Kul Shakti
Every question on the site tagged Kul Shakti, each answered from a timestamped source rather than a summary written from memory.
A household's lineage powers — alongside Kul Devatas and Kul Pitras, these must be identified, regularly worshipped, and given proper ritual offerings, since an enemy commissioning sorcery works precisely to neutralize, bind, or displace them.
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Daily bhog and kuldevata worship during a Bhairav sadhana, and the camphor-clove offering after japa
The speaker says the daily bhog before japa must include clove, cardamom, supari and a paan leaf — placed open on the leaf, not folded into a bida — offered in two places: in Bhairav ji's name and to one's kul devi-devta. The kuldevata's own daily pujan must go on — at least dhoop, deep and bhog before them — and must not be dropped for this sadhana; one may drop other japa one was doing earlier, but a lamp must burn and bhog be offered before whatever deities one has, and then Bhairav ji's bhog. After each day's japa is complete, put two cloves on each of five pieces of camphor — five camphor, ten cloves — and burn them, on a plate or on clean ground; this is done every day.
Why a kuldevi idol resists being lifted from a long-worshipped home
The speaker cites a News18 report from Joshimath, where people were leaving their homes: a Brahmin family's Kuldevi idol would not lift from its place, and when they tried to carry it away it felt as if someone were pushing them back. He says the main reason is that long, rule-bound, devoted worship of Bhagwati, the ishta and the kul shaktis at one spot also nourishes the deities of that place, because in every Swastivachan, yajna or Havan an ahuti is offered in the name of the sthan devata too. Those local deities do not want the shaktis to leave, since through the family they were being fed.
Only regular worship of one's own kul devi-devata and kul shaktis holds a house against abhichar
The speaker says that until you begin your own sadhana, until regular puja-path and the uplifting of the devatas begins in your house, until you begin to awaken your own kul's devi-devatas and Kul Shaktis and give them Bhog and pujan, and until they actually begin to receive it, you will have to keep suffering. He explains it technically: your house's own shaktis are not standing with you because the enemy has removed or bound them through Abhichara or a vachan, so a shakti brought from someone else can only stay with you for so long, and one cannot keep fighting on others' strength or keep paying others again and again. He adds at the end that complete freedom may or may not come, but the effort can certainly be made.
Finding your own kul shaktis through a sadhak's dhaar pujan and starting their worship yourself
On how to protect oneself from Abhichara, the speaker says: know your kul's shaktis. Ask whichever sadhak you are going to about them; by giving dhaar pujan and the like they will call them and tell you what shaktis are here, which devi and devata belong to your house, and what their pujan and Bhog are. Once told, begin your own pujan-path by the vidhi-vidhan they give. He says it is not rocket science and one can do it; only for checking whether the devatas are actually receiving the bhog one may need a sadhak, and even then one may still do it oneself. He says he has already put out many vidhans on this for those who find no sadhak to tell them, covering household shaktis and kul Pitr too.
Diwali-night deepdan for the Kuldevi and the major mahashaktis: when to do it and what it gives
The speaker says that in the holy month of Kartik, and especially in the Mahanisha Kaal of Diwali or else in the evening (Pradosha) time, one should offer a Deepdaan to the major devi-devatas together with one's own Kuldevi, kul devatas and Kul Shakti, in a coconut-shell lamp with a 108-strand wick. He says this earns great punya, destroys many misfortunes, protects from Akala Mrityu, and frees the household from its many troubles and from dukh-daridra (sorrow and poverty). He says the kul shaktis become nourished and satisfied by it and bring welfare in every way, and he asks that this vidhi be done every year on Diwali evening or night.
Take a forebear near Puri who obtained the special kripa of Bhagavati Vimala
Suppose, he says, some person lives in the Odisha region, near Puri ji — not exactly beside Puri ji but a resident of that region — and his forebears lived at that place, and among those forebears some person, by doing the upasana and seva of Bhagavati Vimala, obtained her special kripa.
Obtaining special kripa means divine shaktis and siddhis became established within the kula
The meaning of obtaining special kripa, he says, is that divine shaktis and siddhis were obtained by them; they became established in the kula, and at some time or other, with the help of those shaktis, they perform some kripa within their lineage.
How many Kumbhs are there, and who comes to them?
Know this, he says: even if they have attained the devi lokas and have gone to the devi lokas, then of the twelve Kumbhs that are held, these four chief ones are said to be held on the earth, and two ardha-kumbhs. At this Kumbh the shaktis of the devaloka too come to the Kumbh; and first of all they will certainly go to the place from which they set out, where their last birth was and from where, obtaining siddhi, they attained the divine loka.
Does every family have such a siddha in its line?
If in your kula parampara there has ever been some siddha — and in nearly every kula there has been some such sadhak person in the past who does kripa, whether we know about them or not — they will certainly come into that kula. The path will open from there first of all; and because they are shaktis of the devi loka, of the other world and not of this one, by their mere arrival many things begin to change.
What will such an arriving shakti do if it finds the household keeping niyam?
Suppose they come into their own kula and see that the people of our kula are doing pujan and seva at home according to their capacity, with full niti and niyam and vidhi-vidhan, that sandhya puja is happening on time — then, he says, they will certainly do kripa. It becomes very easy for them; if some work lies spoiled, they will very easily, doing kripa and giving blessing, set things right and go — whether they be of the pitr order, of the deva order, or even of some other yoni, that makes no difference to us; the fruit will be auspicious only.
A household still asleep at ten fails the daily rule of bathing as early as possible
But if someone comes and sees that, well, they are only getting up from sleep at 10 o'clock — the daily rule here being that one should bathe as early as possible — then what kripa would they do? At a tirtha kshetra, he says, you may do it whenever, there is always a crowd, whenever you get the time; but daily at home, in the morning, at the very most let us say you bathed by 7 or 8, even by 9 — and here it is striking 10 and the person is comfortably asleep.
Divine shaktis have stood in every kula, and this is the season of their coming and going
Because divine shaktis, he says, have certainly been in everyone's kula, and this is that time in which their coming and going is bound to happen. And when it does, and you are ready here, at least making some arrangement for the sake of destroying your sins, then by the effect of that divinity their kripa too will certainly fall upon you.
Such swaroops are rightly kept secret; the kula guru is the one to ask where the kuldevi stands in your parampara
It is good that all these swaroops are somewhere or other observing their secrecy, he says; they are not in the midst of society at that level, and what state comes upon one who keeps them, or will keep them, society is already seeing. Those in whose kula these stand, whose kuldevi she is, should obtain further information about these swaroops from their own kula guru — if she stands in the kula, then in the kula parampara her puja and seva will have gone on, and people will later have limited it to themselves, so that all the others will not have the knowledge of it.
At Kade Dham a sawari came upon a woman and her own brother struck her
The questioner writes that they had gone to Kade Dham, of Sheetla Maa, which is in Uttar Pradesh, and at that time a sawari was coming upon his mother; and his mother's brother, his mama, struck his mother. It happens, he says: you will all have seen it, that a sawari is coming upon someone and a member of the household or family will get angry and scold, will abuse, will call it play-acting — beating with a slipper, striking with the hand. Even baba ji people do it, he says, and mentions that a video of one such astrologer had gone very viral: a very great jyotishacharya, one whom people greatly respected, and he too himself; but from the day he heard that matter, brother, this one too turned out to be the same.
Striking a sawari is an offence never to be committed, even where the sawari is pretended
This offence should never be committed, he says. Even if someone is putting on a pretence — where there is real pretence going on, there no sound comes out of your mouths; there you go and clasp their feet. Where it is plainly evident that play-acting and fraud is running, but where even a little of the real subject is coming — even if it is not so, learn to respect it, he says; it is a jivatma after all. If you commit such a misdeed — and there is a fully dedicated video on this, on what all happens if a sawari is insulted — then she is not going to accept it just like that; this is an established thing.
How long does the trouble last after such an offence?
Now the trouble they will cause will run at least twelve years, he says — at the least; and then it will be removed in twelve years. Although he says he does not know whose sawari it will have been or what the matter was. They do trouble people greatly. For many people it runs even forty years; a whole lineage passes in troubles. These, he says, are the things of a household.
Can it be predicted upon whom a shakti will come at a dham?
But when this thing becomes unlimited — sometimes such a state occurs that someone is a little more mentally dedicated, has seen and heard these things, so that such a bhava came into their mind, and the avesh of some shakti came, lovingly at any time, and especially at a dham. At a dham, upon whose body it will come and when, especially when you are going to some tantrik place or to some devi tirtha place, is written nowhere, he says. It is not that it must be so, that nothing used to come upon these and how did it come, or that it used to come upon someone and there it will surely come. All this varies person to person: something else may happen with you and something else with us.
Kshama yachana comes first, and the remedy then depends on whose insult it was
If such a thing has occurred, he says, then first of all it is an extremely improper thing that has happened. Then the second matter is whose insult has occurred and how the matter went; you people are troubled anyway, so do kshama yachana and the rest, and as far as is possible. He gives some options, since he does not know when or whether he will get to speak to the questioner. Keep in mind the first thing: if she is some devi of the house.
How will one know she has forgiven?
If she is pleased and forgives, he says, it is not necessary that she will come upon a head and say so — but its effect will begin to be visible in your life. And when she forgives, and Bhagavati will certainly forgive if you coax her from the heart, then however great the trouble may be, she herself will begin to bring out a path and will take you out of it; this is a true matter. When she becomes displeased and sulks, one should also come to coax her.
Does one reach a tirtha only by one's own punya?
Going to any tirtha kshetra at all is possible only on account of the rising of one's punya; this is a true matter, he says. So long as the mahashaktis of that place do not wish it, and your household mahashaktis, the kula shaktis of your home, the pitrs, and your punya are not strong, you will not be able to go.
What happens to the pitrs when you bathe at Triveni?
The calculation of how much punya is a separate matter, he says, but it is the most divine kripa: at the time when you are bathing at Triveni ji, your pitrs and forebears are extremely pleased. By your bathing, their sadgati occurs. Many pitrs become pacified. Prets and pishachs, present in whatever way, are quieted. The dev-putras and devi-putras of the house become quiet. The kripa of the kula shakti is obtained — and it happens at that very time, when you go there and bathe.
After a visit to a mazar the kuldevi became avesh-filled the next day and beat him collectively
A listener writes that someone had gone to a mazar and the next day the kuldevi, becoming avesh-filled, gave him a collective beating. Very good, he replies; one should get such a prasadi.
What are the shaktis of the hill regions like?
In any case, he says, the shaktis of the hill region, which are for the most part worshipped in the form of kula shakti, are mostly siddha yoginis. Very capable, and — if it be called cruel, it would not be an exaggeration. That they grow angry at once is a true matter. They will be pleased too; and in the destruction of enemies their effect is foremost. This too is a true matter. But if there has been a mistake, then indeed.
Why does a household usually fail to recognise abhichar in time?
Very few people accept the calamity for what it is; they keep being ruined, and only long afterwards does it become clear — by which time the thing has spread its roots. If for any reason a sadhak is born in the kula and is awake to all this, the generations that come after can be secured.
What does Bhairav kripa actually do for a household?
Purusharth in the body, bala, the capacity to protect the family, and the taking up and carrying of responsibility. Along with these, if any crooked eye or any nikrisht or negative shakti — whether a living person or a dead atma — tries to cause the family harm, it is the Bhairav tattva that acts for the family's protection.
Who are the Shodash Matrikas?
These are the Shodash Matrikas, ordinarily worshipped as one set — Gauri, Sacha, Padma, Savitri, Medha, Jaya and the rest are worshipped. But besides those, the speaker says, the sixteen maidens under the Mahavidyas and under the kulas are also established separately as Shodash Matrikas. He says he does not know whether others describe this or not, but will state the little he knows, because he has knowledge of two or three: of Bhagavati Mahabhagavati Vindhyavasini, whose pujan is done in three forms according to three kulas — he knows his own kula, and has a little knowledge of other kulas as well.
A shakti awakened by unguided japa demanding bali as the household's shakti
The speaker says the visions gave way to the real thing: when she slept, a woman would strangle and pull her, saying the japa is not being done, you must do japa; after some time it began demanding bali — "we are the shakti of your house and family, give bali, it is necessary, else we will not be pacified." Confusion set in: whether to give bali, which shakti this was, what the mantra had awakened. Those around her could not say anything with accuracy. Near the one-year mark, with puja long abandoned, a lump formed in her uterus at a young age, her periods stopped, treatment gave no benefit, chemical reactions swelled her body, and hallucination grew until she could barely separate reality from delusion; a psychologist's medicines only made her sleep, while the voice kept saying: do the japa, why did you leave it, you did not give our bali.
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.
Why abandoning the deities of one's own kula is the first big cause of trouble in life
He says this because when there is a problem in your life, the fact that you have abandoned the deities of your own kula becomes a large cause. Tantra vichar is a separate cause; but the first link is that. Even if a vichar has occurred, if you do not abandon the shaktis of your kula and go on holding to them, there is capacity — because you have taken birth in their kula. They will most certainly draw you out and take you through.
What anushthan is prescribed when the kula shakti is displeased?
Whoever's kula shakti is displeased, whose kula shakti is not giving support, who has for any reason knowingly or unknowingly insulted them or left them unworshipped, should do an anushthan of the Tantrokta Ratri Suktam — of at least a paksha, or from Ashtami to Chaturdashi. Its main anushthan is in the night hours, but there should be a paath in the morning too and a paath at night, at least 21 or 27 paaths, with samarpan.
What should one do whose business has not run for twenty years?
Asked by a listener troubled for the last twenty years, whose business is not running, what to do, he says: first search out the shakti of your kula, see who she is, what she is; and if it is not known, talk with him and he will make an effort to help as far as his strength and understanding allow.
What should one do once the kula shakti has been identified?
To a listener whose kula shakti has been identified, he says: whatever vidhi vidhan and rule of theirs there is, hold to them and go on. Do their pujan by whatever their manner of pujan is, as far as your strength allows, in Navratri and the like, alongside Bhagavati or in whatever way is proper — since he himself does not know what their manner is. If they have some parayan, some paath for nine days, some vidhi, then do it, and you will find the way sooner.
Can a fierce shakti worshipped in a house be made saumya?
Many people say that such and such a shakti is worshipped in their house and that they do not wish to give her that kind of puja but want her to become saumya, the speaker says. On this night the attempt to placate them is made at the ghat of Ganga ji, giving them an oath there. This, he says, is the whole subject of bhagatvaal; the attempt is made.
What sankalp is made during the deepdaan?
In the deepdaan, make the sankalp: "O Bhagavati, being always pleased, may you dwell in my kula", the speaker says. If it is possible, light sixteen lamps and then do her sahitya archan at the night hour — that is exceedingly divine.
When should those who do the morning kul shakti pujan do it?
Those who perform the pujan of the kul shaktis in the morning time on Purnima, the speaker says, are to do it the day after tomorrow. The morning puja is the day after tomorrow.
Case: a kul-shakti bandhan lifted after a gana appeared during Rudragana sadhana
The speaker tells of a good Sadhak whose Kul Shakti, a fierce and awakened deity, had full grace on him until a sadhak of his own village, learning of it, performed kriyas and did a Bandhan on that shakti or his body, so that the deity stopped coming and no sadhana gave a full result. While doing the Rudragana sadhana, he saw near his door — probably in tandra, the speaker adds — a figure in only a Langot with chimta and kamandal and long loose hair, who vanished as fast as he came, leaving every hair standing. The very next day the deity's sawari came upon him again and told who had done the bandhan, how, which Utara to do, and what to do for his brother's illness; around then the bandhan and the troubles ended.
One entering the field of sadhana needs the pleasure of the pitrs, of the kula shakti, and of the lagnesh and the eighth bhava.
Because for those who genuinely have to go into the field of sadhana, the pleasure of their pitrs, the pleasure of the kula's shakti, and — according to the lagna kundali — the pleasure of their lagnesh, panchamesh and navamesh are wanted; and if you particularly want to enter into tantra sadhana, whether it be jyotish or tantra, what the state of the eighth bhava is, and the full grace of these.
Why must the dung cake be of a cow and not a buffalo?
It should not be of a buffalo, he says: in the buffalo one the ugrata increases, and it does not suit everybody. It also depends upon the strength of the kula deity, and there must be purity — which is why it should be a cow's dung cake, a cow-dung upla. Or else apamarg wood, which is the very best.
The added red chilli will ruin the person in front and then the one who added it — the kula shaktis being what is to be pleased here.
Otherwise, he says, you will enjoy it today and tomorrow, when harm comes to the person in front, that extra spice you added will tell. People say to add this too, add that too, add red chilli as well. That chilli, he says, will certainly ruin them and then will ruin you too — because the kula shaktis are to be pleased here, and we are only becoming the medium.
Nine cloves go into each dhuna for the 64 Yoginis, dipped again and again in ghee — eight for them and one for one's own kula shakti.
When you do it for the 64 Yoginis, then at the time of giving the dhuna, every single time — in the lamp two cloves were put; in the dhuna, at least nine or eight or nine cloves, dipped again and again in ghee. In his view at least eight cloves should certainly be there; one becomes separate for one's own kula devi, for the kula shakti. So put nine cloves in, at the time of the dhuna itself, and simply give the dhuna.
Which kula does Tripura Sundari belong to, and whose dhyana should be read?
Bhagavati Tripura Sundari Lalita, the speaker says, is of the Shri Kula. Read her own dhyana mantra.
Who should avoid Baglamukhi sadhana altogether?
He says that for this reason he has said, and there is a video on it too, that Baglamukhi sadhana, mantra and the like should be taken up with regard to one's own kula: those in whose kula shaktis of this kind are present should not do Bagla japa in that way.
What does a dream of shaktis going away from you mean?
A listener says that some years ago he felt in a dream that the shaktis were going away from him, and that his life has been ruined since; he used to worship Jin Bhavani. He says to go to the sthan of Bhagavati Jin Bhavani and see. It can be only in two ways: either some offence has occurred at your hands, knowingly or unknowingly, on account of which Bhagavati's shaktis have gone away from you; or else some abhichari activity has occurred and it is because of that.
First step when a deity begins to mount the body: confirm whose sawari it is
The speaker says the family of the person on whom sawari has begun must first obtain 100% confirmation that the sawari coming on the body is the one it claims to be. A devi or devata's sawari will give its own introduction, so the first thing to establish is whose sawari it is.
When an arriving shakti needs a new sthan and pujan vidhi
If that shakti is already present in your house and already has a sthan, no new puja need be made. If an outside shakti has come, or a shakti of a tirtha kshetra, or a shakti once worshipped in the past who has now awakened, then which sthan should be built, where she is to be given place, her pujan vidhi, her bhog, the tithi and the time must all be known in detail.
Taking a guru once the shakti is to be kept
Having decided to give the sawari a sthan and to do her seva puja, the speaker says a Guru should be made through some capable knowledgeable person and the whole vidhi vidhan learned from him. Most fitting is a guru of your own kula; otherwise some right person whom you can trust and who will do you no harm.
Were yoginis formerly worshipped by gotra?
In earlier times, the speaker says, yoginis used to be worshipped according to the gotra, according to the kula gotra. In the course of time people went on forgetting, or for some reason gave a place to other shaktis and worshipped them chiefly. If you have the information about the devi worshipped according to your gotra you may do pujan in her name, but you cannot leave the shakti who is worshipped at present.
Why can a currently worshipped shakti not be dropped?
Because she will not have come of her own accord, the speaker says; and even if she did come, she will have been given a place in your kula in some way or other, whether given from fear or given from gladness. So when you have given a place and have worshipped them, they cannot be left.
Can one worship both the true kuldevi and the shakti currently worshipped?
We have told the actual kuldevi, the speaker says — the kuldevi is that one indeed; but the one who is worshipped at present should not have her pujan abandoned. You can do the puja of both.
What should be done about a kuldevata brought from another household?
A listener says his kuldevata is Shiva ji, who is satvik, but his great-grandfather brought another household's kuldevata by stealth, one who takes tamasic bhog, and asks how to put that devata out. They will not go out, the speaker answers by name. He says he understands the matter, that the questioner is speaking entirely correctly, that this is within his knowledge and being of that region he knows well how the devatas of others are brought and what is done. You cannot remove them now.
Is there any way to release a kuldevata that was brought from another household by stealth?
They were brought and honoured from the front, the speaker says, so removing them now is a matter of difficulty; no shakti will support you in such a state. Yes, by entreaty and supplication, by speaking to them through some medium, saying that we wish such a thing — if they, becoming pleased, say very well, we are releasing you, then perform my visarjan in this manner — then it is possible. Through any other means, through anyone else, it will not be possible.
Is the Panchmukhi Hanuman Kavach harmful in a house where a Brahm is worshipped?
Asked whether, if a Brahm is worshipped at home, the recitation of the Panchmukhi Hanuman Kavach is also harmful, the speaker replies with a question of his own: which Brahm is worshipped? Brahm are of fifty-two kinds. He asks the questioner which region he is from and under which vachan the Brahm is worshipped in his house.
What should be done when an unmarried girl who became sati was worshipped, but nobody knows who she was?
A listener says an unmarried girl had become sati and was worshipped, but they now do not know who or where the Sati Mata is, so how are they to do her puja and dhyan. Surely you would know who she is, the speaker answers by name, and there must be some place of hers. If you do not know at all, then take the support of a Shakti Peeth.
What if a devotee has pulled away one's devata?
A listener says a devotee has pulled their devata away from them. Pull him and bring him back, the speaker answers by name. He has pulled your devata away — he cannot pull away your aradhya, your ishta. Take their help.
Living around Tarapith, Kamakhya or a Shakti Peeth, or holding such a shakti in one's kula parampara, one need ask no one — but neither preach it to another.
Yes. If you live around Tarapith, or around the Kamakhya peeth, or your region is around a Shakti Peeth — or if in your parampara, in your kula parampara, Bhagavati Tara, Bhagavati Chhinnamastika, Bhagavati Dhumavati or any shakti of this kind stands worshipped — then there you have no need to ask anything of anyone. But for somebody else to begin doing it on seeing you, or for you to preach to another that we are doing it so you do it too, is wrong.
What do violent tremors and a pull at the Ajna chakra during japa mean?
That your Bhava is very strong and the experience is excellent — keep it secret, do not make it public. And if the urge to call out Bhagavati's name comes, call it out sometimes. The speaker adds, partially, that some power in your Kula must have been a great devotee of Vindhyavasini and is showing grace on you.
Should householders perform Dhumavati sadhana?
No — it is not for householders, and it does not bear fruit for everyone. Where it does bear fruit for a householder, the speaker says two things lie behind it: a practitioner in that Kula who held her special grace, or a Yogini established in that family in some portion-form.
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.
Reading the gold at the samadhi: the siddha, a kul shakti, and ancestral buried wealth
The speaker asks the listener to decode two clues. First, the sadhak noticed that from the year the payment happened until today no one had ever again told him in a dream to go and take the gold, though the dream had come constantly before. Second, the gold was received at the very sthan of the japa, so it was possibly the siddha at whose samadhi he japed, or possibly some Kul Shakti of his own; it was never known. But something gold-related certainly lay at that place and was taken out and given; it was not produced from nowhere. The sadhak had heard from his father and grandmother that their ancestors had wealth of that scale buried on their land, and the spot he dreamed of was their old house, demolished two generations back; so possibly, by the merit of his japa-tapa, his Pitr, or that siddha, or some leela of Shiva took out that very wealth and gave it. No further enquiry was made. The speaker leaves it to the listener's discretion whether to take it as fact or imagination, but says the sadhak's dedication, discipline and surrender are plainly visible in it.
Pitru Beesa ahuti procedure: three opening ahutis, then twenty honeyed kishmish
The speaker says to first kindle cow-dung kande in the ordinary way, then give three ghee ahutis: one in the name of the Guru, one in the name of Ganesha ji, one in the name of the kula matrikas. Then take the Pitru Beesa — a PDF he has given on his channel, twenty lines, twenty chaupais — and after reciting each chaupai, dip one kishmish in honey taken out into a silver bowl and cast it onto the kande, making twenty Ahutis in all. The last one is cast saying "mam sarva kula pitrubhyo namah" and then swadha.
Who is worthy of pranam in Sanatan culture: the criterion, and the lok-veers and regional deities
The speaker says a sadhak believes in shakti, a mass of energy, which can be positive or negative; that energy is established in the vigraha of our aradhya, present among us through the deity's conduct, behaviour and leelas — so the only vigraha or shakti worthy of pranam is one through whom the welfare of our world and the uplift of Sanatan culture came about. Besides Ram, Krishna, Jagdamba and Mahadev, that includes the temples of their bhakts: the lok-veers and regional deities who were once human devotees of Mahadev, gained such shakti through bhakti that their samadhi sthal became a jagrat place, some even riding on people; bhandaras, seva, hospitals and schemes run in their name. What we bow to, he says, is their conduct and thought.
Forgotten kul shaktis still exist, and bowing at pir mazars offends them
The speaker says people claim not to know their kul shakti for five generations, but not believing does not make one's Kuldevi or kul devata cease to exist; some today even worship a Preta or Brahmarakshas as their kul devata, a shakti made only a few generations back. Your original Kul Shaktis are of Sanatan culture — how could it please them that their descendants honour the pirs and fakirs who tormented them? His verdict: even if your head were to be cut off, let it be, but bowing at the mazars of such pir-paigambars is never right, however great a saint the person is said to have been.
Sabar mantras that invoke Muslim shaktis: how they entered and why the speaker forbids them
The speaker says the siddha sadhus of every Sanatan tradition, especially the Nath parampara, accepted disciples of other religions and did not refuse them Diksha; he calls this openness the biggest weakness, since through those disciples the mixing (ghaalmel) was done, and he refuses to name the figures people relate to positively because he does not regard the admixture as positive. So if a Sabar Mantra gives the duhai of a negative shakti linked to Muslim power, declares such shaktis great, or asks you to walk on their aan-shaan, do not do that mantra at all: the Navnath and Gurudatt parampara lack nothing, crores of mantras exist — you simply do not know them. Using those shaktis, he claims, finishes your very roots: a thing uttered from the mouth of one who eats what carries the gau-dosha can annihilate your kul shaktis, your own devi-devatas become kunthit, you never progress, and after death are fit for nothing.
Can a family have no kul Bhairav at all?
No. The speaker says people fall into confusion over whether kul Bhairav exist only where Bhagavati is worshipped in the house as the kula shakti, and that it is a very great delusion to hold that kul Bhairav may not exist at all. It is simply not possible.
Why does a householder often not know who his kul Bhairav is?
The speaker says a householder may well have no knowledge of those swarups. But whenever a particular affliction is about to come, and one is doing sadhana and seva-puja devoted to some shakti of the house, the power that stands ready first to shield from that calamity is the most devoted gana of that arahdya, of that kula shakti — and those stand in the form of Bhairav.
How does a divya shakti pleased by a sadhak's anushthan make herself known to him?
The speaker says that when she comes pleased and the person before her is a sadhak, and something has been obtained by guru kripa, she will give her introduction at the time of sadhana: I have come in this swarup; if you wish, give me a place, I wish to give my contribution to work of this kind and want seva and pujan from you.
What happens if a Brahm's pind is installed with no deity above it?
The speaker says that if, out of obstinacy, a Brahm harassed a family so much that they stayed under no devi-devata — built no Shankar ji temple, no Durga ji temple, nothing, not even Hanuman ji, and simply had that Brahm's pind seated — then here you will be trapped. Now they will run you as they wish.
If Hanuman ji is the kul devata but the kul devi is unknown, what should be done?
The speaker says that if Hanuman ji are worshipped in your house they have become the kul devata; and if you know the kuldevi's name that is well, but if you know only that Hanuman ji are worshipped in the kula, then at such a time give Bhagavati a place in the seva-puja alongside Hanuman ji.
Who are Sokha Baba and Gauraiya Baba?
Asked who Sokha Baba, Gauraiya Baba and Banni Parmeshwari are, the speaker says that one of Shiva ji's chief ganas is Virabhadra Maharaj, and it is Virabhadra who in later times came to be worshipped as Sokha Baba in the Uttar Pradesh and Bihar region; and as Gauraiya Baba, another of his ganas — but these are worshipped in two forms.
Why is the worship of kul shaktis so similar across regions?
The speaker says that wherever you go — Rajasthan, Uttarakhand, Bihar, these eastern and northern regions — the way the shakti of the kula is worshipped is almost the same everywhere, with only a nineteen-to-twenty difference. At most the name is known, and very often not even the name; Chhattisgarh is the same. The swarup changes slightly and the name changes, but the method of puja becomes almost identical.
Is a full mantra-bearing procedure available for Gauraiya Baba and Banni Mata?
The speaker says that if one asks for their complete, regular information together with mantras, it will not be obtained in that swarup — not for Gauraiya Baba and not for Banni Mata. Their chief swarups, however, can be gone into: for Sokha Baba it comes to Virabhadra.
What are the root forms of Gauraiya Baba and Banni Mata?
The speaker says Gauraiya Baba's swarup is that of Bhringi; and Banni Parmeshwari has two swarups. One is Banni Mata, who was brought from Uttarakhand, and there is a full katha of how she came into that region — that is the swarup of Kalika, the very swarup of Bhagavati of which he has given the Kalika Yogini sadhana.
What is the difference between Banni Parmeshwari and Bandi Parmeshwari?
The speaker says a difference has to be made here, since the names cause confusion: Bandi Mata is Patal Kalika, and she is also there in the form of Bhadrakali.
Is Khandoba the kul Bhairav for those who worship him?
The speaker says that Tulja Bhavani's case has been told; and Khandoba is indeed the kul Bhairav — it is Khandoba who is worshipped in the form of Bhairav ji, since Khandoba is a form of Bhairav ji himself.
Who is Siddh Chano Baba Bali?
Asked who the lok deva Siddh Chano Baba Bali is, the speaker says these are predominantly the chief deity of those who are rajak, and in their houses it is he who is worshipped, directly or indirectly, as the kul devata.
Are the local goddesses given a pua bhog forms of the kuldevi?
Asked about a household where, besides Bhramari and Mahishasura Mardini, a bhog of pua is given at Diwali and Holi, and when a child is in the womb, to the outer Baharali, to the shakti of the chowk and crossroads, and to Basanti Mata — and whether these devis are forms of the kuldevi — the speaker says that this is a thing that goes by region, and it should be done according to what is in prachalan there.
What is the difference between the kul devata and the kul Bhairav?
The speaker says the kul devata themselves may be the kul Bhairav, and the kul Bhairav and kul devata may also be separate — it depends, and he has already told at the start how it is to be seen. He adds that where a listener writes that the kuldevi is Maa Manasa and the Bhairav with her is Makardhwaj, they certainly may be: whoever is doing the first pujan, whichever shakti they give a place to becomes worshipped.
The worship of Khandoba and Mahalsa is left to sadhaks of that region, and a separate video is promised for it.
Asked to shed light on the puja of the kul devata Khandoba, the speaker says he will make a separate video about Khandoba and Mahalsa. He says he is not of that region, so whatever vidhi-vidhan of that region there is, there are very good sadhaks of that region in the sadhak parivar who had explained it fully and whose whole message he has; he will speak with them again and make a video with the complete information. What is not within his knowledge, he says, he will not tell you anything at all about.
Does Baba Karar Veer of Jaunpur fall in the category of kul Bhairav?
The speaker says this is not in his knowledge — he would have to ask about this matter of Jaunpur. He adds that he has already told what the method is, and it would have been better if the questioner had looked at it accordingly.
Who is the Kshetrapal where the Deeh is worshipped?
The speaker says that where the Deeh is the one worshipped there, then whoever is worshipped in the form of Kshetrapal will be that same one.
How is Harshu Brahm Baba worshipped as a kul devata?
The speaker says that since Harshu Brahm Baba are the deity of the Brahm sthan and are a Brahm, he knows the rules of going and coming there according to the region, but only those who do their seva-puja can tell how their puja will be done in a house. Generally, for whichever lok devata or lok Brahm it is, one should go there once a year on their tithi or day; and in the puja done at home, lathi, janeu, khadau, white dhoti and gamcha are offered to them. Since they were a servant of Bhagavati Durga, Durga's pujan chiefly takes place before theirs.
When a kuldevi's name is entirely unfamiliar the region is asked for rather than the Bhairav guessed at.
Asked who the Bhairav of a kuldevi named Maa Vish would be, the speaker says he does not know about everyone — the name is often such that he is hearing it for the first time, and he does not have knowledge of every region. He asks the questioner where they are from, saying that if they tell him he too will make an attempt to search it out.
How is a lok devata like Sokha Baba worshipped for special grace?
The speaker says he told above and tells again that Virabhadra and Bhadrakali are chiefly worshipped. If you want special grace and special pujan, then, as he has said before, the method of worshipping lok devi-devatas is of a limited measure — there are no particular mantras there. Pandit ji become very pleased and have the pujan done with the Purush Suktam and the Shri Suktam; and if you have it done through a good pandit ji of your own place, that is, the kul purohit who has the knowledge. But if you want something special, then you will have to go to their root swarup — Sokha Baba, that is Virabhadra, and their Parmeshwari, that is Bhagavati Bhadrakali.
A Vam Devi video was copied out with its mantras by channels wanting views, though not everyone may do that lok devi sadhana.
The speaker says he had put out one video of Vam Devi. The sadhana of a lok devi cannot be done by everyone in this manner. Now it cannot even be forbidden; people want views and will do anything at all.
Are people troubled by lok shaktis in every region?
A listener writes that in their place, Dehradun in Uttarakhand, Mata Madanand is used, and that plainly speaking it is by these that people are troubled. The speaker agrees: let it be Baba who is named — somewhere people are troubled by them, somewhere by Chanon Bali, somewhere people are troubled by Goongad, somewhere by Melody. In every region, he says, people are troubled by some such odd being or other.
Does Bhagavati herself appear in a sadhak's experiences?
The final experience of Bhagavati is that Jagadamba is not coming there in her direct form. But whichever lok yogini is seated at that place is somewhere becoming manifest there. The interference of lok shaktis in life, he says, certainly does occur in one way or another.
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.
Dosha when a Mahakali lineage's bhog reaches a home worshipping a pret shakti
Reversing the case, the speaker says that bhog offered to Mahakali and subtly taken by her yoginis carries a different energy and divinity altogether. If that prasad enters a home whose people serve a shakti of upadevata grade and they consume it, the level of Mahakali's energy is explosive, and because of her divine ansh the shakti in that house becomes bound and stunted — it suffers. He stresses this concerns kul-shakti bhog only, not the prasad of outside temples, and adds that the pret installed as kuldevata need not have been a sadhak in life; wicked people too are made household deities through bhagatvaal, and when such bhog reaches them they suffer.
Keep kul-shakti bhog within the family and teach the children in time
The speaker concludes that the bhog of shaktis should not be exchanged in this way, or only in a limited way; all of this should be kept secret and confined to one's own family, and the knowledge passed on to one's descendants. He urges parents not to raise children only on dance and guitar in the race for modernity, but to give them knowledge of dharma and of their own kul's deities — and equally not so much Vedanta that they stop believing in any of it, since both extremes bring trouble. Give a middle level of knowledge in good time, he says, rather than have them start searching only when suffering strikes, as is happening today.
First response to a maran prayog: act through the kul shaktis, not the question of bound kuldevta and pitr
The speaker says that as soon as one learns a Marana Prayoga has been done on a family member, the very first task is to act through the Kul Shakti, because the shaktis of one's kul are the source of that person's prana and life energy. If one knows one's kuldevi and Kuldevta, one must not stop at that moment to think that the prayog will have bound the kuldevta or the Pitr; that is a secondary matter at that time.
Akhand jyot for prana raksha in the name of the kul shakti, with 27 black peppercorns
The speaker says the first vidhan is to light an Akhand Jyot in the name of the kul shakti with a Sankalpa for the afflicted person's life, and to put 27 black peppercorns into it in the name of the 27 Nakshatras — even if one does not know their names. If the kul shakti is not known, the same lamp is lit first in the name of Bhairava ji, or of whichever main deity the whole family worships together.
What happens once the worldly purpose is fulfilled?
When you have done it only for the sake of your worldly work and it is complete — the purpose was to produce a child and the child has come — after that you have no work there. You have taken the sharanagati of Jagadamba, and Jagadamba will then make you capable, will give you the samarthya. But, he adds, the sharanagati must be as sharanagati ought to be, not merely spoken from the surface.
Why is service to Dattatreya held to be necessary?
Because he is the Mahaguru — the Siddha of Siddhas, before whom the Acharyas and Siddhas of every tradition bow. His service is held necessary where a curse has attached, or a Kula-Pitr or Kula-dosha is at work; once he casts his glance, the speaker says, nothing has the standing to harm your house.
Kula devi-devta sadhana runs at least eleven days, and where their Sthan is established it continues in parallel with every other sadhana.
After the basics. Perform sadhana according to the form of your Kula devi-devta, at least eleven days. If their Sthan or Than is established, their worship runs in parallel alongside every other sadhana. Where the Kula deities are not known, the speaker prefers keeping things clear over an Avahan.
What is it that actually comes upon a body?
Not Kali ji or Durga ji themselves — everyone knows they cannot and will not come upon anyone. These are Yogini powers, complete in a fractional form; were they to come fully, no ordinary person could bear the intensity and the body would burn. And the family of whoever bore it will certainly be ruined.
How long do the kula shaktis wait after the bali is stopped?
After everything has been obtained, someone gives you the idea that throats must not be cut, that living beings must not be killed, that this dosha will attach — while a man has been giving it for fifty years, for two or three generations. After it is given up, those shaktis will wait for twelve or fifteen years; their forgiveness will last at least twelve years, and since you are worshipped in two or three generations there will be some punya accumulated.
What happens if the kula devatas are deliberately abandoned?
If your guardians are not standing behind you, he says — if you have deliberately stopped the puja and seva of your kula devis and devatas, if you have deliberately changed their customs — then nobody is going to stand in your protection. You will simply be ruined.
Kul Bhairav as the first recourse when pitr are held in bandhan
The speaker says that once you learn — through a dream or from a knowledgeable person — that your Pitr are in Bandhan and mishaps, suffering and stalled progress follow from it, the first and most distinctive thing to do is to take the help of the Bhairav of your own kula, if you know him. Wherever there is a kuldevi there is certainly a Kula Bhairava; every kula has one, subtly or manifestly, and kul Bhairavs are powerful enough to cut every kind of bandhan. He explains that a sadhak of the kula who did high sadhana may, after death, receive the post of kul Bhairav by the devi's Kripa, which is why he becomes a cause of sadgati for the pitr and the kula shaktis alike. So by his puja, archana, seva and anushthan the kul pitr are freed from bandhan.
Ancestral tantric shaktis that were never released trouble the descendants
The speaker says many families had a father, grandfather or other elder who did tantra sadhana or ojha-sokha work, but died untimely or otherwise failed to hand the vidya, its vidhan and its rules to the next generation. The present descendants know nothing of which shaktis were served or how, so when they fall into trouble and take up any sadhana or upasana, those shaktis come and begin to wreak havoc. Even if the ancestor's deeds were good, some human error may have left things untold or the visarjan undone; the shaktis may be shmashan shaktis, siddha, kul or lok yoginis, chetak shaktis, or a deeh group of the powers that run on a chain or a chauki.
Inherited shaktis single out the descendant who takes up sadhana
The speaker says only the person who actually served and held siddhi over such shaktis could have explained them fully. If a grandfather had four brothers and their families are now in the third or fourth generation, the one descendant who suffers most and starts sadhana will be troubled most, because the shaktis judge capacity — this is the child who can do puja-seva and satisfy us. They demand their due indirectly, through dreams, which frightens the person; and having gone a generation or more without seva they have turned fierce, so the person also bears their anger.
Where a sokha or ojha seats his shaktis
The speaker says a sokha or ojha never keeps every shakti seated at his own house, especially an ancestral one: many are kept at his place of worship, some at the deeh with the Kshetrapal — he goes there with puja and bhog when he needs them — some in a worshipped peepal tree, and veer-type shaktis at the root of a fire. Each keeps them in his own way, according to his own cunning, and uses them from time to time. That, he says, is why the family in his case story could never get the matter fully examined — how many shaktis there were and what was where.
An awakened shakti binds its awakener by sankalpa until visarjan
The speaker says that once you have awakened a shakti in your own name and give it bhog, its name is joined with yours and you are bound to it by sankalpa. Either that sankalpa is released while you live — the shakti freed from that place to stay or go as it pleases, so no dosha attaches to you — or, if you neither did that nor told anyone else about it, your wealth, property and lineage will all be troubled by it somewhere along the line. This, he says, is exactly what was happening to the sadhak in his story.
The one master shakti every bhagat family keeps secret
The speaker says every family whose ancestors did bhagat work surely holds one shakti that is like a master key: once awakened and at full fierceness she can bring every other shakti under complete control, and she is also the most gracious to her bhakt-sadhak — the one the ojha turned to when he was losing against all the others. Because she is the root, she is kept wholly secret, told to a single person and withheld from everyone else; even if you lose everything, if she remains she will restore it all. Such a presence, he says, existed in the sadhak's family and troubled him greatly.
Do not do sadhana at home when ancestral shaktis are hostile
The speaker says that in such a situation his advice is always: do not do the sadhana at home. This sadhak could not do japa outside either, since village people kept interrupting — is he becoming a sokha, is he learning ojhaiti, don't do it here, people come and go at the temple. So the speaker told him to arrange to go and stay somewhere else for some days; after a year or two of discussion he did, and was given two things to do japa of there.
Kul yogini awakened by the Datta sadhana: dreams first, then more divine with each purnahuti
The speaker says the effect of sitting at that place was so divine that the sadhak's own kul yogini shakti — the shakti of his kul — became fiercely awakened. First he began to have darshan and experiences in dreams; he would report what he was seeing, and the speaker told him it was fine, keep going calmly for now. As he completed the purnahuti of each anushthan one by one, his experiences grew more and more divine.
Paran after an anushthan: the most precious and most maya-laden moment
The speaker says that in his view the most precious time of a sadhak's life is when, having completed an anushthan and about to do paran, some deva shakti comes at that moment and asks something of you. It is a deeply maya-filled time: maya lies spread over everything and the person does not understand. As on the ninth day of Navratri, when the mind is already on tomorrow's puri and halwa after the kanya pujan, the sadhak is ravenous on the final day and thinks only "at last, food" — and it was at exactly such a moment, after completing the 11,000 Datta mala mantra, that this sadhak's most intense experience came.
Case: an old woman asks for food at the paran meal, and the sadhak's anger is the maya
The speaker says the sadhak fried puris, cooked what he could, offered naivedya at both shrines and to the pujari baba (who told him to eat first), and sat down at a spot a kilometre or two from where people lived. Just then an old woman — "Kali Mai in the guise of an old woman", as he puts it — appeared and, as the first morsel was raised, said in Bhojpuri: eating alone? feed me too, I am hungry and thirsty in this heat. A sudden anger rose in the sadhak such as he had never felt in all his sadhana — this, the speaker says, is exactly what maya is. Blinded by hunger he had not seen where she came from; there was no second meal; when she asked whether the food was jhootha and he said no, he pushed the whole thali at her in anger and set down water, while she received it with great love. This was the real hour of the test.
Case: the refilled kheer and puris after the old woman vanishes at paran
The speaker says the old woman ate everything, drank the water, and asked for one more puri; told there were none, she asked for a little of the kheer, praising it — what will it cost you, you are young, make more. Grumbling, the sadhak went inside and found the kheer vessel full, puris fried and hot as if just taken from the pan, fresh sabzi, everything filled to the measure of his own meal. When he turned round the field was empty; Mata ji had departed. Only then, the speaker says, did the maya fold back and his mind come to its senses. He searched the open, deserted paths, could not rouse the sleeping baba, and wept, calling on Bhagavati Van Durga — whoever you were, I have committed an offence — refusing to eat or do paran unless he had darshan again.
Avesh and the first stirring of trinetra jagran after the kul yogini darshan
The speaker says a second visible darshan did not come, but an avesh came over the sadhak's body — a heaviness — and what is called the very first, initial stage of trinetra jagran arose. In that state she gave darshan and said: I am pleased, do your paran without worry. He then did paran, and his body stayed heavy all day; he phoned the speaker, who told him to be at ease. The sadhak's life has since changed greatly, and the account is shared at his own request.
What does a shakti or pitr in one's own kula do to a beginning sadhak?
Another subject arises here, which applies also to Shani's presence in the ninth and tenth bhavas, he says: the effect of the pitrs of one's kula, or of a shakti present in the kula. When the person begins sadhana, the effect starts coming very quickly; if there were sadhaks in the kula, they begin to give effect directly. The person becomes very tense — is this good or bad, are these things I am seeing right or wrong, he cannot tell. And if by mistake Rahu's influence comes into it, he is disturbed still more, because Rahu begins to give a state of great bhram: even the real will seem to be bhram, and what is bhram is bhram anyway.
What kamana does he prescribe in the sankalpa?
What is written, he says, is: for the obtaining of the full kripa and ashirvad of Bhagavan Devadideva Mahadev and Mata Parvati; and by their kripa, for the destruction of the sins accumulated over births upon births, for the shaman of all known and unknown doshas; and by the kripa of Shri Shiv-Parvati, for the purashcharan of the Shiv Panchakshari mantra — today, with the upacharas available, the abhishek of Bhagavan Shiva together with the Panchadeva and the kula, together with the kula shakti, and yathashakti the japa of the Panchakshari mantra, I take this sankalpa.
Which kuldevi should be worshipped when a second one is discovered?
A questioner says a lok shakti is worshipped as the Kuldevi, but on going into the sadhana marga the dev shakti kuldevi came to be known, and asks which should now be worshipped. If the information about the kuldevi has been obtained, he answers, then you should certainly do her pujan; if you have become confirmed of it, then you should certainly do her pujan.
What happens to a minor or distant deity carried to Kamarupa?
His example: a practitioner of some particular Bhairav mantra — not a high Bhairav but a local deity of a far region, Rajasthan rather than the Purvanchal. When he does that japa at Kamarupa and invokes him, the deity enters Bhagavati's subtle Kamarupa loka, is himself nourished and made capable by her nearness, and then shows the practitioner exceeding grace.
What should be done for the Pitrs and Kula deities at Kamarupa?
Worship there for your own Aradhya, your deity, your Kula's powers and your Kula's Pitrs, all of them. Give Daan for the Pitrs; if you can have Pind done in the Brahmaputra, do the Tripindi. If not, sit there and scatter grain for the fish, or give a Daan, or perform a Tarpan as capacity allows.
Those who had a Kula's Bali, Bhog and Naivedya stopped bear nothing when havoc then breaks over that family
That people are slowly giving up Bhagavati's service altogether — a state has come about in which the Bali, Bhog and Naivedya of one's own Kula's powers have been stopped. And when havoc then breaks out in a house and a family is wrecked, what difference does that family's ruin make to those who had the Bali stopped?
Why prayogs at the chaukhat work: Narasimha's seat and the kula's powers
The speaker says the threshold of the main door — the dehri or chaukhat — is held to be the place and asana of Bhagavan Narasimha, and that the kul pitr and the kula's protective powers are always present there. At godhuli bela, the twilight between day and night which is Narasimha's own time, his tattva is certainly present at that spot, so any prayog done there at that hour gives a very special effect. Through the chaukhat, he says, the protection of the house and the satisfaction of the kul devatas and kul pitr can certainly be achieved.
When the kuldevi chaukhat prayog is done and who may do it
The second case, the speaker says, is when one finds that along with the kul pitr the kula's shaktis are also displeased, or that one's kul shakti has been turned against one — tantra is a subtle matter with much manipulation, and one must identify which case is one's own. Anyone whose kul shakti is displeased may do this, and so may someone who does not know their kuldevi but is doing some sadhana. The kuldevi and kul shakti are certainly pleased by chaukhat seva, since the protective powers reside there. It is done in the shukla paksha from Pratipada to Purnima, or in a festival period such as Navratri.
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.
How a planned abhichar binds a worshipping household's kul shakti and kul pitrs
The speaker says an ordinary abhichar will not work on a household that worships regularly, gives bhog and bhent to its shaktis and knows its kul devi-devta; what works is a fully planned abhichar, which he describes from his own life experience of how people cheat. The enemy first obtains the secret of the house: which shakti is worshipped and how she is propitiated. He then tries to bind the Kul Shakti by vachan, bhog or mantric power; lesser lok-devs are stopped, while a great shakti worshipped for long resists and warns the family through Swapna or through whoever receives her sawari. If no warning comes, she has already been stopped. After her, the kul Pitrs, who always stand at the door while the kul shaktis keep watch from the puja sthan, are stopped by bhog or other means. All of this is infiltration needing full knowledge of the house; only then is the abhichar itself applied.
Caution: the speaker's special Hanuman sadhana is only for those whose kul shakti is bound
Answering a question from a group post, the speaker says the special Hanuman sadhana he had mentioned is for those people to whom this has happened — who know that their kul shakti is bound. It is for them alone; those whose shaktis are not bound will get bound if they do it. He had meant it for those whose kul pitrs and shaktis are bound, who are certain that abhichar has been done and that an abhichar shakti is receiving their puja-path.
Householders born into sadhak families often want to be rid of the shakti their grandfather established
He says that in the Kalikaal now running, there are several people in his own Grihastha Tantra family who belong to the family of some good sadhak and who want to be rid of the very shaktis established in their kula. Somebody's grandfather, somebody's father was a good tantra sadhak and acquired some shaktis; now they are in difficulty and want release from it.
Which two clauses of a vachan are usually left unstated?
Two further things come, he says, when you say I am in vachan with you for life: whether, when your body is released — that is, at death — they will be free of the vachan; or whether you are establishing that shakti in your kula for ever. That too has to be told at that very time. Those who do not tell it, or who do not have the knowledge of it, cause suffering later to the whole line of descendants, who become bound — and this becomes a matter of a great deal of difficulty.
Does Bhagavati decide who is born in her kula?
Asked whether Bhagavati herself decides who will be born in her kula, he answers: yes, absolutely. The devi of your kula herself decides this — whether or not you will be born in their kula.
Is there a vidhi for knowing one's kuldevi?
Asked to tell some vidhi for knowing the kuldevi, he says it has been told before; it is available on this channel too, and it is available in complete detail in the Siddh Sabari Vidya as well. Please look at it once, he says.
Does one get birth in a particular kula and the same parents?
He tells a listener by name that his question is a very good one, but that it depends upon the shakti of the kula — whether birth will take place in some kula or not, whether the same mother and father will be obtained or not. It becomes, he says, a matter of accounts kept: what one will become and what one will not.
Hindus are recruited because their household deities are strong and pure, so siddhis come quickly
Because, he says, the devi-devatas of their houses are strong, being pure and holy — so the effect of such kriyas and such mantras upon them will be the greatest, and siddhis will come quickly. And a Hindu, he says, only wants siddhi with his tongue hanging out, without knowing what he is walking into.
The first thing that happens is that the auspicious shaktis of the kula become impure
When a Hindu comes within their limit and is given these things, he says, the very first thing is that whatever auspicious shaktis are worshipped in his kula become impure. Understand it, he says, as your entire spiritual property being seized in the way physical property is seized — and there the story ends. Then your helplessness is how to get out.
The kula shaktis do resist the incoming shakti, but they were never credited in the first place
It is not, he says, that when these outside shaktis enter a kula and family the kula shakti already present there offers no resistance or makes no attempt to stop them. It absolutely will. But since they have not intervened visibly in your prarabdha and have shown you no miracle, you were already not accepting that they have any standing or any samarthya.
By Devi Ganga's kripa he stands awake at the threshold with the kula pitrs and earns his own gati
He will remain awake in that place of his own accord, the speaker says — by the kripa of Bhagavati Devi Ganga he will stand there together with your kula pitrs, and by that very work he will obtain his own gati.
After the house and the temple, the tirtha dham comes next, undertaken for the kula pitrs
So the house is done and the temple outside the house is done, he says; after these two, advance towards the tirtha dham. Think for the sake of the kula pitrs. If you want the samarthya and awakening of the mantras completely, then the responsibility of restoring all those whom you have destroyed in your life, your kula and your ancestors, is this generation's.
In what order does a shatkarma prayoga destroy a household?
It is not only Bhagavati Baglamukhi who stambhs the intellect, the speaker says. When an enemy makes a shatkarma prayoga upon you in tantra, then vidveshan among yourselves, vidveshan within the family, comes first of all — there will be quarrels first. When quarrelling begins you will abandon puja paath; in anger and in the quarrel you will insult one another, and the kul shaktis will begin to be displeased. Gradually you will insult the pitr too, and in anger speak harsh words to your ancestors.
Whose mind does the enemy attack once the household deities are offended?
Once your kul devi devta have been insulted by you and a lack of shraddha has come between you and them, the enemy takes advantage of exactly that gap and then makes his main prayoga. First there is vidveshan, after that the rest, and then the chief person of the household — the one who does the most puja paath, on whose account the household deities are pleased — has his mind subjected to uchchatan.
Can a one-day Ganpati sadhana be done, and what of Bhanvati Sikotar?
Asked whether a one-day sadhana of Ganpati ji can be done, he answers absolutely. Asked by a listener from Gujarat for the mantra sadhana of Maa Bhanvati Sikotar, he says she is a devi of that region — and that as for what Sikotar is, the questioner knows it well; so he will not give her sadhana without seeing and hearing what the situation is.
What of a brahma worshipped for four or five generations?
Told of a brahma that came in abhichar and was worshipped in the first generation and has continued for four or five generations, and reminded that he has said in a video that if a tantra exceeds twelve years then release comes only in the next birth, he says it is a correct point. If it has been worshipped for four or five generations, then what tantra has run in it now — it has become worshipped. It becomes worshipped only if someone gave it a sthan, or if unknowingly you people had a sthan given to it; a sthan can also be got given by deceit. Now removing it will not be possible in this manner without conciliating it; and once four or five generations have passed, going on to six or seven generations, either it will say, brother, have my gati done — or, if it is of that tamasik nature or is a bloody one, then it will not go.
What should be done about an aughad pret that people call a brahma?
Siddharth ji says people variously call it Pratyangira, or the recitation of the Durga Saptashati, or that it has been seated after being conciliated and there is no upaya of tantra-mantra for it. The speaker answers that until that thing is opened up completely there is no gain in saying anything about what it is. And the first and greatest point is that if it has become worshipped in the kula — be it a pret, be it a brahma, be it anything — then once it is worshipped, no fault of it remains there. If it is worshipped generation upon generation and you now wish to remove it, then plainly there should be a knowledgeable person in tantra who first asks it; the effort should be that the thing goes peacefully, and it should be removed only if you wish to remove it and it is giving trouble. There is a whole vidhi vidhan and rule for removing it too; doing anything in this manner without knowing will not be right.
A Batuk Bhairav japa "given" to a household that worships a Dakini can corrupt that household's own shakti
The speaker's example of a subject raised to cause harm: suppose a family has a Dakini worshipped — Dakini is absolutely worshipped as a mother in villages, and they are worshipping their own. If someone wants to corrupt that household, he prescribes a Batuk Bhairav mantra vidhan, "yes, do Batuk Bhairav japa" — and if the person starts that japa, thinking it came through a dream, the condition of the worshipped shakti will go bad. The proper process, he says, is that when the mandal pujan happens, the knowledgeable one who gives the mantra first frees that Dakini, or that matrika in yogini form, by sankalpa — so that whatever pujan this person does, no effect of the japa falls on her.
An unworshipped household entity, left without gati or place and misused by another, will itself give trouble
The speaker says that an aughad can himself do harm in shamshan fashion — and he will do it through the unworshipped presence of your own house. If you keep it unworshipped, it is present in the house, its gati is not happening, it is being given no place, and someone else is using and misusing it — then it will give trouble.
What is the positive side of tantric bandhan?
So far they have looked at the negative side of tantric bandhan, the speaker says; the positive bandhan is the bandhan of suraksha. Your house should be bound. The chaukhat should be protected by positive shaktis: morning and evening seva of it, deepdaan there for Narasimha Bhagavan, deepdaan for Kul Bhairav and the kul shakti. There is also the process of giving bali at the chaukhat — keep it strong with the bali of lemon and coconut, keep it strong with the bali of jaiphal. So that if someone does do a tantra prayoga on you and you reverse it through Mahabhairav, Vamati Kali or the Janjira, and the other person is sitting ready — come, you reverse it, we will reverse it too — no ill effect of his reversal falls on you.
Who must keep the Shakambhari or Annapurna form in particular?
For those whose kuldevi this form of Jagadamba is, and for whom it is worshipped in the form of the kula swamini, this form is of course extremely necessary. But apart from them too, the speaker says, it is exceedingly necessary that this form be worshipped in the grihastha ashram: one should certainly perform the upasana either of Jagadamba's Annapurna form or of Bhagavati's Shakambhari form.
Which pushtikarak shaktis keep their grace over a lineage?
In a kula, he says, the influence and blessing of certain shaktis always remains — all those shaktis that are pushtikarak. For example Bhagavati Devsena: if her grace is obtained, if the grace of Bhagavati Shashthi is obtained, then hardly ever will any trouble relating to the lineage come into the kula, and hardly will any suffering come to the children, so long as the parents do not knowingly commit some very great offence.
What does Bhagavati Shakambhari give when she is pleased?
If Bhagavati Shakambhari becomes pleased then by her grace you will never lack dhan, dhaan, ann, fruit and flowers. If you are a farmer, the fertility in your fields will increase considerably. Besides that, in your kula and vansh there will never be a shortage of dhan-dhanya, never a shortage of grain, never a shortage of vanaspatis; no negative energy will ever enter the crop you are cultivating, and no kind of poison — the natural poisons — will ever have effect on it.
Who is Dulha Dev Maharaj?
It is not possible to say in which form Dulha Dev Maharaj stands among the lok devtas, he answers. This information can be known only from those in whose place he is worshipped.
How is the grace of a kuldevi obtained?
Asked for some upay for obtaining the grace of those whose kuldevi is the Shakambhari form of Maa, he answers that the grace of a kuldevi does not come about by totka, by tona or by upay. Although, he adds, it is the totka that goes most viral these days, and this is exactly why his channel runs so slowly — because he never tells a totka.
How can one find out oneself which deity's shaktis are working?
Asked how, without taking the help of any bhagat, one may find out for oneself which deity's shaktis are running with us, so that their seva and sadhana may be done better and without error, he says there is a whole separate video on this on the channel — not one but two or three videos — and asks the questioner to look at them once.
Who is Mariya Bhavani, and what does the word Bhavani cover?
A questioner writes that some among his ancestors were tantrics who carried Mariya Bhavani with them, and that today everyone in his family is greatly troubled. The speaker asks everyone to listen with attention. Understand, he says, in which places the word Bhavani is being applied. In tantra the name Bhavani has been given to such shaktis as have in reality nothing whatever to do with Bhavani Durga ji.
Which is the greatest of the Bhavanis?
The greatest Bhavani among them, he says, is Trinetra. Three eyes are the greatest identifying mark of hers. She is held to be the direct form of the three-eyed Chandi Durga. And she can be in many forms — she can be in a Lakshmi form, she can be in other forms, she is Mahayagni; and in a very subtle and gentle manner she dwells, so to speak, in someone's kula, in the param kula.
What has happened to the name Bhavani in the course of time?
But what is going on in the course of time, he asks. A girl child who died in the womb, or was got killed in some way by abhichar, or whose pregnancy was aborted after finding out that it was a girl — people have them aborted at six months, at seven months. When she goes above afterwards she begins to throttle, begins to trouble the household, begins to play upon them, does not let the marriages of brothers and sisters take place; and afterwards it becomes: now worship her in the house. Now her sthan has been made, and the name given is Bhavani. An unmarried girl of fourteen, fifteen or sixteen who died for some reason is also being worshipped as a Bhavani, and her name too has become Bhavani.
What is actually seated where Kali is worshipped in abhichar?
Now, whether in the negative or in the positive — ninety-nine per cent of people raise it up only to run it in the negative, he says. Then, when they set it running, they will give it the name of Kali ji. The puja of Kali ji is indeed being done, but where is Kali ji there? It is a churail sitting there and taking it, if it is spoken plainly. They gave it the name of Kalika. And in exactly the same manner this Bhavani business runs: they said Bhavani, and now to the dead one itself they said Bhavani — Mare hi Bhavani. What is Mare hi, brother? Find that out. Since when did she become Mare Bhavani?
How did high shaktis come to be installed against epidemics?
Speaking of what spreads in the form of a mahamari in different places, he says that for their shanti the sadhaks of that time laboured very hard — whether Kaul sadhaks, or sadhaks of the Nath sampraday, or upasaks of Bhagwan Datta. So in place after place such shaktis were established, which were shaktis of a high order, and in the course of time they became worshipped by society. Those who came to be worshipped were then accepted in the form of Bhavani; the name of Bhavani was given to them, the word Bhavani was attached before their name, and they became worshipped.
What happens when a sadhak cannot complete the process he began?
In exactly the same way, he says, even though this shakti was in the positive — since it was awakened by the force of mantra and these sadhaks could not complete that process, and in a half-finished state could not manage what they had obtained, they gave it to others; and the others knew nothing at all of what was being given to them. Then they died, and afterwards they too will be worshipped, worshipped under that very name. And those people then slowly went on increasing in kula and vansh and went on being worshipped in the kula. So the Mahashakti who was there remained in her own place, and those who died on account of those shaktis began to be worshipped after becoming shaktis, and were given separate Bhavani names.
How can a family get rid of a shakti seated in the kula?
In UP and Bihar there is an abundance of all these things, he says: in every region you will hear of a new one. The chief shaktis are in their own place, but these small shaktis have become worshipped in this form. Asked how one may be freed of them, he answers: where from? If someone in the kula will worship it, how can there be release? You yourselves do not think before bringing an ancestor in. Fathers and grandfathers bring all these things in for the sake of learning, or else out of some greed they bring them and keep them, or if they went into abhichar they give them a place in the house — who will spend money and seat them in Ganga ji, in a divine place, so they just do it this way. After that the descendants that follow have difficulty.
Sikotar Mata, Sikodhar Mata and Meldi Masani are worshipped street after street in Gujarat without people knowing what they are.
In Gujarat too all this exists in street after street, he says, but the Gujaratis have become modern, and so nobody knows. Sikotar Mata, Sikodhar Mata, and Meldi Masani — people do not even know what is being worshipped. Anything at all is being asked in the name.
Who are the Satis that people are asked to install, and should they be installed?
He confirms that many people ask about Sati: she is that very woman who died by suicide in the family, or who was got killed. Many people told him too to seat them, but it did not seem the right path. If you seat them, he says, it may be that they will grant you peace for five or ten years — but you are not knowing what your coming descendants will do. If nobody does the seva and puja of God, there is no difficulty there; God can never become displeased, that is their separate way, that is the teaching of Sanatan. But if you seat shaktis of this kind in the house, and tomorrow it turns out that your son or daughter did not marry within their own kula and khandan, or something of that kind happened, then the work is done for.
Does Mahavidya sadhana require patrata or not?
Two things get said about Mahavidya sadhana, the speaker notes: one, that no patrata of any kind is needed for it; and two, that a very great patrata is needed. When you are bound and go to do it, then you have to look at everything — what the parampara of your kul is. It has to be looked at, he says, because in the present time the need will arise. When the granths were written, it is not known whether all these things were looked at or not, or whether such people described it; but in the present time trouble begins.
Why must the kul shakti be checked before an ugra sadhana?
Because, he says, when people in the house have seated a bhoot-pret and worship it as their kul devata, and after that you go to do a Mahavidya sadhana, then the Mahavidya will bind you, will she not — and there will be trouble. So before any Mahavidya sadhana, any astra mantra sadhana, any ugra mantra sadhana, and especially anything connected with any Mahashakti or shakti, or if you are going to do a sadhana of a yogini, yakshini or Bhairavi, first look at your kul shakti, brother — who the shakti of the kul is. Otherwise your living will be made hell: if a bhoot, pret, pishach or Brahm is seated and worshipped as the kul shakti and you go to do a Mahavidya Baglamukhi sadhana, then that very Brahm will thrash you and will not let you do the sadhana either — and then you will say that you did Baglamukhi sadhana and harm came to you.
How is the siddhi of a Nag devata done?
Asked how the siddhi of a Nag devata is done, he says it is a good subject and that they will start from the kul nag and will tell this too — but it will have to be told from a regional point of view.
That shakti is a very ugra swaroop associated with Sheetla Mata, and is kept secret
To Shiv Kumari ji, who has written the name of a shakti, he says that not everything can be placed before people. She too is a swaroop of Bhagavati, and a very ugra swaroop. In some places she is held to be one among the swaroops that go with Sheetla Mata. Her control is of a very different kind. She is quite famous in the field of the Bhagatvaal and of Bhagavati, and she stays very hidden; so that subject he would not wish to tell here.
How does a knowledgeable person handle a prayoga inside one kula?
The speaker says that when such a prayoga is got done through a knowledgeable person and the shaktis of one's own house begin to come into binding — because both are people of one kula — then the shakti is invoked at his siddh peeth, siddh sthan or tantra peeth, given whatever dhaar, puja and bhog is due, and requested for this purpose.
What is asked of the kul shakti when a prayoga is invoked at a siddh peeth?
The request the speaker reports is: you support dharma. If the elder brother is looting land and property, why are you supporting him? Bring him too onto the path of dharma. I request you for that — remain on this side. There is a method and a vidhan for this, he says.
How are the kula shaktis of two brothers separated?
If she says she will remain on both sides but you may separate, then, the speaker says, it is done as the reverse of a marriage: at a wedding the kriyas join two families, with the milan of pitrs and of the devi-devatas and kuldevi-devatas. Here two pinds are made, as the pret pind and the pitr pind are joined, and in the field of tantra the link is cut and separated.
A family separating from a joint household lifts soil from the old puja sthan and installs it in the new house at an auspicious time
The speaker points to what happens in a village when a family separates from a large joint family and builds its own house: they lift soil from the very place of worship in the old house and carry it at an auspicious time, and make a new sthan for the devata in the new house.
What should someone do whose Shani sits in the second house, without any initiation?
The Tara answer given in the Shani live was specific to that context. Where a Dasha or Mahadasha is running, Deepdaan for Bhagavati may be done. Best of all, with no Deeksha, is service and worship of Bhagavati Durga — in which the presence of all ten Mahavidyas comes about — or of Bhagavati Kamakhya.
How can one tell what other Shakti is seated with the Kuldevi?
It will not be found by asking; some information may come from doing. Doing the Havan is the best course. But if "seated with her" means it too is taking worship, that is a different matter — and if it has been strengthened by taking worship, it will hardly move.
Havan prayog for the grace of the kula's presiding shakti: purpose and who should do it
The speaker presents a prayog for obtaining the grace of the adhishtatri shakti of one's own kula, and says it is entirely a havanatmak prayog done through fire. He says every person who is afflicted by the shraap of the Kul Shakti, the shraap of the Pitr shakti, or is receiving any kind of dev danda should do it. The causes he lists are a mistake in puja-path, an offence at a temple done knowingly or unknowingly, the breaking of a Shri Vigraha, something of a temple being broken, or a theft done in a temple in confusion; such acts, he says, bring the shraap of the devatas and make the kula's shaktis fully displeased.
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.
How a kul-worshipped shakti is turned into a weapon of abhichar
The speaker explains that the sent thing was an old shakti worshipped in someone's kul, of the kind of Bali Baba or Bulaki Masan. Such shaktis, he says, are fine at one level, but once the matter of running them in a negative way arises there is great trouble, they take their own course and fifty complications follow, unless they are handled purely by the Bhagatvaal method. The attacking family had sent their own kul-worshipped shakti onto the bride through Akshat or some such medium; it is a strong thing, its daily puja continues at their house while it sits on the victim. This is very common in rural areas, he says: when a shakti of the pret or Upadeva kind is worshipped in a house as a Kul Shakti, the first person to strike sends exactly that. Because the shakti kept saying such things, the village people understood that it was a worshipped shakti.
Reversing a sent kul shakti: identification through the kshetrapal, bhog-bhet by the bhagatvaal reckoning, and sending it back
The speaker says the elderly, experienced village sadhaks used the process by which, at the time of hal-srishti, a guru gives everything to his disciple through updesh, which he has explained in another video. Knowing which area the attackers' sthan was in, they drew out through the Kshetrapal only which shakti it was and what it belonged to; once known, they first propitiated it with the correct bhog-bhet reckoned by the pure Bhagatvaal method, that is how much it is taken down for, double or four times. Then, having all the information, they took it off her, and before sending it back to the house it belonged to they attached some things of their own and sent it, the fully tantric Palatna reversal. They bound and protected her body, and the problem was about ninety percent solved, while trouble broke out in the attackers' house and news of it came, so the family also learnt whose house it was. After Holi she returned to her in-laws' with no particular problem, keeping up what the bhagat ji had told her.
What should be done if the kula Brahm baba's sawari comes of its own accord?
If they come of their own accord, then they should be entreated, the speaker says. If the kula's Brahm has begun coming and you wish it not to come upon the body, then have the elders of the house entreat them; only by requesting can they be stopped — please do not come upon the child's body. If they are coming upon dharma, that is, no one has driven or goaded them wrongly, no oath has been laid on them, and they come of their own gladness, then do not stop them harshly. Say it not in anger but in gladness, and ask them to come only once a year on the day of their annual puja, and otherwise only when there is some very great calamity, when life itself is in danger.
Can there be a kuldevi when the kula devata is Hanuman ji?
Yes — if the kula devata is Hanuman ji, there can absolutely be a kuldevi as well, the speaker says.
What should a vegetarian family do whose kuldevi takes a goat bali?
See who can be the receivers of that bali, the speaker tells Vashishth Yadav, and give it to those people after the bali has been offered. Ordinarily the bali prasad of a kuldevi or kula devata should be taken only by the people of the kula parampara — but if you no longer eat it at all, then there is no question of compulsion. Perform the bali at such a place where such people are present and have the right, so that they can eat it. It is not quickly possible to find a middle way in this. And if the kuldevi has a laag attached to her, then it will attach to those who eat it as well, and then a puja will have to be offered there too before they are pacified.
Is there an alternative to actually killing the goat?
There is also the matter that after the bali is offered the animal is taken and given samadhi, and there is a fixed place for that. And there is the ear-cutting practice too, the speaker says: since they do not eat it at all, bring the bali, have the sankalp and the rest done, and only a little of the ear is cut, so that what falls, falls on the bali peeth; the whole vidhan is completed in that itself, offering it to Bhagavati, and the goat is taken and released in a forest. Whatever is to become of it, let it. It has then become Bhagavati's, become your kuldevi's. This is one option — but it should be done only after seeing what kind of ugrata the kuldevi has, and whether she will agree to it after being entreated.
Do Brahmins offer bali to their kuldevi and kula devata?
In today's time everything is being offered, the speaker says. The reason: where have people kept their own kuldevi and kula devata protected? They worshipped others and others; so now the devi and devata of the kula have come to the fore in their primacy, and therefore Brahmins too have to give bali.
Grace of one's own kula shakti comes faster than that of outside deities
The speaker says it is well known that with all the powers that lie outside one's family it may take time to obtain their grace, but if one has correct knowledge of one's own kula shakti and serves her, her kripa-drishti can reach one within a moment. He adds that even there the prarabdha built by one's own karma does get in the way and has its effect somewhere or other. The case story he tells, he says, is meant to make the listener's faith in the shaktis and principal deity of their own kula firmer.
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.
Installing the kuldevi at home with the plot's shakti seated beneath her
The speaker says the whole family went with the guru to Thawe Dham and, by the method of kuldevi avahan, Bhagavati was invoked and invited: a swarup of hers was established there, worshipped at Thawe itself, and brought with the invitation to their home. Two small temples, two sthans, were made inside the house — one for the kuldevi, and the other, beneath Thawe-wali Maharani, for the shakti that had been worshipped on the plot. All of it was done by full tantrokta vidhi-vidhan by the guru, with many details, he says, that he is not sharing.
How a tamasik shakti's nature changes once seated beneath the kuldevi
The speaker says that once everything was complete, the shakti was invoked again onto the woman's body, and she said of her own accord: "Here I will now live on the bhog of milk, because I am wholly under the control of the Mahashakti in whose presence I have been installed; as a sevika, close to the portion of Bhagavati seated here, I will remain present here daily." He asks the listener to consider that a shakti this fierce said this herself — that is how a shakti's prakriti changes.
A tamasik shakti pacified with raw milk and kheer under the kuldevi
The speaker says that with that form of Jagadamba seated above, the family gained their kuldevi's grace, and the tamasik shakti already there — a bhagat-region shakti that runs on bhog and such offerings — also became shanta and saumya. A stream of milk was poured for her; she bathed in milk alone, was pacified by milk alone, and her bhog was raw milk with kheer and the like as her food. With that she was satisfied, turned gentle, and her very form changed.
Dream sign of a tamasik tattva departing: a dark woman with a mund and a cup of blood
The speaker says the family told of a dream: on the third day after the installation, the woman on whom the shakti used to come saw a woman of fully dark, entirely black colour, hair open, a mund in one hand and a cup full of blood in the other, walking away toward the outside. That, he says, was the tattva or guna of the shakti as it had been, which departed by the grace of Thawe-wali Maharani, Jagadamba Kamakhya; her saumya swarup remained there as an ansh, who said she would keep coming daily as a sawari for this family.
Lesson of the case: regular seva of one's kuldevi removes life's troubles
The speaker says that today husband and wife are both sadhaks who practise well and, by Bhagavati's grace, lack nothing — wealth, grain, children and grandchildren. Though very negative, the episode turned everything around and led them onto the spiritual path. The suffering was greater than his brief telling shows; Bhagavati's grace was that things were solved quickly because the right people were found. His closing lesson is that listeners should do regular, correct, faithful seva-puja of their own kuldevi and kula shakti, and so remove the troubles that come into their lives.
Where the kula devi is of an ugra form, a standing coconut is placed on the shakti kalash.
He says he added one thing in the tantrokta subject: if your kula devi is worshipped specially in the house and is of an ugra form, and the tradition already is that no purna patra will be kept and the coconut stands upright, then such a coconut is placed for the ugra forms of Chandika. It is then called a shakti kalash, and a great many vidhi rules become different, and it cannot be the same for everyone.
Which household shaktis are targeted by bhagatvaal sadhaks?
Saying that although it is not proper to speak it he will tell one more thing, a prayogik matter of tantra, the speaker describes households in which the presence of a devi remains — some principal yogini shakti of Bhagwati, of a very compassionate disposition, who does not answer a tantric abhichar prayoga at all. Such saumya shaktis are present in the houses and kulas of very many people, and they become angry or wrathful in the rarest of cases. The difficulty is that the sadhaks of the bhagatvaal region create a great deal of trouble with such shaktis.
At those parvas the full shringar, from head to nails, is made abhimantrit and offered on the vigraha.
At this very time, the speaker says, where people have established Bhagwati's shri vigraha or her pind at their own place, all the ornaments there are, made abhimantrit, are offered — the whole of it from head to nails, whether the bichhiya, the payal, the articles of her hands, the bala and the rest, the kamarghani, the mangalsutra at the neck put on, the haar put on, the nathiya, the maang tika, her entire shringar will be done. But all of it made abhimantrit by mantra, in full accordance with vidhi.
What of ancestors who forbade worship altogether?
A listener says that in his house his forefathers used to forbid puja, saying do not do anyone's puja, they take; that if you must go, then go straight to the dham and do puja there. The speaker tells Sunil Vishwakarma ji that what he is saying is absolutely possible, that there is nothing wrong in it, that this used to happen — this absolutely used to happen, this was being discussed that very day, this thing used to happen at one time.
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.
How will one come to know who one's kuldevi is?
The vidhi for their aavahan has been told on the channel named Siddh Sabari Vidya, the speaker says; on this channel too their dhyan mantra and the rest has been told. When you do not know, you should employ those vidhans. And it does not happen in two days or three days: there is a vidhi of havan and the like too — it takes at least three months and at most three years.
What happens when the kuldevi does come to the kula?
It is a straightforward matter, the speaker says: if you truly wish that grace of this kind should come, that she truly is the kuldevi, then hold on and proceed well for three years. But once she comes into the kula, she will come with such fierceness that then you will not have to think. Take it as settled that your janma kundali will be left lying where it is; and the people of your house and family, if they too are proceeding rightly and accepting it, their janma kundali too will be left lying where it is. Bhagavati will bless them utterly. But where is the time — everyone wants everything in ten or eleven days.
If later generations forget a mahashakti's seva, does the whole kula face her wrath?
There is truth in it, he says, but with a distinction. If you do not do the Mahashakti's seva, the Mahashakti is not going to come to trouble you. Mahashakti means the chief shaktis within the param satta; they will not trouble. We are within them and they are within us; it is by them that we go on. But it is her ganas that trouble — the lok ganas especially trouble. He points the questioner to the playlist made under the name Bhagatvaal on the same channel, which answers the whole question step by step: what happens if someone receives kripa and the people who come after do not do that thing, and what should be done when the bhagat who was there before dies.
Who is the kula Bhairav of a family, and how does he come to hold the post?
The raksha-pradhan chief devata of our house is the Bhairav of the kula. That post is held in one way by the bhairav of whichever Mahashakti is our kuldevi. In another way, those who in earlier times in our kula parampara performed the seva of Ma Bhagavati are, when their gati occurs and if there is such a wish, given such a post. But he insists this in no way means that some bhoot, pret or pishach has received the station of Bhairav.
Who is the Bhairav of Bhagavati Sharada?
Now, of Bhagavati Sharada, of Ma Bhagavati Sharada, the Bhairav has been said to be sakshat Shiva. This you will come to know, he says, and when Bhairav is discussed further, separately, in connection with Bhagavati Sharada, this subject too will be told.
What can be done when someone has bound your Bhagavati and taken her away?
A listener writes that his cousin, a tantrik, deceitfully applied akshat and sindoor to his forehead and thereby bound his Bhagavati, and asks how to get her back. When anyone takes your shakti into bondage, the speaker says, he has given three or four prayogas for its undoing on this very channel; the bandhan will also open by the mantra prayoga of Mahabhairav. Since the man is your brother he will have full knowledge about you. So perform the Mahabhairav anushthan that has been given.
A missing chaturmukh lamp and bali pujan, and neglect of the doorway, the kitchen and the kula shakti, are the common mistakes.
He says he does not know what the questioner did or failed to do or what mistake he made, and is answering a common question about why this can happen. It is possible you are doing only Bhairav ji at the time of pujan and never doing the chaturmukh lamp vidhi that he prescribes, or never doing Bhairav ji's bali pujan vidhi. Further: if the entrance of your house is not right, there can be trouble; if dirty vessels are lying in the kitchen, there can be trouble. And most particularly, there is the question of who the shakti of your kula is — trouble can come from her too, though it does not happen in Batuk Bhairav's pujan. And since the listener says Brahma Kavach, there are bandhan matters in the Brahma Kavach, which he has never given anyone to do.
How should a devi worshipped tamasically be worshipped at home?
If a devi is worshipped somewhere in a tamasik manner — as the listener is asking about Shamleshwari Devi — then it is not so, the speaker says: if you belong to that place, to that region, or if she is worshipped in your kula, then you will indeed worship her at home, and you will do it in that very form. But the bali and the rest you will offer at her sthaan; and at home, if it is not offered, then you will not offer it.
How should a woman decide which shakti to begin her sadhana with?
The speaker says that a woman deciding to enter sadhana first asks which shaktis to begin with, and the internet tells her that sadhana begins with the shaktis of the home, the kul Pitr and the Kul Shakti. But even before that, he says, she should see from her birth kundali in which field sadhana will bear fruit for her, which applies to men and women alike, and where her mind is drawn: which kind of sadhana, which form of a devata, and which form of Bhagavati attracts her most. He says one must decide all this first because whichever form of shakti one takes up must be carried for a long time, and she must check whether she can keep that shakti's rules and in what order she will proceed. Without full information, he adds, she can do seva and puja and sadhana up to a limit.
Why an unmarried girl must not worship her own kul's pitrs and kul shakti with her own hands
The speaker says an unmarried girl must never worship the Pitr of her own maternal kul or its Kul Shakti with her own hands. He explains without negativity: a mother-shakti is so called because she can give new life, and a kanya's father makes the great sacrifice of giving his daughter to another lineage so that their kul may grow; a kul shakti is worshipped only once, by one person, and the girl is going to her in-laws' house, whose shaktis are the ones she must worship. If she worships her own kul's shaktis and pitrs first then, by the rules of the tantra field, the many things that in many households have become attached to the kul shaktis start to travel with her, which should not happen; he says this happens now because people are careless, and in earlier times such things were classified. Nothing bad happens to her, he says, but the house she goes to will have trouble, because its shaktis will not be able to join with her.
How an unmarried girl gets her kul shakti's blessing for sadhana without doing the puja herself
The speaker says that when an unmarried girl wants to begin sadhana, her father prays and does the Kul Shakti puja for her while she sits with folded hands and prays; if she knows who her kul's shaktis are she may light a single lamp for them, but must not do the whole puja arrangement. In some places, he says, unmarried girls are barred even from entering where the kul devata is worshipped. Because a kanya's energy is very important in tantra, and the Kaul path especially honours her as the direct form of shakti, she has her father, elder brother or younger brother do whatever puja she wants at the kul shakti's sthan, handing them the flowers and items to offer, and they do it in her name, asking the shaktis to protect and bless the daughter of the lineage who wishes to do sadhana. She must not offer Bhog or do the puja with her own hand, especially where a chauka or than is made and the Kuldevi is jagrit.
An unmarried girl does no rite for the kul pitrs, not even agyari
The speaker says an unmarried girl should do no work at all on behalf of the kul Pitr. Whatever is to be done for the kul pitrs her brothers or her father will do, by the same process and whatever vidhi-vidhan the family follows, and the vidhi of agyari in particular a kanya should never perform. After marriage, he says, the matter becomes different if no one else is doing it, though even then she should not really be doing it for the pitrs.
Sadhana rules for a newly married woman: a one-year bar on tamasik and ugra sadhana, bali and khappar, and pauranik worship meanwhile
The speaker says a newly married woman must not, even by mistake, do any tamasik sadhana for one year; a woman in the Grihastha ashram, he adds, should not do tamasik sadhana at all. Even a sattvik sadhana of an Ugra shakti she should not do for at least a year: puja and seva yes, sadhana no. Since tantra sadhana requires Bali, even of a lemon or coconut, and shakti sadhana done fully requires offering Khappar, all of that is barred for the first year; being in grihasthi she should keep the rules of grihasthi. If she wants to begin within that year, he says she should do pauranik rather than Tantrokta sadhana of her chosen shakti: Japa of her mantras as far as she can, path of the shatanam, singing a Stotra, Stuti, pleasing her, and only afterwards move onto the tantrokta path.
Where a married woman without children begins her sadhana
For a married woman who has not yet had a child and plans to later, the speaker says her first sadhana must be the seva-puja of the kul into which she has married: its Kul Shakti, kul devata, Kuldevi and Kula Bhairava, worshipped in order. Rites for the Pitr she has done through her husband's hand, her father-in-law's, or whoever does the seva-puja there; done by the husband it reaches her automatically without her even having to ask. She herself begins from the seva-puja vidhi of the kuldevi, kul devata and kul Bhairav and, he says, must do this for at least one year, because the grace of that place is the most necessary for her.
No shmashanik sadhana, dhar pujan or chauraha pujan for a wife who has not yet had a child
The speaker says a married woman who has not yet had a child should not do any shmashanik sadhana, even in sattvik form, even one with only a small provision such as placing something in the Shamshaan, because she does not have proper knowledge of these things; even if she is doing it from reading or hearing, or under someone's guidance, he would still forbid it. He makes clear this applies where there is no deficiency in her or her husband and the child is simply planned for two or four years later. In that condition, he says, shmashanik or Masan sadhana, any dhar pujan, anything to be done outside the house, and pujan at a chauk or Chauraha are all to be completely avoided, because if anything goes wrong she will be left troubled for life.
Can the shaktis of Gujarat such as Madanan and Midli Mai be worshipped sattvically?
Asked whether Madanan and Midli Mai, worshipped in Gujarat, are one shakti, and whether their sadhana can be done sattvically, he says that their sadhana is not fully possible with sattvikta. Obtaining kripa is possible up to a limit. And shaktis of this kind should be worshipped only if they are already worshipped in your house; otherwise, if there is an ordinary pujan somewhere as a local form, you may do it there.
What must be considered before installing a tantra shakti at home?
Before worshipping such a shakti in the house, he says, think a thousand times: you are worshipping her — will your own children go on worshipping her afterwards or not? These are shaktis of tantra.
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