Marana Prayoga
Every question on the site tagged Marana Prayoga, each answered from a timestamped source rather than a summary written from memory.
A lethal Tantric ritual aimed at killing or severely harming its target — governed by a narrow revocation window, after which even its own caster may be unable to reverse it.
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What happens when a Guru performs a harmful (Marana) ritual against a disciple out of anger, and can it be undone?
A lethal ritual (Marana Prayoga) launched in anger has a narrow revocation window — typically 7 to 11 days — after which even the Guru who cast it may be unable to reverse it, and the Guru bears their own consequence for breaking the vow taken when knowledge was first given.
What are the latent and physical symptoms of a severe Marana (lethal occult) attack?
Unexplained fainting or vertigo with no clinical cause, involuntary twitching on one contrary side of the body, sharp pain in ritually targeted areas (face, skull, ears, throat), and identical symptoms manifesting simultaneously across multiple family members, indicating a collective occult installment (Chauki).
Where the Kalika Kavach is recited: a Kali temple outside the shmashan, never at home
The speaker says this Kavach is never to be recited at home; it must be done in a temple of Kali — any Kali: Raksha Kali, Bhadrakali, Dakshineshwari Kali, Adya Kali or another — which must not stand on shmashan ground, though nearby is fine once outside its boundary. A Shiva temple beside the Kali temple is excellent. If no Kali temple is near, the second option is a Shiva temple, the more secluded the better, but never on shmashan ground. A beginner must never go straight to a shmashan for this; the full Marana Prayoga vidhan given in the Phalashruti is not done directly — initiated people do that.
Special case: abhichara linked to marana that has already struck the body
The speaker says that if the Abhichara is related to marana and has already struck someone's body with heavy effect, the recitation should start at 11:00 PM and be done between 11:00 PM and 2:00–2:30 AM. It must be done with a Sankalpa for the destruction of paratantra Prayoga, parakritya prayoga and all enemy-done hostile acts, naming the midnight hour and the Ashtottara Shatanama of Bhagavati Pitambara Bagala from the Rudrayamala Tantra. After the sankalpa one does the Japa and offers it to Bhagavati by the prescribed vidhi-vidhan.
How a marana prayoga showed itself in one family: voices, blood splatters, madness and two deaths
The speaker recounts a true case from a village near Dhanbad, Jharkhand, where a very intense Marana Prayoga was worked on a prosperous family of three brothers. For about three years there were night-time voices calling from inside the house, which the family ignored as they did only ordinary puja; then the eldest brother began going mad, local healers gave relief that lasted only two or three months, the middle brother fell ill the same way, voices came every second or third day in family members' own voices, and blood splatters appeared on walls and near the main Chaukhat. A tantrik worked at the house at great expense and things stayed fine for four or five months; then, near Holika Dahan, the eldest died on the spot in an accident and the middle brother died in another accident within ten days, before the shraddha was even complete. After that the surviving brother's wife could not put her swollen right foot on the ground though doctors found nothing, and the two dead brothers' voices began calling. Because the family was wealthy, he says, it had many enemies and no idea whom to suspect.
Why can Kali or Bhairav be used in a maran prayog against someone?
The speaker takes up a doubt he expects listeners to have: people hear that a Marana Prayoga was done on someone, and that it was "a prayog of Kali ji" or "of Bhairava ji", yet Bhairav and Kali are shaktis that appeared to protect dharma, so how can they act in adharma without weighing right and wrong? His answer, which the rest of the talk builds, is that any shakti pleased by disciplined sadhana gives its word to the Sadhak, and once bound by that word it must do what he asks, whether he uses it well or misuses it.
Negative shaktis made siddha in Kaliyug and the misuse of siddha-made tantra
The speaker says that in Kalikaal too, whatever tantra-mantra is going on, the same pattern holds somewhere. Today negative shaktis are made siddha with great intensity: bhoot, Preta, Pishach, Baital, Brahmarakshas, daitya, danav, and Mahishasura-like shaktis. The tantra systems for making these siddha in less time and with the greatest possible force were created by the siddhas, for one's own protection and for the destruction of enemies; but now, in place of the welfare of people, they are misused to harm others and for prayogs such as maran.
Why a maran prayog works: the years of seva, the siddhi and the trivacha behind it
The speaker says a maran prayog or a projection of negative energy is never just picked up and sent; the one who did it has done tapasya. The sadhak who misuses in this way has served the shamshan, the Masan or his guru for 40 days, 50 days, a month, a year or more, received that vidya through the service, and made it siddha with great difficulty. When the deva, the masan-masani or whatever shakti appeared, a Trivacha was made with it. Even if it is a kshudra shakti, he says, the Mantra Japa done for it gave it strength, the energy was satisfied, and it gave its word. So when he later invokes that siddha energy against you, to destroy you or hurt you, it has to do the work, because it has given its word and is under the sway of the tapasya done for it.
Regional Maran in the Bhagatwal field: with a medium or without one
The speaker says that in the field of Tantra and Bhagatvaal there are many regional Shatkarma rites, and that when a tantra-minded person does a Maran (killing) karma, the procedure differs by Guru lineage. In some lineages no object is needed at all: the practitioner's worshipped Siddha deities are so strong that they go and act directly on the target and the Maran is complete. In others a medium is needed — something from the target's body, their clothing, or the dust from under their feet. Aims and methods vary, but people complete Maran according to their own capacity.
Which specific tantric acts genuinely require a physical Guru, and which do not?
A physical Guru is specifically required for the six manipulative acts (Shatkarma), Maran, specialized Vashikaran, crematory operations, complex exorcisms, or specialized binding procedures — for standard hymns, Kavach, and mantras, a Guru is mainly needed for Sanskrit pronunciation guidance, which Hindi recitation can substitute for in the meantime.
Mahabhairav anushthan: what it is for and why it is made public
The speaker says the Mahabhairav anushthan is very important for destroying Marana Prayoga in particular, for fully protecting one's family and home from any big Abhichara prayog, and so that no one can do a tantra prayog on you in future. He calls it one of the most intense anushthans, so its rules — who may do it, who should not, what harm it can do — must be heard and understood first, and it is best had done by a knowledgeable person if one can afford it. He is teaching it because enemies often do prayogs that leave a person penniless and unable to hire anyone, and marana uses Kshudra Vidya that ordinary puja-path cannot remove.
Misuse of the Mahabhairav sabar mantras brings swift punishment from Bhairav
The speaker says that because this is a sabar text, very difficult Sabar Mantras are used in it and it also contains marana-related mantras, so it must not be misused. If you knowingly do it to harm someone — taking a sankalpa in anger or greed or for any reason — then Bhairava is a very swift devata and punishes at once. It is being given publicly, in a limited measure, because many suffer and weep and cannot reach him personally; do it only if you are in distress or a Marana Prayoga has been done on you, so that you do not become fit for punishment.
Home prayog of the siddha Mahabhairav stotra against an active attack
The speaker says that once both anushthans have been completed once each, the path at home is: one Mala of the Mahabhairav mantra, then five paths of the stotra, then one mala of the mantra again. Whenever the path is done at home for a prayog, keep a copper lota in front with pure Gangajal, Gomutra, Kusha and Tulsi leaves while the path runs; afterwards give that water to the afflicted person to drink, sprinkle it on them, and sprinkle it through the whole house from inside to outside and well on the Chaukhat. This is done daily for 21 days in a row; so much, he says, destroys any Marana Prayoga. The dhuni method and the Havan method are different and he withholds them for another time.
How a genuine binding works: projected energy obstructs the protecting energy
The speaker says the genuine binding happens where a sadhak of some field has generated energy under a proper, able guru who taught him the tantric process of projection. Methods and words differ, but the technique is one: combine the sound of the mantra, a Yantra and certain herbs and substances to gather energy in one place, then cast it onto the object or wish you want executed — that is tantra. In a Marana Prayoga, he explains, the target's subtle prana energy is examined to see which deity's energy protects him; then it is planned how to do Utkilana of those protective shaktis so the shield is removed first — energy removing energy, one energy obstructing another, which is technically what "removing the deities of the house" means — so that when the special energy is projected to stop some organ of the body and cause death, his shaktis do not protect him. The binding placed on a household's deities works the same way.
Why can't Marana ethically be used even against a hostile blood relative?
Individuals committed to Dharma cannot ethically employ lethal offensive rituals (Marana) against blood relatives, because the ritual's recoil (Tiryak Prabhava) can cause collateral harm to one's own children, spouse, or parents instead — as historically mirrored in the losses suffered by the Pandavas.
Marana prayoga: what it is and its two types
The speaker says that just as a person can be killed by giving poison or by striking with a weapon, there are certain kriyas done with combinations of mantras which, merely by being performed, cause the death of the person they are aimed at. This is Marana Prayoga. He says the first thing to know is that marana prayoga is always of two types: one that kills at once, and one that works slowly over days.
Instant marana: a siddha projects a mastered vidya
The speaker says the first kind of Marana Prayoga happens when a Siddha person, a tantrik or a mantrik who has mastered some vidya projects a prayoga through that mastered vidya. Within a few moments, he says, the person in front dies, whatever the cause may turn out to be. He calls this a Kritya siddhi: once it is aimed and sent, the kritya goes and pierces its target.
Milan siddhi and the mantrik sarp: a shakti that calls the target by name
The speaker describes a rural Bhagatvaal process called Milan siddhi in Uttar Pradesh and Bihar. When the shakti is projected, it goes to the target and calls out his name; if the target answers or comes out, at any hour of day or night, he dies merely on being seen. He says this is roughly what is called the mantrik sarp, and that the Shankaracharya of Puri, who is from Mithilanchal, says in some of his videos that such mantrik sarp prayogas were done on him.
Muthkarni and the handi prayoga
The speaker says muthkarni prayoga and the Handi prayoga are also parts of the instant, Kritya-type marana. In the handi prayoga, some shakti first lifts the handi from the Chowki and then it is projected, sent to the targeted person, and through that handi his death is carried out.
Gradual marana: an incurable illness that worsens with treatment
The speaker says the second type of Marana Prayoga does not kill quickly; the prayoga is worked on the target slowly over 7 days, 10 days, 40 days or up to 3 months, and the longer it runs the more powerful and unstoppable it becomes. Its main method is to produce a special disease in the target's body that medical science cannot cure: the symptoms show, medicine is given, but the more it is treated the worse it grows, until some poison or blow inside the body kills him. In some cases the symptoms begin the day the prayoga starts and the target dies on its last day.
Marana through an item that touched the target's body
The speaker says there are tantric methods where one shakti is awakened, made siddh and kept ready; whenever marana is needed, on a particular Tithi or Nakshatra some part of the target's body is brought, placed, and the prayoga done on it, and the target dies at once. No energy is projected directly and no special prayoga is done on the person himself. Instead something that has touched his body is used: a garment, a slipper, dirt of the body, hair or nails.
Times of year when marana prayoga bears most fruit
The speaker says that many of the deaths around Holi and within a day or so of Diwali are unexpected deaths, because that is the time when such prayogas bear the most fruit. He also says marana is at its peak on Tara Chaturdashi: in the Bengal region, whatever marana prayogas are to be done happen then, and even big people, traders and businessmen with mutual enmity, get them done at that time.
Marana without any item of the target: what the practitioner must already have
The speaker takes the case where nothing connected to the target's body is available. Then, he says, the one doing the marana must himself have attained siddhi: he has Kritya prayogas and the like siddh, his deities are awakened, he has done anushthan of particular mantras, and guru-given vidyas are available to him. With that, at a special time such as Tara Chaturdashi, the prayoga is done through a Mandala and a Putla in the cremation ground.
Building the putla in a cremation-ground yantra
The speaker says that in this process a special kind of Mandala is made, and it is used mostly on the pyre ground, in the Shamshaan and such places. In the middle of that Yantra a Putla is made in the name of the person on whom the prayoga is to be done. The putla holds some special ingredients, some herbs are mixed in, and some tamasic substances such as the blood of a dog, a cat, a crow, or a bat.
Shroud cloth matched to the target's caste, and an unbroken handi from the cremation ground
The speaker says the putla needs the last garments of a corpse, called vaitalik or pishach vastra, taken from a body that has come to the Shamshaan at the right time, and the corpse must match the target's caste: to destroy a Brahmin one needs a Brahmin corpse's garment, for a Kshatriya a Kshatriya's. If the aim is only to give illness or pain, the garment is taken from a person of the lowest caste. Also gathered is the earthen Handi in which fire was lit and brought from the house, if it is found unbroken.
Tantric praan pratishtha of the putla and awakening the yantra's six parts
The speaker says the Putla built in the middle of the Yantra is given Prana Pratishtha, but not by the Vedic mantras used for an idol in a temple; the methods are Tantrokta, and all they need is the name and Gotra of the person the prayoga is aimed at. Once the pratishtha is complete, the shaktis of the related vidyas are awakened in the different parts of the yantra. He says six parts are counted, though there are ten, and most people use the six. When those are awakened, the striking of the target's body begins.
Piercing the putla with pins charged by vaitalik and pishachik mantras
The speaker says the final step is much like what films, serials and stories show, a pin pushed into a particular part of the effigy and the person dying at once, but the pin is not an ordinary one. It is kept for many days in the blood of a particular animal or in some vile place and awakened, that is, Abhimantran is done on it, with vaitalik and pishachik mantras. When that charged pin is driven into the Putla standing in the middle of the charged Yantra, the person who was targeted and given pratishtha there dies in abnormal circumstances.
Caution: marana prayoga is described for information only
The speaker says the only purpose of laying out Marana Prayoga was that people should know, to some extent, how such prayogas are done. He says he has no aim of making anyone do these processes and is not encouraging them. Anyone who, after hearing this, does such a thing himself is responsible for whatever harm or gain results; neither the channel nor the one speaking has anything to do with it. He says a later video will cover the symptoms that appear once a marana prayoga has been done on someone and how, keeping those in mind, it can be defeated to protect one's own people.
Village elders quieted a severely afflicted woman by gathering raw rice above her head and uttering a precise three-or-four-word formula
An educated indigenous woman was severely afflicted; after standard exorcism attempts failed, village elders gathered raw rice from above her head and uttered a precise three-or-four-word formula that immediately quieted her, then the consecrated rice was smashed in two pots before the deity, manifesting blood-like matter, resolving the affliction.
What is the Golak yantra used in the Pratyangira paath?
The speaker says that many people do the Pratyangira paath, and in it the description of the Golak yantra comes — that if in the Golak yantra we give pind and the like and offer bali, the enemy is destroyed, total destruction follows, maran and such kriyas are accomplished at once, and the Mahakrityas, becoming pleased, at once strike the enemy down.
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.
Which Saptashati mantras are used in maran, uchchatan and sammohan?
There are, he says, a great many mantras in it whose use in maran and the like, in uchchatan, sammohan and the like, is made independently, and which are also used for samput. For the destruction of an enemy there is all the description of war in it — as in the second adhyaya the slaying of Mahishasura's army.
What is the seventh adhyaya of the Saptashati (Chanda-Munda vadh) used for?
For the destruction of an enemy it is the most dangerous. The seventh adhyaya is in itself extremely sharp: the story of the slaying of Chanda and Munda — these shlokas, he says, contain mantras so dangerous for maran prayoga against an enemy that he can hardly say what to tell you. If people put a samput on it and perform maran and other prayogas, it most certainly happens; but the sadhak must have that much capacity, and dosh is a separate matter — in maran and such, the prayoga is very fierce.
Where in the Saptashati do the kavach, argala and kilak shlokas sit?
Asked in which shlokas of the Saptashati the kavach, argala and kilak stand, and where the argala and kilak are in the same order in which the four in the fourth adhyaya are held to be the kavach, he says that would have to be told by looking at each mantra. Apart from "Shulena pahi" there are other raksha mantras too. From wherever the prakriti of that kind has been used, you can understand where the kilak is, where the shaap vimochan is, where the bandhan is and where the maran is.
Gandh also carries rakshan, vashikaran, akarshana and maran
He says there are some mantras in which, when all these things are used, they become very powerful. Through the medium of gandh a great many kriyas of vichar occur: for rakshan, for doing vashikaran of someone, for akarshana, and it is used in maran and the like as well; also for attracting some divine shakti, and in exactly the same way for rakshan.
If a child's kundalini has awakened, does the effect of maran end?
Asked whether the effect of maran ends if a child's kundalini has awakened, the speaker says kundalini awakening and maran are two separate subjects. What particular effect tantra-mantra will have on those whose kundalini has awakened will depend; and it may happen, or it may not.
Maran karma is carried out through muthkarni, the running of the handi and similar means, as an astra mantra is used
When some person, some tantric, performs maran karma upon somebody in particular, then — just as some astra mantra and the like is used — in the same way, in ordinary bhagat practice there is muthkarni, there is the running of the handi, there is the sending of milan in prayogas of this kind. All this is done in the attempt at somebody's death.
What determines where a projected prayoga lands?
Now in this, when we do the prakshepan — that is, when people perform the maran process — it stands determined, according to their devata and according to the ten doors that are in our body, in which region the effect will fall upon the enemy opposite. Maran karma does not happen from one region alone.
What does a slow maran prayoga look like?
Sometimes you will see the effect fall on the rom kupas. First of all, skin allergy will begin in the body. The skin allergy is not getting cured at all, it stays for a long time. This is being done very slowly, gradually; and when it begins to spoil your skin, then some such prakshepan of maran tantra will happen that will be its very last stroke. There will be some tremendous disease in your body, and no chance to recover — finished in two, four, ten days.
Which of the ten doors is struck first?
The second process is that it is seen among the ten doors which door the effect is being placed in first. Among these, the region with the maximum effect is our pitta, our Manipurak chakra. It is upon the Manipurak chakra that the effect of any tantra falls first of all.
Why is the Manipurak chakra the first place a prayoga strikes?
Because the Manipurak chakra is our naabhi, and since the base of our birth and coming into being, from where everything is obtained to us, is the Manipurak. Our sushumna nadi begins from the Manipurak itself, and it is upon that that the effect falls first. Whenever the prakshepan of anything happens, it is there in the greatest measure.
What is the danger in doing the utara of a maran prayoga?
Somebody's own people have done a maran prayoga upon someone. A great many such prayogas of tantra happen. In that comes the subject that people say, yes, all right, this maran tantra prayoga has been done, subjects of this kind, and that it should be taken down — an utara is done. Even in doing the utara, the very ordinary utara of Kshetrapal and the like is a separate vidhi; but when the utara of a prayoga is done, then at that time it is very necessary to keep caution.
Not only those with a maran or mohini to perform: people working for the world's welfare also do shamshaan sadhana now, Tara's influence being at its fiercest.
No. It is not only those who have some maran or mohini to do, some spoiling to do, who perform this prayoga. People who are working for the welfare of the world also perform sadhana in shamshaans at this time for the good of society; and those who look for personal siddhi go to a Siddha Peeth or Shakti Peeth, because at this time the influence of Bhagavati Tara is at its fiercest.
What punishment does one who performs a Maran receive?
Such a punishment, the speaker says, that they are reduced to want of every grain — and they do not even die. Worms come to such people.
How does bhog operate in the work that upadev-category shaktis are made to do?
The speaker says that any deva who works upon bhog will do anything at all for that bhog. The shaktis of bhagatvaal go having taken the bhog: in the way that a shakti went, taking the bhog, and a maran was done upon someone; and to take the next man off, one gives double the bhog and has it lifted from the body. If one cockerel was given, then by giving two cockerels it was removed from the body. They are playing cockerel-cockerel, he says. Because of this the being is bound by the mantra and by the greed arisen within, and for that very reason has gone into that yoni.
Utara at the house chaukhat: the fastest protection from a maran prayog without any siddhi
The speaker says almost everyone meets a Marana Prayoga or Abhichara at some point, and hardly anyone sits with a Hanuman or Kali siddhi ready to protect themselves. The fastest protecting deity, he says, sits on the Chaukhat of every house — Bhagwan Narasimha, the very first deity. The afflicted person stands on the inner side of the chaukhat and the Utara is done from inside and carried outward: a lemon utara, rock salt, red chilli, yellow or black mustard, or even an utara being sent to the Kshetrapal. Fifty percent relief comes at once; until a knowledgeable person is found it is repeated every fifteen minutes, five times. No mantra siddhi is needed — the Hanuman Chalisa will do — but without a chaukhat this cannot be done.
Jaggery-water dhaar from a copper vessel against a maran prayog
The speaker says the dhaar given to Narasimha in his most Ugra form for the destruction of a maran is the "vish bhog": in a copper arghya vessel or copper lota, jaggery is stirred into water for at least a sava minute — take it as two minutes — until it reacts slightly with the copper. That solution is taken off in reverse over the head of the afflicted person and poured as a dhaar near the house chaukhat in the name of Bhagwan Narasimha. The same dhaar is also given at a Shiva temple chaukhat, behind a Shiva temple, and behind a Kali or Saat Bahan temple — behind, never in front. A dhaar is always poured just in front of the chaukhat, never on top of it; the top is for shringar.
Living kukkut utara for Ugra Bhairav when a maran with bali threatens a life
The speaker says that when a maran prayog was set going with a Bali, the shakti running it demands a life for a life, so the ordinary lemon utaras and deity vidhans may bring no relief. If in an emergency, with the doctor already tried, two to four hours pass and it looks as if the person may die, a jeev has to be released: a kukkut of a single colour — fully white, fully black or fully red — brought without any disgust in the name of Kshetrapal Rakshak Ugra Bhairava, with the Kalika Purana as the proof-text for Mahabhairav. It is sprinkled with Gangajal, fed a little arwa rice with a prayer naming the person and Gotra, taken off over the head in reverse three, five or seven times, and released alive in a deserted place beyond one's own boundary — never cut, never killed. What becomes of it is the deity's affair, and the running abhichar is finished, one hundred percent.
Emergency utaras end only the running prayog; lasting protection needs a purashcharan
The speaker says the siddhi-free utaras he has described destroy the prayog that was set going at that time — it will not work again, one hundred percent. But if the enemy starts something new, that is a separate matter; before that, one must arrange one's own protection, and for that a Purashcharana of a mantra, Stotra or Kavach with its siddhi is necessary, because only then will it serve in hard times. In an emergency these things are of great use for the family, since at such a time someone you go to may or may not be able to protect you.
When an ugra prayoga against enemies is justified
The speaker says that when a family is severely persecuted, with no help from society, relatives or anyone else, and local strongmen are seizing its land and money and troubling its daughter, its only remaining path is to take the help of some most fierce (Ugratam) form of the deity so the enemy receives fitting punishment. He warns this can prove fatal for oneself too, as a counter-back, so it must remain the last option: for when nobody can help, when death or death-like suffering is near, and when you are in the right, not in the wrong. If you are in the wrong and wrong is done to you, he says, you are only suffering the punishment of your own karma.
Mahabhairav as the sharpest striking shakti when no path is left
The speaker says the need for this capacity arises when no path is left and it seems the family will be finished and will not survive; then one should take sharanagati. Among such powers, he says, the one that strikes most sharply is Mahabhairav. A Mahabhairav Prayoga is already on the channel, but no maran prayoga of his, or prayoga to punish the wicked, has been given until now.
Doing the Mahabhairav prayoga in envy or without knowing the truth backfires
The speaker says the Prayoga is to be done only when no other path exists and only while remaining dharma-yukt. If you do it deliberately to harm someone, or without knowing the truth of whether the other person is wrong or right, and carry it out in that darkness, the result will be one hundred percent adverse and you and your family will have to bear it. If you do it out of envy, because someone has a lot of money and shows off, you will be tormented a hundred times more than now, be unable even to die, and fall into mental derangement. He says this is not said to frighten but is the plain reality, for people's welfare.
Duration of the Mahabhairav prayoga: a 90-day resolve, 41 days, then straight through to 90
The speaker says all that has to be done is to make up a full count of 90 days: even though you do not know whether you will be alive tomorrow, the mind must hold a firm Sankalpa of 90 days. The Prayoga is first done for 41 days, in which, he says, 90 percent of cases get settled, provided you are in the right. If the work does not happen in 41 days, continue without a break up to 90 days; after 41 there is no second round of 41, it simply continues to the full 90.
Experiences during the Mahabhairav prayoga and how to respond to them
The speaker says you may have sharp experiences and feel a little mentally disturbed, because Ugra shaktis of this kind begin coming and going at once; if your Aura is not already prepared, some disturbance can be created, which is why he said to do the Panchakshari Japa first. When these shaktis come, it will be with a rush and full ferocity, so do not be frightened. When it begins to feel that someone is present or coming, or something is happening at night, immediately do japa of the Mahabhairav mantra and pray that he devour your enemy and give him fitting punishment, saying in full how he is tormenting you: your sister, your mother, your daughter, your land.
The Mahabhairav prayoga is never to be done for other people
The speaker warns that once this Prayoga has been done and has worked, it does not mean you may now start doing it for others. People get their own work accomplished and then begin doing that same prayoga for someone else, and then their ruin begins; they cry that earlier the work happened and now it does not. When a prayoga is done for others, he says, the vidhan for all that is different. This is a prayoga only for an emergency: when your life is about to be lost and the law, the administration, organisations and society are none of them helping you; in such an adverse situation one should take this sharanagati and do this prayoga.
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.
A life spent on talk of maran and of affairs passes away to nothing and ends with a tantric binding you.
Life will pass in nothing but such matters, he says — that so-and-so did a maran, that so-and-so's daughter is beautiful and an affair is running there. Afterwards you will be eaten up and nothing will happen. You will die and rot; some tantric will bind you too and will keep driving something over you, and you will go on doing this your whole life — alive and yet dead, and after death as well. Nothing will change and the state will become worse. Make a little effort, he says, to know your own atma swaroop, your own atma tattva.
Requests of the "do vashikaran for me, do maran on so-and-so" kind are never taken up and never done
He says very plainly that this business of "do the work for me" — do vashikaran for me, do maran on so-and-so — is never taken up and is never done.
How far does that capacity go if Shani is yogakarak in the sixth?
The mantra will become nourished to that level, he says, and especially if Shani Deva has become a fit karak for you in the sixth, then more especially so. They will put a sword in your hand and place the enemy before you with hands and feet completely bound and his face set thus — it is your will, if you want to blow him away, blow him away, no dosha is going to attach to you. That capacity they give here. It is a symbolic statement, he adds; he is not saying someone will literally place him there, though such a situation too may be created many times in life.
What kind of Sankalpa should never be written?
The speaker reads out, without names, what he has been sent: a person's name and his father's name, with the request that a Sankalpa be made for this man's speedy Maran. Such remarks are being written in the Sankalpa, he says — this is the state of malice that has been reached.
What should a sankalpa against a person causing harm ask for?
That this person is causing harm in this manner, is acting against Dharma — Lord, grant him a fitting punishment. That is what the Sankalpa should be. The prayogas of Mahabhairav and the rest do carry the enemy's name and Gotra, but never take the Sankalpa of his Maran.
When may one perform a maran prayoga oneself?
Do it yourself only when the capacity is within you, and above all when you hold the Upasanhar Vidya. If you do not have the knowledge of withdrawing it and you perform a Maran, remember the condition of Ashwatthama — you will rot away. He fired the Brahmastra and had no Vidya to bring it back.
When is a prayoga against a person Adharma?
Where a person has not directly harmed you — has not abused you, has not said anything to your sister or daughter, and is going along his own path — then if you make a prayer for the destruction of the Vidharmis you will make it collectively, not naming a person. Use it on one where such a matter actually exists.
What of a Sankalpa asking for the death of an enemy's child?
The speaker recounts one such: that so-and-so, who harmed me in this way, may his child soon attain death. What malice is in the man who writes such a Sankalpa, he asks — and if that Sankalpa were taken and the child did die, who bears the fault of it?
Is punishing an enemy ever a duty?
A time does come when someone causes harm from the other side, and then it becomes one's own work and duty to give him punishment. That is proper. But there too you will give the punishment within Dharma, not devoid of Dharma — Bhagavan Krishna did not have anyone's child killed in order to kill a child.
Is Marana (a lethal ritual) still practiced today, and how quickly does it take effect?
Yes, Marana is still practiced today, but it operates on a specific timeframe and does not take effect immediately upon being performed.
Why are Mercury and gemstone rosaries different from Rudraksha, and what precautions apply?
Mercury (Parad) rosaries suit only initiated Veer Bhava practitioners; chanting errors on gemstone rosaries can cause negative effects, while Rudraksha absorbs errors — and Maran performed incorrectly on a Mercury or gemstone rosary causes severe consequences if righteousness is violated.
How can bound family deities be freed if a father died due to black magic?
If a father died due to black magic and family deities remain bound by an active black-magic entity in the house, daily recitation of Chapter 11 of the Shrimad Bhagavad Gita — combined with Kusha-Tulsi water, Ratri Suktam, and house fumigation — severs that influence and breaks the bondage of ancestral spirits and family deities.
Why do people believe in abhichar but not in their own sadhana?
The speaker says people accept that enemies can set bhoot-pret upon them, that a killing in the house is possible by maran prayoga, that someone can be driven mad by throwing ash — but they do not believe at all in themselves, that if they do the practice the devi will be pleased with them and grant grace.
Kamya prayoga uses metal too, and marana prayoga needs well water and an iron kalash
Metal is used for kamya prayoga yantras too, but much has to be watched. He says almost everyone knows the kamya prayoga of Navarna; every single mantra has its own kamya prayoga and can be used in everything. Those without full knowledge, he says, do the purashcharan of a mantra and descend straight into kamya prayoga — which serves only while the enemy is not of that order.
In a marana prayoga the kalash is of iron, without panchratna or a coin, and the yantra is made on an iron vessel
In the Navratri kalash sthapana one puts in panchratna and a piece of metal, whether a copper one or some other coin. When you go into marana prayoga you cannot use that. The form of the deity in the kalash sthapana changes too; there it must be an iron kalash, other metals related to iron, and the yantra made on an iron vessel and established in that.
May a Havan be done in an iron kunda?
Absolutely not. Whoever your so-called Mahasant or Jagadguru may be, telling you to do the Havan in an iron kunda or in aluminium — do not do it. In an iron vessel the Maran karma, the forbidden karma, is performed. It will give you baseness and destroy your merits.
How can a person protect himself when animal bali is being offered against him?
If it has come into your knowledge that the person in front is going to offer animal bali in order to kill, and we have come to know that he is doing so, then this subject becomes a very different one, the speaker says. Then it is necessary to see this: brother, who is the devi, what is the subject, who can come before her; whether it is running by the force of mantra or running directly — which subject is it?
When is the charmasan of a boar used?
Asked when the charmasan of a varaha is used, he answers that it is used particularly in maran karmas, is used in ugra karmas, is used in the kriyas of the shamshaan and the like. And householder people had better not use it at all — it is good if they do not.
What is the most basic rule of tantra?
He says that what he is receiving now is the fruit of his good karmas, and that these are not wrong deeds — they are good karma done for the protection of a jiva and of society; they have harmed nobody and are performing no maran prayoga on anyone. But, he says, the most basic rule of tantra is kriya-pradhanta. Here it is not a matter of bhav-pradhanta — keep it in mind, kriya-pradhanta.
A khappar is never given to kshudra shaktis, though replicas of the vidhi have spread the practice like a disease.
Making a replica of this very thing — copying it somewhere or other — people have begun to give a khappar to kshudra shaktis as well. A khappar is never given to kshudra shaktis, he says. What happens in it is that something is made to run in the khappar; as Maa filled Raktabeej's blood in the khappar, that was one kind of tantra, so understand it in this way, that something is seated in the khappar and set running. The khappar ran, its capability fell upon somebody, a marana prayoga and so on took place — this is spoken of in this language as: a khappar has been offered, get the khappar taken off. Negative shaktis are also taken down into a khappar, and there is a vidhi vidhan of tantra in that.
Is there dosha in acting against wicked people of one's own family?
Asked whether there is any dosha in treating the wrongdoers of one's own kul who obstruct the path of dharma, the speaker answers that whoever does wickedness on the path of dharma — in whatever way he does it, whether by tantra or by another way — no dosha of any kind attaches from performing any kind of kriya upon him. He recalls a message from a person asking whether a dosha attaches from doing a karma such as marana upon a wicked person. If somebody snatches your woman, seizes your wealth, performs kriyas of that kind, brings suffering to your honour and respect, then there, he says, no dosha of any kind attaches from performing even the vilest of vile processes of tantra, because somewhere you are fulfilling your dharma.
Why a devotional mantra rather than a kriya mantra for quitting intoxicants?
For leaving gutka, cigarettes and alcohol he says to use the salt; the salt vidhan and the sabari mantra will be put up separately. But he states clearly the difference: a kriya mantra, such as those of the shatkarma, names the person — if someone is to be killed, we use a mantra in which the person's name is put, kill this one, kill this one, and that is the meaning that comes out of the mantra. That is a direct attack. Whereas when you pray to a devi or devata in a devi mantra, praying that you be delivered from the enemy, saved from the enemy, protected from the enemy, and if that shakti gives him death, then indirectly you have been the cause there, but Bhagavati showed grace and did your enemy's welfare on that side. So no dosha will attach to you and the thing will also be done properly.
What is the rule about knowing how to close a prayoga?
The speaker says that if after invoking a shakti for your enemy's destruction you do not know how to pacify your prayoga, then no one is more at fault than you. If you know how to use a marana vidya on someone, you must also know the method of making it inactive; if you do not know the vidhi of upsanhaar, a very great dosha attaches to you, a dosha equal to brahmahatya.
Does a Maran prayoga done at one brother's house affect the other's?
It depends on the circumstances. Ordinarily it should not carry if the hearth is separate. But how the three of you stand with one another, and what the further subject is, will make a difference — it will give some effect somewhere.
How should one protect oneself from a haadi that has been set going?
The effect of a haadi does not always remain. If a haadi has been set going, then it does whatever it has to do and is finished. Yes, if its effect has fallen upon you, then all these things that run have an immediate effect — if it is to kill, it will kill at once; then its effect will remain if it has killed, and if it has not been able to kill, the effect will end. This is a cannon, he says; in it you may do at once whatever is to be done.
What is shown of the Navarna mantra in serials?
He says it is being shown that in the Navarna mantra people are killed by the name Chamunda. With this mantra, he says, you are doing yourselves as much harm as nobody else will do you. And when anyone explains this very thing properly, people abuse him abundantly — that he is a hypocrite, a fraud, is looting, is frightening, that there is nothing to fear and one should do it treating the Mother as mother.
Is it wrong to do a maran prayoga on a tantric who is harassing you?
Asked whether it is wrong to perform a maran prayoga on a tantric who is causing trouble, and whether a servant of the Mother would face difficulty in his gati, the speaker clarifies two things. There is no fault in performing a maran prayoga: if someone casts an evil eye on your wife, on your beloved, if someone seizes your house, your land, your money in matters of wealth, or if there is a possibility of a threat to the life of you or a member of your family, then the shastra gives permission for a maran prayoga; you may do it.
What is the danger of taking the sankalpa of a maran prayoga yourself?
But when you perform a maran prayoga yourself, taking the sankalpa, the whole responsibility is yours there. If you made any mistake at all in that prayoga, it can fall upon you yourself; the enemy too can come under the effect of that tantra; anything can happen. Whereas if you perform such prayogas taking refuge in Bhagavati — directing her, offering it to her, saying Jagadamba, you do it, do as you wish, see, this is my enemy, he is troubling me in this manner and I want him punished — then when she punishes, there will be no one to save.
Who needs a hattha jodi or a sukar dant?
Do not wear the hattha jodi, he tells the questioner. Hattha jodi and sukar dant are not for everybody — what maran prayoga are you going to bear? Those upon whom maran prayoga has been done in particular, or those who deal with such things in the tantra field — who go into others' houses and do nikasi, do utara, destroy tantra prayoga — they have need of these things. Because it is a living thing: when maran prayoga comes upon you it will absorb that energy and itself attain death. Though it is held to be a form of Bhagavati Chamunda. He adds that at present hattha jodi is banned, that Modi ji has placed a ban on all these things, and that these things are all right if a genuine one is obtained.
Puzzle of marana prayoga: instant death for some, no effect on others
The speaker frames the question: we usually hear that a marana prayoga was done, symptoms appeared, the person died, and only afterwards it is confirmed. But is it really possible that the target dies the moment the prayoga is done? He points to two puzzles — how can it succeed against a person who does daily puja and japa, whose family does yajna and havan, and why does it sometimes do nothing at all to a very wicked person?
A ripening curse of a deity or ancestor makes marana prayoga strike at once
The speaker says instant death by a marana prayoga is theoretically possible, and the first thing that makes it possible is a shraap of a deity or of the pitrs on us or our ancestors. His example is a bride tormented to death in an earlier generation, whose learned father cursed the family with his tapobal. A curse rarely bears fruit at once, as in serials; it ripens 5, 10, 15 or 20 years later, or in the next generation. When that ripening moment arrives, a marana prayoga done on the person takes effect instantly. Asked how the curse can ripen exactly when the marana is done, he says it is the rule Bhagavan has made, his maya.
Precaution: others who cut a peepal unharmed are no reassurance
The speaker warns against taking reassurance from someone who says he had a peepal cut and two generations passed with nothing happening. You get elated — nothing happened to him, nothing will happen to us — have it cut, and find your Lanka burning. All these become causes, he says; the curse strikes when its own time to fructify arrives.
Offences at sacred places bring paap that ripens, and marana then finds you
The speaker says generations suffer for an offence by you or your ancestors against deities or the places of the pitrs. Citing the Shiva Mahapurana (Vishveshvara Samhita), he says anushthan, yajna-homa or a mantra purashcharana on the seashore purifies night by night, and a sava-mahina anushthan at such deity-frequented places can bring darshan of siddhas; by the same rule, misconduct with a girlfriend or boyfriend at that seashore is a sin that must be borne. Japa on a mountain gives mantra siddhi and deva-kripa; going there to misbehave earns sin too. Calling all this nonsense in the name of modernity changes no rule — where there is punya there is paap. When such a curse ripens while an enemy is doing a marana prayoga, that is when you depart.
Why marana can reach a devout household: prarabdha, rinanubandha and half-hearted surrender
Take a home where everyone does puja-path with bhaav, deities have their place and deity trees are planted — and a marana prayoga is being done. The speaker says such enemies are our own prarabdha, and our seva-puja protects us; but if some offence grows large, our punya's capacity drops, theirs grows stronger, and a rin-dosha or rinanubandha with them ripens, then death or suffering follows, since karma is give and take. Full surrender to Jagdamba — "protect or kill, your will" — is the one exception, but we only take sharanagati when emptied by calamity; while wealthy we surrender half-heartedly, saying "yours, Maiya" while inwardly it stays "mine". So when the rinanubandha is about to fructify, our punya shrinks on its own through delusion and our own mistakes, and the enemy's prayoga succeeds.
How a strong enemy overpowers a protected household with bali upon bali
The speaker describes the case where the enemy is truly very strong while we too have seva-puja, energies, capacity and deva-kripa. Such an enemy keeps raising the capacity of his negative energies: the deities he has siddha, the bhoot-pret-pishach or chaukis he has mastered, he strengthens with bali upon bali — a pair where one is due, a double pair where a pair is due — spending money without limit. Our puja-path has a limit; most people do a nine-day Durga path and havan once a year in Navratri plus daily seva. So when the force of his projection becomes strong enough, the target dies.
Warning signs before a marana prayoga takes effect and the need for a raksha anushthan
Before the death, the speaker says, the deity trees at the place dry up again and again, because projected negative energies first draw away the sattvic energies. The prayoga removes the pitrs stationed near the door, removes the guardian deities and the sattvic powers present through the deity trees, pleases the sthan-devta and gives bhog or bali to the kshetrapals; this is a karmic field, not one of bhaav, and only then does the vidhi complete and the person die. So inauspiciousness shows first, and through these symptoms you are warned; if you do not read the signal and protect yourself with a specific anushthan, the projection of these energies becomes the cause of your death.
When is a maran prayoga dharma karya and when is it misuse?
If a person is genuinely wrong, and seeing that you have maran done on him because he is troubling you in such and such a way, and the man who is capable of it does it, the speaker says that is fine — it is dharma karya: somewhere you have saved the life of an innocent, you have saved a family. But when a man has a friend or relative killed outright out of envy, jealousy or for money, when the operator asks no reason and only takes the payment, when land is to be seized and divided — that is the misuse.
Which mantras are the prayogik shatkarma ones?
Apart from the beej mantras of gods and goddesses there are beej mantras belonging to the shatkarma. He gives the Panchmukhi Hanuman kavach as the example: an independent mantra comes in it which is also recited separately, and inside the kavach itself there is a mantra in which, for maran prayoga against an enemy, beejas such as khem khem are used, and for stambhan the word stambh stambh followed by thah thah.
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