Brahmarakshas
Every question on the site tagged Brahmarakshas, each answered from a timestamped source rather than a summary written from memory.
A powerful, fierce spirit formed from a Brahmin whose life or rites went unfulfilled — of many distinct types, some causing direct affliction and others simply blocking success. Occult practitioners master it for protection or lethal rites, and it is pacified or bound (not exorcised) through Shiva's grace.
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Why the sacred-thread vidhan for Brahmarakshas is sattvic and has no side effect
The speaker first asks anyone suffering from Brahmarakshas dosha to show themselves to a qualified, experienced sadhak. He says today's vidhan has no adverse effect of any kind because it is not a prayoga at all but a vidhan of worshipping Sadashiva, the one form of Mahadeva who has the full capacity to pacify every kind of dosha; however strong a Brahmarakshas, by the grace of Shiva, of Rudra, it is either pacified or bound. He calls it a small vidhan that anyone can do, a sattvic prayoga rather than a tantra prayoga, meant to please Mahashiva and to make a request of him, and says that because it is not a tantra vidhan only peace can come of it.
Kinds of Brahma: some give pain, some only block success
The speaker says the first question is how many kinds of Brahmarakshas there are, and answers that there is not one kind but many. Some Brahmas give pain; others stay without giving pain but never let one's work succeed. He adds that many times, even after showing oneself at many Brahma seats, one gets no release, because destiny has decided that this Brahma Dosha must be suffered in this life.
When to take refuge in Sadashiva for a Brahma dosha: Rudrabhishek if one can afford it, the sacred-thread vidhan if not
The speaker says that when destiny has fixed that a Brahma Dosha must be suffered, one should accept the sharanagati of Sadashiva. If one still has the financial capacity, he says, get a Rudrabhishek done with the Sankalpa that it is for the peace of this dosha. If one cannot manage even that and has no capacity left at all, then this thread vidhan should be done. He stresses that it is to be done only when the Brahma is displeased and angry and is not being pacified by any means.
Why a Brahma is pacified by a janeu: the items that bind or seat a Brahma
The speaker says a Brahma is always pacified by a janeu. Of a bal Brahma two things are said: one, that after crossing twelve years of age it demands a janeu; and, depending on circumstances, it often happens that an old Brahma comes angered for some reason and creates various obstructions in the body, or has been sent through Abhichara. Whatever the kind of Brahma, he says, whenever it is to be bound or seated, the janeu, khadau, Langot and flag are all extremely important.
Offering the two threads: one for Sadashiva, one for the Brahma's peace through him
The speaker says the pujari, if he notices, may ask why the janeu is soaked in raw milk; so before handing them over, take the threads out onto a plate or into the hand and keep the milk with you. When the pujari offers the first janeu, it is offered for Sadashiva. The second is given while saying in the mind: O Sadashiva, for the peace of that Brahma shakti present in our house I am offering this to you alone, please pacify it through yourself; thus the second janeu goes for the Brahma, to Sadashiva through the pujari. He adds that if you yourself wear a janeu there is no worry of Laag here, because nothing is reaching the Brahma directly as worship through you; everything has been offered to Shiva.
What the offering does: an angry Brahma of any yoni, even deva yoni, calms down
The speaker says that when the energised threads are offered, peace comes into the ugrata of the entity present in the house. Whether it is a Brahma pishach or a Brahmarakshas, of whatever yoni, even of deva yoni, if it has turned ugra for any reason, whether through a thought, through some thoughtless activity, or through some mistake of yours, peace will come into it. He says one must keep praying to Sadashiva again and again.
Precaution: the thread vidhan only buys time; do not experiment on your own with an ugra Brahma
The speaker calls this an ordinary, small prayoga: through it one gets a little peace, the entity's ugrata lessens, and one gains time to do something else. He says these things are quite ugra, so one should not do much experimenting on one's own; through Mahadeva things can be calmed, and only that has been told here. If there is even the slightest doubt in the mind about whether one can do it or whether some trouble might come, do not do it at all, or do it with the help of a qualified, knowledgeable person. He says causes differ from person to person and what he tells is told in common; if one lacks faith or feels fear, take a qualified person's advice, but with full faith one may certainly do it, and since it is not a tantra vidhan only peace will come.
Negative shaktis made siddha in Kaliyug and the misuse of siddha-made tantra
The speaker says that in Kalikaal too, whatever tantra-mantra is going on, the same pattern holds somewhere. Today negative shaktis are made siddha with great intensity: bhoot, Preta, Pishach, Baital, Brahmarakshas, daitya, danav, and Mahishasura-like shaktis. The tantra systems for making these siddha in less time and with the greatest possible force were created by the siddhas, for one's own protection and for the destruction of enemies; but now, in place of the welfare of people, they are misused to harm others and for prayogs such as maran.
What happens if the yajnopavita is worn but never purified?
The speaker recounts telling a senior official who had taken up the sacred thread but never had it ritually renewed that neglecting this leads to becoming a Brahm Rakshas after death. He says this stands on the authority of saints and shastra, not scare tactics: years of the twice-born disciplines carried out without the required purification means offerings to gods and ancestors go unaccepted, and any apparent advancement others enjoy despite skipping such rules is simply the fruit of their own past merit.
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.
Where sacrifice is sanctioned: ancient Siddha and Shakti Peethas, not a newly made shrine
The speaker says the harm of Bali falls in a specific place. At a Siddha Peetha or Shakti Peeth where the practice has come down from Puranic times, is discussed in the Puranas and is laid down with directions in the tantra Agamas, everything runs as it should and there is no issue. But if someone independently sets up a new peetha of his own somewhere else and offers Bali there for Pretas, Pishachs, Brahmarakshases or dakinis, he says that is harmful and will somewhere give him a wrong, opposite result.
Does the Devi Gita really make Mahavidya initiation open to everyone, and why must family lineage still be evaluated today?
The Devi Gita states that all four Varnas are eligible for Mahavidya initiation, but in the contemporary era one must first evaluate family lineage (Kula Parampara), since a household that independently worships spirits as ancestral deities can suffer severe consequences when a powerful Mahavidya mantra binds those spirits.
What is the Yellow Sapphire (Pukhraj) Ganapati recommended for, and how is it consecrated?
Indicated for neutralizing Guru Dosha, curses from teachers or elders, and Brahma Rakshasa afflictions — consecrated on a brass or gold base by an erudite Brahmin, worshipped alongside a 10-Mukhi Narayani Rudraksha with the Ganapati and Vishnu Sahasranama, and can facilitate peaceful resolution for entities bound by vows via Narayana Bali.
What is the rule of tantra about the hierarchy of shaktis?
Let us tell one more matter of tantra, with clarity, he says: that in the whole niyamavali of tantra it has been said that every shakti, every upashakti, and the upadevatas that there are, are under some greater shakti; someone holds ownership over them. Among these, the fifty-six kinds of Brahma Rakshasas that have been told — the overlordship of those fifty-six kinds of Brahma Rakshasas is held to belong chiefly to one swaroop, and that is Badi Durga Maharani, the one of Munger. But there her pujan is happening physically in that swaroop; in the remaining kshetras her swaroop is present.
However great the Brahm, it yields at the name of that swaroop
If anyone worships such swaroops in the divine or the tantrik kshetra, then the fierceness of her swaroop is so great that whatever Brahm there may be, however great a Brahm shakti — whether it be a khooni Brahm or an ordinary one, that is, speaking of the most ugra shakti — it accepts at once at her name. Her swaroop is itself so majestic that it has to be accepted. No one disregards her word. Even in the Bindu kshetra, he says, people do smaran and pujan of this swaroop for these purposes.
What happens if an established pind worship is abandoned?
Where a pind worship has been running in someone's house for a hundred years, in someone else's for fifty, someone having established a pind — even if he is worshipping a Brahma Pishach — he has been worshipping it. He has shraddha in it. Now you say no, no, bhoot-pret worship is not to be done. But it has already been given; and within him there is not so high a tattva that he can simply drop it. He will begin to be ruined.
What can be done where a spirit has afflicted a family member for decades?
Read the Gita's eleventh chapter eleven times daily from 8:30 in the morning under Sankalpa, with a brass vessel of water, mishri, Kusha and black sesame beside it; afterwards pour that water at Tulsi facing south, having first saluted Suryanarayana.
Must the rites be performed at Gaya, or can Pushkar grant liberation?
Gaya is not obligatory — Pushkar is held to be a liberation-field and will serve where there is faith and no tantric complication. But the speaker warns that if the ancestor does not accept it, the rite performed anywhere will simply return.
Why do negative shaktis grow strong during an eclipse?
The speaker says the karaka tattvas of the negative shaktis are the same two, but because those shaktis are full of negativity, Chandra and Surya ordinarily torment them: when the auspicious shaktis are strong, their inauspiciousness diminishes. In the grahan the auspicious shaktis have become quite weak, so the strength of the negative ones becomes considerably greater.
During an eclipse, which negative entities are bound and which are not?
He says that if there is a deva within the Brahm then its shakti is bound; but if it is a rakshasa, if it is wholly a negative shakti endowed with negative tattva, then in that very time the people who do this kind of tantra and mantra awaken and perfect these shaktis as much as they can.
If Brahm Baba and Shiva ji are both worshipped, which is to be taken as the devata?
The question comes: Brahm Baba is worshipped, but we chiefly do the puja of Shiva ji, and Brahm Baba is worshipped below him — so whom should we take as the devata? He answers: accept both. If you have at some time given a place to someone with respect, then you have to accept them — why will you remove them?
People fight either way, because the knowledge itself is missing
And if we tell them that no, brother, a Brahm is a bhoot-pret-pishach, so its puja should not be done — then they will fight, the speaker says: you are speaking wrongly, this is a devata, in our region they are worshipped in every house. So, he says, you have a deficiency of knowledge: who is a devata, who is a pishach, who is what — you have no knowledge, your information is half and incomplete, and you do not even want to take the information.
What is the warning about the Hari-Markat mantra?
The Hari-Markat mantra, the speaker warns, is a masani mantra — keep that in mind. Keep in mind which devi-devatas are worshipped in your house. If a shakti of pishachik form is worshipped and you are about to do a havan of Hanuman ji's Panchmukhi form and are offering ahutis with that Markat mantra, then, because someone is worshipped in the form of pishach, pret or masani, difficulty will come to them, and your trouble will increase. Then you will say that you did a havan of Hanuman ji and your trouble grew. Do havan with thought and understanding, he says.
The Brahm living in the house was reported to have grown weak through the Hanuman Chalisa
A listener writes that it came to be known later that her husband too, and the Brahm who had grown weak from living in her house, were involved; her husband is entirely well now, and this is the effect of the Hanuman Chalisa. A direct experience has been shared here, the speaker says — before all of you, the experience related by this listener. You should all take a lesson from it.
Is the Panchmukhi Hanuman Kavach harmful in a house where a Brahm is worshipped?
Asked whether, if a Brahm is worshipped at home, the recitation of the Panchmukhi Hanuman Kavach is also harmful, the speaker replies with a question of his own: which Brahm is worshipped? Brahm are of fifty-two kinds. He asks the questioner which region he is from and under which vachan the Brahm is worshipped in his house.
When does worship of Hanuman ji become harmful in such a house?
If that Brahm is in the deva koti, if it is a pure satvik Brahm, if they are one who walks upon dharma, if they themselves say that you should do the seva-puja of Bhagavati and the seva-puja of Hanuman ji — then take their permission and do it, and there is no difficulty. But if a prohibition has been laid upon the puja of the devatas themselves, saying you are not to do this puja, you are not to do it in this way, then it is harmful.
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.
What if there is Brahm dosha in the house?
Then tie a knot on it, he says. If there is Brahm dosha in your house — that is, a brahm rakshas, a brahm pishach or a brahm dev, and any kop or dosha connected with them is present, or avesh comes upon someone, or you have the knowledge that yes, such a dosha exists in the house — then keep in mind that you should certainly do this work. It is not a totka or an upay, he says, but the blessing of Bhagavati Gau, and it should be done on Govatsa Dwadashi.
How is the consecrated dust used?
The whole material is filled into a brass or silver casing and worn on the upper arm or around the neck, by which there is shanti of doshas such as fever connected with bhoot-pishach, fever from the avesh of pret-pishach, repeated fever, or great burning in the stomach — the presence of Brahm, he says, sets a fire in the stomach. Women, especially married ones with any dosha, mix a little of it into their sindoor and fill it into the parting of the hair.
Does Bel in a dream mean a Brahmarakshas?
No — the speaker rejects the reading outright. Bel is Shriphal, the very form of Bhagavati Lakshmi; Shiva and all the deities are by the Bel tree; we offered Bel through the whole of Shravan. Seeing Bel in a dream is very auspicious, and like the lotus it is a symbol of Lakshmi.
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 do Sati and Brahm alongside the devi indicate in UP and Bihar?
The speaker says that in Uttar Pradesh and Bihar people report that a devi is playing upon someone and with the devi there is Sati Maa, and with them some Brahm. If both the Sati and the Brahm are worshipped and both are endowed with sattvic and dev guna, then the Sati has become your kul devi and the Brahm with her becomes your kul devata — but they must be dev, not pishaach and not rakshas.
How do you tell a dev-category Brahm from a pishaach or rakshas?
The speaker says a Brahm in the dev category will always be strengthened by Gayatri and by the janeu, will conduct itself with sattvikta, will be very firm in its word, will never encourage a wrong act, and will force you towards the puja of the devi-devatas — telling you repeatedly to worship Shiva ji and Durga ji, stopping you when you go on a wrong path, telling you to keep the shikha and the rule of the janeu, and always standing with you.
May a Brahm be given an independent place as a deva or Bhairav?
The speaker says never to give a Brahm an independent place as a devata or as a Bhairav on your own thinking — do or understand anything only after understanding his words fully, including who can and cannot be Bhairav. It is not like that: the adhikar of Bhairav is given by the Devi.
Who can make a Brahm listen when it obeys no one?
The speaker says that when Brahm do not accept anyone's word, they listen to Badi Bhavani — meaning she who is entirely not a devi of this loka, the mahashakti of the divya loka, Jagadamba Bhagavati Durga. Kali ji's servants may harass them by various mantra vidya or tamasic vidya, but for a dev shakti to accept from the heart, it is only and only Durga ji, Badi Bhavani, the Jagadamba swarup, trinetra, by whose grace they are stopped.
What happens if a Brahm's pind is installed with no deity above it?
The speaker says that if, out of obstinacy, a Brahm harassed a family so much that they stayed under no devi-devata — built no Shankar ji temple, no Durga ji temple, nothing, not even Hanuman ji, and simply had that Brahm's pind seated — then here you will be trapped. Now they will run you as they wish.
What kind of mistake in the family provokes a Brahm?
The speaker says love marriage is a common matter, and marrying into another kula might even be forgiven; but marrying against the prakriti of the household — where garlic and onion are not eaten and there is no question of meat, fish or liquor, and a girl comes into the kula from a home where they are — then the Brahm will create uproar, and whether or not anything happens to the couple, there will be trouble in your kula and family.
What if a Brahmin girl marries into a kula whose customs go against her own family's prakriti?
The speaker says that in exactly the same way, when a girl of a Brahmin kula goes into some other kula and acts of this kind occur there, the Brahm being there, the dosha is certain to attach. They harass the whole family thoroughly; and however much appeasing is to be done, it is being done, but it depends upon them.
What is the chief negative point about a Brahm?
The speaker says a Brahm's single most negative point is the system of appeasement itself. Whether the mistake is small or large, you may stand with folded hands according to your own reckoning — but when they will accept is in no one's hands.
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.
Who is Mata Bamati, and how does a Bamat come into being?
The speaker says that just as Brahm are of fifty-two kinds — the boys of Brahmin families became Brahm — so the girls who die in the womb for some reason, or die in the unmarried state, go into two kinds of yoni; and one of those two is the Bamat.
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 best for removing an old, stubborn, murderous Brahm from a house?
Asked which of Pratyangira, the Mahavidyas or Mata Baglamukhi is better for removing an old, stubborn, murderous Brahm placed in a house by abhichar, the speaker says that if the questioner is going to perform this herself, then she had better be the better one. Leave aside "better", he says: even an ordinary lok devata would be better for removing them — however powerful, they are only a Brahm. But if you yourself are going to attempt it, then you must be the better. Pratyangira is capable, the Mahavidya is capable, and Bhagavati Bagla is capable; all three are capable and all three are better.
What is the danger in removing a murderous Brahm?
The speaker says that where a khooni Brahm is concerned, anyone at all should undertake such a great task only with the utmost alertness, because there even a slight lapse lets its maya work greatly — a slight slip and life is gone. He gives a true account: a very old sadhak of this sadhak parivar related that a close family member of his, a Brahmin and a sadhak, said he would remove such a khooni Brahm from a house in Delhi; he went and removed it, and could not reach home, or could not reach the place where it was to be taken, and the whole story was finished on the road itself.
How is Harshu Brahm Baba worshipped as a kul devata?
The speaker says that since Harshu Brahm Baba are the deity of the Brahm sthan and are a Brahm, he knows the rules of going and coming there according to the region, but only those who do their seva-puja can tell how their puja will be done in a house. Generally, for whichever lok devata or lok Brahm it is, one should go there once a year on their tithi or day; and in the puja done at home, lathi, janeu, khadau, white dhoti and gamcha are offered to them. Since they were a servant of Bhagavati Durga, Durga's pujan chiefly takes place before theirs.
What should be found out before going into a tantra kshetra?
One should always go to the Kamrup Kamakhya kshetra, and to any tantra kshetra, having taken information about what the rules there are, the speaker says. After going into that kshetra, at which place you are to sit and offer stuti and do puja should certainly be asked of your guru. And for those in whose house a Brahm is worshipped, there is a door by which one should not enter Kamrup Kamakhya — of which, he thinks, hardly anyone will have information.
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.
How is a Brahmdev to be pacified?
Asked how Brahmdev is to be pacified, he says it depends on which kind of Brahm they are. There are 52 kinds of Brahm. Without seeing, the things that are common in it are the abhishek of Shiva and the path of the Gita.
What is it that actually comes upon a body?
Not Kali ji or Durga ji themselves — everyone knows they cannot and will not come upon anyone. These are Yogini powers, complete in a fractional form; were they to come fully, no ordinary person could bear the intensity and the body would burn. And the family of whoever bore it will certainly be ruined.
Can any spirit help itself to water placed for the pitrs?
No. The speaker says the pitrs will give it to whom they wish; you are not giving it directly to anyone, and no one will be able to take it. Even if a brahmarakshas were sitting there playing cricket with you, calling you friend, when it needs water it will have to ask you — it cannot take and drink it.
What is Brahmadand or Brahma dosha?
Asked what Brahmadand or the dosha is and how to be rid of it, he answers by name that Brahmadand means the angered Brahm, the atma of a Brahman; there are four to five videos on the channel connected with this, and he tells the listener to listen to them well. He adds that if you search on Google for Brahm Pishach Prapanch, you will get a story published in ten parts — a true incident — which you may read on grihasthtantra.com, and that this whole matter will become clear.
Should a Kaal Bhairav anushthan or Vipreet Pratyangira be done for a brahmarakshas?
Asked whether, to remove a brahmarakshas, it would be proper to have a Kaal Bhairav anushthan or a Vipreet Pratyangira performed, the speaker says both are proper: you may have either of the two done — you may have Kaal Bhairav done, and you may also have Vipreet Pratyangira done. Asked whether a photograph of Mahakaleshwar Baba may be put on the wall of the house, he says it absolutely may.
What of a brahma worshipped for four or five generations?
Told of a brahma that came in abhichar and was worshipped in the first generation and has continued for four or five generations, and reminded that he has said in a video that if a tantra exceeds twelve years then release comes only in the next birth, he says it is a correct point. If it has been worshipped for four or five generations, then what tantra has run in it now — it has become worshipped. It becomes worshipped only if someone gave it a sthan, or if unknowingly you people had a sthan given to it; a sthan can also be got given by deceit. Now removing it will not be possible in this manner without conciliating it; and once four or five generations have passed, going on to six or seven generations, either it will say, brother, have my gati done — or, if it is of that tamasik nature or is a bloody one, then it will not go.
What should be done about an aughad pret that people call a brahma?
Siddharth ji says people variously call it Pratyangira, or the recitation of the Durga Saptashati, or that it has been seated after being conciliated and there is no upaya of tantra-mantra for it. The speaker answers that until that thing is opened up completely there is no gain in saying anything about what it is. And the first and greatest point is that if it has become worshipped in the kula — be it a pret, be it a brahma, be it anything — then once it is worshipped, no fault of it remains there. If it is worshipped generation upon generation and you now wish to remove it, then plainly there should be a knowledgeable person in tantra who first asks it; the effort should be that the thing goes peacefully, and it should be removed only if you wish to remove it and it is giving trouble. There is a whole vidhi vidhan and rule for removing it too; doing anything in this manner without knowing will not be right.
What is the siddhi of a Brahm Pishach or Brahmarakshas?
When people make a Brahm Pishach siddh, when they make a Brahmarakshas siddh, that too is by the full preet kriya, and there is so much capability in it because its final antim kriya karm is not performed. That whole method became different. And in the present time all these things have stopped in one way or another on account of the administration: the administration has interfered so much that such a place is no longer left openly, and now everything that happens, happens secretly — which he says is also good, for at one time it happened a great deal.
Which Gayatri works against a Brahm shakti?
To Prashant Dwivedi ji he says plainly that against a Brahm shakti the Gayatri never works at any time. This, he says, is a subject of tantra, not a Vedic subject. In today's time nobody has the leisure to do a samput path of the Gayatri, or the vidhi-vidhan path of the vijatmak Gayatris, because everyone has to do his own work and trade and then all these things on top of that. So if you expect that by the process of the mool Gayatris the Brahm should be settled, his own experience in the present time has been quite different, and quite different from the things people read or hear written in books.
Brahm Pishach Prapanch, on grihasthatantra.com, covers this subject
Read Brahm Pishach Prapanch once, he says, and you will understand this subject. Go to grihasthatantra.com and read it; write Brahm Pishach Prapanch directly in Google and it will come. There are ten true incidents in it, written in ten parts, ten different ones. Do it by that and read it, and a good deal will be understood.
A Brahm rakshas does not let puja-path be done — what remedy?
To Rakesh Dubey ji, who says a Brahm rakshas does not let puja-path be done and that it feels as though a mountain has been placed there, he answers that a remedy will not work here. They will be the Brahm of the house, he says — Brahms have got into the houses of Brahmins nowadays. If they are of the house, then see what the proper vidhi-vidhan is; do not just do something. And in an ordinary way, do the upasana of Bhagavan Sadashiva; there you will not have much difficulty. By upasana he means: go into a temple of Bhagavan Sadashiva and do abhishek with raw milk — by that his fierceness will be pacified. And get it properly resolved. Do not spoil your life by falling into the business of remedies.
Why does installing a brahm at a brahm sthan often fail to work?
The speaker says many listeners will know how often people take a brahm and seat it at a brahm sthan and the work simply does not happen. They keep hunting for the reason behind it and say the knowledgeable man did not seat it properly; the cause behind it is something else, and only on going that deep will you understand what mistake you yourself are making.
What should be done when a brahm baba's sawari comes but the work is not accomplished?
The speaker tells the questioner to first try to go to the Vindhya kshetra: going there, have the bath done at the Vindhya kund — the kund of Bhagavati's sthan, which is near Bhairav ji, upon whom too the sawari comes — do the trikon yatra, and go to the Bhairav Baba temple near the Kali Khoh cave, where the sthan of all the brahms has been given.
What does it mean when a brahm gives the jaykara of Vindhyavasini?
The speaker says that if the brahm is giving the jaykara of Vindhyavasini, it means that in his own time he must have been a very high-order devotee or sadhak of Vindhyavasini. Otherwise no brahm would even take Vindhyavasini's name — the fear is that great. So he is a satvik brahm of a high order who walks on dharma: honour him properly, and go to Vindhyachal, where his own welfare too may be accomplished if he wishes gati.
What if the forebears installed a Brahm in the house?
At the time a Brahm is seated in a house it asks exactly this boon — that the people of your Kula will worship me. It is not a Deva but an Upadeva. Once it has been worshipped in the house it will go on taking worship, and it does not take Mukti quickly.
Does a Brahm in the house obstruct Bhagavati's service?
No obstruction of any kind will arise in Bhagavati's service and worship from these three Brahms being worshipped, nor will your worldly or otherworldly prospects be spoiled by their presence. What will certainly happen, the speaker says, is that they will act as your helpers.
How should the Tulsidas Brahmarakshas account be read?
As a Tantric matter, not a story. When Hanuman ji's grace was not being obtained after many attempts, Tulsidas took the help of this Tantra; and the Pret gave him Darshan and told him where Hanuman ji was. He did not accomplish it as a Siddhi, and it did not bind him — because his object was something else.
A brahmarakshas has one great peculiarity: it never comes into the open
Answering Ravi Nema ji, he says a brahmarakshas, whenever it is there and if it has come into a vichar, has one great peculiarity: it never comes into the grasp so easily. If someone knowledgeable is there he will catch it in one go; otherwise it will not be as you are describing. Sometimes it may be in one form, sometimes in another; it may even be that a whole month begins to go very well for you and it says that we ourselves are the Devi, or that we are such-and-such devata, worship me alone. There is very much deception in a vichar through it.
How can a brahmarakshas be driven out of a house?
Brother, it will drive you out — from where will you be able to drive it out, he answers. If you go to drive it out, then it is done. It is not as though a monkey has come out and you are asking how to drive it away with a stick. Even so, Manu Pujari ji, he says: do the paath of the eleventh adhyaya of the Gita eleven times daily in the morning, and again eleven times in the evening, beginning from Ekadashi and continuing without a break for as long as possible; then see a little what happens.
Which mantra dosha does the Viparit Pratyangira actually address?
If you have performed japa and the like of bhoot, pret, pishach, baital, brahmarakshas, uchch-neech, dakini, shakini and things of this kind, and its ill effect has begun to fall on your body — some evil shakti, some evil atma will possess you and you are unable to manage it — then as its equivalent the Viparit Pratyangira is recited. For a mantra dosha of Shiva ji, the Viparit Pratyangira, the Maha Pratyangira, the Maha Viparit Pratyangira and the Bagla Pratyangira will not be done.
What shakti sits on a peepal that even a Hanuman sadhak refused to remove?
If it was to be removed from the peepal tree and it did not move, there can be a great many reasons, he says; and as for the shakti, on a peepal it is mostly Brahm. It will be a khooni Brahm — someone may have brought and seated it, or it may be there of itself — and in removing it there is very great risk indeed.
Why does Mahadurga's pujan pacify a brahmarakshas dosha?
It is said that if Badi Durga, that is Mahadurga, is worshipped, her pujan simply will not take place without the pujan of the sixty-four Yoginis; and it is said that if Ma Bhagavati Mahadurga is worshipped, the dosha of brahmarakshas and the like is at once pacified. The reason behind it, he says, is that when the sixty-four Yoginis are worshipped, one of the sixty-four Bhairavs in it bears the very name Brahmarakshas — Bhagavan Bhairav has been held in the form of Brahmarakshas too, and this one also comes among the sixty-four Bhairavs.
Why is Batuk Bhairav called a ramban and a brahmastra?
From the day of the coming Kalashtami — Kaal Bhairav Ashtami — do Batuk Bhairav's puja without fail, he says. There is no field in which you will not need Batuk Bhairav: quarrel and strife at home, pret dosha, obstruction of tantra, the mind not settling on study, no job, wanting wealth, wanting a child, dosha of the pitr. Even where there is dosha of a Brahmarakshas — Bhairav holds Brahma's head in his hand in every swaroop, and there can be no greater pret pishaach than that, yet he seizes even it directly. And on top of all this Batuk Bhairav is saumya and shaant.
Can a brahm settled in a house be removed, or does it come and go at will?
It depends, the speaker says. If the brahm came into your house through abhichar, then it can be removed. If someone brought it himself in order to make it siddh, or you have built your house on their place, or some brahm dosha has attached on account of felling a tree or demolishing a house, then the difficulty there is different. Third, if it is a brahm worshipped by the household, or a brahm of the house, it can create this kind of difficulty. Fourth, if there is a duplicitous sokha or ojha who takes it away and releases it again and again to earn money, that too will cause this trouble.
What happens once a brahm has been worshipped in a lineage?
If they have been worshipped, then they go into vachanbaddhata, the speaker says. If once in a lineage they have been worshipped, then whoever performed that worship will have given the word that we shall always worship. That is why, once a brahm has been worshipped in a family, it is very difficult to remove until its gati happens of itself — and even if you remove it, since the people of the house have at some time given the word, then unless it agrees of itself, you may seat it wherever you like and within twelve days it will return. Seating it independently is also a problem. So if it is not going, and the earlier people have committed such an act, then build a small Shiv ji temple and give it a place there.
How does the third adhyaya of the Gita free the pitrs?
Unless you link things, the speaker says, you will not see it — as they are now reading the mahatmya of the Shrimad Bhagavad Gita and linking it with the pitrs. In the mahatmya of the third adhyaya it is told that a certain Brahman was very wicked; dacoits killed him and he sat as a brahma-pishach. His son, who was very much a tapasvi, when no news of his father came, went out to search for him, and sitting beneath the very tree upon which the father sat as a brahma-rakshas, recited the third adhyaya. The father manifested there in person, his form changed, and he said: you need not go to Kashi — the boy was going to Kashi — my liberation has taken place here itself.
Can a Brahm dosha running for three generations be removed?
Asked for an upaya for a Brahm dosha afflicting three generations, he says that a dosha of three generations has taken root completely — it is presumably receiving puja, whatever the case may be. The upaya for dealing with it cannot be conveyed usefully through YouTube; it can be pacified, but the vidhi-vidhan that removes it is possible only by going to a Brahm Dham.
Should one attempt to perfect a Brahm?
He tells the questioner not to fall into the business of perfecting a Brahm. He has seen a great many people who ruined their lives in the attempt. If the desire is so strong, then find some person who is a sevak of the particular Brahm you wish to perfect, stay in his company, learn the vidhi-vidhan, and only then attempt it. And be aware: there is no forgiveness there for a mistake.
What is the danger in perfecting a Brahm independently?
It is the most ugra shakti of the upadeva category: make a mistake and it will take no time at all to blow you away. And if it is perfected, it is capable even of stopping the increase of one's lineage. If it is of the deva category it may also give support and good may come, but the chance of that is very small, because you wish to perfect it independently. To perfect a Brahm independently, he says, means to stop the growth of your own lineage.
What benefit is there in Brahm siddhi at all?
As for benefit, he says there is nothing at all, and the loss is great. What benefit could there be but degradation — merely so that one may come to know some particular thing, may gain that much capacity? That capacity is nothing but four days of moonlight. Wherever you grow even a little weak, or make even one or two mistakes, your story is finished that very day.
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