Keelan
Every question on the site tagged Keelan, each answered from a timestamped source rather than a summary written from memory.
The "un-locking" process, which carries its own specific rules for Sanskrit pronunciation.
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Name-mantras for the Kavach, nine ahutis on Argala's first mantra, Kilaka's first alone, nothing for the Rahasyas
Kavach uses the individual name-mantras of the Nine Durgas or named powers, not its full verses; Argala uses nine Ahutis with only its first mantra; Kilaka uses only its first mantra, dedicated to Shiva; the Rahasya texts get no Havan offerings at all.
Why did Mahadeva bind the Durga Saptashati, and why is its unbinding procedure only partly disclosed?
Seeing that merely reading Saptashati could accomplish all six rites (Shatkarma) including Maran, Mahadeva bound it to prevent misuse by unauthorized people — its Keelak describes the unbinding procedure only partially, on purpose, so it isn't spread carelessly.
Why shouldn't one common unbinding method be applied to every bound mantra?
The unbinding process commonly used for Tripura Sundari or in Mantra Sanjeevan is often applied indiscriminately to every mantra out of ignorance — but each mantra was originally cursed or bound by a specific Rishi or deity, whose own procedure must be addressed first, with Mahadeva's unbinding coming only third.
Which Devi mantras are bound, according to the Rudrayamala?
Bala Tripura Sundari, Tripura Bhairavi, all three Kootas of Shodashi, Kalika, Bhadrakali, Matangi, Bhuvaneshwari, Tara, Chhinnamastika, Bagalamukhi, and many other Devi forms all have bound mantras requiring unbinding.
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.
Can a tantrik really bind a deity?
The speaker says that in the Ramayana era Indrajit bound the panch devas — Agni, Varuna, Yamraj and the others — with his powers, and got his name because he bound Bhagwan Indra himself with a Pasha and carried him off; so such powers certainly existed then. Asked whether anyone today can bind a deity, he answers that binding of deities is possible and people do it, but what gets bound are lok shaktis, the partial (anshatmak) attendant powers — never Mahadev or Mahakali in person, because nobody today has the capacity even to hold such a power. He adds that Bhagwan Shankaracharya, whom he calls Shankar himself, did Utkilana of fierce shaktis at many places so that people of Kali kaal could not misuse them; anyone that capable today would neither do such a thing nor ever appear openly. Binding happens in this limited way, he says, and its cutting happens the same way.
How a genuine binding works: projected energy obstructs the protecting energy
The speaker says the genuine binding happens where a sadhak of some field has generated energy under a proper, able guru who taught him the tantric process of projection. Methods and words differ, but the technique is one: combine the sound of the mantra, a Yantra and certain herbs and substances to gather energy in one place, then cast it onto the object or wish you want executed — that is tantra. In a Marana Prayoga, he explains, the target's subtle prana energy is examined to see which deity's energy protects him; then it is planned how to do Utkilana of those protective shaktis so the shield is removed first — energy removing energy, one energy obstructing another, which is technically what "removing the deities of the house" means — so that when the special energy is projected to stop some organ of the body and cause death, his shaktis do not protect him. The binding placed on a household's deities works the same way.
Freeing a bound kuldevi through havan with a sankalpa to Mahadev and Bhairav
The speaker says that when it is truly established that a capable tantrik has bound a household's deities, the way out rests on where deities get their strength: from the yajna and Havan you do — which is why he keeps saying to do at least one havan a month. Even if a tantrik has bound your ishta and Kuldevi with bali, bhog and a great act, your DNA and the very particles of your blood are hers, present in the family in partial form, so the link cannot be broken; a havan done for her from this body of flesh and blood produces an energy before which any binding, however large, will one day break. In the havan one takes a Sankalpa — we do this havan of Mahadev so that our kuldevi's binding is removed; we do this of Bhagwan Bhairava so that she is freed from every vachan of Abhichara prayog, is re-established in the house, her shakti is nourished by us and she does our welfare. This is the initial stage; through repeated, nourishing Paushtik Karma havans she is freed and reinstated, and then the house is bound with mantras and tantrokta keel so no energy tries again.
Ancestral impurity caused by an enemy binding the threshold (chaukhat)
The speaker names the first cause: someone who wants, out of jealousy, to bring impure and petty forces into a house must first bind the Chaukhat — nail (keelit) or defile the entrance — and once the door is defiled the Pitrs become impure 99% of the time. Defiling, he says, means having forbidden substances of the sacred cow (Gau mata) — its flesh or a part of its dead body — thrown on or touched to the threshold by shmashan vidya, mantra or tantra, often with the help of Bhagatvaals. The pitrs then can no longer support any auspicious work; the family keeps doing its puja but sudden upheaval breaks out. Enemies do this, he says, when a family is rising or a wedding is coming.
Why a bhuja reading is accurate for some people and wrong for others
The speaker says a shakti gives a fully accurate Bujha about a person only when that person's house is open — no Bandhan of strong positive shaktis, and the Kavach of his kul and Pitr shaktis weak or not supporting him — so the shakti can enter and pick out every bhed. If the querent has no direct vachan of a deity but has done long sadhanas, say of Bhagwati Baglamukhi, he is bound and keelit everywhere, his house and person protected, and the shakti cannot read him. Then, he says, it will not admit failure: it starts giving a wrong bhuja, because it wants its bhog and is free, with no shakti controlling it. So even those who give accurate bhuja cannot do so about everyone.
What vow follows the shaap vimochan kumbh bath, and what is the utkilan mantra?
After the bath comes the vow that we will not cause any woman any kind of pain by thought, word or deed. By doing all these kriyas, release from the curse takes place. He then turns to the shaap utkilan mantra, which is used especially by sadhaks whose gurus have placed a bandhan on their mantras.
What is the difficulty with using the utkilan (unbinding) mantras?
The speaker says there is a slightly troublesome matter here. The vidhi for it exists, but it depends on both parties — the one who has it done and the one who does it. Taking his own case as the example: if his guru keeled his mantras or the shaktis with whom his acquaintance was made, having become displeased, he is then not capable of doing anything.
What is the risk of unbinding a keelan when the guru who did it has an ugra temperament?
If the guru is of an ugra disposition, a doer of shamshani and masani kriyas, or lacking in forgiveness, he will feel that this one has acquired so much capacity that he is attempting to unkeel what was done by him. That may be his personal nature, the speaker says, and nothing can be done about it — there is the possibility of ghaat.
With whom should utkilan (unbinding) japa be done?
For this reason, he says, japa of mantras of this kind, for the unkeeling of any vidya, should be done while staying with some very good sadhak, or else with one's own guru. Even the guru will not simply open it — he too will use these very mantras, if he does any bandhan.
Who may give the upadesh for the utkilan mantras: a trikala Gayatri brahman, a tantrokta brahman or a sadhak
Or from a brahman who performs the trikala Gayatri and the rest, or who is a devotee of Bhagavati in the tantrokta marg. A Vedic brahman, a tantrokta brahman, or even a sadhak will do; it is not necessary that he be a brahman by birth — the brahman, he says, is the one who has done mantra purashcharan, anushthan and the like.
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 a symbolic bali enough when undoing a binding (utkilan)?
In his own view, no — one cannot do a symbolic bali in this. If you do a symbolic bali and your enemy has done a big bali and is a formidable tantric, then there will remain the possibility of ghaat against you.
Where in the Saptashati do the kavach, argala and kilak shlokas sit?
Asked in which shlokas of the Saptashati the kavach, argala and kilak stand, and where the argala and kilak are in the same order in which the four in the fourth adhyaya are held to be the kavach, he says that would have to be told by looking at each mantra. Apart from "Shulena pahi" there are other raksha mantras too. From wherever the prakriti of that kind has been used, you can understand where the kilak is, where the shaap vimochan is, where the bandhan is and where the maran is.
What is the Kilakam, and why must the Saptashati be unkeeled?
Asked whether complete surrender to Ma on Ashtami or Chaturdashi is what is called the Kilakam, he says that is the vidhi of nishkeelan — the utkilan, the nishkeelan of the Saptashati is what that is called. People ask again and again how the utkilan of the Saptashati will happen: if the Saptashati paath is done without having been unkeeled, the fruit is not obtained. The mantra is keeled — Shiva ji has keeled it — and in the Kilak paath we do, this very thing is described, that Mahadev, seeing the effect of the Saptashati, keeled these mantras.
What is the method of the Saptashati nishkeelan (unkeeling)?
One vidhi in it is this: on an Ashtami or Chaturdashi of the Krishna Paksha, whatever property you have in material terms — house, vehicle, ornaments, jewellery, dwelling, your children — all these things are to be offered at the feet of Bhagavati, having made the sankalp mentally. That is, the bhaav is to be brought that, Ma, you are the maharani, you are the rani, you are the master, we are servants and workers; we accept these things through you and will use these objects like a servant.
Why the bhaav of surrender must stay after the Saptashati nishkeelan starts working
This bhaav should always remain established, he says — not that once it has become nishkeelit and has begun to give effect, we then begin to act as we please. This is the way; and this too is one way of the Saptashati nishkeelan.
Which mantra does he give for the bandhan vidhi?
He says that to perform the bandhan vidhi you can use Bhagavati's Argala mantra, whose capacity is very great. If you have done eleven thousand or up to twenty-seven thousand japa of this mantra, then after that perform the vidhi of keelan.
What must be done before the keelan of a house?
He says that whenever you perform keelan of the house, kshetrapal nikari beforehand is very necessary. If the problem in the house is very great, do the kshetrapal nikari at least five times. By its being done, whatever negative shaktis there are grow weaker little by little and go out.
What is the order of work on the day of the griha bandhan?
On the day you are to do the griha bandhan, he says, do kshetrapal nikari on that day too, and only after that bathe and make all the preparation for the griha bandhan. The keels are made abhimantrit first — a tridhatu keel, an iron keel, a silver keel, a copper keel, three kinds of keel made abhimantrit through havan and heated in fire and so awakened — and before fixing them, kshetrapal nikari is done first.
Why must a piece of silver go into the material?
He says that whenever any material is used, a piece of silver should certainly be used in it — even a small quantity, though it should be as much as possible. Its effect is that whenever sutak-patak falls on the house, the keel you have fixed and the bandhan done through the kalash will not take sutak-patak and will not become impure.
How long does an abhimantrit keel remain effective?
He says that if you make a keel abhimantrit, take it that it will stay in a conscious state for twelve years, even after taking sutak-patak. After twelve years, bali yaga and the like related to whichever ishta shaktis were employed should be done to the best of one's capacity so that it awakens again; or after twelve years the place should be bound afresh.
What if the enemy performs a prayoga while sitting inside the house?
He says that if an enemy sits inside the house and performs a prayoga of some kind — and you do not even know this person is your enemy; he came to your house, slept there at night, sat in that room and did some activity, keeled things, hid or kept or buried some material there — then it becomes a matter of difficulty for you. That, he says, is a separate subject.
What is done with bel wood in a raksha prayoga?
He says that where an anushthan of tantra mantras is performed over the wood of the bel tree, over the samidha, then the mantras that are raksha-pradhan give greater effect. And a keel is then made from bel wood, and by means of it too the vidhi of rakshan is performed.
What does the Keelak Stotra say about the utkilan of the Saptashati?
When we recite the Keelak Stotra in the Durga Saptashati, he says, it is written there how the utkilan of the Saptashati is to take place. One accepted kind of utkilan is this: that on the night of the Krishna Paksha Chaturdashi — which had run from the previous evening to that day — one surrenders one's all, and then enjoys it again in the form of prasad; then the utkilan of the Saptashati happens.
What is the commonest mistake after making a surrender?
That you have made the surrender there in order to do the utkilan, but afterwards you go on enjoying as the owner. Then the fruit too will be of the same kind, he says: the mind will remain in the same wandering, and you will keep falling again and again, deluded by maya. You may do a 41-day sadhana, do naam jap, do so many purashcharanas of a mantra, do a havan, and afterwards the state will become exactly as it was.
How much should one expect to receive after surrender?
Live as one who is only sustaining life by enjoying it in the form of prasad. Then whatever she gives, that much prasad — prasad is at the will of the pujari, is it not. To one he gives four grains more, to another two grains less. If one takes as much as she is giving in the form of prasad and accepts it, it will work; but that does not happen.
How much time does a capable Guru give, and how should one sit before him?
The speaker's own Guru, though extremely busy, gives two to four hours one-to-one whenever he goes — not immediately, but on the third day. And his instruction for the seeker: sit as a fool, and then the matters of knowledge will come. Those who are over-learned will consider you nothing.
Can a sadhak hide his own energy from other sadhaks?
Yes. Those naishthik sadhaks who know the extensive vidhi vidhan of kavachas and know keelan in their kula parampara — as one learns of the Triskarani Durga prayoga — everyone has such Durga-related forms in his own kula parampara, and people often use them precisely so that their energy does not come before other sadhaks. About such sadhaks, he says, we will not be able to know anything.
What if a Satchandi is undertaken in a ten-day Navratri?
If you mean to do a Satchandi alone, the speaker says, it becomes a very large matter. As for the Utkilan: the whole procedure and rule will be there every time. Each Chandi will have its own separate Shraap Vimochan; the whole six Angas will be separate for each.
What is the mahima of Somnath, and for whom is his japa?
If there are many kinds of disease in the body from which no release is being obtained, or someone in the household is afflicted, then Bhagavan Somnath — whose mahima will be known to you, the speaker says, from how it happened when Chandra was cursed. Chandra received a curse of being afflicted with kshaya rog; then, in the Saurashtra region, Bhagavan Chandra Dev established a Shivling there and performed tapasya. The Mahamrityunjay mantra was at that time taken as kilit; Markandeya Muni was present there and it was spoken of by him — but even so, through special mantras, which then becomes a tantrokta mantra, Chandra Dev performed the aradhana, Sadashiva manifested, and became situated in that Jyotirlinga forever.
Are the mantras of Bhagavan Dakshinamurti keelit?
Asked whether Dakshinamurti's mantras are keelit, and whether the Mahakal jyotirlinga is called Dakshinamurti because the jyotirlinga is south-facing, he answers that in the field of tantra the subject connected with Bhagavan Dakshinamurti cannot be fully accomplished without a guru. Many mantras connected with him are being circulated today as things one can do — but he is the Mahabhairav of Bhagavati Tripur Bhairavi, who is the fifth vidya among the ten Mahavidyas, and he is her Bhairav. Leave aside the question of keelit or akeelit.
Are shraap uddhar and utkeelan needed for a Hindi path?
There was also this question, he says: when we do the path in Hindi, is it necessary to perform the vidhi of shraap uddhar and utkeelan? That is a path in Sanskrit, he answers, and it is not necessary, because here a bhav path is taking place. When you recite in Hindi it will not be a mantrokta path. So you absolutely do not need to do it. Do it without worry; even so, Bhagavati will accept the puja, because here bhav will be primary rather than mantra.
Three-step griha keelan with a sidh mantra: gandhak dhuni, yellow mustard, keels with nimbu bali
Within shatkarma, the speaker says shanti karma includes raksha karma — the bandhan of the body and of the house, preceded by the nikari or utara of the body. If one has sidh-ed a mantra for griha bandhan — of Hanuman ji, Kali ji, Gorakhnath Baba, a mala mantra — the lemon has its finest use at the time of keelan. First empty the house with a dhuni: gandhak (sulphur) dhuni on a lit cow-dung cake is best, and all negative energies leave. Second, charge yellow mustard with the binding mantra at least 5 or 21 times and sprinkle it through the whole house. Third, charge keels with that sidh mantra and drive them in — say three at the main door by the threshold, in the ground before or behind it — and give one lemon bali on each keel without fail; with that the griha bandhan is complete.
The nimbu bali as the stamp on a bound house
The speaker says how firm a griha bandhan is depends on the capacity of the mantra with which the sadhak did the bandhan and keelan; the lemon process is the stamp — once the nimbu bali is given after the binding, the stamp is affixed that the house is bound, and no negative energy can enter; it becomes a strong bandhan. The same method, he adds, can bind the room of a sick or troubled person, and binding with a nimbu bali is the best way of all.
The keelan applies when the whole is completed together
Now do not go into the depth of it, he says — brother, but the Saptashati is keelit, and all these things. That is so when you are completing it all together. When you do it in this krama — the greatest peculiarity of the Mahavidya krama is precisely this: do it daily in this manner so that its full fruit may be attained by you.
A new house is built but the havan and griha pravesh have not happened — how to do keelan and protection?
Sumant Sharma ji, he says, it is exceedingly good if you have the keelan of your house done by some capable sadhak. If you wish to do it yourself, then in the place where you now live do the anushthan of the vidhan of the Argala that has been told to you, and — by the vidhan that has been told, of how the trishul and the rest is to be made abhimantrit — having done the abhimantran by that vidhan, you can do the keelan of your house.
What does it actually mean to say a diksha was received?
The speaker tells a questioner that his own account contradicts itself. He asks how the kuldevi gave the diksha — by appearing before him, in a dream, or by possessing someone's head. First learn clearly what diksha means, he says, and then say that diksha was given: merely saying it is not diksha. Even when a svapna diksha does happen, the upadesh of that mantra has to be received; only if the mantra carries upadesh is that diksha complete. When a guru gives that diksha he makes clear the whole vidhi of the mantra including its pronunciation, its mahatmya, and, if it is keelit, how it will be made nishkeelit.
What does the Kilak say about the fruit of a nishkilan Saptashati path?
The speaker says that whatever punya you do, you will obtain many bodies to enjoy it — the body of a siddha, or of a devata, a yaksha, a gandharva. He points to the Kilak, in which it is said that one who does the path of the Durga Saptashati having performed nishkilan becomes verily a gandharva, and becomes endowed with the capacity to roam over the whole earth.
The shakti named was fully established and pacified in some past period and remains fully capable today
What you have written the name of here — this thing absolutely used to be so at one time, he says. In some period of time this thing, this shakti, was fully established and pacified; at that time their effect, which had become pervasive in this loka and in all the lokas, was pacified. And even today they are fully capable. It is for this reason that you should do it in this manner.
What is prescribed for women whose energy has been drained by wrong prayogas?
Look, for the things that are happening with women — that there has been a depletion of energy, and people of a tantric bent perform prayogas and the like in a wrong manner — for that, the speaker says, first of all there is the employment of a kavach and the like: to perfect the kavach oneself, then to wear the kavach, and after that to keelan energy of this kind, so that no effect of any thing may fall upon you. One should proceed situated in that way.
How a house is bound with Muslim tantra: inscribed iron nails buried at every corner
The speaker says the family had also shown the house to Muslim maulvis, who could do nothing — at most they would have puja done at a dargah, take money and do ten kinds of things in the house — and had in fact bound the house with Muslim vidya. In Muslim tantra vidya, he explains, there is an iron nail on which mantras are written in Urdu; it is made siddha in various ways and then buried in every corner of the house, and that is how this house was bound (Griha Bandhan by Utkilana). After that binding, the family's experience was that within six or seven months even the small channels of income for daily bread closed completely and the havoc grew; no relief came, and in the end those people raised their hands.
What happens when a Guru has restrained a Vidya by vow?
A Guru who fears misuse may Keelit the Vidya — bind it by a vow that you will not use it in such a way, only for protection. The man then has everything and can use none of it. Such Gurus are father-like and do not want the disciple's Karma-bandhan to grow; they say, only serve your Aradhya, do not perform prayogas.
Is it acceptable to add beej mantras or extra pranavas to the Panchakshari?
Apart from that, he says, those who use a beej mantra in it, or use the pranava and so on, of their own will or having heard it somewhere — in his view that is not proper. To tamper with these mantras is not proper. To the claim that the mantra is keelit and that saying the pranava five times before and five times after will give ten times the effect and grant its siddhis, he answers: first look at the state of the one telling you.
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.
What is the consequence of doing a prayoga in Sawan?
In Sawan especially, he says, if you have done such a prayoga vidhi, then that mantra has become keelit for ever; it will never again work for you, and on top of that you will become shrapit as well. Now begin the shraap vimochan vidhi from the start. Only when the shraap vimochan begins to bear fruit will the siddhi of this mantra happen again, and only then will it give its effect.
What are the components traditionally associated with a classical mantra?
Mantra shastra identifies several components attached to a classical mantra — Rishi (the original seer), Chhanda (its metrical structure), Devata (the presiding deity), Bija (the seed syllable), Shakti (its active power), and Kilaka (a "lock" that some mantras carry, requiring an unlocking process before practice).
Whose shaap vimochan is done in the sadhana of Mahavidya Tara?
When the shaap mochan of Mahavidya Tara is performed, he says, it is not only Maharshi Vashishtha's curse that is released. When you perform the sequential sadhana of the three forms — Nila Saraswati, Ekjata and Ugra Tara — and go into the divisions of those forms, then, as with the Gayatri shaap vimochan or the Brahma, Vashishtha and Vishwamitra shaap vimochan and utkilan done by those who read the Saptashati, so here the utkilan and shaap vimochan of Maharshi Vashishtha together with Bhagavan Shri Krishna comes up.
What is contained in the viniyoga of a kavach?
When you recite any kavach there is a viniyoga in it, the speaker says; when the Chandi Kavach is done there is a viniyoga in that too. In the viniyoga there is a rishi, there is a chhanda, there is a devata, and there is the purpose for whose siddhi we are doing it. Those who do it in a very extended form have the keelak and the rest in the viniyoga as well; the keelak gives the whole shakti. But ordinarily, rishi means: who first perfected that kavach, or who is its composer.
When and where should nails removed from a griha bandhan be disposed of?
Do it at the time of Holika: take them out and throw them on the 6th, and at night do nikari and then the bandhan of the house. As for where to put the keel — since it will have been installed at your own wish, after taking it out carry it to some such place of theirs, wrap it in white cloth with white sweets, and make kshama yachana, because you are the one letting it go and you were the one who brought it. Or if you wish, they may be put in a pond, a river or a lake. Do it on the day of Holika itself, early in the morning.
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