Nimbu Bali
Every question on the site tagged Nimbu Bali, each answered from a timestamped source rather than a summary written from memory.
A lemon sacrifice offered as a remedy — cut into four pieces and thrown in four directions for body-cleansing or crossroads rites, or offered whole via mantra when given directly to a deity.
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Samagri for the Chamunda tantrokta bali pujan of sandhi kaal
The speaker lists the materials: one long, large banana leaf; eleven Chaumukh Deepak diyas and three single-wick diyas, all with cotton wicks made into pairs by binding two wicks together with red Mauli thread; only mustard oil in all of them — pure mustard oil, since til oil is often adulterated, and pure ghee may be used if one wishes, but mustard oil is best because the prayoga is for destroying enemies and their tantric schemes. Then coconuts — more than eleven, keep at least 13 — 13 lemons, 13 pieces of camphor and 26 cloves of the flowered kind.
Chamunda sandhi puja bali vidhan: the lamps, sankalp, offerings and aarti in order
The speaker gives the procedure. First light one of the three single-wick diyas and invoke Bhagwati Durga as Jatved Agni into its flame; that is the Karmasakshi Deepak from which every other lamp is lit. Holding Akshat, flowers, water and Dakshina, take Sankalpa with name, Gotra and place: to worship Bhagwati Chamunda in the Sandhi Kaal as far as one's ability, understanding and available upacharas allow, for the destruction of all one's enemies and of every tantric scheme and conspiracy worked against one. From the Jatved lamp light the first single-wick lamp in the Guru's name and the second in Ganesha's; then the eleven Chaumukh Deepak diyas in a row before the banana leaf — the nine in the middle are the nine forms of Chamunda, the one on one's left is Hanuman ji, the last on the right Batuk Bhairava — lit in that order: Hanuman, the nine, Batuk Bhairav last. Before every lamp place one coconut and one lemon, sprinkle all with Gangajal and give each a fine red Sindoor tilak. Holding akshat and flowers recite the Tantrokta Devisuktam — the recitation by which Kaushiki was invoked — and offer the flowers. Then the Bali: offer every coconut first, in the same order (guru, Ganpati, Hanuman, the nine Durgas, Batuk Bhairav), then cut each lemon standing upright, applying Roli and dropping a little water three times beside each from an Achamana spoon. Any stuti may follow; before Aarti set one camphor with two flowered cloves before every lamp and light it, then do aarti and Kshama Prarthana. The lemons are immersed under a sacred tree or in a river; the coconuts are eaten only by the household, never by outsiders. By Jagadamba's grace, he says, Chamunda destroys many troubles, sorrows and crises in a moment.
Five daily lemon offerings for a Mahishasura Mardini idol
The speaker says that in ordinary Bali bhog, even if given only symbolically, at least five lemons must be offered every day (Nimbu Bali) — this is a matter of Tantra. The first goes in the name of Jagadamba Mahishasura Mardini, who will sever Mahishasura's head; the second in the name of her vahan, the lion Som Nandi; the third and fourth in the names of her two Yoginis/Nayikas, whose names come only from the Guru parampara; the fifth in the name of Mahishasura. Whether these five bali are given as lemon, as clove and camphor, as nutmeg, or as a mixture of the three, he says, is for one's guru to tell — that stays in the guru parampara.
Three-lemon daily offering for a Mahishasura Mardini idol: the general guidance
For someone who has already kept this form and wishes to serve it daily, the speaker says one should learn its vidhi-vidhan; as general guidance through the video, he can only say this much: every day, inside the house, at least one lemon Bali in the name of Bhagwati, one in the name of her vahan the great lion Som Nandi, and a third lemon given outside the house, at some spot, in the name of Mahishasura. He adds that this does not carry his full support in any way — the subject is guru-gamya, it should be done only after taking the information from one's Guru, and any loss or gain is the practitioner's own responsibility. His part is only to inform how the thing should be; it is a matter of Tantra and has to be walked with responsibility.
Shamshan Kali belongs to the cremation ground, not a home
The speaker says that if Shamshan Kali is seated in a house, her established place is the cremation ground; if one worships her mantras and her form, the shaktis related to her will come — so how can they be peaceful? A Grihastha should not do this at home at all. But if one insists on worshipping this very form, at least the rule of the lemon garland must be followed. A single lemon, he says, can pacify a great deal and should not be taken lightly; through it one can try to pacify Bhagwati.
Minimum remedy for a ten-headed, twenty-armed Devi photo at home
The speaker says that even if only a photo is kept at home of the Devi with ten faces, twenty hands and twenty feet — the form of the dhyan mantra of the first charitra of the Durga Saptashati — then, if nothing else, at least on the Amavasya tithi she must be put on a garland of 11 lemons and given seva-puja and Aarti. This is so that her special grace comes to you and her fierceness becomes the cause of your enemies' undoing, not yours.
Daily lemon bali to Bhairav and Bhairavi during the Mahabhairav sadhana
The speaker says the sattvik Bali here is of lemons: at least two every day, one in the name of Bhairava ji and one in the name of Bhagavati Bhairavi, offered daily in the temple during the Mahabhairav mantra japa and at home too when the home prayog is done. Take a green, raw lemon and cut it straight with the stem end — where it hung on the tree — held upward, not across the middle as for sharbat; put Roli on the two pieces, offer them, circle water three times and release it there. After the puja, lift them and dispose of them under some divine tree nearby. This is done through the whole sadhana.
Lemon bali and the standing purnahuti that close the Durga 108 names havan
After the jaiphal ahutis, the speaker says, comes the Bali of two lemons — one in the name of Durga ji, one in the name of Bhairava ji: each lemon is cut upright and put into the havan kund. When both are in, the sadhak stands up and does the Purnahuti. Its vidhi: cut open a dry coconut (gari), fill it with curd and jaggery, wrap it in red cloth and set it on a paan leaf; if one can, make five ghee puris, place them with kheer or jaggery on top, then read the purnahuti mantra and place it all in the middle of the havan kund. With that, he says, the vidhan is complete.
How a lemon is held and cut for a bali
The speaker says the most important thing in a Nimbu Bali is how the lemon is held. The part that was joined to the stem on the tree is kept pointing down, and the lemon is cut standing upright, from the top, in one clean stroke. It is never cut sideways into two pieces the way a salad is cut; he calls that a wrong way of giving bali. The blade must be sharp enough for the lemon to cut through in a single stroke.
Mandala for a sattvic lemon bali to the Devi
For a sattvic lemon Bali to any form of Bhagavati at home, the speaker says a chauk (Mandala) is drawn first: an upright triangle made from Roli mixed with Ashtagandha. The bali is given inside this mandala. While drawing it one may chant the Ishta mantra, or the mantra of the deity the bali is for. After the mandala is made, puja is done in it with flowers, the Devi is invoked into it with a flower and a spoken request to be seated and accept the bali, and only then is the lemon placed inside and cut straight down.
Mandala for a lemon bali to Bhairav: the triangle is inverted
When the lemon Bali is for Bhairava, the speaker says the triangle of the Mandala is drawn inverted, with its point downward, instead of upright as for the Devi. For Bhairav it may also be drawn with Sindoor. The lemon is then placed in the inverted triangle and the bali is given in the same way.
When a cut bali lemon is squeezed and when it is left whole
The speaker says whether the lemon is squeezed after the cut depends on why the Bali is given. If it is offered only to please Bhagavati after ordinary mantra japa, it is cut and left as it is. It is cut and squeezed in three cases: when the bali is for a wish, such as an enemy who is troubling or hurting you; when it is for freedom from an illness such as fever; and when the lemon bali is given at the threshold or the main door of the house.
Worship of the blade and the closing steps of a lemon bali
The speaker says the blade is worshipped before the cut by applying Roli and Kumkum to it. The lemon is then cut while chanting the Ishta mantra, the mantra prescribed for giving Bali. After the cut, roli is applied to both cut faces, water is circled around the lemon three times, and it is left there. That completes the bali. He says the same mandala and the same procedure are to be used whenever a sattvic bali is given to one's deity in any sadhana.
Daily havan of the Bajrang Baan: an ahuti per chaupai, the whole lemon, aarti and dedication of merit
The speaker says a small daily Havan after the path is very good, because the bajrang-baan is a Sabar Mantra, unfailing and awakened, so its vidhan follows the sabar method (he refers to his separate video on sabar havan); otherwise light cow-dung cakes or a little mango wood in a clay or other vessel. Ghee and Guggul are mixed together and every Ahuti is given from that mix, by woman or man alike: one ahuti each in the name of the guru, Ganesha, the kuldevi-devata, and one for the Navagraha with "Om navgrahebhyo swaha"; then one ahuti per chaupai of the Bajrang Baan from first to last, ending each with "swaha". He adds that at least five ahutis to Ram ji must also be given daily — "Sitaramchandraya swaha", not "namah". When the ahutis are complete, a lemon (keep one; he forgot to list it) is cut and dropped whole, unsqueezed, into the havan itself, then pranam. Then Hanuman ji's Aarti, or an aarti shown five times with a camphor bearing two cloves; then Kshama Prarthana, and with water in the hand the whole day's japa and its merit is dedicated to Hanuman ji — saying "Jai Shri Ram" or whatever one has faith in — and poured into his right hand. Anyone who cannot do havan daily does it on the eleventh day after the 11 paths.
Eleventh day of the Bajrang Baan siddhi: final havan, gari-coconut purnahuti, temple puja and prasad
The speaker says that on the eleventh day, whatever weekday it falls on, after the 11 paths and the Havan (daily, or the last day's havan for those who did not do it daily) comes the Purnahuti, for everyone alike: after the lemon Nimbu Bali, take a small gari coconut — the kind gari oil is made from — cut it open at the end that was attached to the tree, fill it with kheer or with jaggery, wrap it in red cloth, set it on a paan leaf, speak the purnahuti mantra and place it in the fire last. Keep the gari small, since the havan vessel is small, so that it burns quickly and nothing is left. After dedication and aarti, go to the temple that day, do Hanuman ji's full puja there, and offer at least sava kilo (1.25 kg) of Laddus as one can — bring only a few home and ask the pandit to distribute the rest, or distribute them oneself to all present. The coconut kept since day one may be broken at home after the purnahuti, or offered at the temple, and eaten as Prasad by everyone — no restriction of woman or man. Done this way, he says, the bajrang-baan becomes awakened, siddha and chaitanya for the sadhak.
Which days call for special worship of Bhairav, and what is offered?
On Sunday, on Tuesday, on Ashtami, on Amavasya, on Chaturdashi and such days, if you wish to do his special puja, offer a bhog of boondi ke laddu separately in the naivedya, do his shringar, and you may give a bali of a lemon and the like.
What is the minimum bali with the Devi Suktam if a symbolic fruit bali is not done?
At the least, laung and kapoor should certainly be burned. Burning laung on kapoor means the bali of laung and kapoor. Jaiphal is also given as bali by being cut, and jaiphal is also burnt upon kapoor. Both of these have been held to be bali — one becomes an agni bali and the other a shastra bali. By those means too, giving bali, we satisfy the invoked shakti.
Is a bali required in the nitya Saptashati paath?
In the nitya paath of the Saptashati there is no need to give a bali. If there is such a desire it can be given; and yes, in your house and all that, you can do it in that way — a lemon bali symbolically, or else you can certainly give a bali by lighting and kindling laung and kapoor.
What is done at the threshold against a tiryak prayoga?
When the prachandata has grown a little more, trouble has begun for the enemy and you know that things are turning, your diseases are being destroyed and some peace is forming in the house — then, for the tiryak prayoga, so that the enemy opposite does not do it or, if he does, its effect does not fall, give one nimbu bali at the threshold where you do your pujan and light dhoop and deep, in the name of the 64 Yogini Matrikas or in the name of Batuk Bhairav ji. In any one name, on at least these two days, Tuesday and Saturday, or even on any one day.
To which deities may jayfal and lemon be given?
Asked to which devatas jayfal and nimbu may be given, the speaker says they may be given to all the ugra shaktis, to all the ugra forms. But among deva shaktis jayfal is not given to very many; to those who are devis it is given.
What should one carry when visiting Kalka Ji?
Asked what to take when going to Kalka Ji on 24 December, the speaker says one should take a rose flower if it can be got and a garland of gudhal flowers for Bhagavati's shringar pujan, the chunri and the garment of shringar, and whatever bhog is offered there. And if 24 December falls on a Saturday, make a nimbu mala with your own hands — of 27 lemons, or 54, or 108, as many as possible — putting marigold flowers in between so it looks more beautiful and attractive. The pujari will put it on, and as long as it remains around Bhagavati's neck a special grace will come to you.
What should I take to the Kali temple?
Certainly make a mala of at least twenty-seven lemons — you can also make it mixing lemons and flowers. Having bathed, make the mala, and take a little mithai and certainly take akshat from home when going to a temple for pujan of this kind. Akshat means unbroken rice, dyed yellow, taken in a yellow cloth or in a bowl or some vessel; first keep it at your own puja place, offer pranam, and take it to Bhagavati's temple.
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.
Bhairav pyala as the second remedy, and the Vaishnav alternative of lemon bali with jaggery to Narasimha
The speaker names the pyala of Bhairava ji as the second siddhi-free remedy against an abhichar, but says not everyone can offer it: guru adesh enters, and a Vaishnav whose Guru has forbidden even touching madira for life cannot. The alternative, he says, is that for a Vaishnav, Bhagwan Narasimha himself is Bhairav — there is even a Narasimha Bhairav form, and every protection-dominant deity is called Bhairav. So at the chaukhat where the utara was done, if one cannot go outside, a Nimbu Bali is given to Narasimha with a Bhog of Gud.
Jaiphal and lemon bali are open to everyone, including those who recite in Hindi
A listener who does their path in Hindi asks whether they may give a Bali. The speaker says certainly: the bali of jaiphal and the Nimbu Bali are for everyone, and there is no difficulty in it.
What bali may be offered at the Navratri sandhi pujan?
At the time of that sandhi pujan you will perform bali chhedan: whether you give kushmanda bali, coconut bali, lemon bali, jaiphal bali, clove bali, or cucumber bali, or kadali phalam — that is, banana bali — a bali of a hundred and one of whichever substances is offered at that time.
Navratri bali: the Ashtami-Navami Sandhi Kaal and a simple household method
The speaker says Bali is given at the Sandhi Kaal where Ashtami and Navami tithis meet, the best time because that is when Bhagavati Chamunda appeared and her energy pervades the whole cosmos then, for destroying enemies, troubles and disease. The bali may be a coconut, a lemon or a banana. For those without an elaborate vidhi he gives a simple one: spread a banana leaf, place the offering (cucumber, banana, pumpkin and so on) on it, cover it (a banana with red cloth), say the hunkara and cut it in one sharp strike so it splits in two, then apply Roli and encircle it with water. The implement used for bali must never be changed; it is kept for ever, worshipped, and then used. He says the elaborate mantra-based vidhan exists but he is deliberately giving the simple form.
Shringar puja and nimbu bali to Bhairav after the Mahabhairav prayoga succeeds
The speaker says this mantra is richly endowed with agni tattva, an Ugra mantra in which four Bhairavs operate, so by Bhairava ji's grace the work is certainly accomplished in full. When the work is accomplished, give him shringar puja and Bali: in bali only coconut bali and Nimbu Bali, at least 18 lemons or a Mala of 108 lemons, give him full seva-puja and keep him pleased. By Bhairav ji's grace, he says, many works get done.
Does offering a bali of lemon bring harm to your lineage?
People now go to the shamshan, sit upon a pyre doing japa, make a video, and say from there that if you offer a bali of lemon then harm will come to your lineage. Experiential videos are made that a sadhak gave it at night and by morning there was a loss of life in his house — from a bali of lemon. Meanwhile the world buys chickens and goats, cuts them at home, and nothing at all is said to attach to that.
What is the summary of the bali to be offered in the 64 Yogini pujan?
The cloves and camphor you burn there are themselves a bali, and that is to be given. The bali of jayfal in the names of the Ashta Durga and Ashtamatrikas is to be given if the trouble is greater. And if you need still more effect, you may also offer a bali of lemon in Savan — but he says only the jayfal bali is more than sufficient. Over the 29 or 30 days that Savan will run this time, this prayoga will bring you success beyond expectation.
How is the lemon fixed on Batuk Bhairav's trishul?
Asked whether the lemon is to be fixed upright on Batuk Bhairav's trishul, he answers yes, it will be fixed upright — it cannot be laid on its side on them.
Is a bali given on the trishul, and is it ever immersed?
If you give a bali of a lemon and the like upon the trishul, that is exceedingly excellent, the speaker says; keeping a lemon fixed on it is exceedingly excellent. And there is no question of removing it because sutak has occurred. Visarjan of the trishul is never to be done, never at all — it has become permanent. The more dhoop dhuna you give it, the more camphor aarti, the more you do its tilak and shringar, the better; and the older it grows, the more its capability will increase.
How should a pujan be started on the Purnima with the chaukhat?
No offence will attach, Nitesh ji, the speaker says: comfortably begin their pujan from the Purnima. Give them the balihari — give a bali of a coconut, and do the pujan of the chaukhat and so on. Let the chaukhat pujan certainly happen, and having done the pujan of Bhairav ji and so on, certainly give a bali of a lemon, a bali of a coconut and the like.
What if eleven hundred recitations are not possible?
Then do a hundred and eight recitations daily — you absolutely may. And whatever recitations and worship you were already doing, do all of their japa during Ambubachi.
What are the rules for sustaining a Nimbu Bali (lemon sacrifice) practice?
A daily Nimbu Bali after Ratri Suktam requires continuous commitment once started; if that's unsustainable, limit it to specific days like Navami, Chaturdashi, Navratri, or Tuesdays and Saturdays — daily cloves-and-camphor fumigation has no such restriction.
What should accompany the daily japa at the threshold?
Along with whichever mantra you are doing, the speaker says to recite Bhagavan Batuk Bhairav's stotra and satnam at home daily — even once will do, though five, seven, ten, eleven or twenty-seven is wonderful. And certainly offer one lemon bali in the name of Bhagavan Batuk Bhairav, as Kul Bhairav, on the chaukhat of your door.
What if one is afraid to offer the lemon bali?
The speaker refers listeners to the previous day's afternoon live, which he says was made for exactly this fear that cutting a lemon might mean one's own throat is cut. If after hearing it the blood still does not boil and you feel a lemon bali should still not be offered, then leave it — do not do this work.
Nimbu, laung-kapoor or jaiphal bali during the prayoga, closed with a coconut bali eaten as prasad
After the abhishek with the sankalpa, and the separate archan and pujan, bali will certainly be offered. Here you give a bali of nimbu, or separately a bali of laung and kapoor; if it is Bhagavati's, a bali of jaiphal. Having given all the bali, when release from that suffering is obtained, after that the coconut bali is the complete pujan. Suppose you had to do five extra days of anushthan and their suffering ended gradually in five days: when everything is done on the fifth day, then after the sixth day's pujan you no longer have to do anything extra, but on that day give one coconut bali without fail. After that bali is offered, everyone will eat it as prasad in the house.
What if a mistake occurs in the Sharad Navratri bali?
Keep in mind that in the bali worship and Deepdaan you perform in Sharad Navratri, if some error occurs, Bhagavati never gives you punishment for it — because at that time, truly speaking, it is the Bhava she sees. He is not speaking of those who commit an offence knowingly.
Does bali mean a goat?
By bali, he says, we are not speaking of a sheep or a goat. According to whatever your own sattvik paddhati may be, there are a great many balis. So at the very least it should certainly be done once in a month.
The dehliz and chaukhat of the house are the finest place for it
The finest place for performing the prayoga, he says, is the dehliz, the chaukhat of the house. At that same place, whether you perform an Utara or give a bali of any kind — of lemon, of coconut, whatever is given by way of an utara — it is done there.
Bali required with a daily Sanskrit shadanga Saptashati path
The speaker says Bhavani herself states in the Saptashati that whoever, knowingly or unknowingly, offers her Bali in the annual pujan has all wishes fulfilled — Chandi is bali-priya, so where there is a path, bali will be offered; the man, never having read it in Hindi, did not know this and never offered any. His rule, stated not to frighten but because this is a tantric text: reciting the Saptashati daily in Sanskrit with its six angas (Shadanga), give at least one bali every day — a nimbu, or laung and kapoor; he will not ask for kushmand — and once a week or once a fortnight on Ashtami or Chaturdashi a good bali of nine, eighteen or twenty-seven nimbu. This keeps her yoginis satisfied, removes misfortunes, ill conjunctions and malefic grahas' wrath, brings her grace, and wins forgiveness for mistakes.
How is a nimbu bali given in the havan kund?
The lemon is cut standing, made into two pieces, and put into the havan kund. Garna, he explains, means that it is not to be squeezed. It is to be cut straight and put in.
What is the purnahuti given with?
Asked whether, when purnahuti in the havan is done with almond and one pair of cloves and one pair of cardamom, the nimbu bali is to be squeezed or not, he answers: give the purnahuti in the havan with gari gola, with dry coconut and the like. If you give it with gari, filling it well with jaggery and so on, it is excellent. After that, give with all these things. The nimbu bali will be given first, and the purnahuti after that.
How is Kshetrapal nikasi done in a house?
After doing that much, the speaker says, comes the doing of Kshetrapal nikasi from inside the house: making a coconut abhimantrit, lighting camphor and taking it out through the whole house with it — and most particularly, giving the bali of lemon and coconut at the chaukhat.
What is the positive side of tantric bandhan?
So far they have looked at the negative side of tantric bandhan, the speaker says; the positive bandhan is the bandhan of suraksha. Your house should be bound. The chaukhat should be protected by positive shaktis: morning and evening seva of it, deepdaan there for Narasimha Bhagavan, deepdaan for Kul Bhairav and the kul shakti. There is also the process of giving bali at the chaukhat — keep it strong with the bali of lemon and coconut, keep it strong with the bali of jaiphal. So that if someone does do a tantra prayoga on you and you reverse it through Mahabhairav, Vamati Kali or the Janjira, and the other person is sitting ready — come, you reverse it, we will reverse it too — no ill effect of his reversal falls on you.
How is the Kali kavach awakened with havan and satvik bali?
Then, the speaker says, perform a havan with the mantras of Bhagavati Kali and Bhagavan Sadashiv, offer bali and bhent — a satvik bali, whether of lemon or of coconut — and doing all that, awaken the kavach completely, and then have the father wear it. He adds that the bandhan of the house and so forth should also be done.
Which lemon should be used in tantra prayogs?
The speaker says the lemon is a necessity in every household because, once understood, it serves in every shatkarma prayog and every protective prayog. Lemons come in many varieties and tantra prayogs use different kinds, but the one lemon usable for any shatkarma matter — protective prayogs, bandhan and the like — is the green, raw lemon, which in the language of tantra is often called the kunwara (virgin) lemon; he says to use that one most of all.
Tantra kaat with a nimbu bali in one's deity's name, without any mantra
The speaker says the simplest tantra kaat uses no mantra at all: someone who does daily sattvik dakshinachari worship of, say, Bhagavati Mahakali — japa of her mantras, dhoop-deep-naivedya, aarti — and who senses a tantra prayog on them, remembers her (bali being dear to Bhagavati), gives a nimbu bali and prays for that prayog to stop; at least 20-30% relief comes quickly and the thing halts. He stresses that no deity is being given a bali in this.
A bali is cut by a double bali
The speaker adds a caveat to the nimbu-bali kaat: the knowledgeable person, the gunia, whose prayog you have stopped with a bali may still be active, and may cut your bali by giving a paired (jodha) bali. A bali is cut by a double bali — one bali given, then two — and he calls this an ordinary matter.
Why a single nimbu bali can cut any prayog
The speaker explains that ordinarily we cut a lemon and drink its juice, but in the bali process an energy is released; that same energy, projected through a deity or a mantra, is what troubles someone in a prayog, and we cut that energy with another energy. Whoever has sidh-ed a bhoot-pret or pret-pishach power does not simply send it — he gives a bali, naivedya, dhoop, something. All of that can be cut with a single lemon, he says, but the capacity must exist in oneself: either bhakti of that level, or an awakened mantra.
Mantra-charged nimbu kaat: the Jayanti Mangala Kali example
The speaker's example: someone who does five malas (or even one) of Jayanti Mangala Kali daily — a mantra in which 11 shaktis, mahashaktis and all the powers of the pitrs move — and has crossed 10-11,000 japa, sees a family member harmed physically and mentally by a mantra or tantra prayog. He takes a raw lemon in hand, charges it at least 11 times with that same mantra, prays to Bhagavati to stop whatever prayog was done and to honour the sidh ishta mantra he recites daily, waves or touches the lemon over the sufferer, then cuts it as a bali and squeezes it; the related energy begins to be completely destroyed by the mantra and the lemon's energy alone.
Relief from a nimbu kaat can be short-lived against a professional
The speaker warns that after a mantra-charged nimbu kaat the sufferer may get relief for only 10-15 minutes, half an hour or an hour. You are unprofessional; the one who did the prayog is a professional, will see that his vidya has been cut, and will do another prayog — and the problem returns as it was.
Bali on the body when a trouble is abhicharik, not medical
The speaker says that when a bandhan or uchchatan has been done, or one understands that a trouble is not a medical issue but some abhicharik condition, the bali has to be given on the body itself. He includes the case of a sokha or ojha who has sidh-ed some mantra vidya and tries it on someone to see whether it works — many people get struck that way too. People fear that something may get cut and blood may come, but he says there is no particular harm, only that care must be taken that nothing gets cut or torn.
Three places for nimbu bali on the body: ajna, anahata and navel
The speaker says bali on the body is given on the ajna chakra; if the problem is so severe that the person cannot even get up, it is given at three places — the ajna chakra at the forehead, the heart between the breasts where the anahata is held to be and where prana-vayu is seated, and near the navel. The cut is easy on the chest and above the forehead, but the belly near the navel needs more care as it is not a hard place. If the lemon has been charged with one's sidh mantra, these things get cut quickly, and the patient begins to feel relief within 5 to 30 minutes.
Nimbu bali in sabar mantra jagran nourishes the ugra deities
Third, the speaker turns to those professionally awakening a mantra, especially a sabar mantra: for the processes of mantra-jagran, he says, personally everyone gives a nimbu bali. Bali is given to ugra deities; through lemons those ugra deities are nourished, their capacity and shakti increase, and one's mantra awakens and becomes tivra.
Two-lemon rule when using a mantra awakened with nimbu bali
The speaker says the rule to remember is that whenever a mantra sidh-ed with nimbu bali is later used for anyone's tantra work or anything else, two lemon balis are due: one cut over (or near) the head of the person for whom the prayog is done, and a separate seva bali to the mantra's deity when the work succeeds or is completed — the bali for the work is one thing, the bali after completion another. With Mahabhairav, for example, if even 1% success comes, a bali in Mahabhairav's name is to be given at once, on completion.
Cutting with three lemons when a prayog's effect is very strong
The speaker says that besides cutting a lemon over the head, if the effect of a prayog is very strong, the kaat is done with three lemons.
Three-step griha keelan with a sidh mantra: gandhak dhuni, yellow mustard, keels with nimbu bali
Within shatkarma, the speaker says shanti karma includes raksha karma — the bandhan of the body and of the house, preceded by the nikari or utara of the body. If one has sidh-ed a mantra for griha bandhan — of Hanuman ji, Kali ji, Gorakhnath Baba, a mala mantra — the lemon has its finest use at the time of keelan. First empty the house with a dhuni: gandhak (sulphur) dhuni on a lit cow-dung cake is best, and all negative energies leave. Second, charge yellow mustard with the binding mantra at least 5 or 21 times and sprinkle it through the whole house. Third, charge keels with that sidh mantra and drive them in — say three at the main door by the threshold, in the ground before or behind it — and give one lemon bali on each keel without fail; with that the griha bandhan is complete.
Griha devata and kul bhairav balis after the keelan of a house
To make the house stronger, the speaker says a bali is given in the name of the place's deity — meaning one's own griha devata, not whatever deity happens to stand near the premises: give the nimbu bali at the threshold in the griha devata's name, place the two halves on either side of the house and burn kapoor on them. A second bali goes to the kul devata, the kul bhairav, if Bhairav ji is worshipped in the family. If this process is carried through, he says, the house becomes completely bound.
The nimbu bali as the stamp on a bound house
The speaker says how firm a griha bandhan is depends on the capacity of the mantra with which the sadhak did the bandhan and keelan; the lemon process is the stamp — once the nimbu bali is given after the binding, the stamp is affixed that the house is bound, and no negative energy can enter; it becomes a strong bandhan. The same method, he adds, can bind the room of a sick or troubled person, and binding with a nimbu bali is the best way of all.
Lemon juice in vashikaran, uchchatan and vidveshan: uses the speaker does not encourage
The speaker says that with swayam-siddha mantras the lemon is charged, cut as a bali in that deity's name, its juice mixed into water and given by any means to whoever is to be controlled or attracted — and trouble follows for them. The lemon is used likewise in uchchatan, where the person runs far from home and has no wish to stay there, and in vidveshan, where people fight among themselves. His main purpose, he says, is not to have these processes used but, if something of the kind has been done, to pacify it with seva-puja and bali — though he notes the lemon is used fully in vidveshan and the rest.
Kavach-charged lemon cut on a family member's body as a bandhan
The speaker says that if you have sidh-ed a kavach through japa and someone in your home is falling ill and is not fully able to do puja-path, charge the lemon with that very kavach, move it over the body of the person to be protected, and cut it on the body itself, stating that it is for bandhan. Until someone breaks that bandhan in a very forceful way, it will not open. In this manner, he says, the lemon has many prayogs.
A yellowed lemon only as the last option
The speaker says the one thing to keep specially in mind is that a lemon which has turned yellow is the very last option. Otherwise try to the maximum that the lemon always stays green, and use only the green, raw lemon for tantra prayogs of any kind.
Doing nimbu prayogs oneself when no gunia can be found
The speaker says that beyond all these prayogs, if some shakti has come upon someone and is not calming down, the problem has grown and no knowledgeable person can be found nearby, so that one has to pacify it oneself at least somewhat — then even without any mantra and without calling or invoking any gunia, if you use these things yourself for your problem, its resolution comes in your life.
When a problem keeps returning: bali to the ishta and repetition morning, noon and evening
The speaker says that when a problem keeps forming and does not get cut, recurring again and again, two things are to be done: first, give bali to the devi or devata of the ishta mantra you have sidh-ed; and second, repeat the same nimbu process over and over — morning, noon and evening. Then such problems begin to be solved.
Can a nimbu or jaiphal bali be given every day?
No — the speaker says that if a nimbu bali is ever given daily it becomes niyam-bound, as at shrines where bali is offered every day and so must be offered without fail. Once you begin daily bali, whether of jaiphal or of lemon, it becomes a problem, because a continued bali must keep being given and must not lapse; if you go somewhere and it is missed with no one to give it, a harmful effect forms. In his view a daily bali of laung and kapoor is fine — that is a separate agni bali, used in aarti, fragrance and dhoop — but lemon and jaiphal cannot always be given continuously, so keep them to a fixed weekly day or tithi.
What lemon bali accompanies the Tantrokta Devi Suktam path?
Only one path is to be done, the speaker says, but a very strong path will give effect. And when you do this path — as in the Kalika yogini sadhana a bali of nine lemons, of five lemons, had been offered, with laung and kapoor burnt on top of the lemon — in this sadhana you will have to offer a bali of nine lemons daily, cutting the nine lemons into two pieces each and burning laung and kapoor placed on them. A very strong blow will fall on whoever is trying to entrap you.
Which balis are added to a Saptashati recitation, and on which day?
On Saturday, give bali in three places: for Bhagavati, that is your Kuldevi if you have a particular one; for the sixty-four Yoginis; and for Bhairav ji. For instance a Jaiphal for Bhagavati, a lemon for the sixty-four Yoginis, and clove and camphor for Batuk Bhairav.
May a lemon bali close a set of fifty-one recitations, and may a clay havan vessel be reused?
Yes to the lemon bali at the end of fifty-one recitations; no difficulty. A clay vessel may be used for a Havan a second time as well, with no problem — but keep in mind that the vessel will crack.
What is to be done with the lemon after a nimbu bali?
Its visarjan is done in a river, he says, or under some dev vriksha, or by digging the ground at some such place in your own house, or by putting it in a pot and covering it over with earth in that manner.
Can a banana be offered as bali?
Absolutely it can be done, the speaker says. The bali of banana, of cucumber, of bottle gourd, of kushmanda is the very best; lemon, coconut — the bali of all of them can be offered.
Why does ugrata increase after starting the names of the 64 Yoginis?
The listener has offered clove bali, and lemon bali on Tuesday and Saturday — even one lemon, but he has offered it. If you do the name-japa and so on without bali, the speaker says, their capacity will certainly come and their energies will certainly come, but without bali they will not be balanced. The bali of lemon, of clove, of nutmeg, all of these can be done.
Who may use the Rahukaal, and what is done in it?
The third is the Rahukaal, and that is especially for those sadhaks whose kuldevi takes bali. Keep this in mind, the speaker says: the Rahukaal time is only for those whose kuldevi or kula devata take bali. And each day, after the japa, at that same time the bali of lemon, nutmeg and clove is to be given, with whichever mantra you are doing. Suppose the Rahukaal is from 9:00 to 10:30, an hour and a half: sit down comfortably at 9:00, and until 10:30 the Jayanti Mangala mantra will run continuously with full absorption. See the effect.
Should one feel disgust at lemon, egg and liquor left at a local shrine?
A listener says people come and offer lemon, egg, liquor and the like at their Mai's place, that she cleans the temple, that a feeling of disgust arises in the mind and she removes them into the trees, and asks whether that is right or whether they should not be touched. The speaker answers that it depends which form of Bhagwati is there: if substances of that kind are used there too, then you should not feel disgust. It has been offered for the shakti's sake, so you should not keep such a thought in your mind.
What is the importance of ikshu bali?
Asked about the importance of ikshu bali in Ganesh puja and Kameshwari puja, the speaker calls it a very good question. Ikshu bali means the bali of sugarcane. In the satvik vidhi, the energy that is in a pashu bali, that is in a tamasik bali, is held to be many times exceeded by the energy in an act of this kind, in a good act of this kind. Even in a symbolic form, a bali of this kind carries greater importance.
Can a clay lemon be used on Bhairav's trishul?
He refuses it. Where is a clay lemon, he asks — offer the original one; is there any scarcity of lemons? You do not have to change the lemon day after day; put at least one lemon in it on one day of the week. And if the lemon is not available, then in the absence of the lemon at least put a marigold flower in it, which will certainly be found.
Must the lemon of a nimbu bali to Bhairav stay joined at the bottom?
It is cut into pieces, he says; there is no need for it to remain joined. Make two pieces, and then apply the bindi upon it — and by bindi people should not understand that bindi: taking roli, a tilak is to be applied on it in two places.
Why do women in the South make lamps out of lemon juice at the Chamundeshwari temple?
Yes, this thing is done, he says, and he too will soon have it done — as the amla one and the coconut one are done, so he will tell the lemon one to be done too. The reason behind doing it is that lemon is extremely capable of driving negative energy far off; it works the most swiftly of all. As the wood of apamarg, the samidha of apamarg, smashes negative energy — striking like a shula, striking like a vajra — in that same way the lemon too casts a most swift effect. Laung and kapur too are very sharp.
What is the rule about bali inside a householder's threshold?
He speaks entirely in accordance with the Vaishnava position where that is the position, he says. Where the Vaishnava vidhi holds, where the vidhi of a grihastha holds — bhaiya, no such matter should exist inside the chaukhat. If bali is not offered there then it should not be offered, nothing of the kind should happen. Where you are to keep brahmacharya, there you are to keep it, and he will speak accordingly. And where the vidhi of bali holds, there he will speak for bali alone, and will not say there that you should go and offer a lemon and a nutmeg and come back.
Can bali be offered by cutting a lemon?
Offer bali, he says — offer bali by cutting a lemon. People at home are afraid of the cutting of a lemon. If there is a professor of chemistry, he says, let him explain what potassium or whatever it is they apply to the knife; apply that, cut it, and frighten everyone — look, red blood is coming out, you people do not do puja, tantra has been done upon you. Use that kind of knife especially for the one who chatters most, so that blood comes out of the lemon. By saam, daam, dand and bhed, he says, take the sharanagati of Bhairav so that protection may happen.
Symbolic bali after the Kali kavach path because of its samhar bija
The speaker says that because the kavach uses the samhar bija many times — a bija that, true to its name, moves like a sword — a symbolic Bali becomes necessary after the path. The sattvik kind is Jeev Seva, which falls under Panchbali: roti to crows, food to cows and dogs, flour to ants, done without fail. Besides that, light a fire and burn at least two camphors, with two cloves on one in the name of Bhagavati Kali and two on the other in the name of Kaal Bhairava. If you are doing 100 paths a day, then before the camphor bring two raw green lemons, cut them upright and offer them as Nimbu Bali on two mandals drawn on a plate or the ground (the mandal is shown in the channel's video on offering bali); this keeps the kavach's energy balanced between your ishta and you so no sharp effect falls on you. Then burn the cloves on camphor before each mandal, do kshama prarthana repeatedly, and dedicate everything to Bhagavati.
Closing rites after the Kali kavach havan: lemons in the kund, purnahuti, kanya bhojan and annadaan
Once the havan is complete, the speaker says at least two lemons must be offered in the havan kund whether you did 1100 or 108 paths — each cut upright, squeezed into the kund and then dropped in, one in Kali's name and one in Kaal Bhairav's. Then the purnahuti as usual: a dried coconut cut and filled with jaggery, on a paan leaf, and everything dedicated. Feed at least one kumari kanya — nine, five or three if possible — with proper kanya pujan, foot-washing, clothes, bhog and dakshina before seeing her off. Then give annadaan as you can at a temple, and dedicate the whole punya to Bhagavati, asking that as prasad its energy be established in your aura for daily protection.
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