Marana Pratighata
Every question on the site tagged Marana Pratighata, each answered from a timestamped source rather than a summary written from memory.
The reversal of a lethal Tantric affliction (Marana) — requiring authentic initiation and scriptural mastery, tailored individually to the victim's spiritual stature, karma, and severity, since amateur attempts often provoke severe counter-attacks.
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How is a lethal Tantric affliction (Marana) reversed?
Occult reversal (Marana Pratighata) cannot be achieved by trivial folk remedies and requires authentic initiation — specific consecrated counter-offerings for spirit-fueled rituals, the deity's Bhairava counterpart to pacify a weaponized Mahavidya, or Bagala Pratyangira for a weaponized Bagalamukhi ritual, executable only by a fully initiated adept.
First step against the marana prayoga: Maha Bhairav mantra, 21 malas a day for 21 days at a Shiva temple
The speaker says he told the man to do 21 Mala of the Maha Bhairav mantra every day in a Shiva temple. He was no great sadhak but a complete beginner, so he started with one or two malas, slowly, since the mantra is fairly long and takes time; being a hardy village man used to sitting, he managed. The first full round of 21 malas for 21 days was done in the Shiva temple with a lamp kept lit. The result, the speaker says, was that peace came to his body and he said he had gained great strength and felt "we can fight this", and asked what to do next.
Second step: Batuk Bhairav stotra five times each evening for 21 days, with a tantrokta Batuk Bhairav yantra
Once the 21-day mantra cycle was complete, the speaker says, he told the man to recite the Batuk Bhairava Stotra at least five times a day, in the evening, in the Shiva temple, for 21 days without a break, and to keep repeating this for at least two or three months; he gave him the Sankalpa. Along with it he had a Tantrokta Yantra of Batuk Bhairav made by the proper tantrokta procedure and sent to him with a tantrokta mala. He stresses that it must be Batuk Bhairav's yantra, not ashta-bhairav's. He says the stotra and its vidhan were not yet on his channel and would be posted after this account.
How long relief from a marana prayoga took: from Chaitra Poornima to a quiet house eight months later
The speaker says the effect faded gradually: relief began around March-April, the whole vidhan was complete around Chaitra Poornima, and by the end of November, eight to nine months on, no voice had been heard, no blood splatter had appeared, the wife's foot had no problem and no one else had any disturbance. The man still does the practice every morning and evening, and the other family members have been taught what to do, the Kavach and other recitations, and have all started. The family grew strong, understood, and is safe today by the grace of Batuk Bhairava, he says.
Why the Mrit Sanjivani vidhan must be left entirely alone by ordinary people
The speaker says to leave the whole vidhan of Mrit Sanjivani entirely, because of the kind of things used in it and the kind of beej mantras it has — no ordinary person should use it at all. Only those who know both Vedic and tantrokta kriyas, who also know the process of protection, and who, if they are applying maran and the like upon someone, also know how to stop that prayoga.
What is the kalp that turns an enemy's prayoga back on him?
He says such a kalp is often used that as soon as enemies carry out any such activity it turns back on them. But even so there is one loss in it: things turn back from two sides, and for this reason it should be used very little. As soon as it turns, if your enemy has again done something, you too will then have no means of stopping it.
What happens if the target is able to return the prayoga?
In such processes, when some pret or pishach shakti, or specific shaktis of the veer category, are projected, then there is this possibility: that the one against whom a tantric is working — who is the enemy from his side — may himself have knowledge, or may have some deity capable in protecting him, or may have perfected some siddhi, or may have a deity's grace, or may have such a guru as will return your abhichar.
What happens when an abhichar is returned?
In the course of returning there are two things. Whenever this thing is run and projected and the person opposite returns it, then in the maximum of cases this happens: that when the abhichar comes back, its vega will be increased twofold over what it was before. And if you do not know the vidhi of upsanhar and raksha, or you make a mistake there, then your loss of life is certain.
How does overconfidence come into it?
In such a situation it has been said that if you have no remedy with you, if you have made such a mistake — and very often it also happens out of overconfidence. It feels that the man opposite is hardly a very knowledgeable person: run it upon him. Now from that side comes the counterstroke, and that too at double speed.
The strike first throws excessive heat and energy into the body, and without a protective system the disease that follows finishes the person
When the effect falls there, the first thing that happens is the throwing of heat in the body — excessive energy; the energy will first increase. After that, whatever disease is to be produced is produced and the person is finished, if he has no protective system. In exactly the same way, when the abhichar is returned and its vega becomes double, it will give its effect at exactly that same place upon the person who did the prakshepan; and if he does not do the upsanhar vidhi in time, his death is certain.
Why can the upsanhar vidhi not always be done?
Because to perform the vidhi of upsanhar your whole body should be entirely ready and should be shuddha. Suppose somebody is travelling in a train — he did the abhichar yesterday, today he has set off without a care, and the person opposite has reversed it within 24 hours. He is now going away from his tantra kshetra, is on a train, or somewhere where he cannot maintain purity fully.
What is the Sudarshan Chakra Narayan recitation used for?
Its Anushthan is performed particularly for the destruction of enemies, for protection from Abhichar, for the destruction of an Abhichar, and for the piercing of another's Vidya. If someone is performing an Abhichar upon you again and again, it is done to pierce and to stop it.
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.
The raksha akhand jyot has no muhurta, kharmas or malmas restriction and burns until recovery
The speaker says this akhand jyot burns until the person recovers, for at least seven to ten days, and at the time the prayog has struck one must not check whether the moment is auspicious or whether kharmas or malmas is running. It is a karmic lamp for the protection of life, not an Anushthana for any deity, so it can be lit at any time whatsoever.
Kshetrapal nikari against a maran prayog, and where to give it
The speaker says the second main task, when the afflicted person is in serious trouble, is to find out at once who one's Kshetrapal is — the oldest temple in the place one lives — and give puja there; if one cannot find out, do the Kshetrapala Nikari, the Bali vidhan of Kshetrapal, near any Shiva temple, behind or beside it, or at the edge of a Chauraha. Kshetrapal, he says, is the foremost shakti and the first deity who stops whatever forces have been projected by abhichar vidyas.
Flour chaumukh lamp utara over the head of a maran prayog victim
When Kshetrapal cannot be identified, or one is new to a place or it is too densely populated for that vidhan, the speaker says to make a four-faced lamp of flour near the main door, fill it with mustard oil and 27 black peppercorns, wave it seven times anticlockwise over the afflicted person's head, and place it outside the door or, better, some distance from the house, as a jyot in the name of Kshetrapal or the Gram Devi. If trouble is severe, do both the nikari and this lamp, placing the lamp at a Chauraha or by a worshipped Peepal or banyan near a Shiva temple.
Of the three immediate vidhans against a maran prayog, the akhand jyot is compulsory
The speaker says the three vidhans — the Akhand Jyot, the Kshetrapala Nikari and the flour chaumukh lamp — should be done immediately. Of the three, the first, the akhand jyot, is compulsory; of the second and third, whichever is possible should be done.
Sankalp-bound japa of one's own siddha mantra or daily paath for a maran prayog victim
The speaker says the fourth vidhan, once the earlier ones are done, is to do as much japa as possible — with a sankalp in the afflicted person's name that their life be protected — of any mantra one has done japa of, made siddha, or done an anushthan or Purashcharana of, whether Sabar Mantra, Tantrokta or other, or of whatever one recites daily: Durga Kavach, Hanuman Kavach, a chalisa, Bajrang Baan, a sathika or a beesa. If one has nothing of the sort, recite the Hanuman Chalisa or bajrang-baan with a sankalp, near the person in a low voice so that they can hear it too.
Samput Hanuman Chalisa with "sankat kate mite sab peera" for a vicious maran prayog
The speaker says that if the prayog is very vicious and the trouble severe, the Hanuman Chalisa should be recited with the Samput "संकट कटे मिटे सब पीरा जो सुमरे हनुमत बलबीरा", applied in the correct way, which is fully published in a live video on the channel — not the wrong way of reading the line once before the first chaupai and once at the end. Done correctly, relief begins from the very first paath.
Bhairav deepdan of 108 lamps on the day a maran prayog strikes
The speaker says the fifth vidhi is the Bhairav Deepdaan taught on the channel: make a yantra of 108 lamps and give Bhog at eight places in the name of the ashta-bhairav, at home in the evening (or morning) of the day the prayog struck, on the first day only. Bhairava ji's energy comes with great force, the negative energy present there begins to be completely destroyed, and however great the bali vidhan behind the prayog, it cannot succeed in its intent.
Durga Saptashati samput anushthan or Navchandi with rudrabhishek for a heavy maran prayog
If the Abhichara is very heavy and the danger has clearly not passed after the six vidhans, the speaker says the seventh step is to have suitable sadhaks perform a Durga Saptashati Samput anushthan — one paath or nine, one day or five or seven — or a Navchandi Anusthan, as one's capacity allows, together with a Rudrabhishek, ideally of a Parthiva Shivling, all at home, if one has the means.
Jayanti Mangala Kali mantra added to the dhooni when a Saptashati anushthan is beyond one's means
If one lacks the means for a Saptashati anushthan, the speaker says to keep doing the Dhooni and add one more mantra to it — the first mantra of the Argala Stotra, Jayanti Mangala Kali "जयंती मंगला काली भद्रकाली का पालिनी" — at least 27 times, fumigating the whole house with it, and to keep camphor mixed into the dhooni so that it keeps burning.
Affordable self-done anushthans against a maran prayog, with Mahabhairav rated highest
The speaker says that if one cannot afford large anushthans like a Saptashati, which cost twenty to twenty-two thousand rupees, but can do some puja-paath oneself, one should do an Anushthana of the Hanuman Chalisa or bajrang-baan. Best of all in his view — whose results the channel repeatedly shares — is the Mahabhairav anushthan: fine if already done beforehand, but if one is only turning to it after trouble strikes, at least begin its paath. Alternatively the Sarvarishta Nivaran Stotra, on the Siddh Sabri Vidya channel, can be done as an anushthan at home to protect the family and the afflicted person.
Raksha kavach and self-japa for the person under a maran prayog
The speaker says the ninth step is to have the person on whom the maran prayog was done wear a raksha Kavach on their body, so that their prana energy is protected, and to have them do mantra japa themselves: the guru mantra and the like if they are initiated, otherwise japa of the name of Bhagavan, or as much japa as possible of the Jayanti Mangala Kali mantra, which is a naam mantra.
Weekly Kali or Hanuman temple puja, lemon garland and lemon jyot, and evening lamps in Bhairav's name after a maran prayog
Alongside all the vidhans, the speaker says, give puja at a Kali ji or Hanuman ji temple on Tuesdays and Saturdays, garland Bhagavati with lemons, and light a lemon jyot with a sankalp made through the patient's own touch. Every evening light a lamp on either side of the house, or a single small chaumukh lamp with four wicks in Bhairava ji's name. Kept up for a long time, this pacifies and destroys the maran's effect, and whatever prayog someone does, the calamity they intend cannot arrive — though the rest, he says, lies with Bhagavati's will and one's own Prarabdha and punya.
The utara, the seva-puja of one's aradhya and heavy kavach japa run alongside it
Along with it, he says, keep performing the utara, the seva-puja of your own aradhya, the japa and tapa, and more and more japa of the kavach. This thing will be finished from the very root — and not only finished: the one who did such a thing will also obtain his due punishment, since all those matters come under the mahatmya.
Should an abhichar done against you be turned back?
Asked whether one should answer back if an abhichar has been done, he says an answer should be given, but only after becoming capable. Whenever anyone does abhichar, before turning it back you must first have so much capability that we can stand before him. If the burden is of a hundred kilos, we shall have to become of two hundred kilos, and only then will we be able to answer it — because the person who does abhichar will strike back again when you answer. So you must have enough capability both to stop it and to send it back again; and the grace of the ishta is greatly necessary.
If you do a daily havan holding Gurudatt as guru, can tantra still succeed against you?
To Aadi Chintan ji he says that if the grace of the guru, the grace of the guru mandal, comes, then nobody will wish to do tantra — how would he be able to? And he draws the parallel: the Brahmastra was not going to have any effect upon Hanuman ji, but to keep the honour of the Brahmastra he was bound; for him it was nothing. In the same way, if you are doing the sadhana of Bhagavan Dattatreya and someone performs a tantra prayoga upon you, then to keep the honour of that tantra you may suffer harm. But it will not be very great; it will be for some time. If he does a very great tantra prayoga, it may be that if he has done a marana that one finger of yours breaks, gets cut, something happens. There will be an effect; you will be troubled a day or two, troubled a week — but after that there will be nobody left to save him. Shaktis keep the honour of shaktis.
What if a Baglamukhi mantra is used against a Saptashati sadhak?
Asked what would happen if a Baglamukhi mantra were used against a sadhak of the Durga Saptashati, he asks why such a thing has to be done. Whoever is right, it will be right with him; whoever is wrong, it will be wrong with him.
What destroys an old and powerful Abhichar?
Take an ordinary Shiva Sahasranama that you recite daily, and recite that same Sahasranama from the beginning of an eclipse to its end. However powerful the Abhichar, it will be shaken — it will reach the brink of destruction.
What must be in place before a Pratyangira recitation?
The prescription of protection must certainly be kept in place beforehand. Because you will perform the Pratyangira, and if the Abhichar's state is reversed and the enemy is knowledgeable and reverses it back, then consider it: it will return to you with threefold the effect.
What happens after your mantra wounds the person attacking you?
If the person who did abhichar upon you grew weak and your mantras worked in four, five, ten or a hundred malas, he was only wounded and troubled for a while. He will go to the person he is learning from, or having the work done by, and report what happened; that man will see at once that a mantra is being used. You have won once and are hugely motivated by it — but when the prayoga begins from that side in that light, the speaker asks, who will save you then?
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