Peepal
Every question on the site tagged Peepal, each answered from a timestamped source rather than a summary written from memory.
A sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest.
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Only a praan-pratishthit Shivling in a properly established temple, never one left under a Peepal
The speaker says that when the Brahma is angry and not pacified by any means, one should go to a Shiva temple where the Shivling has had Prana Pratishtha. He says the prayoga must not be done near a Shivling that someone picked up and placed under a Peepal tree, or someone else's Shivling from someone's house kept somewhere; only where a Shiva temple has been established with proper vidhi and the Shivling is praan-pratishthit should it be done.
Batuk Bhairav anushthan: the last day's laddu bhog and daan, the daily dog feeding, and disposal of the sankalpa items
The speaker says that on the last day of a Batuk Bhairav anushthan, whatever the temple — Kali, Shiva or Bhairav — take at least half a kilo to a kilo, or up to a sava kilo, of laddus, offer them as bhog and hand them to the pujari to distribute; no Prasad at all is brought home. That day also give daan yathashakti — grain or clothes touched to your body, or a full meal to even one poor person; serve living beings. Throughout the whole period feed salty biscuits daily to a stray dog, not a pet — a black one, or any dog — saying "free me from abhichar, let the mantra take effect, let Batuk Bhairav's grace come". Do three anushthans of 11 days each, or three of 21, and you will be completely free of tantra; it is a quite ordinary prayog with no adverse effect, nothing to fear. The lamp from the sankalpa plate is set somewhere in the temple to burn out fully, and the sankalpa Akshat is offered to a deity's vigraha, kept by Shiva, or left at a worshipped Peepal tree — where no foot can touch it. Do it with full surrender to Batuk Bhairav, he says, and by his grace you will certainly be protected.
What should never be picked up, removed, or consumed at a pilgrimage site, and why?
Never pick up discarded coins, currency, jewelry, malas, or coconuts along a pilgrimage path — people often transfer their afflictions onto objects before discarding them — and a capable householder shouldn't eat Langar, remove Shivlingas or Shaligrams without authorization, or pluck fruit and flowers from unknown trees on a Parikrama path.
Visarjan of the Navratri Kalash when no river is reachable
The speaker says that if there is no river, pond or lake to go to, the Kalash water can be poured at a Peepal tree, a Banyan tree or a Tulsi plant, and the Kalash left in a clean spot in the puja place itself; immerse it later whenever you go somewhere, but it must not be touched by feet or break if it is of clay. The coconut likewise stays in the puja place, and worship continues, until it can be immersed on some later trip; the rice of the purna patra is given to birds.
Why Sanatan prescribes classified seva of cow, dog, Tulsi and Peepal
The speaker says vanaspati and Aushadhi hold immense importance in Tantra, and quotes the saying that mantra, mani and aushadhi all three give fruit according to bhava. Sanatan culture, he says, places the highest value on seva of living beings, plants and nature, and tells us to serve all — yet it also prescribes a classified seva of the cow, the dog, Tulsi and the Peepal, and there is a reason for that. He criticises modern-minded people who call these hypocrisy and superstition even while posing as masters of the Veda, proving wrong the very acharyas they learned from; his video sets out to explain the reasons.
Why should cactus never be planted at home?
The speaker says the cactus is not for worship anywhere — it is offered to pretas. In preta karma, someone who has done Preta Siddhi must go every Amavasya to a deserted place under a Peepal tree and set out dal-bhaat and such foods, and liquor and the like; among what is placed there, the flowers that grow on a cactus are put. So it is in a way a centre of attraction for them, and that is why it should not be planted at home.
Four factors that decide what a sacred plant gives the household
The speaker says again and again that bamboo, Peepal, banyan, Aak (Madar) and the Navagraha trees are all sacred, but what fruit a plant gives you depends on where you bring it from, in which Nakshatra you bring it, where you will plant it, and what the condition of your house is. If you bring an Aak from a place where some Utara or preta kriya was done earlier, that comes along with it, without your knowing.
How does Pitru Tarpan under a Peepal tree dedicated to Dattatreya help, and why should ancestral rites be performed personally?
Pitru Tarpan performed under a Dattatreya-dedicated Peepal tree calms agitated ancestral spirits causing domestic unrest; sacred rites (Gita recitation, Tarpan, Shradh, Pinda Daan, Narayan Bali) are most effective when performed personally with sincere devotion rather than entirely delegated to others.
Nine peepal leaves arranged as an ashtadal kamal for the mala
The speaker says the first step is to lay nine good Peepal leaves in a thali in the form of an ashtadal kamal, while continually taking the name of Bhagwan Narayan, one's ishta and one's kuldevi-devta so that it bears full fruit. A little Haldi and Kumkum is then put on the leaves, which makes them still more divine. Peepal is always used for prana pratishtha because Brahma, Vishnu and Mahesh are said to dwell in the peepal leaf at all times.
When may a peepal leaf be plucked for a mala's pran pratishtha?
Asked about the procedure for plucking the peepal leaf needed for the pran pratishtha of a mala, by a listener who wants to do the anushthan on the first day of Navratri: ordinarily you can go and bring it, there is no problem. But do not pluck it on a Sunday — leave out Saturday and Sunday.
How does serving Tulsi and the deva-trees benefit the ancestors?
Tarpan offered at a deva-tree — Tulsi with milk and water, or Narayana's 108 names, or at a Peepal where Tulsi is unavailable — is described as a minor Abhisheka that becomes the means by which the lineage's ancestors are satisfied through divine grace.
Under which trees should observances for the ancestors be performed?
Bael, Peepal and Banyan. Any auspicious act performed beneath these three during Shraddha Paksha is said to reach the ancestors directly by divine grace, and Bhagavati is said to dwell in the Bael tree itself.
Should Shraddha be performed at home in the year following a wedding?
Not inside the house until the Samvat turns at Holika Dahan. The annual Shraddha is not skipped — it is moved outside, performed at a riverbank, beneath a Peepal or Bael tree, at a temple or at a pilgrimage site.
What should be done when a family's own ancestors are turned against them?
The speaker calls this the most awkward case of all. First have the Kshetrapal worshipped in the name of the person responsible, then perform the eleventh-chapter practice throughout Shraddha Paksha, then the Dattatreya Tarpan at a Peepal or Banyan.
Can the Dattatreya 108-names procedure at the Peepal be done without a guru?
Yes — anyone may do it and no guru is needed, because Bhagavan Dattatreya is himself the direct Guru. The speaker says it may be done taking him alone, and that men and women may all perform it.
Seva of the peepal, bilva and amla trees and of Tulsi ji, with deepdaan at the devalayas, comes next in the remedial order.
And serving the vriksha devas: let it be the peepal tree, let it be the bilva tree, let it be the amla tree — serving these, and serving Tulsi ji. And doing deepdaan at the devalayas, as with the Deepawali and Dev Deepawali now coming.
What about old trees standing on the plot?
He says that if any old tree is present on that land — peepal, bargad, a Shami ji tree, some very large old gudhal plant, akvan, aak or madar, a pomegranate plant or tree, mahua, neem — people get it cut down, saying the tree will interfere with the whole design and must be removed.
What does he say about uprooting a peepal tree?
He says it is not possible that an old peepal tree, or even an ordinary peepal tree, has no shakti present on it. If you get a peepal tree uprooted or cut, take it as written a hundred per cent that a time will come in your life when you will be left nowhere.
What if a tree on the plot was already being worshipped?
He says that if there is bargad or peepal or some dev vriksha there, or a tree already present at which someone was doing puja — dhoop-deep burning there, sindoor being offered, standing in a corner — then either do not take the place, or before taking it have it examined and ask what pujan was going on, have their visarjan vidhi performed if there is one, have the shuddhikaran of that place done, and decide knowingly whether you will worship them or not. Cutting it will not do under any circumstances.
A Jinn Baba installed on a peepal ends up worshipped by Hindus on Fridays
He says people very often give the prets and pishachs of a house a place on dev vrikshas too — where Brahm is worshipped in a household and a peepal stands beside it, people give them a place on it. Nowadays people are even giving a place to the jinns of Muslim tantra: one sadhika reports that there is a tree right in front of her house on which Hindus themselves go every Friday to worship, saying it is the sthan of Jind Baba.
Should Dattatreya tarpan on peepal leaves be repeated on Amavasya or Purnima?
A listener says they had performed tarpan by the names of Dattatreya on peepal leaves on Amavasya, and asks whether to do it again on Amavasya. He answers: no, do not do it on Purnima — do it on Amavasya only.
What is wrong with taking the daridrata lamp for gambling?
It turns out that the very lamp of daridrata is lit again — because on the ghoora-par ki Diwali an old lamp is burnt; a new lamp is never lit there, he says, remember that too. If that same lamp has been lit and set there, if the lamp of daridrata has been placed there, and you have brought it away to win at gambling — then what all it will make you win in life you will not be able to understand. Like the totka of bringing the ash at the time of Holika, by which people are ruined, and the stealing of lamps at Diwali, and bringing a lamp from beneath a peepal — do not do these bad works, brother.
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.
Where, when and in what dress the Badavanal siddhi anushthan is begun
The speaker says the second stage starts from a Tuesday, a parva kaal, or best of all a Purnima falling on a Tuesday. It is done in a temple, not at home to begin with, unless one already practises sadhana at home. For men a south-facing Hanuman temple is best; women should not do a very large anushthan at a south-facing temple and should use an ordinary one. A Hanuman image under a banyan or Peepal tree is excellent. One wears red, a kusha or red asana, and may face east or north. On the first day one goes in a red Dhoti and kurta, not shirt and trousers; the main rule is unstitched cloth, a dhoti for men and at least a saree for women.
Daily sitting of the Badavanal anushthan: sankalp, Sitaram malas, 108 paths counted on urad, samarpan
The speaker says that after the bhog one sits, does achaman, wears the pavitri, purifies the body, does asana shuddhi and shikha bandhan, recites a mangalik path and takes Sankalpa for at least 21 days (women may do 7 or 11), daily or once for all. One remembers the guru, Ganpati, Bhairav, the Kuldevi and sthan devata, does 11 malas of Sitaram on the same tulsi mala, then Hanuman's Dhyan and the Viniyoga of Badavanal, done only once. Holding 108 whole black urad grains, one recites the Badvanal Stotra 108 times (11, 21, 27 or 54 are allowed), dropping a grain into a paan- or sal-leaf dona after each path, the mala resting in a Gomukhi meanwhile; then 11 more Sitaram malas. The urad is placed half on each of Hanuman's feet, the japa surrendered with water, then aarti, kshama prarthana and 11 pradakshinas (or 27 or 108 around a peepal or banyan) with Sitaram japa. The whole vidhi is repeated daily to the 21st day, without re-offering the Ram-nama cloth and janeu.
Where is a Brahm given a place?
In a Brahm kshetra, in a Brahm Dham, or upon a Peepal tree — but in two ways. Either bound and left in a deserted place by a Tantric operation so that he cannot return, which gives great trouble if he ever gets loose; or given a place on a Peepal duly and by rule, and then worshipped regularly.
Where and at what hours the Pitru Beesa ahuti is done, and why never in the puja room
The speaker says it is best of all to do this work at a temple of Narayan, under a Peepal tree or on a river bank. At home, do it where your devi-devtas are not seated — never in the puja room — but in the outer part of the house, the courtyard, the brahma sthan or on the roof, after first finishing the house's regular puja-path. The reason he gives later in the talk: if the Pitr are not already worshipped at that place, they will not be able to come there. The hours are after nine in the morning up to four in the evening; the midday period is best.
How long do pitrs remain if their sadgati has not taken place?
If one is not capable, or if for some other cause such as abhichaar dosha their sadgati is not taking place, then in such a condition they have to remain a minimum of three generations. Reckon three generations from their birth and death; their presence will remain until then, and after that their sadgati takes place, if Narayan Nagbali is performed in the third generation. For pitrs, seven generations has been held. Worship, he adds, is a separate matter: the Mahakali vidhan he has given, done at a Kali temple where there is a peepal tree, is done outside and works indirectly through Bhagavati.
Practices that wear down inherited paap
For release from inherited paap, the speaker says, there is a path: go on tirtha yatra; do parikrama of Govardhan, of the Trikon mountain at Vindhyachal (the Trikona Yatra), and around the main temples wherever you go; worship Shiva and Bhairava. Among many vidhans is worship of the Peepal tree, by which paap is cleared very quickly. Bathe in the Ganga and, standing in water up to the navel, do Japa of your ishta's mantras, or of the guru mantra if you are initiated. By this Punya grows and these sins are destroyed.
Dattatreya 108-name milk tarpan under a peepal, bargad or bel tree to free bound pitr
The speaker prescribes a Tarpana of Bhagavan Dattatreya's 108 names for bound Pitr, begun on any Thursday, Amavasya or Poornima under a Peepal, Bargad or Bel tree at a place where worship is done, never a lonely tantra-mantra spot. Raw milk with Gangajal and dissolved Mishri is taken in a brass or silver lota (not copper, especially for a woman), at least half a litre or a paav, and poured at the root with a leaf of the tree or a silver spoon at each namah of the 108 names, after a sankalp with name and Gotra, Akshat, a flower and a one- or ten-rupee coin. White cloth is worn; a woman wears a white saree with a border and a full Ghunghat, for women must never do pitr work without ghunghat. A man of the house is best; failing him the badi bahu, then the chhoti bahu. It is done Amavasya after Amavasya, not daily, and after three Amavasyas he expects the kripa to begin and the pitr to show themselves in dreams.
Jwalamukhi stone prayoga at a Kali temple to free bound pitr
The speaker's third remedy is a Tantrokta Prayoga to be tried only after many others have failed, since it needs a hard-to-get item: a jwalamukhi stone, sold at some puja shops at a high price. On Amavasya, bathe it in Gangajal and have the pandit place it on the right foot of Kali in a temple at least 12 years old; take the sankalp and do japa of the first mantra of the Argala Stotra for at least a sava ghanta. Neither you nor the pandit (paid daan-Dakshina for this) may touch the stone: push it with a Peepal leaf onto a second peepal leaf, tie it in yellow or white cloth, and hang it outside the main door on the side that falls to your right as you enter, with daily dhoop-deep to Kali reciting the same mantra. Its sudha shakti frees the pitr from however great a Bandhan; a genuine stone finishes the work in one go, though whether the freed pitr then become active for you is, he says, a separate matter.
Where a sokha or ojha seats his shaktis
The speaker says a sokha or ojha never keeps every shakti seated at his own house, especially an ancestral one: many are kept at his place of worship, some at the deeh with the Kshetrapal — he goes there with puja and bhog when he needs them — some in a worshipped peepal tree, and veer-type shaktis at the root of a fire. Each keeps them in his own way, according to his own cunning, and uses them from time to time. That, he says, is why the family in his case story could never get the matter fully examined — how many shaktis there were and what was where.
Dev deeksha under a peepal on Guru Pushya in the shukla paksha
The speaker says the sadhak was told to begin with the dev deeksha vidhan, which he performed beneath a peepal tree in a very auspicious muhurat — Guru Pushya, in the shukla paksha. From the start, whenever he did seva-puja of Bhagwan Datta he received some measure of protection, so the speaker told him to complete that very path.
Is fasting with one Kali Chalisa path enough on Amavasya, and what lamp is lit under the peepal?
Asked whether fasting for Ma Kali on Amavasya and doing one path of the Kali Chalisa will be all right and whether Ma will be pleased, he answers: she certainly will. Along with it, do not do only the Kali Chalisa but also do the path of her stotra and satnam, and do the path of the 108 names. Asked whether, on every Amavasya, one should light a lamp of flour or of clay under the peepal tree for the pitrs, he answers that a flour lamp will be very good — light a lamp of grain and it will be good.
Which other places are recommended for the anushthan?
If you live in a tirtha kshetra, or there is a tirtha kshetra or some siddha peeth nearby, then if possible do this anushthan there through the whole of Sawan. If Ganga ji or any divine river is near, do it there. It may also be done at the root of a bilva tree, at the root of peepal and bargad, and at the root of the amla.
How is a bandhan placed on the kuldevi opened?
Asked how to open every kind of bandhan placed upon the kuldevi, by whichever devata it may have been done, when the tantrik keeps increasing that bandhan from time to time, the speaker says that for that you should first of all do a prachand sadhana of some one devi devata and make the mantra and the rest siddh. And through that siddhi, by whichever mantra you have awakened — look at the mala mantra of Bhagavan Narsingh itself: many people siddh Bhagavan Narsingh's mala mantra by sitting in a temple of Bhagavan Shiva, in a temple of Bhagavan Narayana, under a peepal tree, and doing japa in that manner. Then by its prayoga, the vidya of the tantrik who is doing the adharm-laden work and the bandhan of his abhicharik devatas will happen first; and the capacity of your own devi devatas will increase in a complete way. Bhavanatmak prayoga should also be done in this.
What is the tree that grows upon a peepal tree used for?
A listener recalls the speaker saying that another tree grows upon the peepal tree and is used. You are speaking of the banda again, brother, the speaker says — that is the subject of vanaspati tantra. We will discuss it at length sometime, for vanaspati tantra.
Where to do the Dattatreya 108-name tarpan
The speaker says the Tarpana with the 108 names of Bhagavan Dattatreya should not be done on a Narmadeshwar Shivling. As he has explained before, it is best done on a Peepal tree; if it has to be done at home, do it in a vessel, because doing it on a shivling would not be proper.
What is offered after the chola in Hanuman ji's shringar?
After the chola, the speaker says, the Ram naam should be written on paan leaves — at least eleven paan leaves — and a garland made of them, or else written on a bargad leaf, and hung around Hanuman ji's neck. After that, if you wish, shringar may be done with banana fruit or with banana leaves; all these things are very dear to Hanuman ji.
Which woods may be used for Mahalakshmi and the sixty-four Yoginis?
Besides cow-dung cakes and Bel wood: Peepal may be used, Bargad may be used, Palash, Madar and Khair may be used. Everything except mango.
What should be done during Shani's Sade-sati or Dhaiya?
Hold to one — Narayana, Bhagavati or Shiva — and certainly perform their Kavach. Then, if a punishment of Shani's is being received, do the Prayashchitta: circumambulate the Peepal tree, on seven Saturdays, seven times or a hundred and eight if the trouble is great, doing japa as you go.
What is gained by serving the peepal and the bat vriksha in Kartik?
He says that if the ashwattha, that is the peepal tree, is served in Kartik and its pradakshina done, and the pradakshina of the bat vriksha done, then Bhagwan Batuk and the Tridev, all of them, are pleased. Near the bat vriksha, Shiva's Batuk Bhairav form and his Dakshinamurti form are greatly pleased.
What shakti sits on a peepal that even a Hanuman sadhak refused to remove?
If it was to be removed from the peepal tree and it did not move, there can be a great many reasons, he says; and as for the shakti, on a peepal it is mostly Brahm. It will be a khooni Brahm — someone may have brought and seated it, or it may be there of itself — and in removing it there is very great risk indeed.
Dev-shraap from cutting a peepal, shami or tulsi or removing a deity's place
The second cause, the speaker says, is the curse of deities: a temple broken, a deity's place removed to build a house, deity trees like peepal, shami or tulsi uprooted, an old worshipped tree on purchased land cut down. Paying someone else to cut it does not escape the dosha — the ghosts, pretas, pishachas or deities dwelling on it are not fools; it is their home and their yoni, and within dev-shraap comes the curse of all of them.
Vidhi for removing a deity tree that must go
If such a tree truly has to be removed, the speaker says, do it with vidhi-vidhan: have a yogi or knowledgeable person perform puja there and give the dwellers another place, asking them to leave; have a pind offered in their name, do at least a nandi shraddh and pujan there, and only then have the tree cut — then perhaps the dosha will be less. It varies person to person and place to place, depending on what power resides there; otherwise, ordinarily, the curse will attach.
Precaution: others who cut a peepal unharmed are no reassurance
The speaker warns against taking reassurance from someone who says he had a peepal cut and two generations passed with nothing happening. You get elated — nothing happened to him, nothing will happen to us — have it cut, and find your Lanka burning. All these become causes, he says; the curse strikes when its own time to fructify arrives.
What Havan may be done on Guru Purnima?
If you wish, use the maximum quantity of Paushtik material that day, and guggul with ghee in particular — a hundred and eight Ahutis on Peepal wood is excellent. Then at least one mala of Ahuti with the Guru mantra itself, and the Purnahuti.
Does a Peepal growing on the house wall mean something?
This is not a subject for that much superstition. It often happens that a Peepal simply grows on a wall. Leaving out an auspicious tithi — a Parva Kala — at any other time you may take it and plant it somewhere else, if it has grown large. There is no need to attach Pret and Pishach to it.
How should Hanuman ji be worshipped that morning?
On the Saturday it is the Purnima, Hanuman ji's jayanti, he says. Morning, noon or evening, whenever suits you; if it can be done early in the morning, that is very good. If there is a shri vigraha or a photograph of Hanuman ji at home, perform his shringar. With a paan leaf, with a peepal leaf on which the beej mantra of Ram ji is written, with a leaf of tulsi ji, perform the archan; perform archan with red flowers, do a sahasrarchan and so on, very beautifully — and after that perform a havan of the Hanuman Chalisa with your family.
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