Dosha
Every question on the site tagged Dosha, each answered from a timestamped source rather than a summary written from memory.
An astrological or karmic flaw/affliction — a difficult planetary period only produces a major misfortune when a Dosha is also due to bear fruit at that time.
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Dosh from stepping on offerings in a temple, and its nivaran
Asked whether a dosh attaches when offerings made to Bhagwan fall under one's feet while serving in a temple, the speaker points to the big temples — go to Baba Baijnath Dham and the bel-patra and flowers offered on the main Shivling are trampled underfoot, and your foot will land in the argha channel. Such is the arrangement there. If it happens by mistake, he says, the only nivaran is kshama yachana.
Rudrashtak with kesar water: the Shiv Navratri remedy for dosh and curses
Every kundali throws up a dosh or two, the speaker says — grahan dosh, pitru dosh, Kaal Sarp Dosh — and a dosh means some shraap received; without a kundali the signs are repeated miscarriages, vehicle troubles and the like. For release from any dosh — dev dosh, pitru dosh, a curse from parents or anyone — the first thing to do in Shiv Navratri: put kesar in a brass lota, add water, hold it in both hands, recite Rudrashtakam at least 8 times (27 if there is time), then pray to Sadashiv to free you from every kind of shraap, including the baddua someone spoke from a hurt heart — Bhagwan removes such a curse by changing that person's bhaav toward you. Do it daily from 10 to 18 February. For work stalled a long time despite every effort, do it all nine days with full surrender; it is not a totka.
Why one lamp is not lit from another
Lighting a lamp from another lamp is held to bring Rina Dosha, the speaker says — that is why it is taught not to. Lighting one's own deep from someone else's lamp in particular is simply forbidden.
Tetar: a son born after three daughters
A boy born as the fourth child after three daughters is called a tetar, the speaker says. Such a birth is held to bring kasht to the parents and to the elder brother — harm to health and to wealth. This is no kupratha; there has been a reason for it, it has stood in lok-prachalan, its dosh-nivritti exists, and it has also been seen that such a boy later becomes a cause of klesh in the family, especially for an elder brother or elder sister.
Kinds of Brahma: some give pain, some only block success
The speaker says the first question is how many kinds of Brahmarakshas there are, and answers that there is not one kind but many. Some Brahmas give pain; others stay without giving pain but never let one's work succeed. He adds that many times, even after showing oneself at many Brahma seats, one gets no release, because destiny has decided that this Brahma Dosha must be suffered in this life.
Abhishek water with wood-rubbed chandan applied to the afflicted person's forehead
The speaker gives the last step: when the abhisheka with milk and water is done, a little of the water that falls down from over Shiva ji is brought back in one's own vessel. In that water real Chandan, the kind rubbed from wood, is ground, and that chandan is applied to the forehead of the person who has the Brahma dosha or on whom it is coming, while reciting this same brahma-krita-shiva-stotram of Sadashiva.
Why doesn't an isolated astrological explanation like a bad planetary period (Marakesha) fully explain a major misfortune?
A major misfortune is never attributed to a single cause — a difficult planetary period (Marakesha) only produces its full effect when past unresolved actions are also due to bear fruit at that time, which is why the same period affects different people very differently.
What atonement should be performed for accidentally killing a cat (e.g. in a road accident)?
Make a formal resolution (Sankalpa) and donate a small gold-foil cat (Swarna Vidalika, roughly ₹1000–1500) to a Brahmin or submerge it in the Ganges, followed by a Rudrabhisheka or short Mahamrityunjaya recitation of 21,000–27,000 chants.
Rin dosha of a vidhi learnt from someone else, and the lamp that clears it
The speaker makes a small request: whatever vidhan one performs after hearing it from someone — from him or from anyone else — attaches a Rina Dosha, a debt-fault. For release from it one must light a lamp before Bhagwati, and, if one gladly wishes, give some daan or Dakshina.
Does performing a ritual or sacrifice (Bali) to destroy an enemy attract a karmic flaw (Dosha)?
Yes — whether an enemy is destroyed through a sacrificial offering, a targeted mantra resolve, or any other ritual means, it attracts a karmic flaw, since even Lord Ramachandra and Devraj Indra had to visit Mahakali to resolve the karmic consequences of killing enemies.
Under what circumstances is performing Shatkarma (including destructive rites) against an enemy free of sin?
Only in extreme, desperate circumstances — severe continuous financial ruin, an attack on marriage or personal honor, or a threat to family safety with no legal or societal protection available — does taking refuge in the Goddess and performing the full scriptural rite incur no sin; doing so out of petty jealousy attracts severe karmic punishment.
What benefits come from worshipping Lord Kartikeya and hearing his birth narrative?
Worship of Skanda (Kartikeya) and hearing his birth story is said to remove obstacles in spiritual practice, ease Mangal Dosha (Mars-related astrological afflictions), grant noble offspring to childless couples, and protect children up to age 13 through his consort Devasena (Shashti Devi).
What happens when a fulfilled vow (Mannat) is delayed or neglected?
Delaying a pilgrimage for a fulfilled Mannat over minor excuses — while continuing all other leisure activities — creates a Dosha, and the sacred site's own forces penalize the delay: career obstacles, sudden health issues, and susceptibility to subtle or tantric afflictions.
What doshas does Dattatreya Deepdan alleviate, and what does it bestow?
It is said to alleviate Pitru Dosha, Rishi Dosha (through Atri and Anasuya's grace), and family-deity faults, while bestowing wealth, prosperity, and protection through Dattatreya and Anagha Lakshmi.
Kaala zubaan (black tongue): a second-house dosh that makes speech ruin work
The speaker says the same second-house mechanism also works in reverse. If some kind of Dosha sits there instead, then when the person speaks to someone, that person's work does not get made at all, it goes the opposite way, and work that was already being made gets spoiled. This, he says, is what people call kaala zubaan, a black tongue, and he calls it an ordinary matter.
Where should a home temple be built?
A three-foot deity image should not simply be installed informally; a proper temple must follow real temple vidhi-vyavastha rather than being tucked inside the house. Its shadow should never fall on the residence, and it should not stand immediately next to or facing one's own house — a rule the speaker says has shastra pramana behind it — because over time this brings dosha and trouble.
Can mala-mantra japa be done while walking around?
Simple name-remembrance may be done while walking, but counted mala-mantra japa should never be performed while moving about (chalat-firat); whatever else needs attending to, the seva itself should not be done in a way that brings on dosha.
Does killing in self-defence attract dosha?
If a death occurs at one's own hand purely in self-defence, no dosha attaches — Sanatan scripture and the rishi-munis hold that a death caused for one's own protection carries no fault, and the law provides a similar concession for genuine self-defence. Before the divine no proof is even needed, since it already knows the act was done for self-protection.
Why do consequences of careless sadhana sometimes show up later?
Doing things properly does not always bring an immediate result — merit accrues and is often paid out only later, sometimes falling on one's children or spouse rather than oneself, at which point the cause cannot even be traced. Mantra dosha, deva dosha, deva shraap and mantra shraap are dangerous precisely because they do not announce themselves in advance.
Does hearing the Mahamrityunjaya mantra on a temple speaker incur mantra dosha?
No dosha attaches from merely hearing the Mahamrityunjaya mantra played on a speaker in a Shiva temple — the listener is not the one uttering it.
What is the remedy once a dosha has already been incurred from careless sadhana?
A devotee describes falling ill after unknowingly doing an ugra mantra and stotra, and being cured after reciting Shiv Rudrashtakam. The speaker confirms this: whenever an apradha has occurred — a mantra shraap, deva shraap, mantra dosha, deva dosha or pitru dosha from ugra sadhana or careless havan — Bhagwan Shiva himself protects through Rudrashtakam, and one should seek kshama while performing his abhishek.
Does the quantity of onion and garlic eaten change the dosha?
Asked whether onion and garlic must be avoided entirely or may be added as part of the spices, the speaker says if they are not to be eaten then they are not to be eaten — a little or a lot, measured or unmeasured, the dosha attaches all the same. No limit has been prescribed. They are permitted only as medicine, for someone with a genuine need.
What is the complete method for using the Argala Stotram's first verse during Gupt Navratri?
The first verse ('Om Jayanti Mangala Kali...') names 11 divine aspects of the Goddess and carries full capacity to resolve financial trouble, Pitru Dosha, planetary afflictions, court cases, hostile influence, and health distress — chanted for an hour daily on a clean seat with a simple mental resolution.
Why a siddha mantra stops working, and who should do the Holika-night remedy
The speaker says a mantra one has awakened — a Sabar Mantra, a mahashakti mantra or a Kamya Prayoga mantra — can stop working either through one's own mistake or through a malicious person who uses a keelan-type Prayoga to bind its power. He says the mantra itself can never be bound; instead an obstruction is placed between the practitioner's Aura and the mantra's own energy, so the mantra gives no result, cannot be used, or even causes pain when chanted. For this he prescribes a prayoga done on the night of Holika Dahan, and says it should be done even on a mere suspicion that some carelessness has put a Dosha into the mantra, and also when a mantra chanted for a long time still gives no effect in use.
Mantra dosh from careless use of a siddha mantra: jhada given to a menstruating woman
The speaker says that once a mantra is siddha, most mistakes happen in the phase of using it, and these make it ineffective. His example: a man who has a siddha Hanuman Sabar Mantra gives a Jhada to a woman of his own family who is unwell, and she is menstruating at the time — then the mantra becomes ineffective and dosha-ridden, and the man himself incurs Dosha. He calls this one cause among many, says a mantra should be used only with full knowledge, and says that whenever such acts, knowing or unknowing, have reduced a mantra's capacity, the Holika-night restoration vidhan should be done.
What are the effects of different Abhishekam liquid substances?
Water, milk, ghee, or honey streams with chanting of Rudram, Purusha Suktam, Mahamrityunjaya, or Gayatri grant divine grace; milk with sugar pacifies Pitru Dosha; mustard-oil streams remove severe hostility and karmic impediments; sugarcane juice bestows wealth and cures epilepsy.
Who the Vansh Vriddhi Durga Kavach is for: blocked lineage, failed conception and miscarriage
The speaker says a family lineage can stop growing because of a Dosha in the birth chart (a cruel planet aspecting the fifth house), a dosha of the kul, or acts done by ancestors or by the person themselves, so that a medically sound couple still cannot have a child. In such a situation, he says, one should take refuge in Bhagwan Mahadev together with Bhagwati Jagdamba. The vidhan he teaches also applies when a pregnancy does form but then miscarries or repeatedly fails to hold. It must be done with complete surrender.
Troubles the Vansh Vriddhi Durga Kavach is said to remove
The speaker claims the kavach anushthan frees one from whatever Dosha has stopped the lineage, and helps a bandhya (long childless) woman, a mritvatsa or kakbandhya woman, and a woman in whom what he calls the pushpa does not form in the womb region, through the consecrated water or butter. It also removes a planetary or Nakshatra obstruction, a kul dosha, a Preta-pishach dosha, a Pitr dosha, or a dosha in the womb caused by Abhichara. Alongside, a Garbha Gauri Rudraksha and a kavach are consecrated in the anushthan and worn; one who does it oneself can do all of this too.
Pomegranate planting to cleanse preta-dosh land before building
The speaker says the pomegranate tree is called the direct form of Bhagavati. On land with Preta Dosha or a similar tantric dosh, pomegranate is planted before building the house — nine or twenty-seven trees, as needed — and left for one year; they must take fully and bear a full crop of fruit. Then they are uprooted and planted elsewhere, but not all: of twenty-seven, nine stay and eighteen go. Then bhumi shodhan, then the land pujan, and only then is the house built (Preta Dosha Tree Remedy).
Morning-only headache as a symptom of Pitra Dosha
The speaker says that when Pitru Dosha is present in the birth chart and has begun to act on a person, its very first symptom is a heavy headache every morning on waking. He stresses that the pain comes only in the morning, never in the afternoon, evening or night, and that it comes no matter how long or how well the person has slept. Such a pattern, he says, means some ancestor is displeased or the chart's Pitra Dosha has started affecting the person.
Being called in sleep and waking thirsty around Amavasya: a sign of unsatisfied ancestors
The speaker describes a second symptom of Pitru Dosha tied to sleep. Around Amavasya, as soon as the person begins to fall asleep he keeps feeling that someone is calling him, and the moment his sleep breaks he feels thirsty again and again. He says this happens only from two to four days before Amavasya to two to four days after it; once the Pratipada or dwitiya of the bright fortnight has come, the trouble stops. This, he says, means the ancestors are unsatisfied and in pain and are using this means to say so.
Fights breaking out the moment a puja or festival begins: a strong sign of Pitra Dosha
The speaker says a third symptom of Pitru Dosha is a family that lives well all year but breaks into serious fighting the moment a festival, pilgrimage or puja arrives. His example is Navratri: all preparation is done, and just at the time of Kalash sthapana a quarrel starts over a flower not arriving or a mango leaf being missed, and it turns into beating and throwing things. If this repeats at Diwali, Holi and every auspicious occasion, right at the moment the puja is about to begin, he says Pitra Dosha is present in the house with great force. He notes that Abhichara shows the same pattern, but counts it as a Pitra Dosha symptom too because what is being blocked is the auspicious work itself.
No comfort from vehicles as a symptom of Pitra Dosha
The speaker says that with Pitru Dosha a person cannot easily buy a vehicle at all; it comes only after great effort and difficulty, whether a two-wheeler, a four-wheeler or a vehicle-based business. Then paying its EMI is a struggle, and the vehicle always has some fault. He says that however carefully the Muhurta was checked at purchase, if Pitra Dosha is there the person will not get the comfort of the vehicle: it keeps breaking down, everything it earns goes into repairing it, and half the person's time passes in the garage. Trouble in the comfort of vehicles, he says, is a major symptom of Pitra Dosha.
Sudden illness just before a festival, puja or pilgrimage as a symptom of Pitra Dosha
The speaker says another symptom of Pitru Dosha is a house where everything runs normally, but as soon as a festival or auspicious work approaches, a family member, often the main member, falls very seriously ill, to the point of needing hospital or being unable to do anything; sometimes most members of the family fall ill at once. He fixes the timing: around Amavasya, or when Navratri, Diwali, any puja one is going to do or get done, or a Teerth Yatra is about to happen. Illness exactly then, he says, is counted as a symptom of Pitra Dosha.
Can Pitra Dosha delay marriage?
Yes, the speaker says. Age keeps passing but marriage does not happen: he calls this a common symptom that is fully accepted as caused by Pitru Dosha, which brings delay and mounting problems in marriage. His advice for anyone whose marriage is being delayed is to have Pitra Dosha examined in their birth chart and to do, or get done, whatever puja and vidhi-vidhan is prescribed for pacifying it.
Trouble conceiving and repeated miscarriage as a symptom of Pitra Dosha
The speaker says that after marriage, trouble in growing the lineage is a symptom of Pitru Dosha: the wife cannot conceive, or miscarries again and again. He allows that the cause can also be Abhichara, but says the underlying fact is that the ancestors' support is not there, because when the ancestors support a family the lineage grows at once. In his view, if conception is easy, the nine months pass without trouble and the child is born well, that is the ancestors' full grace and protection; if conceiving is hard, the pregnancy is troubled, miscarriage happens, there are repeated hospital visits and bleeding that will not stop, and the whole pregnancy passes in tension, that is a symptom of Pitra Dosha.
Income that arrives but never stays as a symptom of Pitra Dosha
The speaker says a further symptom of Pitru Dosha is spending more than one earns while debt keeps growing. He separates two situations: having no source of income at all is one problem; the Pitra Dosha pattern is having a source of income but being unable to keep any of it. He says the money goes into the very troubles he has already listed: medical expenses, puja preparations for an auspicious work that never got done, and pilgrimage tickets wasted when everyone fell ill, with medical bills on top, plus loss after loss in business. Money comes in, he says, but drains away into all these things.
Many different troubles striking together around Amavasya: the sign of the strongest Pitra Dosha
The speaker asks those with these problems to mark one main point: around Amavasya different kinds of troubles all come at the same time. The vehicle breaks down, health fails, there is a quarrel or a fight; if there is a loan, the whole month went fine but at that moment the EMI collector starts harassing; someone cheats you, a fight breaks out with a competitor, a falling-out with a friend. If mental tension around Amavasya is very heavy in this way, he says, it is the sign that the effect of Pitru Dosha on the person is at its strongest.
Getting Pitra Dosha treated once its symptoms are recognised
The speaker says that anyone who has these symptoms of Pitru Dosha should act in time: contact a good, knowledgeable person, a Vedic Brahmin, a learned Brahmin or a learned astrologer, have the matter examined, and get treatment done according to the symptom, so as to remove the effects of the dosha. For those who want to do it themselves, he says the methods have been explained one by one in his other videos; they should adopt whichever vidhi-vidhan suits them. If the methods are followed continuously for three to six months, he says, Pitra Dosha decreases and the ancestors' grace begins to come.
Badvanal for disease traced to a kundali dosh and for all graha doshas
The speaker says that if illness or grief has come into life and an astrologer has told the person that a particular dosh in the kundali is causing the bodily disorder, the Badvanal Anushthana can be done to remove it. He says it is used to remove any dosh of the kundali, whether the dosh is bodily or of any other kind, and every kind of Graha Dosha. He says this is because Hanuman is a Mahashakti, and through this stotra the doshas of the Navagraha can be removed.
Special case: a generational Brahma Pishacha dosh lifted by one descendant's Badvanal
The speaker says that even the oldest Brahma Pishacha Dosha, the kind called a family Brahma that has stuck to a lineage and passed from the first generation to the second and the third, can be dealt with. He says if in that kul even one person is born who takes the refuge of Hanuman and worships him through this stotra, that person becomes able, by Hanuman's grace, to protect his whole kul.
Powers after siddhi of Badvanal: kavach for others, griha bandhan and destroying bhoomi dosh
The speaker says that beyond the benefits already listed, if a person attains siddhi of this vidya, Badvanal contains such vidyas that he can make a Kavach and the like for another person as well. He says Hanuman grants the capability to do Griha Bandhan and griha rakshan, and to stand in a Bhoomi Dosha where the biggest pret or pishach is present, for example land under which a bone is buried; if the anushthana has been done properly and Hanuman's grace obtained, the person himself becomes able to destroy such a bhoomi dosh.
Symptom of masan dosh: repeated visions of small children, childbirth or breastfeeding
The speaker says that when a man or woman of the house repeatedly sees themselves surrounded by small children — or a woman, married or unmarried, sees a child in her lap, sees herself giving birth again and again, or sees herself breastfeeding — this is somewhere a symptom of Masan Dosha. In that condition, he says, taking refuge in the Batuk Bhairav Brahma Kavach brings complete protection by Bhairav's grace.
What is the ancestral-peace remedy performed during the three-day Anushthan for Pitru Dosha and Graha Dosha?
For ancestral afflictions and planetary afflictions (Rahu/Ketu in the 2nd, 5th, or 10th houses), take a Sankalpa during the 3-day worship asking for ancestral peace, and offer sweet water Abhishekam (silver or brass pot, sugar-dissolved water, never copper) to the Shivlinga daily, ideally 11 pots per day.
What should a person do if their horoscope contains severe Graha Dosha?
Direct refuge under one's chosen deity (Ishta Devata) combined with intensive Sadhana — such as continuous Japa of the Shiva Panchakshari Mantra, regular temple visits, and lamp offerings during auspicious Nakshatras like Ardra — can overcome unfavorable planetary configurations.
Fruits of Panchakshari mantra siddhi
The speaker says that if we accomplish siddhi of the Panchakshari in our life, every shakti connected with Shiva comes to our side — for there is no shakti in the whole world that does not take refuge in Bhagwan Shiva: Yaksha, bhoot, Preta, Pishach, updev, the greatest mahashaktis, any other form of devi-devata, dev, danav, gandharva, kinnar, apsara, lok devi-devatas, shamshanik shaktis, any graha, Baital. When the mantra becomes awakened and siddh — present in our aura, our causal and subtle body, our soul — all shaktis turn favourable, all grahas and nakshatras turn favourable, whatever ill effect is falling on the twelve houses of the kundli and whatever bad days are running are destroyed, and all the ganas, pret, pishach and Brahmarakshas become calm and favourable by its effect.
What are the rules for maintaining a Yantra or protective locket, especially if replaced or damaged?
A replaced neck locket can be purified with milk on a full moon day; if the Bhojpatra inside is torn or damaged it carries a flaw, and one may either establish a newly prepared Kavacha during Margashirsha while continuing respectful worship of the old one at home.
Householders outside a Nath parampara get a limited vidhan; demanding the full one brings dosha on both sides
The speaker says disciples inside a parampara are told the vidhi in full, but for someone who cannot become a disciple, or has limits and does not want to come in fully, vidhans have been given so that one may stay a grihastha, do things in a certain way, and still gain the Navnath's grace and progress. If such a person insists on receiving the whole vidhan, then both the giver and the doer incur Dosha, because it is outside the schedule — every sadhana has its copyright, and the Nath family rightly asks why it should give its thing outside its parampara; no one will do such a foolish thing. So the giver tells only as much as benefits the other person and gets his work done — and then the seeker, given something below his level, doubts that anything happened at all.
What constitutes Grahan Dosha in astrology?
Grahan Dosha occurs when Rahu or Ketu is conjunct with either the Sun or the Moon within the same house of a birth chart; an aspectual relationship also creates the Dosha, but conjunction in the same house is significantly more potent.
What are the remedial procedures for sudden afflictions caused by the evil eye (Drishti Dosha)?
Wave a water coconut with burning camphor anti-clockwise around the person's head while invoking the family deity, then break it on a stone outside the entrance and immerse the remains in flowing water; if discomfort persists, repeat using a Kushmanda (ash gourd) instead — the remains must never be consumed.
Daily japa after the Datta ekakshari anushthan and its promised fruits
After the anushthan, the speaker says, keep doing japa of this mantra daily as your capacity allows, five malas or 11 malas. Then spiritual progress follows, and in whatever further sadhana you take up — of Ganpati, Bhairav, Hanuman, the Mahavidyas — you will certainly succeed. No Dosha will then attach to you; and if one does, Bhagavan Datta will guide you and create some nimitt for release from it. Going into the sharan of Mahaguru Mahadatta, he says, brings progress in sadhana, in spiritual life and in material life alike.
What is the standing tradition of bathing in the month of Magh?
Every year in the month of Magh there is a tradition of bathing in Ganga ji and in all the other dev-saritas and rivers. It is a pauranic belief and a shastra-sanctioned vidhan, he says, that bathing in Magh destroys our sins at the root, obtains the divine lokas, and gives release from many afflictions — diseases of any kind and doshas of every kind are destroyed.
Fear comes from affliction, and the strength of wealth keeps it away for the time being
Fear comes from affliction, he says; but because there is the strength and capacity of wealth just now, they have no fear. When such people hear views like his, they will say that nothing happens by his saying so, that it is written nowhere — tell us where it is written that having eaten Rajnigandha and tulsi one may not spit; there is thook in our body too, there is mal and mutra in our body too, so what does it mean that going there we shall incur some dosha? Nothing of the kind happens, they say — do not spit inside Ganga ji, but on the bank one certainly may.
Why do people say that Triveni and Prayag gave them no punya?
So brother, how will punya be received, he asks — why are you defaming Ganga ji, why do you say that Triveni ji does not give punya or that Prayag gives us no punya? You speak only of the punya, that there is punya in bathing in the Ganga; but you do not say that committing an offence in that same place carries a paap of exactly the same measure. A crime will be committed, and it will surely count.
Is it permissible to wash your clothes in the Ganga?
If you have travelled two days by train and not bathed, and go there, remove your garments and bathe — that much is accepted, that will do. But taking your dirty clothes, even your inner garments, into Ganga ji and washing them thoroughly with soap is not. Saints too have said in satsangs that clothes you have worn, any soiled cloth, should never be dipped and washed in Ganga ji or in any tirtha river. If you must wash them, take water in a vessel a little away from the bank and wash there — but not in that flowing water.
What is the first dosha incurred by washing worn clothes in the river?
The dosha of the pitrs comes first. He says there is a yoni, a kind of pitr, that receives from the ground the water that falls from such a cloth. Those pitrs cannot accept that water inside Ganga ji; they will accept it only when you come onto land and the water falls there. So the very first dosha incurred is that of atripti — the dosha of not satisfying the pitrs falls there first.
When does a graha increase its ill effect?
When you take on your body the substances that absorb their energies, he answers. Now we know that Budh Dev is neecha for us and gives us ill effect; so let us use as little as possible on our body of the things that receive that graha's rays. Green substances are to be eaten less; green cloth is to be worn less — Budh Dev is held to be of green colour; and we will not wear the gems related to him. This much, he says, is only what is to be given up in wearing.
Does an offence committed below the age of thirteen carry a dosha?
If this offence has occurred below the age of thirteen years, then it carries no dosha, he says; be untroubled about it. And if an offence has occurred, then for the sake of prayashchitta, bathe again and do the parikrama; by that, and by making kshama yachana of them, forgiveness will certainly be obtained.
Deva dosha as a hidden cause of recurring troubles
The speaker says that when misfortune, financial, social or physical trouble keeps coming despite remedies, the cause can be that a household deity or some shakti is displeased (deva-dosha) because of a grave offence by the person or a family member, such as a damaged or disrespected murti. If the deity, the shakti and the trouble are known, he says, that deity can simply be served and worshipped. But very often a person never learns which deity or offence is behind it; for anyone who has tried many remedies and still feels in their heart that some uncleared dosha remains, he prescribes the Rudrashtakam Prayoga he goes on to describe.
Doshas the Rudrashtakam is said to remove
The speaker says the Rudrashtakam should be recited for the removal of doshas incurred knowingly or unknowingly: failing out of pride to bow to a learned person and drawing their wrath; some insult to one's ancestors in the course of events (Pitru Dosha); or, at a pilgrimage place, not bowing to deities one did not even know were there. He says it removes daivik doshas in particular, whether related to Upadevata, to deities, or to the shaktis of a specific place who gave a curse in anger, and that this pacifies the dosha.
How should the Rudrashtakam be recited to remove deva dosha?
Asked how the paath is done, the speaker says to begin on any monthly Shivratri, on Mahashivratri, or on any day of Shravan, with a Sankalpa spoken in these words: for the pacifying of every kind of daivik dosha and the anger of every kind of deity and Upadevata, I take the sankalp to recite the Rudrashtakam. After each of the eight mantras one Akshat is offered to Shiva, so eight grains in all, on a Shivling, a photo or a Vigreh at home. The recitation is done in the morning or at Godhuli Bela with one lamp lit and in one's ordinary puja clothes; even one paath counts, and more than one, up to five, is best, which he says should be done if the suffering is intense. He adds that if one never learns whether a deva-dosha exists, whatever is written must still be endured, but this recitation will lessen the deva dosha and the deities' anger.
Abandoning the duty as empty makes a person the cause of his own durgati — abhicharik dosha, danda and enemies among its forms, which may yet prove a boon.
The speaker says the matter will keep presenting itself before you; when you abandon it, saying there is nothing in it, you yourself become the cause of your own durgati. One form this takes is abhicharik dosha, abhicharik danda and abhicharik enemies, which he says can also prove to be a boon.
On which deity vigrahas must the Mandar Vidya rudraksha mala never be placed?
Where Bhagavati Kali is concerned, if it is Dakshina Kalika and the like, they may be made to wear it. But if there is a Shri vigrah of Shamshan Kalika in your house and you are performing her pujan, or if you worship Bhagavati Tara and her Shri vigrah is present, then do not have this mala worn upon them. It will then become disordered and the matter becomes different. No harm will come to you, the speaker says, but even so a matter of dev dosha arises, because the mala will be a thing consecrated by the Mandar Vidya kalpa and the rest, and that is not to be put upon the other Mahavidyas in that way.
What does Bhairav do about the maya of Rahu?
Rahu is held the greatest mayavi graha; if Rahu Dev becomes angry or begins to spread maya, a person caught in that maya becomes so confused that nothing can be said. Bhairav ji is the best for destroying all such confusions — by his kripa the mayavi shaktis are at once destroyed and come under control.
Does travelling during an anushthan break the seema?
The question of seema ullanghan arises for those who are beginning a special puja from Batuk Bhairav Jayanti for however many days: when you do a mandal pujan, the seema should not be crossed. When we are doing some long anushthan of 30, 40 or 21 days and have to go out of the city or to another place, the seema is crossed. Does a dosha attach to us from that?
Crossing the seema carries no dosha where the sadhana is not under a guru's adesh and is done only for the pleasure of one's aradhya
The first point is that you are not doing this according to a guru's adesh. You are doing it only and only for the sake of the pleasure of your aradhya. The third point is that you are still at the beginning stage; you have not obtained and do not even know the full vidhi vidhan of the mantra. You are doing it only with niyam and nishtha for their pleasure — so do it, and do not look for dosha and adosha in it.
Depression that recurs around Amavasya, Purnima or grahan: check the calendar, then the kundali
The first thing to check in this state, the speaker says, is the calendar: is it Poornima, or is Purnima near or just past; is it Amavasya, or has one just gone by; is a Grahan due, a Surya grahan or especially a Chandra grahan. If the state keeps coming around this kaal, with much weeping, feeling entirely alone and wanting to stay alone, then show your janma kundali to a good astrologer. He says you will generally be told that Chandra is afflicted in the chart.
How an afflicted Chandra brings depression and indecision at Amavasya, Purnima and grahan
The speaker says that whenever Chandra is afflicted, whether in gochar or in the lagna kundali, the person's state will swing up and down at every Amavasya, Purnima and grahan kaal and depression will come. In that state one becomes altogether weak at deciding: put two decisions before such a person and they cannot take one, because the mind is badly shaken. The reason, he explains, is that the same force in Chandra that brings the tide into the sea around Poornima and Amavasya sends the same surging swells inside a person during that kaal; and if Chandra is afflicted, it then begins to give depression.
Monthly Purnima and Amavasya observance: why it is prescribed and the temple rule
The speaker says one may or may not do a big anushthan at other times, but on the monthly Purnima and Amavasya a special Anushthana and path should be done. The reason he gives is that most people's charts carry Grahan Dosha and Pitru Dosha, and when they do, trouble will surely come at exactly that time; so do more japa and path then, and if a tirtha kshetra or an old temple is nearby, go there that day, register your presence and take refuge. He asks the listener to make it a rule to go to the temple of Bhagavati Kali, or of whoever their Ishta Devata is, on every Amavasya and Purnima, from which they will receive considerable strength.
What boon is attached to the Chaitra Trayodashi joined with Purva Phalguni?
Remember this tithi and this time, the speaker says: on the Trayodashi tithi of the Shukla Paksha of the month of Chaitra, in the Purva Phalguni nakshatra, on a day which is a Sunday — whichever man on this earth has darshan of you with bhakti, O Har, by your grace all his sins will be destroyed and all his diseases utterly destroyed. And if a woman is barren, or one-eyed, or without beauty, then by your darshan whatever dosha has been attached to her, on account of which she obtained such a form, from that too she will be freed.
Vindhyachal remedy for the doshas of an improperly done Navarna japa
The speaker says that after four or five years of consulting different people without benefit, the sadhika met, at a friend's Navchandi anushthan in Kolkata, some priests from Vindhyachal. On hearing the whole matter they told her the ill effects were due to the mantras she had done — the mantra's energy was misfiring and producing many kinds of dosha — and directed her to come to Vindhya kshetra, make kshama yachana before Mai, take darshan everywhere as far as possible, have a Saptashati path done once, do further kshama prarthana, and do japa of the kshama mantra, since Ma is very compassionate and will forgive.
Why is it necessary to do the Batuk Bhairav Hriday paath?
The speaker says the very meaning of hriday is the heart of the deity. By doing the hriday paath of Batuk Bhairav one obtains protection of every kind. Should there be an error in mantras, should some fault have arisen in a sadhana or during an anushthan kaal, one obtains release from it; and should an enemy have done some vichar prayoga through which one's sadhana becomes broken, protection is obtained from all of that.
What happens if one commits an error after being unbound from a keelan?
What is keelit can also be made nishkeelit. But if after the nishkeelan you commit some error — if some dehik dosh attaches, if such a word escapes your mouth that some shakti is insulted — and a keelan or bandhan then follows because of your dosh, because of your mistake, that becomes a very troublesome matter.
How many times may the unbinding (utkilan) mantras be used?
A guru who is capable can do it even fifty times — that is a separate subject — but dosh will attach to him too. Forgiveness does not come again and again in these matters. So these mantras may be used in this way once or twice. If, however, an enemy is binding you again and again by using some vidya, then these mantras may be awakened and used repeatedly to open the bandhan.
Is the Tantrokta Ratri Suktam useful for dev dosh?
Besides that, he says, there is also the dev dosh that attaches — and in dev dosh this paath is one that gives a very particular fruit. He illustrates it with a message someone sent him about a box bought for Bhagavati's clothes.
A dev dosh example: the recurring dream of a box of Bhagavati's clothes, and what it meant
After some time it came repeatedly in his dream that you have kept my box, my clothes were to be kept in it — greatly displeased and angry. Doubt arose in his mind: what could a Bhagavati who is the queen of many brahmandas have to do with a small box? The speaker answers that he brought it with bhaav and she is showing displeasure with bhaav — you show love and she is showing love: what you brought for me you kept for yourself, give it to me. This is her leela.
How the Tantrokta Devi Suktam is used when bodily pain follows a dosh
The second is that if some pain has begun in the body — pain in the waist, pain beginning in the knee — and you understand that a dosh has attached, and your cholesterol is fine, blood pressure is right, calcium and vitamins are all right but the trouble is still happening, then begin at once the paath of the Tantrokta Devi Suktam, at night especially, after at least 9 o'clock, every day, while asking forgiveness. From seven days to fifteen days — as it becomes a paksha — Bhagavati forgives.
Why sadhaks and jyotishis are wrong to counsel people without asking about their kuldevi and kuldevata
Speaking of a call he had that day from Maharashtra, he says plainly that if you are a sadhak and people listen to and watch you for the sake of jan kalyan, then when you speak with anyone, why do you not ask about their kuldevi and kuldevata? It is your first duty, when the other person begins by saying there is a money problem at home, the lineage is not increasing, there are such pains in the body, no work is being accomplished, we are loaded with debt — and yet you never ask who their kula devi and devata are.
How does Durga upasana free one from the dosh of a sadhana gone wrong?
Asked how, when the effect of the dosh of some sadhana is present, or when the wholly contrary effect of a mantra japa is being received, one may obtain complete release by the upasana of Ma Durga, he says that today he has discussed this subject in full detail — how release can be obtained, telling each single thing, taking each single mantra.
Is there a dosh in calling Ma Kali "mummy"?
Asked by a listener who repeatedly calls Ma Kali "mummy", he says why would a dosh attach — there is no dosh in it.
What is the prayashchitta for accidentally consuming an abhakshya (forbidden) thing?
Asked to make a video on the prayashchitta vidhan and the method of purification if an abhakshya thing has been consumed by mistake, he calls it a very dangerous question and says he will tell it: in our guru parampara, if a dosh of this kind occurs, then the vidhi vidhan, in the form of prayashchitta, is to fast and consume the sand of the bank of the Ganga ji.
How does one escape a dosh incurred in a parva kaal?
Asked how to escape the dosh if some puja was done in a parva kaal and then in the same parva kaal the next year some wrong deed occurred, and whether forgiveness comes by asking for it, he says the vidhi of kshama yachana, for release from the dev dosh that has attached, was told at the beginning of today's live; if you did not hear it, listen to it once, and by doing those vidhis you can obtain forgiveness — but do not repeat the mistake.
How does a strong or afflicted Moon change this?
Among these, the speaker says, those whose Moon is very strong, not seized by any kind of grahan dosha and exalted — for them these effects and these matters begin to be attained quickly. Where grahan dosha is present, or the presence of vish dosha forms in the birth chart, these things are attained there too, but it becomes a very different matter; things do not happen normally for them, and it turns into what might be called an upheaval.
Is grahan dosha only a curse for a sadhak?
When it does not show, it does not show; but where it begins to be known, it comes in very great quantity, the speaker says. If someone calls grahan dosha a curse, then along with it there is also a very great boon; and vish yoga, of which it is said that it gives suffering, also brings out a very great path within that suffering, if the person performs sadhana properly. And this, he says, is permanent — in the field of sadhana what it gives, it gives very well.
What is the difference between an ordinary attainment and one won over a dosha?
What these yogas give — grahan, vish yoga and so on — if some sadhanatmak attainment comes of it, the speaker says, runs for a very long time and has the capacity to change your life. Between what a person with ordinary chandra bala attains, for whom everything was already fine, and what a person attains after destroying a grahan dosha or winning victory over it by the strength of his tap, a very great difference falls: a difference of experience, and a difference of protection too.
What is done when a mantra will not become siddh?
When mantra siddhi is not occurring, the speaker says, ten kinds of vidhan have been stated for it — the listener will have read of them in many granthas and heard of them too: that by performing this and this kind of vidhan the removal of mantra dosha is effected, and by that the mantra becomes siddh.
What happens even if the mantra siddhi does not come about?
Let mantra siddhi occur or not occur, the speaker says, but the grace of that deity certainly comes about; the path ahead opens for you. And if some known or unknown offence is being committed by you in that siddhi — you may possibly be committing some offence — then for the sake of the removal of that dosha too they show the way, through dreams and the like.
How does a Ganapati dosha attach?
Asked how a Ganapati dosha attaches, the speaker refers the questioner to an existing live, the Chor Ganapati video, in which the whole subject connected with vinayak dosha has been told — how a vinayak dosha attaches and how its removal is done. Small children too, he says, get the dosha.
Permission given without adhikar only attaches the dosha to the one who asked
That is not to be done for which one has no adhikar, so as to sit down carrying a dosha, the speaker says. We shall say yes, do it — and what will come of that? You will become pleased, that oh brother, he accepted what I said, he said yes. But the dosha will attach to you, will it not. So do that by which no dosha attaches and welfare also occurs.
What is to be done if the chaatan condition increases greatly?
If the condition of chaatan increases very greatly, the speaker says, then the very first work is to see what the position of the Moon is in your birth chart. Having it looked at by some jyotish ji maharaj, do the graha remedies for the sake of Chandra, or learn what the daan and the rest are and do that. From that the chaatan will first decrease.
Why does a siddha mantra stop giving results?
The speaker says that if a mantra you have japped for a long time — Tantrokta, puranic or Sabar Mantra — used to accomplish the work you took a Sankalpa for, but for some time its prayog has given no effect, it means the mantra has become joined to some kind of Dosha. Either the dosha has come into the mantra or into you; it is one of these two. He says the purification is a simple, ordinary vidhan that every householder sadhak can do.
Breaking the secrecy of a siddha mantra: mala touched, gaze during japa, boasting of japa counts
The speaker says that, not knowing how a siddha mantra must be protected, the sadhak lets another family member touch the Mala the mantra was japped on, japs with the mala outside the Gomukhi so that someone's gaze falls on him, speaks the mantra in a gathering, or — to be admired as a sadhak — tells people "I have japped sava lakh, I have done five lakh" and even recites the mantra when asked. Because the secrecy that had to be kept was not kept, the mantra's effect shrinks and fades. He compares it to the rishis of the Puranas whose Tapobal became zero when they gave a boon or a curse and who had to do tapasya again.
Confiding in a tantrik-natured acquaintance can pollute the sadhak and silence the mantra
The speaker warns against opening up to someone you have got to know in the sadhana field, hoping for guidance: impressed by him, you say "you are a sadhak, I have done this japa, I want to go further on this path". You cannot know what is in his mind. If he is of tantrik disposition he has mastery in such things; whether or not he binds the mantra, he will pollute your body, and then that mantra will no longer work for you. How devoted or worthy the other person is, he says, is a separate matter.
Can a siddha mantra be used for jhada on a pregnant or menstruating woman?
The speaker says a sadhak who has been using his mantra for small household cures — abhimantrit water, Bhasma, a blow of breath — may one day use a sabar or tantrokta mantra of Hanuman or another rule-heavy deity to give Jhada to a woman it should not be used on: a woman more than three months pregnant, or one who is menstruating. Many such mantras are forbidden there, unless the mantra came through Guru Parampara with the guru's direction. For a menstruating woman in distress or under an upari badha, mantras of Parvati, Kamakshi or Durga are used instead. One mantra cannot be used on everyone for everything; used wrongly it becomes polluted and loses its effect.
Makar Sankranti remedy for a dosha-struck mantra: 108 black-til laddus japped over
The speaker says that when a dosha has got into your mantras or your sadhana there is a simple, exact vidhan that is specifically for Makar Sankranti and can be done on any year's Sankranti, in the morning of the day the Sun enters Makar (14 or 15 January; check which). Bring or make 108 small, clean laddus of black til only, sprinkled with Gangajal if bought outside. After your bath and your usual guru, Ganpati and ishta puja, take a Sankalpa to free the mantra of its dosha, then jap the dosha-struck mantra 108 times, placing one laddu per japa on a black cloth sprinkled with gangajal (for a long mantra, 27 japa with four laddus in hand each time). Tie all 108 into a potli.
If someone's washing splashes you while doing japa at a ghat?
A listener writes from Dakshineshwar that he was doing japa in the Ganga and a man began washing his slipper and his clothes, and the splash of it fell on him. What dosha will attach to you, the speaker answers — it is hardly your offence. The one who did it, the dosha of that will attach to him.
What should be done for an affliction medicine cannot cure?
If there is some very particular dosha or rog in our body or life for which no remedy is being found and which is not possible by medical treatment, then somewhere it is the prarabdha of our past births — such papas as have come to fruit. In that case begin from Ashadh Purnima itself and continue daily till Shravan Purnima.
Is there a dosha in leaving puja for five days in Navratri?
A listener says that when she does puja in Navratri she has to leave the puja for five days. No dosha at all attaches to this, the speaker answers Neha ji. Whether it is Navratra or any other parva kaal, the puja that has to be left because of the monthly dharma carries no dosha; it is nature — what dosha is there in it.
It is said from experience only, so have the kundali analysed once as well.
Prafull ji, what you are describing happens because of the effect of Rahu, the speaker says. But he adds that he is only saying this according to experience — it is not necessary; even so, have your kundali analysed once by some good jyotishi as well.
When should gandmool shanti be done?
The shanti of gandmool should happen within twenty-seven days of birth, the speaker says. If it did not happen at that time and the situation is as it now is, then speak with him once. In Kashi there is a temple for all these things.
One afraid of having incurred sin is told to begin what has already been prescribed.
A listener writes that he is connected with Bageshwar Dham but gets dirty thoughts about all the devi-devatas from Hanuman ji onwards, and is afraid he may have incurred sin. The speaker asks him to begin doing what has already been told to him, and says there are two or three particular reasons behind thoughts that trouble us so much, especially towards deities.
The mind is polluted by a waning or badly placed Chandra, or by abhichar.
The first thing is that our mind becomes polluted if somewhere the Chandra is waning, is in a low rashi, is in a low bhava, or a grahan dosha and the like is forming, or something in the chalit kundali. And if the effect of some paishachik shakti has begun to fall on the body because of abhichar and the rest, then too such things happen.
When a prayoga makes the difficulty increase — as the opposing thing often will — the sharanagati of Shiva is taken at once, with japa of 'Kshamarupena samsthita'.
Whatever prayoga one performs, he says, if the difficulty increases — and there is very often a possibility of it increasing, the opposing thing will make trouble when a prayoga is made directly — then we should at once take the sharanagati of Bhagwan Shiva. Dosha parihar at once: japa of the "Kshamarupena samsthita" mantra immediately. Going off then to abuse some tantric baba, this one or that one, will achieve nothing.
An abhishek of Shiva with jaggery and curd brings forgiveness at once, even where some dosha of tantra has attached.
Begin the abhishek of Bhagwan Shiva with jaggery and curd, he says. Even if some doshas of tantra have attached — the possibility of which is very small in these things, though there are many cases in which there is difficulty — forgiveness will come to you at once, and you will not need to make so much fuss. Do not become agitated. It is a matter for great patience; it is not a joke.
Where an offence is felt, the next day brings japa of 'Kshama rupena samstha' and an abhishek of Shiva with milk, curd and jaggery.
Then do not delay, he says: the next day catch the feet and do japa of the "Kshama rupena samstha" mantra. Do not make the mistake knowingly — he says he is saying it again and again. And perform the abhishek of Shiva ji with milk, curd and jaggery, and ask forgiveness repeatedly.
Why does wrong pronunciation of a mantra incur dosha?
Because breaking mantras and speaking them wrongly causes their distortion, the speaker says. What is a mantra? It is the form of a devata. If the form of a devata is distorted, will dosha not attach? Every single shloka of the Saptashloki and of the Saptashati is a mantra.
Does a sadhak incur dosha if a non-vegetarian person's blood was given in surgery?
The speaker says he cannot say so authoritatively. There the matter is one of saving life. Secondly, that capability should be present in a sadhak that if such blood has been transfused, he burns that dosha to ash — that much capacity a sadhak should have.
A mother-in-law who breaks her own daughter's home is the greatest of tragedies; the eighth house is read and the wife prepared.
The speaker calls it a very dangerous and tragic matter — if a mother-in-law is breaking her own daughter's home, nothing can be a greater tragedy; a home should be settled, not spoilt or broken. He says first get everything connected with the eighth house of the birth chart properly analysed by a learned astrologer to catch what dosha is present, since that is a chief cause of relationships being severed; and secondly, if you know this happens when she comes, prepare yourself mentally and explain it to your wife.
A family that lets its own threshold be transgressed brings its own destruction, then asks what sin it committed.
By having their own threshold transgressed they cause the destruction of the family themselves, the speaker says. And when the tandav breaks out they say, what sin have we committed that this is happening with us. Brother, this is the sin — and they will not accept it.
Is it true that Rahu in the fifth house denies motherhood and gives a wicked child?
A listener says everyone tells her that with Rahu in the fifth house she will not obtain motherhood, and that if a child comes it will turn out wicked. The speaker says that from this alone you may understand how much knowledge of jyotish such people have: they will not analyse what the position of the lagnesh is, whom Rahu is with, or whether the dosha of Rahu in the fifth is being cancelled.
Such predictions vary person to person and kundali to kundali, charts promising a gentle long-lived child yielding otherwise.
This will vary person to person, kundali to kundali, the speaker says. How many people have charts from which it seems entirely that they will have a long-lived, very gentle and very correct child — and it turns out entirely the opposite. There is no need to carry Rahu in the fifth so much in the negative.
Does the inauspicious effect of a fifth-house Rahu remain for a sadhak?
The dosha will not remain, the speaker says. For those who are not sadhaks, who perform no sadhanas and have no concern with these things, the matter is different. If you are a sadhak or sadhika then you need have no worry — your aradhya will see to how the inauspicious effect of the fifth-house Rahu is to be controlled.
Milestones set from a single factor, such as Rahu in the fifth or Surya in the seventh, leave the other planets out of account.
People have set milestones — Rahu in the fifth so the son will turn out bad, or a miscarriage will happen, this will happen and that; Surya dev in the seventh so a divorce is bound to occur. Brother, there are other planets too, the other eight, so look at them a little as well, the speaker says. They are also saying hello — what is their offence, what is their fault, that prediction is made from one alone?
Why do troubles start right after someone buys land or builds a house?
He says calls come constantly about this: a person builds a new house and afterwards trouble begins; someone buys new land and then trouble begins; someone starts building and trouble starts at exactly that time. There are two causes — first a dosha in that land, and second some abhicharik activity done by an enemy out of envy.
When does the Tulsi plant actually dry up?
He says Tulsi ji goes to your loss and begins to dry only when there is interference with your mool tattvas — when paishachik badha and devi prakop both occur thoroughly. Only then does Tulsi ji dry, only then does a dev vriksha dry; otherwise it will very often happen that Tulsi ji is green and flourishing while an obstruction has already arisen in your house.
What does it mean when hair keeps appearing in food?
Asked about hair coming in food, he says you should as quickly as possible perform or have performed auspicious and mangalik work, anushthan and the like at home, so that this problem is removed soon.
Why should a large murti not be kept in a house?
He says there is a shastrokta reason behind not keeping a large murti at home: our shastras, which give the direction as to what kind of Shiva vigraha should be kept in a house and how large it should be, say it should not be larger than six inches. For keeping large vigrahas at home, a dosha is stated afterwards — the possibility of pranghat and of the increase of the lineage being stopped, and difficulty may occur.
Why does a mantra not work even after the sadhana is complete?
He says there can be many reasons. The greatest matter today is that the sadhana should happen with full vidhi-vidhan: if we only complete a formality — yes, it is a twenty-one-day sadhana, so we drag it out for twenty-one days somehow — that is where the disorder already lies. Even so, when a sadhana is completed, the effect it produces first is the removal of your indirect and direct doshas, when you are doing that of a mahashakti; only when some energy remains left over with you does a mantra then work.
Sadhana is abandoned in the very time set aside for it
He says that even in Navratri he now sees the channels of good sadhaks, and it seems to him — brother, how are you reading kundalis in Navratri, how are you doing live, how has money become so important to you? They have given up doing sadhana in the time meant for sadhana, he says, and are doing readings in it.
A live video goes viral, and the dosha of the announcement stays with the announcer
He says that in today's time people have put this aside: they announce with a thumped chest that you are having an affair with so-and-so, and the live video goes viral. Brother, whose harm are you doing, he asks. He grants that the capacity is there — that is entirely correct — but says that to speak of all these things publicly or to perform such kriyas is not proper, and that when people do such kriyas it also produces a dosha of a kind.
What do repeated dreams of children mean?
Asked about seeing children in dreams by someone who has never done any sadhana, he says that if children appear more than needed and the same dream keeps repeating, then it is a masanik dosha.
What does it mean when food will not stay in the body?
He tells Shambhavi ji that this means either there is vat dosha in your body, or else there is some khilaya-pilaya thing that is not even able to stay in your body. For this, take an abhimantrit object from some sadhak, telling them the nature of the problem, and eat it; that thing will come out and you will get relief. Either its time is complete, or it is being troubled because of the sadhana you are doing; once it has come out, peace will form in your body.
Bhairav seva for mantras that will not fructify and for doshas of japa
The speaker says those who keep chasing siddhis and find that siddhi is not coming, the mantra is not becoming siddha and the mantras give no effect should do Bhairava ji's seva and see: every kind of mantra will become fully awakened, and whenever one takes a Sankalpa and uses it, it will give the full effect one wants. Any error in Japa — dosha in the pronunciation of the mantra and in its japa — is quelled by Bhairav's grace, so this dosha too is finished by his seva.
Refuge at an apujya Bhairav vigraha for a curse, an unintended killing or prayashchitta of a sin
The speaker says that if some dosha has attached to one, a Shraap has come upon one, a curse has been laid by some creature, a killing has happened by one unknowingly, or one deliberately committed a sin for which one now wishes to do Prayashchitta and feels no deity will give shelter — then take the sharanagati of such a temple and such a Shri Vigreh of Bhagavan Bhairava as is apujya, where regular puja does not happen or happens very little, and serve Jagadamba and Bhairav there in this manner. Even this much brings extreme benefit.
Family consent before housing an arriving shakti, or her respectful visarjan
The speaker says the family members' agreement is necessary on whether the arriving shakti is to be given a place in the house or not, and that people do argue over it. If she is not to be housed, she should be given respectful Visarjan at a devi tirtha sthan, or the vidhi vidhan for her return to her dham performed, so that she is not troubled and no dosha attaches to you.
What does japa in a grahan actually accomplish, and what if one does none?
He says that when you do japa of mantras in a Chandra Grahan or Surya Grahan it certainly gives the maximum fruit, and it pacifies several of your doshas and a great many anishta-causing things. For a person who does no japa-tapa there is no particular loss as such — but if at such a time the effect of some negative thing falls upon you, you will not be protected from it.
What should be done for a girl born on a Thursday Amavasya?
A listener says a birth occurred in their house on a Guruvar Amavasya and the girl is now a year and a half old, and asks what vidhi can be done for her. The speaker says that you ought to have shown it at that very time; now that she is a year and a half old, take a decision only after showing her janma kundali, since the birth is on an Amavasya. Not like this, without seeing and hearing.
Are kundalis generated on websites reliable?
Yes, the speaker says, a kundali made from a website stays roughly correct. Do not pay attention to the phaladesh and the rest. The mool kundali they tell roughly right.
Why should Batuk Bhairav sadhana be done after Ganpati?
After that, for the protection of the house and family — because tantra, abhichar and the like have become a whole category of processes — and for the destruction of that, and for the nivritti of doshas known and unknown that have formed, do the anushthan of Bhairav ji, of Batuk Bhairav ji, in the house. Everyone should certainly do the seva puja of Batuk Bhairav ji. Any kind of obstruction that has become stuck, that will not move at all, goes away merely by the sadhana of Batuk Bhairav ji, and many kinds of sins are destroyed.
The satnam gives complete protection, the removal of want of wealth and grain in the house, and relief from rin dosha
From this, many many kinds of benefit are obtained to you. For the sake of protection you will obtain complete protection. If there is any kind of want, if there is a want of wealth and grain in the house, its obtaining, and for rin dosha too — that will be obtained.
Can the Chaur Ganapati vidhan be taken up without adesh?
In the Chaur Ganapati vidhan we read that at each door of our body, in each kosha, Ganpati is seated, and by doing mantra japa they yawn. Now everybody, having read Chaur Ganapati somewhere, says yes, do Chaur Ganapati. There is a rule, brother — in which mantras it is to be done and not done, where there is adesh and where there is not. This is an atikraman, that just do it. Benefit will certainly come, but the dosha that is attaching will attach in parallel.
Who are Surya Narayan's parents, and what does that settle?
Surya's father is Maharshi Kashyap and his mother is Aditi. The speaker says that by doing puja of Surya Narayan, whatever rin is connected with the rishis is removed — among the three chief rins named as dev rin, rishi rin and others, the rishi rin comes off in this way too.
Who is Surya's father-in-law, and how does that touch vastu?
Surya's father-in-law is Bhagavan Vishwakarma, the dev shilpi, who is also called Twashta. The speaker says that without the father-in-law's grace the vastu dosha in our whole building will never end, and that Vishwakarma is worshipped in the middle of the three mekhalas of the havan kund.
Why is Surya the witness when a tantric dosha is incurred?
If you get caught somewhere in tantra — especially those who do some tantra practically, some tantra connected with shatkarma — and a dosha of it attaches, or a dosha of some other mantra attaches, or a fault of pronunciation, or japa of a mantra one had no right to so that the deity became angry, or some insult occurred at a Shakti Peeth or tirtha: Surya Dev is the witness of all these, because Surya Narayan never sleeps.
What does arghya to Surya remove for a sadhak?
Giving arghya to Surya is prescribed for the condition that arises for men during sadhana, and for women too — swapnadosh and the like, from whatever cause, whether a cause of thought or an ordinary natural cause. Bathing in the morning and then giving arghya to Surya removes that dosha, the speaker says; many doshas are averted by giving arghya to Surya.
Can Surya upasana relieve physical problems arising in an anushthan?
Asked whether Surya upasana can bring relief where physical problems occur during a mantra anushthan, the speaker says yes, absolutely it can. Surya Narayan's father-in-law Bhagavan Vishwakarma, called Twashta in one form, exists for this very work; and by his grace Bhagavan Surya has the capability that whatever trouble is in this body — whether daivik, bhautik, from pret or pishach, from a brahmarakshas, a dosha of any kind at all — he cuts and clears it away through that.
What symptoms should I check for before doing this prayoga?
Look at these well, he says: there is a great deal of daridrata; a very strong foul smell keeps coming from the body; a very strong foul smell comes from the mouth; the signs of pitru dosha are present in the house. He notes there is a whole separate video on what the signs of pitru dosha are and what troubles arise in it.
What about repeated vehicle accidents?
If you have trouble connected with a vehicle — accidents happening with the car again and again, wherever you go the car meets with an accident — that is the strongest sign.
What if there is Brahm dosha in the house?
Then tie a knot on it, he says. If there is Brahm dosha in your house — that is, a brahm rakshas, a brahm pishach or a brahm dev, and any kop or dosha connected with them is present, or avesh comes upon someone, or you have the knowledge that yes, such a dosha exists in the house — then keep in mind that you should certainly do this work. It is not a totka or an upay, he says, but the blessing of Bhagavati Gau, and it should be done on Govatsa Dwadashi.
Should I buy cheap ghee for the lamps if I cannot afford good ghee?
If you do not have the means, do not light a lamp of ghee costing two hundred or three hundred rupees a kilo — that will attach a dosha, he says. That stays oil drawn out of chirbi, and it stays "ghee". Do not make that mistake. You are not to fall into these doubts; light the thirteen lamps with complete freedom from anxiety.
Why is the Yama offering never brought back into the house?
If on the night of Chaturdashi pakodi is made at home, or in some places chawal-kadhi, then all this is arranged in a thali; and if none of that has been made, if puri and the like has been made, then that; and if that too is not there, then the lamp is kept upon grain and mithai and the rest is arranged, and then the nikari takes place, together with bhog. It is not brought back. You tell me — to Yamraj we say that whatever misfortunes of ours there are, akala mrityu and so on, we are giving you these for the removal of the dosha. Now that is the lamp of kaal — and to keep it in the safe. If this totka is taking some form somewhere, it is not fitting; he has never heard of it, and in his view it is not right. For the rest, the decision is your own.
No panch pallav means daridrata, and no purna patra means loss of ayu
On the kalash they have even said, he reports, that you should keep a standing kalash and there is no need of leaves — at which he said, stop it. If panch pallav is never kept upon a kalash, if leaves are not kept, then it becomes an indicator of daridrata; daridrata comes. At least a pan leaf should certainly be kept. If we do not keep a purna patra, then there is destruction of ayu. And he adds that misguidance carries its own weight: if punya is to come to us from your doing deep daan, then if we tell you a wrong thing we will be a sharer in the paap too — that dosha will certainly attach to us.
Which shakti a wrong japa stirred is a separate diagnosis; mool mantra without kavach brings trouble
The speaker says he has discussed only the effect and ill-effect of the mantra in the Navarna case, that is, how it was chanted wrongly. Which shakti of the man's home was awakened by the wrong japa, what became Avesh-ed on his body, whether some shakti of the roads and ghats attached, whether a Kshetrapal Dosha or a dosha of Bhairav ji occurred, and what happened on account of which, is an entirely separate subject. He adds that many Sahasranamas and Kavach texts say that japa of the mool mantra without reciting the kavach brings such troubles, so that too is a related factor.
Money for the ancestors is best given directly to a known Brahmin for Gau Seva — never publicly, which draws Drishti Dosha
Give privately, not publicly. Public giving does not prompt others to give; it circulates as screenshots and draws the evil eye (drishti-dosha) onto the giver. Better still, give directly to a known Brahmin — one of your own family line — for Gau seva on the ancestors' behalf.
For chronic fear, recite a deity's Mahatmya in their presence — for Hanuman, the "Atulit Baldhamam" verse, with an Ugra disposition
Recite Hanuman in the household with an intense disposition. The principle is to recite, before the deity, the account in which they displayed their power — for Hanuman, the "Atulit Baldhamam" verse, properly pronounced.
What is the Mahatmya of the Rudrashtakam?
Very great. If any offence against a deity occurs, or a mantra-curse, or anyone's curse (Shraap) — even a curse of Bhagavan Shiva himself — an Anushthan of the Rudrashtakam brings immediate release from it. It also pacifies the affliction of the ancestors.
Is the horseshoe part of the Sanatan tradition?
Within the Sanatan tradition, in Tantra and in the Agama, mention of these subjects has been there. And in what has become popularly current in the present time — the Lal Kitab remedies — all of these subjects are mentioned in particular.
Can a sadhana be performed in a house that has a Shalya dosha?
There can be trouble. Where a Shalya dosha or Ved dosha exists, first have the Vastu Purusha's sadhana done, or the Vastu Yantra consecrated by the prescription, or whatever the Shastra proof gives as the remedy. For the sadhana of the Mahashaktis, no fault of a particular place applies — the difficulty comes in the Anga Vidyas.
Can a dosha attach to a Guru mantra?
A Guru mantra is a mantra upon which no dosha of any kind ever attaches. If you feel one has, the speaker's reading is that you told it to someone — and the dosha that comes of telling has already attached; forget that a Rudrashtakam recitation will remove it.
What should be looked at for children who stammer and learn slowly?
The Upasana of Budh Dev. But first have your own chart and both children's looked at by a good astrologer to see the state of the intellect — the second house being the house of speech. And third: look in your own Kula and in the mother's Kula for a difficulty, or with your sister or aunt, and try to remedy that.
Who the Pitru Beesa prayog is for, and when in the year it is done
The speaker says this prayog is for people who, as they go further into the tantra field, feel their inclination turning towards the Pitr and want to do some naimittik karma for the pitr of their kula so that the ancestors get tripti and their own work gets done; and for anyone whose pitr are very dissatisfied or whose janma kundli, on examination, shows doshas connected with Pitru Dosha. It should be done in Pitr Paksha, which he calls best of all, or else only on Amavasya. For making it siddh, he says, it is Pitru Paksha that works: the sixteen days from the Poornima tithi of Bhadrapada Maas up to the Sarva Pitru Amavasya tithi.
Those who attacked Sanatan culture and its temples are never worthy of pranam, the speaker holds
The speaker asks: if someone attempted to destroy Sanatan culture, held a sword over people and told them to abandon their dharma for his, demolished the temples and shikhars of your aradhya and raised domes in their place, keeping your deity outside for ages — can such a person be worthy or worshipped? He tells the listener to ask his own soul before bowing, and warns that whoever bows there will in some way be rejected by the devatas.
What happens when a Hindu keeps a pir-fakir picture beside the panchayatan in the home shrine?
The speaker says that if a Sanatani has Brahma, Vishnu, Mahesh and Bhagavati established as a Panchayatana at home and sets a picture of a mulla, maulvi, pir, fakir or mazar beside them, both sides are now in trouble. Sprinkle Gomutra there and you insult the ones you yourself brought in — they would have been honoured in their own place — so the Dosha falls on you; and if you cannot sprinkle it because of them, you are sidelining your own devi-devatas. The two cannot stay in one place, and its effect on your life is certain. If you serve Varah or Varahi, wear a shukar-dant or have used these in griha bandhan, and still worship such images in that spot, he warns you are in for a great deal of trouble.
Giving up pir worship carries no dosha: the speaker's reasons
The speaker asks how those who eat the flesh of the same gau mata whose raw milk you pour in abhishek on Mahadev could become your aradhya or work your welfare. He says that deeper in tantra these practices are so vile that when used on a Sanatani Hindu woman one cannot imagine how low they sink — he will not describe it openly now. So avoid all of it; no Dosha attaches to giving it up. Nothing exceeds Mahadev and Bhagavati; serve, respect and bow only to what belongs to Sanatan culture and has done some work for Sanatan dharma. Bow instead to those who conspired for its fall and your own devi-devatas will abandon you — you are inviting your own downfall.
How should pir-fakir images kept at home be removed, and the house cleansed?
If you have given them a place at home, the speaker says, bid them farewell with respect — no insult at all, for they too are a shakti in their own place; fold your hands and say, brother, you are not for us. You brought them, so mistreating them makes you the offender — call someone to your house and hit him with a shoe and you become the criminal. Do not fling them out the moment you hear this; flow them in water properly or set them back in their own place, all on a good day. Then purify the house and puja place with Gomutra and Gangajal, bathe every vigraha with gangajal, gomutra and panchamrita, sprinkle the house, do abhishek of all, dress them in new clothes and perform a Havan. Only after that, he says, will puja take effect and positive energy grow; otherwise those images keep doing you harm.
What if a Brahmin girl marries into a kula whose customs go against her own family's prakriti?
The speaker says that in exactly the same way, when a girl of a Brahmin kula goes into some other kula and acts of this kind occur there, the Brahm being there, the dosha is certain to attach. They harass the whole family thoroughly; and however much appeasing is to be done, it is being done, but it depends upon them.
The japa reduces a great injury to a scratch; it does not abolish the accident altogether.
The speaker says that however great the yoga of an accident is, it will be much less than what it should have been — it is not that it will not happen at all; something or other will certainly happen. It may be that a very great injury was to come from the accident, and there you get a small injury, a scrape. In that much it will be cut, that graha of yours. The greatest need of all, he says, is the maximum japa of the kavach.
Should one show one's kundali to everybody?
The speaker agrees entirely that a kundali should not be shown to everyone, and says that from this Brihaspati Dev are displeased first of all. He describes what he sees on Facebook: someone writes that if Brihaspati Dev is in the lagna your life will pass like a deva's and you will be learned, or that if Rahu is in the lagna you will earn a great deal in the share market — and then people put their own kundali down below and ask, look, Rahu is in my third house, what shall I earn.
Why is a free astrological reading harmful to both sides?
The speaker says it is forbidden and should be kept secret; it is said that it be shown before a devagya, before a jyotishi who is a devagya. When someone says they are sending details, he says: personally, never publicly. If you have shraddha and vishwas, there is a rule to it. You pay a fee when you go to a doctor. Here the thing has become so open that people do not take a fee at all and say send it, we shall look, for their own practice — and it goes badly for both: the one who reads may not care, but the one who shows is ruined.
Does nadi dosha cause difficulty in having children?
The speaker says that if there is nadi dosha in the ashtakoot milan — and it will be of both, so it belongs to both — then there is difficulty in the birth of children. He says it cannot be stated by taking that alone; nevertheless, if you were to say it in one word, the main difficulty lies exactly there. As for what should be done, that can be told only after seeing the whole kundali.
Is there a dosha in leaving a Shivling or Shaligram at home while travelling?
The speaker says a Shaligram carries more rules, but in present-day conditions no Dosha attaches to travelling and leaving a Shivling or Shaligram at home. No remedy is needed, only one vidhi: if going for many days, place dry fruit near them and water in a covered silver or brass vessel in which it will not spoil, and pray that until you return they keep accepting their seva and pujan from it while you remember and worship them mentally wherever you are.
How does a power taken in through Abhichar end up worshipped as the family deity?
Someone afflicted by Abhichar gives a power a place in the house on its promise to do the household good. It then sits alongside the Kul Devta receiving worship, and one or two generations later it is known simply as the Kul Shakti — nobody remembering how it arrived.
Should the Prasad of another family's Kul Devta be eaten?
No. The Prasad of another family's Kuldevi or Kul Devta should not be consumed — and where such Prasad reaches you, feed it to Gau Mata, whose digestive fire is held capable of consuming and digesting every kind of Laag.
Why do households of great Chandi Path practitioners sometimes fall into ruin?
Because you are only seeing the ruin from outside. What you are not seeing is the misdeed committed after capability was obtained — the exploitation of powers, the imbalance that arrives with power, and the loss of restraint that follows it.
How can Rahu and Ketu be pacified at home without a specialist?
Four things: keep the house and especially the bathroom scrupulously clean on Saturdays and Wednesdays and keep the soles of your feet clean; worship Shiva's family and the Sankatnashan Ganapati with twelve Durva; fly Hanuman's red flag with a lamp morning and evening; and feed the street dogs before you eat.
What temple service pleases Rahu and Ketu?
Cleaning and serving at a temple; and where a temple's flag is torn, helping to have it replaced — paying for it, having one made. Offering the Chandani, the canopy stretched above the Goddess's place, pleases both as well.
What Shiva Abhishek pacifies Rahu, and what is the silver Naag-Naagin method?
Abhishek a Shivling that still has the serpent fitted to it. On Amavasya, have a small silver Naag-Naagin made for a hundred or hundred and fifty rupees, put it in a copper pot of milk — copper only for this — and offer it at a temple, reciting the Panchakshari mentally. Once fallen on Shiva, they are not touched again.
Can Bhagavati's grace change what stands in the kundali?
The grahas and nakshatras are in their places in the kundali, he says, but if Jagadamba wills it then by the grace of Shiva and Shakti the matter of the birth kundali becomes something else — or say rather that its effect in your life becomes wholly auspicious. The kundali will be left lying to one side, and afflictions and enemies lying to another.
Unseemliness done in the name of bhaav becomes an unforgivable offence against the devatas.
You can never keep such impurity, he says. This unseemliness you are doing in the name of bhaav is an offence against the devatas, and it becomes unforgivable; then people suffer it and say, we were such dedicated sadhaks, such dedicated devotees, that we wandered with Bhagavan in a dolchi — and still harm came to us.
Who punishes an offence committed against a deity?
This is an aparadh, and then their ganas give the punishment. Bhagavan is hardly going to come and punish, he says — but their ganas, whose responsibility it is that no insult come to our aradhya, punish you; you are punished by those very yoginis and by those very Bhairavs.
What follows from doing path in the rajaswala state?
Whichever saint, siddha or mahatma may be saying this, he says, it makes no difference to him how your destruction comes about. When you do path while rajaswala, there will be affliction to all the pitrs, affliction to the lok-dev shaktis; being yourself of the nature of agni, and there being also shaktis of the nature of vayu and of the jal tattva, the affliction caused to all of them by that touch attaches as a dosha — and that dosha you have to bear, your descendants have to bear, your sons and grandsons have to bear. Then, he says, these very sufferers begin to shout in comments that they have committed no offence at all, so why are they suffering.
What rules should a household follow when a woman is rajaswala?
By that reckoning, he says, if a house had a mother-in-law and two or four daughters-in-law, the deities would have to be sent away forever. Since a rajaswala occurs every week where there are four or five women, where would the puja come from? His rules: let there be no touch from her; do the seva-puja without eating food from her hand, and if you are eating it then bathe, become pure and wear clean clothes; let nothing of the puja place be touched by her; do not use water or flowers given by her; if she is cooking, take the naivedya before Bhagavan but offer it from a distance rather than handing it over. And if you know how to show the matsya mudra and the vidhi of amritikaran, and know the full vidhi vidhan of pranayama, then the dosha is remedied as well.
Dosha when a pret shakti's bhog reaches a divine kul-shakti
The speaker sets two homes side by side: one where the original Mahakali is worshipped as kuldevi generation after generation with her own vidhan kept within the kul, and one where a lok shakti — a dead ancestor, perhaps a grandfather called a siddha — has been installed as kuldevata. If bhog offered in the second home reaches someone from the first, the tattva divides: the bhog of a pret shakti's ansh is handed to a divine shakti in whose share prana urja lives, so someone else's jhootha reaches her. A higher-grade shakti thus accepts the bhog of an upadeva-grade shakti; the distinction of superior and inferior is breached, and that is the dosha. He rejects in advance the objection that shaktis are not high or low, saying the technical reasons are being classified precisely, and tells Vedanta-followers to walk their own path rather than lecture on this channel.
Laag: kuldevi bhog shared between separated branches of one family
The speaker says the same kuldevi is worshipped in two homes only when they were once one family that later separated — and even then a difference arises. If some knowledgeable member who is awakening tantric shaktis installs the kuldevi separately after parting from the family, he may install new shaktis alongside her, and bhog may be offered to those others along with the kuldevi. In the language of bhagatvaal this is called laag — effectively jhoothan — and it is a dosha: all the energy one has gathered through mantra japa and karmakand becomes polluted.
Dream warning from the household deity after an unknowing bhog dosha
The speaker says that through such acts the situation often becomes very serious — and he is speaking only of what happens unknowingly; if someone does it deliberately, that is a different matter altogether, a targeted prayog. When the dosha is incurred unknowingly, whatever the household deity is — even a pitr-ancestor worshipped as kuldevata — will come in a dream and say: child, this dosha has been incurred, now beg forgiveness in this way, go and offer bhog at the temple, because it is causing me pain, or it will cause you all pain. That is why the exchange is forbidden.
Why are unmarried daughters barred from the kuldevata's prasad?
The speaker gives the grounds. One is regional tradition. Another is that a kanya is destined to go to another house after marriage, and it is the father's duty to see her there: in shastric tradition a daughter was given in kanyadan at eleven or twelve and went to her in-laws five to seven years later at gauna, because people then held that if an unmarried daughter became rajasvala in her father's house she was counted a woman and the dosha of kanya-hatya fell on the father — nobody follows this now, he says. The tantric reason follows: until the kanya is given in kanyadan before Agni Dev, or through sankalp with Varun Dev's kalash — until this form of Bhagavati is received by some kul through the panigrahan sanskar — the shakti seated within her has no limit. So when she eats the kuldevata's prasad, a grahan dosha arises and a rin mounts on the kuldevata, since the energy present in her is Bhagavati's own. The family reasons that she has not yet been given to another gotra, so they cannot stunt their own deities by giving her their bhog. He asks that nobody start this practice from his video; it is explained only for where it already exists.
Special case: an uncontrolled installed shakti troubling the daughters and brides
The speaker says that in some homes — an exception, not the rule — a somewhat uncontrolled shakti is installed: one that was licentious in the extreme, went into abhichar, and was given a place by mistake or on a bhagatvaal sadhak's word. There the chance of dosha is greater: it falls on the daughters, who begin to "play" (the shakti comes upon them) and suffer, and even the brides who married in are forbidden to approach. Such a family is effectively trapped by an ancestor's error, without the knowledge to bring the shakti under control, and sometimes never knowing the reason at all.
What is the mahima of Mata Tripurasundari, and what dosha attaches at Kamakhya?
The mahima of Maa is endless, the speaker says. Bhagavati Kamrup Kamakhya has been held to be the tantra swaroop of Bhagavati Tripurasundari; the ten Mahavidyas and all the Bhairavs are seated in the Kamrup Kamakhya kshetra with their whole mandal and parivar. Also, whenever any initiated person goes into the Kamrup Kamakhya kshetra and does not do japa of his deeksha mantra there, a tantra dosha attaches to him — which is held to be the most powerful dosha of Kamrup Kamakhya.
What should be done for a Chandra-Ketu conjunction in the eighth house causing mental suffering?
If a Chandra-Ketu conjunction stands, even in the eighth house, and there is very great mental trouble, then you should do the upasana of Bhagwan Sadashiva, the speaker says: do daily dhyan and pujan of the Chandra upon Sadashiva's head. It is called the dooj moon — on the dooj, on the second tithi of the Krishna Paksha and also on the second tithi of the Shukla Paksha, you should particularly perform the abhishek and pujan of Bhagwan Shiva. Also, the two-mukhi rudraksha of Sadashiva should be got made with Chandra, or, if there is a Ketu-Chandra yoga, the nine-mukhi and the two-mukhi rudraksha got made along with Chandra and worn after pujan, and worn for life.
Why do I feel fear at home, and what should be done for a competitive exam?
Stop being confused, the speaker tells a questioner who feels fear: fear is felt at home because there is a dosha in that place, so bhay will certainly manifest; to come out of the fear you will have to make an effort of that level outside. Asked what sadhana or puja should be done to clear a UPSC or competitive examination, he says he has told this separately — for competition, the sadhana of one of the Panchanan mantras of Bhagwan Rudra, the Ishan mantra.
Is there harm in suicide according to dharma?
Nobody has the right over death, the speaker says. If we kill ourselves then we are fleeing from prarabdha. Why do we commit suicide — we are fleeing from some suffering: drowned in debt, or some bodily suffering, and to be rid of that suffering we commit suicide. Even if, after suicide, gati is somehow obtained — very well, one did not become a bhoot or pret, some karma remained or the parents had such karma performed — in the next birth it will have to be undergone all the same; you will not be able to flee, so how many times will you flee by committing suicide.
Which kavach is not made impure by sutak and patak?
The Kamakhya Kavach, the speaker says: in no condition and in no manner does its effect lessen in sutak and patak, nor does it become impure. But if any man or woman ever wears this kavach and establishes a relation with another man or another woman, then a very great dosha attaches. Apart from that, it never becomes impure.
How should a household treat a rajaswala woman?
The maryada of this thing should remain intact, the speaker says, and whenever a woman in the house is in such a condition, she should be given particular respect — every man should do it, and should take care of her. Somewhere, when she is gentle and content, if there is any woman-caused dosha in your birth kundali, that too is pacified by it. Therefore, somewhere, this was a very good rule made by our ancestors: that at such a time women would not cook food and the rest, and would rest, and the other people should do the work at that time.
The claim that bhava alone pleases Devi, and who preaches it
The speaker examines the popular answer to whether wrong uccharan of the Durga Saptashati brings a dosha: that pure uccharan and correct vidhi count for nothing and only bhava and surrender bring Bhagavati's grace. His first objection is that nobody can even verify another person's bhava — only a mind-reader could. He then asks why all of Sanatan society insists "do not bother with clear uccharan or Sanskrit, recite any way you like with bhava", and why nobody tells a literate, educated person who knows Hindi letters that he can learn online and do it properly by vidhi. Whoever does say so gets so abused that they stop speaking, and 99% of self-styled saints and siddhas keep stressing that bhava is what matters.
The Vritrasura story: what one wrong matra does to a mantra
For his second point — how wrong uccharan brings harm — the speaker says Bhagavan has left proofs through his leelas, and tells the Vritrasura account. After Indra insulted and lost Brihaspati, the devas took Vishvarupa, son of the rishi Tvashta, as guru; when Indra later saw Vishvarupa secretly offering ahuti for the asuras too, he killed his own guru. The enraged Tvashta performed a yajna for a son who would slay Indra — but because of a single wrong matra, "indra-shatru vardhasva" (may the slayer of Indra grow) was uttered as "indraḥ shatru vardhasva" (may the one to be slain by Indra grow), and so Vritrasura, later killed by Indra with the vajra made from Dadhichi's bones, was born.
The Ravana story: Hanuman's one-letter change in the Argala mantra
The speaker tells the second account, from a Ramayana: Ravana was having a Chandika pujan of Bhagavati Tara performed with the Tara mantra embedded in the path. Hanuman, realising Ravana would become invincible on all sides if it were completed, took the form of a young Brahmin boy, a batuk, and pleaded with the aged Brahmins not to commit this wrong — if the rakshasa was to be ended, they should make a mistake. In the second mantra of the Argala, "jaya devi bhutartiharini", the syllable "ha" was changed to "ka", making it "bhutartikarini"; because the uccharan went wrong, Bhagavati grew angry and Ravana was destroyed. That, he says, is reckoned one of the causes.
Wrong uccharan done in the name of bhava falls on one's descendants
The speaker says people mispronounce and still expect all their wishes to be fulfilled, citing someone who recited with feeling and got results — but that person is making a mistake too, and as the elders have always said, what we do affects our entire line of descendants. It is exactly such people's children who later ask why ruin is coming to them when their parents did so much puja. Wrong uccharan, wrong vidhi, or never doing vidhan-based worship at all and never wishing to learn one, all in the name of bhava, are what carry people into the pit of destruction.
Can the Durga Saptashati be recited in Hindi without diksha?
Yes, the speaker says: we should do what we are authorised for. Everyone has the adhikar to receive upadesh for pauranik and tantrik mantras — but if you cannot recite in Sanskrit, have no diksha, have not learned, and do not know the vidhan, then do it in Hindi; there is no dosha in doing it in Hindi, and in a Hindi Durga Saptashati path there is no need for the shaap-uddhar. Since your path is anyway an emotional, bhava-based charit path, do it with bhava in Hindi — why do it wrongly? Do it wrongly and you will certainly receive punishment, however much you soothe your ego that your feeling is pure and a mother can never harm anyone: tampering with the mantras, mutilating them and not reciting by the chhandas because you do not know the vidhan and do not want to learn it — that somewhere brings you harm.
Why is the Surya stotra and sahasranamavali recited, and how?
Asked why the stotra and sahasranamavali path of Suryadev is done and what its vidhi is, he says it is done for the pleasure of Suryadev and, if there is any obstruction born of that graha, for its removal. The vidhi is that the path is done especially seated before Suryanarayan when the sun is rising.
Does the bathwater from a tattoo of God going into the drain incur dosha?
Asked whether, after a tattoo of God is made, the water of one's bath going into the drain will not incur a dosha, he asks in return: and God, who is seated within us — within the mind, the atma, the five senses — whom people keep dirty like a drain day and night, does no dosha attach to God there? With this same mind we contemplate a mantra; with this same mind we hear the kathas of the Puranas and the bhav of God forms in it. In that same mind we form the bhav that Bhagavati Jagadamba is eight-armed, three-eyed, has the moon on her forehead, is mounted on a lion — and in that same mind we think wrongly about some woman, and make that same mind a drain. Then it is not wrong; but the tattoo water going into the drain is a dosha.
What about the faults of the birth chart?
If after the first three or four sadhanas a birth-chart fault still seems to be affecting you, either have its Shanti performed, or make the Daan and wear what the running Dasha and Antardasha require — or do seven-day sadhanas of your Panchamesh, Lagnesh and Navamesh. One month covers it.
When the ten-day Ganpati sadhana is called for: failed sadhanas, Ketu, progeny, wealth, vidya and exams
The speaker says this Ganesha sadhana should certainly be done when great difficulty is coming in some field of life and many sadhanas are being done without success; also by anyone who wants to advance in sadhana, so that no obstacle arises in their main sadhanas ahead; also when there is an ill effect of Ketu in the janma kundli; and for matters from the birth of children to wealth, obtaining vidya, or a competitive exam that is not yielding success. In his view every person should do this sadhana in their life.
Misconception: pitru dosha attaches easily and overnight
The speaker says that when trouble mounts and a person consults a capable astrologer or tantrik, they are told Pitru Dosha is present, or that the chart carries a grahan yoga, a pitru dosha yoga in the ninth or second house, or a nag dosha in the fifth. Because anyone now says this, people have turned it into a joke and ask whether it is really so cheap. He agrees that it is not: pitru dosha is not easy to catch and never attaches overnight, done today and caught tomorrow.
Rahu is the main factor behind the strength of pitru dosha
The speaker says Rahu first confuses the mind so thoroughly that all the lapses in household rules arise as Rahu dosha, and Rahu is the most important factor playing a role in the strength of Pitru Dosha. Rahu carries a person to a ruined state while the person thinks everything is going pleasantly, and all their own misdeeds do the work.
Quick totkas cannot end pitru dosha
The speaker says the quick remedies, float a coconut and Pitru Dosha is finished, burn some item and it is finished, will not finish it. Such a thing gives a momentary benefit of a day or so, and you think that is how it is done. Totkas are a separate subject; if you want a permanent result you must do permanent work. Otherwise, having enjoyed fifty years of Punya until now, you will have to bear a hundred years of paap, and there will certainly be trouble.
The Shravan vidhan is aimed at every trouble alike — physical, spiritual or daivik, any disease, grief or dosha
The subject he begins from is that whatever kind of trouble there may be in your life — whether physical, spiritual or daivik, any kind of suffering, any disease or grief, any dosha — this is what the Shravan vidhan is directed at.
What is the dosha of uprooting such flowering plants?
These flowers, these creepers, these kinds of trees should never be uprooted and thrown away — green, flourishing trees should never be uprooted and discarded. A very great dosha attaches, he says: one is ruined, the lineage is ruined, complete ruin descends financially.
Why must the head of a shivling never be left empty?
A chief subject he has always spoken of, he says: the head of Bhagwan Shiva, the head of the shivling, is never kept empty. Where a shivling is seated in the house, either have a silver crown made and keep it there, or a silver belpatra, or daily offer flowers and belpatra upon it; and if nothing else, then akshat, unbroken rice of the pujan kind.
Why does varna matter for one's seva and puja?
The seva and puja one does, he says, is according to varna as to which mantra and what vidhi there should be, so that we obtain benefit and dosha does not attach — and that is for oneself. If you transgress, nobody will go and stop you; nobody will throttle you saying you must not do this mantra. Do it, by all means. But when the maryadas of shastrokta injunction are insulted so openly, and you transgress the limits of those maryadas, the ill consequence will also come in that same manner.
What is the dosha of offering japa on a mala that has been worn?
After that you cannot do japa on that mala and dedicate it to the devatas, the speaker says. That mala has become juthan; it is a jutha mala. If you are doing japa for the pleasure of a devata, for the seva of your own devata, then the japa mala should never be worn round the neck. If you do wear it, its use will thereafter be only for wearing.
Who has the adhikar to worship a Shaligram at home?
Asked whether a Ganapati Shaligram can be worshipped at home, the speaker says the adhikar of Shaligram pujan is for those who wear the yajnopavit, and especially for brahmins — it is proper that it remain so, and let them alone do it. There is no dosha in the pujan of Bhagwan Shiva, but from an error in Shaligram pujan a dosha arises.
What can be done for a government job besides hard work?
Asked by a listener who says he is doing all the hard work for a government job but would like some upay as well, the speaker says that for one who specifically wants a government job, there is material on the channel for Bhagavan Surya Narayana and for Bhagavan Ganpati ji. And according to the birth kundali, according to the lagnesh, certainly have an analysis done once of the position of Surya Dev and of Shani Dev; if some prayoga or vidhan is formed accordingly, do that too, so that you get benefit in this as well.
Jyotish is done with great calm and time, not in the haste of a question and answer session.
It does not work like that, brother, the speaker says — we cannot tell such things in this way. For this it is done with great calm, seeing it well. This is not a matter for haste; in a question and answer session like this, in such a hurry, it will not happen. He repeats this to a listener who gives a Mithun lagna with Sun, Venus and Mercury together in the twelfth, Shani in the second house, a retrograde Jupiter and Ketu: it does not happen like that.
What should be done about that illness alongside the jyotish analysis?
Look at this whole matter once, the speaker says: if there is some good knower of jyotish nearby, have an analysis done by them, and then have the related shanti and so on performed. If it has happened only at the beginning, it will be cured at once; if the illness becomes old, then the seizure trouble becomes difficult. See that the teeth do not clamp, see that the tongue is not bitten — if all this is happening, then also have the treatment done well, medically.
Why is Shani called a cruel graha if he is a deva?
He asks the objection directly: he is a krura graha, but why is he called cruel — has he no heart, no vatsalya? Cruelty, he answers, is of two kinds. One is where the person has no bond of heart with you, wishes only your harm, is pleased by your suffering and wants your destruction — that is rakshasi cruelty. When devatas are cruel, they are not made happy by your suffering.
Where patience is deficient and Mangal is ugra, the stored energy of speech turns into quarrels.
There is one condition, he says: if there is no patience in the sadhak, if patience becomes deficient. If Mangal is somewhere very much disturbed and ugra, if the jatak is manglik and because of that his ugrata stays very high, then the earlier state returns — energy will accumulate, but because of the absence of patience his quarrels will be many. One effect of Mahavidya sadhanas is that wherever balance goes wrong, difficulties begin there.
What if Rahu is present in the seventh?
But if Rahu is also present in that place in the kundli — Ketu in the lagna and Rahu present in the seventh — then you yourself will become the cause of charitra hanan, he says. Such people will certainly come into your life who nourish your spiritual strength, but here the maximum number of chances will remain that for one reason or another you will be attracted towards them and begin the business of your own decay.
The rule was that touching the deity in an impure state incurs dosha
The caller said the guru lays down so many niti-niyam that it is not possible to walk by them. Asked which, he said: the guru tells you to bathe in the morning and do pujan-paath, which is fine, but then says that if you touch Bhagavan in an impure state, dosha attaches. The speaker replied that the guru ji had said a correct thing.
Change the clothes and wash hands and feet before the evening puja
The caller objected that there are small children in the house who do touch one, and if one passes mal or mutra it is not possible to bathe again before the evening puja. The speaker asked what great matter there is in that — change your clothes. He himself changes clothes if he does not bathe. Bathing two or three times is not possible for everyone, but there is at least this much of a rule before the evening pujan: wash your hands and feet, change your clothes.
He then asked for a way to renounce the guru without incurring dosha
The caller said that even this was not possible, and that because of these views a feeling arose that he was insulting his guru ji by not accepting his words — and therefore he wished to renounce him. He asked the speaker to show some path by which the renunciation would happen and yet no dosha would attach to him. Children will only be small for two to four years, the speaker had replied; afterwards they grow up and you can do it then.
Their argument is that Bhagavan is hungry for bhav and pushes no child of his away
The people of the other channels say, in his account: yes brother, Bhagavan is hungry for bhav, you too are his children, and since you do not push your own children away, why would he push you away — so touch Bhagavan just as you are, smeared in mal and mutra, no dosha will attach. It is an astonishing subject, he says, and people respond that guru ji has spoken rightly and they will follow him.
Japa with the child in the lap, or milk the child has touched, is not permitted
But it is not so, he says, that now there is a small child so you should sit holding him in your lap and do japa in that state, touch the mala in that state, do the aarti in that state, and if the child has put his hand in the milk offer that same milk to Shiva ji, asking what has happened. No, brother. That is wrong. If it is like that, then do not do it — do an ordinary pujan instead. He cannot inspire anyone to commit an apradh knowingly.
How can the Mahamrityunjay namavali be used against an akal mrityu dosha?
If in someone's birth kundali there is a dosha of Akala Mrityu and some pandit ji or jyotish ji has said so, and the person is under great tension because he does not have the capacity to have a Mahamrityunjay anushthan performed, or has no faith in the vipras that they will do it well — then do it yourself, the speaker says. Perform the anushthan of these 108 names of Mahamrityunjay given here; do 1000 recitations of them.
Which kundali doshas can the Mahamrityunjay namavali be used for?
If in your kundali any Dosha of that kind is present, whatever it may be — a grahan dosha, a yoga of alpayu, some dosha of a very great disease and so on, some difficulty connected with the sixth bhava — and you know it or have been told, then in order that this thing not become effective upon you, you may take refuge in this Ashtottara Shatanamavali of Mahamrityunjay. Recite it 1000 times, 1008 times.
Which kundali doshas does this Shravan anushthan address?
Now in anyone's kundali, though the Doshas may be a thousand, if you are performing this anushthan in this Shravan then Bhagavan Shiva grants relief from those doshas — this Shravan and then the next Shravan, and you will see the difference yourself. Suppose in the birth kundali some so-called dosha is present: Marakesh is running, there is Kaal Sarp Dosh, or here a sarp dosha attaches on account of the panchamesh, and many kinds of such subjects. For all those things the abhishek of Bhagavan Shiva is supreme.
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.
Which kinds of shraap does the chaukhat pujan address?
Whether it is a dev dosha or anyone's Shraap — people do curse deliberately, saying go, this will happen to you, that will happen, and it settles in the mind; or your offence was real and someone said you have given me pain and Bhagavan will give you pain. He gives the plain example: you are a man and in your youth you deceived many women and girls, and their aay has fallen upon you; you are a girl and in your youth you knowingly deceived men and youths, and their aay has fallen upon you — it will have to be borne.
Does the shivling dosha apply to a rudraksha shivling?
To one who wishes to have the daily Shravan anushthan published on the channel performed, and who has a Narmadeshwar: from a Rudraksha shivling no shivling dosha is going to attach, he says. The shivling that will go is the rudraksha one, precisely because someone may already have a shivling in the house. He says he will try to make a separate video on what pujan can be done upon these.
The grahas may be spoiled, and you are still here
To Kunal ji, who says all nine grahas are giving bad effects and someone told him all grahas are spoiled, and who asks which sadhana to do, he answers: never mind — the grahas alone are spoiled, and you have survived, have you not. If all nine grahas were giving bad effects, then brother, the mobile would not be in your hand and you would not be commenting here. Consider it once with your own buddhi: if your nine grahas were bad, you would not have commented here at 22:23; you would not have a mobile. So whoever has said that all nine grahas are bad and giving bad effects is making a fool of you — that is the plain matter.
Who may take the Darshan of the Mahamudra?
The prohibition is on the Darshan of the Mahamudra. Where there is a Guru's grace and a Guru's order the matter is different; if you are married the matter is different; if you are Shakta-initiated with a Guru's order, or your Shakta Abhishek has been done, the matter is different. Otherwise a fault attaches, because it is the Mother's Mahamudra.
Are children affected by the same prohibition?
Innocent children who go with their parents and have no knowledge of any of these subjects incur no particular fault — for children under thirteen years of age there is forgiveness anyway. It is the fifteen or sixteen year old, who knows where he is going, whose case is different.
What happens if someone goes to Kamakhya only to sightsee?
If your Bhava is one of surrender toward Bhagavati and you have gone for sadhana and are doing mantra japa, then there is a forgiveness for you there, a protection, a victory. If you went to sightsee, then when a mistake occurs there will be no feeling within you even for asking forgiveness — and there the difficulty begins.
Many fall into a ruined condition after a mistake at Kamarupa and will never speak of it to anyone
No. His image: the South Indian films where a ghost tears a man open from behind — the man stands in front fully suited and booted, and is torn open behind. Many people come to that condition, he says, and will not say so, because their self-regard is wounded.
What do these four days do to a mantra that never bore fruit?
For those doing japa of the Ekakshari, these four days are for making it firm and accomplished. Where a mantra never awakens, never becomes accomplished and gives no experience however much Purashcharan is done — many kinds of dosha are held to attach to a mantra, as when people add the Pranav themselves — these four days, with Bhagavati's worship, release them.
What is the difference between a Tantrokta form and an ordinary Vigraha?
Two things. In the Tantrokta procedure the deity's awakening comes about in a different manner. And where in the Vedokta procedure a fault forms very quickly if a rule slips even slightly — the Naivedya must be offered by four, the Aarti within half an hour of sunrise — the Tantrokta procedure carries no such binding of rule.
Can a deceased family member's photo be kept in the puja room?
Asked whether the photo of a dead family member can be placed at the home's place of worship and worshipped there, the speaker says no. He says people who do it out of attachment and lack of knowledge, setting the photo among the gods, invite great destruction on the house: a major Pitru Dosha forms, a deva-dosha forms as well, and the family receives both a deva Shraap and a pitru shraap. The only exception he allows is a deliberate tantric seating, which he treats as a separate case.
Why sentiment-driven worship of an ancestor in the puja room turns harmful
The speaker says that if a dead relative is given a place in the puja room, then some day, when the family's punya is exhausted, it will cause trouble. Today one may worship them there in one's own made-up way, light a big lamp daily and offer bhog daily out of feeling, and within that feeling it may seem proper, but in time it becomes a source of trouble because the ancestor is being hurt. Their form has changed, he says; they will not run by your rules but by the rule laid down for them, and their pain or pleasure follows that rule. Treating one's father's photo as God among the gods is a bhav, but in reality, he says, by seating them there you are only causing them pain.
Early Varshiki plus a fake year of no worship to save money invites Pitru Dosha
The speaker describes a trick some households play: they do the Varshiki right after the thirteenth day and then announce that no puja will happen at home until next year, to save the 15-20 thousand of Navratri, the Shivratri and Diwali costs, and the year's ghee and oil. He says that same cleverness gets written back against them. Either do the monthly Shradh every month and leave the varshiki for after a full year, only then coming out of Sutak, or, if the varshiki is done early, resume deity worship. Deceiving the deities this way, he says, deceives your own life and your children; the lineage suffers later, an astrologer then finds Pitru Dosha in the horoscope, and people call it humbug instead of tracing it to their own act.
Why do divine experiences received during sadhana suddenly stop?
The speaker says the divine events and signs a sadhak receives come by the Kripa of the deity, her Yoginis or whichever deity is being worshipped, and they stop when the sadhak starts telling those secrets to other people with relish. He calls this a Dosha that the sadhak brings on himself by his own mistake, often out of the overconfidence that comes when many experiences begin. Once the dosh is there, the experiences and the deity's grace stop until a remedy is done.
Lemon garland offering to remove a dosh incurred with a deity
The speaker says the first thing to do after such a dosh is to go to the deity's temple on that deity's special Tithi — for Kali or any of her forms, Amavasya — and make a garland of 108 lemons. Each lemon is tilaked first with Ashtagandha and then with red Sindoor while the verse "Ya Devi Sarvabhuteshu Kshama-Rupena Samsthita, Namastasyai Namastasyai Namastasyai Namo Namah" is recited once per lemon. The sadhak then takes the Sankalpa himself, asking the deity to be pleased and remove the dosh, and puts the garland on the deity or has the pujari do it. If a lemon garland cannot be offered, a garland of 108 red flowers is used with the same mantra.
Reciting Puranic marriage stories to remove marriage doshas
The speaker says that anyone whose horoscope carries a marriage-related Dosha — a flawed seventh house, a pret-pishach yoga there, Pitru Dosha, Grahan Dosha, a widowhood yoga in the girl's or the man's chart, delayed marriage, or a spouse who keeps falling seriously ill after marriage — should recite the marriage stories found in the Puranas. He says the dosha is destroyed from the root and health improves; doshas of untimely death and widowhood are also removed. This applies to the marriage story of whichever deity is one's own ishta, not only Shiva-Parvati or Ganesha-Kartikeya.
Combined Navratri jap of the Navdurga, the navgrah and the mothers of the grahas: purpose and who it is for
The speaker says that if in the nine days of Navratri the nine grahas, the mothers of the nine grahas and the nine Durgas are worshipped together, many graha Doshas and yogas in the birth chart that affect life are pacified. Since even the smallest particle in the world is held to be a karaka of the Navagraha, the grahas must not be neglected; alongside one's Ishta Devata their puja should be done from time to time. Worshipping each graha separately is long and difficult, with its own vastra and vidhi, so he gives a simple nine-day vidhan for Navratri only that any sadhak or sadhika can do, meant especially for those who do not know their own janma kundali: by it alone, in nine days, whatever subtle graha dosha exists is pacified and the grahas' grace obtained. Done fully, he says, Jagadamba removes even the greatest calamity, and sufferings that were not otherwise going away are removed by this collective (samyak) pujan.
The Yoginis do not spare once the offence crosses the head — where a Yogini is angered, it is Bhagavati herself who is angry
While Bhagavati is calm and gentle she is exceedingly gentle and forgives many sins and misdeeds. But when you go too far, when the offence passes above the head, her Shaktis do not spare — and one on whom the Yoginis' wrath falls does not easily find a saviour.
When should Narad's stuti to Jagadamba be recited?
Where there is Devi-kopa in a house, a Matri-dosha present in the chart, or a deliberate offence — and the speaker names in particular the deceitful violation of an unmarried girl, for which he says the punishment given is a very bad kind of skin disease. Recite it with the Tantrokta Devi Suktam.
Those whose sadhanas and works are repeatedly obstructed should take refuge in Ganpati — and Shiva calls him his second son
Those in whose sadhana and Anushthan obstacles come again and again, and those in whose lives many kinds of obstacles stay present — the ones for whom a work is always on the point of being done and is left undone. They should certainly take the shelter of Ganpati.
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.
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 can a non-sattvik eater do if he cannot do the Lakshmi mala mantra?
Asked by a listener who says his diet is not sattvik and who wishes to do the Dhanada Kavach Stotra in the virachara path instead of the Lakshmi mala mantra purashcharan, the speaker answers that one does not eat meat first thing on waking — one can rise, bathe and perform puja, so do that. He then criticises those who eat meat yet say bali is not offered to their deity: when it is brought home, the deity receives a portion regardless, and dosha attaches.
What is the fruit of stealing flowers or tulsi for worship?
In the same way, when you pluck a flower from another's garden, pluck or uproot Tulsi ji, steal them without asking and carry them home, then in that condition you obtain the fruit of stealing gold. That same fault attaches to you and must be suffered accordingly: when they take you into Naraka, the Yamadutas melt that same gold and make you drink it, melt that same gold and give you a bath with it.
May one person do the agni sparsh of everyone's japa mala?
No. Purifying them all in this way, seat each again in its own place; let everyone put on their own kavach, and everyone take their own mala. Now you are a sadhak, your wife is a sadhika, your sister a sadhika, your brother a sadhak — so do not sit down with everyone's japa mala, he says. You may do the kavachas, and the mala worn may also be given agni sparsh by you, but do not touch anyone else's japa mala. Each person will take his own out of the gomukhi, purify it, wash the gomukhi, and himself have both the gomukhi and the mala touch the fire.
What happens when a person with means deliberately skimps on the worship?
Bhagavati will certainly forgive it — but that forgiveness serves you in the next world only, not in this one. Where you create a deficiency in material substance, a deficiency in your material life is certain to follow.
The punishment for a deliberate offence in worship is borne by the offender and his descendants.
The comfort you enjoy today is the fruit of how lavishly your forefathers worshipped; that merit does not decay quickly, but when it ends yours begins and gives fruit in proportion to your own shortfall. The speaker identifies those who plant the idea of skimping with the Mundis of the Shiv Mahapuran.
Why does negative energy come towards a practitioner right after Navratri?
Because these energies can see it. They cannot tell what Siddhi you hold, only that this person has performed japa and austerity and has mantra capacity — so they come asking for their own onward motion, or saying they are hungry and you are capable of feeding them.
Why do good practitioners fall ill a few days after Navratri?
Because they dropped everything the moment the fast ended — no Kavach, no japa, no small Havan, no special worship. The speaker's image is of taking the whole treasure you were holding and leaving it out to be looted, all at once.
Navratri raises everyone's positivity, and the simplest guard afterwards is not to stop the daily worship.
Drop the worship abruptly and every Preta and Pishachik power that gets the chance will cling at once. The easiest protection is daily worship and Sandhya: continue whatever sadhana you did, five malas or even one, with the Kavach — and the speaker specifies he is speaking of divine mantras only.
Where does the backlash of a premature application of a mantra land?
On whoever in your household is not protected. You do not know what level of energy is on the other body or how hard it will strike; unable to reach you, it will reach your brother, sister, parents, spouse or children — who cannot be at your level even if you gave them a Kavach.
A practitioner who went to Vindhyachal for darshan was given the Siddhi of an Aghori Baba he had never heard of.
The speaker recounts a caller who went to Vindhyachal for darshan, met a practitioner by the Ganga and was given a Siddhi of an Aghori Baba he had never heard of, to be maintained with a stream of liquor — and asks why, with eight Mahabhairavs present there and Vindhyavasini herself.
A Pishachik power that poses as a goddess first grants enjoyment for years, and only then starts taking.
While it is giving houses, cars and pleasure, the man cannot accept it is a Preta — otherwise how would its name spread as this or that goddess. It grants enjoyment for five, ten or twenty years; the day it is satisfied and comes to its real standing, it begins to take, and then people ask how this could happen.
What are the powers that take a Goddess's name and form?
Practitioners accomplished in a deity's mantras who came to a bad end through wrong conduct or wrong sadhana take that deity's element and form — but cannot obtain the original quality, so they remain suspended midway and become Pishachik powers bearing the name of Kali or another goddess.
How does the punishment of a sub-deity differ from that of a deity?
A deity will not punish you for one day's missed or half-hearted worship — because a deity is a deity. The Preta and Pishachik powers seated as Upadevatas punish a single day's offence at once.
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.
Is the story of Gorakhnath swallowing Kali true?
The account is fine as an account — but the Kali in it is not the original Bhagavati Kali. It was a power that had taken Kali's element, been established on a Mundasana by a Tantric, grown formidable over centuries of Bali and worship, and then became disruptive.
What connects the Lohit Kund with Parashuram?
On the Kailash parvat there is a kund named Lohit, where Parashuram ji went after the killing, since the dosha of the killing of Bhagavati Renuka had attached to him. Because the dosha had attached by lokachar even though he was Bhagavan, he went to that kund for its removal, and on bathing at the source of the Brahmaputra Nad he was freed of the dosha. It is then held that he made a way with his parashu, forming the Brahmaputra's path through the whole Kamrup region up to the sea.
What does ten japa at the Chhinnamastika pitha accomplish?
This path leads on towards the Chhinnamastika pitha, and the temple visible in front is it. Keep doing japa; the japa should not be let go. You will find it written in the shastras, particularly in the Yogini Tantra, that the human being who does japa of the mantra even 10 times at this pitha has his mantra purified — that is, whatever kind of dosha there may be, whether in the obtaining of diksha or any other, here release from every kind of dosha is obtained.
May a Havan be done in an iron kunda?
Absolutely not. Whoever your so-called Mahasant or Jagadguru may be, telling you to do the Havan in an iron kunda or in aluminium — do not do it. In an iron vessel the Maran karma, the forbidden karma, is performed. It will give you baseness and destroy your merits.
What if the bhog is simply not given?
You think that if I do not offer it nothing will happen. For how long? For two days, four days, a year, two years nothing will happen to you. But when you have taken a vachan and perfected her and kept her, and you are not giving her bhog — having left her own lok and her own place, she remains with you always in an ansha form. Once the vachan has happened, in ansha form she will most certainly remain, whichever shakti she may be, whatever her lok may be. So when you do not give it, there is trouble.
Will the shakti tell you that the trouble comes from her?
She will never discuss it, he says, and will never say that yes, suffering is coming to you on account of me. But the dosha will go on attaching to you of its own accord.
What is ullanghan dosha?
Apart from that, he says, there are some shaktis with which ullanghan dosha attaches. If you cross over some mountain, a dosha attaches. If you cross over the upper part of some temple — that is, what we call shikhar darshan, the shikhar — then a dosha attaches.
How does air travel affect a sadhak under such a rule?
In the present time you are a very great sadhak, a siddhi of this kind has happened, and you are flying by aeroplane — then, he says, ullanghan dosha is bound to attach. You have crossed over mountains and crossed over shikhars too; and if you have crossed the shikhar of their own ishta aradhya, then your shakti is bound to be blunted just like that. All these doshas will begin to attach.
Is there a dosha in doing daily puja after noon?
A listener says his daily puja gets delayed until after twelve in the morning and asks whether there is any dosha, adding that he ought to do two hours more of puja. The speaker answers that if you are doing daily puja after twelve o'clock in the morning then, brother, this is a very great dosha. Who does puja up to twelve o'clock, he asks; who does puja in the hours after twelve? If you are to do puja, the attempt should be that in the morning your puja is done before eight o'clock, which is best of all; nine o'clock will also do, but up to twelve o'clock there is the dosha of dev pujan, and it will attach.
Why would experiences reduce after the guru who gave a Hanuman trivacha has died?
A listener says a trivacha of Hanuman ji was taken by guru kripa, but since the guru ji passed away the experience is reducing, though there is no lessening in his surrender or in his bhav of puja. The speaker says this is a thing to think about, and that ordinarily this should not happen — because Hanuman ji is Hanuman ji, and nobody has so much capacity that they should give his trivacha and afterwards there be a reduction in the experiences of it. The second thing is that if a dosha or a mistake of some kind has been committed by you, then that can be a separate matter.
Is manglik dosha good for the sadhana path?
Asked whether manglik dosha is good for the sadhana marg and which sadhana a manglik person should do, he says that according to his own experience, whoever has manglik dosha should first of all see, according to the bhav, in which bhav it is and how much its balabal is. Whether it is good for the sadhana marg or not cannot be said from a manglik dosha alone.
Does age matter in taking up such a sadhana?
The second thing is this, he says: when you do a sadhana of this kind after you are more than twenty-eight years of age, then it gives greater benefit. When you do it before that, then a pacification of the dosha takes place — so in every way it is to your advantage.
What transfers when a Brahman takes a sankalp of japa for someone else?
Because when they take the sankalp that I take the sankalp of a sava-lakh japa of this mantra for the removal of the calamity and misfortune that has come into so-and-so's life, then in such a state this happens: whatever kriya has been done upon you, whatever graha-nakshatra doshas and the like are yours. He adds that those who have knowledge will see this too — if you give the utara of some graha, they will not take the daan; a great many such Brahmans who have knowledge do not take the daan of grahas at all.
Is there a dosha in killing a serpent to save one's children?
A listener says his mother once killed a serpent, and that serpents keep appearing to her again and again; his mother had killed it to save her children. When for your own protection you take anybody's life, he answers, then in that a dosha of that kind does not attach.
What is the remedy if naag dosha has attached?
Even so, if naag dosha has attached, he says, then meeting some good acharya — and he has told this before too — on the Panchami tithi a pair of naag and nagin should be offered upon the Shivling. Have it done continuously on the Panchami tithi of both the Krishna paksha and the Shukla paksha. A pair of naag and nagin made of wire is easily available for a hundred or a hundred and fifty rupees. Making a sankalp, it should be offered upon the Shivling — that for freedom from the naag dosha that has attached — and to your capacity you will do the abhishek of Shiva ji.
How often should Rudrabhishek be done for naag dosha?
If it is possible, he says, have a Rudrabhishek done once in every three months; and if you are financially capable, then have a Rudrabhishek done every month. Within a year, he says, these doshas will be entirely finished.
Hanuman would be ashamed if Shri Ram offered him pranam, even in leela
Suppose Hanuman stands in the role of a servant of Bhagavan Shri Ram. Hanuman would never wish that Shri Ram, even in leela, should offer him pranam — he would be ashamed, a little shame would come to him that the Prabhu had bowed to him.
What effect do the pitrs have on disease?
Whatever the cause of a disease about to arise in your body — a dosha, a dosha in the kundali, prarabdha — the pitrs, he says, carry the hundred per cent of it down to a level at which after some time it decays. It does not stay as it was: a lifelong disease will end in five or ten years, and a disease of five or ten years will end within a year. That is their samarthya in that place.
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.
Taking service from the mother you should be serving attaches a dosha that must be undergone heavily
Such a dosha attaches, he says: understand at any time what you are doing, at what level you are doing a debased act, having your sister do it. It has to be undergone heavily. You are having your clothes washed by your mother — where you ought to be doing her seva, in place of that you are taking seva from her. Does shame never come? And you expect that our kalyan should occur: from where will kalyan come?
What should be done when poverty has reached its extreme?
A listener writes that his destitution has reached its limit, that when he thinks of a government job or any work at all his body begins to suffer greatly, and that no work happens, everything comes to a halt. For that, the speaker says, get an analysis of your janma kundali done once, certainly, by some learned jyotishi, so that it may be known what the subject is.
What should be done about long-running illness, blocked business and repeated miscarriage?
A listener writes that his parents' and wife's health is often unwell, that nothing new can be done in the business for eight years now, and that the womb has fallen three times. The speaker says there should be a full discussion about this once, along with the janma kundalis — only then will it be known what the subject is. It is a matter of the house and the janma kundali, and a matter of the members of the family.
What is the first step when married life brings trouble?
In my view, in such a circumstance where trouble is coming in married life, the speaker says — though he has digressed and said many things, it is necessary to look at this subject too — everyone should understand that when trouble and difficulty related to married life comes into life, then first of all, brother, if you have not had the janma kundalis matched, get that done first, without fail.
What if the wife's birth details given at marriage were not the original ones?
The speaker says one should ask her plainly: was this your original birth record, or did you give a separate one from the marksheet? Kindly tell us the correct one, whenever you were born — even if you are two years older than me, the marriage has now happened and we cannot leave it now. So obtain the original first. If the original cannot be obtained, then from the hand lines and the forehead lines, if there is some learned person, get out from him as much information as can be got. Otherwise, if the correct birth details are obtained, get both matched properly according to a janma kundali and see what doshas are present.
Which points in the kundali should be examined for marital trouble?
Whatever the nineteen-twenty is, the speaker says, get the whole examination made from the saptamesh. Certainly see the position of the saptamesh. A man should also see the position of Shukra. Also see the position of the sasural. And two or three things — rin parihar, certainly see the rin too, what rin is forming with the wife on account of which she is making quarrel and strife. After seeing all the subjects, make the arrangement of a proper parihar. Do the parihar; whether change will come in her behaviour or not, leave that to Bhagavati.
Does a dosh attach if the feet point toward the deity in siddhasana?
Asked whether a dosh will attach when, in sitting in siddhasana, the feet have to go in front and so go toward the deity, the speaker asks how you are sitting that the foot is going toward the front — do not sit that way. Change your direction a little.
Can puja be done in winter without bathing, after washing hands and feet?
No, brother, you cannot, the speaker says. It is winter, so bathe with hot water. If the body is very sensitive, then do kati snan, bathe from the waist. Do not wash the hair. Bathe from the shoulder — but do bathe. The very last stage is bathing from the waist. After shauch and the like in the cold season, the clothes will have to be changed completely, and one should bathe fully from the waist at minimum; after that you may think about pujan.
What should be done if the kundali says a new house will bring misfortune?
Asked what to do when it is written in the kundali that taking or building a new house will bring misfortune, the speaker says: in such a condition get the kundali analysed once again. Get it cross-checked; it will become clear, and if such a thing is to be, it will be seen to. And for that there is a vidhan for a new house — they will tell you how, if such a thing is really so, it is to be averted; the nirakaran for it has been told.
What should be done when the mind is very unsteady?
Chandra Mama has got somewhere or other out of place, brother, if the mind is becoming very unsteady, the speaker says. See where Chandra Mama is in gochar. Please him. Although by giving arghya to Chandrama — the Krishna Paksha is running, so he will not even be visible now. The darshan of Chandra Deva stays constantly upon the head of Bhagavan Shiva ji, so do the abhishek of Shiva ji with milk.
What should be recited if the whole Shiv Mahapuran cannot be done?
If you cannot do the whole paath, the speaker says, he will ask you to recite two samhitas. First, recite the Rudra Samhita — whether you do one parayan or two. What it means is: in the Krishna Paksha recite the whole Rudra Samhita once, then in the Shukla Paksha too recite the whole Rudra Samhita once. If you cannot do that, you may recite the Kailash Samhita instead; a complete paath of one of these two samhitas once in each paksha should be done.
What does the Shiv Puran itself say about the Rudra Samhita?
Read the mahatmya of the Shiv Puran first, in the Shiv Puran itself, the speaker says: in it, Suta ji says that in this entire world he has not seen any sin, has not seen any dosha, that is not ended, not burnt to ashes, by the recitation of the Rudra Samhita. That is, the quieting of all doshas will come about.
Why do abusive thoughts about God arise during japa?
Asked by a listener why, when he does japa, thoughts of abusing God keep coming into his heart and sometimes abuse actually escapes him, the speaker says he can understand and that one should not be disturbed by this, as it happens very often. In his own view and observation, two doshas may be present in the questioner's birth chart: first, that his Brihaspati will certainly be in some such bhava or under some such influence — a Guru Chandal yoga, even if only in gochar — because of which such thoughts come; and second, that if Chandra is afflicted, even in gochar, such feelings also arise.
Does sin attach from hurting a cow with a stick?
Asked whether sin attaches from giving a cow distress with a stick or piece of wood, the speaker says yes, absolutely it does. From giving distress to a cow there is a blow upon the lineage; loss occurs to wealth and to Lakshmi; and the dosha of brahmahatya also attaches. Therefore a cow should not ordinarily be given distress.
What does it mean if a child is born with teeth?
Asked what troubles may come from a cousin's son having had teeth at the time of birth, and whether there is any dosha or remedy, the speaker says that in popular usage everyone knows that when Tulsidas ji was born he had thirty-two teeth, and that after giving him birth his parents died, so it was taken as inauspicious. Yet that same Tulsidas was the one upon whom Bhagavati Jagadamba herself bestowed grace: Bhagavati Parvati in a mother's form was with him and gave him guidance until he attained youth. So it is not at all that some very great dosha is going to come of it — nevertheless, if you consider it a dosha, you may have its remedy done by learned people near you.
What does a dream of a green snake chasing you mean?
A listener describes a strange green snake in a dream running three times in anger to bite him, from which he escaped and then flew in the air, and after which, being frightened, he worshipped the gram Bhagavati. The speaker says that a green snake running to bite means dev dosha — that some mistake connected with some devi devta has occurred, on account of which this is being seen again and again. If so, you should examine it once; and if you are not able to find out what mistake or what dosha it was, then you should recite the Tantrokta Ratri Suktam for at least twenty-one days.
What should be done for extreme kaam pida and a broken brahmacharya?
A listener says he has been trapped for nine years in bad company and unclean conduct, cannot maintain brahmacharya, and that everything has been ruined. When kaam jwar and kaam pida are very excessive, the speaker says, take the refuge of Bhagavan Sadashiva for the destruction of kaam. What should you do? You have to do a fifteen-minute puja. He adds that the listener's Shukra will certainly be in a fallen state, that Chandra will certainly be afflicted in the kundali, and that the panchamesh may be Rahu, on account of which this state has come about.
What do dreams of a woman during a sadhana period mean?
Asked about dreams involving a woman during a period of sadhana, the speaker says this is a very ordinary thing, and that he has made a separate video on the subject. It is entirely a matter for investigation whether it is an ordinary thing, or some kind of tantra prayoga, or whether something is coming into the sadhana you are performing. This whole thing has to be looked at; it depends. It can be different for everyone, and can be ordinary and normal too. When the body becomes very tired, this thing also happens; and in it there are doshas of tantra and the like, dev dosha, dosha of the place, and dosha of food.
The plain old image may be why the house still has increase and protection
It may be exactly why there is still increase in your house and why you are still protected. Remove it and, for all you know, it collapses. The speaker says people replace old images because they cannot be dressed handsomely — and their ruin begins there.
Can a manglik person wear a siddh rudraksha on a red thread?
Asked by a listener who has a siddh rudraksha and a manglik kundali whether it can be worn on a red thread, he answers: you are manglik, all right. What is your age? If the age is less than twenty-eight years — and what is Mangal for you? According to the lagna, whether he is right for you or an enemy, in which bhav he is placed, what fruit he will give: it depends upon that.
Causeless sadness from an afflicted Moon and its remedy
Asked what to do when the mind never stays happy, the speaker says the causes are many, but the Moon is the karaka of the mind, and whenever the Moon is afflicted you stay sad without any reason — check whether the Moon sits in the 6th, 8th or 12th in transit, or there is a Moon-Ketu or Moon-Rahu yoga. The best remedy is upasana of Bhagavan Shiva by singing his Stuti: sung with bhava it removes the trouble at once, while a paath done in name only, without connecting to that cosmic energy, gives no benefit. The mind must be made strong and joined to that divine energy; once that succeeds, no yoga can make you unhappy.
A stranger taking puja water at a temple is no dosha
Asked whether it is wrong that a stranger at a temple asked for his lota of water to offer on the Shivling, the speaker says the person simply lacked water and needed to offer it. At the Vindhyachal temple, village women routinely pick up your lota and take a little water to offer, and there is nothing to it. Do not overthink such things: we must strengthen our faith, but not become superstitious.
Social media is Rahu, and each devata moves by his own rules
He says that each devata moves according to his own rules. Understand this subject, and then this whole thing that comes — that just now it is Chhinnamastika, just now Bhagavati Tara, just now Tripur Bhairavi. The field of social media, he says, is called Rahu, brother. Everyone will know this much. And ninety-nine percent of people take Rahu only in the negative, saying that Rahu suddenly gives a great deal and suddenly snatches a great deal away and gives delusion — they carry only this.
Why is social media governed by Rahu?
Social media is called that, he says, because its adhipati is Rahu. And those who are afflicted by him can never take the positive side from social media — they will always remain deluded. See how many people there are who take positivity from social media, learn things, use them well, earn dhan and dhanya, remove their troubles and walk holding the right path. And how many there are who learn the wrong thing from this very place. It depends on your kundali too, he says; this is also a true thing.
What should be done with the kavach in sutak and patak?
At the time of sutak and patak the thread is to be changed, he says. If you have worn it in metal, in gold or in silver, then you can keep wearing it — there is no difficulty; you can wear it as you would a limb. If there is no purity in food, if there are difficulties of any kind in achar, vichar and vyavahar, if you have to go outside, if there are many kinds of dosha, then a little attention has to be given to these things. But if you do dharma-related work, then there is no matter of difficulty.
What is the principal sankalp in the guru mandala pujan?
He says that when you enter the field of tantra, in the guru diksha you will receive the whole description of the guru krama and the guru paduka; and in the tantric pujan of the guru mandala that takes place — every Purnima, or as the parampara has it — the principal sankalp is of exactly this subject: that in this ayana, whether Dakshinayan or Uttarayan, from this month to this month, in the time between two pujans, whatever tantric procedures have been performed and whatever known or unknown dosha has arisen from them, connected with prarabdha and the rest — a whole broad sankalp — for its nivritti we are taking the sankalp of the guru paduka pujan. And then the whole pujan takes place.
What follows the guru paduka pujan?
These are basic things, he says, for all those sadhaks who go into the properly sequential traditional sadhanas within a guru parampara. They do them. After it, whether it be the guru paduka mantra or the whole subject that follows, doing all of that — one's own tarpan, that is one's own marjan and so on, by which mantras it will be done, so that no dosha remains standing. Because its burden will fall upon the guru as well.
The accumulated sanchit becomes a nimitta, a pin on which abhichar catches
And this very thing which will remain accumulated — as was Mohit ji's question, about the past or in any manner — these things become merely a nimitta for abhichar, he says; they become a pin. These accumulated things will at that time strike hard upon the mind and attempt to destroy those things, so that the prarabdha may be destroyed quickly. And the more its strength increases, the more the difficulties will increase.
Is there a dosha in doing only two Gayatri sandhyas instead of three?
A listener says he is only able to do the Gayatri sandhya twice, not three times, and asks whether there is any dosha. He answers: no, there is no dosha. Even two sandhyas happening is a great deal in the present time. Do them, and keep hold of both sandhyas.
A hundred and eight guggul-and-ghee pellets are readied, and a hundred and eight ahutis complete the offering.
Make the guggul into pellets in your hand — you can keep a hundred and eight pellets ready, made by mixing ghee and guggul together. Take one in the hand, recite, offer it. If you complete a hundred and eight ahutis in this manner for nine days, he says, then believe it: even if your mantra is not working, even if some kind of dosha has attached to it, it will be freed of the dosha as well and will begin to give effect too.
How does a dosha attach to a person during mantra japa?
He gives the case in brief. Suppose you are doing sadhana of some sabar mantra without the information. Whenever such mantras are told on the Shri Sabari Vidya channel, he says, it is always stated that before doing japa of that mantra you must certainly perform asan bandhan, dish bandhan and the rest, and the sadhana of Guru Gorakhnath, at least one day of each, and only after that take it up. If asan bandhan and the rest were not established for you, or some mistake has already been made, some negative shakti comes near you.
What does he prescribe for debt and a stopped business?
If no path is visible and the difficulty is so great, then from the day of Tuesday take the sankalpa for this very thing — that there be guidance for the ending of the debt, that a path be made and my business begin again, that whatever kind of dosha there is, be it graha dosha, be it a dosha of the earth, be it a dosha of thought, all be destroyed and the grace of Bhagavati Lakshmi be obtained — and taking exactly this sankalpa, do havan with the Hanuman Chalisa from Tuesday to Tuesday, or if possible on every Tuesday. He would himself say: do a havan for forty-one continuous days, taking the sankalpa daily, doing havan early each morning, observing brahmacharya and keeping satvik food and conduct and thought.
What is called the prakop of Sheetla Maa is the devi leaving the body and Visphotak entering it.
The reality, he says, is that in tirtha regions too, when the prakop of Sheetla Maa Bhagavati occurs, people say it is the wrath of the devi. Wrath there is — but what is it? Whatever is Visphotak, or whether you call it chhoti mata or badi mata, does not enter someone's body; rather she has left the body and gone. When the devi will leave the body — however sinful you may be, however meritorious — but when a dosha attaches, when a dev dosha attaches, when she leaves the body, then Visphotak enters into the body. Visphotak was a daitya. When a man commits some insult of the devi, then it is held to be so: he enters into the body, she leaves the body, the sharir tattva goes, the devi tattva is removed.
Why a long sadhana bears no fruit: tantra check first, then the kundli
The speaker says jyotish can tell why a person doing sadhana for a long time is not getting its fruit. A tantra expert who really knows will look and give one of two answers: either a tantra effect is on you and he tells you how to remove it, or there is no tantra effect and he tells you there may be a graha dosha, so get your janma kundli analysed once — where you may learn, for instance, that Shani's sade sati is running by your lagna.
What do the books say about taking a mantra out of a tantra granth?
One thing that comes up here, he says, is that if a person does japa of some mantra lifted out of a book, out of a tantra granth, very many things are written about it — that you will get punishment, that you will get suffering, that a dosha will attach to you in such a way. Fifty kinds of things have been described.
What is the rin that forms when you take a mantra from someone?
He says he will certainly put a separate video on it, but wants to state it clearly today: it is very necessary to become free of the rin dosha, the rin that accumulates. Wherever we take a mantra from, under whosoever's guidance we perform whatever vidhi-vidhan, a rin is formed between the two of us — what is called rinanubandha. When you study in school and college and take knowledge, you pay fees there. Here no exchange of a fee for the knowledge is being made, but since we are going into this parampara, into this process, its price ought to be paid.
Is there dosha in acting against wicked people of one's own family?
Asked whether there is any dosha in treating the wrongdoers of one's own kul who obstruct the path of dharma, the speaker answers that whoever does wickedness on the path of dharma — in whatever way he does it, whether by tantra or by another way — no dosha of any kind attaches from performing any kind of kriya upon him. He recalls a message from a person asking whether a dosha attaches from doing a karma such as marana upon a wicked person. If somebody snatches your woman, seizes your wealth, performs kriyas of that kind, brings suffering to your honour and respect, then there, he says, no dosha of any kind attaches from performing even the vilest of vile processes of tantra, because somewhere you are fulfilling your dharma.
The body vibrates a great deal during mantra japa — what should be done?
To DK Siddharth ji, who says that whenever he does mantra japa there is a great deal of vibration in the body and it begins to shake, and that he has fallen into debt and is very troubled, he answers that so much vibration from mantra japa means that the muladhara has already been disturbed. So first of all do not do mantra japa; you should not start straight with mantra japa. If you are doing it on a mala and so on, do not; and you should know that there is somewhere an effect of sthan dosha.
Why a devotional mantra rather than a kriya mantra for quitting intoxicants?
For leaving gutka, cigarettes and alcohol he says to use the salt; the salt vidhan and the sabari mantra will be put up separately. But he states clearly the difference: a kriya mantra, such as those of the shatkarma, names the person — if someone is to be killed, we use a mantra in which the person's name is put, kill this one, kill this one, and that is the meaning that comes out of the mantra. That is a direct attack. Whereas when you pray to a devi or devata in a devi mantra, praying that you be delivered from the enemy, saved from the enemy, protected from the enemy, and if that shakti gives him death, then indirectly you have been the cause there, but Bhagavati showed grace and did your enemy's welfare on that side. So no dosha will attach to you and the thing will also be done properly.
Can japa be done standing if you cannot sit?
Why do japa standing, he asks. Whoever has a problem with sitting, that we cannot sit down on the floor — there is no need even to change the puja place of God. Do this: light the puja-path, dhoop, deep and agarbatti there, move a little away, and have a comfortable chair arranged where you can sit, and sit there comfortably and do the japa. Believe it, he says, in a household no dosha attaches if your body is not capable. Do not remain in the illusion that if we do not sit on an asana we will not get the fruit of the japa. Sit comfortably on a chair and do the japa; there is no difficulty. Is Jagdamba not seeing how much suffering her son or daughter is in — is it only if you sit that it will happen?
Is it only bhoot-pret and the household's ancestors who trouble people?
Now what should he say to you, he answers. If you stay stuck in bhoot-pret then bhoot-pret will trouble you; go beyond it. Whether it be your pitr and ancestors, bhoot-pret, dev dosha or mantra dosha, Bhagavan Dattatreya is why he says again and again to do it — from him the shaman of any kind of dosha whatsoever happens. Do the sadhana of the Dattatreya Mala Mantra, and along with it the Ganpati Atharvashirsha and the first mantra of the Argala. These three are such things that every kind of dosha will be shamed; and when the dosha is shamed, whether mantra dosha, devi dosha or the dosha of the pitrs, all of them will be removed by it. You people stay troubled about bhoot-pret alone, he says — that if there is a bhoot the bhoot will cut you; nowadays there is a great deal of drama from you people.
Which houses of the kundali are read for lack of wealth?
Apart from all this, the speaker says the second and the eleventh house in the kundali must be seen — which graha and which rashi are placed there, and what relation those grahas form with the lagna and the lagnesh. All these things become necessary to look at.
A grahan dosha, a pitra dosha and an Angarak yoga sat together in the second house of the chart discussed
In the kundali he had discussed that day, the second house itself carried a grahan dosha, a pitra dosha and an Angarak yoga together. Where such a dosha sits in the second house — with Rahu placed there — and the second lord and the lagnesh are not well disposed to each other, considerable loss of wealth follows.
Does property received from ancestors waste away under a dosha in the second house?
The speaker says property received from ancestors certainly wastes away, and whatever way you invest it, kshaya begins. If the analysis is done in advance and the related daan or japa performed, and a business is then started in the name of a wife or a sister rather than one's own, it becomes lower risk.
What does a dosha in the eleventh house do?
The eleventh is the house of gain and the house of income, so if any dosha is situated there and we do not perform its shaman, then wealth may not be obtained for a long time. That, the speaker says, is the position according to jyotish.
Doshas of conduct occur with almost everyone in the Kaliyug through the mahashraap of Shukra and Chandra
Doshas relating to conduct, the speaker says, occur with almost everyone in the Kaliyug. He points to an earlier post on his channel and website titled the mahashraap of Shukra and Chandra, saying that reading it will make clear how the dosha attaches; that dosha is present in nearly every house for one reason or another.
Why does the early period of an anushthan seem to give nothing?
The shaman of those doshas happens through exactly these mantra japas, the speaker says, so the anushthans you begin or have performed are, in the beginning, entirely used up in removing those very things. You think instead that the enemy did abhichaar, cut it, and the job is finished.
Why does installing a brahm at a brahm sthan often fail to work?
The speaker says many listeners will know how often people take a brahm and seat it at a brahm sthan and the work simply does not happen. They keep hunting for the reason behind it and say the knowledgeable man did not seat it properly; the cause behind it is something else, and only on going that deep will you understand what mistake you yourself are making.
What should be donated when the kundali is not known?
While giving daan, keep in mind what object you are donating; if you have knowledge of the kundali, donate accordingly, and if you do not, do ordinary daan and not special daan. Special daan means donating gold, donating silver, or donating a very large amount directly in cash — and if greater loss follows afterwards, there is the difficulty.
Donating the very substance ruled by your own labhesh brings difficulty upon the donor
If Shukra is your labhesh, sitting in the house of gain, and you keep donating that very thing — that is, you keep donating money — then somewhere or other, the speaker says, you will have difficulty from it.
Why should one have the shringar of one's aradhya done?
Besides this, the speaker says, one should have the shringar of one's aradhya done in a temple at the time of Diwali or at the time of Panchami. It is said that when you do the shringar of your aradhya, they do the shringar of your life; shaman of a great many doshas occurs by having shringar done.
Are relationships before marriage a charitra dosha?
The speaker says that up to the age of twenty-five, or twenty-five to twenty-eight, a person moves about a great deal and has relations with many people — men with women, women with men — and that these are normal things nowadays. The dosha of mantras that arises from that is what he then discusses.
What upay is there for a girl's early marriage?
Asked for an upay or anushthan for early marriage for girls, the speaker names practices relating to Bhagavati Katyayani, or to Bhagavati Tulsi, or to Bhagavati Parvati. He points to the saptakshari sadhana vidhan of Bhagavati Parvati given on the channel with Shiv ji, and says to do that anushthan for at least three pakshas.
How often should a householder undertake tirth yatra?
Doing puja-paath is very good, the speaker says, but if it is possible one should certainly undertake tirth yatra at least once in the year, by which doshas such as uchchat simply end of themselves.
Does a repeating eighth-house pattern across generations mean anything?
A listener reports Ketu and Mangal in the eighth house in his father's chart with Kumbh lagna, Rahu and Mangal in the eighth in his own with Simha lagna, and Shani and Mangal in the eighth in his son's. This is absolutely not a coincidence, the speaker replies; the lagna may be anything, but Ketu-Mangal, then Rahu-Mangal, then Shani-Mangal in the eighth is not chance.
Does a dosha found in one brother's chart appear in the others?
The speaker tells those who practise or analyse jyotish that if the kundalis in a house are being cast correctly, and there are three or four brothers, then if pitra dosha comes out in the chart of any one of them, it very nearly comes out in the charts of the rest as well — even if it is formed by drishti rather than yuti.
Can the ishta be known from the kundali?
Absolutely, the speaker answers: according to the fifth or the ninth house you can take up your ishta and do sadhana and puja. But he adds that the lagnesh is necessary too, the panchamesh is necessary, the bhagyesh is necessary, the labhesh is necessary — so a state of confusion arises about whose worship to do.
What is the risk in simply following the panchamesh?
People mainly say the panchamesh should always be kept satisfied and his seva-puja done. But suppose, the speaker says, that according to your kundali the panchamesh has gone and sat in the eighth house: now you are doing his seva-puja, and if by mistake you put on a related ratna, then somewhere or other they will certainly give you distress.
Which shivling should a householder keep, and does moving it incur a dosha?
If a shivling in the house is right for a householder, the speaker says, then keep a shivling made of ratnas, or keep a Narmadeshwar shivling. Even if you keep one made of ratna, the arghi should be separate and the form of Shiv ji, the form of the shivling, should be separate. Secondly, no dosha attaches from the shivling being moved or shifted.
May a chalisa or stotra for another deity be read during a running sadhana?
Do one sadhana at one time, the speaker says. This is a kind of dosha, and in itself a very great dosha: that you are doing sadhana of one and want the grace of somebody else within it. Then it means you have no trust in your aradhya, in your ishta, or in the deity of the mantra you are doing japa of — so where will they accomplish your work.
What should be done when sadhana brings no benefit and the body aches?
If the body aches during sadhana, the speaker says, then first of all there is some dosha. If you are doing it yourself and are not getting benefit, then you should get both things examined — your janma kundali, and the up-parivar, that is the tantra-related things. Get its removal and utara done; if there is graha dosha, or something running of the sixth, eighth or twelfth, its japa and daan should be done through an antardasha or sukshma dasha, and only then should you do sadhana.
Can the Durga Saptashati be read one chapter a day in Navratri?
The speaker says never. New reciters see that the Durga Saptashati has thirteen chapters, note that Navratri gives only eight or nine days, and read chapter one on day one, chapter two on day two, stopping at chapter eight or nine. He calls this an aparadh that must never be done, one from which a Devi Dosha forms. The Saptashati, he says, is recited only with its six angas.
Swaying while reciting the Saptashati
The speaker says the next issue is reciting while rocking to and fro. Once people start singing they also start swaying, and in that state, he says, "a devi" half enters of her own accord — they rock the whole way through from "Markandeya uvacha" onward. That too must not be done: there is to be no swaying during the path. All of this is an aparadh from which dosha arises.
Talking or rising from the asana in the middle of a Saptashati path
The speaker says one must neither speak nor rise from the asana during the whole path. Stopping between shlokas of the Kavach to say "something important" and then resuming is wrong. If an emergency forces you to speak, either start that recitation again from the beginning or first complete the whole Kavach, then talk, then do achaman and kshama prarthana before continuing. If you cannot manage all thirteen chapters in one sitting — new, unpractised, legs aching — do samarpan of what you have read before getting up, and when you sit again do achaman and Bhagavati's dhyan afresh before going on; never simply leave it midway.
Why a wrong Saptashati havan stops marriages and mangalik work
The speaker says people who do a Saptashati havan without knowing its rules become the cause of their own ruin: mangalik work in the home stops, marriages get stuck and are slow to happen afterwards, and the household's auspiciousness is destroyed. The reason he gives: when Agni is invoked in the fire — Agni who is Mother Svaha — and an astra mantra from the Kavach is put into her mouth as ahuti, her mouth is pierced; how then will she do you good? Without a guru's knowledge and adesh, offer only nourishing (paushtik) mantras; there is a further vidhi of which mantra goes to which Agni in the Kavach chapter and elsewhere. What may be offered freely 108 times is the first mantra of the Keelak, which he quotes as "विशुद्ध ज्ञान देहया त्रिवेदी दीप चक्षु से … श्रेय प्राप्ति निमित्ताय", and also Jayanti Mangala Kalika. He closes: do not do a Shatchandi with wrong havan, wrong path or wrong vidhi.
Caution: lemon in karmas other than shanti karma
The speaker distinguishes two things: the bali uses discussed in shanti karma, which secure one's protection, and the use of the lemon in karmas other than shanti karma — those who do the latter must think very carefully, because if any dosha arises there it becomes a very difficult matter. Bali is bali, he says: by giving a symbolic bali one can become protected, and strongly so, against big things.
What is the remedy for one who must cross the Ganga daily?
So if such a dosha is indeed attaching, the speaker tells Amit Kumar ji, then in that situation, if you have to cross over Bhagavati Ganga, if you are doing sadhana and have to go to office, then recite the 108 names of Bhagavati Ganga once every day — it will take two minutes — saying that you may be freed of the dosha that has attached to you.
What should be done when a sadhana keeps breaking before completion?
Asked whether, if a sadhana breaks a few days before the end of a 30-day sadhana period, the effect and fruit will be obtained, the speaker says: if the sadhana is breaking before completion, then first of all, if this is happening again and again, do the seva and puja of Bhagavan Vighneshwara Vinayaka. And take the sankalpa in it — that for whatever cause this may be, be it pitr dosha, dev dosha, pret-pishach dosha, or a vichar, O Vinayaka, do the uprooting of that dosha, and have my sadhana completed.
What should be done about a life filled with lethargy?
Look once at what Shani's position is becoming in transit, and what effect Shani is having on the Lagna in particular. Take advice from a proper astrologer and perform the related remedy, and the lethargy will certainly leave the body.
What if the hands touch the feet while seated in Siddhasana?
Wash the hands there. Sitting, wash them first in a vessel, and then do the mala japa from that same seat without rising — the speaker calls this exactly the right method, and says it is what should be done.
With which name should the closing hundred and eight Ahutis be given?
Have a hundred and eight Ahutis offered with the Jayanti Mangala — that will cover everything.
Symptoms of dev shraap and pitr shraap
The speaker says that under a dev shraap or pitr shraap the mind becomes so disturbed and confused that a person can do nothing even with every fit means in hand: he may own property worth crores yet not be able to sit and eat properly, or have a twenty-lakh car at the door and not have it in him to put petrol in it. The sign he gives for dev Dosha is that the person keeps asking others what his trouble is and what its root cause is, yet never gets an answer, or hears one and does not accept it. He adds that insulting the devatas produces the same vaicharik state.
What is sparsh dosha, and how does it affect japa energy?
From that, if there is a dosha of sparsh and the like, then your japa energy and so on will be somewhat in that condition, he says. Only keep it in mind that the dosha of sparsh and the rest does not attach. The meaning of sparsh is: now your anushthan is running, and at that time some relative of yours has come, he has come after drinking, he has come after eating meat and fish and so on, and if he is going to make pranam to you — it is for this that it has been said that in an anushthan you should never have anyone make pranam to you, nor give a blessing.
If someone who speaks ill of a sadhak is punished, does a dosha attach to the sadhak?
A sadhak of Maa Aprajita asks whether, if someone speaks ill of him and evil then befalls that person or he is punished, any dosha attaches. Look, there is no question of a dosha attaching in this, he answers. You are doing the seva-puja of Bhagavati, or of any devi or devata; someone is speaking ill of you, and he is also getting his punishment for it. You are not the one going to give the punishment — so why should a dosha attach to you?
It is the father who slapped the one abusing his child, not the child
Bhagavati is there, he says. Your mother and father are with you; if someone abuses you and your father gives him two slaps — it is the father who gave them, not you, and he gave them because he felt bad. Why should anyone speak ill of you? You have no need at all to worry.
What is to be done to cut the greatest tantra kriyas?
There are a great many vidhans and they have been told, he says. But remember one thing always: whether a tantra vichar is being done upon you, whether a dosha of pishaach or pret is attaching, whether a deva dosha is attaching, all these are joined to our prarabdha. And our ordinary anushthan is in that proportion — only then does its cutting take place.
Caution: never do a raksha prayog with hatred for its target; retake the vidhi from your guru
The speaker says that if one is using any vidhi of this kind and has intense dvesh in the heart for the person it concerns, keeps taunting him, and has no guru-like respect in the mind, then one should not do the prayog at all. If dvesh has already entered the mind, he says plainly, take that vidhi again from one's own Guru, so that no harm comes to oneself. One may wish him well or sit and abuse him, that is one's own affair, but one should not become apatra or kupatra: doing the rite with dvesh brings harm to oneself, and he never wants anyone to be harmed through mantra and devata. Taking the updesh from one's guru, he says, the guru will understand what level the matter is at and will ask; and whatever Dosha attaches from bearing dvesh towards such a person is then for that guru and one's ishta to consider, not for the speaker.
What should someone do who has moved house and can no longer do the full Navratri anushthan?
A listener who used to keep an akhand lamp and make a mandal in the temple beside his former residence asks what to do so that no dosha attaches now that he has moved. The speaker answers simply: do as much as is possible.
What should someone do whose kundali shows a vayavya dosha from Rahu beginning in March?
Take the benefit of the time that is running now, the speaker tells him. If some upari badha seems to be forming and light difficulty has begun, then begin from this Navratri either one of the Bhagavati mantra vidhans given — the 32 Namavali anushthan, the Ashtottara Shatanama anushthan — or the kavach anushthans, choosing the kavach or raksha mantra of whichever form you have shraddha in. And after the Navratra, do not stop.
May a broom be used at night?
The speaker first says a broom should not be used at all at night. A friend who was sweeping at night told him it may be done as long as the rubbish is not taken outside the threshold, and he accepts that this is right: rubbish should not be taken out past the dehri. Sweeping can be done. There is also a rule in many places that the broom should not be touched after evening falls. But the main point, he says, is that the rubbish should not leave the threshold or go out of the main gate; cleaning inside can be done.
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.
Why is a pregnant woman forbidden the pujan sthan?
Going to the pujan sthan is forbidden because the level of energy there is never balanced or of one kind, the speaker says, and the growth of the child in the womb needs stability. He compares it to a doctor forbidding repeated ultrasounds because of the effect of radiation on the child's brain: in your pujan sthan there is the dwelling of devis and devatas and shaktis and their coming and going, so it too is a field of energy. Because of the presence of the devatas' energy, the jeevatma that has come into the body and is about to assume its form will face difficulty. And the second, shastrokta view is that from the third or fourth month, since it is a woman's body with a child in the belly, some fluid or other keeps issuing from the body, so the possibility of the body being impure remains; if in such a state a touch occurs to some object or to the deities in the pujan sthan, that too will incur a dosha.
Does a vegetarian who pays for a bali incur the dosha of killing?
There is no such thing, the speaker says. But if you are offering bali to bhoot-pret, then not only dosha but everything will attach. It depends on where the bali is being offered, what its condition is, what the matter is.
What should those do whose kula deities do not take bali?
Those whose kuldevi and devata are not ugra may do this japa in a temple rather than at home, and may also perform the bali vidhan in the temple. But those who simply do not know, and to whose kuldevi and devata no bali is offered, should leave the Rahukaal out; let them do it in the Abhijit, or in the night hours, which is best. And whenever you do it, if after the daily japa you give bali at these divine times, its effect stays good and no dosha of any kind attaches — because the yoginis come at that time with great fierceness.
Disturbing a shakti's sthan makes you the doshi even unknowingly
When no way forward appeared, the speaker says, the knowledgeable friend took the matter to his guru. He reports the guru's first principle: using force here was not proper, because you have gone and settled on her sthan and you have broken it. However negative the thing may be, the trouble is that you did not remove her in the correct way. All of it happened unknowingly — and yet the doshi is you.
Forcible removal versus shanti vidhan for a sthan shakti
The speaker lays out the two routes as the guru gave them for a shakti whose sthan has been disturbed: either she is removed forcibly through the vidhi-vidhan of the tantras, or a shanti vidhan is done and she is pacified. But a pacified shakti is not quieted for good — she must be pacified again and again, so puja itself becomes the medium even for keeping her quiet. And since this family was completely sattvik, no tamasik puja of any kind could be done there; both obvious routes were closed.
Only the family's own kula shakti can control a sthan shakti without dosha
The speaker says that with both routes closed, the guru asked the afflicted family whom they worship and who their kuldevi or kuldevta is; they said they did nothing special, so he pressed until the father named Thawe Dham near Saran, Bihar. When they said she was worshipped as their kuldevi in the village but they had done nothing here, the guru ruled: only she, the kula shakti, can control this shakti. If we others attempt some prayog, he said, some dosha will attach; the thing could be done, but the slightest slip and anything could go wrong. The speaker adds that in tantra nothing is impossible — Bhagavati is such that anyone can be bound — but even so.
Can rajyogas in the chart protect a person during Brihaspati's dasha?
He says to know clearly that however many rajyogas are formed in your kundali, in the dasha and antardasha of Brihaspati — even where Brihaspati is your karaka graha, even a friend of your lagnesh, even seated in the fifth or the bhagya bhava or in his own strong positions and rashis with all his balabal intact — if you are suffering, it means you have committed offence and insult of that grade, and he has come to give punishment.
What does gau seva in Kartik accomplish?
The speaker says that if jaggery and roti are fed to a cow in the month of Kartik — the cold season is beginning, so it suits in any case — then santan-related doshas of many, many births are destroyed, including where some curse has fallen that the lineage will not increase.
Why should krura prayoga be minimised in these months?
Because at this time, the speaker says, the devatas of the mantras are in a particular state — Sabar mantras will have some shakti or other, and to a great degree lok shaktis are certainly included in them — and they remain in their own charadi seva. When you use the mantra in a task, mantra chalan happens somewhere or other, and the siddha devata leaves that seva and moves; from this a dosha arises.
How does a sadhak acquire the habit of using his mantra directly?
The speaker describes a man said to be sitting on siddhi: at first he did not do prayoga at all, he depended on the Lord and did japa for him with repeated sankalps, so the task was not accomplished in one attempt but in ten — yet it was accomplished. Then one day he used his mantra directly and it succeeded at once. He acquires the taste, uses the mantra swiftly, gains wealth and fame and people say he has power and siddhi. But he does not know it is not akshaya: he is finishing his savings and taking another's sin and dosha on his head.
What if a bhog offered daily to the Mother was not fed to the cow?
A listener who does a daily sahasranama path and offers a pomegranate bhog took it to be fed to the cow, and only one was allowed to be fed, the woman saying she would feed the rest later. The speaker answers that this is not the questioner's concern — whoever was given it understood it. If they did not feed it, that is their matter and no dosha will attach to the questioner; and if they ate it themselves there is no difficulty either, they will receive the punya of the cow.
What should be examined in the house a sister has been married into?
The speaker says that if it were a matter from before the marriage it would be different; since it is after the marriage, the subject there belongs more to the brother-in-law than to the sister. So first examine the whole root of that house — what puja they do, what they have abandoned, what offences they have made, and look at the kundali of the brother-in-law who is the head of the house, and matters relating to vastu. Then gradually correct whatever deficiency you find.
Can puja path remove a vastu dosha?
Asked whether those in whose house puja path happens well need worry about vastu dosha, how important vastu is, and whether vastu dosha can be removed by puja path, the speaker answers that everything has its own mahatmya. It is not that vastu will be pacified merely by doing puja path. This will certainly happen: the calamity produced by the vastu dosha will not be able to give its effect and will become inactive for as long as your japa, tapa, pujan, path and vidhi niyam continue. But it is not a permanent solution.
Does boating or river rafting incur the dosha of walking on a river?
The speaker says that from boating and river rafting too this dosha will attach. If you go into the river, then the dosha will not attach; it is when you are going along over the river. If you touch it and apply it to your forehead, the dosha will not attach.
What does Chandra and Rahu's grahan yoga in the ninth house indicate?
Told of a grahan yoga of Chandra and Rahu in the ninth house with Vrischik lagna, the speaker says that then Rahu becomes your marakesh. It cannot be told merely like this, but as to the remedy — a pitr dosha arises directly, and even more than pitr there is the presence of a matri-related dosha. Serve your own mother. The ninth is the bhagya bhava and also the bhava of dharma, so do the seva and puja of Bhagwati and Shiva ji as much as you can. Since it is Vrischik, your Mangal Dev should be good; always keep Mangal auspicious.
On which days may the mantras of Rahu and Ketu be japa'd?
Asked on which day japa of the mantras of Rahu and Ketu may be done, the speaker says that by the reckoning of the days of the week you may do it on Wednesday and Saturday, if it is Rahu and Ketu you must do.
What dosha was said to attach to a father who looked at his newborn's face?
Nobody today considers what harms can come of the act. In the older stories, he says, one used to hear that as soon as the father looked at the son's face such-and-such a dosha attached to him — someone went blind, someone got trouble in the body, his sight fell upon him and difficulties came into the body, skin disease and the like appeared.
The question was whether the Viparit Pratyangira may be recited as an equivalent for a mistake made in a mantra
When they began reciting it, some mistake occurred. Their question then was whether, as an equivalent for the mistake that had occurred, they could recite the Viparit Pratyangira — because it is written in it that if a mantra dosha of any kind attaches, the Viparit Pratyangira should be recited, and by that the dosha is destroyed.
A mistake may be set right either by persuading the other with a gift, or by standing over him with a lathi
Suppose Riya Sinha ji has made some mistake with somebody. Now there are two ways she may appease them. The first is that I persuade them: brother, the mistake has been made by me, I have done something wrong to you which I should not have done, so please forgive me, pardon me — and for that we will try to please them, give them a good gift, give them sweets, meet and talk, describe their good qualities, praise them. By that the person in front may melt.
The second way is the rope and the lathi, and tantra should not be done from mere reading
The second is: no, we will stand straight up with a lathi and say, will you agree or not? The one in front will say, no, you are the one who made the mistake, how shall I agree? And then straightaway the rope, the binding, the lathi — you will agree, how will you not. That is exactly what this is. If a mistake has occurred in mantra japa and you have come here having read on the internet, having listened on YouTube, having read on Facebook that reciting the Viparit Pratyangira or the Bagla Pratyangira removes mantra dosha — consider how it works.
What if no prayoga works at all?
When no prayoga at all is working, the speaker says, it is Shiva ji first of all who frees one from every kind of dosha. This is why Shiva ji's pujan becomes the most necessary of all. By performing the abhishek of Shiva ji with gud and dahi, every kind of dosha is pacified. So one should make the effort and should do sadhana for a long time — this is why we say take up at least a forty-day sadhana.
Should all one's doshas be destroyed before entering the field of sadhana?
Look, the speaker answers: dosha will be destroyed only when you enter the field of sadhana. How will you enter having destroyed the dosha? It is only by doing sadhana that dosha will be destroyed. It is like saying that before cooking food we should first become strong — that we become so strong that we cook splendidly, with the whole mind applied. Right now we are weak. Brother, you will become strong only when you cook food and eat it; only then will the weakness go.
Is there a sadhana for skin problems or a disease from birth?
If there is some disease from birth, it should only be done after an analysis of the kundali, he says. For the rest, if it is a problem related to skin, then a decision should only be taken after looking at the position of Surya, the position of Mangal and all these things; at least an analysis of the kundali should be got done. The second thing that comes, in what Sunil Ashima ji has written, is Brahma dosha — and if there is Brahma dosha, a skin problem does not get right very quickly.
How is the dosha of lapsing from a niyam to be removed?
Asked how to remedy the dosha that attaches when one lapses from a niyam, the speaker says the dosha will depend upon which niyam you are lapsing from.
Who takes the dosha when vark made in gau mans is offered?
You do. When you offer silver vark that was made inside gau mans, since you are offering it yourself, you are the one who becomes at fault. What is it to Hanuman — Hanuman is Rammay; what dosha is going to attach to him? It is you who are doing this to him.
What is the solid remedy when Kemadruma yoga forms although the Moon is strong?
Shiva ji's puja is the most solid remedy, he says. And if there is a maternal uncle, then a mama's blessing is the most necessary of all.
Coconuts bought in Navratri kept turning out bad — what does that mean?
This was a childhood matter, he says, and what the circumstances were at that time cannot now be stated. This thing can happen by dev yog as well. If the coconut is old it can also turn out bad. And if you are breaking it after bringing it into the house, that too can cause some difficulty.
How does one tell whether bhoot-pret are taking the bhog at the household shrine?
Say it by looking at your own puja mandir, he says. If the devi-devatas take the puja and bhog, there will be bhavyata — light even one lamp and the shrine will look magnificent. Where the thought has become of that kind, or where there is dev dosha, you may decorate it however much and spend thousands of rupees, and you will feel a complete flatness in the shrine; it will not seem at all that dev shaktis are seated there. Looking at it, a sense of emptiness comes.
Is a household right to forbid the eating of vark-covered sweets?
A listener says there is a restriction in his house on eating vark sweets. A very right thing, he answers — it should simply not be eaten. The vark is being made in this wrong manner, put again and again into a pouch of leather; and after that, will whoever eats it not incur the fault? That too in gau mans, in buffalo flesh, in sheep flesh.
Is japa necessary on a gemstone before wearing it?
It absolutely is, he says. Before wearing any ratna whatsoever, it is absolutely necessary.
What must be checked before wearing a gemstone?
Take Shukra as the example: if you are going to wear the ratna of Shukra, a diamond — or its upratna, zircon — then first of all take note that Shukra must not be combust. Ask a pandit ji whether Shukra is running combust; if he is combust, wearing it will have no effect at all. Shukra should be risen. And according to your own weight: if you are 70 kilos then sava saat ratti or more; if you wish to make it in sava, in the sawaiya, then sava saat ratti, sava chhah ratti — for among us sava is held auspicious.
What is stri dosha?
Stri dosha is what is formed in the kundali when, it is said, in a past birth we caused suffering to our own wife, our mother, our sister; the cry that goes out of their heart, the curse the troubled woman gives — that is what bears fruit in the next birth.
What is the spiritual remedy for negative thoughts?
Do the puja of Bhagwan Shiva and strengthen the Moon, he says. By Shiva puja the Moon will become strong.
Krishna kavach for a weak bhagya in the janma kundali
The speaker says it often happens that one's bhagya is weak — all the work is being done but the expected result does not come. On analysing the janma kundali it turns out that the grahas of one's bhagya are afflicted, in a nich rashi or in a wrong bhava, so their effect is not received properly, or they are seized by Rahu and Ketu — this he calls durbhagya. By wearing this kavach, he says, such graha-caused badhas and the kundali effect that was not being received begin to come as shubh effect.
Signs that a Pitambara sadhana has backfired
The speaker reads out the case he is treating: after taking up the sadhana of Bhagavati Pitambara, quarrel and strife grew in the family; during the anushthan and after it new enemies kept appearing and old enemies became fiercer; troubles of many kinds began at work; and a person who used to be calm and gentle became extremely Ugra. In one sentence, he says, life was good before the sadhana and bad after it. Why this happens and what to do about it is the subject he says he will treat.
Tantra is a jagrat vishaya, and dosha for a mistake attaches in every field
The speaker says tantra is called a jagrat vishaya because it gives immediate effect; Vaidik things are one thing, and tantric or tantrokta things are a field of their own. But he warns against the illusion that a mistake made elsewhere carries no Dosha while a mistake here brings dosha quickly: dosha for a mistake attaches everywhere, whatever the field, so no one should think they will get away with an error somewhere.
What the Pratyangira svarup of Pitambara is prescribed for
The speaker points to what is written on the subject: the upasana of the Mahapratyangira svarup of Bhagavati Pitambara is prescribed for the shaman of the Dosha that arises from wrong mantra uccharan, that is, to destroy its Tiryak Prabhava, and by it that tiryak prabhava is destroyed. A svarup whose sadhana exists to destroy the tiryak prabhava of another mantra, he asks, will it itself give an immediate effect? No, it will not. So it should not be the cause of the trouble in one's life, yet that is what is happening; and the reason, he says, is that one must always begin with the arambhik sadhanas, which were never done.
Tarpan of Bhagavati Pitambara to make an ugra shakti saumya
If everything preparatory was done and trouble still grows while the sadhana is repeated, the speaker says the first thing is the sahasrarchan of Bhagavati Pitambara and her Tarpana, and the tarpan of her Yantra: when a shakti begins to turn Ugra, she is made shant and saumya by tarpan. He gives only a small general outline and says one's guru will tell the rest: raw milk of a single-coloured cow if one can be found, with haridra and Kesar mixed in, done in one's own janma Nakshatra (any paksha, any time), before a picture of Bhagavati that will not spoil when wet; for a 108-name tarpan, 108 Bilva patra are dipped in the milk one by one, lifted with a little milk still on them, and offered with one name of Bhagavati and "tarpayami namah" each. By this her ugrata is quietened, the sadhak's Aura that could not receive her energy turns saumya, and whatever the underlying cause, mantra dosha, devi dosha, a Shraap, Pitru Dosha or other doshas, the japa one is doing becomes auspicious in its fruit.
What should someone who is running markesh do?
Those people who say markesh is running — the pandit ji has said it, the jyotish maharaj has said that trouble can arise in markesh too — they should perform Ganga snan and the rest, and standing in Ganga ji should do japa of the ishta mantra and whatever else has been prescribed. By that the dosha of their markesh too becomes pacified, and there is shanti of all the nakshatras and all the grahas.
Why does Mahadurga's pujan pacify a brahmarakshas dosha?
It is said that if Badi Durga, that is Mahadurga, is worshipped, her pujan simply will not take place without the pujan of the sixty-four Yoginis; and it is said that if Ma Bhagavati Mahadurga is worshipped, the dosha of brahmarakshas and the like is at once pacified. The reason behind it, he says, is that when the sixty-four Yoginis are worshipped, one of the sixty-four Bhairavs in it bears the very name Brahmarakshas — Bhagavan Bhairav has been held in the form of Brahmarakshas too, and this one also comes among the sixty-four Bhairavs.
Why does a gram devata dosha attach?
So as for the upside-down ideas people voice — that from doing Kshetrapal pujan such a thing will happen, that if you do it wrongly they will come upon you, that gram devatas began to come, that the dosha of the gram devatas attached — this attaches because of your own mistake, that is the first thing. And those who set them running in tantra vichar, with them too an anisht occurs; but that has become a separate subject of tantra.
Dev-shraap from cutting a peepal, shami or tulsi or removing a deity's place
The second cause, the speaker says, is the curse of deities: a temple broken, a deity's place removed to build a house, deity trees like peepal, shami or tulsi uprooted, an old worshipped tree on purchased land cut down. Paying someone else to cut it does not escape the dosha — the ghosts, pretas, pishachas or deities dwelling on it are not fools; it is their home and their yoni, and within dev-shraap comes the curse of all of them.
Vidhi for removing a deity tree that must go
If such a tree truly has to be removed, the speaker says, do it with vidhi-vidhan: have a yogi or knowledgeable person perform puja there and give the dwellers another place, asking them to leave; have a pind offered in their name, do at least a nandi shraddh and pujan there, and only then have the tree cut — then perhaps the dosha will be less. It varies person to person and place to place, depending on what power resides there; otherwise, ordinarily, the curse will attach.
What does the worship of the mantra accomplish?
That if for any reason an offence has been committed by us in connection with that mantra, or a dosha has attached, then every kind of dosha is released — the fault comes to harm, the fault itself is finished — and the mantra becomes one that shows infinite grace upon us, because that mantra is literally the deity's form.
What if pure curd is unavailable for the Abhishek?
Arrange cow's milk for at least a week and set curd with a starter — even a quarter litre a day is enough. There is no substitute for curd in this. Curd with jaggery is the most excellent of all, by which forgiveness is obtained at once and any deity-fault or mantra-fault is immediately remedied.
Why must a shivling never be left with a bare head?
He says every member should be told that Shiva ji's head must not remain bare. He is the king of this brahmand, and a king's head is never left empty. In the house where the shivling's head remains bare, famine and destitution fall at some time or another, and a shraap attaches thoroughly. Either arrange a mukut for him, or place a bilvapatra or an unbroken grain of rice on his head.
What is prescribed for someone severely afflicted by Rahu?
He describes the case: Rahu seated squarely in the lagna, the feeling of being about to die, thoughts of suicide, continual bad dreams day and night, wrong thoughts in the mind, thinking oneself a person of base tendency. In such a state, he says, do the abhishek of Bhagwan Shiva with dahi and gud. Note that when introducing this he had said ghee and gud, and when giving the instruction he said dahi and gud — the transcript carries both readings.
What happens when a mantra is used on an impure body?
He says that doing it indirectly through the deity means that if the deity wills it, it will be set right in an instant, and if not, not — and you too remain protected while the other person at least gains some good. In trying to do him good you cause your own harm, and afterwards, when your own state goes wrong and you do a prayoga, nothing happens: this is the mantra becoming keelit. You do not know the physical or mental state of the woman seated before you, and you run the mantras straight upon her. At least you can ask. When a body is impure and mantras are used, the mantra goes fruitless and a dosha attaches to you — both mantra dosha and deva dosha attach.
Ghee lamp in the speaker's name after learning the Lakshmi kalash vidhi, against rin dosha
For freedom from Rina Dosha, the speaker asks that whoever does this prayoga light, as far as they are able, one or five ghee lamps before Bhagavati Mahalakshmi in his name, so that no rin dosha remains between the two of them and both are freed from it.
Who actually bears the consequence when the rules are broken?
People will hardly accept the rules, the speaker says, and afterwards they will say that trouble is coming. The trouble will not come to you — it will come to the children; and not to the children but into the later generations. And its reason will not even be understood: pitr dosha was formed, this was formed, that was formed, keep getting them dealt with. There are so many doshas that you will tire of searching. So do not make mistakes knowingly.
What is Kalashtami, and who especially should keep the Kaal Bhairav Ashtami vrat?
On the Ashtami — the Krishna Paksha Ashtami — falls Bhairav ji's Ashtami, the Kalashtami, in every month, and it is on that day that the upvas is kept. Especially those whose life, according to their kundali as told by some jyotishi, is affected, or who in this very life have committed some unpardonable sin whose remission is not taking place and which is causing great suffering, or to whom some accident or event has occurred — they should consult some good scholar and, according to the rule laid down for Kaal Bhairav Ashtami, keep the vrat, upasana and puja.
What can be said about constant illness and physical weakness?
A listener writes that there is always illness in the body and he cannot tell what to do — the body is weak and it is not known whether there is some tantra or some dosha. This is a matter of examination, the speaker answers: only after examining it can it be said whether it is tantra or is because of some graha dosha.
What happens when a tantric vidhan is done without knowing its full procedure?
The speaker says that when we use any vidhan in our life — especially a pauranik or tantrokta mantra connected with tantra — without knowing its vidhi vidhan properly, or when we use it in very large quantity and get no benefit, then if any error remains in it some kind of dosha begins to become visible in our life in the future.
What are the two possible outcomes of doing such a prayoga?
After performing the prayoga there are two results. Either, within the week or eleven days or however many days the vidhi runs, it truly delivers its full effect, your work is done and you are astonished at how the mantra worked. Here, the speaker says, you have indeed been astonished and that is a very good thing — but a second chapter of your life begins at this point, in which only destruction is written for the future.
What does the second house of the birth chart govern?
The speaker says that in the janma kundali we make there are twelve bhavas, and the second bhava is the bhava of vaani, of speech. Know, he says, that many kinds of dosha arise on account of our speech. If Rahu is in the second bhava, if there is no sthir graha in the second bhava, if there are dvi-svabhava grahas, then it is said that a difficult situation forms here.
What happens once the second house is well energised in a negative way?
You are activating the second bhava in a negative manner, and once it has been well energised negatively then, the speaker says, do as much pujan-paath as you wish — nothing will happen.
Take the benefit if it comes, but do not abuse those deities afterwards
So all these things you do, the speaker says, and if it seems to you that benefit is coming, then take that benefit — there is no difficulty. But afterwards do not sit down and speak wrongly about those devi-devatas. And it is not necessary, he adds, that you will immediately receive every tiryak effect of it.
She lay bedridden, and even those attending her could not go near
He was told that the condition became so bad that she lay upon the bed, and even the relieving of her body was such that people could not go near her to do it. The speaker remarks that it had become the state associated with Karna Pishachini here.
Where does the energy of puja go when the mind is caught in a quarrel?
The speaker says that when the energy which ought to go toward Bhagavan in the puja, which ought to go toward one's own ishta aradhya, now goes toward those people instead — this is precisely the dosha. Our own good is not being done.
What is the consequence when the japak already has lakhs of japa behind him?
If we have already done lakhs upon lakhs of japa, the speaker says, then that person's misfortune will begin from the very first day. For example, suppose that man's wife is pregnant: there will be roughly a ninety-nine percent chance that she will miscarry. Because here the mantra is siddha, the enemy became stambhit, and fifty kinds of dosha attached. But the one who was doing the mantra japa will not be spared either — he too will be defiled.
Whose capacity is it that actually strikes?
But a person hardly has such capacity, the speaker says: the capacity belongs to that mantra and to the devata of that mantra. When you do japa it gives its effect directly, and if by mistake you have perfected its siddhi, then there is very great harm. And remember: as much harm as comes to the person opposite, exactly that much harm will come to you. Now do prayaschitta, go on doing mantra shuddhi, accept before the guru that an offence has occurred — only then does something come right.
What is prescribed for those with navagraha doshas in the kundali?
The speaker says that for those in whose kundali there are doshas connected with the Navagraha: the Navagraha have their mothers, and the form of those mothers of the nine grahas has been held to be that of the Nava Yoginis. The mantras connected with all of them have been given on the channel in full detail.
Which four grahas should be japped according to the lagna kundali?
It is very necessary, the speaker says, to know which lagna your kundali belongs to, because according to that you should do the japa of four grahas: the lagnesh, the panchamesh, the navamesh, and the eleventh — that is, the labhesh. These four grahas, according to jyotish.
Why does siddhi not come in tantra sadhana for some people?
It is the effect of the grahas, the speaker says. For example, suppose the lagna kundali is of Mesha lagna and Shani Dev is seated in the fifth bhava. Shani Dev, seated in the fifth, will look by his third drishti upon the seventh bhava. Shani Dev's first effect is that he increases whatever place he looks upon — some say he causes loss to that place, but it depends on whether he is an enemy or a friend of the lagnesh, and on how much his strength is. But if Shani is seated in the fifth sthaan and the kundali is of Mesha lagna, then know that if you study subjects connected with tantra vidya and go upon that path, the chances of your getting success are greater.
Which grahas rule the occult in a chart?
Especially the panchamesh has to be looked at more, the speaker says. After that you have to look at Rahu and Ketu too, because occult science — that is, magical tantra and all such things — has a greater lordship of theirs over it. This is what has been held according to jyotish.
Large channels array the havan kunda like a pyre, which summons the kravyadi agni
There are channels, the speaker says — big channels, with a million subscribers — where they have made videos of the Navratri havan in which they arrange the whole thing like a chita, arraying the wood, and then set fire to it. That, he says, is kravyadi agni; that is your difficulty in today's times. Object and you are told you are wrong — but what will be the condition of the millions who watch them and do it? Afterwards you will sit and abuse, saying we did the Saptashati paath and were ruined, we did havan and were ruined. If you have summoned the fire of ruin, will you not be ruined?
What is asked to be checked for a persistent stomach complaint?
To a listener reporting a great deal of trouble in the stomach, the speaker says: please look once whether the mahadasha or antardasha of Brihaspati or of Rahu is not running. Send your janma kundali details once and it will be looked at.
Men and women take separate paths there, and no couple goes together
He says he has not gone himself, but has heard this through people who have gone, and it was being discussed somewhere: that a woman and a man, a couple, can never go together and take that darshan at the same time. The way for women to go is separate; the way for men to go is separate. And for that too, he says, a quarrel will arise on some day — why can we not do it together, your thinking is wrong. It happens over the Kamakhya temple too: when he put out a video, so many people came and commented wrongly, that your thinking is this and that.
Where a momentary sense of offence arises in the mind, the dosha has already attached
But the reality is just this, the speaker says, that a dosha attaches. Where a momentary sense of offence arises in the mind, there the dosha has attached. In the same way, this form — this particular form — is simply not for all people; the very one which the maharaj has propagated throughout the whole world. What will come of anyone here speaking, he asks; we are nothing at all, and the big people will not speak.
What should be looked at in a chart for an Alzheimer's condition?
A weak Brihaspati alone will not do, the speaker says: which lagna kundali is it? In what position are Chandra, Rahu and Ketu? What effect is being had, and what dashantar dasha is running? If the condition is Alzheimer's then the effect of Rahu will certainly be there, or the effect of Ketu will certainly be there, a hundred percent. If their effect is there, then Alzheimer's, dyslexia and all such things are their gift. He says they are seeing this now — from the increase in the number of such people, and from as many kundalis as have been looked at, this is the situation.
Daan and japa by the lagna kundali, with a ratna, jadi or kavach paath
For that, the speaker says, have daan and japa done according to the lagna kundali; done for the sake of the grahas, shanti will certainly be formed. Now if Brihaspati is weak — is Brihaspati a friend of the lagnesh, or what is he? If he is weak, then give him strength. Look whether he is not in the 6th, 8th or 12th, and in which bhava he is. And after that, if he is in all that is auspicious and has fallen weak, then have a ratna or the like worn, or have a jadi worn, or tell someone to recite the kavach and the rest connected with him, or do it for his sake yourself. Only after seeing all this in full, he says, can it be told.
Can a poor financial condition be blamed on the paath itself?
The speaker says this thing does not fit together — that we do the paath of the seventh adhyaya and the financial condition is not right. That is, you wish to say that difficulty is occurring on account of the paath of the seventh adhyaya. Change exactly this thing, he says; this is where the dosha attaches. The condition is not from the seventh adhyaya or any other cause but from one's own karma: if those who are like your in-laws or your parents keep such behaviour toward the pitrs, from where will the financial condition become good? What the father did, the son too will bear.
May the ash of the Holika be brought home?
The speaker recalls that he has already put out a video saying the ash left after Holika dahan should not be brought home, and that the reasons, the ruin it causes and the affliction it begins to give have all been made clear in that video.
Why must ash from an ill-conducted Holika never be brought home?
Because at places where no rule or vidhi-vidhan is followed at all — where people burn whatever they bring, tyres, shoes and slippers, cots and bedsteads, and where the whole thing has become a matter of joking — people will certainly have done their utara in it. Just as you are going to act on what you hear, thousands of others will do the same. So never bring that ash home.
How does naam lekhan act on sins committed unknowingly?
There are a great many papas committed unknowingly, of which we have no knowledge at all, and which begin to give affliction at their time. For the clearing of all these unknown sins — so that they are released and the dosha arising from them in our life is destroyed — naam jap and naam lekhan should be done.
What specific results does yantra archan give?
The dosha of akaal mrityu goes away. If you have a short lifespan, or diseases connected with it that are to come in the future, those diseases become small instead of great — a form that gives its effect quickly. Work blocked for a long time is at once accomplished. And where some devata or upadeva shakti is angered with you and the matter cannot be resolved, if you do yantra archan at these particular times kripa certainly comes.
What should those entangled in court cases do on Holika night?
Those caught up in court, cases and lawsuits, or with old doshas of that kind that are not being cut, should all perform a special anushthan on this night; swift benefit occurs. And if you live in such a kshetra, you should do parikrama on whatever the parikrama path of that tirtha is.
Can a Brahm dosha running for three generations be removed?
Asked for an upaya for a Brahm dosha afflicting three generations, he says that a dosha of three generations has taken root completely — it is presumably receiving puja, whatever the case may be. The upaya for dealing with it cannot be conveyed usefully through YouTube; it can be pacified, but the vidhi-vidhan that removes it is possible only by going to a Brahm Dham.
Do women incur a dosha from seeing chola being offered to Hanuman ji?
Asked whether women incur a dosha if they see chola being offered to Hanuman ji — the questioner's pandit having given a time after 9:00, when temples are very crowded — he says he has heard such a thing, and if learned people say so then it presumably happens; but in his own knowledge it is not so, that a dosha would attach merely from seeing the chola being offered. He adds that since she has raised it he will certainly ask whether it is so.
Does an anushthan for a particular problem remove it completely?
Asked whether performing an anushthan for a specific problem uproots it completely or whether it must still be borne in future, he answers that if the prarabdha is left in a very light measure, or a small problem remains, or one that can be discharged up to a level, then the anushthan too will be of that same kind.
What do the high and ordinary grades of anushthan give?
If you do the high grade, it may be that you have to bear a little, or else the circumstances become favourable to you and it is cut without your ever knowing. If you do the ordinary one, in that a solution of the problem is obtained up to a large extent, and some things, according to prarabdha, you also have to cut through yourself.
The mistake does not stop with the one who makes it: ten other lives are ruined on his account and his own children begin to suffer it
He says: you will endure it — on your account ten people's lives will be ruined; nothing will happen to you, your children will begin to suffer it. You are making a mistake.
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