Masan
Every question on the site tagged Masan, each answered from a timestamped source rather than a summary written from memory.
A vernacular term for a cremation-ground spirit or the cremation ground itself.
108 notes from our sourcesNotes from our sources
Child-form deities block the masanik forces used in Tantra and abhichar
The speaker says that whenever Tantra or abhichar is used, masanik shaktis are employed — raw kalwas, Masan and the like — and these enter a house easily. The great shaktis, being in child form, are not stopped by a mere such yoni. Where Batuk Bhairava is present and his seva-puja keeps going, a check is put on those forces through him; complete protection, he says, comes only because of Bhairava ji — Bhairav in bal form, in Batuk form, or the bal form of Hanuman ji or of Ganesha ji.
Who are "bhagatwal" practitioners?
The speaker describes householder sadhaks — with or without a guru parampara, married or unmarried but living within a family — who bind not just one mahashakti but various Upadeva-related shaktis along the tantra marg: brahm shakti, bhoot-pret, shamshanik shaktis, dakini and more. Those who take up these siddhis become a "sookha ojha" of the bhagatwal kind, a guni. The video's question is whether such people attain mukti after leaving the body, and what gati actually awaits them — a question people search for especially after a family has suffered greatly at such a person's hands following a death.
How a bhagatwal sadhak binds shaktis: learning from a sayana, vachan and bhog
The speaker describes how it is done: staying with an existing sevda sayana or bhagatwal sadhak and learning one thing at a time — going to the masaan, learning masaanik kriyas, how to awaken a masaan shakti, how to run it, how to give it an aavahan, how to send it against someone; siddhi of kache kalve and how to use them; some good shaktis of the dev-upadev yoni; and dakini-related female pret shaktis, pretni and the like — all of these are principally taken under vachan and bhog.
What is a chowki?
The speaker says never to assume that Bhagavati Mahakali's own swarup has been installed at such a place. What is actually given a place there, through some mantra of Mahakali or through the sadhak's own guru's teaching, is a particular female pret shakti in a dakini swarup — nourished by Mahakali-related puja, bhog and mantra through this tantra kriya until its energy is transformed into something that broadly reflects Mahakali-related tattva, but in a negative form; it is awakened because it is tivra and works powerfully. Alongside it sit masaan, kache kalve, dakini-related shaktis and pret-vichar, each placed in its own way — together, this whole composite is what is called a "chowki". Perfume, flowers and milk are offered there, but the mantra actually running behind everything is a single Mahakali sabar mantra.
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.
Nishtha of a negative-shakti sadhak versus the ordinary devotee of God
The speaker says people who worship negative energies and make bhoot-pret siddha are very devoted and make no mistake, because they know a mistake will cost their life; whereas one who serves God assumes a slip or a missed rule makes no difference, since God is kind and will not punish, so he does ten days and drops five, does a month and drops four, and this habit of dropping is exactly why nothing is attained. He contrasts the two further: the masan-dev sadhak gives his deity its Bhog daily by rule, liquor or a cock or whatever his subject demands, while in God's worship there are fights over who will fetch the bhog and why something so costly was offered; the sadhak is firm that a rite must begin at 12:00 at night and will not let it become 12:01, while the devotee worships at 6 today, 8 tomorrow and 10 the day after. The sadhak treats his shakti as God in person; the devotee, he says, turns God into a child and keeps disrespecting him in the name of bhav, and receives the result of that disrespect.
How Milan is made siddha: the cremation handi and urad cooked in a chosen nakshatra
Asked whether such things really happen, the speaker says yes, this is a process in which it does, and goes on to describe in brief how it is made siddha. In Maran, cremation-ground things are used, and this prayoga is close to the Handi rites people have heard of ("handi udana", "handi chalana"). The full process is very complex and cannot all be told, he says; but there is one particular Nakshatra which people watch for, and in that nakshatra, when a corpse is going to the cremation ground, the caste is checked — if it is of a Shudra-related caste, especially the Teli caste, the aspirant follows it. In Sanatana Dharma fire goes from the house in a handi at a death; the aspirant gets hold of that handi by any means and, while the nakshatra still lasts, cooks urad in that same burning fire (how he cooks it is his own method) and keeps the cooked urad. That, the speaker says, is the first stage.
Precaution: a shmashanic shakti once worshipped in the family may be hurt by the Mahabhairav prayog
The speaker gives a third rule: if, to your knowledge, any shmashanic (Masan) shakti was ever worshipped in your house by your ancestors or by someone in earlier times, and on top of that you are now suffering from Abhichara, then after this prayog that shakti too may be hurt. It will later have to be appeased again, and for that you will need a knowledgeable person.
How a bhagatwal guru trains a disciple: kuldevi and pitr seva, diksha, then awakening bound shaktis
The speaker says every bhagatwal guru teaches by his own Guru Parampara, and a good guru first looks at who the shakti and devi of the disciple's own house is and who his pitr-purvaj are, and sets him to serve them — a fast on Monday, Friday or Saturday as the tradition goes — for sawa mahina (a month and a quarter) before anything else. Only then, at a good time, does he give mantra Diksha and have its anushthan done, and only after that does he begin to awaken things one by one: the lok veer, Masan, masani, pretani, bhootni, each by a different method, making each one Vachanbaddha (bound by word). The method of awakening and binding, and how each shakti is invoked and released, he withholds for another discussion. The guru then gives the disciple a sthan for these shaktis at his home, permanently or by keeping and worshipping them with bhog; the covenant is always the same — you will do my work and I will give you bhog.
Feeding the bound shaktis of a bhagatwal chowki and the no-prayog probation
The speaker says that in bhagatwal, whether through a guru-parampara or self-taught, the shaktis siddh-ed are mainly negative ones — Masan, Preta, Pishach, a dead masani — and they are fed with cigarettes, bidi, ganja, liquor, dal-bhat, urad pakode and the like, with Bali also in use; each has a rule of which bhog on which day, and it must be kept without error. There comes a point where the guru sets a rule: for sawa saal (a year and a quarter) — or very often a week, a month, sawa mahina — you must not use them on anyone, only serve them, and use them afterwards. During that seva period, he says, these lower shaktis are nourished by the sadhak's own Prana Urja along with the bhog, puja and bali, which builds up the body they want and creates attraction — a pret gives the strongest attraction to another pret.
Sacrifice at a self-made shrine or in a home, even in the name of Kali, is abhorrent
The speaker says that when any person learns tantra vidya on his own, independently siddhas some paishachik, tamasik or Masan shakti, and then has Bali worship done for it at his own place, calling it Kali Mai or having some baba name it so, that too is abhorrent. Through it, he says, trouble will come to his own family line, and those who give puja there can also come into trouble. He says he himself forbids Bali at such places; the peethas, the Siddha Peethas and Shakta peethas, are a different matter, but if such Bali is being done at someone's private place, if someone comes and offers bali in your house and then sits and eats, that somewhere ends up drowning you.
Batuk Bhairav Brahma Kavach against abhichar, brahma pishach, masan and shakini
The speaker says the best use of the Batuk Bhairav Brahma Kavach is for a person afflicted by Abhichara — especially by a brahma pishach, a Masan, or a Shakini, which people also call a Chudail or dakini. If such a person attains siddhi of this kavach, he says, they are certainly freed from all of these by Batuk Bhairav's grace.
Symptom of masan dosh: repeated visions of small children, childbirth or breastfeeding
The speaker says that when a man or woman of the house repeatedly sees themselves surrounded by small children — or a woman, married or unmarried, sees a child in her lap, sees herself giving birth again and again, or sees herself breastfeeding — this is somewhere a symptom of Masan Dosha. In that condition, he says, taking refuge in the Batuk Bhairav Brahma Kavach brings complete protection by Bhairav's grace.
What is the Hessonite (Gomed) Ganapati used for?
Worshipped in Aghora traditions alongside Vira, Kshipra, or Uchchhishta Ganapati, it is highly effective for pacifying severe Masana afflictions, curses from intentional abortions, or in households dedicated to Bhadrakali/Bandi Mata and Virabhadra.
One-night Masan siddhi: real, but uncontrollable without a guru
The speaker says Masan is a tantrokta shakti that many rural households now install when they have troubles. The one-night siddhis advertised on YouTube are real, he says, but such a shakti is highly uncontrollable: gaining a shakti able to control it takes years, and if it is invoked and appears without that control it causes total strife and tandava in the house. Whoever gets a one-night siddhi or a quick shakti-vachan has a Guru behind him doing the basic work and standing by to save him; without that knowledge, putting one's hand in directly means loss.
A household shakti like Masan serves its own benefit, so it is never practised alone
The speaker says a shakti like Masan worshipped in a house, in any form, has the capacity to act for its own benefit, not the worshipper's — if it wants a liquor bhog it wants it, and it troubles the household through dreams for a while. Once pleased it makes the worshipper capable of extracting anyone's bhed, and keeps giving it as long as the seva-puja is done right — this is the Divyadrishti and Bujha (called bhuja or shodhan-kriya in villages) people wanted. How accurate it is depends on the worshipper's own sadhana energy. That is why, he says, such a shakti must never be practised independently: without control over it, it obeys no one.
Why a bhuja reading is accurate for some people and wrong for others
The speaker says a shakti gives a fully accurate Bujha about a person only when that person's house is open — no Bandhan of strong positive shaktis, and the Kavach of his kul and Pitr shaktis weak or not supporting him — so the shakti can enter and pick out every bhed. If the querent has no direct vachan of a deity but has done long sadhanas, say of Bhagwati Baglamukhi, he is bound and keelit everywhere, his house and person protected, and the shakti cannot read him. Then, he says, it will not admit failure: it starts giving a wrong bhuja, because it wants its bhog and is free, with no shakti controlling it. So even those who give accurate bhuja cannot do so about everyone.
A shakti bound under Kaal Bhairav tells the truth, even that it came back empty-handed
The speaker says that if one worships Bhagwan Kaal Bhairava or one's Kula Bhairava and, through their energies and mantras, keeps a shakti like Masan bound and controlled beneath them, then it tells the truth — because one is not dealing with it directly and independently but keeping it as a servant for each task. When it cannot do a job it must report so: "there is trouble here, I could not do it, I came back empty-handed." If instead the shakti is free and the sadhak is under it, he has to move as it drives him.
The sayana trick: impurifying a protected seeker so his bhed can be taken
The speaker describes a simple sadhak who has no direct siddhi and little knowledge but, through his sadhanas, has divine shaktis indirectly backing him. When he visits a practitioner who has sidh Masan and knows how this line spoils and mends things, the practitioner senses he cannot take a proper Bujha and tries to make the seeker impure — through prasad or abhimantrit water — so that his body loses purity and his Kavach goes ineffective; only then can his bhed be taken. An unknowing sadhak gets caught, falls under the practitioner's influence and thinks "I have nothing, this baba is a great knower", though that shakti is nothing before him. This deception, this conspiracy, is why the line is called the line of sayane, he says; so keep firm bhakti and firm faith in whatever deity one worships.
What is a masan, and why does it enter a house?
Batuk Bhairav has such samarthya, such energy and kripa that works about to become intractable he accomplishes in his Batuk form, because he is in the form of a child. As for masanik shaktis — a masan is the atma of a small child, and it is for this same reason that it enters a house.
Why do people use a masan to gather information about a household?
So that even the pitr of that house cannot stop it and the dev shaktis of that house cannot stop it. Which shaktis can stop it? If there is some worshipped dev putra in that house, that is, a masan of that house, it will stop it — a child who died by kaal mrityu, who has been worshipped, has come under a shakti and has shakti, can stop it; otherwise not.
What else can block such an entry into a household?
The second thing is that either Bal Hanuman ji or Batuk Bhairav ji is worshipped there, so that the tattva connected with them is present. If a man is a crorepati but has never once given an ahuti in Batuk Bhairav's name, has never taken his name, and the shri vigraha or temple is out of the question — then, the speaker asks, from where will these things be stopped? They will not be. Everything has its own science.
What is the risk of unbinding a keelan when the guru who did it has an ugra temperament?
If the guru is of an ugra disposition, a doer of shamshani and masani kriyas, or lacking in forgiveness, he will feel that this one has acquired so much capacity that he is attempting to unkeel what was done by him. That may be his personal nature, the speaker says, and nothing can be done about it — there is the possibility of ghaat.
Why do mantriks awaken masan shaktis, and why does fear let them dominate a person?
Those mantrik and tantrik people who perform masani and kshudra kriya awaken these very shaktis and, having awakened them, then trouble people in this way. It is a common thing, he says: wherever tantra is today, whether a great tantra or a small tantra, masan seems to have become essential everywhere. And the more you consider yourself weak mentally, the fear that pervades you — because of that fear these things dominate the body.
What does Rahu in the eighth house actually indicate?
Rahu is a matter of intensity, the speaker says. Ashtam Rahu attracts the gupt shaktis somewhat faster — or put it this way, that the shaktis of all these places, especially those connected with pret and masan or connected with the shamshaan, get attracted very quickly.
Why does he object to keeping cactus plants at home?
He says they tell people to plant cactus at home, claiming it strengthens the Sun or the Moon. If, taking such people's word, you plant cactus and there is even one negative energy in your house — some pret, masan or pishach — its dwelling there is certain; you may make a lakh of attempts, do nikari, have yajna and havan performed, and it will not go.
What do repeated dreams of children mean?
Asked about seeing children in dreams by someone who has never done any sadhana, he says that if children appear more than needed and the same dream keeps repeating, then it is a masanik dosha.
Masanik shaktis are employed, and siddh shaktis carry conditions of their own
He says these things do not go wrong just so. First, trouble occurs particularly when people perform kriyas of this kind by employing masanik shaktis. And the siddh shakti who tells such things also has her own conditions and her own rules, which nobody can cross over and still do this; if they do, they become liable to punishment.
Which shaktis can be transferred?
The speaker says only ordinary-level shaktis tied to the regions of this earth — bhoot, pret, masan — can be transferred by a sadhak. A pari cannot be transferred, nor an apsara, a yakshini or a yogini; anyone who believes otherwise is under a misunderstanding. Shmashanic shaktis can be transferred, but that carries many rules.
Can one transferred shakti appear in ten places at once?
The speaker says a shakti of that kind is not so high that one soul, one preta, can be made to manifest in ten places — that is not possible, and saying so is only fooling people. One shakti can travel to ten places, but a preta or masanik shakti lacks the capacity to appear in ten at once; at most it creates maya and illusion. A chowki running 10–15 separate masanik shaktis, each accomplished on its own bhog and pind, is a different thing.
How a genuine shakti transfer is done and why it exists
The speaker says energy transfer was never created to be sold; it exists for a reason. A sadhak who woke a masanik shakti and did much good with it may find that his body or family duties no longer let him give it seva, puja and bhog-bhent, yet he cannot do its visarjan independently. He then gives the shakti to a disciple, a friend, or a capable sadhak who sincerely wants it for the welfare of people. Before the full hand-over there is a test drive: the shakti is given on bhog-bhent for one, two or three paksha; when the recipient proves capable and the shakti itself says it will stay with him and take seva-puja from him, the whole chowki is transferred through the complete process. Anyone who really held such shaktis, he adds, would not be distributing them.
Is it true that Hanuman ji withdraws before a Muslim tantra?
People are afraid, the speaker says, that if a Muslim tantra occurs then Hanuman ji will move aside. He answers that Hanuman ji sits upon things even greater than those, and asks whether any of this could stand before his capability. It is a lack of information, he says, that makes people frightened in this way.
Why do people hold masan to be so great?
He says that the people who are famous, the big YouTubers, through whom information reaches everyone nowadays, show and tell these very things in magnified form; so that is the sort of information that goes out among people. If a small channel shows and tells otherwise, people take it to be small and give the matter no importance — but, he says, understand the matters and know what the truth is.
How does Hanuman ji take his seat over such a being?
Whatever pret, pishach or masan is present there, the speaker says, Hanuman ji places his left foot first of all upon that very one. You will find such photographs on the internet too, made symbolically that way, that it is upon them that he first places his foot; and then the other foot, and then he seats himself upon a third — and if there is only one, he sits upon that one itself.
What is the warning about the Hari-Markat mantra?
The Hari-Markat mantra, the speaker warns, is a masani mantra — keep that in mind. Keep in mind which devi-devatas are worshipped in your house. If a shakti of pishachik form is worshipped and you are about to do a havan of Hanuman ji's Panchmukhi form and are offering ahutis with that Markat mantra, then, because someone is worshipped in the form of pishach, pret or masani, difficulty will come to them, and your trouble will increase. Then you will say that you did a havan of Hanuman ji and your trouble grew. Do havan with thought and understanding, he says.
Lacking the capability to awaken shaktis by mantra, people worship masans, build masan temples, and worship pret and pishach house to house
In the present time there is not even that much capability, that by such mantras they may awaken them, may perfect them, may seize any shakti and perform such kriya. Independently, by worshipping such lok shaktis over and over, masans are being worshipped and temples of masans are being built — see it clearly. Calling the masan "Baba" — mari masani worshipped in the house, this and that devi. Say it and ten people will at once come to fight you. So, brother, what Bhagavan has said is true: in the present time it is pret and pishach who are worshipped house to house.
They argue that Bhagavan gave nothing for all their bhakti, while the masan baba gives
Tell them to do bhakti of Bhagavan and they will say straight out: what is Bhagavan going to give you, he will give you nothing. We did so much bhakti and he gave nothing; what does Hanuman ji give, he gives nothing. But your masan baba is giving — so, brother, we will do his puja.
What becomes of a life spent giving bhog to lok shaktis?
Go on giving bhog your whole life and it will all go into that — you gave two eggs, he will give four; he gave one cock, you gave two; chicken, hen, egg, omelette all day, and the life of these people is spent in exactly this. And those people will tell it so exaggeratedly; videos are available, brother, that with so-and-so these deities run. Those, he says, are all pret and pishach. Know it clearly. All into the pit. Those whose puja you are doing will, after death, make you lick your own, he says — the matter is that plain.
Can this be used for a small child with masan dosha?
If a small child has come to have such a dosha — the dry wasting called sukha rog connected with masan, where the masan sucks out all the blood of the body — then a lepan of this same earth, mixed in ghee, should be made on the body. Cow ghee, and if completely pure desi cow ghee can be had, mix it in that and apply it on the child's chest especially and on the back, stroking from above downward. Relief comes very quickly, he says, and if you consecrate it, that is gold upon gold.
What should those with oot, miscarriage or masan dosha do?
Those who do the upays connected with oot, or whose miscarriage and the like has happened and those children appear in dreams; women who see themselves as pregnant; unmarried girls who see themselves pregnant or with a child; those with masan dosha and the like, or the dosha of the kalve — such people should on the day of Amavasya go to the temple of Bhagavati Kali ji, where a peepal tree stands, and there certainly do the upay that has been described. For the oot of the house, for children of the house whose death happened in that way, whatever vidhi of pujan has been described is to be done at the temple only. This pujan is not to be done at home — he says he has clarified this again and again.
What about strange dreams that come from outside the house?
If there is masan dosha and the like, if you are seeing disordered dreams and there is nothing of that kind in the house but something outside, then on the day of Amavasya or the day of Chaturdashi you may do the pujan of Bhairav ji at a Bhairav temple, or at home too. The mantra for the japa of Batuk Bhairav ji has been given on shabar; you may take up that japa — women too and men too can do it. And for the sake of the pitr you will certainly do it.
May a masan ever be worshipped as the kul Bhairav?
No. The speaker says that never, even by mistake — if there are things of bhagatvaal in your house and among them there is a masan or things of that kind, and you worshipped them in the form of Bhairav — this will become wrong. All these matters have to be kept in mind.
In what order are the goddesses of Gurgaon worshipped?
Asked about Gurgaon's Sheetla Mata, the speaker confirms the listener's account: before her, Gurgaon's Kaushambi Mata are worshipped, and after Sheetla Mata the Masani Mata of the same place is worshipped. He says the rule of that place is as the listener describes, and that the kuldevi is indeed Sheetla Mata.
The kriya of masan upon the garbh of women, with its causes, symptoms and remedy, is deferred to a session of its own.
A listener asks for information about the kriya of masan upon the womb of women — its causes, symptoms and remedy — saying that there are women of Assam who have this trouble and would benefit. He says: very well, we will explain that separately.
Can deepdaan be given in the name of a kuldevi Masani or of Masan?
Asked whether, in the deepdaan of Bhagavan Datta, deepdaan may also be done in the name of the kuldevi Masani and of the nirakshak devata Masan, the speaker answers that if the devatas of your kul are Masan and Masani — and then which Masan and Masani it is — then if you do deepdaan for them within the deepdaan of Bhagavan Datta, there will be no problem, provided they are worshipped in the kul. For a worshipped devata there is no issue here; you can do it. If even bhoot pret are worshipped as the devi devatas of the kul and have attained devatva, then there is no problem.
Why do most people come into this field at all?
Ninety-five percent of people take all this information for exactly this reason. How many have learnt to read a chart, somehow, analysing themselves. In Tantra the same way — mad for Siddhi, to the point of going to the cremation ground and taking a Masan by transfer, paying money, anything at all, because the enemy must be finished.
Puja energy that feeds the enemy's masan shakti once the kul guardians are bound
The speaker says the enemy then establishes a masanik shakti in your house through some object or a sprinkled abhimantrit item — if not in one attempt, then in two or three. You go on doing puja and path, and energy is still generated, but that energy of japa and puja can no longer reach your ishta, your kul shaktis or your kul pitrs, because the tantra process has sieved them out and bound them. So the energy goes to the shakti your enemy projected, which begins to receive your puja. As your troubles grow you increase puja, bhog and kriyas, and that shakti grows ever more powerful.
Why ugra shastra-mantra prayogas against abhichar must never be done at home
The speaker says what a sadhak arranges in such cases is the ugra tantrokta kavach or tantrokta-mantrokta paths of the great shaktis — shastra mantras of binding, killing, breaking, of "bandh bandh, bhaksh bhaksh, raksh raksh" — with their full vidhi-vidhan, but that vidhan is never done at home if you have this problem. Done at home, and not previously siddha, such mantras cause pain to the masan shakti sitting there as your anti-party; the moment it hurts, it hurts you more. A shakti you have fed for one and a half or two years with the puja meant for your ishta will not leave when you now beat it with a stick — it hits you back four times, creates bodily problems, and arranges an accident when you go to worship, until you conclude even Mahadev's puja is not bearing fruit and lose faith in Mahadev — because you are seeing one thing while something else is happening.
What happens to the unused tapobal of an abandoned sadhana?
After so much sadhana, when a devlok yakshini was attempted and was not perfected, you abandoned the sadhana but could not use anywhere the tapobal that had formed. Then, he says, you meet some person who says he will get you a masanic shakti perfected, greater than your yakshini, who will give a great deal — or you saw some such enticement and, being enticed, went to perfect a shakti of this kind.
How is a masanic shakti perfected in a single night?
She will be perfected by you in one night, he says. You were taken on the night of Deepavali into the masan; on a burning pyre a dhaar of daaru was applied and a piece of meat was dropped; there she became manifest. Vachan, vaacha and everything else were done. And the bhog was told: give this daaru and this bhog on every Amavasya and she will do your work; whenever you want work done, keep giving this bhog.
A shakti made manifest in one night runs on ordinary bhog and Shabar mantras
Look also at what vachan was taken, in what manner the pratyakshikaran happened, and from where such capacity came into you, he says. There, whoever your tantra guru was gave you a shakti of that kind — in one night, or say in eleven nights, they had you perfect a shakti that runs on ordinary bhog, shaktis that run on Shabar and similar mantras.
Why does a person with a masanic siddhi say he has no trouble at all?
The speaker states the objection himself: you say that perfecting low-grade tamasik shaktis of this kind brings suffering, but I have such a siddhi and I have no suffering — on the contrary she obeys me. His answer is: until when? Only so long as the tapobal made from the dev-varga sadhana you did, the punya made from it, the shaktis of paropkar, remain standing near your aura mandal — until then they will spoil nothing of yours.
How do the first years after a masanic siddhi look?
This is why, he says, whoever perfects masanic shaktis finds a great deal fructifying in the very beginning. For a year, two years, three years you will see them rising to considerable heights, advancing greatly; they will progress financially; a gathering of people will form; a great deal will happen.
Why does a masanic siddhi turn against its holder later?
Because as three, five and seven years pass — when such a masanic shakti comes, what is she? In one manner she is somewhere wrapped about with negative energy, and she is not herself released from maya; so from where will she release you from maya? On the contrary she will put you into things of that very kind. You are using tamasik substances. After two or four years your fall begins, and then there is nobody left to save you.
What manifests in a short Bhairav sadhana is a pret shakti of the masan given some name
What the things you see manifest actually are, he says, or what is being given to you there, is not Bhairav but the pret shakti of the masan, to which they have given some name or other — taken into their own vachan, or bound by some bandhan shakti bestowed by their own guru.
Whose atma is used for a masanic siddhi?
Understand this clearly, he says. Suppose an unmarried man has died, an akal mrityu of his has occurred in some accident or the like. Because the death was untimely and because the age is low — the age up to nineteen, twenty, twenty-five years — the state at that time, the vaicharik state, is a good deal different. For that reason the punj of energy in them is also a great deal higher.
An atma is taken into bandhan at the pyre by dhaar and kapal kriya, through mantra bal
Now such a masanic shakti — they go to the pyre of such people and, by their own mantra bal, take such atmas into their own bandhan. Nearly all of what you read and see and hear, he says, has been told from there, and happens in that same way: giving a dhaar, performing the kriya of the kapal and the rest, and by their mantra bal binding such atmas.
The siddhi moves by Kaal Bhairav's order, but the order is given by the one doing the perfecting
Their siddhi took place under Kaal Bhairav, under Shamshan Bhairav — that is, they will move by his order. But who will give that order? The one who will give it is the person who is doing the perfecting.
Are nikrishta shaktis and tamasik shaktis the same thing?
Asked whether nikrishta shaktis and tamasik shaktis are one and the same, he answers: yes, those same shudra shaktis — that is, such a shakti as takes tamasik bali bhog and the like. It is about them that we are speaking.
Do high shaktis also have a tamasik form?
It is not that every shakti in a tamas form is such, he says. Those that are high-grade shaktis also have their tamasik swarup — but it is not worshipped by a householder. And then there are the nikrishta shaktis, which are the masani shaktis: however well you may keep them, when the time comes they do not stand by you. He says he is speaking of shaktis of the kind that are bhoot, pret, pishaach, dakini and the like.
Masans are of a great many kinds, and which one it is must be established first
Asked about a masan shakti, he answers that it will have to be seen which masan shakti it is, which masan it is — masans are of a great many kinds.
What does a knowledgeable practitioner of kshudra vidya invariably sidh?
The speaker calls this an interesting subject: whenever a cunning person gets tantra used upon someone, and the knowledgeable person who sids kshudra shaktis does it, he will certainly have sidhed a masan — that is a hundred per cent, the masan will certainly be siddh. So whenever he makes a prayoga upon anyone, a harkara or postman — meaning the immediate conveying of complete information about someone — all of this happens through these shaktis.
How is a masani shakti in the house or body quieted?
Asked how a masani shakti on the house or the body is to be quieted, the speaker says there are many, many prayogas for quieting it, and that it depends on which shakti it is and then according to that. On a listener writing "vaivat" or "bhavat tamasik shaktiyan", he says there is probably a jumbling of the word: what has been written as vaivat is what we in masan call bamath. To quiet it, the help of the yoginis of Bhagavati Kali and Bhagavati Durga is taken in particular.
What is a ghunghat masani?
Asked what a ghunghat masani is, the speaker says it is that kind of masani which does not give the bhed — which is why she is called ghunghat masani. She will not even open her mouth; you will not be able to get the bhed of the chowki. If some bhagatvaal sadhak has made a prayoga with a ghunghat masani, then however much the next person is beaten he will simply not say what shakti is upon him, what it is, what it is not. In bhagatvaal, he says, people are worn out trying to make her speak; the prayoga of the barati and such also fails very often.
What is needed against a ghunghat masani, and what of sapta mritika in the Bajrang Baan?
In this, the speaker says, the support of high-order tantra sadhanas has to be taken; the support of the Mahavidyas has to be taken. Asked whether the sapta mritika is to be mixed into the flour of five kinds of grain used at the time of the Bajrang Baan, he says: if you mix it, that is excellent; and if you do not mix it, there is no matter either.
What are the categories of pitrs?
When you go into detail, there are different categories of pitrs according to their age. One is the category about which the channel has already given a live: children who attain death in the womb, or children under twelve years of age, go into the category of the oots. They are called devi putra for those of the house, and for outsiders they will be masan.
What happens when masan vidya is used against someone?
The speaker says listeners will be astonished. When masan vidya is used on somebody — kache kalve, masan, that kind of thing — then there we use Hanuman ji, we use Bhairav ji, we do prayogas connected with Kali ji and with Bhagavati. But no person ever says there that you should do a prayoga connected with Bhagavan Shri Ganesh. It is a very great subject.
Why is a child shakti so hard to restrain?
Always keep in mind, he says, that however many shaktis are of this category, along with their nimbleness there is also mischief within them, and no god or goddess stops them. However many bal shaktis there are, it is by them that control over these is obtained.
Will Kaal Bhairav stop a masan?
Nobody will tell you a prayoga connected with Batuk Bhairav or Bal Bhairav; he will say Kaal Bhairav. Kaal Bhairav will not stop them, the speaker says — know it clearly. Kaal Bhairav will stop them only when, along with that masan, the mother of the one in the womb is also alive and has herself walked in tantra, that is, a Dakini. Only if Dakini and masan are together will Kaal Bhairav place a restraint there.
How do knowledgeable tantriks misuse the oot vidya?
The speaker says knowledgeable tantriks go where such a death occurs and do this base kind of work by their vidya, because if a prayoga is to be done upon someone and the person opposite is a sadhak or a bhakta where Dakini vidya will not work, then by this vidya they make an intrusion. That is why it is repeatedly said to give Batuk Bhairav a place in the house and to worship him — through Batuk Bhairav such shaktis are pacified, and he has the capacity to restrain them.
Who comes even before Batuk Bhairav?
Shri Ganesh. Bal Ganesh alone is that deva shakti whose head was pierced by the trishul of Bhagavan Shiva. Take it into tantra and there too it is Bhagavan Shri Bal Ganesh who carries out the representation of the oots, and so by the grace of Bal Ganpati the oots are pacified first of all.
What is done when a household is troubled by oots?
If in your body, in your house and family, or in the body of any woman of your family, distress is spread on account of the oots — then if an abhishek of Shri Ganesh is done with milk, they will be pacified quickly by it. Ganpati pacifies them at once.
Where does Ganpati take their grievance?
He at once takes it to his mother. In tantra it has been shown that Bhagavati Kali wears small children in her ears in the form of kundals. Whether it be Shamshan Kali or Ugra Kali, we think it is a fierce form and do not realise that she is wearing them there, that she is hearing that voice — but the medium that conveys it is Ganpati.
Why can nothing be done for the oots through the Srimad Bhagavad Gita?
Ganpati's pujan is therefore necessary first of all. Pitrs are of a separate nature and may be of many kinds, but for the sake of the oots you will not be able to do anything: an oot will simply not understand from the Srimad Bhagavad Gita, since that buddhi is not within them yet. So this becomes the medium. It is a matter of going inside, he says; from the surface much can be said.
What happens when the silver supari is bathed?
When you come into tantra: if the prayoga is being done through a silver supari, then all your pitrs and oots are being pacified through that medium. As Ganpati is bathed, as the rajat abhishek of Ganpati happens, so all the oots of your house become pleased — and being pleased they will give grace, or if they need gati they will receive gati through Ganpati. As Bhagavati Gauri is pleased they will get a path to move forward. So Gauri Ganpati of silver supari — solid, not hollow.
When is the mritika Ganpati prayoga used?
The second is of mritika, of clay — used when you come to know that distress is being caused in some woman's body by the oots. The speaker sets out what troubles follow: various kinds of disease connected with the abdomen, that is with the stomach; the whole region of the stomach from the uterus onward, the region of their birth, the region of children — the maximum problems seen in tantra are connected with all those regions, because they are joined to that place.
Which region of the body do the oots control?
From the navel down to the whole yoni marg, the place of their birth, that region — up to that place their influence and control is at its maximum. And when someone uses masan vidya upon another, that same region is the one most affected.
How is the mritika Ganesh prayoga performed?
By mritika shodhan — purifying the clay, making a murti of Bhagavan Shri Ganesh from it, giving it a formal abhishek with milk and an abhishek with dhoop, offering bhog and doing the pujan. That clay murti is worshipped in the house at the brahma sthan, and then conveyed to the sthan of the Kshetrapal. Doing this with sankalp, the oots of the house go to the Kshetrapal, and the further kriya for them happens there.
When is the Vainayaki Tantra used?
In that same tantra the description comes that if disturbances of this kind occur in your house, being done by the unsatisfied souls of your own house, by the souls of children and so on — then it is there that the prayoga of the Vainayaki Tantra is done.
Which subjects come first within the Vainayaki Tantra?
First of all there come the twelve names of Bhagavan Ganesh that are given in the Sankatnashan Ganesh Stotram. These twelve names have a separate subject connected with tantra for each, which he says he will have to tell in a separate video, briefly. Out of those twelve names — that is, twelve svarups — the prayoga has been done taking any one svarup. But it is chiefly held that if a prayoga connected with Bal Ganpati is done there, then shaktis of this kind are pacified completely and swiftly.
When it is confirmed that a masan prayoga is being done on you, do not hesitate to act — but first hold the capacity
A listener says a masan prayoga is being done on him by someone unknown and he has already done Mahabhairav. When it is absolutely confirmed, the speaker says, that a tantra prayoga is being done and being done repeatedly, when the sense of it comes — then, brother, do not hesitate to act. He cannot say it openly, because hostile people would at once set the listener on, saying something will happen; so he will not say it openly, but keep one thing in mind: what must you have to be capable? You should have done the japa of Panchakshari, or of your ishta's mantras, up to five lakh, and you must have done a kavach.
The worship of Sai, mulla, mazar, murda and kabr is forbidden, and those videos are kept up so that one family may be saved.
He refers to the videos he has made relating to Sanatan culture in which he has forbidden the worship of Sai, mulla, mazar, murda and kabr. He keeps them so that one man's life might be saved, so that one family of Sanatan culture might be saved, so that some Sanatani Hindu might be saved and might give up worshipping mulla, mazar and kabr.
How do Christians work tantra — is it from the Holy Bible?
Asking everyone to hear the answer, he says the healing meetings whose videos go viral will astonish people if they know the black truth behind them, although telling it is of no use because Hindu society does not believe in these things and does not believe in divinity, while others are using it. In the tantra granthas of Sanatan culture, he says, sixty-four kinds of Bhairav are told and fifty-two kinds of Brahm. In the phalashruti at the end of the Durga Saptashati it comes that Bhairavs run away on seeing one who recites this Kavach in all three sandhyas. The question arises: why should Bhairavs run away? How did Bhairav become an inferior deity? The answer is that among the sixty-four kinds of Bhairav — just as with the question of who Marhi Bhavani is — there are in the same way Bhairavs who are inferior shaktis, masanik shaktis, to whom the name of Bhairav has been given; those things move away and flee, and these very things are also made siddh in tantra.
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.
Others want to walk the adhyatma and tantra path alongside ordinary life — find your own fit
The last kind, he says, understand that problems exist because human life exists, but alongside that they wish to become spiritual, to walk the adhyatma path and to learn something connected with tantra, and for that want a capable guru who can teach them. Overall, he says, so many whys will come out; see which category you fit into and search for a guru accordingly. If you want a chudail-transfer guru, find one; if you want masan and kachche kalve, find that too.
Can Durga Mata remove a shamshani shakti in tantra?
Asked whether in tantra Durga Mata can remove a shamshani shakti or not, he answers that she absolutely can remove it. To Maypal ji he says that the full vidhi-vidhan of the mantra he has written is on this very channel, and to do it from that.
How does an enemy actually carry out abhichaar against a household?
The speaker says that whenever an enemy performs abhichaar — whether he is a large tantric or a small one — his kriya is one of two things: either he will use mantras, or he will use the kshudra shaktis he has made siddh, such as bhoot, pret, pishaach, vetal, brahm or masan.
The vidhi of a named masan sadhana is flatly refused on the channel
A listener who calls himself a devotee of Ma Kali, and says seven ganas of the Mata have been pleased with him, asks about a named masan sadhana he wants to do in the coming navratra. The speaker asks why, if the ganas and sevaks of Bhagavati Kali have been pleased with him, he wants that siddhi at all — and says plainly that he gives no information of this kind here, does not even take the name, and that the listener may do as he pleases.
Is any Kula or Varna barred from serving the Mahashaktis?
There is no such Kula, no such Varna and no such house that cannot serve the Mahashaktis — even where a Masan is worshipped in the house, or a Brahm, or the most wicked power of all. It will not stop you, once you understand the subject.
The chowki of a shamshaan, and the seven devis who come in it
Suppose that people in the tantra kshetra have made siddh some kshudra shaktis — as many devis are worshipped in a shamshaan. When a chowki is made siddh, that is when a whole group of some shakti is made siddh together, then seven devis come in it. According to the region they are different devis: somewhere Masani is chief in it, somewhere Kalika, somewhere shaktis related to Sheetla Maa.
Are these shaktis called yoginis?
A name of that kind has been given to them, he says, but they are of yogini swaroop — although a yogini has become something of a very high order. These are shaktis of that kind belonging to the masan.
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.
What time should be chosen for Ma Sheetla and Masani?
Choose whichever of these three times suits you, the speaker says. What their disposition is, what kind of puja takes place in your house — you will have to look at that, and only then will it be settled.
What does a person spread once his own worship bears fruit?
The speaker argues that if one person does deepdaan by the correct, tantrokta vidhan and everything goes well in his house, he will tell ten others and do only good — he will harm no one. Whoever is worshipping something is spreading what he gains from it: the one whose job comes by worshipping a certain baba spreads that; and those who are worshipping pishach shaktis under the name of Masani and such, giving them grand names, are spreading that.
A mahavidya purashcharana does cut such a prayoga, but a siddha sadhak is required.
The speaker says that for the rest — you, or a sadhak of that level — if you have done the purashcharana of some mahavidya, then by its effect those things are destroyed or removed; but a siddha sadhak is required for that. If a person who has done a small purashcharana makes the prayoga, difficulty will arise and it is going to make no difference. All the masanik ugratmak shaktis destroy these things.
How does an unfulfilled atma attach itself at a birth?
That unfulfilled atma, the speaker says, because it was caused pain at some time, will not consider what effect will or will not fall upon the child being born in its own family. If she was pregnant, the child in her womb who went as masan or as kalva will attach itself along with her at that time; and the mother in whose breasts the milk is to descend will be drained by that unfulfilled atma. This, he says, is why very often the milk does not descend in the breasts.
Which is the shamshani form of Hanuman?
Panchmukhi Hanuman is chiefly held to be the shamshani form, as Masani Hanuman; and whatever form stands above that has its own separate dhyana svarup, and its puja too is done in that manner.
What is Masani Ganapati, and may a householder worship him?
Masani Ganapati is the same as Heramba Ganapati, he says, and the need to worship Masani Ganapati does not ordinarily arise. What you are calling Masani Ganapati — Heramba Ganapati, Uchchhishta Ganapati — is their proper form; it is with Bhagavati Neel Tara that Uchchhishta Ganapati is worshipped, and Masani Ganapati is that same svarup. And it does not seem to him that a householder should ever do the seva-upasana of that svarup. If it is done in a household, then if the wife is doing it she will do it with the husband, and if the husband is doing it, with the wife — the puja can be done only as a couple. Such is this field of tantra: the sadhana of Heramba Ganapati and Uchchhishta Ganapati should never be done alone; or else you must be a complete brahmachari for your whole life.
What should be done where masani kriyas are repeatedly done by enemies?
If all this is happening a great deal in your house, he says, then first of all havan with the Hanuman Chalisa, and the path of the Narsingh Kavach according to your strength — bring these two things down into your life. If you do these things properly for even two months continuously, however great the enemy may be, he will be brought into line.
Is Bhairav the only devata who lives with bhoot, pret and pishach?
To the objection that bhoot, pret and pishach are around Bhairav, he asks which devata there is who does not live with bhoot, pret and pishach. You speak of Bhagavan Narayan — then go to Gaya sometime. Go and see Bhagavan Gadadhar, where Gaya Dham is called the Mukti Dham; right beside it there is a shamshan, and there Narayan himself is seated in the form of Masani. Where in the world one sees Bhagavan Shiva, there Bhagavan Narayan himself is present as Masani.
Cremation-ground sadhana with kapala and bone mala, undertaken only where a highly competent guru permits it
Viracara ("heroic conduct"), embraced within Vamacara, involves advanced sadhanas conducted in liminal spaces like cremation grounds (shmashana), using funeral objects such as a human skull (kapala) or bone malas — practice the author says carries significant psychological and spiritual risk and requires a highly competent guru to permit.
What does the speaker say about a child who dies young?
The dead child of your house, he says, will be masan for the world; for you he is a deva manush. Remember that so long as he holds that yoni and has not accepted sadgati — there is a dedicated video on it — a child who dies under thirteen years, under seven years, may be made siddha in the masan form by the world, and asked to do this and that. For you he is not masan; for you he is not the deity of the masan; for you he is the deity of the house. If you have a kuldevi, if you have a kul devata, they will nourish and maintain him, and with shakti and samarthya he becomes yours as a gana, a servant, a parshad — he becomes your personal property. But to discuss this further, he says, would become unshastric.
Who is the masani of the Kali of Kalkatta?
The speaker treats the question as absurd. Where do you people bring these questions from, he asks — a masani is a masani. The Kali of Kalkatta is a Mahashakti; beneath her there must be lakhs of masanis, hardly one. And if you talk of the masani, then the matter of the masani becomes a wholly different thing.
Why the Baglamukhi anushthan struck both perpetrators with vak stambhan
The speaker says the matter did not end with the family's recovery: both the man who entered the house and the one who had it done lost their speech — their throats swelled, a nerve was pressed and the vocal cords inflamed — exactly as Bhagavati Bagla's dhyan describes her seizing the enemy's tongue with the left hand and striking with the mudgar in the right. He explains why: as the family did their daily bali vidhan to cut the kriya, the tantrik would learn of it and counter with his own vidya — Bhagatwal things, as far as he knows Jwalapanthi practices of the kind connected with the great masan people call "Badshah", whose name he will not take — used negatively; however great such a thing is, it is negative and wrongly used, and as he kept reversing the kriya, Bhagavati controlled matters on this side while his own tongue would not move. The identical affliction of both men later confirmed that the "friend" the office colleague had recommended was the tantrik himself.
Precaution: a childless wife must refuse any vachan offered in a dream where masanik shaktis are worshipped
Speaking openly, the speaker says that in some households Masan shaktis are worshipped. A married woman who has not yet had a child must then take care that if any vachan is being offered to her through a Swapna or any other medium, she does not accept it. Otherwise, he says, garbha Bandhan happens of itself: her womb becomes bound, and before she has had a child some Laag attaches so that she never has one.
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.
What vidhan can be done at Holi for masan kriya performed on women at home?
He points the questioner to the vidhi of the Mahabhairav mantra given on the channel, and to a sabar mantra of Batuk Bhairav given on the Siddh Sabari Vidya channel. With that sabar mantra one is to consecrate the object: make rotis of wheat, apply ghee drawn from cow's milk, and put gud in as well; make seven such rotis, wrap them in a banana leaf, then take the utara from the body of the person on whom the masani kriya has been done, and along with it take the utara of one water coconut, and give it into the Holika.
What must be done after the masan utara?
If this kriya is done, there will be immediate benefit; and after doing this utara one must then do the bandhan — of the house and of the body too. The vidhi of doing the bandhan has also been given on the channel. If it is very urgent or is not understood, he tells the questioner to speak on the phone once and he will have it written down and explained.
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