Akarshana
Every question on the site tagged Akarshana, each answered from a timestamped source rather than a summary written from memory.
One of the six Shatkarma rites — a Tantric practice performed to draw someone or something (customers, attention, affection) toward the practitioner.
25 notes from our sourcesNotes from our sources
Baglamukhi akarshana for a shop with no customers: godhuli bela and the turmeric-coconut kriya
For a business where customers are not coming, the speaker says the same 108-name Ashtottara Shatanama Stotra of Bhagavati from the Rudrayamala Tantra is used, but the Akarshana Sankalpa is taken in the evening, in Godhuli Bela. This sankalpa is not completed by recitation alone: haridra (turmeric) water is to be charged with mantra, and a coconut gaddi is charged and wrapped all round in black or raw turmeric, charged in the evening, and placed at different spots in the shop so customers are drawn. Customers who come should be given tea or water while taking Bhagavati Pitambara's name. He says the full vidhan of the wrapping is a separate matter he will explain some other time, and that no wrong prayoga is to be used for akarshana.
Asked for an akarshana sadhana to help recover debts, he declines and redirects to one's own ishta
Asked by a debt collector for a sadhana that would make people mohit and attracted at the sight of him so his words would carry weight, the speaker declines to give one: more important, he says, is that the person being collected from actually has money to give. One may do the sadhana of one's own ishta as far as capacity allows — and he remarks that the questioner seems very impatient.
Which mantra or stotra is done for beauty and attraction?
Doing one's own ishta-aradhya's mantra is the best course. If a specific mantra is wanted for this purpose alone, it would be more appropriate to look at the person's janma-kundli first and prescribe on that basis.
An unflowering thorny plant at home: a shadow on it and why it attracts
The speaker says not every thorny plant is a problem — the rose is offered to Bhagavati. But if a rose planted at home never flowers despite many efforts, and neither dries nor blooms, it has come under some grip; immerse it. That shadow falls, he says, when the preta-related Marudgana wind is blowing and the preta influence is strong. It happens in the home because what stands in a house is nourished by the energy of your puja, your thoughts and your Aura, sattvic or tamasic, and so is alive in a different way — like gold in a jeweller's showroom against gold lying in garbage. A cactus flourishing in a well-kept home draws such entities more strongly than one growing in rubbish; when an affected person comes, the two attract each other and a dwelling is fixed there — an akarshan done unknowingly. Every thorny plant attracts such things somewhere, so remove a rose that does not flower.
A half-dried Bel tree as a site for tamasic prayogas
The speaker says that when a Bilva tree begins to dry and is not removed while its thorns remain — an in-between state, neither fully dry nor alive, shedding — then all the preta-laden karmas of Akarshana and Vashikaran, all tamasic karmas, are done by seeking out such a tree. A Preta does not live or arrive there on its own; people seat it there, knowing the tamasic kriya will succeed there because the tree still holds a god-like shakti, and a deity turns no one away who comes for refuge. Look at such trees and you will see things tied and hung on them. Sometimes so much energy is absorbed through these karmas that a healthy green Bel in a deserted place starts to dry. He notes people do not speak openly about these things, as he found with his bamboo video.
Vanaspati tantra: its scope and the grihastha's duties of care
The speaker says Tantra has many kriyas performed through plants — Akarshana, Vashikaran, the Shatkarma, maran, processes for everything, and siddhi karmas. So a grihastha should keep in mind which plants to bring and when, when to plant them, and whether they are taking or not; only with all this in mind should Vanaspati Tantra be practised properly.
Does every mantra carry the Moon's attracting energy?
There is no mantra at all in which the attracting energy of Chandradev is absent, the speaker says — in every mantra there is attracting energy, attraction certainly occurs. And if the japa of that mantra is done while looking at Chandradev, or seated at such a place where the raining of his chandra ras occurs, then your mantra too becomes exceedingly strengthened.
The session takes the ordinary akash deep process anyone can do, and how dhoop and deep are used so that the attraction of the devas also occurs.
He says there are two or three processes for kindling the akash deep, and the discussion will be on the ordinary one that anyone can do. As the day's video also indicates, the subject is in what manner we are to use dhoop and deep such that the attraction of the devas also occurs.
Why do protective prayogas belong alongside a wealth sadhana?
Whenever we make a prayoga connected with Lakshmi, or any other prayoga in which we are increasing paushtikta, then because of that paushtikta the influence — the attraction — of negative shaktis also increases. These prayogas are all for the destruction of that attraction; and along with that, the dhuna you give and the akash deep you kindle cause the attraction of auspicious shaktis, and negative shaktis are swiftly destroyed by their effect.
Gandh also carries rakshan, vashikaran, akarshana and maran
He says there are some mantras in which, when all these things are used, they become very powerful. Through the medium of gandh a great many kriyas of vichar occur: for rakshan, for doing vashikaran of someone, for akarshana, and it is used in maran and the like as well; also for attracting some divine shakti, and in exactly the same way for rakshan.
How is the Bel fruit used in a Havan?
The pulp is scooped from the Bel fruit, the Shriphal, and mixed with honey and Mishri sugar and pure ghee; Ahuti given with that is a Havan for the obtaining of Lakshmi. The same substance is used for Akarshan in the Shatkarma; adding mustard to it makes it a Stambhan of an enemy.
Budh is nourished even by ordinary good karma, and the more he is nourished the faster attraction rises.
The more it is nourished the more imbalance it also produces, he says, and Budh's influence is complete in this. We nourish Budh even unknowingly, as we nourish all the grahas by our good karma. For instance, if you have a mausi or a bua — held to be connected with Budh — whom you love and respect greatly and to whom you give gifts, Budh has been slightly nourished. If you do upasana of Bhagavan Ganapati, Budh is nourished; of Bhagavan Narayana, Budh is nourished; of Bhagavati, he is nourished especially. And when this nourishment increases, attraction increases very rapidly.
What arrives when the panchamesh becomes strong?
The fifth is also the bhava of prem, he says, so if the panchamesh becomes powerful then prem will arise in life at once — lovers, male and female, will come running from all sides in an uproar, "we are here too, we too." And if you could not balance this thing, and you too have arrived at "beware, you beauties, here I come," then as I came, so I went; what did you bring, what will you take?
The claim made for the Krodhraj mantras: drawing and binding any deity, invoking the Upadevatas, stunning even Indra
That by the capacity of his mantras any kind of deity can be drawn and bound; that without his sadhana the powers of the Upadevata category cannot be invoked at all; and that by the effect of his mantras even Indra and the other Devas can be rendered unconscious.
Energy is to be built, not pulled out of somebody else's
A listener asks him to tell the vidhi of pulling energy. Where are you getting stuck, he asks by name; whose energy is to be pulled? Make your own energy — where do you want to pull another's from? This has become the same as saying: tell me the vidhi for pulling wealth. Everybody has earned it by labour. Pulling, and things of the pulling sort, we do not tell here, he says; take help from somebody else who will tell you the vidhi of pulling. All this work is not done here.
The boy had an attractiveness that did not belong to his age or that time
The speaker says he was so attractive to look at that it stood out. At that age, he says, children who play are not especially fit, and in earlier times such fitness did not exist anyway; but this boy looked so striking that it was itself a matter of attraction.
Which oil is burnt for which purpose?
Asked whether mustard oil can be used in the puja of Hanuman ji, he answers that it absolutely is. Whenever we do any protective prayoga, mustard oil alone should be burnt. For the sake of protection, mustard oil; for the sake of Lakshmi ji, pure ghee, and if that is not available then til oil or sweet oil; for attraction, vashikaran, or the fulfilment of any wish, til oil.
Where Shri departs, the people there lose Shri and kanti too, and their attraction leaves their face
The speaker says that when a place becomes Shri-less — whether by a tantric process or by some fault of one's own — the people present there also become devoid of Shri and radiance. The attraction capacity within the owner sitting on the gaddi and those working there also becomes stambhit and departs from the aura mandala of their body and face.
A thriving establishment shows good-looking, well-spoken salespeople and a samohan that holds the customer there
The speaker says two things are visible at a shop that runs very well. First, the salesmen or sales girls there are very good to look at, good talkers, full of vak chaturya, with an attractive personality — you become samohit of your own accord and accept what they say, and many times they will convince you to take goods you did not even wish to buy, because they have their own technique.
On the other side, a saumya, attractive, shubhra energy quietens even negative visitors and draws them in
On the other side, the speaker says, there is saumya energy, attractive energy, shubhra energy, extremely positive energy. It casts its effect even upon negative persons, quietens them, draws them towards itself and makes them samohit, and then accomplishes its work.
Lok sambhashani or samuh vashikaran energy is what a bandhan prayoga actually binds
Call it lok sambhashani energy, or the energy of samuh vashikaran, or samuh akarshaniya energy — the speaker says this tattva of Bhagavati is manifesting there in this manner, endowed with mantra bala and tantra bala, and accomplishing the work. When a bandhan process is performed and someone employs mantra bala, it is exactly these things that he will bind.
Mohan and vashikaran with swayam-siddha mantras and clove-like herbs
For mohan, akarshana and vashikaran the speaker says results again depend on a sidh mantra; mohini processes also use certain herbs resembling cloves, which he says it is not proper to describe publicly. The biggest factor is swayam-siddha mantras — special mantras needing no sadhana: a single mala of 108 japa in any auspicious muhurta, or any time, gives the adhikar. Many call these kshudra-category mantras and say using them so quickly brings trouble because one's prarabdha is not cut — a separate matter, he says; but with these mantras and herbs all akarshana-vashikaran prayogs are accomplished.
Can Rudrabhishek be done every Monday without seeing the panchang, and havan with coconut oil?
A listener asks whether Rudrabhishek can be done every Monday without seeing the panchang, and whether a havan can be done with the Shiv Sahasranama using coconut oil. Why, brother, he asks — why do you wish to do it with coconut oil? Do you want the attainment of Lakshmi? Do you want to do akarshan, or what is the reason that you wish to do it with coconut oil?
The Rudrayamala hundred-and-eight name stotra of Pitambara
The speaker says the 108-name stotra of Bhagavati Pitambara described in the Rudrayamala is filled with supreme divinity. Whatever a person wants from Pitambara, that she destroy their enemies utterly, that vichar and the like be fully destroyed, or that their attraction increase in an assembly so that people are drawn to them, this shatnam stotra is, in a manner of speaking, capable of accomplishing all of it. So one should do its anushthan; and without Diksha, he says, its path can absolutely be done.
What is the bel-bark prayoga with the shivling for?
He recalls a vidhi told earlier: from the stump of a bel tree — that is, the wood, the bark — if a very large piece of bark is obtained, the shivling is encircled with that bark and the abhishek is done inside it. There are many vidhans, of which this is one: for akarshan prayoga and the like, when the siddhi of some mantra is not happening, or when there is no attainment of wealth at all. Making it in that way and doing Shiva's abhishek with madhu, or with dahi and gud, or with ghee, its effect is obtained with the greatest speed. Such prayoga vidhis may also be done this time.
No notes match "".