Bhoot Badha
Every question on the site tagged Bhoot Badha, each answered from a timestamped source rather than a summary written from memory.
An entity obstruction distinct from Pret Badha — evaluated on whether it arose naturally or was dispatched via Abhichara, whether recent or long-standing, its constitutional strength, and its reaction to mantra chanting.
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Badvanal for dosh of bhoot, pret, dakini, shakini, brahmarakshas, baital and water upadevatas
The speaker says that if, while walking on roads and ghats, or already in the house, or for any other reason, the dosh of a bhoot, Preta, dakini, Shakini, Brahmarakshas or Baital, or the dosh of water deities and Upadevata of that kind, is present on the body, the Badvanal Anushthana can be done for its removal.
Assessing a pret badha before choosing a remedy: pret or bhoot, new or old, its reaction to japa
Asked for a mantra for pret badha, the speaker says it depends on what the badha is — a Preta badha and a Bhoot Badha are two different things. If it is a pret badha, what level is it: did it come on its own or was it sent through Abhichara, is it new or old, what is its condition, and how does it react when you do path or japa — does it scream, cry, or laugh? From that you can gauge its real state. If it is old, ordinary pujan and path will make no difference to it; it may even begin to take your worship of your own deities for itself and block it — a subject he promises to cover separately. So first assess the situation, yourself or with a good knower's help.
Is there a method even for driving a bhoot-pret off a body?
Even if a bhoot or pret has come upon a body, he says, you have a method for that too; if you are driving a bhoot-pret off a body by striking, there are methods for it. It does not happen that on hearsay — arre, a bhoot has come upon this one — you strike with slippers, strike with a shoe, and drive it away. There is a method: everything happens first with love. The last recourse is that yes, we come to blows; or that we are coming to know that he is play-acting, that he is lying — then you use your hands and feet, that is a different matter.
What should be done about a very stubborn seven-year-old child?
The child is seven years old now, he says — explain with love. When he becomes eight or nine years old, then explain by beating. And keep one thing in mind: although up to the age of thirteen years it is nothing particular, even so, if some special condition arises with children, then having the analysis of their birth kundali done by some enlightened and learned jyotishi, whatever subject is arising should be remedied.
The vidhan answers graha-caused, material and mental conditions arising with the child
Have it done by this, he says, and then whatever is happening with the child — if some graha-caused subject, some material subject, some mental subject is arising — benefit will certainly be obtained in it.
Why do the devas allow a pishach into a sadhak's life?
The speaker says that unless a bhoot speaks in your ear you will not do fierce sadhana at all. Someone unafflicted will never take up Hanuman ji's sadhana or understand him. The devas certainly have the power to stop bhoot-pret, but they want you to become capable, so they place them in your life — and the fiercer a sadhak you have the capacity to become, the fiercer the pishach that appears in your life.
Should one set an upper limit on the number of paths?
Never apply the rule that we will do only 100 paths, only 1000, only 11000, only three months — no. Do as much as possible. If you master only this, there is in it a way out of bhoot, pret, pishaach, nazar, drishti and shatru badha, and of obstacles to wealth, of a job not coming, of the ill effects of Rahu, Ketu, Shani and cruel grahas, and of the durayoga of the marakesh.
Is there danger in doing puja at night?
The speaker addresses the fear people keep seated in the mind — that if we do puja at night a bhoot or pret will take the puja. This is a divine night, he says; these are mahanisha, and in performing pujan on all these maharatris no bhoot or pret has the capacity to take your puja. A personal matter is different — if a bhoot is already seated in your house and is taking the puja you do there, that is another thing. But there is no dosha in performing pujan on these divine nights.
A sadhak who cannot tell bhram from yathartha becomes frightened when the avesh of energies begins.
Because as you advance by degrees in the field of sadhana, the avesh of energies happens; and when you do not understand it, a sadhak often becomes frightened — sadhikas become frightened quickly. Learn to make the difference between delusion and reality: many times where there is nothing, you take it that there is a great deal and go on running after bhoot, pret and pishach; and many times where the energy is really present and is doing its grace, you give it no importance, and by your ignorance that thing departs.
Where a presence keeps someone from sleeping — a throttled neck, waking in fear — both dhoop and deep may be burned beside their bed.
Suppose such a presence arises in the house that nobody can sleep at night, that some shakti is giving direct trouble to someone — throttling the neck, or someone waking in fear. In such a case, he says, both dhoop and deep may be burned near their sleeping bed.
Kindled with camphor and the powder laid on once it burns well — no mantra at this stage — the smoke is carried through the whole house daily.
Kindle it with camphor, and when it has begun to burn thoroughly, put the powder you have made on top of it — no mantra needs to be recited at this stage. If you do not stay at home, you have already charged it: tell whoever is at home simply to put it on. Smoke will rise, and that smoke has to be shown through the whole house; place the dhoopdani in which the dhuna is being given near the one who is having the trouble and let the smoke fill the place. This much is to be done daily.
Is it proper to seek information when a sawari has come upon someone's body?
Whether one takes the information or not depends on you, the speaker says — you may take it, it is not a matter of difficulty. He refers listeners to the full, deep treatment of the sawari subject already given on the channel, which will make the concept clearer.
Being told that seven entities are present means some shakti is with him; the anushthan should be begun again rather than readings chased.
The listener did japa for a year and a half, stopped for five months, has restarted, and someone shown the case on the phone said there are seven entities. The speaker says it means some shakti is with you, whether positive or negative — if it is there, it is there. Begin your anushthan. As for what is going on now that you are showing it to someone, he cannot say.
Besides a Narayan bali case, who else should do panchbali and jeev-seva?
This is not only for Narayan bali, the speaker says. Anyone else listening in whose house such a condition exists, or who is afflicted by any bhoot-pret or abhichar — if they will do these two or three works, then within three to six months at the very least there will be very great relief, a difference of earth and sky.
An astrologer citing Rahu in the eighth house and Shukra in the ninth told a listener to abandon his Bhairav shakti upasana.
A listener named Rudra Pratap Singh says an astrologer, citing Rahu in the eighth house and Shukra in the ninth, told him he will become a bad tantric and should abandon Bhairav shakti upasana and chant the name of Radha. The speaker rejects the advice, saying that for Bhairav ji's sadhaks bhoot, pret and pishach are not big matters, and asks why on that basis he would become a bad tantric at all.
What form does that trouble take after moving in?
He says that after going there, ten kinds of illness, loss of wealth and court-and-kachahri trouble follow, and one has no choice but to be caught in it. Their single motive is that they do not want you at the new place.
When does the Tulsi plant actually dry up?
He says Tulsi ji goes to your loss and begins to dry only when there is interference with your mool tattvas — when paishachik badha and devi prakop both occur thoroughly. Only then does Tulsi ji dry, only then does a dev vriksha dry; otherwise it will very often happen that Tulsi ji is green and flourishing while an obstruction has already arisen in your house.
What if trouble continues in a rented place after that?
The second thing, he says, is that if you have gone there and trouble is occurring for you there, then you should change the place — why increase your trouble by staying on for a longer time.
A childhood fear of bhoots led to the Hanuman Chalisa being recited in secret
A listener writes that as a child she was afraid of bhoots, and for that reason, even after being told not to, she used to recite the Hanuman Chalisa secretly in her mind when alone — and that it had an effect. Very good, the speaker says.
What is prescribed when the body is in heavy affliction?
If there is very great suffering in your body from any cause — a badha given by devas, by pitrs, by rakshasa, pret or pishach, or arising from abhichar — for which no cure is working or medical treatment brings no benefit, the speaker says to recite the Surya kavach in the morning standing before Surya Narayan at least twelve times. The Surya kavach is quite a short kavach. Or utter the twelve names of Bhagavan Surya Narayan twelve times.
Can Surya upasana relieve physical problems arising in an anushthan?
Asked whether Surya upasana can bring relief where physical problems occur during a mantra anushthan, the speaker says yes, absolutely it can. Surya Narayan's father-in-law Bhagavan Vishwakarma, called Twashta in one form, exists for this very work; and by his grace Bhagavan Surya has the capability that whatever trouble is in this body — whether daivik, bhautik, from pret or pishach, from a brahmarakshas, a dosha of any kind at all — he cuts and clears it away through that.
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.
Why perfect Bhuteshwar himself rather than chase bhoot-pret siddhis?
He says listeners should see the difference: these five forms carry so great a mahima and so much capability that they have been giving the power to create the srishti — without them there is no rachana of the srishti at all — and for such a swaroop you are authorised. So why, he asks, are you wandering here and there after bhoots, prets and pishachs, telling each other to perfect this siddhi and that siddhi. Perfect the very Bhuteshwar himself, he says, and stay in his shelter; never run from what is written in the shastra.
What should be done where a sadhana provokes something at the place?
Then something at the place where you are must have been pained by the effect of your sadhana, and is attempting to cause you hardship through that medium. Since you are performing Bhagavan Dattatreya's at present, do a dhuni there with the Mala Mantra.
Are people troubled by lok shaktis in every region?
A listener writes that in their place, Dehradun in Uttarakhand, Mata Madanand is used, and that plainly speaking it is by these that people are troubled. The speaker agrees: let it be Baba who is named — somewhere people are troubled by them, somewhere by Chanon Bali, somewhere people are troubled by Goongad, somewhere by Melody. In every region, he says, people are troubled by some such odd being or other.
If it feels like a sawari is coming upon me, what is it likely to be?
In this, ninety per cent of the time, the speaker says, if some tantra accident has already happened with you, if there is the effect of tantra upon your body, if someone has made a projection earlier, and you have so far done no high-grade sadhana whose right effect has fallen upon you, and it feels to you that some sawari is coming upon you — then, brother, somewhere you are being affected negatively.
What should a sadhak do if someone calls them Bhairav or Bhairavi in order to draw them in?
Therefore, whether a woman or a man, if during the sadhana period anybody tries to attract you by calling you Bhairavi or Bhairav, tries to milk your money or your body, or says that no, within you there is Kamakhya tattva and you should perform such-and-such chakra pujan — then, the speaker says, this thing is wrong at one stroke. Things of this kind do not happen so, nor are they done so. The test for performing this kind of pujan is a very tightly drawn one; those things are very powerful, and they do not happen while walking along a road.
During sadhana it repeatedly feels that some shakti is standing at my bedside — is this right or wrong?
Say whether you are feeling fear and dread, or whether it feels good, the speaker answers. If it is feeling good to you, if it feels pleasant, then it is a good shakti. If fear is being felt, then it may be an ugra shakti, and it may also be a negative shakti.
Can a spirit attach itself to a person without cause?
Asked by a man who works alone as a guard whether the souls of those who die in accidents can attach themselves to us without reason, he says a good atma attaches itself especially for the sake of its own gati; ordinarily it attaches to a body because it has some hope there. Bhoot, pret and pishaach attach for one of two reasons: either they are compelled by mantra force, so that a tantric drives them through the four kriyas and they cause harm through speech and the rest; or some inducement has been given them.
What does it mean to hear voices and smell foul odours?
A listener says there is a tantra kriya: he hears a voice, hears it even when nobody is there, feels someone called out, but on going there finds nobody; foul smells come, sometimes bad, sometimes good. He answers that this is a subject of seeing — where and what and how it is. Only then will it be possible to say what you should do and at what level you are.
When does the Hanuman sadhana begin, and which Kavach should be used?
From the Purnima tithi falling in Chaitra — Hanuman Jayanti — and running Purnima to Purnima, at least a month. Use either the Ekmukhi or the Panchmukhi Hanuman Kavach; where the house has a Pret or Pishach related fault, use the Panchmukhi.
Acting on a possession from a distance is improper, particularly on a girl's body; the family should find someone they can be present with.
He declines. Four or five such cases reach him every couple of months. His answer is that interfering in these things from a distance is not proper — particularly on a girl's body, where acting will cause trouble — and that they should find someone in person whom they can stay with.
What kinds of wishes may be made the sankalp of this Shravan vidhan?
Any wish of yours that is dharma-yukta, he says — victory in a court case, protection from enemies who are tormenting you, protection of life, the attainment of wealth, victory in any field, trouble at your workplace, trouble from bhoot and pret, any trouble at all. In the sankalp with which you perform the pujan you will obtain exceeding success, and Bhagwan Shiva will certainly show grace.
Were the practices of today present in the Dwapar Yuga?
In the time of Shri Krishna, in the Dwapar Yuga, he says, there was no sokha and ojha work anywhere — a sokha catching someone whom a bhoot had seized and removing it by jhaad-phoonk. That subject did not exist there; the tantrics of that time were of a different, more powerful kind and their capacity was of another level. Those things changed slowly with the present age.
What does it mean if someone frightens you in sleep every night?
Asked what it means if, in the state of sleep, someone frightens you as children are frightened, and that this has gone on daily for ten days, the speaker says that if it is happening again and again, then some subject is indeed present.
What does it mean to keep seeing a girl in dreams while doing the Jayanti Mangala Kali japa?
A listener says he does japa of the Jayanti Mangala Kali mantra daily and sees a girl in his dreams. If you are seeing such a thing again and again, Ankit ji, the speaker says, then the meaning is that the presence of someone has already been formed with you, or is formed, and now she is causing difficulty so that all this may be dropped by you. What should you do? For a sadhak the most necessary subject of all is the kavach: without a kavach a sadhak is not a sadhak. The kavach comes first. It is for this reason that the kavach has been called the eye of the devata; whichever devata you may worship, the kavach is his eye. So the mantra japa you are doing is excellent in its own place, do it — but certainly do the kavach, and do the purashcharan of the kavach of whoever your ishta aradhya is.
Which wood should be used in the Datta jayanti havan, and what is done with the ash?
This is not for Ankit ji alone but for everyone, the speaker says: whoever does a havan on this Datta jayanti should, if possible, use the wood of audumbar if it is obtainable, and use the wood of palash — and should not immerse that bhasma. Whether you do havan with the one hundred and eight names of Bhagavan Datta or give one hundred and eight ahuti with his ekakshari mantra, at least one hundred and eight ahuti should certainly be given. Sift the whole ash that results and keep that ash: it is a kaal for bhoot pret, a kaal for bhoot pret and tantra mantra matters. Keep this bhasma at your pujan place, and even without any mantra — it already has the mantra in it, and this is being said of the Margashirsha Purnima — if you apply it on the forehead it is exceedingly divine, exceedingly excellent, and anyone may apply it, man or woman.
What should a sadhak troubled in sleep do at his bed?
First you have to keep your bed clean, the speaker says — the first thing is that your bed should remain pure and there should be no impurity. Second, bring fitkari, wrap it in a black cloth and certainly keep it at your bedhead. Before sleeping at night, rinse the mouth at least sixteen times, become completely pure, and sleep; and after that, as far as possible, recite the Ratri Suktam, and then sleep. If there is still trouble, then in a small silver bowl place two cloves upon a piece of camphor and burn them near your bedhead in the name of your ishta aradhya. Do this much; if it stops, well and good, and if it does not stop, then the further matter becomes a matter of the house.
Kshetrapal nikari gives only 24 hours to seal the house
The speaker says that when a Kshetrapal nikari is done, the Kshetrapal carries away every shakti, including those that were worshipped in the house and any malevolent one a family member brought across the threshold and seated there with bali. But such things stay away for only 24 hours; that window is for keeling and binding the house so they cannot re-enter. Without that, the house feels calm and gentle for a day and then the same disturbance and sleeplessness resume — and full sleep becomes very hard for a sadhak.
Do not do sadhana at home when ancestral shaktis are hostile
The speaker says that in such a situation his advice is always: do not do the sadhana at home. This sadhak could not do japa outside either, since village people kept interrupting — is he becoming a sokha, is he learning ojhaiti, don't do it here, people come and go at the temple. So the speaker told him to arrange to go and stay somewhere else for some days; after a year or two of discussion he did, and was given two things to do japa of there.
The place of sadhana matters: unpaid bhoot-pret unsettle new sadhaks
The speaker says the place you choose for sadhana has a very great effect. Where bhoot, pret and pishach already crowd and all of them resent you — "you have not given us puja for two years, for twenty-five years" — they will not let you do sadhana or have proper experiences. A veer, fierce sadhak who has practised before may find such a place gold and wring experience after experience out of them, but that is a different matter most will not understand; for new sadhaks it is unsettling.
What is the minimum act to keep the krama unbroken?
If in the morning and evening we are unable to do any large pujan at all, then we will go and just light camphor before Bhagavan Shiva, before Maiya, at our own pujan place, with purity, and come away. We will do only that much. Do not let the krama break. For how many days? Bhagavan too will bestow kripa; in three or four days you will be well, and then start doing it again.
What happens if one abandons the practice two or three times?
If you do that two or three times, then such an Uchchatan will occur that in life you will not even like to hear of these subjects, he says. And all this drama of bhoot-pret, going to the darbars and having your boat sunk — that never gets set right. You go there, whose utara is he doing, what thing comes clinging along with you, and then you suffer it at home. You go to be cured and bring things back with you from all sides.
Many fall into a ruined condition after a mistake at Kamarupa and will never speak of it to anyone
No. His image: the South Indian films where a ghost tears a man open from behind — the man stands in front fully suited and booted, and is torn open behind. Many people come to that condition, he says, and will not say so, because their self-regard is wounded.
A yantra tarpan is done with raw cow milk by bel-patra or silver spoon, for grahan, pitru and pret dosha
For tarpan you need the raw milk of a cow: either dip a bel-patra in it, or use a silver spoon. Where there is any kind of grahan dosha, pitru dosha, or the dosha of bhoot-pret on account of the pitrus — pitru and pret together, he says, in all this whole subject the tarpan of a yantra works a great deal. Those negative elements within them, which attack someone or ruin their health, are burnt up by the tarpan, or one may say pacified. As the paksha bala builds, their peace begins to form and that fierceness will not come in the same way again — by the grace of Bhagwan Datt and of Bhagavati.
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.
Freedom from the pret should have come much earlier than it did, and the fluster and non-acceptance held it back
A listener writes his thanks: what had been fed has come out, freedom from the pret has been obtained, and he had been doing japa of the Mahabhairav mantra since August. In my view this should have happened much earlier, the speaker replies — you simply did not accept, you used to get very flustered, saying it is not happening, it is not happening. But we too will appreciate that you finally won, because you were very flustered and yet you did not leave off doing the work. The dedication should be like this boy's: he lives in a hostel, was afflicted for four years and his condition became very bad, but doing sadhana and the rest on his own strength he has today become well by the grace of Mahabhairav.
What is the biggest problem faced by a person troubled by tantra?
The greatest problem of a person troubled by tantra, the speaker says, is that whenever a special effect of tantra falls upon someone, his intellect becomes blunted. You are unable to judge anyone's capability correctly. You may be tormented by bhoot, pret and pishach, you may have physical and financial difficulties from tantra badha — but the biggest difficulty is that you are mentally afflicted.
Which Jyotirlinga is for disease, and which for bhoot pret and pitru dosha?
Whoever has much disease, distress and affliction should do at least twelve thousand japa, or sawa lakh japa, of Somnath Mahadev through the whole Shravan month. Those who have problems connected with bhoot, pret, pishach and abhichaar, or who have considerable pitr-related dosha, should do the japa of Mahakaleshwar Mahadev — sawa lakh, or at the least twelve thousand japa.
What should be done if neither the silver supari nor the clay is possible?
Then, according to the present time, install a photograph — a chhaya chitra — of Bhagavan Shri Ganesh in a beautiful form seated in the lap of Bhagavati Parvati, and before it recite the whole katha of the birth of Shri Ganesh as described in the Srimad Devi Bhagavat Mahapuran. By that, however great a dosha connected with children there may be, it is removed; the vansh increases, santan is obtained; and along with it the disorders produced by bhoots — by shaktis of that kind — in every region of women, from the uterus and the stomach onward, are also pacified.
How does a negative energy misguide a sadhak through dreams?
You are doing japa of the mantra of some other shakti, but through the effect of that mantra a negative energy arrives and begins to disorient you. Through dreams it will tell you about different kinds of bhog — do this, do that — and you come under its talk. It seems to you that some divine shakti has come, and thinking this you begin to give it bhog and prasad. In such a condition a situation of ghaat is formed with you: the mantra will not actually work at all, because the deity of that mantra never came and the mantra was never made siddh, and instead harm begins to come to you.
What should be done when nitya puja cannot be performed at its fixed time?
A questioner writes that he cannot do his ordinary daily puja-paath at the fixed time, that an invisible shakti keeps gripping his hand, and that it is on account of pret badha and uchchatan of thought. If your nitya pujan-paath is not happening, he answers, then first of all send out the nikasi of Kshetrapal, which is on the channel, on the day of Sunday; after that try again and you will become all right.
What should be done about a seventeen-year-old becoming withdrawn?
If a child is becoming introverted and is seventeen years of age, then first of all try to know his condition, he says. It is not necessary that it is some upari attack; there may also be something of that kind in his own personal life. Just look at that thing. Tell his mother — children are more attached to the mother — that she should find out why after all this is happening.
Can abhichar and bhoot-pret badha be cured by jyotish remedies alone?
The speaker says no. Astrologers underestimate the shatkarma of tantra: someone gripped by abhichar is called mentally ill, someone unbalanced by a pret or bhoot badha is told he is play-acting, and the remedy is a gem, "do 8000 japa", or "it is Rahu's dasha making you confused" — job done. But abhichar is a very big thing; the vidya of good astrologers lies useless before it and cannot move a straw, and people spend their lives doing paths without anything shifting. There one has to follow tantra vidya and take the help of those who know it; society needs them too.
Why does an abhicharik tantric outlast the person he has attacked?
As soon as you go to take the end of it, he says, the abhicharik tantrics are very active — you are not that active. You will do puja-path for one day, two days, three days; the result will not come and you will leave it. He never leaves it. These people who do wrong work stay fully active at once, watching who is doing what from where. They keep a whole chowki of bhoot-pret seated, this puja and that puja, their whole group is bound together. Very wrong people, he says, do grouping very well; good people are not able to.
Doing nimbu prayogs oneself when no gunia can be found
The speaker says that beyond all these prayogs, if some shakti has come upon someone and is not calming down, the problem has grown and no knowledgeable person can be found nearby, so that one has to pacify it oneself at least somewhat — then even without any mantra and without calling or invoking any gunia, if you use these things yourself for your problem, its resolution comes in your life.
What should be done where an energy has been attached since childhood?
You should take the help of a practitioner who can separate that energy properly from your Prana-urja; doing it yourself may cause difficulty. If you do it yourself, do it at a tirtha. The best would be to bathe at the Triveni at Prayagraj and then take the Darshan and worship of Veni Madhav ji.
Why is one told not to press a knowledgeable person too much?
It is for this reason that it is said one should not have too much sukhaiti-ujaiti done at such people. The man in front is knowledgeable and tells everything at one go — but what thing he will send along with you, on account of all these very matters. He will not tell you; he will say, this is such a form of Bhagavati, light an agarbatti in her name. First he will have an agarbatti lit, have bhog offered, and after three or six months it turns out that that thing has now come into your house.
What is maili vidya?
Asked what maili vidya is, he answers: kshudra vidya, maili vidya, the prayoga of things related to bhoot, pret and pishaach. To a listener who asks whether his work stops just as it is about to be done, he says the full matter must be written for anything to be told.
Can forty or fifty pishachas live in one body?
One pishach is enough to finish the story, the speaker says. If forty or fifty were in the body, the belly would be the very kshetra of Mahadev Mahakal, of Mahakali — it would be a shamshaan. As three or more people constitute a crowd under section 144, so if more than three or four prets and pishachas enter a body, that body has become the equal of a cremation ground; with forty or fifty there would be a very old shamshaan present. He says it is not a joking matter. If someone has told you it is forty or fifty, nobody survives eating that much. Secondly, there are many shaktis that create the illusion of being more than one — they may be one or two but will change form so much that a person goes mad thinking there are many. First meet some competent learned person and lay the whole matter open before them.
Does a vegetarian who pays for a bali incur the dosha of killing?
There is no such thing, the speaker says. But if you are offering bali to bhoot-pret, then not only dosha but everything will attach. It depends on where the bali is being offered, what its condition is, what the matter is.
Case: possession begins on Navratri Shashthi in a house built on bought land
The speaker recounts a true event, about a year and a half old, shared by a Delhi sadhak friend: a man from Saran district, Bihar, working in the industrial belt on the Rajasthan–Delhi road, bought a plot with an old house, built a home and moved in with his parents and newly married wife. The family was sattvik but not spiritual — morning-evening dhoop-deep, at most Hanuman Chalisa. Seven or eight months later, on the Shashthi night of Sharadiya Navratri, the wife walked to the puja place and swayed for half an hour as when a sawari comes, then lay unconscious all night and remembered nothing but a heavy body. The next evening she stood at the gate shouting in an angry Haryana-side Jat dialect that she would not leave, "this is my place".
Case: an undisclosed shmashan-shakti sthan on sold land
The speaker says it later came out that a member of the Valmiki family who had lived there had, long before, gone to a shmashan, purified a shmashan shakti, installed her at home and given her puja, along with some acts of bhakti. Even his own family did not properly know this; they only kept up the daily dhoop-deep at the sthan under the tree outside the house. The land was later sold to two or three people, the sthan fell in this buyer's share, and nobody knew — so neither side was at fault, yet the family suffered because it was never disclosed. No great calamity occurred; by Bhagavati's grace they were saved in time.
Is there anywhere a tantra badha can still be seated?
This much he says he can certainly say: if there is some knowledgeable person in your acquaintance who is with you and wishes to go and effect the removal of a tantra-related obstruction there, then go to Kali Khoh. In Kali Khoh, behind Kali Khoh, is the sthan of Bhairav Baba; videos of it are all made and he will upload them soon after editing, trying to upload them after or before the Navratri, and will tell in them where and how what is to be done.
How does one tell whether bhoot-pret are taking the bhog at the household shrine?
Say it by looking at your own puja mandir, he says. If the devi-devatas take the puja and bhog, there will be bhavyata — light even one lamp and the shrine will look magnificent. Where the thought has become of that kind, or where there is dev dosha, you may decorate it however much and spend thousands of rupees, and you will feel a complete flatness in the shrine; it will not seem at all that dev shaktis are seated there. Looking at it, a sense of emptiness comes.
How is a bhoot-pret that is taking the puja at the household shrine to be removed?
Whenever it seems so, he says — and he has cleared in two videos how bhoot-pret come and how you may know that pret-pishach are taking it — havan-form prayoga connected with the ugra devatas of our Sanatan sanskriti should particularly be done. And in havan-form prayoga too there is a matter of what kinds of things are to be used. Where the trouble is of the vichar kind, in the house, the greatest thing to be used in the havan is the wood of apamarg — the samidha of apamarg.
What can the Aprajita do if it is done rightly, and what if it is done wrong?
Aprajita comes in the category of the Maha Vaishnavi Mahavidyas. If her path is done properly, then even the state of whatever has been done by the bhoot-pret will be thrown into disorder; and along with the bhoot-pret, what will not happen there — such a beating will take place that they will not come near that house in their life. But if you do that same Aprajita wrongly in the path, if you go wrong in the pronunciation, in the mantras and so on, then that same Aprajita becomes fatal for you.
Such people have defamed the name Bhairavi — understand plainly what they mean by it
Understand what the meaning of Bhairavi puja is, he says: they are directly telling her to do wrong, improper acts with them. And such duplicitous people, who tell others to do things of this kind, ought to be beaten with shoes and nothing else. They have defamed the very name Bhairavi. He says plainly that a negative energy is upon her body, a kshudra thing, a base and rotten thing that is doing wrong work upon her body. Boys have this problem too, he adds, but boys do not speak quickly and a separate fear grows in them; girls, when they become greatly frustrated by it, speak trusting someone, and then these wretches give it the name of "Bhairavi puja" — lustful, duplicitous people, of the kind who make one wish to abuse them.
Krishna kavach against abhichar, graha and pret-pishaach badha
The speaker says that if, along with wearing the kavach, one does specific seva of Bhagavan Shri Krishna, then through this kavach one is protected everywhere from any abhicharik badha, any graha-caused badha, and any pret- or pishaach-caused badha arising in one's life. Protection is had at the workplace and promotion comes. Through this kavach, he says, every kind of benefit that ought to be in one's life is obtained.
What should be done in a case of possession?
Take the help of some knowledgeable person nearby. Because from what you describe of how it becomes possessed at that level, interfering with it from a distance in this manner would not be proper — nor should you have anyone else do it that way. Find someone who can come in person and cut it away.
Why did trouble increase at home after beginning the Brahma Kavach path?
The biggest reason will be this, the speaker says: you are being told to do Bhairav ji's puja at home, and a negative thing will be sitting there and eating; when you begin his seva and puja, it will be troubled, and it will not let you go. If you leave off the pujan, it will settle down again. But by Bhairav ji's pujan and path, whatever negative things there are will not trouble you now — there will be no suffering in your life now — but when a certain time comes, they will begin to give suffering.
What does heaviness in the body during path indicate?
If heaviness was felt in the body, the speaker says, then the matter is straightforward: there is some negative thing that does not want to leave the body. That is why it happens.
What does it mean when body parts twitch a great deal, including during dhyan?
A listener asks whether some bhoot pret is dancing inside the body, since different parts twitch a great deal and it begins when he sits in dhyan. The speaker says the question stands in its own place, but first have yourself examined once by some knowledgeable person, and second, perform at least one anushthan of the Hanuman Janjira. After that do your dhyan and see whether it has made any difference.
You too will become a story, told by someone else
If instead a little time were found and some self-reflection done, and these subjects were talked about — yes brother, do not make this mistake, do this thing this way — but instead you sit and abuse. Then abuse; afterwards it will be in that same tantric's skull, in the lid of it, or else in your own house you will become a bhoot, roaming as Dhundhukari the pret did, going round as a wind and a whirlwind. Somebody had commented that this is a story: do not worry, he says, after death you too will come into a story. Whoever there are will tell the tale of the bhoot you become — in such a place there was a bhoot, a bhoot is roaming there. You too will become a katha.
Some bhoot is giving that darshan — recite a mantra before sleeping
To a listener who says he twice had the experience of his darshan in a dream, faint and dimly remembered, the speaker answers: without me, where will you get my darshan from? Some bhoot must be giving you darshan. Recite a mantra at once and then sleep.
May the utara of bhoot and pret be done with the Janjira?
Yes, absolutely, the utara of bhoot and pret can be done with the Janjira — but the Janjira mantra must have been well purified, and it must be perfected; only then.
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