Bandhan
Every question on the site tagged Bandhan, each answered from a timestamped source rather than a summary written from memory.
A binding ritual or affliction — used both for protectively "binding" negative forces and to describe being spiritually bound or restricted.
193 notes from our sourcesNotes from our sources
Instant relief from an ojha's remedy and why it builds misplaced trust
The speaker reports a family in Maharashtra whose trouble began with someone speaking into their ear at bedtime, until none of the four members could sleep. A nearby Ojha who worshipped both Hindu and Islamic powers said a power was troubling the house, did a Bandhan on it, and gave a Dhooni to burn morning and evening for 21 days with five mantras and five offerings: three from Sanatan tradition and two purely Islamic Sabar Mantras. The problem vanished from the first day. The speaker's point is that instant relief immediately makes a person believe the practitioner has real capability, which is exactly how the deeper trouble went unnoticed.
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.
After the temple cycles: nikari of the house, bandhan, Bhairav yantra installed, kavach for every member, daily dhooni and havan
The speaker says that once the 21-day cycles were complete at the temple, he taught the man how to do Nikasi (nikari) of the house himself, what to charge (abhimantrit) and how, and how to do Bandhan of the house. By that vidhan the house was bound and a Bhairav Yantra installed in the home. After the nikari, yantras made and charged by the man himself were put on every family member to wear as Kavach. Then the daily Dhooni for destroying abhichar, done with the stotra, was started in the house, and Havan too; each step was explained and done one by one, with much time and effort, and only then did the tantra's effect begin to lessen.
Timing of house bandhan after nikari: bind before the emptied house is re-entered
The speaker says that when the Bhairav Yantra was installed in the family's home, awakened and established as they had been taught, its effect cut away a great many things. He gives the rule behind it: when you do Nikasi (nikari) of a house, the house becomes empty; after that, reckon 24 hours, or 12 hours, or 12 hours to 12 days, and the thing comes back. Before it returns, the Bandhan of the house must be done, such a prayoga that negative shakti cannot enter the house again.
How a shakti becomes bound by its word through sadhana and japa
The speaker says that in tantra, and in the bhakti path too, when we do the sadhana and Upasana of a deity with bhav, with kriya and with the principles of upasana as a daily and occasional rule, dedicating every moment to that deva shakti, the shakti is nourished by the bhav-energy of our one-pointed love, is pleased, appears before us, and gives its word: "whatever you say, we will accomplish; we are under the sway of your love." Where kriya is foremost, he says, a shakti is compelled to act by the very mantras through which it was made siddha. He calls this a part of paralaukik vigyan: repeating one mantra again and again, which is Japa, creates an energy that is aimed at and offered to a divine shakti of unlimited strength, and in return we obtain an Anshatmak Shakti, a portion of its power, to use well or misuse for our own ends. That, he says, is the reality of what is called vardaan, kripa or blessing; the shakti so bound by its word is then given a seat, served and worshipped, and used or misused.
Puranic pattern: a daitya binds Shiva by a hundred years of tapasya
The speaker says the Puranic accounts are full of this pattern: every daitya, danav and rakshasa worshipped some one shakti with one rule, one nishtha, as a devotee, with full vidhi-vidhan, for a fixed or very long time. His example is a daitya who does tapasya to Shiva, Maharudra, for a hundred years, living all that time like an excellent and worthy Brahmin in conduct, thought and daily sandhya. When Mahadev appears and the daitya asks for a power with which he can do whatever he wants, Mahadev has to keep the honour of that mantra, that tapasya, that bhav and that time; niyati has fixed it so, and Bhagavan himself is niyati. Bound to it, he grants such powers, and after receiving them the daitya forgets the maryada of his tapasya, reasons that a hundred years of punya cannot be destroyed, and does as he pleases.
God and negative shaktis are both under the sway of their devotee
The speaker sums up: just as Bhagavan is under the sway of his devotee, so too the shaitan and every negative energy and shakti is under the sway of its devotee's mantra, its devotee's kriya and its devotee's bhav, and it is for this reason that they cause harm. Understand the matter this way, he says: it is all a play of energies.
Tantra vidya as the conversion of energy, powered by tapobal
The speaker says that how energy is converted from one energy into another is itself tantra vidya, and that any sadhak uses or misuses this vidya through his Tapobal. Tapobal, he says, is the energy by which all these things succeed: protection will come from it, destruction will come from it, punishment will come from it; that is, it is possible only through tapobal. Every other kriya besides tapobal, he says, is momentary: an utara, an upay or a kaat done for someone will help for 24 hours, two days, up to ten days, and after that it will not hold for long.
Signs that a guru has bound a disciple's siddhis and divine sight
The speaker describes the pattern: a person learns sadhana from someone, who is thereby his Guru; through him he gains siddhi and other attainments, but in time his Divyadrishti gets closed, he becomes unable to see or hear anything, and whatever he had gained slowly turns kunthit (dulled). When he tries to ask the guru about it or seek guidance, the guru refuses, or tells him he does not need any of these things. The speaker says this is the case of a guru having bound (Bandhan) his disciple, and the talk explains how and why it happens.
A guru always keeps one vidya back to bind a disciple who goes astray
The speaker says a Guru is a guru: he will not give a disciple all his vidyas. Even if he gives ten vidyas, he will surely keep an eleventh with himself — one that may be of use at some point in life, so that if the disciple ever walks a wrong path, the guru can place a Bandhan on him. Gurus keep such things back as a rule.
Why a guru binds even a sattvic, obedient-seeming disciple: money and refusal
The speaker says that when a disciple is right, sattvic, pure and of clean conduct and the Guru still binds him, the biggest reason behind it is dhan (money) — this is an artha-pradhan yug, an age ruled by wealth. The pattern he describes: the disciple has learned all the vidyas from the guru but is not going by his word; the guru says "do this work for me", and the disciple refuses. He grants that it is a separate matter whether the guru is asking in order to test the disciple or for some other reason, but says that if such a thing happens, the guru binds.
How a guru's knowledge of a disciple's mantras and vows lets him bind the siddhi
The speaker says the biggest factor is that the Guru knows everything about the vidyas the disciple perfected through him: what vachan (pledges) were taken, by which mantra the shakti was invoked (Avahan), by which mantra a vachan was taken from her, and which tasks the disciple is siddh to accomplish through that shakti. Because of this, he says, when a Bandhan is done it depends on the guru's samarthya (capability): a capable guru can bind that shakti merely by giving one vachan, through Sankalpa alone.
Binding a disciple's siddhi through the mantra's own upasanhar vidhi
The speaker says some gurus, who know the mantra-vidya, also know that mantra's Upasanhar Vidhi (withdrawal procedure), which differs in every Guru Parampara. Since the disciple is theirs, they know everything about him and everything about the mantra, and using this they apply the Bandhan. After that those things no longer work for the disciple: whichever devi-shakti was to come to him is given a vachan, and she refuses to come — she does not come. He says these are all the kinds there are of this method.
Hair and nails taken from a disciple before sadhana as a hold to restrain him later
The speaker says that apart from mantra-based binding, a few particular kinds of tantra sadhaks do this: while the disciple is doing sadhana, they cut and keep his choul (hair), some have the chutaiya (lock of hair) cut and kept, and some have the dashang cut and kept too — nails, for example, which they say must be given first: nails of the hands and feet, and hair from the head, all kept with them. The biggest reason, he says, is that if in time the disciple perfects something very big and does not obey them, they can put a stop to it. He says this happens quite plainly; there are no two opinions about it.
How a guru permanently blocks a disciple's divine sight by binding the subtle body
The speaker says that when a Guru has to bind, either he is capable of doing it without telling the disciple at all, or he takes the other route: making the vidya completely kunthit so it never sprouts in the disciple's body again. Since Divyadrishti and dur-shravan (distant hearing) develop in the Sukshma Sharir, a guru who wants the disciple never to gain them again in this life binds the sukshma sharir — through some tantra, through granth vidya, or by binding or dirtying (malin) the sukshma sharir with another vidya of his own, or by feeding the disciple some Abhimantran-charged thing or herb. After that no energy — Yaksha, gandharva, kinnar, a Preta or Upadeva-class shakti, or even a dev shakti — can show grace: they may come and stand before the disciple who is doing much japa, but being bound by the guru they cannot remove the vachan or restore divine sight. In such a state, he says, everything has to be changed; and there are many more methods besides.
What decides whether a person survives after answering a Milan call
The speaker says that what happens to a person who steps out on a Milan call is a separate matter from the process itself and depends on his preparation: the state of his protective deities, whether his house is under Bandhan, whether there is a Kavach on his body, and whether he is a sadhana-doing person or an ordinary one. He says all of that — one's Punya, Tapobal, puja-path and household deities — is put to the test there. If one's punya is active and the deities are able to protect, one may survive even after going out. Otherwise, if the karma has been done fully and one has come out within its reach, there is very often an 80 to 85 percent chance that survival becomes difficult — whatever cause the death is then given.
Aim of a defensive Mahabhairav prayoga: end the misuse of tantra, not destroy the enemy
The speaker says the affliction in the Delhi case was fully bound and removed by the same Mahabhairav Prayoga and the same vidhi-vidhan — a complete Bandhan. The wife never admitted it openly, but at that time she left the house on the excuse that she was unwell and going to her maternal home, and stayed there a very long time. He draws the lesson: it is not necessary to go and finish an enemy off completely. If the person's inner feeling changes, the pettiness ends, the evil intent inside them dies, and the misuse of tantra they were doing stops — what greater result could there be? By Mahabhairav's grace and this sadhana-Anushthana, he says, the man saved and protected his family.
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.
Mahavidya and Hanuman prayogs against a bhagatwal chowki are done step by step, never directly
The speaker says that if the afflicted family finds a Mahavidyas sadhak or some strong sadhak, he does all the ordinary kaat measures and, alongside, uses his Mahavidyas and tells them to do kalpa vidhans too. But such things are never applied directly in tantra; it is always step-wise. For a person whose body is in pain, using them straight away is wrong and causes trouble — there is a small vidhan, but it is there: first do Bhairav ji's puja and Bali in a set way, then install even a small ansh of a temple at home, and only then proceed. Then bandhan shaktis are used — even Hanuman ji, if a good Hanuman sadhak is found: the Panchmukhi Hanuman or Ekadash-mukhi Hanuman vajra kavach and havan prayogs are taught and taken up as an anushthan, after which the shaktis the wrong bhagat had set on the house start getting beaten by Hanuman ji, the guard of Hanuman ji's dutas falls on the house, or the family obtains such protection from a properly awakened shakti-peeth such as Balaji, and the house is protected.
Badvanal to bind and uproot abhichar done by enemies or hired tantriks
The speaker says that if a person has enemies of a very low nature who keep using kshudra tantra, who get prayogas done on him through tantriks or do them themselves, deceitful and wicked people from whom Abhichara is coming continuously, then he can take the shelter of Hanuman's Badvanal. He says it is used for Bandhan of their vidyas, bandhan of their shaktis, and to destroy the whole vidya and the abhichar from the root.
Powers after siddhi of Badvanal: kavach for others, griha bandhan and destroying bhoomi dosh
The speaker says that beyond the benefits already listed, if a person attains siddhi of this vidya, Badvanal contains such vidyas that he can make a Kavach and the like for another person as well. He says Hanuman grants the capability to do Griha Bandhan and griha rakshan, and to stand in a Bhoomi Dosha where the biggest pret or pishach is present, for example land under which a bone is buried; if the anushthana has been done properly and Hanuman's grace obtained, the person himself becomes able to destroy such a bhoomi dosh.
What a bound household deity does to the family's puja
The speaker sets out the case where the devi-devatas worshipped in a house have been bound through some mantra vidya, some siddhi, some vachan (pledge) or some laag, and asks how that family should then do its seva-puja. A bound deva shakti, he says, can never give its grace properly. After the binding, whatever negative energy enters that place takes your puja for itself, your puja-path stops bearing fruit, and instead trouble begins. The person then thinks his puja-path is useless: the more he worships, the more adverse things happen to him.
Puranic precedents that deities can be bound: Hanuman by Meghanad, Mahakali by Malla and Mani
To those who laugh at the idea that anyone could bind a devi-devata, the speaker answers from the Puranic accounts: see how Hanuman ji was bound by Meghanada, and how Bhagavati Mahakali was imprisoned in their yantra and put into bandhan by the tantriks named Malla and Mani — which is why Bhagavan Shiva had to take the avatar of Martand Bhairav, an Aghora form. Something like these characters, he says, plays out in Kalikaal too among the deva shaktis and partial yoginis who sit in a kul and carry the family's nurture and protection.
How a kul deity is bound: an oath given through mantra, not a rope
The speaker says a person who has made some shakti siddha and taken it into vachan can bind another shakti with the same kind of vachan and dohai one sees in Sabar Mantras. Being bound does not mean tied with a rope: certain mantras are used to give a saugandh (oath), and the deity stops. His example: if Hanuman ji is the kul deity, he can be given Ram ji's shapath — the bajrang-baan too gives an oath, "you are sworn to accomplish our work". A sadhak who himself serves Hanuman, has done much japa-tapa, has a siddhi of one of Hanuman's veer-ganas or some other siddha deity, and bears you malice, puts that power forward and through his vachan and mantras and seva-puja stops the divine energies in your house: "do not attend to, do not hear, this family's matters until we release you". So the devi-devatas are bound in vachan, in the ordinary way. For shaktis of the upadeva category, he adds, the matter is different and is covered in a separate video.
First remedy for a bound deity: refuge in its sahayak shakti, with Bhairav for a bound Devi
Once you know or sense that your devi-devatas are in bandhan, the speaker says, the very first thing to do is to take refuge in the Sahayak Shakti — the helping powers — of that deity. If a Devi is worshipped in your house — any form of Bhagavati, any partial yogini, any devi-tattva — you should take refuge in Bhairava ji, do his anushthan and invoke him. If the situation is very adverse, do the anushthan of the Bhairav of whatever Siddha Peetha is near you: for someone in Kolkata, where Bhagavati Kali sits at Kalighat, that is Nakuleshwar Bhairava. Go there and pray with the Bhairav stotra, the shatnam, the kavach and deep-daan in his name. After doing this there for some time, do the same process at home too, and the bandhan will break.
Freeing a bound Hanuman through Ram: japa, Ram Raksha Stotra, Ramcharitmanas and havan
If Hanuman ji is the worshipped deity and has been bound, the speaker says, the remedy works through Ram ji, because Hanuman listens to Ram and the matter turns on Ram ji's dohai. One should do japa of the name of Bhagavan Shri Ramchandra ji Maharaj, recite the Rama Raksha Stotra and the like in his name, recite the Ramayan and the Ramcharitmanas, and do Havan with some of its chaupais and mantras, so that Shri Ram ji, being pleased, frees Hanuman from the bandhan.
A bound deity and a bound body (savari) are two different matters
The speaker separates two cases. One is where a bandhan has been done on someone's body — a person on whom the savari of a deity's benevolent shakti, a genuinely real shakti, used to come, and that has been bound. The other is where the deity itself has been bound and stopped. Both are important in their own place and each is a different matter; this video, he says, is about the bandhan of deities only. He adds that he is not talking about any bhoot-pret or any play-acting — it is well known that in today's time 95 percent of people are only putting on a show.
Minimum one mandala: 41 days of joint puja of the bound deity and its helper
If the trouble is very great, the speaker says, a person should do at least one mandal of puja, taking a Sankalpa for it; one mandal means at least 41 days. In it you worship jointly both whatever shaktis are yours — the devi-devatas of your own house — and the one whose help you are taking.
Fierce kul deities bound by Shiva's oath: Rudrabhishek and 14 days of bilva havan
Taking the example of a family whose kul deities are Sokha Baba and Banni Mata, the speaker says people get offended — who could bind them? — but repeats that by Shiva ji's shapath and dohai even these two shaktis will stop. If it seems that the fierce shaktis among your kul deities — even Virabhadra himself, Bhadrakali herself — are being held back, it is because they keep the honour of a devotee's vachan: someone has laid a laag saying "Prabhu, do not hear", so they do not hear. Then you take refuge in Mahadev: do Rudrabhishek, or abhishek by the names of the twelve Jyotirlingas, and with Mahadev's ashtottara shatnam, the Tatpurusha mantra, or the Vedic Shiva mantras with Gayatri for those who wear the yagyopavit — whatever you can manage — offer ghee and til on Bilva samidha from Pratipada to Chaturdashi, 14 days, at least 108 ahutis daily. Such deities will come out of bandhan; if savari used to come on anyone it will come again; and if you had received a sign of the binding, you will receive a sign again that they are free, and the family will prosper.
Pret-pishach disturbance after a deity is bound: Bajrang Baan and Mahabhairav havan on apamarg wood
If after the binding a paishachik obstruction has been set up in the house — pret and pishach running riot where the household deities used to be — the speaker says one should do havan-type prayogas at that very spot. Recite the bajrang-baan daily; if you do 21 recitations, do havan with at least 3 of them on apamarg wood. If you recite Bhairava ji, Mahabhairav is the most unfailing: do at least 5 recitations and havan with 1 of them in the evening. With havan of these — Hanuman Chalisa included — this bandhan will be cut and the bhoot-pret obstruction will lift; use Kshetrapal nikaya prayogas alongside. A knowledgeable helper is best, but he says people are often not satisfied with one today, and you can do this yourself and free your kul deities and get your puja through to them. This, he says, is the simple vidhan.
Caution: direct deity-binding and unbinding mantras are Bhagatwal work, not for use without a knower
Besides the simple vidhan, the speaker says, there are many mantra-based vidhans in which a mantra is run directly and the bound deities open, and mantras by which deities are bound too — but that is the field of Bhagatvaal, and in his view, even if you see and learn these mantras on YouTube or Facebook, you should not use them without being in the company of a knowledgeable person. Otherwise, if by mistake your own deities or the shaktis of your own ishta get bound, they will make you dance, will not relent, and will trouble you no end — and the dosh that attaches is separate. And when opening a bandhan, it may turn out that some pret-pishach was held in it and your method set it loose too; without knowledge, that becomes a problem. So instead of the direct mantras, use those that carry no negative effect: Mahabhairav and the like, or the Hanuman Chalisa, bajrang-baan, Kali Chalisa and Durga Chalisa.
Havan mix that opens a bandhan: apamarg wood, cow-dung cakes, mustard and red gunja for 41 days
The speaker says the safe paths — Mahabhairav, the Hanuman Chalisa, Bajrang Baan, Kali Chalisa or Durga Chalisa — should be used as Havan on Apamarg wood: apamarg wood, cow-dung cakes, and with them mustard (sarson) and red Gunja; mix these and give the ahutis, and bandhan and the like will open. If you do one mandal, 41 days, he says it simply cannot be that the bandhan does not break, however much Bali and the like was given to bind it. And if a laag of bali is not releasing, you will get the order again and again through dreams and the like: go to this place, this spot, and offer this bali there — and that bandhan will be cut too.
Can a tantrik really bind a deity?
The speaker says that in the Ramayana era Indrajit bound the panch devas — Agni, Varuna, Yamraj and the others — with his powers, and got his name because he bound Bhagwan Indra himself with a Pasha and carried him off; so such powers certainly existed then. Asked whether anyone today can bind a deity, he answers that binding of deities is possible and people do it, but what gets bound are lok shaktis, the partial (anshatmak) attendant powers — never Mahadev or Mahakali in person, because nobody today has the capacity even to hold such a power. He adds that Bhagwan Shankaracharya, whom he calls Shankar himself, did Utkilana of fierce shaktis at many places so that people of Kali kaal could not misuse them; anyone that capable today would neither do such a thing nor ever appear openly. Binding happens in this limited way, he says, and its cutting happens the same way.
Misconception: a beginner's fading experiences declared a "bound deity" by a half-baked guide
The speaker says that when a sadhak's experiences fall off because he has offended the Devi's attendant powers with his reproaches and demands, he goes and asks a second or third person, and some half-baked man tells him "your deities have been bound, that is why your work is stuck". Believing that his awakened shakti was bound by a tantrik, he is handed a new sadhana and abandons the very practice that had brought him everything — because he never knew what it was. He then keeps wandering, and that binding never ends in his life, because there was no binding at all; it came into his own mindset. This, he says, is the first, false meaning of a "bound deity".
How a genuine binding works: projected energy obstructs the protecting energy
The speaker says the genuine binding happens where a sadhak of some field has generated energy under a proper, able guru who taught him the tantric process of projection. Methods and words differ, but the technique is one: combine the sound of the mantra, a Yantra and certain herbs and substances to gather energy in one place, then cast it onto the object or wish you want executed — that is tantra. In a Marana Prayoga, he explains, the target's subtle prana energy is examined to see which deity's energy protects him; then it is planned how to do Utkilana of those protective shaktis so the shield is removed first — energy removing energy, one energy obstructing another, which is technically what "removing the deities of the house" means — so that when the special energy is projected to stop some organ of the body and cause death, his shaktis do not protect him. The binding placed on a household's deities works the same way.
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.
Binding by vachan and bhog: how a shabar duhai compels the attendant powers
On the village-bhagat talk of a deity being "bound by vachan" or "bound by giving bhog", the speaker says it is not a matter of tempting the shaktis like a child with two toffees; they become bound by vachan. A mantra is a vachan, and the duhai and vachan in Sabar Mantras put them under the mantra's command: they are not mahashaktis themselves, they are subject to the mahashaktis' orders, and when the duhai of Mahadev or of Shiv-Gaura is given they are compelled to obey. So they are forced to do such acts, and your household deities become inactive because of those vachans and that mantra's command. For how long depends on the person doing the projection, and the process of removing it is of the same kind.
Advanced uses of the Batuk Bhairav Brahma Kavach need expert supervision; plain recitation protects the home
The speaker says giving someone water charged with the kavach to drink is a somewhat different matter that not everyone should do — only under an expert's supervision. Where someone has Avesh, the Bhasma from the kavach hawan, or water in a copper lota charged during the recitation, sprinkled on the house or on the possessed person, frees them. There is also a whole subject of Bandhan in this kavach, but all of that is practical work for a knowledgeable person under a Guru's protection. Ordinarily, he says, just the recitation and its sound protect the home and family.
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.
What causes yawning, tearing, or lethargy during Japa, and body swaying during Kavach recitation?
Yawning, tearing, and lethargy during Japa are primarily caused by bodily fatigue, poor Prana Shakti, or accumulated Pitta and toxins — restored through rest, Pranayama, and exercise; body swaying during Kavach recitation indicates internal energy shifts or surfacing negative attachments, addressed with Kshetrapal Nikari and house-binding rituals.
How can a silver Trishul be used for household protection (Griha Bandhan)?
It can either be consecrated and affixed above the main entrance, or installed at the threshold.
Why a bhuja reading is accurate for some people and wrong for others
The speaker says a shakti gives a fully accurate Bujha about a person only when that person's house is open — no Bandhan of strong positive shaktis, and the Kavach of his kul and Pitr shaktis weak or not supporting him — so the shakti can enter and pick out every bhed. If the querent has no direct vachan of a deity but has done long sadhanas, say of Bhagwati Baglamukhi, he is bound and keelit everywhere, his house and person protected, and the shakti cannot read him. Then, he says, it will not admit failure: it starts giving a wrong bhuja, because it wants its bhog and is free, with no shakti controlling it. So even those who give accurate bhuja cannot do so about everyone.
A shakti bound under Kaal Bhairav tells the truth, even that it came back empty-handed
The speaker says that if one worships Bhagwan Kaal Bhairava or one's Kula Bhairava and, through their energies and mantras, keeps a shakti like Masan bound and controlled beneath them, then it tells the truth — because one is not dealing with it directly and independently but keeping it as a servant for each task. When it cannot do a job it must report so: "there is trouble here, I could not do it, I came back empty-handed." If instead the shakti is free and the sadhak is under it, he has to move as it drives him.
A safety bunker fails if the enemy who comes and goes in your house carries the bomb inside
However much of a safety bunker you may make ready, he says, if someone brings a bomb inside your house and explodes it, then the bomb will burst, an explosion will occur, and it will make a difference to you and you will be injured. Anything may happen. In exactly the same way, you did the bandhan of your house and wore a kavach, but the enemy comes and goes in your house itself. You do not know. He mixed something into your food and fed it to you, fed it in the name of prasad — finished; the kavach will remain worn as it is. There your japa and tapa will work.
What does one do if a spirit will not take gati?
The same kind of thing will happen here. If you are doing Bhairav ji's seva and someone is not taking gati, then make the sankalp of this matter first; and even if there is no elaborate Bhairav procedure, let only their puja be given and prayer made. If you have earlier done their purashcharan anushthan, then they bind the spirit and take it away, and its gati happens in that same manner.
Against what does hearing the katha protect at a wedding?
Whoever hears in peace this entire charitra of the marriage of Bhagavati Sati and Shiva, when a vaivahik work is about to occur in the house — there are a great many people who cause obstruction in a marriage, the speaker says: they can be neighbours, they can be relatives and kinsmen. So that no obstruction of any kind can arise through them, or any other such calamity or misfortune come, this katha should be heard for the sake of protection from all of them; many difficulties come at the time of a marriage.
What vow follows the shaap vimochan kumbh bath, and what is the utkilan mantra?
After the bath comes the vow that we will not cause any woman any kind of pain by thought, word or deed. By doing all these kriyas, release from the curse takes place. He then turns to the shaap utkilan mantra, which is used especially by sadhaks whose gurus have placed a bandhan on their mantras.
What is the difficulty with using the utkilan (unbinding) mantras?
The speaker says there is a slightly troublesome matter here. The vidhi for it exists, but it depends on both parties — the one who has it done and the one who does it. Taking his own case as the example: if his guru keeled his mantras or the shaktis with whom his acquaintance was made, having become displeased, he is then not capable of doing anything.
With whom should utkilan (unbinding) japa be done?
For this reason, he says, japa of mantras of this kind, for the unkeeling of any vidya, should be done while staying with some very good sadhak, or else with one's own guru. Even the guru will not simply open it — he too will use these very mantras, if he does any bandhan.
What should be done when someone says the kuldevi or kula shakti has been bound?
People keep asking what to do when the kuldevi is bound, when the kula shakti has been bound, when the house deity or someone's sawari has been bound. The speaker says it does not happen by anyone lifting their face, reading this mantra and blowing it. You must be adhikari — you must already do the anushthan of the Shri Durga Saptashati and the Navratra vrat, and you must first take the upadesh from the guru's mouth.
Who may give the upadesh for the utkilan mantras: a trikala Gayatri brahman, a tantrokta brahman or a sadhak
Or from a brahman who performs the trikala Gayatri and the rest, or who is a devotee of Bhagavati in the tantrokta marg. A Vedic brahman, a tantrokta brahman, or even a sadhak will do; it is not necessary that he be a brahman by birth — the brahman, he says, is the one who has done mantra purashcharan, anushthan and the like.
What happens if one commits an error after being unbound from a keelan?
What is keelit can also be made nishkeelit. But if after the nishkeelan you commit some error — if some dehik dosh attaches, if such a word escapes your mouth that some shakti is insulted — and a keelan or bandhan then follows because of your dosh, because of your mistake, that becomes a very troublesome matter.
How many times may the unbinding (utkilan) mantras be used?
A guru who is capable can do it even fifty times — that is a separate subject — but dosh will attach to him too. Forgiveness does not come again and again in these matters. So these mantras may be used in this way once or twice. If, however, an enemy is binding you again and again by using some vidya, then these mantras may be awakened and used repeatedly to open the bandhan.
What kinds of binding does the Chandi Shaap Vimochan mantra release?
Whatever kind you call it — Lakshmi bandhan, the bandhan of the kuldevi or kuldevata, some tantric having bound it, or people of your own family having had some vachan or kriya done, so that the sawari does not come out freely. But everything must be dharma-yukta and not wrong; there must be honour and respect. Then, he says, on using it you will get the benefit at once.
What is the vidhi for the Chandi Shaap Vimochan paath?
In it the japa is done on the Chaturdashi tithi and on the Ashtami of the Krishna Paksha, in the night hours; and if it is done in a temple of Bhagavati it is exceedingly good. The sankalp is taken in a completely clear form — that our vidya is bound in such a way, may it be freed from the curse, freed from the bandhan, and it is for this that we are doing this process.
Why are no bandhans used in this kind of sadhana?
The reason, the speaker says, is that in this period, in whatever sadhana you do, you will not use any bandhan. If you do it using a bandhan then that darshan will not occur to you at all — know this too. If you are doing Rudragana sadhana seated with a disha bandhan, seated with an asana bandhan so that no negative shakti may come, you are in your own place correct, not wrong — but then nothing will be seen, and the matter of experience is removed.
Why is a living guru necessary for this?
For this reason a guru in person becomes necessary, the speaker says — so that the guru may explain to you that if we are seated on the asana, we should have the art by which, even sitting without a bandhan, no negative energy will be able to spoil anything of ours. It can frighten, it can terrify, it can produce delusion, but it cannot inflict harm. Now your manobal must be so firm that if they attempt to frighten you it makes no difference to you.
The binding and taking-down methods were given on the Siddh Sabari Vidya channel, and stopped for good reason
On the Siddh Sabari Vidya channel they have given a great deal of this subject in small pieces, the speaker says — that with this mantra the ghat is bound in such a way, the road is bound, and then it is taken down. He gave these subjects at the outset because he thought everyone should come to know them; later he found that these people would take it up and, doing this or that, do harm to themselves, and so he stopped going further. But the initial videos he had put up are all there.
Can Rudragana sadhana be done with a Ramcharitmanas chaupai?
Asked whether Rudragana sadhana can be done with a Ramcharitmanas chaupai, the speaker says yes, absolutely it can be done. Asked whether a kavach recited within an asana bandhan may be used, he says yes, absolutely — the bandhan is not only for binding the asana; as soon as you recite the kavach, whatever matter of bandhan is in it will all be accomplished.
How much kavach japa is needed before a griha bandhan?
For a griha bandhan, the speaker says, first at least five thousand or eleven thousand japa of the kavach should take place; only then should it be used, and then the whole house is bound with firmness. Doing it oneself involves considerable expense — the expense comes to about a tenth of doing it yourself, he says, so you may as well do it yourself.
Two traps of a new sadhak who starts getting experiences: telling people, and hunting for divya drishti
The speaker says that whenever someone new enters the sadhana path and begins to get experiences, two things happen: he starts telling people about his dreams and experiences, and he goes to "knowers" asking how to increase them — how to see with open eyes what he sees with closed eyes, how to open the third eye and talk to deities. He says this hurry brings many unpleasant things into people's lives, because if you land with the wrong person, even what you already have will be taken away.
Case: a kul-shakti bandhan lifted after a gana appeared during Rudragana sadhana
The speaker tells of a good Sadhak whose Kul Shakti, a fierce and awakened deity, had full grace on him until a sadhak of his own village, learning of it, performed kriyas and did a Bandhan on that shakti or his body, so that the deity stopped coming and no sadhana gave a full result. While doing the Rudragana sadhana, he saw near his door — probably in tandra, the speaker adds — a figure in only a Langot with chimta and kamandal and long loose hair, who vanished as fast as he came, leaving every hair standing. The very next day the deity's sawari came upon him again and told who had done the bandhan, how, which Utara to do, and what to do for his brother's illness; around then the bandhan and the troubles ended.
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.
Why do temporary remedies against a troubling pitr keep failing?
That this is an experiential subject. As far as you take it along tantratmak, so far the pushing to and fro will go on — you catch it from this side, bind it, sift it, shove it off to that side; after two years or a year it slips loose again, comes back again, and the weeping and wailing begins that we had it bound, this was done, that was done. If you wish to stay caught in all this, then keep running to the sokha and the ojha, and it will keep happening. And if you want a solution once and for all, then do this.
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.
Shukla Paksha Guru Pushya is the best nakshatra for the abhimantran — but before a Baglamukhi prayoga, check that your own house deities are not themselves bound.
If the Guru Pushya nakshatra of the Shukla Paksha is got, and the abhimantran work is done in it — whether by the ashtottara satnam of Bhagavati Pitambara or by her kavach — that is best. But before a Baglamukhi prayoga, he says, look at the devis and devatas in your own house. He says he has said it repeatedly in many videos and lives: your devi-devatas should not be such as are themselves bound.
What is the vajra vidhi of bandhan?
He says such people have bandhan done at three places in the house rather than binding all eight directions: at the main door, in the Brahma bhag, and in the rear portion — that is, the shikha, then the middle portion the nabhi, and after that the puchchha. These three bandhans are made, and at all three places bali bhog is offered at Amavasya and Purnima. This too is a vidhi, and it is called the vajra vidhi.
Why is the full vajra vidhi rarely done today?
He says that in this vidhi, to complete the full procedure, the vidhans have to be performed at roughly twenty-four places. In today's time nobody does so vast a vidhi, because the difficulty that follows is that puja must then be given there at Amavasya and Purnima — that becomes obligatory.
How long does a yantra used in bandhan stay awake?
If we employ yantras at the time of bandhan, he says, then that thing stays bound for a long time and remains awakened — because yantras are chaitanya in themselves and there will be many kinds of energies and shaktis in a yantra, so there you will have no need at all.
How long does an abhimantrit keel remain effective?
He says that if you make a keel abhimantrit, take it that it will stay in a conscious state for twelve years, even after taking sutak-patak. After twelve years, bali yaga and the like related to whichever ishta shaktis were employed should be done to the best of one's capacity so that it awakens again; or after twelve years the place should be bound afresh.
Does an ullanghan destroy the bandhan permanently?
No — he says this does not mean these things will be completely finished a hundred per cent. It is only a check applied for some time. As soon as those things are cleaned away and you again sprinkle panchagavya and panchamrit in the house, the thing returns to its own state and awakens again.
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.
What can be done if no griha bandhan is done and people are being troubled?
He says that if griha bandhan is not done and people in the house are troubled — as if the throat is being pressed, as if something is felt moving — then even without doing that, if at least the tantrokta dhwani is done regularly in the house while reciting mantra paath, such as while reciting the Hanuman Chalisa, with the right materials, bandhan also occurs from this. It is called dhoom bandhan.
What does it mean when a shakti does not speak?
Asked why a shakti does not speak, he says it can be one of two things — a deficiency in capacity, or a bandhan. In this it is more necessary to take someone's help. He adds that a vastu pujan can be had done, and that some yajna and anushthan should be organised at the house and it should be done then.
Why should Shri-tattva items not be used in a nikari vidhi?
He says that if for nikari we use things endowed with the Shri tattva, a disorder sometimes arises: suppose there is in the house some tattva-endowed shakti who is a giver of Shri rather than raksha-pradhan — then her effect too becomes less. In such a state, after the bandhan is done, Lakshmi will begin to decrease and there will be a loss of Shri. For this reason, such things should never be used in a nikari vidhi just so.
How a sadhak binds and prepares a pret before transferring it
The speaker describes the process: a sadhak first takes into bandhan a spirit that died an untimely death two to four years ago and is wandering, awakens it under his own siddhi, makes it strong enough to travel from one region to another (which no shakti can do on its own), and then absorbs it into his own shaktis under his control.
Why a bought shakti stops answering after months
The speaker says a person pays ₹51,000 or ₹1,00,000, is told "I have given you Bhairav", takes home the shabd, and the shakti does answer when asked by the given method. It works for six months or a year — then the sadhak who gave it calls it back through his own shaktis and the answers stop. The buyer then says "someone has bound my shakti", but no bandhan was done; the giver simply pulled it back. He will never admit it — he blames some mistake of yours and charges again to give it again — so one never becomes independent. This, the speaker says, is the reality in 95% of cases; the 5% done with the full vidhi-vidhan is a different field.
What is Chakshushi Vidya used for?
Chakshushi Vidya is ordinarily known for removing any defect or disorder in the eye, the speaker says. Referring to a video he had put out saying that a bandhan can be placed by a guru, he says that if the eyes have been bound by a bandhan, then reciting Chakshushi Vidya while standing before Bhagavan Surya, doing trataka on the rising sun daily, can break that bandhan — in a single day if one's punya is strong enough, and otherwise in the twelve days that are held for it.
The gramin bhagatvaal who give puchha-bujha run their vidyas on exactly this
The village bhagatvaal, the people who give puchha-bujha, certainly perform siddhis of this kind, he says, and a great deal of shanti is had done through it. He says the shanti of Brahm is also done on this. There are even vidyas by which, through all these, a thief is caught, bhoot-pret are bound, and devi-devatas are called and bound.
What opens a binding of the Kuldevi or the Pitrs?
A Havan with the mantras of the Argala. In the Argala mantras the Kuldevi is there and the Pitrs are there — Bhagavati is described there in the form of Svadha as well — so whatever the binding is, it will open.
Where is a Brahm given a place?
In a Brahm kshetra, in a Brahm Dham, or upon a Peepal tree — but in two ways. Either bound and left in a deserted place by a Tantric operation so that he cannot return, which gives great trouble if he ever gets loose; or given a place on a Peepal duly and by rule, and then worshipped regularly.
What should be done when an Anushthan of a mantra received in a dream keeps being obstructed?
Before the Anushthan of the mantra received in a dream, perform an Anushthan of Bhagavan Ganpati's Sankat Nashan Stotra — even one day's. For instance, if the mantra Anushthan is to begin on the Ashtami, do the Ganpati Anushthan for three days, from the Chaturthi to the Saptami.
A bandhan laid by a tantric, or vachanbaddhata, can stop a shakti from speaking through a body.
The speaker says the second cause is that a bandhan may have been placed upon you by some sadhak of bhagatvaal, by some tantric, or for some other reason; or someone may have learnt that a dev shakti comes upon you and, taking some kind of bandhan or vachan and giving the pujan of Chitrapal, has placed a restraint. Then she will not be capable of speech, because of that vachanbaddhata.
Can a tantric force a Brahm to relent?
The speaker says that servants and sadhaks of a high order, adepts of tantra, can forcibly bind and strain them by tantra vidya and make them relent. But if there is even one percent of error, and if the fault was theirs in performing such an act by force, then they at once strike at the person who forced the appeasement, or at his family. This is not a thing to play with.
What is a Bamat capable of, and should she be worshipped at home?
The speaker says a Bamat has such capacity that she binds even a Brahm, and these greatly obstruct barkat; if displeased, since she abides in the form of a daughter, she binds Lakshmi first of all. In his view, even if you are worshipping such beings at home out of compulsion, an attempt should be made to liberate them — by giving puja you only bind them, and people out of compulsion do seat them at home.
What is bhujang, and what is bhujang vidya?
The speaker says the serpent is called bhujang; and if you are asking about bhujang vidya, then pasha vidya is called bhujang vidya. As you will hear from kathakars here and there, when Shiva ji became displeased with someone, with some deva or for some reason, and put them into a bandhan, he bound them with Vasuki, bound them with a bhujang — so Vasuki is also his pasha. Bhujang, he says, is a synonym for serpent.
What must a family with a worshipped Brahm do before entering the Kamakhya temple?
There is a door in the Kamrup Kamakhya kshetra by which, if you enter and a Brahm is worshipped in your house, they will at once be bound, the speaker says. Those in whose house or kula there is a Brahm, worshipped and honoured, have to perform pujan before going into that kshetra and give information of the matter; having invoked them, their tarpan and pujan is first done in the Brahmaputra river — that is, they are purified — and only then is entry made into the Kamrup kshetra, that is, into the Kamakhya temple. If entry is made without doing this, difficulty follows.
A life spent on talk of maran and of affairs passes away to nothing and ends with a tantric binding you.
Life will pass in nothing but such matters, he says — that so-and-so did a maran, that so-and-so's daughter is beautiful and an affair is running there. Afterwards you will be eaten up and nothing will happen. You will die and rot; some tantric will bind you too and will keep driving something over you, and you will go on doing this your whole life — alive and yet dead, and after death as well. Nothing will change and the state will become worse. Make a little effort, he says, to know your own atma swaroop, your own atma tattva.
What should be done if the kula devatas are bound or displeased?
If anyone's kula devis and devatas are in bandhan, or they know that the kula devatas are not pleased but displeased and trouble keeps coming, or they have no knowledge of them at all — then at the very time you kindle the karma sakshi deep for Shiva ji's abhishek, kindle a lamp in the name of the kula devis and devatas too, and pray.
Kul Bhairav as the first recourse when pitr are held in bandhan
The speaker says that once you learn — through a dream or from a knowledgeable person — that your Pitr are in Bandhan and mishaps, suffering and stalled progress follow from it, the first and most distinctive thing to do is to take the help of the Bhairav of your own kula, if you know him. Wherever there is a kuldevi there is certainly a Kula Bhairava; every kula has one, subtly or manifestly, and kul Bhairavs are powerful enough to cut every kind of bandhan. He explains that a sadhak of the kula who did high sadhana may, after death, receive the post of kul Bhairav by the devi's Kripa, which is why he becomes a cause of sadgati for the pitr and the kula shaktis alike. So by his puja, archana, seva and anushthan the kul pitr are freed from bandhan.
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.
Dattatreya 108-name milk tarpan under a peepal, bargad or bel tree to free bound pitr
The speaker prescribes a Tarpana of Bhagavan Dattatreya's 108 names for bound Pitr, begun on any Thursday, Amavasya or Poornima under a Peepal, Bargad or Bilva tree at a place where worship is done, never a lonely tantra-mantra spot. Raw milk with Gangajal and dissolved Mishri is taken in a brass or silver lota (not copper, especially for a woman), at least half a litre or a paav, and poured at the root with a leaf of the tree or a silver spoon at each namah of the 108 names, after a sankalp with name and Gotra, Akshat, a flower and a one- or ten-rupee coin. White cloth is worn; a woman wears a white saree with a border and a full Ghunghat, for women must never do pitr work without ghunghat. A man of the house is best; failing him the badi bahu, then the chhoti bahu. It is done Amavasya after Amavasya, not daily, and after three Amavasyas he expects the kripa to begin and the pitr to show themselves in dreams.
Why Hanuman can free pitr from every kind of bandhan
The speaker's second upaya for bound Pitr is the prayoga of Hanuman ji, who he says is so all-powerful even today that everyone should know he can free from the Bandhan of every kind of shakti; the tantra granths describe him freeing all from bandhan. If he could free Bhagavan Shri Ram — even if that is held to be by Ram's kripa — what can he not do for ordinary people like us. The Hanuman Chalisa or the bajrang-baan can be used, and even without the Bajrang Baan the Chalisa alone can free the pitr.
Hanuman Chalisa havan of guggul and ghee begun on Amavasya to free bound pitr
The speaker's Hanuman Chalisa Havan for bound Pitr begins on Amavasya: first offer a Langot and chola at a Hanuman temple, then at home, fasting till noon (or on Phalahar), from about 11 o'clock light an agiyari of well-lit cow-dung Upla, take the sankalp with akshat and flower after remembering guru and Ganpati, and give one Ahuti of Guggul mixed with ghee for each chaupai of the Chalisa. A man offers both ghee and guggul; a woman offers guggul only, never ghee, and keeps a Ghunghat. Close with one ahuti each for Ram, Sita, the four brothers, Shiva and Parvati, show the smoke through the whole house and set the fire near the main door. Best done daily from Amavasya to Amavasya; otherwise every Amavasya, or on Tuesdays and Saturdays.
Jwalamukhi stone prayoga at a Kali temple to free bound pitr
The speaker's third remedy is a Tantrokta Prayoga to be tried only after many others have failed, since it needs a hard-to-get item: a jwalamukhi stone, sold at some puja shops at a high price. On Amavasya, bathe it in Gangajal and have the pandit place it on the right foot of Kali in a temple at least 12 years old; take the sankalp and do japa of the first mantra of the Argala Stotra for at least a sava ghanta. Neither you nor the pandit (paid daan-Dakshina for this) may touch the stone: push it with a Peepal leaf onto a second peepal leaf, tie it in yellow or white cloth, and hang it outside the main door on the side that falls to your right as you enter, with daily dhoop-deep to Kali reciting the same mantra. Its sudha shakti frees the pitr from however great a Bandhan; a genuine stone finishes the work in one go, though whether the freed pitr then become active for you is, he says, a separate matter.
Hair broken from a mother's comb on a Tuesday or Sunday, tied on the big toe, is a tremendous totka.
Otherwise, the speaker says, if your mother is there, and on a Tuesday or a Sunday she combs her hair, then if you tie on your big toe the hair that comes out broken, then — although it is only a totka — it is a tremendous thing, and in your problem it is a ramban. Whatever the thing may be, it will not be able to touch you again as long as it stays tied.
Can pitru dosha bind the devatas of a house?
Asked how the devatas of a house, bound because of pitru dosha, are to be freed, the speaker says that if the pitrs are bound because of pitru dosha, then the pitrs will not bind the devatas. The matter of pitru dosha is a separate one; there is a very extensive video and a playlist on it on the channel. In brief: devatas will not be bound by themselves; only if, alongside the pitrs, an outside shakti is present will the devatas be bound. However displeased your own pitrs may become, they will not bind the devi devatas of your kul. This can certainly happen, that if there is pitru dosha in the house and your own pitrs are displeased, then because of that your devatas too will be displeased — that why are you doing nothing for the sake of your pitrs. But bound they will be only when an outside shakti, or some abhicharik condition, or something or other, is present there. Because the pitrs of the kul who have now become pitrs, whether of two generations or four, took their birth also by the kripa of those same kul devatas — so they can never bind them. No one can bind a father.
How is the awakened singhi then used?
After awakening it, he says, one sits in what is called sitting like a kukkut — like a cockerel — which simplified is what we call sitting chukka-mukka, the way a man sits on a West Indian toilet. Sitting that way, the gidad singhi is taken in the hand and held near the heart and those mantras are japped. If that sadhak has accomplished the siddhi, then his body from the brain down the spine to the tail bone becomes such that if someone strikes it even with a lathi the lathi will break.
Should a karma-sakshi lamp be lit for japa by a river on a hill?
Yes, certainly — if you light it, it will be good, he says. And if you are doing this in such a deserted place, then bhumi shodhan and bhumi bandhan, asana bandhan and sharir bandhan should all be done, and only then should the kavach siddhi happen; the body should be secure, only then. If you are in a tirtha kshetra there is no problem at all. There, light one lamp without fail, wherever the place for lighting lamps is — it is not necessary to light it in front of you. Wherever the place for lighting the lamp is in that mandir, in that sthaan, light the lamp right there.
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.
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.
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.
Caution: the speaker's special Hanuman sadhana is only for those whose kul shakti is bound
Answering a question from a group post, the speaker says the special Hanuman sadhana he had mentioned is for those people to whom this has happened — who know that their kul shakti is bound. It is for them alone; those whose shaktis are not bound will get bound if they do it. He had meant it for those whose kul pitrs and shaktis are bound, who are certain that abhichar has been done and that an abhichar shakti is receiving their puja-path.
Is it wrong to have material desires in sadhana?
Making a material desire is not wrong, he says. But when you take a shakti into your own bondage and wish to run her according to your own will, then things there become quite difficult for you.
Which is the greatest shakti?
That, he says, is the greatest shakti — she will never let your fall happen. But when you bind her in a vachan that whatever I say will have to be done, then also: nobody at all wants bondage. Keep it in mind, he says, that no shakti wants bondage. You have dragged her and brought her by the influence of your mantra and energy.
What manifests in a short Bhairav sadhana is a pret shakti of the masan given some name
What the things you see manifest actually are, he says, or what is being given to you there, is not Bhairav but the pret shakti of the masan, to which they have given some name or other — taken into their own vachan, or bound by some bandhan shakti bestowed by their own guru.
An atma is taken into bandhan at the pyre by dhaar and kapal kriya, through mantra bal
Now such a masanic shakti — they go to the pyre of such people and, by their own mantra bal, take such atmas into their own bandhan. Nearly all of what you read and see and hear, he says, has been told from there, and happens in that same way: giving a dhaar, performing the kriya of the kapal and the rest, and by their mantra bal binding such atmas.
The atma held in the vachan lives as a bandhua mazdoor until its term ends
You have been bound in his vachans in every way and have been made helpless. You will get mukti after so many days, after twelve years — but for twelve years you have to remain as his bandhua mazdoor. Whatever I say, that is what has to be done. Binding in every way, he is then handed over and made helpless there.
The bound atma keeps its power because Bhairav's tattva stands awakened behind it
Because the tattva of Bhairav is powerful behind it, he says: the mantra, the bhog and the rest of such tattvas of Bhairav — the tantra kriyas of that kind have been done in such a way, awakened in such a way, that the person, that atma, has shakti, but in bondage. It is completely controlled.
A bound atma that is loosed strikes the tantrik himself and his disciples' families
And whenever, from some cause, some yukti is applied and the vachan breaks — if it becomes free of the bandhan and is loosed — then it will do a deed to the tantrik mahashay himself, and through those who have become his disciples, or any other person who has taken a siddhi of this kind, it will also lay their families to waste.
Undertaken without knowledge, this ends in a bhoot worshipped at home in Bhairav's name
These subjects should never be undertaken without knowing them, he says, otherwise you will end up worshipping a bhoot in the house and will not even come to know that in the name of Bhairav a bhoot has been worshipped. By the time the leaf turns over you will be able to do nothing and will be left bound: neither mala japa will be possible, nor havan, and since you brought it yourself you will never be able to get out of any of it.
The head of the household needs the bandhans that keep visitors' burdens off the family
All right — they are shaktis; according to themselves, what they are saying is their own maryada, and they are saying it, right in their own place. But if you are the head of the household, he says, you should have this knowledge: that if ten people are coming to your house, bringing ten kinds of malaamat, then so that its effect should not fall upon the members of your family, and should not fall upon the one on whom the sawari is coming, what precautions you have to take, how you have to be saved, what bandhan has to be made and where.
How is a shakti freed if she comes in sawari only at the temple?
A listener asks how to free a shakti from bondage if the sawari comes upon him only in the temple. He answers by name: if she will be in a vachan, if a bandhan of some kind has been laid upon her in some abhichaar, then in that place first have her speak from them. Take the help connected with their Bhairav — he opens them from the vachan and frees them. Things happen at their own place; when the sawari comes, it is there that one ought to ask. They themselves will tell.
The shakti does resist being taken away, but she is helpless
It is not that the shakti does not resist, he says — she does resist; but she is helpless.
Diksha of that kind makes you a captive for life and binds your entire parampara
Once diksha of that kind has been received, he says, you become that person's captive for the whole of your life and your entire parampara is bound there. The first thing that will be done is that you will be told not to worship the devi-devatas of your own house — you should do this instead, you should worship Shiva ji — and you will not be allowed to.
The first thing that happens is that the auspicious shaktis of the kula become impure
When a Hindu comes within their limit and is given these things, he says, the very first thing is that whatever auspicious shaktis are worshipped in his kula become impure. Understand it, he says, as your entire spiritual property being seized in the way physical property is seized — and there the story ends. Then your helplessness is how to get out.
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 is kayakalp of a body damaged by tantra done?
For kayakalp to happen, the speaker says, the first thing is that the cutting of the tantra — the root, whatever was fed or given to drink, or whatever else was done in tantra — must be entirely destroyed root and branch, there must be bandhan, and the body must be protected. Only then can you separately attempt kayakalp. A hundred per cent is impossible in the present time, he says plainly; it happens very often, but only when the tapobal and energy are of that kind and the grahas in the kundali are also forming such yogas.
How long does a kshetrapal nikari hold, and what must be done after it?
In a kshetrapal nikari, the speaker says, this thing is removed for three days. It has been taken as three days up to thirteen days, but by the third or fourth day things begin to turn back. So in the three days' time you get after the nikari, the house's complete and proper tej bandhan should be done, giving the kshetrapal puja again and again, and the thing should be stopped and its bandhan performed.
How is a shakti that someone has bound to be released?
Asked how a shakti is to be released if someone has bound her, the speaker says: take the help of some knowledgeable person. If you yourself have knowledge, then according to the shaktis concerned — as if she is some sevika of Bhagavati Durga, some yogini — she will obtain strength and capability from performing havan connected with Bhagavan Sadashiva. If you perform sadhana connected with Bhairav ji and do havan, she will obtain capability from that.
Does bandhan only mean tying something up?
No. The speaker says the meaning of bandhan is not only and only to tie something. To tie here means directly stambhan — to be made stambhit, brought to a standstill.
The first kind of bandhan is binding a prosperous family's source of income
The first kind he takes is the bandhan of the advancement of anybody's family — the case where a family was earlier very prosperous and well supplied with wealth and grain, but its source of income became bound.
How is a business establishment bound in practice?
The speaker says merely becoming bound does not by itself do the work. Taking a business establishment as the example: when a tantric kriya connected with bandhan is done there, the first thing is that whatever customers used to come, on account of whom the source of income existed, will have been stopped.
The operator turns his own siddh devata or mantra on the Lakshmi of the shop, and goes there himself
The speaker says the operator uses whatever deities he has made siddh — the process of their mantra, or the effect of the name, or whatever manner in which he has awakened a mantra or a devata and is employing it at that place — so that the Lakshmi of that place becomes bound and its advancement becomes bound. And he will certainly go to that establishment himself.
He comes as a customer or friend, or sends abhimantrit samagri — and the work happens on the chaukhat
The speaker says he may go as a customer, as a friend, in any manner at all — he will go there, because he has to complete his process; or he will send somebody after having his material abhimantrit. And in this, he says, the chaukhat is always of the highest importance.
Standing on the chaukhat, the operator swears the establishment's supporting deities to a standstill
Standing at the establishment's chaukhat, placing a foot there, and through the processes he runs with his awakened mantras and deities, the operator will somewhere or other administer an oath to the deities of that place — and to all the gods and goddesses who support its owner and grant Lakshmi and capacity — that they become stambhit, that they stop.
After the oath comes uchchatan, in which no customer's mind settles at the shop and they leave without buying
The second matter, the speaker says, is uchchatan: whatever customer comes there, any man or woman, to buy something, their mind will not settle there and the customers will flee. They will not like it, they will think of going somewhere else, they will run off from outside without even entering, and if they enter they will not stay.
The shakti is withdrawn across the whole extent of the owner's adhikara, and another energy is installed in its place
The speaker says that across the whole place, as far as the owner sitting there had adhikara, the effect of that shakti and energy also reached. Now the energy is no longer present up to that extent, and in its place the opposite has been installed — uchchatani energy, shamshani energy, energy set there so that whoever comes flees of themselves, so that their intellect is disturbed and they become very irritable and quarrels begin.
What is called bandhan is really an uchchatani process — one's own siddh energy sworn and sent by sankalpa
The speaker says that though we call it bandhan, what has particularly been done there is an uchchatani process. In the place of bandhan, what happens is that after making some shakti siddh, one uses it: our own siddh energy is made sankalpit, given an oath, and by full vidhi vidhan those things are removed from the other person's place.
When is kokh bandhan most often done?
After the tantric bandhan laid on a household comes kokh bandhan, done for the sake of the continuation of the line — making the womb itself stambhit. The prayoga used most in this, the speaker says, people do at the very time of the marriage. They do it on unmarried girls too, and they do it at the time of the marriage; that is why it is said that the bride and groom should stay very alert.
Is it only the woman who is bound?
The speaker calls it a misconception that only the woman is bound and only her womb is made bound. It is not so — many times it happens that the man is bound. Then, although the man is capable, until deva kripa is present within him no offspring can be produced.
What happens if a tantric prayoga produces a physical disease?
The speaker says that when tantric bandhan or prayoga is done on someone and it produces a disease physically inside the body, destroying it becomes a very difficult matter. If it is in its early stage and no bodily disease has occurred, then once you have cut it and become free of it, by deva kripa the disease too will be destroyed. But if two, four, five or ten years have passed and the disease has made its home, that tantric disease will then not be destroyed quickly, because it will have become a sadhya rog.
How can an unmarried girl be bound without knowing it?
The speaker says that out of dvesha, if the bandhan of even an unmarried girl is got done, she will not come to know. It can happen by feeding her something, it can happen through touch, it can happen by seating her — there are many vidhans.
Why is a rajaswala kanya told to stay apart?
The speaker asks why a rajaswala kanya is told to remain in seclusion, not to meet anyone, to avoid touch and the rest — even charan sparsh is forbidden. There is a reason behind it, he says: a jealous person does come to know that she is in her monthly period, everyone has that much sense, and at such a time these processes are got performed and mere touch of her body is arranged.
A girl bound in this way holds no pregnancy after marriage, and the same binding is laid again inside the wedding mandap
The speaker says that later on such a difficulty will arise for her that after marriage no pregnancy will hold at all. And after that, at the time of the marriage, in the wedding mandap, through the whole marriage process from beginning to end, there are also many such vidhans in this ashuddha tantra by which the girl's garbha is made stambhit, is bound.
When no brother in a kunba has a son and every marriage has stopped, the prayoga dates from the father's or grandfather's time
The speaker describes a bandhan on a whole family — if it is a family of four, four brothers, then not one of them is having a son, only daughters are being born; or many times no child at all; or the whole marriage in the whole kunba has stopped, four brothers and all four marriages stopped, all the mangalik work stopped. When it has stopped for all four or five, he says, know that this is not the effect of a tantra prayoga of this generation but of the time of the father or grandfather, which for some reason has now become very strongly effective and is at its peak.
A bandhan laid at the family's own deva sthan binds everything at once, and is done by insiders
The next process, the speaker says, is doing such a bandhan at the very place of your root deities that a comprehensive bandhan of everything occurs. And the people who perform this process, he says, are people from right inside the family — those who have complete coming and going, sitting and rising in your house. Extremely hostile people.
Does a bandhan prayoga kill the person?
No. The speaker says to keep this in mind: whatever kind of bandhan it is, once the tantric attack has been made, nobody dies in the process of bandhan — a matter connected with death will never be in it. The greatest thing will be that the person reaches the level of death: his financial loss will be so great, his mental decay so great, that he will himself regard himself as no better than a living corpse, and though he has capacity and buddhi and viveka he will be unable to use them well. Extreme laziness remaining in the body becomes a sign of these things.
When does a tantric bandhan actually succeed?
The speaker says a tantric bandhan and the rest succeeds only when your pitr do not stand with you. The pitr can never leave your side of their own accord: for them to leave, a great many offences must have been committed by you, or by your parents, or by the people of the generation before them. Only when the pitr leave your side does the effect of all these things begin to fall upon you.
Kokh bandhan or a bound intellect needs Mahavidya paath and prayoga done with sankalpa
For kokh bandhan, or confusion of the intellect, or a bandhan of that kind, the speaker says you will then have to make full and proper use of divine energies, or have it done — paath connected with the Mahavidyas, prayogas, Mahavidya work of that kind. When you have such things done with a sankalpa made, the cutting of these things happens very quickly.
What to do when someone keeps trying to bind one's sawari?
If someone is repeatedly trying to have your sawari bound, the speaker says, you should increase the capacity of the sawari by tapo bala. Take the capacity to such a level that the one doing the binding is torn apart. He says he has seen sadhikas upon whom Bhagavati's fierce shaktis come, and well-informed people, Kamakhya sadhaks, fail to bind them — they hold the hair in hand and say we cannot bind her, she is not being bound. That happens when the sadhika or sadhak has capacity, does japa-tapa and has shraddha in Bhagavati: the yogini with whom Jagadamba's swaroop is present holds so much capacity that no one can bind her.
The sadhak's foot band: which foot and which metal
Asked about the foot band (bedi) worn by those who work in bhagatwal, the speaker says it is not only for them — every Sadhak should wear one. A band on one foot is necessary for everyone and is also the best; a band on both feet is not for everyone and raises many further matters, including tradition-specific ones. It is worn on the right foot, and silver is the best metal; copper and gold are not for everyone and may be worn only after a proper study of the full birth chart — which tattva dominates the body and which metal can affect the person how.
Consecrating the foot band with a rakshak deity
The speaker says the foot band is best consecrated with the mantras of the rakshak (protector) deities. Before wearing it, dedicate it to the shakti of any one of Bhairava ji, Hanuman ji, Ganesha ji or Narsimha ji: do their pujan, bathe the band in raw milk, offer dhoop and deep, scent it well, offer it to them and leave it for at least one day — longer is better; for instance offered to Bhairav ji on Navratri Pratipada and worn again on dashami. The offered band may be worn, but once it has gone on the foot it must never again be placed at the puja place.
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.
How does a dosha attach to a person during mantra japa?
He gives the case in brief. Suppose you are doing sadhana of some sabar mantra without the information. Whenever such mantras are told on the Shri Sabari Vidya channel, he says, it is always stated that before doing japa of that mantra you must certainly perform asan bandhan, dish bandhan and the rest, and the sadhana of Guru Gorakhnath, at least one day of each, and only after that take it up. If asan bandhan and the rest were not established for you, or some mistake has already been made, some negative shakti comes near you.
What is a tantric bandhan and how is it done?
Asked by a listener that a sokha had shown him that a bandhan of his body had been done, and how it will open, the speaker explains that for any tantric bandhan the methods are such that it is not necessary for it to be done by coming near. When a person does not know all these things at the start, people do bandhan even by giving prasad. What bandhan means is that our aura becomes polluted in a way. The auspicious shaktis are not able to give their effect — and how would they? The quantity in some one of our shatchakras will have been increased, so that somewhere there is an unbalancing in the body, and we will not be able to get that effect properly.
How can you tell from the nadi that a bandhan has been done?
In the videos he has put on swapna vidya, he says, he has explained how the nadi is to be examined and how the matter is to be understood from the nadi. The same thing can be used here as well. In a person on whom a bandhan has been done, the sushumna nadi will run very little; however much effort he makes it will not run quickly. Difficulties will begin.
Why does a bound person become agitated in a temple?
Whenever a bound person, on whom such a bandhan has been laid, comes into contact with auspicious shaktis, he will be greatly agitated, the speaker says. If he goes to a temple he will flounder there, he will have difficulty there. Why? Because after going into the temple, the aura of his body and the positivity of the temple — that positivity will try to remove that thing, and there will be suffering in his body.
What are the two best remedies for any tantric bandhan?
For freedom from bandhan, for any kind of tantric bandhan in your body, there are two best remedies, he says. The first is to take hold of the Datta Mala Mantra and bring it into your life. The second is the Tantrokta Bajrang Baan, the complete Bajrang Baan, which is given on the channel. Take any one of these two anushthans into your life for the whole of your life and no tantric will be able to do anything. Once the energy is built and the bandhan breaks once, you will keep doing that anushthan again and again, and things will then turn in your favour.
What happens when village devi-devatas are made siddha?
Asked what comes of the devi-devatas that people make siddha in villages, and whether shakti bandhan will then not be possible, he says that the devi-devatas made siddha in villages are laukik devi-devatas. Whether shakti bandhan will be possible or not depends. Those who only make devatas siddha have a bhagatvaal running in a different manner, a field of bhagatai running, and it depends on very many things; the subject becomes wholly separate. Bandhan will certainly happen, he says — it is not that bandhan will not be possible.
Is there anyone in Kaliyug who has had Bhagavati's darshan?
Asked whether in Kaliyug there is anyone to whom Ma Bhagavati has given darshan, he answers: absolutely, living. To a comment that one who gets a siddhi done for you will hardly be found, while a thousand will be found who increase a siddhi and a thousand who bind, he agrees — that is right, because envy is greater.
What does unguided japa of an ugra mantra do to income?
The speaker says the four coins that were coming will stop coming. And even if the flow does not stop, the situation will become so bad on doing japa of such mantras that wherever a source of wealth had formed, where you earned ten rupees you will come straight down to five, and your position will become completely unsteady.
Why does a prayoga against one's own brother rebound?
Because the kuldevi of both is one, and the Lakshmi worshipped in the household — worshipped at some time through the kuldevi — is one and the same for both. First learn, he says, in what manner they are separated; where such knowledge is absent and you fire these prayogas, the binding of Lakshmi begins there too.
How is a bandish placed upon a place opened?
If a bandish has been made at some place, the speaker says, then at that place the ugra mantras of your own ishta and aradhya should be used — a shatakshari and the like. A havanatmak prayoga should be done, and bali and so forth should be given.
Bandhan as a form of uchchatan of one's own mind
Turning to a body that has been "bound", the speaker says a bandhan is in one way the second form of uchchatan — the uchchatan of the shatkarma is almost the same as bandhan. If a shop is bound, its customers become uchchatit: restless, deciding the goods are overpriced or bad, and they stop coming; if a person is bound, he is turned away from his own work — no wish to sit in the shop, go to the office or work properly. What is bound, he says, is your own mind; everything in it happens through the mind.
Bali on the body when a trouble is abhicharik, not medical
The speaker says that when a bandhan or uchchatan has been done, or one understands that a trouble is not a medical issue but some abhicharik condition, the bali has to be given on the body itself. He includes the case of a sokha or ojha who has sidh-ed some mantra vidya and tries it on someone to see whether it works — many people get struck that way too. People fear that something may get cut and blood may come, but he says there is no particular harm, only that care must be taken that nothing gets cut or torn.
Three places for nimbu bali on the body: ajna, anahata and navel
The speaker says bali on the body is given on the ajna chakra; if the problem is so severe that the person cannot even get up, it is given at three places — the ajna chakra at the forehead, the heart between the breasts where the anahata is held to be and where prana-vayu is seated, and near the navel. The cut is easy on the chest and above the forehead, but the belly near the navel needs more care as it is not a hard place. If the lemon has been charged with one's sidh mantra, these things get cut quickly, and the patient begins to feel relief within 5 to 30 minutes.
Kavach-charged lemon cut on a family member's body as a bandhan
The speaker says that if you have sidh-ed a kavach through japa and someone in your home is falling ill and is not fully able to do puja-path, charge the lemon with that very kavach, move it over the body of the person to be protected, and cut it on the body itself, stating that it is for bandhan. Until someone breaks that bandhan in a very forceful way, it will not open. In this manner, he says, the lemon has many prayogs.
Which shaktis stand under Bhagavati Tara's control?
Exactly in the same way, related to Akshobhya Shiva and related to Maharshi Vashishtha, there is a tantra related to Bhagavati Tara — in which, especially, those shaktis which are under control nowhere else are under the control of Bhagavati Tara.
How should one do the bandhan of one's own house?
Asked how to do the bandhan of the house oneself, he says it has been explained on the channel. The best thing for householders is the bandhan of the house by the mantra related to the Argala; its information has been given there in full.
Have the utara or nikari done first, and Kshetrapal pujan with it
First have his utara or nikari done, and have Kshetrapal pujan done — Kshetrapal being the Kshetrapal swaroop of Bhagavan Bhairav, the Yaksha swaroop, the Kshetrapal swaroop. Those who are knowledgeable will do it, and will do his bandhan in that form. The situation will then come under control immediately; otherwise tomorrow there will be great trouble.
A bhagat has bound someone's oot pitrs and will not release them — what should be done?
Two things have to be done, Mahi Blog ji, he says. If they are oot, then over an oot the rule of Bhagavan Shri Ganesh holds — all of you should have this information. Because Bhagavan Ganpati in the form of Bal Ganesh, and Batuk Bhairav, both of them — chiefly, from the puja of Ganpati, the oots obtain capacity and shakti. Because with Bhagavan Ganpati there are somewhat tantrokta matters: understand it from just this much, that the head of Bhagavan Shri Ganpati was cut. The rest of the secret has not been written out and told for everything in the puranas.
What then is the remedy when the oot pitrs are bound?
Whenever the oot pitrs are in a bandhan, then first of all do the pujan of Ganpati; do his sahasrarchan with dhoop and grass. Second, do a havan with the first mantra of the Argala — done by whoever is the first man of the house, that is, the eldest son, if it is possible for him; or have it done by some fit Brahmin if you do not know how to do it yourself.
What should a dedicated sadhak wear on the body by the tantrokta vidhan?
Asked what a dedicated sadhak should wear on his body as ornaments by the tantrokta vidhan and what their importance is, the speaker says it also depends on which sadhak it is and of which deity. Bandhs should be on the body: a baju-bandh, a kamar-bandh, and one on the manibandh too. Looking from the top downwards, there should certainly be a shikha — and if it is a woman, a sadhika, then her shikha hair should never be loose; there should certainly be a knot tied there.
How are the navel and waist to be protected?
Then at the waist, the speaker says, one must certainly keep one's navel protected. For the protection of the navel and of the waist, you may if you wish wear a silver chain at the waist there, or else wear a thread and the like made abhimantrit, together with some tantrokta materials — that is most excellent.
What does the payal do for a woman's protection?
The speaker says that where negative shaktis are concerned, a mother or sister who wears payal on the feet finds their capacities diminished by it. This will not happen by tying a thread on the foot, but if silver payal is worn then more than half the body's protection is accomplished from there itself. So they should be worn. Only after that should the sadhana take place: if you are sitting to do sadhana then payal on the feet and bala on the hands, or whatever you can wear — bangles if you wear them are most excellent, otherwise there should certainly be a bala.
What must never be left empty on the body?
At the least, the speaker says, never keep these things empty on the hand, on the foot, on the waist. Women should never keep their waist empty. Men's case is different, since they are shy — someone will tease them if they wear it; but if you are a sadhak, wear it, and do not look to what people say, since you are not going about without clothes. A woman's waist should never remain empty: if possible, wear even a single strong silver chain at the waist always, especially if you are a sadhika.
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.
What is an astra mantra actually doing?
Pay attention here, the speaker says: the Neelkanth Aghorastra is in itself a fierce aghorastra. It is an astra, an astra mantra. And in an astra mantra the various kinds of shaktis of the deity, the various kinds of astras, are told: whatever the affliction of the one in front — be it a graha, be it bhoot pret pishach, be it an enemy — bind them all, strike, cut, devour them. You become aveshit within me.
Whom can one consult at Vindhyachal for tantra badha now?
Asked by Ashok Pandey ji whom he can show himself to at Vindhyachal, being afflicted by tantra badha, the speaker says that in the present time it has become extremely difficult to say. Given the condition the Vindhya kshetra is in, he cannot even say that you should go there. All those places where tantra bandhan and the like used to be done have themselves been demolished; not even a havan kund is left. That place was perhaps of thousands of years ago, and all those things have been removed.
What remedy is there for release from imprisonment?
A listener says her father and brother have been in jail for a year and asks what remedy to do for release from imprisonment. Have the samputit path of Hanuman ji done, the speaker says: do or have done this samputit path of the Sundarkand every Tuesday. With which mantra and how it is to be done, he asks Ruby ji to message him on Telegram — even in the group — and he will send the whole vidhi of the samputit path.
How is Kali Mata's sawari to be opened, and a kiya-karaya in the house set right?
Hari Priya Mehta ji, you should take the help of some knowledgeable person, the speaker says. Without help, how will you be able to work at this if things of the kind you describe are so? Because even if the sawari does open, in how much vega it will come you will not be able to control, if it has been made bound. Take somebody's help.
Should a Sayyid or pir be given a place and worshipped at a Hindu home?
The speaker says that wherever the family had the matter read, two things came up: their Pitr were bound, and there was in the house something called a Sayyid among Muslims — a very bad thing — said to have been in their ancestral house from earlier times and now, being old, wanting a place of its own; because of this it would not let their puja complete, and being a Muslim thing it was also troubled by their Hindu worship. The middle path offered was to give it a place somewhere outside the house on their own land and serve it daily with sweet water and batashe. The speaker's stance is that a Hindu family rooted in Sanatani culture should not worship such things; his channel has two or three videos stating clearly that a Sai, pir or fakir is not to be given a place and worshipped. Many sadhaks and devotees, he says, shy away from removing a shakti by means of shakti — 'who will do all that, just worship it at home' — while staunch Sanatanis who by Bhagavati's kripa have the sense not to worship such things do not give in. This family refused, though the elders had begun to waver out of fear for the children; hearing those videos made them firm, and they got in touch to ask what to do.
How a house is bound with Muslim tantra: inscribed iron nails buried at every corner
The speaker says the family had also shown the house to Muslim maulvis, who could do nothing — at most they would have puja done at a dargah, take money and do ten kinds of things in the house — and had in fact bound the house with Muslim vidya. In Muslim tantra vidya, he explains, there is an iron nail on which mantras are written in Urdu; it is made siddha in various ways and then buried in every corner of the house, and that is how this house was bound (Griha Bandhan by Utkilana). After that binding, the family's experience was that within six or seven months even the small channels of income for daily bread closed completely and the havoc grew; no relief came, and in the end those people raised their hands.
Dream guidance from the pitr and the kuldevi after a 40-day stotra anushthan
After 40 days, the speaker says, the sadhak had a first-of-its-kind experience: reciting the Ganpati stotra in the evening he drifted, from tiredness, into a sleep-like state, the recitation continuing from memory, and saw an elderly man standing with a staff who kept saying, 'tell everything to the one you are talking with — look at our condition; if you do this knowingly and properly, we will be freed from here and your work too will succeed.' The sadhak dismissed it, since one tends to dream of what one thinks about and he was half asleep. That same night, in a Swapna, a devi appeared in white garments and said: first, properly serve and worship the devi of your kul, Bhagavati, and do it knowing its vidhi-vidhan. When he reported both, the speaker told him: the one you describe is what the household elders, the Pitr, are like, and the devi would be the house devi (Kuldevi) telling you this — so why are the house pitr lying bound?
Dattatreya mala mantra milk tarpan at the threshold through Pitr Paksha to reach bound pitr
The speaker says he gave the sadhak two sadhanas for this Navratri season. The first, in Pitr Paksha, was the dattatreya-mala-mantra sadhana with the full Tarpana vidhi, because Pitr who are in Bandhan cannot receive anything offered for them — whatever you do for the pitr is not reaching them. The two easiest means of getting it through are a tantra prayog of Bhagavan Ganesha and Bhagavan Dattatreya, who is supreme since the three shaktis Brahma, Vishnu and Mahesh reside in him. He prescribed tarpan with milk on the Dattatreya Tantrokta yantra, the tarpan milk to be poured at a Peepal, a Bargad and a Tulsi — and, because a Muslim thing was involved, the tarpan was done at the Chaukhat (threshold) of the house with a lamp lit; he says he will clarify that vidhan further some time. The sadhak did the Datt tarpan by this vidhi for the full sixteen days of Pitr Paksha, from Poornima to Amavasya, and reported great peace from the first day.
Free the pitr first, then weaken the Muslim thing: the Varah-tusk gomutra prayog
The speaker says he shares this experience to show that whatever you do does bear its full effect, but the method has to be changed a little. Once you know clearly that the Pitr are in Bandhan and a Muslim thing is present, the first task is to free the pitr from bandhan — and no single method of bandhan-mukti can be applied everywhere: where a Muslim thing is involved, something must accompany it so that the effect of that thing is reduced. Here two or three such vidhis were done, including a Varah prayog: a boar's tusk was made abhimantrit in cow's urine, Kusha was tied to that tusk, and Gomutra charged with a special mantra was sprinkled in the house. He will not reveal that mantra — it is best given only to the one who needs it; some things must stay secret. All of this weakened the thing, though it was old; but the decisive factor was that everyone in the house was mentally strong, all supported each other and all did the puja, path and havan properly. Quarrels and strife certainly happened and it was not a peaceful time; he kept motivating them: do it, do not give up now. By Bhagavati's Kripa the house has been much at peace since this Navratri, things have become gentle, and special sadhanas have been started again.
Can bandhan, protective circles and satkarma be done from mantra siddhi, and shaktipat from the guru mantra?
He tells the questioner he seems entirely new to this field. First learn things, increase your tapobal, obtain the kripa of some deva, increase your punya, and then step down into this field. You can certainly do this work — but do it with the guru's agya. As for shaktipat: you must yourself have become siddha and have the samarthya to do it. Only if you have ten lakh rupees can you give fifty thousand to someone. It also depends on how much samarthya is within your guru.
Is it the devatas rather than Bhagwan who can be prevented from receiving?
It never happens that what we do by way of pujan and path is not reaching Bhagwan, he says — all things are within his sight. That it is not reaching the devatas is a subject of tantra; that the devatas are becoming incapable of helping, that they have been bound by tantra vidya, is a separate subject. To Bhagwan it is absolutely reaching, and he has knowledge of everything about what is happening to us and what will happen. And he is the one who shows kripa, when the time for this too comes.
What should one ask instead of asking whether Bhagwan hears?
It is not so that if we do it ten days and the trouble did not go we will leave off doing it. Somewhere our paap karma have risen and we are undergoing their fruit, and that too has a time; when that too comes to an end, our punya rise and we move forward — and for that too it is Bhagwan who shows kripa. So do not think that it will not reach Bhagwan. Ask instead: there is a bandhan in tantra upon the devata, how will it break, how is it to be removed — that he will tell.
What can be done when someone has bound your Bhagavati and taken her away?
A listener writes that his cousin, a tantrik, deceitfully applied akshat and sindoor to his forehead and thereby bound his Bhagavati, and asks how to get her back. When anyone takes your shakti into bondage, the speaker says, he has given three or four prayogas for its undoing on this very channel; the bandhan will also open by the mantra prayoga of Mahabhairav. Since the man is your brother he will have full knowledge about you. So perform the Mahabhairav anushthan that has been given.
A missing chaturmukh lamp and bali pujan, and neglect of the doorway, the kitchen and the kula shakti, are the common mistakes.
He says he does not know what the questioner did or failed to do or what mistake he made, and is answering a common question about why this can happen. It is possible you are doing only Bhairav ji at the time of pujan and never doing the chaturmukh lamp vidhi that he prescribes, or never doing Bhairav ji's bali pujan vidhi. Further: if the entrance of your house is not right, there can be trouble; if dirty vessels are lying in the kitchen, there can be trouble. And most particularly, there is the question of who the shakti of your kula is — trouble can come from her too, though it does not happen in Batuk Bhairav's pujan. And since the listener says Brahma Kavach, there are bandhan matters in the Brahma Kavach, which he has never given anyone to do.
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 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.
How is the bandhan of a kuldevi opened by tantra vidya?
If the bandhan has been done by tantra vidya, look at the Mahabhairav vidhan, the speaker says — he has written on the thumbnail itself that if the kuldevi is bound for any reason, she is released by the Mahabhairav mantra. Because when you take a sankalp that you are performing the Mahabhairav mantra anushthan for the release of the kuldevi's bandhan, and Mahabhairav has so many forms within him — Kaal Bhairav, Batuk Bhairav, Bhoot Bhairav, Mahabhairav, all of them — then when they move, when any of their ganas move, they know for what purpose the invocation is being made, and they will come and open it. Do the anushthan in a manner suited to that.
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.
No separate asan, disha or sharir bandhan is needed with the Datt mala mantra
The speaker says that when a sadhak does the dattatreya-mala-mantra sadhana, there is no separate need to do asan Bandhan, disha bandhan and the like, or sharir bandhan; by the effect of this mantra everything gets done. This, he says, is its biggest point.
Limit of house bandhan: a visitor carrying charged tantrik items inside
The speaker says that however well you secure your house, if a person walks in carrying something after having such kriyas done, the bandhan no longer works as it should, and trouble begins. In this case the relative brought the tantrik along as "a friend", gave some excuse for the visit, took tea and water like any normal guest — and a devotional household treats every guest as God, so nothing was suspected — and then left, having shown their rakshas nature inside the house.
Precaution: a childless wife must refuse any vachan offered in a dream where masanik shaktis are worshipped
Speaking openly, the speaker says that in some households Masan shaktis are worshipped. A married woman who has not yet had a child must then take care that if any vachan is being offered to her through a Swapna or any other medium, she does not accept it. Otherwise, he says, garbha Bandhan happens of itself: her womb becomes bound, and before she has had a child some Laag attaches so that she never has one.
No shmashanik sadhana, dhar pujan or chauraha pujan for a wife who has not yet had a child
The speaker says a married woman who has not yet had a child should not do any shmashanik sadhana, even in sattvik form, even one with only a small provision such as placing something in the Shamshaan, because she does not have proper knowledge of these things; even if she is doing it from reading or hearing, or under someone's guidance, he would still forbid it. He makes clear this applies where there is no deficiency in her or her husband and the child is simply planned for two or four years later. In that condition, he says, shmashanik or Masan sadhana, any dhar pujan, anything to be done outside the house, and pujan at a chauk or Chauraha are all to be completely avoided, because if anything goes wrong she will be left troubled for life.
What a mother must do before taking up ugra tantrokta sadhana
For a married woman who already has a son or daughter and is going fully into the Tantrokta path with an Ugra shakti that requires pujan at a chauk or Chauraha, the speaker says the first thing is that her child must be old enough to no longer drink her breast milk. Second, before advancing in tantrokta sadhana she must first do the protective sadhanas for a long time: making a Kavach for her children's safety, Bandhan of the house for its safety, and protection for her husband. Their protection is necessary, he says; only after that does she take up such tantrokta sadhanas or pujan.
What must be done after the masan utara?
If this kriya is done, there will be immediate benefit; and after doing this utara one must then do the bandhan — of the house and of the body too. The vidhi of doing the bandhan has also been given on the channel. If it is very urgent or is not understood, he tells the questioner to speak on the phone once and he will have it written down and explained.
When is body movement during japa a negative sign?
If it is negative, he says, it will give its effect when it is about to leave your body; but somewhere the root cause will be such that it is not being allowed to leave your body — and then too this state is formed. Fever also begins; there will be fever, a state like dehydration, there will be vomiting. Until its effect is destroyed, this state arises from mantra japa: when your mantra begins to give its effect upon the body and the negative things wish to leave the body, but something has been fed or given, something of that kind, and it is in a bandhan.
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