot remove them now.
One case ran only in a single household — nothing happened while she stayed near her husband's people
A listener describes something sitting on her chest, and that from the time of her marriage, as long as she stayed near her husband's people nothing happened to them, but when she went to her maike the problem began again. The speaker says a video of just this kind will be on the channel the next day, in which he tells of a girl who after marriage had no trouble as long as her husband stayed near her, but whose state became very bad as soon as he went away for business — what kind of tantra it was and how she was freed of it.
How long does it take to remove a prayoga that has been done?
The time depends on what sort of prayoga was done, and on how you are removing it, the speaker says. Suppose a weight of a hundred kilos has been placed upon you, but you have such capability that you have held the weight. Now it has to be removed: if you wish and have that much capability you may remove it in one go, or remove five kilos at a time, or ten kilos at a time. Time will be taken, but you will certainly remove it.
What is the warning about the Langulastra?
Think a thousand times before using the Langulastra, the speaker says; in jyotish it is a bad thing. The Langulastra is the brahmastra of Bhagavati Baglamukhi — as people take up the thirty-six-akshari now and then and keep getting into trouble. In the thirty-six-akshari it may be that you get pardon; but in the Langulastra pardon is not given. Wherever a mistake occurred on your side, the destruction of the one using it comes first.
When may the Langulastra legitimately be used, and where does it stand among Hanuman ji's astras?
It should be used, the speaker says, when there is genuinely a tantra badha upon you, when the enemy is in the wrong, and when you properly know the vidhi of the Langulastra. Of all the astras of Hanuman ji, the Langulastra is the fiercest. Of his five chief astras he names Vajrastra, Kapinakhastra and Langulastra, and says there are two more whose full names he cannot recall. Among them the Langulastra is held to be the fiercest.
What if a devotee has pulled away one's devata?
A listener says a devotee has pulled their devata away from them. Pull him and bring him back, the speaker answers by name. He has pulled your devata away — he cannot pull away your aradhya, your ishta. Take their help.
What do people reach for when afflicted by enemies and abhicharik activity?
In exactly the same way, when we become afflicted by enemies and by abhicharik activity, the thought comes into our mind that if we can do japa of all the ugra mantras there are as much as possible, if we can do their anushthan, then we will be freed from the enemy, or the enemy will receive the proper punishment.
Why can the Brahmastra and Pratyangira mantras bring harm on oneself?
Mantras such as the Brahmastra mala mantra and the Pratyangira mantra, in which words like dah dah pach pach math math han han, dagdha dagdha are used against the enemy. Seeing that such words have been selected in them, the mind gets a peace of its own and it feels that harm will certainly reach the enemy. And very often, in this pursuit, our own harm happens instead.
Why should Batuk Bhairav sadhana be done after Ganpati?
After that, for the protection of the house and family — because tantra, abhichar and the like have become a whole category of processes — and for the destruction of that, and for the nivritti of doshas known and unknown that have formed, do the anushthan of Bhairav ji, of Batuk Bhairav ji, in the house. Everyone should certainly do the seva puja of Batuk Bhairav ji. Any kind of obstruction that has become stuck, that will not move at all, goes away merely by the sadhana of Batuk Bhairav ji, and many kinds of sins are destroyed.
How do the 108 names protect the body itself?
Where there is the presence of disease, and in that there is also the obstruction of abhichar and the like — because it is according to the 27 nakshatras and four charans themselves that there are different limbs in the body, and it is their influence that lies upon our shatchakra as well. So merely by the continual japping of these 108 names, the body begins to be protected in every manner.
How can an abhichar said to be done by a Siddh Kunjika havan be cut?
Asked how it can be cut if someone has had an abhichar done upon the listener's brother by performing havan with the Siddh Kunjika: who said that it was done by having a havan done with the Siddh Kunjika, the speaker asks. If, on account of the abhichar, the buddhi is blunted and things of this kind are happening, then take the help of Bhagavati Pitambara herself, or through the medium of some sadhak. By the medium of the Ashtottar Shatnam and the rest, and of the abhishek of Bhagavan Shiva, its shanti happens.
What is prescribed when the body is in heavy affliction?
If there is very great suffering in your body from any cause — a badha given by devas, by pitrs, by rakshasa, pret or pishach, or arising from abhichar — for which no cure is working or medical treatment brings no benefit, the speaker says to recite the Surya kavach in the morning standing before Surya Narayan at least twelve times. The Surya kavach is quite a short kavach. Or utter the twelve names of Bhagavan Surya Narayan twelve times.
What is done if abhichar has been performed on a child under thirteen?
If a child under thirteen has had an abhichar prayoga done upon him — any kind of abhichar — and he has great affliction and trouble, his intelligence is becoming confused, he has gone completely grave and says nothing at all, or a girl stays very disturbed: then take this dust of the gau's hoof, with kali haldi. The kali haldi is to be brought on the day of the fourteenth, and it too should be brought after giving it an invitation.
How is that mixture made and applied to the child?
Grind the kali haldi with this dust, mix it in cow ghee — these three materials together — and consecrate it with the mantras of Bhagavati, of Bhagavati Kali, with the Jayanti Mangala Kali mantra. Then apply a little of the whole material on the child's navel each night before he sleeps, or just after he falls asleep, around eight or nine at night, and leave it. Start doing this continuously.
What should someone troubled by enemies and abhichar start?
Those whose problem is connected with enemies and abhichar can, from the day of Chaturdashi — the Chaudas that falls on 11 November, a Saturday — begin and continue at least until 5 December, Bhairav Jayanti, if they are not doing any sadhana so far. If you want to begin an entirely new sadhana, a special one connected with shabar, then the Panjar of Hanuman ji given on the Siddh Shabari Vidya channel is the one; he says he will share the link on this channel and in the group. It is extremely fast-acting for the destruction of abhichar, for protection from the abhichar and conspiracies of enemies, and for the destruction of enemies as well.
When should the abhyang oil bath be taken?
Asked when one should bathe after applying abhyang oil, he says they will make a short video tomorrow about how the apamarg stick is to be brought, and how, after applying til oil on the body, the prokshan is to be done from the body and then it is to be thrown away. By it, he says, the greatest abhichar and the cutting of tantra happens, and the shanti of the grahas takes place. He says he is noting it down and will put it up tomorrow; two or three videos will come tomorrow, in which this is necessary.
Which tithis are used for abhicharik work in any month?
Ordinary people should certainly keep in mind that in any month it is the Amavasya, the Ashtami and the Chaturdashi — and especially the Ashtami of Krishna Paksha — in which abhicharik prayoga of tantra, kritya prayoga and the like are chiefly performed.
Like the nights of Holika and Diwali, this time works in both directions at once: special pujan is done, and attacks by enemies also multiply.
That they work in both directions at once. On the night of Holika and the night of Diwali we perform special pujan and path, and around that very same time attacks by enemies are also made in greater number. In exactly the same way, this Chaturdashi and Amavasya of Bhadrapada is extremely awake for all these things, and people perform prayogas.
An abhicharik kritya performed at this time has a far higher chance of succeeding fully than at any other.
Very likely. If at this time abhicharik kritya prayoga and the like are performed at somebody's house, the chance it has of succeeding fully is a great deal higher than at other times.
What can be done where the Pitrs have been bound?
If the Pitrs are bound because of an Abhichar, then first call a knowledgeable person to your home, look at the operations and have the cutting-away done, and only then proceed. If you want to do it yourself and know no particular procedure, do a Samput recitation of the Hanuman Chalisa or of the Sundarkand, or the eleventh chapter of the Gita.
What is the Sudarshan Chakra Narayan recitation used for?
Its Anushthan is performed particularly for the destruction of enemies, for protection from Abhichar, for the destruction of an Abhichar, and for the piercing of another's Vidya. If someone is performing an Abhichar upon you again and again, it is done to pierce and to stop it.
What is the Gomti Chakra used for?
It is also called the Vishnu Chakra, obtained from the sea, used particularly in Lakshmi-related matters — for the protection and holding of a womb where it is repeatedly lost, and where an Abhichar Karma is repeatedly being done. Two kinds are found: living and dead.
What if remedies for the Pitrs are repeatedly obstructed?
Have eleven recitations of the eleventh chapter of the Gita performed on the Amavasya tithi with a Sankalpa. Obstruction means some Kshudra Shakti has entered among the Pitrs, or an Abhichar has entered, and is not letting it complete — get that bound first, or driven off.
What punishment does one who performs a Maran receive?
Such a punishment, the speaker says, that they are reduced to want of every grain — and they do not even die. Worms come to such people.
What is best for removing an old, stubborn, murderous Brahm from a house?
Asked which of Pratyangira, the Mahavidyas or Mata Baglamukhi is better for removing an old, stubborn, murderous Brahm placed in a house by abhichar, the speaker says that if the questioner is going to perform this herself, then she had better be the better one. Leave aside "better", he says: even an ordinary lok devata would be better for removing them — however powerful, they are only a Brahm. But if you yourself are going to attempt it, then you must be the better. Pratyangira is capable, the Mahavidya is capable, and Bhagavati Bagla is capable; all three are capable and all three are better.
How pret shaktis from abhichar deaths get installed as household deities through bhagatvaal
Below the lok devatas, the speaker describes still lower powers: when an ordinary person died through some abhichar kriya, local devotees working through tantra and bhagatvaal often gave that person a place in the family's own home and had them worshipped as a devata — a pret shakti in deva form. After a generation or two of worship such a power becomes so awakened that it can no longer be abandoned. He gives Brahm devs as an example — a married woman given a place after death, either independently or under a Mahadev temple as a Brahmashila — and says unruly abhichar shaktis that have killed people are likewise often housed at home rather than at a dham.
Special case: an uncontrolled installed shakti troubling the daughters and brides
The speaker says that in some homes — an exception, not the rule — a somewhat uncontrolled shakti is installed: one that was licentious in the extreme, went into abhichar, and was given a place by mistake or on a bhagatvaal sadhak's word. There the chance of dosha is greater: it falls on the daughters, who begin to "play" (the shakti comes upon them) and suffer, and even the brides who married in are forbidden to approach. Such a family is effectively trapped by an ancestor's error, without the knowledge to bring the shakti under control, and sometimes never knowing the reason at all.
Kshetrapal nikari against a maran prayog, and where to give it
The speaker says the second main task, when the afflicted person is in serious trouble, is to find out at once who one's Kshetrapal is — the oldest temple in the place one lives — and give puja there; if one cannot find out, do the Kshetrapala Nikari, the Bali vidhan of Kshetrapal, near any Shiva temple, behind or beside it, or at the edge of a Chauraha. Kshetrapal, he says, is the foremost shakti and the first deity who stops whatever forces have been projected by abhichar vidyas.
Protective dhooni of apamarg wood with black pepper, yellow mustard, red gunja and guggal against abhichar
The speaker says the sixth vidhan, to be started at home morning and evening and continued for a long time, is a Dhooni: light cow-dung cakes or, best of all, Apamarg wood with camphor, and on it burn a mixture of black pepper, yellow mustard, red Gunja and guggal, while reciting Hanuman Janjira, Bajrang Baan, Hanuman Chalisa, Narasimha mantras, or any protective mantra one has made siddha — sabar, tantrokta or puranokta. It is not a havan, so there is no Dosha. The energy it creates destroys Abhichara; do it both times of day for at least seven, and certainly up to eleven, days.
Can a spirit attach itself to a person without cause?
Asked by a man who works alone as a guard whether the souls of those who die in accidents can attach themselves to us without reason, he says a good atma attaches itself especially for the sake of its own gati; ordinarily it attaches to a body because it has some hope there. Bhoot, pret and pishaach attach for one of two reasons: either they are compelled by mantra force, so that a tantric drives them through the four kriyas and they cause harm through speech and the rest; or some inducement has been given them.
The kriya of masan upon the garbh of women, with its causes, symptoms and remedy, is deferred to a session of its own.
A listener asks for information about the kriya of masan upon the womb of women — its causes, symptoms and remedy — saying that there are women of Assam who have this trouble and would benefit. He says: very well, we will explain that separately.
Why does an attack of tantra not lift as soon as remedies begin?
Never think, he says, that we are doing God's seva and yet the health has gone bad. Tantra vichaar remains in its own place; he has explained in detail how it works, what its scientific basis is, how it acts and how it will act adversely upon you. Your capacity to counter it is limited — you are not a siddh purush. The trouble came, and only then did you start doing mantra jap; but the trouble has already taken root five or ten years before. The man who made the prakshepan will have done that pret's sadhana for six months, for forty days, seated in the shamshaan, seated upon bhasma, near a corpse, at the burning ghat, under a peepal tree, in the manner his guru told him.
What sustains a pret that has been driven at someone?
Having perfected the siddhi he will be giving it food at every Amavasya, keeping it satisfied, holding it to a promise. Whatever tapobala he has built by serving whatever divine shaktis — that tapobala the pret will be eating. Only then did he make the prakshepan upon you, upon your body, by abhicharik activity; and so it is able to harm your body, because the tapobala is being given by the person who made the prakshepan.
Why is there no immediate benefit when the remedy is finally begun?
When you have fallen fully into the pit, when the body has stopped supporting you, when the pret pishaach has climbed on and the trouble has begun — then you took the sharanagati of God and have only now begun the remedy. So there will not be an immediate benefit. You are not so great a devotee of God, he says, nor is there in you or in me such bhav that God should come running at once. Nor are we like Gajendra, that at midnight when a crocodile seizes our foot we should call Kanha-Kanha and Narayan should leave Vaikuntha and come running and free us with the chakra.
A mentality shaped by prarabdha makes one see only abhichaar even while living where Narayan walks in every lane.
Consider Vrindavan, he says, where Narayan walks in every lane, where Radharani's form is held to be in every particle of the dust, whose every grain has so great a mahima sung of it. Living there, you think only that after 84 Khambha your health went bad and that it is the effect of abhichaar tantra. That, he says, is somewhere your own prarabdha having made your mentality such that you cannot come out of it. Motivate yourself a little and see where you are standing.
What should be done if the body cannot bear the whole procedure?
When the body is not fully capable, he says, one should not force it too much. If you are new and there is trouble in the body from your prarabdha, or there is some abhichaar dosha as well, then do the whole thing seated; do not do it by stubbornness. If you cannot sit, sit on a chair or the like and do it. When you become capable, when the vichaar is cut a little, when Bhagavati's kripa comes and the body becomes a little secure, then perform the main anushthan.
Was tantra ever done upon the Pandavas?
Asked by a listener who says tantra was not done upon the Pandavas, he answers: who said that tantra was not done upon the Pandavas? The very first among those who did tantra upon the Pandavas was Mama Shakuni. He was the greatest of all doers of tantra-mantra. And they say it had no effect.
What is the central Shravan vidhan for a household under attack?
If some kind of upheaval is running in your house, or some abhichaar is upon you that is not being destroyed while you do sadhana, then this time go daily to the temple of Bhagwan Shiva from the first day of Shravan up to Shravan Purnima and perform Rudrabhishek. You need not know how to do the full vidhi vidhan with mantra recitation and the Ashtadhyayi path — that is no difficulty.
Which mantra should be used if you cannot recite the full Rudrabhishek vidhi?
The twelve Jyotirlingas are the supreme mantra, he says. It is written in that stotra that merely by remembering the twelve Jyotirlingas the sins accumulated over seven births are destroyed. And when sin is destroyed, the bhoot, pret and abhichaar are destroyed too, because it is on account of sin that they have taken hold.
Precaution: never use pitr mantras directly when the pitr are bound
The speaker warns never to go with half knowledge and use mantras connected with the Pitr directly to free them from Bandhan. If the pitr are bound, you do not know what shakti was sent in Abhichara or what Preta shakti a tantric may have seated alongside them; any anushthan of a pitr mantra then reaches that negative shakti instead of the pitr. You would be doing the puja correctly, he says, but someone else would be taking it.
What is the true story about the Vajra Panjar kavach?
A true incident was put on the Grihastha Tantra website in two parts a few days earlier, about the Vajra Panjar kavach of Bhagavan Datta, the speaker says; it takes ten minutes to read. Its whole essence is this: a boy of fifteen or sixteen, upon whom an abhicharik condition was created and a ghat took place — and then, for his protection, the avesh of a shakti of the Kashi region, who comes among the ganas of Bhagavan Datta, took place upon him. But first there had been a pishaach.
What if a tantric visitor defiles the house?
If ever you feel the energy there is falling very low, the speaker says, listen to the lives one by one: the whole vidhan is told there, of how a bali of a coconut is to be given at the threshold or where the trishul is fixed. It may happen that some tantric person came into your house, and seeing it his mind went bad — so he is showing himself a great knower, wait, we will show him — and he did something in the house, defiled the house, defiled the threshold, and afterwards seated his own things there. You will understand at once: if you are a sadhak you will understand within the night that something has happened, you will begin to feel unsettled.
Why tantra kaat done by others fails against an enemy who keeps repeating abhichaar
The speaker says that when a tantra prayog is done on a family member or the whole house, people run to many tantriks and darbars, yet the kaat often does not happen at the root, because the enemy side is strong and keeps repeating the Abhichara and Kritya prayog instead of doing it once. Until three things are done — we make ourselves capable, make our Aura so strong that others' abhichaar cannot touch us and what was done weakens, and become fully protected — he says the effect of abhichaar stays with us. So, he says, this work must be done carefully by oneself.
Why a kaat prayog done inside a tantra-hit house fails, and why the body is protected first
The speaker says that when a house is under tantra — someone presses your throat while you sleep, bad dreams come, the girls and small children of the house suffer — doing a prayog inside that house to fix it brings little success and often makes the problem worse. Two things must be kept in mind: the house is under tantra and has not been bound, so through shmashanik forces the enemy side keeps learning what you are doing; and Abhichara also sits on some one person's body and spreads through the family one by one, so protecting the body becomes the most important matter — and that is what cannot be achieved in the house. That, he says, is when this prayog should be done.
Uchchatan: the mind rebels the moment you start cutting an old abhichaar yourself
The speaker says that however powerful the tantra prayog, a fresh one gives little trouble, but when Abhichara has grown old — a year or two — the difficulties increase. When you do its kaat yourself, the first thing is that your mind becomes disturbed and there is heavy Uchchatan: once you have gathered all the samagri, the mind says it is useless, nothing happens, why go so far and sit in a temple. He says that if this starts to happen, calm the mind and understand that abhichaar is definitely working well on you, and to escape you must divert the mind, stop listening to it, and become strong.
Purnima and Amavasya additions to the tantra kaat: dahi-besan ubtan and a dahi and mustard-oil abhishek of Mahadev
Alongside the daily prayog, the speaker gives two more things for Poornima and Amavasya. If you are gripped by Abhichara, then on those days, when you bathe at home, mix besan into dahi to make an ubtan, apply it over the whole body after bathing — men and women alike — and then wash it off well. And at the temple that day, do the abhishek of Mahadev with dahi made from cow's milk and with mustard oil: first the deepaks in the names of the five faces, then abhishek with water, then dahi, then mustard oil, then water again.
Released from pretatva into devatva, they stand as gana and think well of the sadhak.
They will be helpers to you and will think well of you, he says. Even if for some reason their death was abhicharik, even if some preta or pishaach was present with them, you will certainly find a way. The way is certainly found — that you may free them from pretatva, bring them into devatva, so that they may stand in your house in a deva form and protect you; and if kula devi-devatas are present, may stand as their gana and give you help. That a person then does not understand the way when he gets it is another matter.
How is the sankalpa framed when calamity comes later in life?
Whenever vipatti comes in your life, the sankalpa was given above in this same PDF; take in the sankalpa the resolve for the work to be accomplished and to succeed — that such and such a person has this kind of disease, or this is Abhichara, this is a tantra-mantra badha, may it be destroyed and may he be protected; for this purpose, O Bhagavan Mahamrityunjay, we are performing this anushthan. And then do Mahamrityunjay with Panchakshari samput.
What are the counts and length of that prayoga anushthan?
You first did 50 mala of Panchakshari, or 27 mala; then 108 recitations of Mahamrityunjay; and again 27 mala of Panchakshari. Perform an anushthan of five days, of seven days, of eleven days. However great a tantrik there may be, the greatest sokha, ojha or guniya, whatever prayoga has been done — before Mahamrityunjay, he says, they will not merely be finished.
What is the first thing to do for a household full of disease and loss?
For a household where there is wealth and grain and property but everyone is diseased, afflicted by many kinds of illness, where loss of wealth keeps happening and land and property keep being sold and the loss does not stop — the first thing in Shravan, he says, is what he always says: whenever loss is to be stopped, distress and disease to be stopped, tantra vichar to be stopped, there should be a Chaukhat in the house. Establish the chaukhat in your house first, and after that sit down.
What should a Rajaswala woman herself do in these days?
She should remain steady at one place, not walk about or move around much. Because those who use the Kshudra shaktis awaken them at this time, and if they somehow learn of a Rajaswala woman they become capable, very rapidly, of their most distinctive Tantra prayogas through her.
Should an outside Tantrik be allowed into the house in these days?
No Tantrokta Anushthan should be performed inside your house by an outside person in these four days. Your own Guru coming and doing it is excellent, or one in whom you have blind trust — but a new person, or someone who bears you malice and knows the procedures, will absorb his own energy there and interfere.
Tapo-bal deposited and never spent on anyone makes a later prayoga act instantly
Suppose you did four or five hundred mala of Parvati's Saptakshari during Ambubachi. Deposit that; never use it for anyone, only for Bhagavati's pleasure and the growth of your own Tapo-bal. Then when a prayoga is needed, awaken some Sabar mantra separately and use that — and it will act instantly, because the Tapo-bal is safe.
What should a sankalpa against a person causing harm ask for?
That this person is causing harm in this manner, is acting against Dharma — Lord, grant him a fitting punishment. That is what the Sankalpa should be. The prayogas of Mahabhairav and the rest do carry the enemy's name and Gotra, but never take the Sankalpa of his Maran.
A Vrindavan sadhak did no prayoga himself, and after a year and a half his mantra's deity turned the same harm back on his enemies
His example: a man from the Vrindavan region, wholly distressed at first, who has been doing sadhana about a year and a half. Today, whatever used to happen to him is happening in his enemies' house, the same to the same. He performed no Tantra Vidya — only Mahabhairav, reciting at the Bhuteshwar Mahadev temple.
What about a death the day after a Narayan Bali?
The speaker calls it a very difficult matter and declines to answer it unseen. Consider it, he says: the Narayan Bali was done and the next day he was gone — not even a fortnight passed. There must certainly have been some cause; and where so many untimely deaths have occurred, a strong Abhichar is also a possibility.
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.
When is black magic ever fully and permanently destroyed?
Complete destruction of black magic only happens when the perpetrator is fully destroyed, neutralized, or ruined — as long as they remain alive and capable, spending elsewhere just lets the attack stand back up, though rising Tapobal along the Tantric and Agamic paths brings them their own punishment.
Ardra-nakshatra Shiva abhishek water on the chaukhat for a house under abhichaar
The third prayog, the speaker says, is for a house with severe abhichaar trouble — something enters at night, presses the throat, creates havoc, and no one can sleep. Find an old Shiva temple, at least 12 years old and ideally 50 to 100 years old. Whenever Ardra nakshatra falls, in either paksha, go there with pure Gangajal, do abhishek of Bhagavan Shiva, and take water from beside the arghi. Sprinkle that water through the whole house, and keep it so that every day, after scenting the chaukhat as before, the same water is applied over the entire chaukhat — top, bottom and all sides.
Daily temple nirmalya hung above the chaukhat against abhichaar
Along with the Shiva water, the speaker says, bring every day the nirmalya from that same temple or from any very old temple — especially of Bhairav ji, Hanuman ji, Bhagavati Kali, Durga ji, or a temple connected with the Yoginis. It should be the morning's first nirmalya: what is left after the night's shringar and found there in the morning. Hang it on the upper side of the main-door chaukhat every day; next morning bring fresh nirmalya, immerse the old one and put up the new. Continue this for at least 108 days, six months, a year — more than half the tantra running over the house, he says, stops by this alone.
Why does nirmalya above the chaukhat block tantric powers?
The speaker recalls that Pushpadanta — the Gandharva Chitraratha, the Gandharva-raj who composed the Shiva Mahimna Stotra — had his powers crippled merely by transgressing nirmalya; if that happened to him, ordinary bhoot, pret and pishach are nothing. So the powers are stopped at the upper part of the chaukhat — the nirmalya is not hung below, because everyone would step over it there — and from beneath it no power can enter. How much effect it gives depends on other things: if someone inside the house is doing it, or the thing already gets in, the matter is different; but even then the powers will be blocked, the intent checked, and the house will largely come under protection.
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.
Why do people believe in abhichar but not in their own sadhana?
The speaker says people accept that enemies can set bhoot-pret upon them, that a killing in the house is possible by maran prayoga, that someone can be driven mad by throwing ash — but they do not believe at all in themselves, that if they do the practice the devi will be pleased with them and grant grace.
Why does a new mother in janma sutak show signs of abhichar?
The speaker says an abhicharik state is possible, but that in ninety-nine per cent of cases what happens is that an abhichar already in place turns ugra at that time. The dosha of sthan-ullanghan attaches — she has gone to a hospital, and there are fifty kinds of subject at such a place. Pitrs already in difficulty can also give some trouble. But the greatest matter present in this, he says, is connected with Dakini dosha.
How should the Narasimha Kavach be begun for someone under tantric attack?
Asked how to begin the Narasimha Kavach from Narasimha Jayanti for a sister on whom tantric kriya has been done for a long time and whom no tantric has been able to set right, the speaker answers that if it is to be Bhagavan Narasimha, the Narasimha mala mantra is fiercer than the kavach. Do both: for one kavach, do the mala mantra five times. And for a sister's problem, the Kamakhya Kavach is best of all.
Why a regular worshipper is the last to suspect abhichar
The speaker says the talk is for Sadhaks and ordinary householders on whom enemies have done tantra kriyas, bringing accidents and troubles they cannot shake off. In the beginning nobody realises that Abhichara has been done, and the main reason is that a person who is astik in any form and does puja-path regularly simply will not accept it: he feels that since he serves his ishta and stays absorbed in Bhagavan, nothing bad can happen to him. That very mindset, he says, is what tantra is built for; only real surrender is a different matter, and even then the people living with you can still be reached. By the time he takes it seriously the problem has grown, because abhichar grows the longer it is given time.
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.
How a planned abhichar binds a worshipping household's kul shakti and kul pitrs
The speaker says an ordinary abhichar will not work on a household that worships regularly, gives bhog and bhent to its shaktis and knows its kul devi-devta; what works is a fully planned abhichar, which he describes from his own life experience of how people cheat. The enemy first obtains the secret of the house: which shakti is worshipped and how she is propitiated. He then tries to bind the Kul Shakti by vachan, bhog or mantric power; lesser lok-devs are stopped, while a great shakti worshipped for long resists and warns the family through Swapna or through whoever receives her sawari. If no warning comes, she has already been stopped. After her, the kul Pitrs, who always stand at the door while the kul shaktis keep watch from the puja sthan, are stopped by bhog or other means. All of this is infiltration needing full knowledge of the house; only then is the abhichar itself applied.
Puja energy that feeds the enemy's masan shakti once the kul guardians are bound
The speaker says the enemy then establishes a masanik shakti in your house through some object or a sprinkled abhimantrit item — if not in one attempt, then in two or three. You go on doing puja and path, and energy is still generated, but that energy of japa and puja can no longer reach your ishta, your kul shaktis or your kul pitrs, because the tantra process has sieved them out and bound them. So the energy goes to the shakti your enemy projected, which begins to receive your puja. As your troubles grow you increase puja, bhog and kriyas, and that shakti grows ever more powerful.
Kalah is the first sign of tantra on a family
The speaker says that whenever tantra is used on a person or a family, the very first thing that happens is that discord (kalah) starts in that family. Kalah becomes the biggest cause, and people ignore it for quite a long time — by the time the matter is understood, a lot of time has already passed.
Why a tantra kaat done from outside gives only days of relief
The speaker addresses the common experience of getting a tantra kaat done outside, being relieved for a few days, and then finding everything back as it was — while not everyone has the money to keep paying a sadhak or tantrik again and again. He gives two reasons. First, a genuine siddha sends a dut, veer or gana of his ishta to guard your house, but only for a limited time, never forever, and tells you duties to do on its behalf — bhog, a lamp in that shakti's name — which people often do not keep up. Second, the enemy is of two kinds: one does the abhichar once and loses interest, so a single kaat ends the matter; the other is active and gets it done afresh every time you get cut. Against an active enemy, he says, write it down: until you begin doing everything yourself, no outsider can help you for long.
An enemy's prayoga reached an experienced practitioner in the Tandra state, where a screaming Shakti pulled at her mala
A practitioner at a very good level, with much experience coming to her, on whom an enemy performed a prayoga of such a grade that in the Tandra state she felt someone had come — and when that Shakti, screaming, pulled at her mala and the Tandra broke, the mala was in fact broken, as though someone had pulled it.
The subject begins with those on whom abhichaar has been done and whose upayas bring no relief
He begins from those afflicted by tantra and abhichaar — people on whom some tantrokta kriya has been done, who are greatly troubled and are taking the support of many prayogas, but who get no particular relief from those upayas. Understand first, he says, what is behind that, and why it happens, and how much importance a vachan carries and how far it reaches.
What happens if you intend to make an enemy dance once the shakti is perfected?
If you have already held in your mind that you have an enemy who is far stronger than you, and you have made the wish that once you perfect this yakshini you will make him dance — then, he says, before she is perfected she will make you dance a thousand times first. Know this, he says.
Why does complaining about enemies in prayer have a reverse effect?
In such a state, he says by name to the listener, when you make some complaint about your enemies, then that effect begins to work in reverse — from whatever prayer you make. In such a state, make the attempt only for your own protection.
How is abhichaar fought with Rudragana sadhana?
Asked how to fight abhichaar by Rudragana sadhana, he answers: when, taking a sankalp, you have done the Rudragana sadhana more than three times, then if you take a sankalp and do the daily paath near Shiva ji, you obtain mukti from abhichaar. In the sankalp, he says, it will have to be taken as: for the purpose of freedom from abhichaar.
What does it mean to see dirty things along with gods in dreams?
A listener says that sometimes he sees a dirty thing in a dream and that gods are seen along with it, and asks what it means. It means, he answers, that you have been set into abhichaar karma. In abhichaar karma, a devata and an auspicious shakti and a shakti of that other kind are together; this happens, this runs. In tantra, he says, this thing is easily possible; people run vidyas of this kind, and on account of that these things are seen.
The prayoga and its prabhava are absolutely present in the largest incidents
Asked in effect what one should think about the largest incidents, he says the prayoga and prabhava of all these things is absolutely present in them — they do it, absolutely.
The girl is only the route; the target is the whole respected family behind her
No. He says the aim is not merely to remove the girl but, through her, to break the whole substantial and respected family. Through her, the programme of mixing things into the food of that household had already been completed, and its effect had already fallen on the house.
One per cent of them succeeds, and that one makes the whole hundred
Out of a hundred, he says, success will be obtained in one per cent — but that one per cent who succeeds makes the whole hundred completely. Whereas here, he says, if one man obtains siddhi he sets about spoiling everyone: how did you come to know more than me, bring him down, strike him — and it is in this that Hindus remain stuck.
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.
How can one tell whether a death was caused by abhichar, and free the soul?
If they are members of the family, it will be understood, the speaker says. Whether you do tarpan for them or do anything at all, you will not obtain peace. When you do seva and puja aiming it at someone, for the sake of some unsatisfied soul or for the sake of some person who has died, then satisfaction will be obtained by you too. A listener adds that there has been a tantra problem in the house for fifteen or sixteen years, and it is understood through dreams and the like. Such a dream will come, the speaker says, from which it will be understood that the one whose death has happened has died in an abhicharik condition — there is no gati. Many times these people even become upar, above.
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.
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?
What should someone crushed by tantra badha with no relief do?
To those who send personal messages saying there are many tantra obstructions in the family, who are wandering everywhere, talking to many people they have heard on YouTube, and performing many anushthans without being able to repeat any one of them, the speaker gives one suggestion: instead of wandering, if your faith is in Bhagavan Narsingh, from Devshayani Ekadashi to Devprabodhini Ekadashi do a hundred and eight paths of the Narsingh Kavach every single day, and if able, have a Narsingh yantra installed in the home by a learned sadhak, a Vaishnav sadhak, or anyone with knowledge of this subject.
Why do people return uncured even from the most famous tantra figures?
The speaker says that however large a tantra there is, if you complete this Narsingh Kavach anushthan for the full four months you will begin to see the biggest change of your life within those four months. He says he does not wish to name anyone, but that even from the most famous person in India today on the subject of tantra — the one with the largest fan following, whose capability the whole world is watching — people come back and message that he tells them everything but the cutting is not happening, the trouble is still there. To all of them his request is that however great a man may be, he is an ordinary human being and everyone has a capacity.
What is the biggest problem faced by a person troubled by tantra?
The greatest problem of a person troubled by tantra, the speaker says, is that whenever a special effect of tantra falls upon someone, his intellect becomes blunted. You are unable to judge anyone's capability correctly. You may be tormented by bhoot, pret and pishach, you may have physical and financial difficulties from tantra badha — but the biggest difficulty is that you are mentally afflicted.
How much power does the person doing tantra on you actually have?
The shaktis of the person doing tantra upon you exist only up to a limited measure, the speaker says: what he is doing is projecting shamshan prets and the like upon you through his vidyas. You estimate his capability as far more than it is. It is said that if you become frightened on seeing the enemy on the battlefield, you have already lost the war there — and this, he says, is the biggest problem today, and the thing others and your enemies take advantage of.
What does a knowledgeable practitioner of kshudra vidya invariably sidh?
The speaker calls this an interesting subject: whenever a cunning person gets tantra used upon someone, and the knowledgeable person who sids kshudra shaktis does it, he will certainly have sidhed a masan — that is a hundred per cent, the masan will certainly be siddh. So whenever he makes a prayoga upon anyone, a harkara or postman — meaning the immediate conveying of complete information about someone — all of this happens through these shaktis.
How does the enemy learn what you are afraid of?
Whatever things you fear here, the speaker says, all that information goes across; whoever has made the prayoga is the one to whom it is carried, that this person is becoming frightened of that person, that he has fear of this thing. And making that very thing into a pawn, they increase those things a great deal in your life.
Whose mind does the enemy attack once the household deities are offended?
Once your kul devi devta have been insulted by you and a lack of shraddha has come between you and them, the enemy takes advantage of exactly that gap and then makes his main prayoga. First there is vidveshan, after that the rest, and then the chief person of the household — the one who does the most puja paath, on whose account the household deities are pleased — has his mind subjected to uchchatan.
What happens when the household's weakest link starts mocking your worship?
If the enemy sees that the chief worshipper is not accepting defeat, then the weakest link in the household is used — the one who opposes puja paath, who mocks you when you worship, and who says again and again: you do so much puja paath, what have you obtained in life? When such a person speaks like that, the speaker says, know that if your household is affected by tantra he is not speaking of his own accord but is being made to speak through tantra.
How does an attack finally reduce a person's faith?
When the wounding happens again and again, the speaker says, you will reduce your puja paath, because it will seem to you that there is no source of income, or that even if there is, all your money is going into puja — that you are spending thousands upon thousands, buying such expensive materials, giving the highest quality ghee in the puja. This strikes at your ego too, and then you begin to abandon worship, or a deficiency comes into your shraddha.
Why must the wandering come to an end?
Until the grace of that supreme power comes upon you, the speaker says, you will already have wandered so much — and that wandering will not end. It is very necessary for the wandering to end, which a tantra-afflicted person is not quickly able to do. Such a person cannot even be made to understand; however great a siddha stands before him, whether he speaks with love or with abuse, the effect will remove you from there — and if you do not move, you will be removed through your own family.
Why do tantra-afflicted people end up quarrelling with sadhaks and gurus?
By the time you understand it, the speaker says, you will already have picked quarrels with two or four tantriks, with gurus, with someone; you will have quarrelled with some bhagatvaal sadhak who wished you well; you will have called someone a fraud, a cheat, anything at all. The reality is that you did not even want to do it — but the enemy side, he repeats, the one who gives pain to others through kshudra vidyas, knows how to play with the mind, and plays with you psychologically, very correctly.
What should someone who has been financially drained by tantriks do?
To those who have wandered a great deal, who have been tormented, who have been financially exploited by tantriks and by sadhaks, who feel that so much money has been taken from them and that they have given thousands and lakhs upon lakhs to jyotishis and tantriks with no welfare resulting, the speaker says: do not spend even half an anna, do not give anyone one rupee. Sit down yourself, from tomorrow.
Which Jyotirlinga is for disease, and which for bhoot pret and pitru dosha?
Whoever has much disease, distress and affliction should do at least twelve thousand japa, or sawa lakh japa, of Somnath Mahadev through the whole Shravan month. Those who have problems connected with bhoot, pret, pishach and abhichaar, or who have considerable pitr-related dosha, should do the japa of Mahakaleshwar Mahadev — sawa lakh, or at the least twelve thousand japa.
Can the Shiv Kavach be recited for four months against tantra?
Asked about reciting the Shiv Kavach for four months in a temple to fight tantra, the speaker says it absolutely can be done: you may begin the paath of the Shiv Amogh Kavach. You may begin from tomorrow, or from Guru Purnima, or from the Krishna Paksha Pratipada of Shravan. Keep the sankalp clear — for Shiva ji's grace, and by his grace for the destruction of all abhichaar being done by enemies.
How is something fed to a victim in a tantra prayoga?
Asked how to restore a body that has become stiffened and weak at a young age from tantra and illness, and how kayakalp is done, the speaker explains that when a disease attaches to the body through tantra, the first thing is that something has been fed — and the feeding is not done just once. It is done at some special nakshatra, at some special time: as in Durga Puja, at the time of visarjan, when the kalash and so on leave the house for visarjan, if something has been fed at that time on the pretext of sweets. Or after the dahan of Holika — he says he made at least ten videos at the time of Holika explaining each thing clearly. Or if something has been fed on the night of Diwali, calling it a sweet, calling it prasad, then it becomes very difficult.
What difference does the age of a fed tantra make?
Twelve days, twelve months, or twelve years — that much delay, the speaker says. If a delay of twelve days occurs, that tantra will be cut, it will come out, but it will cause trouble. If twelve months have passed, it has gone above the middle, it has spread its root, and now your distress will be greater: your intellect will be uprooted and you will not be able to understand. If twelve years have passed, then its cutting is properly done by some siddha and high-level sadhak, or it is set right properly only by dev kripa.
What should be done when negative shaktis are seen directly in the house?
If a negative shakti is being seen directly in the house, the speaker says, it means her energy is becoming quite strong, that the person through whom the projection was made is using a great deal of bali and the like, and that the level of positive shaktis in your home has fallen very low. You should first, if possible, have a samputit paath of the Sundarkand done at your home; and if possible have it done from Tuesday to Saturday, at least five weeks continuously, with havan each day.
The vyakhyan of nar and Narayan is deferred, and three generations are examined for a pret running with the pitr.
Asked who nar and Narayan are, the speaker says the explanation of this is very excellent but that he will not speak more today; some other time. Asked how one may have the nivaran done, so that it goes away forever, when a pret sent by another has been running with the pitr in a house for three generations, he says first that if it has been three generations then it will have kept them troubled for three generations; and second, that if it is with the pitr then two or three questions arise — if it has been three generations, does it not have the capability?
How do knowledgeable tantriks misuse the oot vidya?
The speaker says knowledgeable tantriks go where such a death occurs and do this base kind of work by their vidya, because if a prayoga is to be done upon someone and the person opposite is a sadhak or a bhakta where Dakini vidya will not work, then by this vidya they make an intrusion. That is why it is repeatedly said to give Batuk Bhairav a place in the house and to worship him — through Batuk Bhairav such shaktis are pacified, and he has the capacity to restrain them.
What is ganant kriya?
It means a prayoga of tantra in which some part connected with your body is taken — your blood, your nail, your hair, any portion of your body — or even without taking anything, spit, phlegm and the like, or even the earth on which urine has been passed; and by means of kshudra shaktis a kriya of that kind is performed. For example, from a shamshaan something connected with some kshudra person, his bone, is brought, bound with mantra, and then buried in such a place where it begins to rot and decay.
What does a ganant kriya do to a person?
When such things happen it is called ganant kriya or patal kriya — say ganant, say patal — and on account of it, once this thing is done upon you, then until that kriya is destroyed, even if you do some very particular great sadhana you will not obtain its full effect or full fruit. From ordinary puja-path you will not get much effect at all; you will get a little relief, and then the trouble will remain. That happens on account of the granth kriya.
What of a brahma worshipped for four or five generations?
Told of a brahma that came in abhichar and was worshipped in the first generation and has continued for four or five generations, and reminded that he has said in a video that if a tantra exceeds twelve years then release comes only in the next birth, he says it is a correct point. If it has been worshipped for four or five generations, then what tantra has run in it now — it has become worshipped. It becomes worshipped only if someone gave it a sthan, or if unknowingly you people had a sthan given to it; a sthan can also be got given by deceit. Now removing it will not be possible in this manner without conciliating it; and once four or five generations have passed, going on to six or seven generations, either it will say, brother, have my gati done — or, if it is of that tamasik nature or is a bloody one, then it will not go.
An abhicharik prayoga on a decent family leaves well-behaved children unable to live without intoxication
The speaker says people notice nothing until kalah and klesh break out and total ruin follows, and only then look for what happened. He points to families where very well-behaved children lived, who never touched any intoxicant, and then such a prayoga falls on the family that the children cannot live without intoxication and the family too is ruined and completely wrecked. That, he says, is an abhicharik prayoga.
Failed conception or miscarriage that no medicine fixes, and why dvesha arises where there is goodness
The speaker says the women will either not be able to hold a child in the womb at all, or, if they do hold it, there will be a miscarriage; and however much medicine is taken for it, it will not be put right. As for who is envied — envy comes only where there is some goodness: because you are rising for whatever reason, are ahead, are supplied with wealth and grain. And someone who has no son or daughter at all, who is childless, will also out of dvesha have something done.
An unworshipped household entity, left without gati or place and misused by another, will itself give trouble
The speaker says that an aughad can himself do harm in shamshan fashion — and he will do it through the unworshipped presence of your own house. If you keep it unworshipped, it is present in the house, its gati is not happening, it is being given no place, and someone else is using and misusing it — then it will give trouble.
Can the Panchmukhi Hanuman Kavach be made siddh in an abhichar-afflicted house?
The speaker says it depends on how bad the situation in the house is. If there is already upheaval and you begin the Kavach, the upheaval will increase and you will conclude the kavach made things worse. The reality is that the afflicting shakti gets disturbed by your paath while your own energy, being new to the practice, takes time to reach that level — so it disturbs you in return. Those afflicted by Abhichara who want to make bajrang-baan or the Panchmukhi Hanuman Kavach siddh, or do its anushthan or purashcharan, should best do it outside the house, in a Hanuman temple.
A negative shakti bound during the wedding pheras
The speaker says that if a negative shakti gets bound during the wedding pheras, the matter becomes quite different, because it binds itself to both the husband and the wife together. Its removal cannot be done in any ordinary way; the whole vidhi-vidhan will have to be carried out with the help of a knowledgeable person.
The accumulated sanchit becomes a nimitta, a pin on which abhichar catches
And this very thing which will remain accumulated — as was Mohit ji's question, about the past or in any manner — these things become merely a nimitta for abhichar, he says; they become a pin. These accumulated things will at that time strike hard upon the mind and attempt to destroy those things, so that the prarabdha may be destroyed quickly. And the more its strength increases, the more the difficulties will increase.
Why do crows, cats and dogs react when shaktis are coming and going?
So the thing you are seeing — whether it is a negative shakti or a positive shakti — if their time of coming and going is determined, they will come; and to the crow everything is visible from the sky path, by the blessing of Ram ji. That divine sight is obtained by them just so, and seeing it they will cry; cats also see, dogs also see, and seeing it they will certainly cry out. It may also be, he adds, that some prakshepan of abhichar is taking place, that shaktis are coming and going, and seeing that too they will cry.
Should an abhichar done against you be turned back?
Asked whether one should answer back if an abhichar has been done, he says an answer should be given, but only after becoming capable. Whenever anyone does abhichar, before turning it back you must first have so much capability that we can stand before him. If the burden is of a hundred kilos, we shall have to become of two hundred kilos, and only then will we be able to answer it — because the person who does abhichar will strike back again when you answer. So you must have enough capability both to stop it and to send it back again; and the grace of the ishta is greatly necessary.
How is the name Kalika misused in abhichar karma?
In the same way, in abhichar karma and especially in shamshani work, he has told before how many people are misled under the name of Kalika. Some sadhaks and sadhikas of his own became confused and said that since he has given the Kalika Yogini sadhana, and since he had said that such Digambar-side sadhaks set shamshan shaktis running in the form of Kalika, is this the same thing? He answers: brother, it is a sadhana of Bhagavati. But when, by the mantras of Bhagavati, some shakini or the soul of some pregnant woman who has died is made siddh, then that too is given the form of Kalika, because that tattva entered her — she was energised by that mantra's energy and attained a form of that kind.
Tantrics place a false blessing in a new bride's aanchal and take up the souls of those killed.
Afterwards, whichever tantric wished to take it — he says he does not wish to name them — in the course of time there are many shaktis and many such tantrics, whether Hindu or Muslim, who will pick up and use things that cause sorrow and harm. A new bride has come, and under the pretext of giving her a blessing they say they are blessing her, put something in her aanchal, and the whole thing has run; scattering akshat, giving sweets and prasad and so on, a very bad time of tantra ran. And because killings occurred, those whose murder happened, whose souls attained death on account of these shaktis, also became endowed with that same tattva.
Can abhichar and bhoot-pret badha be cured by jyotish remedies alone?
The speaker says no. Astrologers underestimate the shatkarma of tantra: someone gripped by abhichar is called mentally ill, someone unbalanced by a pret or bhoot badha is told he is play-acting, and the remedy is a gem, "do 8000 japa", or "it is Rahu's dasha making you confused" — job done. But abhichar is a very big thing; the vidya of good astrologers lies useless before it and cannot move a straw, and people spend their lives doing paths without anything shifting. There one has to follow tantra vidya and take the help of those who know it; society needs them too.
What scattered problems do people bring to a guru?
The questions come scattered, the speaker says: if there is a tantra prayoga on us, tell us for that; the trade has been ruined, tell us for that; our son or daughter is not listening, tell us something separate for that. Nobody's purpose stays clear about why a guru is wanted at all.
Some are genuinely afflicted by abhichar and have already paid for mantras that did nothing
The fourth kind, the speaker says, are genuinely afflicted somewhere by abhichar. They are all in distress, very troubled, have tried with their own hands and feet, have done sadhana by themselves — genuine people. Some also do sadhana by paying money and take a mantra, on the thinking that a mantra taken from the mouth of a siddh purush will give siddhi properly. It does not work there either, so they go to somebody else; the problems are complex and no way out emerges.
What should someone afflicted by abhichar do about finding a guru?
If you want to do some mantra sadhana, or are seized by abhichar or badha of some kind, and are searching for a guru who would give you a mantra and include you in his guru parampara, he says he would still say: first of all take the refuge of Bhagavan Dattatreya. Or, according to your regional tradition, see which guru is most famous there in the sadguru swaroop and has recognition, and holding him as guru go to his samadhi sthal, go to whatever siddh peeth of his there is, and go there again and again and pray. He will show grace, indirectly; he may even come before you and you will not know it.
What should someone do whose work simply is not getting done?
To Abhishek ji, whose work is not getting done, and to all who have this problem, he makes a request: catch hold of some one sadhana. Which swaroop do you wish for, in which swaroop does your mind settle? He says he will try that very day, between nine and ten at night, to put up a video somehow, and that one video already exists on the first mantra of the Argala, by which eleven shaktis including the kuldevi and the yoginis become siddha. Bring these two sadhanas into your life. However great the abhicharik problem is that is not being cut — do not be too troubled by it, do not waste money, do not waste time, but take these sadhanas into your life.
Why does repeating a name again and again work?
He illustrates it with Abhishek ji's own name. Suppose all day we take his name in front of him — Abhishek, Abhishek, Abhishek. Even if my attention is not turned towards him, whenever Abhishek ji passes he hears that this Rudransh sitting here is saying Abhishek, Abhishek again and again, morning and evening. He will not hear it for one day, nor two, nor six months; but at some time it will strike his mind that this person is taking my name so much. That moment, when you are doing sadhana of these two or three mantras and taking their name again and again, and once they cast a glance of grace — then, he says, what will come out of the mouth of the biggest tantric is something you cannot even imagine.
What should you do if you cannot yet fight all your enemies?
So please trust those ones, he says, and wait for that time. Do not get flustered when you do not have the capacity to make war with everyone.
Why does the suffering not stop even when Hanuman ji or Bhagavati is worshipped?
A brother had messaged him personally that the tantrics who are enemies take the end of everything of theirs again and again, but whatever process they themselves perform, whether of Hanuman ji or of Bhagavati, only brings them suffering, and relief does not come quickly. The difficulty, he says, is that when the enemy has done abhichar there is a time limit to it. That time limit you have already crossed. Very often it is of twelve days; it runs from twelve days up to twelve years. You come to know late. Until the kriya of that time-bound tantra breaks, nothing will happen and you will not be able to reach its end.
Why does an abhicharik tantric outlast the person he has attacked?
As soon as you go to take the end of it, he says, the abhicharik tantrics are very active — you are not that active. You will do puja-path for one day, two days, three days; the result will not come and you will leave it. He never leaves it. These people who do wrong work stay fully active at once, watching who is doing what from where. They keep a whole chowki of bhoot-pret seated, this puja and that puja, their whole group is bound together. Very wrong people, he says, do grouping very well; good people are not able to.
What happens when you begin Hanuman puja against an active enemy?
A chowki of Hanuman ji is seated; you decide to do Hanuman ji's puja. You did puja on the first day, they came to know, and you will feel a little relief there. From their side they will do four or five such works — not directly on you, because you are doing it, so they will do something on somebody else in your family. You have a chowki seated at home, you are doing Hanuman ji's puja at home, but at some time you will go out; something will happen so that the body is impure or unclean even for a short while.
How do the attackers work psychologically?
When the enemy does it, he says, because your body has not reached that capacity, you will be shaken. Now some other member of your family has fallen ill, and you will then abandon the puja-path. You will not be able to reach that far and you will keep turning negative. In one way, he says, they play all these games psychologically; they are quite strong, they are not like you, and they will not accept defeat so quickly.
Somebody has done a tantra kriya in the house — what should be looked at first?
To India Vikas ji, who says a tantra kriya has been done in his house, he answers that very many remedies have been told and asks him at least to look at the channel once and then certainly to ask if he does not understand. Whenever a tantra kriya has been done in the house, the first thing is whether it has been done only on the house or whether it is on the members — whether it is on some one member or whether the trouble is throughout the whole house.
What two kinds of case does he see when tantra has been done on someone?
When a tantra vichar comes upon somebody, he says, you will see two kinds of case. One is that the person is himself capable of doing something. The second is that the person is exhausted by getting things done — how many ojhas, sokhas, gunis, tantrics and Pandit ji have come home, performed an anushthan and gone away, and no difference at all is being made.
Why do the remedies keep failing for such a person?
Those who face this kind of problem have had their prarabdha formed in that way, he says. For one thing, the time is already over. And the second and biggest thing, which he says again and again, is that their enemy side is fully and completely active. The more active the enemy stays, the more suffering you will have; and if you do not reach up to that activeness, the suffering will fall on you.
What happens when you abandon a genuine practitioner too early?
The reality, he says, is that if you have actually reached a right person and that person is performing some process for you, doing the cutting and trimming, doing tantrokta kriyas for you, and you do not get a result while you need an instant result — it may be that in another two or four days some result would have come, or would have come the next time, but you drop your faith and leave him. And there the trouble starts again. For some days you get release from the problem, then it happens again, because active tantra means that the more the enemy keeps his tantra awakened, the more suffering you will have.
What does an uchchatan kriya do to the mind?
The biggest thing, he says, is that if an uchchatan kriya has been performed, then your mind will not settle anywhere in any case. You will not be able to trust anyone. If you give even a hundred rupees to somebody for lighting some dhoop and deep, this will come into your mind — get away, one should not go to him at all, he spoils the mind, he tells you to do such things. So if the uchchatan kriya is there, there will be difficulty, and release from all these things will come only when you do something. And you will not be able to do anything at all if the mind stays unsettled.
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.
How does one free a person from alcohol and other intoxicants?
Two kinds of thing happen here, he says. One is a person who has simply picked up an addiction in the ordinary way; there the subject becomes different. The second is where an abhicharik kriya is involved. In an abhicharik kriya, if you get him to leave it with a jerk, his head suffers; and if you go on cutting it away, then at the root such bad tantra is involved that when the person leaves alcohol, some serious illness will certainly come into his body, because things of this kind have already been done to it beforehand. That, he says, is why when people ask him for the cut of this tantra he does not clarify it — even if it were told, how would they do it? These are malin kinds of tantra.
What if a family member is the one doing the abhichar?
To a listener who says the household members themselves have done such a thing that no work gets done, people are leaving the house, and poverty persists — that is, that a person of the house itself is doing tantric process or abhicharik karma on the body — he answers that if a person of the family himself performs an abhichar karma, the situation becomes quite different. If you are living in the family together with the one performing the abhichar kriya, then it becomes very difficult indeed; then you will simply not be able to do anything. How will you do it, he asks.
Needles seem to prick all over the body and the medical reports are normal — is it tantra?
To Harish ji he answers that if the medical report is all right and these things are happening, then clearly somewhere either the clothes you have taken off your body have been used in tantra, and when a ganant prayoga is done these things happen continuously. If it happens now and then, then this is a jagrat tantra which occurs on some particular tithi — that is, the tantra was done and then left. For its removal, if you want to do it in an ordinary way, take a sankalp and do japa of the Datta Mala Mantra, and along with it use the Narsingh Satakshari as well. There is no difficulty of any kind in it; nothing to think about — pick it straight up and start doing it. It is better if done at night. The suffering will increase at first, he warns, because when something has fastened on the body and you go to remove it, there will be suffering. And if you cannot do it yourself, then some other person should take the sankalp and do it for you.
How does someone who has learnt tantra improvise?
When you learn to cook, he says, you can also make a new recipe in your own way once you know how to make everything. In the same way, a person who learns tantra — on which subject he has put up a video two days earlier, about why those whose fathers and grandfathers were tantrics are now suffering — does new mixtures. He will keep some other shakti awakened, will learn tantra, will have been taught something else by his guru, and with its help will awaken something else. In this way he will put an inauspicious shakti alongside the auspicious one, and at that time difficulty begins for you.
Can the Aparajita Stotra be recited daily?
Do it only if there is a need, he answers. Nowadays a man says to do it just like that. If you are seized by abhicharik kriyas, or have that kind of problem, or if you work in a field where you have to meet people again and again and convince someone — for instance if you are in the marketing field — then do it.
Somebody has had an uchchatan done on my mind — how will its effect end?
Help will have to be taken, he answers. It can also end by itself, if it is not a very special kriya — by accepting the sharanagati of some one shakti and doing sadhana; only then will something happen.
Does every vidya have a palat, and how long does it take to come?
Asked whether every vidya has a palat and in how many days the palat comes, he answers that if someone runs a vidya on another and the man in front is in the know, then it will certainly turn back. He also asks where the questioner's kuldevi is weeping, when asked about the cause of the kuldevi weeping.
How does an enemy actually carry out abhichaar against a household?
The speaker says that whenever an enemy performs abhichaar — whether he is a large tantric or a small one — his kriya is one of two things: either he will use mantras, or he will use the kshudra shaktis he has made siddh, such as bhoot, pret, pishaach, vetal, brahm or masan.
How can you tell who is carrying an abhicharik prayoga into your house?
If you are afflicted by abhichaar and your house has not yet been brought under protection, the speaker says the first thing to watch is which person, on coming into your house, is followed by a quarrel starting. Believe it, he says, that person has had something done and carried it with him to deliver.
How does household quarrel stop the growth of Lakshmi?
The speaker says the frustration and mutual quarrelling that begin, and the kalah that builds up, have their effect mentally at the workplace, in business, everywhere — and because of that the growth of your Lakshmi stops. Where kalah and klesh keep erupting, growth of Lakshmi in the house simply halts.
How does uchchatan attack a householder's income?
The second is uchchatan, in which the mind will not stay settled in one place. You know that speaking well with a client will close the deal and you know how to get work from your subordinates, but you will not be able to speak properly, because the mind stays uchchatit and you keep running about.
What are the outward symptoms of abhicharik uchchatan?
You will not want to talk to anyone straightforwardly, and if you do, your manner will be quite rude, so that people run away from you. The speaker lists: the mind not settling, nervousness at speaking to anyone, the wish to run away from people, the desire to go into solitude.
Should an advanced sadhak read uchchatan symptoms as an attack on himself?
The speaker states plainly that this is not a high-grade effect of tantra; he is speaking specifically about what occurs from an abhicharik prayoga. If you are a sadhak of a high order, he asks you not to take these things upon yourself.
Why does reciting an ugra or astra mantra without knowledge cause lack of wealth?
The speaker says the first and most special cause is that a person afflicted by abhichaar hears of some ugra mantra — a shatakshari, an astra mantra, a Pratyangira or Bagla Pratyangira mantra whose Sanskrit says devour the enemy, drink him, tear him, bind him, throw him down, kill him here and there — and takes it up without knowing how such vidyas are used.
A younger brother answers his elder brother's abhichaar with a Bagla Pratyangira prayoga done without guru or knowledge
He takes two real brothers of one family, elder and younger. The elder has performed abhichaar on the younger, and the younger now uses Baglamukhi, the Bagla Pratyangira, without any guru and without any knowledge — not lighting a lamp and reciting once in Bhagavati's shelter, but sitting down to 1100, 1100, 1100 paths because he has read that the enemy is destroyed by so many.
Why should a copper murti of Gayatri not be kept?
A copper murti should not be kept for Ma Gayatri, the speaker says; rather than copper, keep a panchdhatu murti or a brass murti. Copper is tamba: if you keep a tamba murti you can never have her bathed with sweet water, since jaggery or any sweet substance put into copper becomes like poison, and such things find their use in abhichaar karma.
Why does the body feel heavy and shake during mantra japa?
Two causes are possible, the speaker says: first, that the energy of the mantra japa is becoming unbalanced; second, that your bhaav is becoming exceedingly strong, your mind is settling in the ishta and aradhya, and by their grace the grace of their partial shaktis is coming upon you rightly. A third cause may be that if there is an abhicharik prayoga, or any kind of vayu badha or bhoot-pret related badha, the body shakes then too.
What should be done when no marriage in the house is happening?
The speaker says some marriage-related sadhanas and siddh Sabari vidyas have been given on the channel, but that first of all the kundali should be analysed and whatever dosha there is should be removed. Pitra dosha, dev dosha, or abhicharik badha — only when all these are properly known can any upay or anushthan be told accordingly.
Why is treatment so difficult when a family member has done the tantra?
To a listener saying his elder brother and aunt have done something to him and the treatment is not working, the speaker answers that when members of the family have it done, this very difficulty arises — which is the subject discussed today, of what kinds of things happen when people of one and the same family use tantra upon another.
Should every problem be attributed to tantra?
If you will think that every thing is tantra, that every thing is a negative effect falling on the body, that this thing will only be cured by mantra, only cured by a tantric prayoga — then that is your foolishness, it is superstition, the speaker says plainly. He says he cannot support this thing every time. The reason is that you are twisting every thing around and joining it to tantra.
How can one tell what other Shakti is seated with the Kuldevi?
It will not be found by asking; some information may come from doing. Doing the Havan is the best course. But if "seated with her" means it too is taking worship, that is a different matter — and if it has been strengthened by taking worship, it will hardly move.
What if a Tantra prayoga has been running for more than twelve years?
Keep in mind that once it passes twelve years the matter becomes very different. Whatever cutting-away is to be done should happen before one cycle of Brihaspati Dev is complete. Past twelve years, past twenty, the method has to be carried out with great seriousness and by the rule.
Should a woman against whom a Kamakhya prayoga was done recite the Kamakhya Kavach?
Yes — whoever did it is the one acting against Dharma. Recite the Kavach and grace will certainly come upon you; Bhagavati Kamakhya's Kavach carries the presence of all ten Mahavidyas. Be at ease and do it: your path of protection will be opened and your enemy will receive a fitting punishment.
What should be done where an energy has been attached since childhood?
You should take the help of a practitioner who can separate that energy properly from your Prana-urja; doing it yourself may cause difficulty. If you do it yourself, do it at a tirtha. The best would be to bathe at the Triveni at Prayagraj and then take the Darshan and worship of Veni Madhav ji.
Can another shakti take the chaukhat offering when an abhicharik prayog is running in the house?
To the question of how one can do this prayog if an Abhichara prayog or some tantra-mantra is at work in the house, since some other shakti might take the offering, the speaker says to be at ease: no one has the standing to take a puja done at the Chaukhat so easily. Whatever is given in the Kuldevi's name there, he says, is received by an ansh shakti of Bhagavati Parvati herself. The fruit may not come because of one's own karma, but the puja itself cannot go wrong there. Puja at the chaukhat, and puja at the chauk, that is at a crossroads, reaches only the right thing; a wrong thing cannot take it easily. So he says to do the prayog free of worry.
Kali told a listener in a dream to offer bilvapatra with chandan tilak and rice — is a tantric misleading him?
Arjun ji writes that in a dream Kali told him that if he does a chandan tilak on three bilvapatra leaves and offers rice, he will get freedom from the chowki of Kali, and asks whether some tantric is confusing him. He answers that if he is speaking of abhichar — that a chowki of Kali has been set going — then there is a separate video on the channel about what that is; watch it and it will be understood.
Which precautions should be kept on the day of Aghor Amavasya?
Asked which precautions to observe on the day of Aghor Amavasya and which tantra kriyas to keep safe from, he calls it a very proper thing to have asked, because Amavasya is in itself a different kind of day for tantrics. As to keeping safe on that day, he says, ordinarily on the day of an Amavasya tithi in any case, for householders —
How should one protect oneself from a haadi that has been set going?
The effect of a haadi does not always remain. If a haadi has been set going, then it does whatever it has to do and is finished. Yes, if its effect has fallen upon you, then all these things that run have an immediate effect — if it is to kill, it will kill at once; then its effect will remain if it has killed, and if it has not been able to kill, the effect will end. This is a cannon, he says; in it you may do at once whatever is to be done.
How abhichar is planted inside a village home
The speaker says that in rural areas, when someone wants to ruin a house by tantra, the process is quite different from elsewhere: whatever object the Abhichara is to work through, they will certainly carry it into the house itself and leave it at the Chaukhat, inside the house in the brahma bhag, or in the bed of the man or woman they want to trouble. Women, he says, do this work easily. This, he says, is exactly how the case he narrates was done.
Why a new bride's first three months are a crucial period
The speaker says that when a girl comes to a house after marriage, her first three months are a very crucial period in which Abhichara can be done on her. That is why it is said she should not leave the house in that time, and why there are many rules: the rule of filling Sindoor, the rules of puja-path, and going anywhere only after three months; today, he says, hardly anyone keeps them. In the case he narrates, a sadhak of his Griha Tantra circle had married and received a large dowry, which in a village breeds envy over whose son got more and such a beautiful wife; and since neighbours freely visit and joke with a new bride, a family acting out of dvesh took advantage of exactly that and did tantra on the girl.
Symptoms of abhichar on a new bride, misread as a post-marriage psychological issue
The speaker says the Abhichara showed itself about fifteen or sixteen days after the wedding: the bride could not sleep at night or rise properly in the morning, had a headache all day, her monthly periods became irregular, and worst of all a period would return after only ten or twelve days. People normally say such problems come after marriage and are partly psychological, so she was shown to a gynaecologist, given some medicine and the matter was taken as normal. After three or four months it grew worse and she became very irritable, which he says is a normal effect of illness; but her gentle in-laws, in whose house this was the first marriage, took her anger for frustration at a new place and village restrictions, fixed a muhurat, and sent her to her parents' home.
The first Holi is not spent at the in-laws' house, and the Holika ashtak as a time when avesh intensifies
The speaker recalls the rule that a wife is sent to her parents' home before Holi, because the first Holi after marriage is not to be celebrated at the in-laws' house. In the case, the bride was due to go around Holi anyway but was sent a month or so early because her trouble had grown. When the eight-day Holika ashtak set in, he says, her problem began to increase at her parents' home, and around a day or so from Holi she became fully possessed and began to "play", that is the Avesh came out openly.
Case: the possession exposed in a counselling session, and the sent shakti's challenge to the ojhas
The speaker says the bride's family were educated, modern, wealthy and of standing, and such families, he says, mostly deny these things; they suspected she had been ill-treated at her in-laws' and was mentally unwell, and took her for counselling, silencing her when she said her problem was different. When the doctor used the usual technique of provoking the patient to anger, she turned into "Manjulika", lifting the table so that the sister-in-law who had mocked it all fled first; shouting grew, and even an injection had little effect. He notes that counselling does help in many cases, since not everyone has a bhoot-pret problem, but here the matter was real. The husband was called, and when Ojha and sokha were brought in, the shakti would come on her body and challenge them: if you have the standing, you tell me who I am, and you worship such-and-such a thing, which mostly proved true; but no sadhak of the needed potential was found quickly.
How a kul-worshipped shakti is turned into a weapon of abhichar
The speaker explains that the sent thing was an old shakti worshipped in someone's kul, of the kind of Bali Baba or Bulaki Masan. Such shaktis, he says, are fine at one level, but once the matter of running them in a negative way arises there is great trouble, they take their own course and fifty complications follow, unless they are handled purely by the Bhagatvaal method. The attacking family had sent their own kul-worshipped shakti onto the bride through Akshat or some such medium; it is a strong thing, its daily puja continues at their house while it sits on the victim. This is very common in rural areas, he says: when a shakti of the pret or Upadeva kind is worshipped in a house as a Kul Shakti, the first person to strike sends exactly that. Because the shakti kept saying such things, the village people understood that it was a worshipped shakti.
Reversing a sent kul shakti: identification through the kshetrapal, bhog-bhet by the bhagatvaal reckoning, and sending it back
The speaker says the elderly, experienced village sadhaks used the process by which, at the time of hal-srishti, a guru gives everything to his disciple through updesh, which he has explained in another video. Knowing which area the attackers' sthan was in, they drew out through the Kshetrapal only which shakti it was and what it belonged to; once known, they first propitiated it with the correct bhog-bhet reckoned by the pure Bhagatvaal method, that is how much it is taken down for, double or four times. Then, having all the information, they took it off her, and before sending it back to the house it belonged to they attached some things of their own and sent it, the fully tantric Palatna reversal. They bound and protected her body, and the problem was about ninety percent solved, while trouble broke out in the attackers' house and news of it came, so the family also learnt whose house it was. After Holi she returned to her in-laws' with no particular problem, keeping up what the bhagat ji had told her.
Result of the dehleez raksha: the attackers punished within 24 hours by a purely protective, unnamed sankalp
The speaker says the effect was prachand: on the very day the attackers struck the second time, within 24 hours two people of their house met with an accident together; as of October 2024 one has still not regained consciousness, in a coma of sorts, with brain damage and perhaps paralysis, and the other recovered slowly but is in a very bad state. He is not saying Bhairav ji instantly harmed them, but that the answer came at the same level at which the prayog was done. When protective shaktis are awakened intensely, he says, and the mind and bhav are pure, there is surrender in the vidhi, no dvesh in the heart, and it is done in a spirit of Sharanagat for the protection of one's family like a sadgrihastha, then the devata gives the punishment. The Sankalpa here never named any enemy; it was simply that whatever known or unknown enemies there are, whatever their prayog, destroy it or give fitting punishment, the ordinary protective sankalp, and that is the punishment they received.
Protection from tantrik attack is in your own hands: the naysayers and the unbeliever
The speaker asks whether you are safe from Abhichara and tantrik attack, and says the very people whose household deities are strong and who hold a protective Kavach are the first to call you a fraud, hypocrite or superstitious for merely raising the subject; if a relative or close friend is the loudest opponent of puja-path, understand that he is himself secretly protected somewhere and does not want you to know, understand or practise these things. So your protection is in your own hands. He adds that an ultra-modern person accepts none of this until he or someone very dear to him — wife, lover, child — suffers badly from it; till then it stays imaginary and a matter of superstition for him. When someone flatly declares kavach, sadhana, mantra, siddhi, havan and puja useless, it is one of two things: either he has never seen it (such people are now few), or he is very clever, has protected himself, envies you and would rather see you fall someday than let you be safe. The speaker's plea: take responsibility for your own, your children's and your family's protection into your own hands.
What does an owl calling, or a dream of an armed enemy, indicate?
Asked by a listener who reports an owl coming and calling, and who saw in a dream an enemy with a weapon and a woman sleeping, the speaker answers that the meaning of this is that a subject of abhichar and the like is being discussed, or is being performed.
Where is the material on khilaya pilaya to be found?
The speaker tells a listener that the subject of khilaya pilaya is on the channel — how the cutting of khilaya pilaya is to be done, how the mantra japa and the rest will happen in it, the whole subject is on the channel. Search for the video and see it: write khilaya pilaya, and write Rajtantra in the search and it will come up.
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.
Which household shaktis are targeted by bhagatvaal sadhaks?
Saying that although it is not proper to speak it he will tell one more thing, a prayogik matter of tantra, the speaker describes households in which the presence of a devi remains — some principal yogini shakti of Bhagwati, of a very compassionate disposition, who does not answer a tantric abhichar prayoga at all. Such saumya shaktis are present in the houses and kulas of very many people, and they become angry or wrathful in the rarest of cases. The difficulty is that the sadhaks of the bhagatvaal region create a great deal of trouble with such shaktis.
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.
Should one think carefully before doing a bandhan mantra?
Asked by Riya Sinha whether the Durga Chandi Kavach and the Aparajita Stotram may be done together, and what Maa Aparajita's mantra is, the speaker says he is telling everyone one thing today: before doing any of the bandhan mantras there are, think a thousand times.
Is it wrong to do a maran prayoga on a tantric who is harassing you?
Asked whether it is wrong to perform a maran prayoga on a tantric who is causing trouble, and whether a servant of the Mother would face difficulty in his gati, the speaker clarifies two things. There is no fault in performing a maran prayoga: if someone casts an evil eye on your wife, on your beloved, if someone seizes your house, your land, your money in matters of wealth, or if there is a possibility of a threat to the life of you or a member of your family, then the shastra gives permission for a maran prayoga; you may do it.
What if someone performs abhichar on us during sutak or patak?
It is a very good question, he says, and a separate video on it has been made and awaits editing; still he gives a small answer. The very first thing: in ninety-five percent of cases abhichar karma does not run in the sutak and patak period. Ninety-five percent of it cannot be done. As for the five percent that does happen, how much brain has been applied behind it he will discuss separately.
What is prescribed for women whose energy has been drained by wrong prayogas?
Look, for the things that are happening with women — that there has been a depletion of energy, and people of a tantric bent perform prayogas and the like in a wrong manner — for that, the speaker says, first of all there is the employment of a kavach and the like: to perfect the kavach oneself, then to wear the kavach, and after that to keelan energy of this kind, so that no effect of any thing may fall upon you. One should proceed situated in that way.
Can the Baglamukhi havan done at Datia be performed for the destruction of mlechchhas?
Asked whether, if the havan of Ma Baglamukhi that took place at Datia were performed for the protection of dharma and for the destruction of mlechchhas, a chamatkar could occur, he answers: why can it not? It absolutely can. It can happen even in the present time.
What is apamarg used for in the astra mantras?
Know this, he says: as many astra mantras as there are for the destruction of abhichar, whenever their havan is done — to destroy something, to destroy some abhichar — this is not normally done in a house, it has its own method; and in it the samidha of apamarg is an extremely necessary article. When he tells people about apamarg they think it is nothing much; they are not understanding the thing. But it is a very great thing: if there is any vanaspati most capable in the destruction of abhichar, it is the wood of apamarg.
Leave what has gone beyond your hands to Bhagavati, and stand up again
Do not stay in confusion, he says — everything will be resolved, do not fluster. When things become complicated and are no longer in one's own hands, they should be left in the hands of Ishwar, in the hands of Bhagavati. If you fluster, weep and worry, you will only be more troubled. What was to happen has happened; those who wanted to trouble by doing abhichar tantra have had their way. Now you have to stand up. Being defeated is all right — as he had said the day before too, one is not to sit down having accepted defeat. Do not weep. We shall stand again, we shall walk again, we shall win again.
Krishna kavach against abhichar, graha and pret-pishaach badha
The speaker says that if, along with wearing the kavach, one does specific seva of Bhagavan Shri Krishna, then through this kavach one is protected everywhere from any abhicharik badha, any graha-caused badha, and any pret- or pishaach-caused badha arising in one's life. Protection is had at the workplace and promotion comes. Through this kavach, he says, every kind of benefit that ought to be in one's life is obtained.
Does Kshetrapal pujan itself bring harm?
Get out of these nonsense talks, he says — do Kshetrapal pujan and do not be afraid of them. By performing Kshetrapal pujan no harm comes about; rather, harms are destroyed. Yes, if you do it by a wrong vidhi — and wrong here does not mean only procedure: if you are doing it to carry out some crooked work, to cause loss to someone, using some mantra at somebody's prompting, then God is your master, and there nothing can be said.
Why does a gram devata dosha attach?
So as for the upside-down ideas people voice — that from doing Kshetrapal pujan such a thing will happen, that if you do it wrongly they will come upon you, that gram devatas began to come, that the dosha of the gram devatas attached — this attaches because of your own mistake, that is the first thing. And those who set them running in tantra vichar, with them too an anisht occurs; but that has become a separate subject of tantra.
What destroys an old and powerful Abhichar?
Take an ordinary Shiva Sahasranama that you recite daily, and recite that same Sahasranama from the beginning of an eclipse to its end. However powerful the Abhichar, it will be shaken — it will reach the brink of destruction.
What must the Guru Danda never be used for?
Never use it to cause anyone harm. Whatever Tapo-bal you have earned will all be finished. A Danda strike would give a hundredfold the effect of the Yantra-striking described in the Tantra texts — and you would bring about your own destruction, because once the Guru mantra is gone, what is left to you.
What must be in place before a Pratyangira recitation?
The prescription of protection must certainly be kept in place beforehand. Because you will perform the Pratyangira, and if the Abhichar's state is reversed and the enemy is knowledgeable and reverses it back, then consider it: it will return to you with threefold the effect.
What should a family being harmed by a Tantrik do?
First be initiated in a tradition, then take the refuge of your own Aradhya. If your reverence is toward Hanuman ji, take the shelter of the Panchmukhi Hanuman Kavach — it will tear the enemies apart. Do the Purashcharan of eleven thousand at a Hanuman temple, not at home.
When one target is shown cut and one remaining, the same subject is written out again at the next Kaat Anushthan so the Ahuti falls with the same Sankalpa
If you were shown that one has been cut and one remains, then whenever a Kaat Anushthan next takes place, write the same subject and the same thing out in full, so that the Ahuti falls with that same Sankalpa. Then the one that remains will be cut as well.
Money envy as the root of abhichar done by one's own family member
The speaker says that in this case everyone knew a member of the household itself was getting a tantrik prayog done over money. He explains the mechanism: if you earn fifty thousand and your neighbour or your brother starts earning seventy, the extra twenty thousand breeds envy; seeing his happiness gives us pain, and the 'solution' to that pain becomes making him suffer — so Abhichara karma and the like are got done. Sometimes the abhichar is so strong, he says, that the family never gets out of it.
Signs of a family under strong abhichar: fixed-interval deaths, infant deaths and a turned intellect
The speaker describes the case: a family of seven with one death every five to six years without fail — old, newborn, anyone — five or six children dead within two to three years of birth, some dying in the womb in the sixth or seventh month; and the family had accepted it. They knew who was doing the Abhichara and how, yet everyone's intellect had been so turned that nobody thought of getting it countered: 'all tantriks are looters, God does not listen, we need not do puja ourselves, when we must die we will die.' He calls this a global pattern of tantra trouble: the one having it done enjoys himself, while the victim only waits for him to be punished someday, wants to learn nothing himself, and his buddhi stays in Uchchatan. One member who believed in seva-puja finally got sadbuddhi and brought the matter to him.
Daily morning panchbali for the pitrs with an atta lamp at a Shiva temple
The first task the speaker gave the family was a daily morning Panchabali for every kind of Pitr — feeding five kinds of beings. From the day's first fresh rotis take four: one to a cow with gur, one to a dog with gur, one broken up with gur and left somewhere for crows, and the fourth taken to a lonely spot under a tree with a little sugar or gur mixed in for the ants. Fifth, make an atta-deepak with mustard oil, do abhishek of Shiva at a Shiva temple with sweet water, light the lamp and ask Bhagavan Mahadeva to protect all the pitrs of the kul and make them pleased. Optionally sit there and recite the Rudrashtakam eight times. One person was assigned this; feeding the animals and lighting the lamp is something anyone in the house can do.
Gita chapter 11 daily with kusha water sprinkled through the house against family abhichar
The second task, the speaker says, was for any member of the family to recite the 11th chapter of the Shrimad Bhagavad Gita at least once a day at midday — in Hindi is fine, Sanskrit is not required. A lota of water is kept there from the start; after the recitation that water is sprinkled through the whole house with Kusha, and whatever remains is drunk by everyone. When nobody was free at noon, he had them move it to the morning; later, by Jagdamba's grace, the family learnt the chapter in Sanskrit from YouTube and one member taught the rest, which he counts as a step forward.
Nightly Baglamukhi sabar havan of sarson, guggul and kali mirch on apamarg wood against abhichar
The third task, for the night, was against the Abhichara itself: mix sarson, Guggul and kali mirch and do Havan on Apamarg wood with Bhagavati Baglamukhi's Sabar Mantra, 108 times daily. The speaker says the samagri is prepared and kept ready; in the evening or as night falls, first 10–11 opening Ahutis go in the name of Guru, Ganpati, Bhagavati and the kul's devi-devtas, then one mala — 108 ahutis — is offered while reciting the Aghor sabar of Baglamukhi. When the whole samagri begins to burn it is carried round the house and set down near the main door. This was the one part of the routine that was never allowed to lapse.
Lengthening an anti-abhichar routine from 11 to 21, 36 and 41 days, and the order in which relief appears
The speaker says the first step given was to do the three-part routine for at least 11 days; the second time it was raised to 21 days, the third to 36, the fourth to 41, and then, lengthening it gradually, it was made continuous. Benefit came in this order: first the badly turned intellect of the family began to come right; then the broken faith in the devatas and shaktis reawakened; then the dreams of dead relatives — someone getting no food, someone weeping, someone swept away in a river, someone burnt — and all the disturbance of a house that had in effect become a cremation ground reduced slowly over two or three months. Faith grew a little more and they kept extending it. Since there was no money for Narayana Bali or Tripindi Shraddha, this routine became the first path, and they were told not to drop it but to continue.
Resolution of a family abhichar case and the speaker's test of a real result
The speaker says that as the family kept at it all together, the devatas' Kripa came, the disturbed intellect calmed and the Uchchatan was gradually cut. After a year the way opened for Tripindi Shraddha, Narayana Bali and a Bhagwat, and the whole matter cleared — about two years in all. His lesson: keep faith, do not let go, keep hold and walk on; self-confidence will form, deva-kripa will begin, and that same power will then handle your whole matter. But the final blow on the enemies is the main thing: he only shares an experience once the enemy has been struck, because the one raising the havoc must be punished. Here Bhagavati Pitambara and the kul's own pitrs turned every trouble onto the perpetrators — who were members of the same family — and a death and a partition followed in their house.
Special case: observing the sutak of a death in the household that did the abhichar
When a death occurred in the perpetrators' house after the partition, the speaker says the family did not want to observe its Sutak — they no longer ate or drank together. He told them to observe it anyway: 'sutak has fallen, observe it.' Though the perpetrators would not observe it, the two households were closely related, face to face, so the family too was to keep the sutak.
Forgiving the abhichar enemy who begs, and winding down with Rudrabhishek
The speaker says that at the third death in their house the perpetrators caught the family's feet — 'are you people getting something done? Don't' — and admitted their fault to their face, because now the sword hung over their own beloved child, lying near death for the parents' karma. They folded their hands, swore touching Shiva ji and touching Tulsi that the offence would never happen again, and did sit-ups holding their ears. His ruling: if someone asks forgiveness to your face, forgiveness has to be given — punishing is not our work. The winding-down vidhi was Rudrabhishek and the like, praying to Bhagavati to be calm, to still her Kopa, that fitting punishment had been received and there should be no more deaths. Whether that will hold, he says, he does not know; at present those on whom Bhagavati struck are still laid low.
What is abhicara, and what forms can it take?
The author states that what is popularly called "black magic" is more accurately termed abhicara — the deliberate use of mantras and rituals to harm, manipulate, or injure others, sometimes involving a victim's personal items or photograph, and in more extreme cases, cremation-ground rituals tapping intense forms of energy.
How does the author say one should diagnose whether a problem stems from abhicara versus other causes like graha-dosha?
The author states that judgment about whether a problem stems from abhicara cannot be made from suspicion or wishful thinking alone, but requires investigation by experts using tools like jyotisha (Vedic astrology) and other occult or psychic methods, since suffering can equally stem from other sources such as graha-related (planetary) difficulties.
Does devoted spiritual practice offer protection from abhicara attacks?
The author states that an individual deeply engaged in spiritual practice and closely associated with their chosen deity possesses a certain degree of protection from negative occult attacks, though pre-destined karmic events (prarabdha) can still affect them — sadhana is said to considerably minimize such effects by gradually eroding remaining karmas.
What has the meaning of tantra been reduced to in public understanding?
The meaning of tantra, he says, became only this — maran, that it will kill someone, that it will work jadoo-tona. It has been confined to just that much.
Does a knower drop Bhairav puja where a lok devata is worshipped as protector?
Never, he says. Even if a lok devata of that place is receiving pujan as Kshetrapal, as protector, a man who knows never leaves off the puja of Bhairav; within Kshetrapal he will certainly perform the pujan of Bhairav ji separately. Because he knows that the day some fierce tantric performs a prayoga of that sort, those shaktis will never be able to stop him.
When is a maran prayoga dharma karya and when is it misuse?
If a person is genuinely wrong, and seeing that you have maran done on him because he is troubling you in such and such a way, and the man who is capable of it does it, the speaker says that is fine — it is dharma karya: somewhere you have saved the life of an innocent, you have saved a family. But when a man has a friend or relative killed outright out of envy, jealousy or for money, when the operator asks no reason and only takes the payment, when land is to be seized and divided — that is the misuse.
How soon can someone who does abhichar repeat the work?
It is not limited anywhere, the speaker says — they can do it daily. When what they have done is cut, they will attempt it again and again. As long as those people are active, nothing can be said at all: they can do it at any time.
Is a dream of chanting Hare Krishna Hare Ram a good sign?
Asked about a dream in which those who perform abhichar are seen being made bhasma while some people chant Hare Krishna Hare Ram, the speaker answers that if that is what is being seen, it is a good dream. To another question he repeats that the trishul of Bhairav ji may certainly be installed in the pujan sthan.
What can be done if an ancestor was killed by tantric kriya?
When it happens in tantra kriya, the speaker says, that soul becomes subordinate to the very tantra shakti that performed the killing. So first it must be freed from that bondage, and only then is its shraadh kriya performed and its gati made. Otherwise you may keep having shraadh performed and their gati will not take place, and your own trouble will keep growing.
Can a person afflicted by khilaya tantra perform sadhana?
He has posted an experience of a person afflicted by khilaya tantra who performed sadhana, and of how it went and what happened. Listen to that, the speaker says, and then do it.
Can a brahm settled in a house be removed, or does it come and go at will?
It depends, the speaker says. If the brahm came into your house through abhichar, then it can be removed. If someone brought it himself in order to make it siddh, or you have built your house on their place, or some brahm dosha has attached on account of felling a tree or demolishing a house, then the difficulty there is different. Third, if it is a brahm worshipped by the household, or a brahm of the house, it can create this kind of difficulty. Fourth, if there is a duplicitous sokha or ojha who takes it away and releases it again and again to earn money, that too will cause this trouble.
What happens once a brahm has been worshipped in a lineage?
If they have been worshipped, then they go into vachanbaddhata, the speaker says. If once in a lineage they have been worshipped, then whoever performed that worship will have given the word that we shall always worship. That is why, once a brahm has been worshipped in a family, it is very difficult to remove until its gati happens of itself — and even if you remove it, since the people of the house have at some time given the word, then unless it agrees of itself, you may seat it wherever you like and within twelve days it will return. Seating it independently is also a problem. So if it is not going, and the earlier people have committed such an act, then build a small Shiv ji temple and give it a place there.
What does it mean when a til oil jyoti keeps going out?
If the til oil is also right and the wick is also right, and the jyoti keeps becoming still and there is trouble, then the very first thing to get done in your house is the nikari — not by yourself, but through some knowledgeable person who performs pujan and path. Someone or other is making an attempt on your house at this moment; it has not yet succeeded, but if it does succeed there will be trouble. The jyoti not burning is a rarest case, he says: you are kindling the lamp and even with everything correct it will not kindle. Do not do it yourself at once, because things are very active and they will immediately get a medium — so send their puja through a knowledgeable person, have the Kshetrapal nikari performed, and then see; you will obtain benefit.
What should be done in a household with daayan tantra, feeding and bandhan?
A listener asks how to get free of daayan tantra, how to expel what has been fed to the family, and about a bandhan in the house — his mother has been vomiting for four years and he himself is in great difficulty and his head does not work. Hearing your condition, the speaker says, it does not appear that you will be able to do anything yourself. So he would say this: with the help of some guardian, take some correct person to the house and get all these things set right. If you do it yourself, and the situation is even slightly off balance, you will get into difficulty.
Who may recite Bhagavati Kali's Jagan Mangal Kavach and who should not
The speaker says Bhagavati Kali's Kavach makes a person able to do what seems impossible, but it gives its effect properly only to a sevak or sadhak of Kali. Because it combines every bija mantra of Kali and generates enormous energy — and life changes very fast after it, which one must be able to absorb, handle and use — a complete beginner with no sadhana, no japa tapobal, no guru or diksha and no prior anushthan should not recite it directly or heavily; such a person may recite it once a week, on Saturday, until unshakeable faith in Jagdamba forms or diksha is received. Two kinds of people may take it up fully: anyone crushed by enemies' Abhichara, conspiracies, a near-death situation at home or false court cases, who may do its anushthan even without Diksha with no dosha; and a daily sevak of Mahakali who does her panchopachar, dashopachar or shodashopachar puja and bija japa every day, for whom being initiated or not does not matter. Not every kavach is for everyone, he insists; do not start it just because it read well on the internet.
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.
Sankalp wording and daily path count for the Jagan Mangal Kavach anushthan
The speaker says a sankalp is compulsory. Hold a red flower and a little akshat (unbroken rice coloured with kumkum and turmeric, or turmeric alone) and state your trouble — for abhichar: "O Bhagavati, for the complete destruction of every abhichar karma, every para-yantra and para-tantra done by enemies on me and my family, for our protection, and for protection from any tantra prayog in future, I take the sankalp of 108 (or 1100) paths of your Jagan Mangal Kavach" — then set the flower and akshat down. The sankalp is taken on the first day only. For 1100 paths do 100 a day for 11 days; for 108 paths do 10 a day for 11 days, keeping the daily count equal and finishing the remainder on the last day.
Why is another person's success with such a mantra no proof for you?
Because with that first man there can be three or four causes on account of which his mantra succeeded. Suppose our enemy has done no tantra prayoga on us at all but is tormenting us socially or personally — he has standing in society, or great influence at the workplace. He may be a nastik who does no abhichar prayoga of tantra, and a bad period may have arrived in his own life; you used a prayoga just then and it succeeded. An arrow shot in the dark that found its mark.
What if the other side really is doing abhichar?
Then you have used mantras carrying shatkarma-related ugra beejas — sphrem sphrem, khrem khrem and the like, and especially mantras of Hanuman ji, of Bhuteshwar Mahadev, and the various tantrokta mantras of Bhairav ji — simply by reading them off. The speaker says people today are extremely frustrated; the comments are full of it. Nothing is working, nothing is working; nobody will do the work, they are all frauds and hypocrites, so we will do it ourselves and take revenge on everyone.
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?
If someone in the house died by tantra, what can be done in Pitru Paksha?
If a full year has been completed, the speaker says, the first thing is to do it before Pitru Paksha, in the month of Bhadrapada and the like — and first confirm that it did happen by tantra. Its vidhi vidhan is that, taking the sankalp of exactly this matter, an anushthan of Bhairav ji should be done or had done. And if there is any sadhak of that kind, it will be done only by sadhaks; pandit ji people will not perform such an anushthan.
What should be done during the shraddh kriya itself?
After that, when you perform the shraddh kriya and the rest in Pitru Paksha, at that time you must certainly have eleven repetitions of the eleventh adhyaya of the Shrimad Bhagavad Gita performed. If you have that much done, the speaker says, there is a 99% chance that those who died through abhichar karma — and even if they are in the bondage of abhichar — will be released by the grace of Bhagavan Narayan. Their gati will take place from there and they will not remain bound.
Where the household has seated them by a full sankalp, as in UP and Bihar, the case is different
It is a different matter, the speaker says, if somebody has given them a place — that is, if a full sankalp has been made and they have been seated. People in the house give a place, and this should not be done. Because when somebody's death occurs through abhichar, then — and he says he has seen this particularly in UP and Bihar — as soon as it becomes known that so-and-so was killed by abhichar, that very one is given a place. Now he has become the deity of the household. Then his gati cannot take place.
Envy at a dharmic family's progress as the root of an abhichar kriya
The speaker says that when a family earns its living on the path of dharma and stays devoted to puja-path, the whole household rises spiritually, financially and socially by the grace of Bhagavati — and it is exactly this that makes people around them, especially a friend or relative, begin to envy; this happens without fail. Half the people are unhappy simply because the next man is happy. The experience he recounts shows how far envy can drag a person, and how Jagadamba protects the sadhaks who are her devoted servants.
Case story: a relative's kriya on a sadhak family in Dewas — swelling and a blood disorder
The speaker recounts the case of a fellow sadhak from Dewas district, Madhya Pradesh — an old sadhak with a happy, dharmic household. A relative, out of envy, got a very capable tantrik to perform a kriya on the house and on the sadhak's mother, of the kind that makes the body swell. Medical reports pointed to a blood-related disorder; the swelling kept returning, medicine helped only briefly, and the trouble kept growing.
Why the Baglamukhi anushthan struck both perpetrators with vak stambhan
The speaker says the matter did not end with the family's recovery: both the man who entered the house and the one who had it done lost their speech — their throats swelled, a nerve was pressed and the vocal cords inflamed — exactly as Bhagavati Bagla's dhyan describes her seizing the enemy's tongue with the left hand and striking with the mudgar in the right. He explains why: as the family did their daily bali vidhan to cut the kriya, the tantrik would learn of it and counter with his own vidya — Bhagatwal things, as far as he knows Jwalapanthi practices of the kind connected with the great masan people call "Badshah", whose name he will not take — used negatively; however great such a thing is, it is negative and wrongly used, and as he kept reversing the kriya, Bhagavati controlled matters on this side while his own tongue would not move. The identical affliction of both men later confirmed that the "friend" the office colleague had recommended was the tantrik himself.
What happens if alms are given while one's puja is going on?
If that is done, there is also an insult of the devatas and a destruction of punya. If you are giving alms or daan while your puja is running, and someone of your household goes and gives in alms, then all your punya has gone over there. And in tantra, he says, there is a different game altogether in this: if someone's sadhana is to be stopped or destroyed, or something is to be projected, it is at just such a time that this asking of bhiksha is made. So they forbid it rightly.
On which nights are tantra prayogas such as utara typically laid out?
The night of Diwali, the night of Holi, the night of Ashtami.
What should be done at Holi where abhichaar has been performed on a house?
He says many upayas have been given for Holi. For the destruction of abhichaar and for protection in all these matters, first of all do the bandhan of the house. When abhichaar is done upon a house: perform the utara from the bodies of the family members and send it to the Kshetrapal, send it to the Holika; at that same time do the bandhan of the house; and put a kavach upon the bodies of the family members. From this, he says, 50% relief will be obtained, in that when a new abhichaar is done it will not be so effective.
When should a kavach not be worn?
There is one condition in this, he says: if the abhichaar is very old and beyond your capacity, then do not wear a kavach. Because without having the body emptied, if you put on a kavach and you do not know whether the body has been emptied or not, then if it is an ugra kavach it will bind that thing right there, and the trouble will increase.
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