Kshudra Vidya
Every question on the site tagged Kshudra Vidya, each answered from a timestamped source rather than a summary written from memory.
Lower, petty occult practices used by envious or malicious individuals — ancestral spirits present during Sutak or auspicious occasions can be relatively easily defiled or compromised through this route.
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Badvanal to bind and uproot abhichar done by enemies or hired tantriks
The speaker says that if a person has enemies of a very low nature who keep using kshudra tantra, who get prayogas done on him through tantriks or do them themselves, deceitful and wicked people from whom Abhichara is coming continuously, then he can take the shelter of Hanuman's Badvanal. He says it is used for Bandhan of their vidyas, bandhan of their shaktis, and to destroy the whole vidya and the abhichar from the root.
Why is tantra most effective during sutak-patak and family celebrations?
The speaker says that tantra done at a wedding, a birth or a death in the family is the kind people later discover only when they consult someone, though in principle Sutak-patak ought to make tantra less effective, not more. His explanation: at all these times the kul Pitr have arrived in the house; dev shaktis are present at a mangalik function but during sutak-patak they move away from the place and stay apart, so the pitrs alone stand in place of the devas and carry responsibility for everything, and pitrs can fairly easily be defiled through Kshudra Vidya. Envious people and tantra-minded practitioners know this and use it, and an envious person, he adds, never wishes you well and does not care by what means or how low the prayoga stoops.
Envy at an elder's funeral procession with bhajan-kirtan, and the kshudra tantras it invites
The speaker says an untimely death of a young person is a different and wrong matter, but when a very old elder dies after long bodily suffering the family is somewhere a little relieved, and such elders are often sent off on their last journey to Vaikuntha with bhajan-kirtan alongside the shav yatra. Even at such a time, he says, people envy: "their person has died and they are having bhajan-kirtan done." Gripped by that envy they use kshudra tantras, which have no rule or binding at all: Preta shaktis and pishach shaktis that obey no rule, and latkhor tantriks of the same kind who do such kriyas on someone's house without looking or listening.
How a tantrik's pledges to kshudra shaktis end up costing his clients' bodies
The speaker says that when a tantrik makes a Kshudra Shakti siddh, the pledges he gives it start with Bhog (food and drink) and fragrance, but if the shakti is a strong paishachik one that wants a body, he ends up promising it a body from time to time. He adds that people who later come to such a tantrik to get their problems solved do get them solved through these very shaktis, but are also made to give their bodies to feed the shakti's bhog. The client thinks rites are being done for his or her protection while in fact it is deceit.
Which two festivals see the most tantric strikes?
Holi and Diwali, says the speaker, are the two parva kalas in which the greatest attempt is made to strike tantrically by using the most degraded vidyas. At such times, cases of akal mrityu — accidental death or the like, as at the time of an eclipse — almost always have an abhicharik presence somewhere in them.
Podcast stories of one Bhairav made siddh from another should not spoil the head; stay within your own capacity and at your own ground level
Do not spoil your head by listening to podcasts, he says — that in a podcast it was said someone made Kapal Bhairav siddh and then, from Kapal Bhairav, made some other Bhairav siddh; that story is fine. Stay within the capacity that actually exists at ground level and try there for kripa. He remarks sarcastically that those podcast babas receive very special kripa, that Rajarajeshwari of Shri Vidya stands before them in person, and that even after that these people do black magic, God knows why. Avoid this fantasy world.
Why do mantriks awaken masan shaktis, and why does fear let them dominate a person?
Those mantrik and tantrik people who perform masani and kshudra kriya awaken these very shaktis and, having awakened them, then trouble people in this way. It is a common thing, he says: wherever tantra is today, whether a great tantra or a small tantra, masan seems to have become essential everywhere. And the more you consider yourself weak mentally, the fear that pervades you — because of that fear these things dominate the body.
Why are so many rules imposed during the grahan kaal?
The speaker says that a person who does pujan is visible to everyone, but a person doing tantric work — especially nikrisht tantra: striking at others with mantra shakti, causing suffering, taking life, perfecting kshudra shaktis and then testing them on someone — is known to nobody, and nobody quite believes it either. The rules exist for what cannot be seen directly.
Why is the time of an eclipse so important to those who use kshudra shaktis?
Because, he says, Bhagwan Surya and Bhagwan Chandra are two pratyaksha devas, and it is only through them that every kind of shakti moves about on the earth plane. When both go into the state of grahan, an obstruction arises for all the positive and auspicious shaktis.
Why do practitioners who awaken negative shaktis also launch their prayoga during the eclipse itself?
The speaker says the energy of those who awaken this kind of shakti is also considerably raised in this time. Just as you will get more punya from doing japa, so their bhog-pujan or mantra japa gains in the same way — and their mantra, he notes, is quite short.
What does the Durga Kavach say about shaktis siddha by upadesh alone?
The speaker points to the phalashruti of the Durga Kavach as recited in the Shri Durga Saptashati, in which it is written that the shaktis which are perfected by upadesh alone are bound and destroyed by the recitation of this kavach. Those, he says, are the kshudra shaktis: they become siddha by upadesh alone.
What happens when a person who has awakened a negative kshudra shakti cannot sustain it?
If the person cannot handle their energy — if it feels to him that it is turning too fierce, and he becomes incapable of giving bhog and prasad because money will be spent and there is only so much he can give — then he immediately sets it upon someone's body, telling it to go and devour such and such a limb, to torment in such and such a way, saying: he is my enemy.
These are also the days for giving siddhis up — kshudra shaktis, or powers obtained unawares that now obstruct one's own progress, are abandoned here.
Their relinquishing. Those who have to give up their siddhis — who have perfected kshudra shaktis, or who by known or unknown causes have obtained siddhis on account of which their own progress may be obstructed — abandon all of them in these very times. That is part of why Tara Chaturdashi and Aghor Amavasya carry so particular an importance.
What is the Gramin Bhagatvaal stream, and what does it do on this day?
One part of the traditions running in Tantra has been the Gramin Bhagatvaal — a genuine but small-scale branch, mostly of Sabari Vidyas and deity-related practices, carried in a subtle and limited form. On Hal Shashthi its Gurus transmit the Vidyas by Upadesh alone.
Can the eighty-four Khata be learnt from videos?
Information can be given, but if you want to learn these Vidyas in practice, contact a practitioner of that kind and learn face to face. Do not learn the eighty-four Khata Vidya by watching YouTube. People cannot even manage it — at the start they begin playing with the little that comes, and a great deal happens in that alone.
What do the new self-styled tantriks tell people?
In this same sequence come the newly minted young men who become tantriks, the speaker says, using a crude epithet for them. They will tell anyone at all that there is Bhairavi tattva within you, so become a Bhairavi; that one Bhairav can keep more than one Bhairavi, that he can do this and that. He says repeatedly that this thing never happens in that manner, and that the words Bhairav and Bhairavi have in today's time been made disreputable.
Are the popular tantra life-stories and autobiographies the sadhana of Kamakhya, or of kshudra shaktis?
The second thing is the misconceptions spread about the body, about Bhairav and Bhairavi, about energy, the speaker says — the currently popular tantra tales, the tantra autobiographies great sadhaks write, so many books, from reading which people now make up stories as well. He states plainly that that is the sadhana of kshudra shaktis, not the sadhana of Kamakhya: the sadhana of kshudra shaktis proceeds in that manner, shamshanik shaktis whose tattva is somewhere mixed in under the swaroop of Kali and Kamakhya, which is also a kind of tantra process.
How is such a kshudra shakti actually made?
Suppose some young woman of sixteen or seventeen dies an untimely death, or is killed by some tantra kriya, the speaker says: the yoni she goes into is a very powerful yoni. As he had explained about devputras, boys of fourteen or fifteen years, and up to the age of forty or forty-five, or those of twenty-five or thirty who remain unmarried — their shakti is very great, the reason being that the shukra formed in the body has not been emitted anywhere and the capacity remains intact. The same happens with a woman.
What is done with that energy, and how is it projected?
To preserve that energy, when they perform siddhi of it, they perform it beneath some yogini of Bhagavati Kali, the speaker says; even if it is perfected independently, it is perfected in that same form. And when it is then fed to someone or has to be projected onto someone, difficulty follows. Sadhaks of this kind today perfect such things — there will be shakti — and then, when some woman in distress comes to them, they tell her there is Bhairavi tattva within you, and have that shakti projected onto her.
What happens to a person on whom such a shakti is established?
Within her there will then be a very great surge of kamanas, the speaker says. Whatever her age — whether a girl of eighteen or twenty, or of twenty-five or thirty, or of forty or forty-five — such kriyas will happen within her that she will feel herself to be only sixteen years old, and will remain kaam-peedit at all times. In just the same way the prayoga is done upon men; and this, he says, we think has become high-grade tantra.
What gati is possible for someone bound into siddhis, like the baba who gave his own wife the place of Kamakhya?
Told of a darbar by the name of Kauri Sarkar, where a baba gave his own former wife the place of Kamakhya, the speaker says that the questioner has thus told everyone how the game runs. What gati will there be, he asks — what gati can a human being have? How much capacity can you and I have? However great a sadhak you become in your life, you may do a crore of japa, two crore, ten crore, a hundred crore. If that much japa is done then there will be liberation; and if it is bound into contemptible siddhis of this kind, then their gati is never going to happen.
Unqualified persons who keep no restraint in food or in living misuse divine power the moment they somehow obtain it.
In the same way, he says, those unqualified persons of the present time who do not keep themselves restrained, who practise restraint neither in food and drink nor in their way of living — if by any means whatsoever some divinity, some divine shakti is obtained by them through some person, through some sadhak, through some guru, so that they become able to know and understand things, then they will only misuse it.
Worshipping them in a tamasik way, or sending them for information, turns the help into harm.
If, when you understand this subject, you come under someone's inducement and worship them in a tamasik way — "these are things connected with pretas, do it in this fashion, take help this way" — or if by your mantra bala you make them siddha and put them to work, sending them out to gather information about someone, not leaving them free, then they become givers of very far-reaching wrong results for you. Where your fault lies, there the beating will come in the same measure, and they give loss to a very great degree.
Why do sadhaks of kshudra sadhana obtain siddhis so quickly?
One more positive thing about Shani Deva in the eighth, he says, is that sadhaks who perform kshudra sadhana begin to obtain siddhis of this kind very powerfully and very quickly. And they misuse it to a very great extent — that too happens. There is no self-control at all.
What does Shani, as the devata of discipline, require?
But one must walk a little by niti-niyam, he says, because Shani Deva is the devata of anushasan. However much discussion has been made, whoever performs sadhana without discipline is never going to get its fruit. In indiscipline they give the fruits of kshudra sadhanas — especially if Shani is in the eighth.
What should a Rajaswala woman herself do in these days?
She should remain steady at one place, not walk about or move around much. Because those who use the Kshudra shaktis awaken them at this time, and if they somehow learn of a Rajaswala woman they become capable, very rapidly, of their most distinctive Tantra prayogas through her.
What happens to the unused tapobal of an abandoned sadhana?
After so much sadhana, when a devlok yakshini was attempted and was not perfected, you abandoned the sadhana but could not use anywhere the tapobal that had formed. Then, he says, you meet some person who says he will get you a masanic shakti perfected, greater than your yakshini, who will give a great deal — or you saw some such enticement and, being enticed, went to perfect a shakti of this kind.
Why does a masanic siddhi turn against its holder later?
Because as three, five and seven years pass — when such a masanic shakti comes, what is she? In one manner she is somewhere wrapped about with negative energy, and she is not herself released from maya; so from where will she release you from maya? On the contrary she will put you into things of that very kind. You are using tamasik substances. After two or four years your fall begins, and then there is nobody left to save you.
Trivacha of nikrishta shaktis must never be done, however great the enticement
The most important thing to remember, he says, is that one should never do the trivacha and the like of nikrishta shaktis. And even from somebody's enticement, a trivacha does get done once.
Are nikrishta shaktis and tamasik shaktis the same thing?
Asked whether nikrishta shaktis and tamasik shaktis are one and the same, he answers: yes, those same shudra shaktis — that is, such a shakti as takes tamasik bali bhog and the like. It is about them that we are speaking.
Why is bali necessary for one who receives sawari?
The third important matter, he says, is bali. Bali is very necessary for a person to whom sawari comes, because from bali the destruction of anishtata takes place. Sometimes it happens that, however much capacity a person who does dekhna-sunna may have, some kshudra shakti comes into your darbar which becomes the cause of suffering upon the people of your family. So bali, he says, is the single greatest medium.
The prayoga is worked in groups and strikes from behind — the lowest grade of kshudra tantra
He says that when these people perform prayoga in the tantra kshetra, their tantric prayoga is of the same character as they are — worked in groups, moving in groups, striking from behind — and that in kshudra tantra it is the worst and most worthless kind.
Whoever fears more does more totka, and this is a panth in which totka is done most of all
Remember this, he says: whoever fears more, does more totka. Frightened people do totkas the most, and have a habit of doing them at every turn. He calls this a panth in which totka is done most of all — more than you will see anywhere else — but says they observe secrecy with very great nishtha.
The aim was to break the family's standing in society so that their mano bala would break with it
To destroy their honour completely in society so that their mano bala would break — so that people would laugh at them, so that they would stop leaving the house, and then much could be done. And once that family was struck, the mano bala of those standing beside them would break of itself, and the dominance of the others would gradually grow.
The kriya he had been taught required that he not bathe
When the matter was opened up, the speaker says, it emerged that he did not bathe because a special kind of kriya had been taught to him, which he used to sit and perform there — and that it does not work if one bathes. He says the kriya was so kshudra that anyone listening while eating would be unable to eat afterwards, and does not describe it.
The indriyas go inert and the vivek is destroyed, so that even a foul smell is not registered
He says the effect is such that the indriyas of the person become inert. Otherwise how could anyone come to love a body giving off a foul smell? But the mind does not work there; the sense is not working, so the person is completely vashikrit. The vivek of thinking and understanding comes to an end, decisions cannot be taken, and the person becomes favourable to whoever performed or commissioned the prayoga.
Such a sadhak need not even touch the afflicted person to act
Wherever the need arises — if it seems to you that the prayoga and effect of some foul kshudra tantra has fallen upon your daughter, your sisters, your wife or mother, or upon anyone at all — you will not even need to touch that person, on account of your tapobala.
What does a knowledgeable practitioner of kshudra vidya invariably sidh?
The speaker calls this an interesting subject: whenever a cunning person gets tantra used upon someone, and the knowledgeable person who sids kshudra shaktis does it, he will certainly have sidhed a masan — that is a hundred per cent, the masan will certainly be siddh. So whenever he makes a prayoga upon anyone, a harkara or postman — meaning the immediate conveying of complete information about someone — all of this happens through these shaktis.
Why do tantra-afflicted people end up quarrelling with sadhaks and gurus?
By the time you understand it, the speaker says, you will already have picked quarrels with two or four tantriks, with gurus, with someone; you will have quarrelled with some bhagatvaal sadhak who wished you well; you will have called someone a fraud, a cheat, anything at all. The reality is that you did not even want to do it — but the enemy side, he repeats, the one who gives pain to others through kshudra vidyas, knows how to play with the mind, and plays with you psychologically, very correctly.
Why is a child shakti so hard to restrain?
Always keep in mind, he says, that however many shaktis are of this category, along with their nimbleness there is also mischief within them, and no god or goddess stops them. However many bal shaktis there are, it is by them that control over these is obtained.
Which region of the body do the oots control?
From the navel down to the whole yoni marg, the place of their birth, that region — up to that place their influence and control is at its maximum. And when someone uses masan vidya upon another, that same region is the one most affected.
What is ganant kriya?
It means a prayoga of tantra in which some part connected with your body is taken — your blood, your nail, your hair, any portion of your body — or even without taking anything, spit, phlegm and the like, or even the earth on which urine has been passed; and by means of kshudra shaktis a kriya of that kind is performed. For example, from a shamshaan something connected with some kshudra person, his bone, is brought, bound with mantra, and then buried in such a place where it begins to rot and decay.
A jealous relative uses kshudra processes to bring kalah, klesh and vidveshan into a happy household
The speaker says that in exactly the same way, when there is much comfort, wealth, aishwarya and vaibhava in someone's house and everyone lives together well, and some jealous person — often one of their own — comes to feel dvesha for such a family, he performs many kinds of kshudra processes so that kalah and klesh arise within the family and vidveshan occurs.
Mansik uchchatan, vidveshan and shamshani or dissatisfied deva shaktis are combined with the kshudra shakti
Mansik uchchatan, uchchatan of the mind, vidveshan between two who love each other greatly — and alongside these processes the external shaktis: a shamshani shakti, any hostile shakti of your house, or a dissatisfied deva shakti present in your home. These are combined with the kshudra shakti the operator has made siddh, and your own thing is used against you.
The village vidhan of kicking the womb with a second girl seated alongside is condemned as very wrong
Concerning anything to do with the womb, the speaker says there are many vidyas, and in villages people also run a vidhan of kicking the womb. They do a very wrong thing: they seat some good girl alongside, calling her a friend or companion, and deliver the kick on this side — and the second girl's life is ruined. This one's was made and that one's was gone, he says. Avoid all these things, keep attention on them.
A khappar is never given to kshudra shaktis, though replicas of the vidhi have spread the practice like a disease.
Making a replica of this very thing — copying it somewhere or other — people have begun to give a khappar to kshudra shaktis as well. A khappar is never given to kshudra shaktis, he says. What happens in it is that something is made to run in the khappar; as Maa filled Raktabeej's blood in the khappar, that was one kind of tantra, so understand it in this way, that something is seated in the khappar and set running. The khappar ran, its capability fell upon somebody, a marana prayoga and so on took place — this is spoken of in this language as: a khappar has been offered, get the khappar taken off. Negative shaktis are also taken down into a khappar, and there is a vidhi vidhan of tantra in that.
How do Christians work tantra — is it from the Holy Bible?
Asking everyone to hear the answer, he says the healing meetings whose videos go viral will astonish people if they know the black truth behind them, although telling it is of no use because Hindu society does not believe in these things and does not believe in divinity, while others are using it. In the tantra granthas of Sanatan culture, he says, sixty-four kinds of Bhairav are told and fifty-two kinds of Brahm. In the phalashruti at the end of the Durga Saptashati it comes that Bhairavs run away on seeing one who recites this Kavach in all three sandhyas. The question arises: why should Bhairavs run away? How did Bhairav become an inferior deity? The answer is that among the sixty-four kinds of Bhairav — just as with the question of who Marhi Bhavani is — there are in the same way Bhairavs who are inferior shaktis, masanik shaktis, to whom the name of Bhairav has been given; those things move away and flee, and these very things are also made siddh in tantra.
How does an enemy actually carry out abhichaar against a household?
The speaker says that whenever an enemy performs abhichaar — whether he is a large tantric or a small one — his kriya is one of two things: either he will use mantras, or he will use the kshudra shaktis he has made siddh, such as bhoot, pret, pishaach, vetal, brahm or masan.
Mohan and vashikaran with swayam-siddha mantras and clove-like herbs
For mohan, akarshana and vashikaran the speaker says results again depend on a sidh mantra; mohini processes also use certain herbs resembling cloves, which he says it is not proper to describe publicly. The biggest factor is swayam-siddha mantras — special mantras needing no sadhana: a single mala of 108 japa in any auspicious muhurta, or any time, gives the adhikar. Many call these kshudra-category mantras and say using them so quickly brings trouble because one's prarabdha is not cut — a separate matter, he says; but with these mantras and herbs all akarshana-vashikaran prayogs are accomplished.
The chowki of a shamshaan, and the seven devis who come in it
Suppose that people in the tantra kshetra have made siddh some kshudra shaktis — as many devis are worshipped in a shamshaan. When a chowki is made siddh, that is when a whole group of some shakti is made siddh together, then seven devis come in it. According to the region they are different devis: somewhere Masani is chief in it, somewhere Kalika, somewhere shaktis related to Sheetla Maa.
Are these shaktis called yoginis?
A name of that kind has been given to them, he says, but they are of yogini swaroop — although a yogini has become something of a very high order. These are shaktis of that kind belonging to the masan.
A brahmarakshas has one great peculiarity: it never comes into the open
Answering Ravi Nema ji, he says a brahmarakshas, whenever it is there and if it has come into a vichar, has one great peculiarity: it never comes into the grasp so easily. If someone knowledgeable is there he will catch it in one go; otherwise it will not be as you are describing. Sometimes it may be in one form, sometimes in another; it may even be that a whole month begins to go very well for you and it says that we ourselves are the Devi, or that we are such-and-such devata, worship me alone. There is very much deception in a vichar through it.
What is maili vidya?
Asked what maili vidya is, he answers: kshudra vidya, maili vidya, the prayoga of things related to bhoot, pret and pishaach. To a listener who asks whether his work stops just as it is about to be done, he says the full matter must be written for anything to be told.
What happens when a person in trouble calls upon Hanuman?
Wherever you may be, when you are caught in trouble and you call Hanuman — however great a mlechchha enemy stands before you, however base a tantra and whatever kshudra shaktis he may have used — Hanuman's samarthya is crores of times greater. The other can only use pret and pishach; Hanuman is Bhagwan himself, not some small divyatma. But you must have within you the capacity to invoke him in that manner.
Such people have defamed the name Bhairavi — understand plainly what they mean by it
Understand what the meaning of Bhairavi puja is, he says: they are directly telling her to do wrong, improper acts with them. And such duplicitous people, who tell others to do things of this kind, ought to be beaten with shoes and nothing else. They have defamed the very name Bhairavi. He says plainly that a negative energy is upon her body, a kshudra thing, a base and rotten thing that is doing wrong work upon her body. Boys have this problem too, he adds, but boys do not speak quickly and a separate fear grows in them; girls, when they become greatly frustrated by it, speak trusting someone, and then these wretches give it the name of "Bhairavi puja" — lustful, duplicitous people, of the kind who make one wish to abuse them.
What is different about a siddhi obtained from a kshudra shakti?
Those who obtain siddhi by sadhana of kshudra shaktis are not necessarily bound, the speaker says, because they are doing work of jan kalyan in their own place — such shaktis do stand under some Mahashakti and it is not that nobody can bind them. But that shakti will never give a correct answer to every matter, nor produce quality within its holder.
What is the difference between a daayan and a chudail?
A chudail is what is formed after death, the speaker says; a daayan is some person. Understand daayan as a vidya, in a way — as you study mathematics, as you study science, so daayan too is a kind of vidya, an entire subject in itself, which comes within nikrisht tantra, kshudra tantra and the like. And if one may say so, it is a replica of a high vidya — a replica meaning its photocopy, its xerox: the high vidya has come for the protection of someone, and that same thing, by way of kshudra vidya, is for inflicting suffering on someone.
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