Dhuna
Every question on the site tagged Dhuna, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Dream of a dhuni given to a sick cow, followed by its recovery
The speaker says that while the Kavach sadhana continued, the sadhak dreamed of the same child giving a dhuna near the nostrils of his Gau, which was sick with thanaila and not responding to medicine. The next day the cow was about eighty percent better, the medicine still running. After these two or three dream events the sadhak understood that the shakti was not a negative energy but a positive one.
The session takes the ordinary akash deep process anyone can do, and how dhoop and deep are used so that the attraction of the devas also occurs.
He says there are two or three processes for kindling the akash deep, and the discussion will be on the ordinary one that anyone can do. As the day's video also indicates, the subject is in what manner we are to use dhoop and deep such that the attraction of the devas also occurs.
The same charged substance goes into both the dhoop and the deep — two akash deeps being lit, one of them the ordinary lamp for the pitrs.
The same substance is then to be used in both the dhoop and the deep. Among the lamps, if you are lighting an akash deep, two akash deeps are to be lit when the prayoga is being done: one will be the ordinary one that everyone lights, which is to be done for the pitrs.
Where a presence keeps someone from sleeping — a throttled neck, waking in fear — both dhoop and deep may be burned beside their bed.
Suppose such a presence arises in the house that nobody can sleep at night, that some shakti is giving direct trouble to someone — throttling the neck, or someone waking in fear. In such a case, he says, both dhoop and deep may be burned near their sleeping bed.
Dried apamarg wood is the fuel for a dhoop of abhichar nash, a cow-dung upla failing that.
Whenever the dhoop is done for abhichar nash, he says, use apamarg wood — dried. He notes that it is raining heavily everywhere just then, so arrange for a little dried apamarg wood; and failing that, a cow-dung upla.
Why must the dung cake be of a cow and not a buffalo?
It should not be of a buffalo, he says: in the buffalo one the ugrata increases, and it does not suit everybody. It also depends upon the strength of the kula deity, and there must be purity — which is why it should be a cow's dung cake, a cow-dung upla. Or else apamarg wood, which is the very best.
Kindled with camphor and the powder laid on once it burns well — no mantra at this stage — the smoke is carried through the whole house daily.
Kindle it with camphor, and when it has begun to burn thoroughly, put the powder you have made on top of it — no mantra needs to be recited at this stage. If you do not stay at home, you have already charged it: tell whoever is at home simply to put it on. Smoke will rise, and that smoke has to be shown through the whole house; place the dhoopdani in which the dhuna is being given near the one who is having the trouble and let the smoke fill the place. This much is to be done daily.
Dried aak wood is added to the apamarg for a prayoga made with Ganpati's kavach.
Supposing the listener has completed Bhagwan Ganpati ji's kavach and wishes to make his prayoga, then he should use a little of the samidha of aak. If dried aak wood can be got, it is excellent to use it. Apamarg will be there anyway; let aak be there as well.
No havan at all: red chirmi and yellow mustard powdered in a brass bowl, charged 108 times with the ashtottara satnam, the moonj kusha touching it throughout.
If you have made use of Batuk Bhairav ji's mantra and have used khair wood, he says, that is for the dhoop — he is discussing no havan at all, nothing special, only the simple thing: red chirmi and yellow mustard made into a powder, kept in a brass plate or bowl, and, seated on your asana having done everything according to vidhi, charged with Batuk Bhairav ji's ashtottara satnam by taking the moonj kusha and touching it while reciting, 108 times.
One use is the lamp, the material applied to the wick and lit with no further mantra; the other is the dhuni over apamarg and khair kindled with camphor.
After charging it, one use was the lamp one: in the lamp you have only to apply it to the vartika, the wick, and light it — no mantra and no further prayoga is required. The second use has the samidha of apamarg and khair wood: kindle it with camphor, and when it begins to burn, make the dhuni of this material over it.
Another person who knows nothing may give the dhuni provided they are pure — not a mother who has just cleaned a child, unwashed and unchanged, claiming bhava.
Merely taking Batuk Bhairav ji's name is enough; if you have the whole paath by heart, do it while reciting. If there is some other person who knows nothing, tell them simply to become pure and give the dhuni. Do not show cleverness, he says, by claiming you will do it in bhava with an unwashed body. He gives the case directly: a mother with a year-old child who has passed stool and urine and whom she has cleaned, doing it without changing clothes, without bathing, without washing the hands — do not do that.
A dhuna given on khair wood with an impure body gives an immediate effect at once, to woman and man alike.
If you feel you are wealthy and may do as you please, he says, then do not follow his manner at all — listen to someone else and do accordingly. Because if you give ahuti, that is dhuna, on khair wood and all these things with an impure body, then it will give you an immediate effect at once, whether you are a woman or a man.
Brahmacharya at the time of the dhuna means only this: the body must be pure when it is given.
Whether the listener uses it in the deep or in the dhoop: when he performs the abhimantran he will be pure, and when he gives the dhuna also he must observe full brahmacharya. The meaning of observing brahmacharya, he explains, is only this — that at the time of giving the dhuna the body should be pure. Not from just any sort of body.
Cow-dung uplas are used particularly for a Hanuman prayoga, alongside the apamarg.
When they go to make Hanuman ji's prayoga, he says, at that time make particular use of cow-dung uplas. The apamarg wood will be there in any case; along with it, use of the cow-dung upla must certainly be made as well.
Red sandalwood shavings, where the budget allows, are mixed into the charged Hanuman dhuni material.
If there is a little financial budget, he says, then red sandalwood powder — which is the most easily available, obtainable as a sort of shaving. Mix a little of that red sandalwood powder into the dhuni material you had charged, if you are doing Hanuman ji's, and use it. Camphor will be there in any case; then, he says, see the effect.
A large supari is kept established in the deity's name for the duration, symbolically even without pran pratishtha.
Whether you are doing the Kartik deep daan or the dhoop-and-deep prayoga — the dhoop, the dhuna and the deep — then in the name of whichever deity you are doing it, at the very least keep established a supari, a large one; the big supari that is available in a puja shop. Keep it in their name; even if you do not perform pran pratishtha in it, keep it symbolically in their name.
Nine cloves go into each dhuna for the 64 Yoginis, dipped again and again in ghee — eight for them and one for one's own kula shakti.
When you do it for the 64 Yoginis, then at the time of giving the dhuna, every single time — in the lamp two cloves were put; in the dhuna, at least nine or eight or nine cloves, dipped again and again in ghee. In his view at least eight cloves should certainly be there; one becomes separate for one's own kula devi, for the kula shakti. So put nine cloves in, at the time of the dhuna itself, and simply give the dhuna.
Why do protective prayogas belong alongside a wealth sadhana?
Whenever we make a prayoga connected with Lakshmi, or any other prayoga in which we are increasing paushtikta, then because of that paushtikta the influence — the attraction — of negative shaktis also increases. These prayogas are all for the destruction of that attraction; and along with that, the dhuna you give and the akash deep you kindle cause the attraction of auspicious shaktis, and negative shaktis are swiftly destroyed by their effect.
What should be done before beginning a wealth sadhana?
With whatever protective anushthan you have done up to now, he says, secure your place and your family. Whether you stay at home or not, whether you live somewhere else, prepare the dhuna material and give it to your family so that they may perform the dhuna. There is no need to be dependent upon anyone: make it yourself, do it yourself.
Kali's stotra, satnam or kavach takes 50 grams of black pepper into the half kilo of mustard and 100 grams of chirmi — this being dhuna, not havan.
When you are making the prayoga of Bhagavati Kali's stotra, satnam, kavach and the rest for protective purposes — and here, he insists, we are doing dhuna, we are not doing havan; no havan of a kavach is taking place, we are charging it and doing dhuna — then in this you may also use black pepper. That is: half a kilo of yellow mustard, 100 grams of red chirmi, and 50 grams of black pepper in it. Grind it, make a powder. The camphor will remain the same 100 grams.
A prayoga is not a siddhi but the direct use of a thing, so one stays alert and keeps the deity pleased throughout.
You are not performing siddhi here, he says; you are making a direct use of a thing. In a prayoga one has to remain alert and has to keep the deity pleased. And if at any moment it should seem that yes, some offence has been committed by us — such as giving the dhuna with an impure body, having been carried away in bhava, saying "my love is pure, I am pure even in an impure body", and giving it —
Guggul is used where the deity is already ugra, so that her prachand energy completes the work and turns saumya afterwards.
If some devi is already ugra and you are making her prayoga, then there guggul will be used at the time of the dhuna. Guggul is used, he says, so that Bhagavati's energy, which is already so prachand, may mould itself to us and complete our work — but afterwards may become saumya and beneficent.
Five or seven small guggul balls, dipped again and again in ghee, are laid on the dhuna — usable for every shakti, not this case alone.
For that, when we do the dhuna, we shall put guggul in — making small balls of guggul, five or seven, dipping them again and again in ghee and placing them too upon the dhuna. The fragrance of guggul will spread through the whole house. Although, he says, this can be done for everyone: the use of guggul can be made for every shakti.
What does giving dhuna to a cow at a gaushala do?
If at a gaushala the cow-dung cakes are kindled and by means of various kinds of fragrant dravyas the smoke is made on the day of Vaikuntha Chaturdashi, then the diseases of the body and the rest are destroyed by the kripa of Bhagavati Gau. Those who have various kinds of disease should, if possible, do the dhoop at a gaushala at the time of sandhya.
Doing it where gau mata is kept at home is excellent, and doing it where she is kept outside is equally excellent.
If you keep gau mata at home and are doing it there, that too is excellent; if she is outside and you do it there, that too is excellent.
What is the evening programme for Vaikuntha Chaturdashi and Kartik Purnima?
At the time of sandhya: deepdaan at home; dhuna and deepdaan at the gaushala; and at the temple of Bhagavan Shiva, the temple of Durga ji, the temple of Bhagavan Narayan and whatever other temples are nearby, at least eleven deepdaan. These, the speaker says, become the compulsory items.
The alternative is living by their disposition — bali bhog, and no dev pujan
The second thing, he says, is that if their presence is there, then you live according to them: if it is some paishachik shakti, give them bali, pujan and bhog according to their manner, and they will let you live in peace, causing only small trouble. Do not perform dev pujan and the like, live like prets and pishachs, keep filth about; if you do dhoop and dhoona it will disturb them and they will inflict distress on you.
What can be done if no griha bandhan is done and people are being troubled?
He says that if griha bandhan is not done and people in the house are troubled — as if the throat is being pressed, as if something is felt moving — then even without doing that, if at least the tantrokta dhwani is done regularly in the house while reciting mantra paath, such as while reciting the Hanuman Chalisa, with the right materials, bandhan also occurs from this. It is called dhoom bandhan.
What beej is used in the dhoom bandhan?
He says that in this we chiefly use, among the beej mantras, the beej mantra of Vayu Devata, which is Yam; if we use the beej related to them, then this thing too is effective.
What should be done when renting a room whose history is unknown?
Avinash ji asks about renting rooms in cities where one does not know whether someone may have hanged themselves in the room. He answers that whenever you take a rented room and know nothing of what went before, then on going to that place you should, to the best of your capacity, ordinarily at least do a havanatmak vidhi while reciting the Hanuman Chalisa, or perform the dhwani process while reciting the Bajrang Baan, or do the Hanuman Janjira.
What materials are used in a tantrik dhwani?
He says the tantrik dhwani depends on whose it is; but ordinarily, in a tantrik dhwani, yellow mustard, red chirmi and apamarg wood — if you use these, then abhichar will be destroyed and whatever prets and pishachs there are will be removed.
What should be done alongside lighting eleven lamps?
Whenever you kindle eleven lamps together, the speaker says, do one thing: light dhoop on both sides, beside wherever the eleven lamps are lit. Use the wet dhoop — the kind that comes among agarbattis, the wet one. Bamboo, he adds, should not be used.
What is used for a dhoona done for shanti?
The speaker says that if the second, the shanti purpose, is to be served, you can make the dhoona from gandhak — pound the gandhak and make the dhoona with it, and mix guggul into it. It is nourishing, peace-giving, and increases divinity.
How should the trishul be treated during sutak and patak?
Since sutak and patak are a matter of the body, the speaker says, do not touch it during sutak and patak; after it has passed, have them bathed with gomutra and gangajal, have darshan of camphor and the like given, have them touched, and always keep doing dhoop dhuna there daily.
How is a sadhana sthal cleansed after it has been spoiled?
However badly anyone may spoil your sadhana sthal, the speaker says: as soon as you understand it, first clean the whole house thoroughly. Sprinkle gomutra and gangajal, and burn outside the house the sweepings and rubbish that come out when you clean and sweep. Do the kshetrapal nivari, give a bali and so on; take a coconut in the house, one with water, burn camphor upon it, carry it through the whole house in the name of Bhairav ji, and give its bali outside the house. If you do all this, the house will at once become energetic again through the dhoop dhuna. And if there is greater trouble, make a dhuni upon the wood of apamarg — whatever the thing is, it will be removed then and there, however much he may have seated.
Mustard, apamarg and guggul dhuna for tantra kaat at home
After the door lamps, the speaker says, mustard seed and kapur are burnt together on apamarg wood while reciting the same namavali or path you have taken up — for Shiva it may be the Shiv Kavach anushthan, or the Shiv Raksha Stotra one he says he will also give. First charge the mustard: keep it in a bowl, touch it, and recite the mantra of your path (say the Durga 32-name sadhana) at least 11 or 27 times. Then in a dhuna vessel burn the apamarg wood first, sprinkle a little mustard on it, and when it is half-burnt add a little guggul and ghee and carry the smoke through the entire house.
May a woman light Gorakhnath's dhoona?
Asked whether a woman can light the dhoona of Gorakhnath, he answers: what is it these days that you are not doing? But — vansh vriddhi having been completed, and if from now onward she is not to remain in the grihastha, only then should the dhoona be lit. Even so, he says, we would say that you should light it only after becoming initiated and understanding all these subjects properly from your guru ji.
What apamarg dhuni does he prescribe for a woman troubled by a kshudra/negative energy?
The first work: bring the samidha of apamarg into the house. And daily, mustard, red gunja, black pepper and camphor — mustard is to be taken, black pepper is to be taken, rakta gunja is to be taken, and camphor, with a little guggul along with it. Mix all of these together and pound them. After pounding, kindle a cow-dung upla; let it burn and glow well for ten minutes; then dip the apamarg wood in mustard oil or ghee, either one, and place it upon the fire so that it may burn a little. When it begins to burn, do the path of the Hanuman Chalisa quickly and keep pouring the mixture over it. There is no need to say svaha — do the ordinary path of the Hanuman Chalisa and go on adding the whole samagri you have made. When it begins to smoke fully and the Hanuman Chalisa path is completed, show that smoke through the whole house, and where she sleeps, place it there and leave it.
For how long should the apamarg dhuni (for a negative-energy affliction) be done, and what if she cannot manage some days?
Do this work continuously, he says. On the four or five days of the month when you will not be able to do it, you are not to take tension over the difficulty — you may have someone else do it if you wish, and if nobody does it, leave it off on those days; for the rest of the time do the thing at ease. Within a month, a month and a half, you will begin to get its auspicious effect from the very first day; and by the time a month, by the time forty-one days are done, this thing will go away from near your body for good, and at the least you will not have trouble of this kind. Do it at both times, morning and evening.
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