Chaukhat
Every question on the site tagged Chaukhat, each answered from a timestamped source rather than a summary written from memory.
A doorway threshold, a site of specific ritual significance and protective practice in home worship.
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Eleven days of the chosen deity's thousand names, with Panchamrita, Panchagavya and Tulsi, and cow dung smeared on the threshold
For at least 11 days after removal, chant the chosen deity's thousand names (Sahasranama) while purifying the home with Panchamrita, Panchagavya, and Tulsi leaves, and smear or spray the threshold with cow dung or Panchagavya.
Two evening lamps at the main door: kul rakshak Bhairav and kshetrapal Bhairav
The speaker's third task: in the evening, light two lamps at the Chaukhat by the main door — or on both sides of the door if there is no threshold. One is in the name of the kul rakshak, the family's guardian Bhairava; the other in the name of Kshetrapal Bhairav. Direction does not matter, but whichever side carries which name on the first day must carry the same name every day after. The purpose, he says, is that these shaktis begin to move over the home's threshold.
How a marana prayoga showed itself in one family: voices, blood splatters, madness and two deaths
The speaker recounts a true case from a village near Dhanbad, Jharkhand, where a very intense Marana Prayoga was worked on a prosperous family of three brothers. For about three years there were night-time voices calling from inside the house, which the family ignored as they did only ordinary puja; then the eldest brother began going mad, local healers gave relief that lasted only two or three months, the middle brother fell ill the same way, voices came every second or third day in family members' own voices, and blood splatters appeared on walls and near the main Chaukhat. A tantrik worked at the house at great expense and things stayed fine for four or five months; then, near Holika Dahan, the eldest died on the spot in an accident and the middle brother died in another accident within ten days, before the shraddha was even complete. After that the surviving brother's wife could not put her swollen right foot on the ground though doctors found nothing, and the two dead brothers' voices began calling. Because the family was wealthy, he says, it had many enemies and no idea whom to suspect.
Why does a home's main door threshold (Chaukhat) matter in Vastu, and who should maintain it?
A raised main threshold is an essential Vastu requirement; kept clean and daily decorated by the family's daughter-in-law with her head covered, it pleases ancestor spirits and attracts financial prosperity.
Home prayog of the siddha Mahabhairav stotra against an active attack
The speaker says that once both anushthans have been completed once each, the path at home is: one Mala of the Mahabhairav mantra, then five paths of the stotra, then one mala of the mantra again. Whenever the path is done at home for a prayog, keep a copper lota in front with pure Gangajal, Gomutra, Kusha and Tulsi leaves while the path runs; afterwards give that water to the afflicted person to drink, sprinkle it on them, and sprinkle it through the whole house from inside to outside and well on the Chaukhat. This is done daily for 21 days in a row; so much, he says, destroys any Marana Prayoga. The dhuni method and the Havan method are different and he withholds them for another time.
Taking the consecrated water or butter at the doorway on a Sunday Sankranti or Sunday Shukla Saptami
The speaker says that when a Sankranti falls on a Sunday, or a Shukla Paksha Saptami falls on a Sunday, it is Surya Narayan's special day of grace, and since this kavach was given by him, the consecrated water or butter is taken that day standing at the main doorway of the house, where the kul deities and pitrs are worshipped, while looking at the sun. If the sun cannot be seen from there, one bows and remembers him at the threshold, goes out to see him, and only then drinks or eats it. This, he says, brings very quick benefit.
Dream of something lifted from an afflicted person's head: a sign of abhichaar being cut, not intensifying
The speaker says that a week or ten days into the Vajra Kavach recitation, the dream child began showing the sadhak that he was lifting something off the head of the sadhak's daughter-in-law — who was under Abhichara and brahm-avesh — and placing it at the main Chaukhat of the house. The sadhak was ninety percent sure this meant the abhichaar was intensifying, since it came on the very nights her disturbance was worst. But he says that after every such dream she became calm and stayed nearly normal for the next two, three or four days — so the dream was showing relief, not attack.
Where the ancestors (pitrs) reside and how bodiless pitrs can be impurified
The speaker says families with recurring trouble are often told by a tantra-knower that their Pitrs have become impure, and he asks how that is possible when the pitrs' body is not made of the five elements. He explains that the pitrs have a vayaviya (airy) body, that their chief seat is beside the entrance door of the house together with the Kuldevi and Kula Bhairava, and that every auspicious (mangalik) work of the family happens only by their grace. Because they hold that authority, they can be reached and impurified — and only those who have gained divine sight by a Mahavidyas's grace see this correctly.
Ancestral impurity caused by an enemy binding the threshold (chaukhat)
The speaker names the first cause: someone who wants, out of jealousy, to bring impure and petty forces into a house must first bind the Chaukhat — nail (keelit) or defile the entrance — and once the door is defiled the Pitrs become impure 99% of the time. Defiling, he says, means having forbidden substances of the sacred cow (Gau mata) — its flesh or a part of its dead body — thrown on or touched to the threshold by shmashan vidya, mantra or tantra, often with the help of Bhagatvaals. The pitrs then can no longer support any auspicious work; the family keeps doing its puja but sudden upheaval breaks out. Enemies do this, he says, when a family is rising or a wedding is coming.
Where should the danda of Bhagwan Dattatreya be kept?
The danda of Bhagwan Dattatreya may be placed at the entrance of the house, the main door, on the inner side or the outer side — at such a place that there is no problem in its being seen, that whoever sees it does not carry it away; you may fix it that high. Daily dhoop, deep, kapoor and the rest; and as for the vidhan of its use, how and what is to be done, he says he has told it in an earlier live as well, at length — listen to it once — as to how the special niyams of the danda of Bhagwan Dattatreya may be used.
How many lamps should be lit at the main door?
The second task: if the state of abhichar is present then do this without fail; if it is not, do it in an ordinary way for protection. Five lamps should be lit at the main door — at the least two, and if the condition is very advanced then five.
When should the door lamps be lit and which way should they face?
Light them in the evening at the time of godhuli. If they keep burning until ten or eleven o'clock it is very good, and if they are still burning past midnight then that is the very best. Their mouth will be towards the outside of the house.
Do the chaukhat devatas have to be carried to a new house?
There is no need to take the devi-devatas of the chaukhat anywhere, the speaker says. When you go to the new place and perform the first pujan there, their invocation will happen of itself. Nothing further needs to be done to take them from the old place to the new place.
A lamp keeps burning by Tulsi ji and another at the main door throughout.
A lamp will certainly keep burning near Tulsi ji, and a lamp will certainly keep burning at the main door. As for those who wish to keep a vrat — whether it be of the Chaturdashi or whether they be observing the Hanuman Janmotsav — those people will do it on the Monday.
What is the right maryada in caring for stray dogs?
To Vaishnavi ji, who writes that she has taken in two stray dogs that stay outside the house and that there is boundless joy in their company, he says this maryada should always remain as it is — let them stay outside the house and let their service also continue. One should love living creatures, help them according to one's capacity and arrange food and drink for them; but the maryada that they will not be brought to the threshold is very proper, and she has done very rightly.
Where is each of the four worshipped?
Bhagavan Ganpati's pujan at your main door, and at the pujan place near the kalash; Bhagavan Shri Batuk Bhairav ji's pujan also near the door, and near Bhagavati; Hanuman ji's pujan near Hanuman ji's dhwaja and near the kalash; and Bhagavan Narsingh's puja on the threshold of the main door of the house, on the dehli, on the chaukhat — and near Bhagavati.
Why is the threshold the place for all four?
If you want to do the samyak pujan of all of them in a very particular way, then the pujan of all four will happen on the dehli — because once the kalash sthapana has happened, Bhagavati will be seated within your house, and the mool sthan of these four will at that time remain at the door alone. Having a dehri, having a chaukhat, is extremely necessary; and if you are doing the chaukhat pujan daily in Navratri, then you are satisfying very many shaktis.
A mustard seed burnt or laid at a threshold looks like nothing and is a very big thing — which podcasts normalising these subjects leave out.
Tantra is not a joke, he says. You may think: this is only a mustard seed, what will happen if it burns, what will happen if it is put on the threshold like that — it is nothing. But it is a very big thing. It may be ordinary for you, a subject of joking; and nowadays celebrities and Instagram podcasts normalise these subjects, saying nothing comes of them, when instead people's welfare ought to come of it. Then, he says, it is your problem.
What is done at the threshold against a tiryak prayoga?
When the prachandata has grown a little more, trouble has begun for the enemy and you know that things are turning, your diseases are being destroyed and some peace is forming in the house — then, for the tiryak prayoga, so that the enemy opposite does not do it or, if he does, its effect does not fall, give one nimbu bali at the threshold where you do your pujan and light dhoop and deep, in the name of the 64 Yogini Matrikas or in the name of Batuk Bhairav ji. In any one name, on at least these two days, Tuesday and Saturday, or even on any one day.
Eleven hundred paths of the eleventh adhyaya of the Shrimad Bhagavad Gita, or of one's own aradhya, are taken up after that.
After that, either the path of one's own aradhya, or of the Shrimad Bhagavad Gita — and take the shelter of the eleventh adhyaya. Since the listener is himself a brahmin, he should learn the uchcharan and do at least eleven hundred paths of it, keeping water in front during the path so it becomes abhimantrit, and sprinkling that water with kusha on the upper part of the main doorframe of the house.
Why must a household's shri vigraha never cross the threshold?
We cannot make them transgress the kshetra, the speaker says; we cannot make them transgress the chaukhat, the dehri of our house. If the shila of Jagdamba or the Narmadeshwar were to cross the threshold, then all the shubhra shaktis gathered there, all the energy of our japa and tapa that is gathered, is destroyed.
How secret should a shri vigraha under one's seva be kept?
The devatas of your house should never transgress the threshold of your house, and the shri vigraha of another's house devatas should not transgress your threshold — they will neither come in from outside nor go out from here. And as the real matter, know that the shri vigraha served by you should be so secret that no outside person ever sees it.
What is an ullanghan after a bandhan has been done?
He explains ullanghan as the crossing of the chaukhat that is so often spoken of: an enemy deliberately takes some negative thing, some abhakshya substance, and steps across your threshold with it, and all things are made impure by this; or blood and the like is thrown into the house.
What can an enemy do only from outside the house?
He says that from a distance or from outside the house an enemy has a definite limit of capacity: he can only do throwing about — he can throw shamshan bhasma and the like, he can throw abhimantrit meat, he can throw bone. That is all people do.
Bhogs of the attendant shaktis and where each is offered
Thereafter, the speaker says, it is told in what manner bhog is to be given to each. There are many shaktis to whom khappar is offered on the day of Poornima, to some on Amavasya; to some a stream of liquor is poured, to some plain liquor, to some kachchi. Some are to be given bhog outside the house, some at the Chaukhat, some in the pujan sthan, some at the place where you keep water, some at Tulsi ji, some by going to the bank of a river or a lake.
What does a visitor standing on your threshold after an eclipse mean?
The fourth thing: after a grahan someone comes and stands for a long while upon the chaukhat of your house, or holds the chaukhat and talks, or talks standing at the main door, refusing every invitation to come in and sit or take tea — saying no, this is fine, it feels a little hot, a little cold. Especially if his left foot is placed on your threshold and one foot outside, the speaker says, know it a hundred percent: his work is going on there. He puts the chances at ninety percent that some kriya of theirs is running.
What is the rule about the chaukhat in general?
Do not keep them standing there for long — call them inside, saying come in and sit, or step outside and talk. On the chaukhat, he says, never keep anyone standing at all: neither sit there yourself nor seat anybody, nor stand. Either come inside the main door or go outside the main door — one of the two.
Where are the thirteen lamps placed?
Those thirteen lamps are kept at different places in the house. Keep one in the puja place; where there is a than of the kula devi-devata, keep one there; on the chaukhat one must certainly be kept. Wherever in the house there is a place for keeping drinking water, one is to be kept for the sake of the pitr. One is to be kept near Tulsi ji, and near whichever dev vriksha there is — Tulsi ji, Aparajita. And if you have made a place for the pitr somewhere, or keep their photo, there too you will give a place and keep a lamp.
What is done at the chaukhat itself?
The chaukhat is to be kept in particular attention. Where earlier the chaukhat, the dahleez of the house, was not considered anything at all, now people decorate the chaukhat: a beautiful rangoli is made and lamps are lit on both sides in the name of the kuldevi, in the name of the kula Bhairav, or only in the name of Bhairav ji.
Why does everything happen at the chaukhat?
The whole play is of the chaukhat, he says; everything happens by the very crossing of the chaukhat. Look anywhere: chaukhat langhan takes place, and from the transgression of the chaukhat tantra runs, tantra is cut, a good thing happens, a bad thing happens. So everyone should do deep daan on the chaukhat.
What is the dehli pujan?
After this comes the dehli pujan — the dehli pujan on the day of Amavasya itself. Dehli means the dahleez, our chaukhat. When the pujan of the devi-devatas of the house is finished, the swastik and the rest should principally be made by the hands of the kula vadhus of the house, the mothers and sisters, whoever they are; it is mangal.
Should yantras be drawn on the threshold?
In his view this thing is not fitting. If you have it made or make it, that is now your own personal subject, your shraddha — that if we make it, wealth comes, for attraction and so on. But there is a rule for it, a way of making it; that is difficult to describe now and he will do it once and show it. Even so, ordinarily it is better that you make a swastik, write Shubh Labh, write Riddhi Siddhi — that will do.
How is the tilak of the chaukhat done?
In Uttar Pradesh and Bihar this is called chaukhat ko tikna; the tilak of the chaukhat is done. When the pujan happens on the evening of Diwali, at that same time orange sindoor, narangi sindoor, is kept in a bowl, and ghee and the like is mixed into it — after the pujan, or the ghee taken out from the five ghee lamps that burn in the names of the chief devi-devatas and the kula devi-devatas is mixed into it. With this, a tilak is done five times on the chief chaukhat, and then the tilak of every chaukhat and every door in the house is done.
What happens if the chaukhat tilak is not done?
Very often you will find this too, he says: from not doing the tilak and the rest, injury to the foot begins on that day; people do get hurt. Take it as a kidvanti even so, but it should be done. If you will believe, then it is belief; otherwise consider it superstition, a kidvanti, whatever, and go wherever you wish, Europe or America, no problem. But it should be done. Everyone should certainly do the pujan of the dahleez, of your own chaukhat, on the night of Amavasya, as the Dehli Vinayak pujan. And if unfortunately there is no woman in the house, then one should do this pujan oneself.
Should I borrow money to do deep daan?
One is not to do deep daan by taking a loan, he says. Do as much deep daan as you have the capacity for; help me become Kuber. Not the Kuber of here — we have to become the Kuber of above. On this same pretext you people will do it, and your welfare will happen, and along with it my own welfare will be complete too.
Is chaukhat pujan done from inside or outside the house?
Asked whether the chaukhat pujan is to be done from inside the house or standing outside, noting that in many videos it is shown being done from outside but that if one wants Lakshmi ji's footprints on the chaukhat — he answers that the chaukhat pujan you can do from outside and also from inside. What you are speaking of, the tikna of the chaukhat, you can do according to your own way, because a tilak has to be done to every chaukhat. So outside and inside, according to your own way, you can do it.
Does riding a motorcycle across the threshold every day have a bad effect?
The speaker treats this as a matter of physical safety rather than of ritual consequence, and does not assign a spiritual fault to it.
Spirits of the unnaturally dead can be pushed onto another house through Tantra — the Chaukhat is where they are met and broken
The speaker says Tantra makes it possible, and that souls of the unnaturally dead (Akala Mrityu) do trouble people because they obtain no onward motion. His answer is to strengthen the Chaukhat — the threshold is where such forces are met and defeated, and a house without one lets them straight in.
A household under long-standing Abhichar: a yearly Sarva Prayoga Mahavidya Anushthan, one-Brahmin Chandi Path in Navratri, and Panchbali with worship of the Chaukhat
Three things over two to three years: a Sarva Prayoga Mahavidyas Anushthan at home once a year through a qualified person; Chandi Path in Navratri by one Brahmin across nine days with Havan; and Panchbali for the family deities with charity and worship of the Chaukhat.
What should be done if the ancestors are Malin — impure or afflicted?
Two things: recite the eleventh chapter of the Shrimad Bhagavad Gita, and the 108 names of Bhagavati Ganga (Ganga 108 Names). Sprinkle the water kept during the japa throughout the house, and wash the threshold — without a Chaukhat, half the Anushthan does not succeed at all.
What if remedies for the Pitrs are repeatedly obstructed?
Have eleven recitations of the eleventh chapter of the Gita performed on the Amavasya tithi with a Sankalpa. Obstruction means some Kshudra Shakti has entered among the Pitrs, or an Abhichar has entered, and is not letting it complete — get that bound first, or driven off.
Utara at the house chaukhat: the fastest protection from a maran prayog without any siddhi
The speaker says almost everyone meets a Marana Prayoga or Abhichara at some point, and hardly anyone sits with a Hanuman or Kali siddhi ready to protect themselves. The fastest protecting deity, he says, sits on the Chaukhat of every house — Bhagwan Narasimha, the very first deity. The afflicted person stands on the inner side of the chaukhat and the Utara is done from inside and carried outward: a lemon utara, rock salt, red chilli, yellow or black mustard, or even an utara being sent to the Kshetrapal. Fifty percent relief comes at once; until a knowledgeable person is found it is repeated every fifteen minutes, five times. No mantra siddhi is needed — the Hanuman Chalisa will do — but without a chaukhat this cannot be done.
Bhairav pyala as the second remedy, and the Vaishnav alternative of lemon bali with jaggery to Narasimha
The speaker names the pyala of Bhairava ji as the second siddhi-free remedy against an abhichar, but says not everyone can offer it: guru adesh enters, and a Vaishnav whose Guru has forbidden even touching madira for life cannot. The alternative, he says, is that for a Vaishnav, Bhagwan Narasimha himself is Bhairav — there is even a Narasimha Bhairav form, and every protection-dominant deity is called Bhairav. So at the chaukhat where the utara was done, if one cannot go outside, a Nimbu Bali is given to Narasimha with a Bhog of Gud.
Jaggery-water dhaar from a copper vessel against a maran prayog
The speaker says the dhaar given to Narasimha in his most Ugra form for the destruction of a maran is the "vish bhog": in a copper arghya vessel or copper lota, jaggery is stirred into water for at least a sava minute — take it as two minutes — until it reacts slightly with the copper. That solution is taken off in reverse over the head of the afflicted person and poured as a dhaar near the house chaukhat in the name of Bhagwan Narasimha. The same dhaar is also given at a Shiva temple chaukhat, behind a Shiva temple, and behind a Kali or Saat Bahan temple — behind, never in front. A dhaar is always poured just in front of the chaukhat, never on top of it; the top is for shringar.
May prasad be offered on the threshold every day?
No, prasad should not be offered on the chaukhat daily, the speaker says. It is offered on the Ashtami if you are doing kuldevi pujan — on the Ashtami, or on whichever tithi your kuldevi's pujan takes place, or Bhairav ji's pujan; it may be offered by tithi or by day. It should not be offered daily; a lamp you may light daily on the chaukhat, but prasad should not be offered daily.
Should a vigrah of Panchmukhi Hanuman be fixed on the main door?
Asked whether the vigrah of Panchmukhi Hanuman should be fixed at the main door, he asks in return why a vigrah would be fixed there. Do not fix a vigrah; you may fix a pratik chinh, a swastika and the like. A vigrah should be kept in the puja sthan and worshipped. They stand at the door of Ram ji, he says — not at your door and mine.
The chaukhat: a threshold once worshipped alongside Tulsi, now gone from homes
The speaker says the Chaukhat, the threshold or dehri, has vanished from homes although it has very special importance. In earlier times it was worshipped alongside the puja of Tulsi, and there was a vidhi of Deepdaan at it. He says the channel already has three or four videos on the chaukhat and he will make another on why it was worshipped; he also asks what boundary is broken by installing one and worshipping it.
Strong pitru dosha attaches only after a family falls from its rules
The speaker says that as long as a family had not fallen, by fate or its own karma, and kept these household rules going, a strong Pitru Dosha did not attach quickly; the matter of Preta, pishach and Abhichara is separate. Asked which of the rules you keep, the only answer people give is that times have changed. He replies that people ate then and eat now, only the way of eating has changed and so the dosha attaches; installing a Chaukhat breaks no boundary, and one who plants fifty decorative trees trembles at planting Tulsi.
What is the bali at the threshold when a bride enters the house?
Know that the vidhan is this: when a marriage has taken place and the bride steps down at the house, a bali is offered first and she crosses over that bali, over that blood, at the chaukhat. He says he can give proof from tantra granthas of exactly which shaktis dwell at the chaukhat — that so many shaktis are present near the threshold at the time of dwar pujan, always and daily.
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.
Where should a trishul received from Bhairav ji be installed?
Asked by a listener who wishes to establish the trishul of Bhairav ji that he has obtained at his puja place, the speaker says he can. You can do it at the puja place too. Otherwise it was special in that, from the point of view of protection, it should be outside the house.
How should a pujan be started on the Purnima with the chaukhat?
No offence will attach, Nitesh ji, the speaker says: comfortably begin their pujan from the Purnima. Give them the balihari — give a bali of a coconut, and do the pujan of the chaukhat and so on. Let the chaukhat pujan certainly happen, and having done the pujan of Bhairav ji and so on, certainly give a bali of a lemon, a bali of a coconut and the like.
What is done for doshas connected with the kula devi-devatas?
Along with this, a dosha connected with the kula devi-devatas often occurs — people know who the Kuldevi or devata is and yet knowingly commit an offence. In such a case, through the whole of Shravan, purify the Chaukhat of Bhagavan Shiva: in the Shiva temple, the chaukhat that is in the garbhagriha, wipe it clean of dust with a good cotton cloth, an absolutely clean cloth, dry it, and apply chandan and itra over the whole chaukhat.
Where does shraap vimochan take place?
In such a state, if a feeling of prayashchitta has now arisen in the mind, and if you knowingly practised deceit and you know that on account of this offence of ours we are having to bear this distress — then in such a condition perform the chaukhat pujan of Bhagavan Shiva. All the devi-devatas release one from the Shraap there. The shraap vimochan will take place at the chaukhat.
What is added when the wrath of the pitrs is great?
If the kop of the pitrs is very great, he says, then the chaukhat pujan of Bhagavan Shiva will certainly happen; and along with it, after the abhishek and the rest of Bhagavan Shiva, do a beautiful shringar of Vasuki ji who lies coiled about his neck, and apply itra and so forth to him as well.
What is the first thing to do for a household full of disease and loss?
For a household where there is wealth and grain and property but everyone is diseased, afflicted by many kinds of illness, where loss of wealth keeps happening and land and property keep being sold and the loss does not stop — the first thing in Shravan, he says, is what he always says: whenever loss is to be stopped, distress and disease to be stopped, tantra vichar to be stopped, there should be a Chaukhat in the house. Establish the chaukhat in your house first, and after that sit down.
Why prayogs at the chaukhat work: Narasimha's seat and the kula's powers
The speaker says the threshold of the main door — the dehri or chaukhat — is held to be the place and asana of Bhagavan Narasimha, and that the kul pitr and the kula's protective powers are always present there. At godhuli bela, the twilight between day and night which is Narasimha's own time, his tattva is certainly present at that spot, so any prayog done there at that hour gives a very special effect. Through the chaukhat, he says, the protection of the house and the satisfaction of the kul devatas and kul pitr can certainly be achieved.
Can chaukhat prayogs be done in a house that has no chaukhat?
No — the speaker says flatly that those whose house has no dehri or chaukhat cannot do these prayogs and there is no alternative; doing them "without a chaukhat" brings no benefit at all. His answer is to get a chaukhat fitted: in one's own house certainly, and in a rented house too, since one is paying for it — if one is not about to leave that house, fitting a chaukhat there carries no dosha.
When the kul pitr chaukhat prayog is called for
The speaker says the first prayog is for when it has become clear that the kul pitr of the house are displeased and unsatisfied with you, or that pitr dosha or a shrap is somehow present in your kundali or your life. It is the first prayog especially for those troubled by upari shaktis or vayavya baadha, and above all if pitr dosha is present. How and how fast pitr dosha attaches, he says, has been explained in earlier talks — the ill effect seems to come very quickly, but there are many reasons behind it.
Daily minimum seva of the chaukhat by the kula vadhu
As a general rule, the speaker says, in every house that has a chaukhat the kula vadhu should bathe and wash that chaukhat every day, make it fragrant, and show dhoop and a lamp there. This much, he says, must certainly happen in every house — quite apart from any special prayog.
Who may perform the kul pitr chaukhat prayog
The speaker says the kul pitr prayog has a morning and an evening part. The morning part may be done by any man of the house or by any kula vadhu — the sons, the daughter-in-law, whichever married women are there. But the unmarried daughter of the house must not do this prayog; he asks that this be kept in mind.
Morning chaukhat seva for the kul pitr
The speaker says the morning prayog is done after one's own bath (sweeping and mopping may come first, but the bath must precede the prayog), and preferably before the daily puja: prepare the puja place fully but do not sit down for puja — only light the karma-sakshi lamp there, then come to the chaukhat. Wash the chaukhat well top and bottom, apply chandan ittar (rose water and agaru if allergic), wipe it with a good cloth, place two small kusha seats of two blades each on either side, set a one-wick ghee lamp of clay or brass on each, and light them saying: may the kul pitr of our house be pleased, show grace, protect our house, and forgive whatever known or unknown dosha or offence we have committed. It is to be done within one hour of sunrise.
Precaution: women must not give the kul pitr argha from a copper vessel
For the argha to the kul pitr at the chaukhat, the speaker says, any vessel may be taken except a copper one in the case of women: women will not give it from a copper vessel, men may. A woman may use brass, or even a steel vessel without any dosha; otherwise the small leaf-made cup, a dona, may also be used.
Argha to the kul pitr at the chaukhat
The speaker says to mix tal mishri in water to make sweet water, add five to ten grains or a pinch of black til, and give argha with it on both sides of the chaukhat, where the lamps stand, for the kul pitr. There is no special mantra — it is a bhava-led vidhan that gives its effect through feeling — but if one wishes, one may say "kul pitribhyo namah" while giving the argha, without adding pranav or anything else to it.
Arghya to Surya after the kul pitr argha
After the kul pitr argha, the speaker says, give arghya to Bhagavan Surya Narayana with plain water — nothing mixed into it — while doing japa of Surya's mantras, or his namavali of twelve names, or the Gayatri if one holds the adhikar for it. Those who perform sandhya upasana and have their own sandhya vidhi give him the arghya according to that sandhya.
On which days should arghya not be given to Tulsi?
The speaker says arghya is given to Bhagavati Tulsi after the Surya arghya each morning, but not on Ekadashi and not on Sunday. If one's own tradition also omits Tuesday, or has no vidhan of giving it on Dwadashi, follow that; look at it according to one's own custom. On all the remaining days it is to be given.
Evening chaukhat seva for the kul pitr
In the evening, the speaker says, either wash the chaukhat again or soak a clean white cloth in rose water or ittar and make the whole chaukhat fragrant with it. Then at both corners apply chandan — first white chandan below, then yellow chandan on it (chandan is applied in the morning too). Make very small chaumukh lamps of wheat flour, lay kusha seats of two blades on each side as in the morning, set one atta lamp on each side, fill them with mustard oil and light them for the kul pitr, saying: be pleased with us and forgive whatever offence we have committed.
Duration of the kul pitr chaukhat prayog: one krishna paksha
The speaker says the kul pitr chaukhat prayog is to be done for one paksha at the least: in the krishna paksha, from Pratipada up to and including Amavasya. He later adds that it runs fifteen days, alongside the fifteen-day kuldevi prayog that follows in the shukla paksha up to Purnima; one may do both or only one.
Feeding a creature before eating during the kul pitr prayog
Every day of the prayog, the speaker says, once the chaukhat lamps are lit, arghya has been given to Surya and one's own daily puja is done, feed a cow, a dog, a crow, ants, some human being, or any of these five — as much as one's capacity and wish allow, even a single biscuit or a single roti — and only then let food enter one's own mouth.
Gita chapter 7 with kusha water for the kul pitr
If one gets time at midday during the kul pitr prayog, the speaker says, recite the seventh chapter of the Shrimad Bhagavad Gita — in Hindi is fine — with a lota of water in front into which kusha has been put, and be sure to sprinkle that water in the house and on the chaukhat. This may be done at midday or in the morning as part of one's own puja-paath. Together with the chaukhat seva, he says, it becomes a most divine prayog for the pleasure and peace of the kul pitr and for release from their wrath.
When the kuldevi chaukhat prayog is done and who may do it
The second case, the speaker says, is when one finds that along with the kul pitr the kula's shaktis are also displeased, or that one's kul shakti has been turned against one — tantra is a subtle matter with much manipulation, and one must identify which case is one's own. Anyone whose kul shakti is displeased may do this, and so may someone who does not know their kuldevi but is doing some sadhana. The kuldevi and kul shakti are certainly pleased by chaukhat seva, since the protective powers reside there. It is done in the shukla paksha from Pratipada to Purnima, or in a festival period such as Navratri.
Preparing the chaukhat for the kuldevi: wiping and chandan-roli tilaks
For the kuldevi prayog, the speaker says, wash the whole chaukhat well or wipe it with an ittar-scented cloth, top and bottom. A trikut chaukhat has a piece above and pieces on either side but none below — that is no problem; where there is a chaukhat on all four sides, wipe it on all four — below, above, left and right. Then tilak it above, below, at both ends and on every side with yellow chandan, white chandan and roli.
Sindoor-in-chameli-oil tilaks on the chaukhat for the kuldevi
After the chandan and roli, the speaker says, take the orange sindoor — the "bakra sindoor" used in villages and at weddings, the same one offered on Hanuman ji — and mix it into chameli (jasmine) oil. Remembering one's kuldevi, or Bhagavati Durga if one does not know the kuldevi's name, apply five tilaks of it on the upper chaukhat. On the lower chaukhat apply five tilaks of yellow chandan.
Is it a dosha to step on the chaukhat?
Yes — the speaker says one must make it clear to everyone in the house that no one is to come in or go out placing a foot on the chaukhat. A foot must not be placed on the chaukhat: a dosha attaches, a very great dosha. This is to be explained to everyone in the house again and again; do not make this mistake.
Right-hand mustard-oil chaumukh for the kuldevi at the chaukhat
Once the chaukhat is adorned, the speaker says, take a small four-faced lamp — a brass one may be used every day; a clay one must be new each day. On the side that is to your right as you step out of the house, light one mustard-oil chaumukh, set on flowers or on a heap of whole urad. Only one lamp goes there, and five cloves and one cardamom must be placed in it.
Left-hand ghee lamp on tricolour rice for the kuldevi at the chaukhat
On your left as you step out, the speaker says, place a one-wick ghee lamp with two cardamoms, kapoor and two cloves in it, set on a heap of flowers or on coloured rice. The rice must not be of a single colour — yellow, red, white, two or three colours, any colour except black; black and blue must not be there. Mix red, yellow and white rice, whole grains and not broken, dyed with food colour so that the birds can eat the grains later. Place the lamp on top and light it.
Rice from under the kuldevi lamp: kheer on Purnima
The speaker says that each time the lamp has burnt out fully, keep collecting the rice grains in one place and the urad grains in another. After fifteen days keep back a little of the rice; the rest may be thrown to birds. On Purnima, when the pujan is done, mix the saved rice with more rice at midday and make kheer.
Urad from under the kuldevi chaumukh: red-cloth raksha and bhaat for animals
The urad grains kept back a little at a time, the speaker says, are to be wrapped in a red cloth, tied, and bound above the main chaukhat — or somewhere on the inner side — for protection. The remaining urad is cooked with rice into urad-rice bhaat; add just a little ghee, not much, and feed it to any animal outside the house, or place it at a crossroads. He calls the whole thing a most divine prayog.
Cow-dung dhuni for the kuldevi with 21 ahutis of two mantras
The second part of the kuldevi prayog, the speaker says, is done at the puja place in a large clay vessel or a havan kund that is not copper or iron. Havan fire is not invoked: ordinary cow-dung cakes are lit with ghee or kapoor, and 21 ahutis each are given with two mantras — for the kuldevi and with the first mantra of the Argala Stotra, "Jayanti Mangala Kali". One may first offer ahutis for guru and Ganapati. The kuldevi ahutis use guggul only, with nothing else added; the Jayanti Mangala ahutis use guggul with the seeds of four or five split cardamoms and a little ghee. If one does not say svaha it is no problem, since this is a dhuni.
Carrying the kuldevi dhuni smoke through the house to the chaukhat
The whole smoke that rises from the dhuni, the speaker says, is to be shown through the entire house — the dhuni itself is lit at the puja place — and then the vessel is brought to the chaukhat and set down on the side where the kuldevi's ghee lamp stands on the heap of coloured rice. This is done in the morning and repeated in the evening; if for some reason one can manage only one time, that is no problem.
Ardra-nakshatra Shiva abhishek water on the chaukhat for a house under abhichaar
The third prayog, the speaker says, is for a house with severe abhichaar trouble — something enters at night, presses the throat, creates havoc, and no one can sleep. Find an old Shiva temple, at least 12 years old and ideally 50 to 100 years old. Whenever Ardra nakshatra falls, in either paksha, go there with pure Gangajal, do abhishek of Bhagavan Shiva, and take water from beside the arghi. Sprinkle that water through the whole house, and keep it so that every day, after scenting the chaukhat as before, the same water is applied over the entire chaukhat — top, bottom and all sides.
Daily temple nirmalya hung above the chaukhat against abhichaar
Along with the Shiva water, the speaker says, bring every day the nirmalya from that same temple or from any very old temple — especially of Bhairav ji, Hanuman ji, Bhagavati Kali, Durga ji, or a temple connected with the Yoginis. It should be the morning's first nirmalya: what is left after the night's shringar and found there in the morning. Hang it on the upper side of the main-door chaukhat every day; next morning bring fresh nirmalya, immerse the old one and put up the new. Continue this for at least 108 days, six months, a year — more than half the tantra running over the house, he says, stops by this alone.
Why does nirmalya above the chaukhat block tantric powers?
The speaker recalls that Pushpadanta — the Gandharva Chitraratha, the Gandharva-raj who composed the Shiva Mahimna Stotra — had his powers crippled merely by transgressing nirmalya; if that happened to him, ordinary bhoot, pret and pishach are nothing. So the powers are stopped at the upper part of the chaukhat — the nirmalya is not hung below, because everyone would step over it there — and from beneath it no power can enter. How much effect it gives depends on other things: if someone inside the house is doing it, or the thing already gets in, the matter is different; but even then the powers will be blocked, the intent checked, and the house will largely come under protection.
Chaukhat seva as nitya krama, not a one-off prayog
The speaker closes by urging that the seva and puja of the chaukhat be done without fail, because Bhagavan Narasimha's place is there: the more he is served, the safer the house and the calmer one's mind — in houses where there is constant needless quarrelling and bickering, do this. It is not a prayog, he says, but a matter of nitya krama; through chaukhat seva many impurities and negative things in the house are removed.
What is the minimum deepdaan that must never be dropped?
If you want to do nothing else and only an ordinary deepdaan, the speaker says never leave out the deepdaan of the chaukhat — daily pujan of the threshold, daily shringar, and a lamp on both sides of it, certainly at both times, morning and evening.
What should accompany the daily japa at the threshold?
Along with whichever mantra you are doing, the speaker says to recite Bhagavan Batuk Bhairav's stotra and satnam at home daily — even once will do, though five, seven, ten, eleven or twenty-seven is wonderful. And certainly offer one lemon bali in the name of Bhagavan Batuk Bhairav, as Kul Bhairav, on the chaukhat of your door.
Where must a lamp never be placed?
A lamp must never be set on bare earth, the speaker says: a very great dosha attaches, there is loss of wealth, and Lakshmi is displeased. Always place something under it — flowers, a separate plate, unbroken akshat, a rangoli, a little abir gulal, roli or haldi. Then set it near the chaukhat in Bhagavan Narasimha's name.
What does the chaukhat do for a household afflicted by abhichar?
For those afflicted by abhichar, where a great obstruction of tantra-mantra and bhoot-pret has arisen in the house, the speaker says: if the chaukhat stands, only then will you be saved. If you begin fully giving seva and puja to the chaukhat, he says Bhagavan Narasimha will tear open the chests of your enemies, and will make your pitrs so capable that those who do tantra-mantra will have it turned back upon them.
Who in the house should perform the chaukhat pujan?
Especially the kulavadhu, the speaker says. A daughter of the house may also do it — but only until her marriage. Once married, a daughter should not worship the chaukhat of her maike; she should certainly give it respect, but not worship it.
How should the kulavadhu perform the chaukhat pujan?
Having done the prescribed vidhan, then bathed and put on that kind of vastra, and with the pallu placed over her head and forehead, she performs the pujan of the chaukhat. The speaker says great effect is obtained from this, and that the devi-devatas of the house are extremely pleased by the kulavadhu's pujan. If she does not do it, then whichever son or member of the house does it — that, he says, is a separate matter.
Can a negative shakti take the offerings of the chaukhat puja?
No negative shakti has the capability to take the puja of the chaukhat, the speaker says. If a tantrik defiles the chaukhat by sitting there and doing something untoward, that happens in the rarest of cases, and only where you have no knowledge. The remedy is at the Narasimha bela, the godhuli of sandhya: do the full shringar puja of the chaukhat with a bali and a nikari, and however great the process performed was, it will be destroyed at once.
Which Narasimha is invoked for reclaiming the threshold?
The speaker names Bhagavan Kolahal Narasimha of the Kashi region. Remembering him and doing japa of the Ugravira mantra, offer bali on the chaukhat and remove whatever is there — anyone who comes thinking to establish authority will be torn apart. Kolahal Narasimha's sabar works very swiftly, he says, and even his mere remembrance suffices if the bela is right.
What are the conditions on the haldi used in the Kolahal Narasimha threshold lamp?
Use a khadi batti, and ghee made from desi cow's milk alone, and mix in a little yellow haldi. The haldi has its own tantric condition: it should be from a Hindu's own house or field; a kumari kanya who has not yet become rajaswala should uproot it and dry it; and the haldi powder should be made by her hands. Empowered with this mantra, the speaker says, the prayoga will not need to be done a second time.
In which places of the house should water be kept for the pitrs?
Three, the speaker says: first the chaukhat; second the kitchen — its ishan kona, or nairitya kona, or the western direction; and third the sthan of tulsi ji. His own view is to keep it wherever convenient, since one cannot demolish things over a direction. The water source kept at such a place belongs to the pitrs alone.
What should be done if someone asks for food at the chaukhat in a dream?
If you see especially that someone at the chaukhat is asking you for grain, for akshat, for water, the speaker says the first thing to do is a panchbali for the pitrs, done separately and specially on the Amavasya tithi. And if possible, call a vedapathi brahmin who does not consume khaini, tobacco, gutka, beedi or liquor — or one of the kshatriya varna, or of the vaishya varna; he must be a dvij.
For how many days should the utara be continued?
Begin on any day — Saturday, Tuesday or Sunday — and continue for the next five days. If they are not getting relief, increase the number. Alongside, start the utara and bali at the chaukhat, and do the kshetrapal nikari as well; the speaker says relief will then come swiftly.
What is the remedy where spirits are present alongside the family ancestors?
Recite the eleventh chapter of the Bhagavad Gita daily and sprinkle the consecrated water through the house. A copper pot of pure water with Gangajal, Kusha and Tulsi; recite; then sprinkle everywhere, five splashes at the Chaukhat, and the family drinks what remains.
Where does the lamp on the Chaukhat go?
A lamp may certainly be kept on the Chaukhat — you will perform worship there too, with the lamps kept, flowers offered, Gandha and fragrance and everything. Which side depends on which deity it is for; but ordinarily, standing inside and looking out, keep it on your right.
An enemy's prayoga reached an experienced practitioner in the Tandra state, where a screaming Shakti pulled at her mala
A practitioner at a very good level, with much experience coming to her, on whom an enemy performed a prayoga of such a grade that in the Tandra state she felt someone had come — and when that Shakti, screaming, pulled at her mala and the Tandra broke, the mala was in fact broken, as though someone had pulled it.
More than half a household's problems have their solution hidden in the chaukhat
Remember, he says, that your house will be safe: more than half of your problems have their solution hidden in that Chaukhat. The capacity to stop every kind of tantra is in the chaukhat.
A pitr of the upadevata category cannot reach the divine lokas, so his place is the threshold
If he has remained only a pret of the Upadevata category, then even though he has become a capable pitr, his gati is in this very loka and he cannot go to the divine lokas. So his place will be in that same chaukhat, and he will remain present in that chaukhat as an ugra devata for your house.
He holds the capacity to eat any mleccha tantra prayoga made against the house
When a prayoga of mleccha tantra of any kind is made, he says, this one will hold the capacity to eat that mleccha tantra. And for this you do not have to do any separate puja-paath, bhog, prasadi or offering — none of that bhagat-style business of give this, give that, of one bali becoming two, of two chickens cut and three crows cut. None of that has to be done here.
By Devi Ganga's kripa he stands awake at the threshold with the kula pitrs and earns his own gati
He will remain awake in that place of his own accord, the speaker says — by the kripa of Bhagavati Devi Ganga he will stand there together with your kula pitrs, and by that very work he will obtain his own gati.
With conduct that bad he will drink the blood of your throat after death instead of standing guard
Instead of standing with you, the speaker says, after death he will then drink the blood of your throat. All this is possible only when there is at least one person in the house who walks the path of dharma and is dharma-nishtha, and when there is a place in your house where such a being can be given room.
No separate puja, dhoop or deep is required — the arrangement is a system of tantra already built
No. He says no separate puja-paath, dhoop, deep or batti is to be done for them and nothing extra is required — this is a system of tantra already constructed beforehand.
Narasimha tore open Hiranyakashipu seated on that very threshold
He points to the day Bhagavan Narasimha sat upon that chaukhat and tore open the chest of Hiranyakashipu, drew out the entrails and wore them as a garland — and refers listeners to the Sahasrabahu Narasimha stotra, which he says may be found on the Sahasrabahu channel on YouTube, for that whole tandava and where he sat to perform it.
Whose place is the threshold of a house or temple?
Whose place, he asks, is the dehri, the dehli, the chaukhat — whether it be the temple of any deity or the house of anyone? The deva who sits on the chaukhat will be one and the same, the greatest deity: there the authority of one deity alone is greatest, Bhagavan Narasimha's. It is not there that Bal Gopal sits eating makhan-mishri; there Narasimha sits tearing open the hearts of such vidharmi shaktis, wearing a garland of entrails and drinking blood.
A wayward relative given sadgati at a tirtha attains Narasimha's sanidhya there for a fixed term
Whatever shakti of your house it may be, he says — even one who met an untimely death and was of wicked disposition — if you happened to have his sadgati performed at Ganga ji or at some tirtha kshetra, then even if his full mukti could not occur, in that same place, obtaining the sanidhya of Bhagavan Narasimha by his kripa-drishti, he will stand ready for the protection of your house for as long as he has been given time to remain in that yoni and guard it.
Does the pitr-protector who stands at the threshold need a shrine, an image or a temple?
No. If there is no chaukhat at all, he asks, where is he to come from and at which place will he stand to protect you? He is saying: I am standing here, look, I used to perform the seva-puja of Bhagavati as long as I was alive, and by Jagadamba's kripa I have this samarthya — give me a place. You will then build a than for him and install his murti; there is no need at all of a murti, a than or a temple. He needs a chaukhat in the house.
The kula vadhus should cross the dehri only with the head covered
When you have fixed a dehli or dehri at the door of your house, he says, then in accordance with the maryada of that dehri the kula vadhus of the house should always cross it only with a dupatta kept over the head. He notes that saying this will bring a woman card played against him, that he is of old thinking, and answers that this is the cause of their ruin, that it is his duty to tell and he will tell.
The threshold belongs to the pitrs — it is stepped over, never trodden on or given to pets
A foot must not be placed there at all — the place belongs to the pitrs, so step over it and come and go. When you seat dogs and cats and rabbits upon it and coo over them, he says, then afterwards they do that same cooing in your life, and you may weep and curse as much as you like, but you will have to undergo it.
Should dogs and cats be kept in the house?
He says he will tell how people become characterless: look at those who keep dogs and cats in the house. Those whose threshold dogs and cats begin to cross, who go about carrying them in the lap, and where the dog or cat begins to eat from the same plate of food — their character too becomes like that of a dog or cat as time goes on. He says this is his own experience and that he is naming no one personally.
The first two tasks are a chaukhat at the house and drinking water kept in a ghada in the kitchen
The very first work you should do, he says: make a chaukhat at your house; and in your kitchen let there be an arrangement for keeping drinking water — not in tanks, but in a ghada or in some such vessel. These two things must certainly be there.
An abhimantrit iron trishul, however small, belongs at the main door
Third, he says, near the main door of your house there must certainly be a trishul — symbolic if need be, small if need be, but an iron trishul, one that is fully Abhimantran-ed. He says the whole vidhi for this was already given on the channel two or three years ago.
Begin with Datta's dev diksha vidhan, the chaukhat, the water place and daily panchbali, then jeev and plant seva
The beginning is made from the house, he says. So first of all your dev diksha vidhan of Bhagavan Datta; the chaukhat of your house; the place for drinking water; panchbali — let all this be daily. After that comes jeev seva, and after that the seva of trees and plants: begin the seva of some one tree or plant.
The dehliz and chaukhat of the house are the finest place for it
The finest place for performing the prayoga, he says, is the dehliz, the chaukhat of the house. At that same place, whether you perform an Utara or give a bali of any kind — of lemon, of coconut, whatever is given by way of an utara — it is done there.
Jal, chhak and every laag are all offered at that same threshold
At that same place you have to offer jal, he says; at that same place you have to offer chhak; and whatever Laag you offer, all of it will have to be offered there.
A tantric kriya turned in reverse stops at the threshold and never reaches you
That place, he says, is such that its effect will not fall upon you. If in a tantric kriya anything is done in reverse, it will stop right there. But for this, he says, your chaukhat must be strong.
Keeping the chaukhat strong means keeping it pure, never trodden on, with dhoop and deep burning
That is, the seva of the chaukhat must keep being done, he says. Always keep it pure and holy; never place your foot upon it; let dhoop and deep keep burning there. Then more than half of the things possessed of samarthya will remain present there for your protection.
Which lamps are lit at the threshold, and can a chaumukha lamp be used?
A chaumukha lamp you can indeed put on the chaukhat, the speaker says, but rather than kindling a great many lamps, two lamps are enough. Whether it is a ghee lamp or an oil lamp will depend on whose lamps you are kindling at the threshold — because there the lamp of Bhagavan Narsingh will also be kindled; there it is kindled for the pitr as well, for the kul pitr; there it is done for the kul Bhairav ji too, and for the kuldevi too. So it will depend on whose lamp you are kindling.
What should be done with the yantra when the household worshipper must travel?
A listener says nobody else in her house does any puja — not her mother-in-law, father-in-law or husband — and that she must go to her maternal home for some days, and asks by what vidhi to take it. If nobody in the house is going to do the daily abhishek and panchopachar pujan, the speaker says, then to take it along, a change of place, the transgressing of the threshold, is not proper. Nor can you leave them. You can do one thing: take a red cloth, of pure cotton, and scent it by applying itr and the like. Wrap the yantra on all four sides — that is, cover them with that cloth. Show dhoop and deep. And make a prayer to them that after so many days, when I come, I will again do your seva and pujan.
What is a permanent solution for a south-facing house?
Asked for a permanent solution for vastu dosha in a south-facing house, the speaker says that merely being south-facing does not allow one to say this: along with the south facing, all the other subjects have to be looked at, and he asks the listener to send a simple drawing by Telegram message. As a very small general remedy for south facing, he says the bandhanwar that is used to decorate the main door of the house should be made of yellow cloth, or decorated using yellow as much as possible.
Which publication of the Shiv Puran should be used, and how are ashok leaves used?
Asked which publication's Shiv Puran should be taken for recitation, the speaker says you may take Thakur Prasad's, or Gita Press's, which comes in two full parts, Purvardh and Uttarardh, in which you may recite the complete Shiv Mahapuran; it will be very good, and avoid the abridged edition. Asked about ashok leaves, he says they are used for decoration in the house — at the very place where we put mango leaves for the bandhanwar on the main door, ashok leaves should be used too, and they should be used to decorate the home shrine as well.
How is the Chaukhat worshipped, and when?
Wash it with Gangajal; mix the orange sindoor with ghee; then, remembering the Kuldevi first and reciting an auspicious mantra, the Kulvadhu of the house applies five tilaks in an upward direction. This is done at Holi, Diwali, Navratri and Vijayadashami — Diwali without fail.
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.
Where in a house are such things placed?
He is not saying today's prayogas are of that high an order, the speaker says, but there are processes of this kind, and they may be done near someone's chaukhat, inside the chaukhat, at the brahma sthan, beside Tulsi ji, or at deva sthans of this sort. Because it is by the divine energy inside our body that we walk and speak and laugh and play — and the more that energy decays, the more we stoop, the weaker our viveka grows, and the more negative we become from within.
What is the remedy for a bound business establishment?
Returning to the business establishment, the speaker says the first thing is the attraction of customers stopping — or a tantric process having been done on the chaukhat, on account of which the customers become uchchatit and do not come. Something may have been done on your gaddi; there are many vidyas of that kind, and they exist even now, and most of them, he says, are shamshani.
Why is feeding gau mata called the most unfailing remedy of all?
In such a process, the speaker says, always remember that the most unfailing in it is gau mata. Feed gau mata at your threshold — there is never any restriction of time for her, morning, noon, evening or night, whenever. But if possible, feed her at the main door of your commercial establishment, and feed proper food, not your own leftovers: sweet roti, kheer, or kheer-roti and material of that kind, fed with your own hand, mixed with gud.
The plate goes on the chaukhat, and if the cow passes urine there of her own accord, 99% of the good is done
Placing the plate upon the threshold, or on whatever corresponds to it at your place, feed her there — the speaker says her presence there and her merely eating begins to destroy, to a very great degree, the tantric process performed at that place. And if after eating and drinking water gau mata passes urine there of her own accord, then know, he says, that 99% of the good is done in that very instant. No tithi, no nakshatra, no muhurta needs to be consulted — she does all of that too, if it happens of itself.
What does gau seva do for the pitr?
The speaker says that when you perform the seva and puja of gau mata and that sort of matter is present there, the kalyan of all of them takes place and their presence too becomes properly established again. He adds that you do this same thing at home as well, and that the chaukhat is so necessary a thing that he touches on it in every live session so that people should not forget it even by mistake.
What is the daily practice at the chaukhat?
Even if you can do nothing else in life, the speaker says, let there be a chaukhat of the house, let there be nitya seva and puja of the chaukhat, bathe it daily, keep it fragrant, light a lamp — and after that do the pujan you do, whether the japa of Panchakshari, the japa of Jayanti Mangala, the japa of Samb Shiva, or the japa of the 32 Namavali. Keep to whatever daily rule you take up, after doing the pujan of the chaukhat. If the chaukhat is strong, protected and worshipped, he says, it absorbs and destroys 50% of the problems just like that; and if you do not do it, then bear the whole problem.
What are the signs of uchchatan laid on a house?
If the chaukhat of the house and the rest has been bound, the speaker says, uchchatan is felt: everyone feels like running away somewhere. There is no wish to stay at home. Outside, at a friend's house, at school or college, at the office, in the market, the mind is very good, calm, happy, health also all right — but as soon as one comes inside the house, as soon as one crosses the chaukhat, it feels like what on earth has happened. Fighting for no reason, abuse for no reason, taunting one another for no reason; they keep running away from the house, there is no peace, a strange uchchatan stays there.
How is Kshetrapal nikasi done in a house?
After doing that much, the speaker says, comes the doing of Kshetrapal nikasi from inside the house: making a coconut abhimantrit, lighting camphor and taking it out through the whole house with it — and most particularly, giving the bali of lemon and coconut at the chaukhat.
What to do when irritability and causeless anger have taken over the house?
If there is great irritability and anger arising for no reason, the speaker says, the very first thing to do at home is to look at the condition of the main door. It should not be dirty, shoes and slippers should not be taken off around it — set all of that right first. After that, do the sahasranama or the like of whichever deity you worship at home, sprinkle abhimantrit water through the house, and recite a shanti mantra if you can. Slowly, he says, you will certainly get relief.
What is the positive side of tantric bandhan?
So far they have looked at the negative side of tantric bandhan, the speaker says; the positive bandhan is the bandhan of suraksha. Your house should be bound. The chaukhat should be protected by positive shaktis: morning and evening seva of it, deepdaan there for Narasimha Bhagavan, deepdaan for Kul Bhairav and the kul shakti. There is also the process of giving bali at the chaukhat — keep it strong with the bali of lemon and coconut, keep it strong with the bali of jaiphal. So that if someone does do a tantra prayoga on you and you reverse it through Mahabhairav, Vamati Kali or the Janjira, and the other person is sitting ready — come, you reverse it, we will reverse it too — no ill effect of his reversal falls on you.
Is it good to recite the Batuk Bhairav satnamavali when leaving the threshold?
A listener says she recites the Batuk Bhairav satnamavali at the time of going out from the threshold. He answers: absolutely do it, it is very good.
The sawari of the Mata stopped coming after seeing a sokha — what should be done?
To Rakesh Dubey ji, on whom tantra had been done and who says the sokha he consulted did not put it right, and that since seeing him the sawari of the Mata no longer comes, he says he has clarified how such things are done. What you should do is this: if the sawari of the kuldevi or of any shakti used to come upon you, a process of havan has been described — the vidhi of doing havan on the chaukhat. Do that; by it the devi is attracted. Whatever is done on the threshold and at the crossroads, he says, never goes empty.
What should be done during a Rahu Mahadasha with Ketu Antardasha?
Take Mahadev's refuge and perform the Anushthan of the Panchakshari by the method on the channel — better still in a Shiva temple. And do the daily Abhishek of Shiva's Chaukhat: cleaning it well and then adorning it. In a Rahu, Ketu or Shani period, this gives very auspicious fruit.
Where is a bali given in front of the house?
Bali can be given at the Chaukhat.
How is a house protected where negativity is already present?
The first thing is to weaken that negativity — to render its capacity void — for which the prayoga of the eleventh chapter of the Shrimad Bhagavad Gita is used. After that comes the Chaukhat in the house, and then the binding of the house along with the Chhidrapal Nikari.
The threshold rite of the kul havan: kush and mango leaf, five tilaks and the two lamps at the main door
The speaker says the house is cleaned a day before and the prayog begun with a firm Sankalpa, at the main door of the house, or in a rented house at the door where one's own boundary begins. The door is wiped with a cloth soaked in Gangajal. A mango leaf with its tip cut off is bound at the back with at least three Kusha, dipped in Gangajal and hung exactly at the middle of the door; it is marked with Mahabiri Sindoor mixed with ghee, and five tilaks are made on the Chaukhat in the Kuldevi's name. Facing out of the house, a Chaumukh Deepak lamp of mustard oil is lit on the right for the kula's protector Bhairava and one of sesame oil on the left for the kuldevi, each set on a little Akshat or flowers, never on bare ground.
Precaution: the kush and mango leaf at the door are not changed until the last day
The speaker says the three Kusha and the mango leaf tied at the middle of the door on the first day are not to be changed until the last day of the prayog. He asks that it be tied very tightly so that it does not dry out and fall.
Can another shakti take the chaukhat offering when an abhicharik prayog is running in the house?
To the question of how one can do this prayog if an Abhichara prayog or some tantra-mantra is at work in the house, since some other shakti might take the offering, the speaker says to be at ease: no one has the standing to take a puja done at the Chaukhat so easily. Whatever is given in the Kuldevi's name there, he says, is received by an ansh shakti of Bhagavati Parvati herself. The fruit may not come because of one's own karma, but the puja itself cannot go wrong there. Puja at the chaukhat, and puja at the chauk, that is at a crossroads, reaches only the right thing; a wrong thing cannot take it easily. So he says to do the prayog free of worry.
How abhichar is planted inside a village home
The speaker says that in rural areas, when someone wants to ruin a house by tantra, the process is quite different from elsewhere: whatever object the Abhichara is to work through, they will certainly carry it into the house itself and leave it at the Chaukhat, inside the house in the brahma bhag, or in the bed of the man or woman they want to trouble. Women, he says, do this work easily. This, he says, is exactly how the case he narrates was done.
Why binding the house alone cannot stop a prayog carried across the threshold
The speaker says that after the first incident the family asked him what to do so that the attackers could not do it again, since it was clear they would come back, and in India no one confronts an enemy directly by saying you did it; if that happens it is straight to blows. He told them that however many systems one binds and sieves the house with, when the attackers walk right inside and cross the dehleez, the chance may be a little less and the prayog's effect a little weaker, but there will still be an effect. So he told them to do the pujan of a prachand shakti on the dehleez itself, and gave a vidhan he calls the first and very simple one, which anyone may do and whose effect is very sharp and intense.
Dehleez raksha vidhan: Saptashloki siddhi, Kaal Bhairav ekakshari japa, samput path over a copper lota, and the water poured on the threshold
The vidhan the speaker gave has three parts. First, siddh the Saptashloki with 7000 Japa; the sadhak did this over six months, from Sharadiya Navratri to a little before Chaitra Navratri, though it was complete in three. Second, at chaitra-navratri take the Ekakshari bija of Bhagavan Kaal Bhairava, the single bija only, and do 1.25 lakh japa, extended to 4 lakh so that the bija became prachand; the sadhak already wore the Yajnopavita from his wedding and did proper sandhya with the Gayatri updesh of a good acharya. Third, from baglamukhi-jayanti, do the Samput path of the Saptashloki with that ekakshari bija, by the samput method on the channel, holding a copper lota of water with Gud, a few red or rose petals and a little rose ittar, praying that the house be fully bound, the dehri sealed, Bhairav ji's guard set on it, and any outside shakti that crosses it to do harm be destroyed and punished by him. A traditional Sabar Mantra with tantric pranav and bija, which he shared privately and does not give here, then sets the charged water in motion; it is poured on both sides of the dehleez, alongside the regular dehri pujan and the atta-deepak.
What should someone afflicted by Rahu, with work failing and money lost, do?
Matters connected with Rahu have already been dealt with separately on the channel, the speaker says, and the best of them is this: worship Bhagavan Shiva, and do the shringar of Shiva's chaukhat. Choose a temple where the garbhagriha of Bhagavan Shiva has a chaukhat. Do this much and there will be great benefit, and swift benefit.
Is a gap left in the chaukhat for water drainage a problem?
No difficulty arises from that much, the speaker says.
How much daily seva should a householder do in Kartik?
Carrying the household along — not in the manner of a vairagi, but detached even within the household — one should serve as much as one can. In whatever hour is available after the morning bath, do archan and pujan of the ishta aradhya by the satnam or the sahasranama; along with it recite shlokas relating to Narayan, or his ashtottara satnam, or sing some stuti of his; and let Tulsi ji's seva happen. Chaukhat pujan should happen in all twelve months.
How should japa be begun where there is negative energy in the house?
The speaker refers the questioner to two or three videos on the channel about how to do japa and tapa when negative energy is present in the house. In outline: how it is first to be done in a temple, then how the chaukhat pujan is to happen, how the nikasi is to be done so that no untoward effect falls, and then gradually you will do your japa in the house. The greatest problem in doing japa at home is that if negative energy is present its upheaval increases.
Does a black granite strip level with the floor count as a chaukhat?
A listener says the chaukhat of the house is black granite, white tiles are laid in the house, and the black granite is at the same level as them, and asks whether that will be the chaukhat. The speaker answers: no, it will not be, brother, since it is level — it will not be by colour. Keeping black and white is fine, but the meaning of a chaukhat is that it should be raised a little; make it higher, lay one more line of granite, and then it will become a chaukhat.
What is done at Bhagwati's chaukhat when Rahu or a grahan dosha troubles?
The speaker says to go to Bhagwati's temple on Tuesdays and do her seva, and to make Bhagwati's chaukhat fragrant. Whenever Rahu troubles or a grahan dosha and the like is formed, go to Bhagwati's temple and wash her chaukhat, do its shringar, make it fragrant with itra and the like, apply kumkum and ashtagandha and kindle a lamp upon it: by this Bhagwati is very greatly pleased and the dosha ends swiftly. If you do the same outside Bhagwan Shiva's chaukhat, or upon the chaukhat, then by the pleasure of Kirtimukh ji all this sorrow is removed.
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.
What is the rule about bali inside a householder's threshold?
He speaks entirely in accordance with the Vaishnava position where that is the position, he says. Where the Vaishnava vidhi holds, where the vidhi of a grihastha holds — bhaiya, no such matter should exist inside the chaukhat. If bali is not offered there then it should not be offered, nothing of the kind should happen. Where you are to keep brahmacharya, there you are to keep it, and he will speak accordingly. And where the vidhi of bali holds, there he will speak for bali alone, and will not say there that you should go and offer a lemon and a nutmeg and come back.
Where can an offering be surrendered if it may not be taken inside?
It may be surrendered at a Shakti Peeth where Bhairav ji is present, the speaker says; and if you are not allowed to go there, then it may be surrendered at the side of the threshold of the main door.
What should be done when the kuldevi is not known for generations?
First of all, their dhyan mantra, the speaker says — when there is no knowledge of the kuldevi, there is the dhyan mantra of the three forms of the kuldevi, which is that portion of the Kuldevi Aavahan khand. Do the dhyan of the kuldevi with that mantra. Second, the rule and vidhi of aavahan is also given on this channel; watch the video once and do the aavahan accordingly. But it will not be quick: the anushthan will have to be done again and again, and within a year you will get its answer with accuracy. The vidhi of doing havan at the chaukhat for the kuldevi aavahan has also been told, and that works with the greatest accuracy of all.
What should be done if the neighbours keep casting nazar on the house?
Asked about neighbours casting nazar, the speaker answers: do the bandhan of the chaukhat. Install a yantra of Panchmukhi Hanuman ji and the like upon the chaukhat — if nazar is falling upon the house again and again.
Why is travel forbidden on the day of Holi?
The greatest difficulty, he says, is the utara: the tantra prayogas of that day are very many, and people place their utara here and there along the roads. The uprooting of a great many things takes place on that day, and this is chiefly why travel is forbidden.
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