Pishaach
Every question on the site tagged Pishaach, each answered from a timestamped source rather than a summary written from memory.
A fierce, flesh-eating spirit — a more malevolent class of entity than an ordinary Preta.
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Doshas that make a house cause family conflict
The speaker names two causes. A brand-new, self-built house may stand on a site that still carries a dosh — dev dosh, pret or pishach, a pretni, someone's remains left in the ground, or a place where someone earlier seated a shakti or did an utara. An old house, on the other hand, has usually had tantra kriya (Abhichara) done on it by someone. The case described was the second kind.
How can a pre-marital or extramarital relationship transfer negative spiritual influence, and why does its effect often appear years later?
A relationship with someone from a household that worships spirits or ancestral entities through non-vegetarian and alcohol offerings can transfer that element to a partner's body, with effects — often on health or childbirth — surfacing only years after the relationship has ended.
How should incorrectly-installed deities or spirits (e.g. from graves, Mazaars, Pirs, Dargahs) be respectfully removed from home worship?
Since such items were originally brought home with respect, they should be removed the same way — never discarded or broken in anger — by wrapping them in white cloth with an offering, formally asking forgiveness, and submerging them respectfully in flowing water.
What is Sandhi Puja in Navratri, and when does it fall?
The speaker says there is one time in Navratri when puja, path and prayer to Bhagwati through a special vidhi-vidhan — for destroying enemies, Abhichara, Preta, Pishach and other negative forces — bears fruit without fail: the transition when the Ashtami tithi ends and the Navami tithi begins, the Sandhi Kaal, announced in Durga Puja pandals as the time of Sandhi Puja. He says this window is so divine and supremely effective that in it Bhagwati Chamunda is held to pervade the entire world in her direct ugra form, and by that fierceness every negative force in the whole world is eclipsed, bound and pressed completely beneath her feet.
Why Loban is never burned at home
The speaker explains what Loban dhuni does to whatever is present: a tantrik uses it to call a possessing energy out onto someone's head, and a Preta or Pishach is greatly pleased and calmed by it — but a dev shakti, a positive energy, one's dev-Pitr or a satvik house deity becomes irritated and tries to leave. So, he says, a Sanatani should never do Shyama Dhoop at home: any negative energy already in the house is nourished and satisfied, the shubh shaktis flee, and the kula's pitrs are the first to go. Whether you like the fragrance is a separate matter. He points to where Islam uses it most — at mazars where the dead lie, pleasing Sayyids, Pirs, khabis and jinn — and says those who call it harmless should study first.
The deed is credited to the practitioner all the same, and the dead enemy's soul haunts his family line generations later
The deed is still attributed to the practitioner; the deceased enemy's soul often enters lower subtle realms and haunts the perpetrator and their family line, an effect that can surface generations later as inherited ancestral karma.
Negative shaktis made siddha in Kaliyug and the misuse of siddha-made tantra
The speaker says that in Kalikaal too, whatever tantra-mantra is going on, the same pattern holds somewhere. Today negative shaktis are made siddha with great intensity: bhoot, Preta, Pishach, Baital, Brahmarakshas, daitya, danav, and Mahishasura-like shaktis. The tantra systems for making these siddha in less time and with the greatest possible force were created by the siddhas, for one's own protection and for the destruction of enemies; but now, in place of the welfare of people, they are misused to harm others and for prayogs such as maran.
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.
How a hired bhagatwal abhichar on a family begins: reconnaissance and the weakest member
The speaker says that with time the bhoot-pret-pishach of a chowki demand more, because a pret body is a body of desires, and when a client offers a bhagat a lakh of rupees to wreck an enemy, the bhagat first does a reki — spying, not healing — of the target family using his Kache Kalve, masan, sometimes a siddh kapal, or shaktis handed down by dying elders who pass on their vachanbaddha powers, even those of Muslim tradition. He looks at what puja the household does. If it does none — the house is not bound, no annual puja, no visits to a Shakti Peeth — the house is open and he applies Vidveshana directly, causing quarrels. If the house does worship, he finds the one member who does not: a teenage son who eats and drinks outside, whose impure body a liquor-craving Pishach easily rides to enter the house and start strife; or a teenage daughter with no kavach or energetic protection — going out with open hair, wearing perfume morning and night, not believing bhoot-pret exist — on whom a mohini or pishachik shakti from the chowki is set, so that she comes home afflicted and either turns irritable, sickly and quarrelsome or begins to go astray in character, against her own will.
What substitute Mundamalas are available today, and what precautions apply to them?
Genuine human-bone Mundamalas are unavailable to the public today; camel-bone and carved-stone substitutes are sold instead — a stone skull mala poses no inherent danger, but energized malas from unscrupulous practitioners may carry attached negative entities.
Special case: a generational Brahma Pishacha dosh lifted by one descendant's Badvanal
The speaker says that even the oldest Brahma Pishacha Dosha, the kind called a family Brahma that has stuck to a lineage and passed from the first generation to the second and the third, can be dealt with. He says if in that kul even one person is born who takes the refuge of Hanuman and worships him through this stotra, that person becomes able, by Hanuman's grace, to protect his whole kul.
Badvanal for a pret or pishach riding a person's body: done outside the house, under guidance
The speaker says that if a Preta or Pishach is playing on someone's body, however big the pret or pishach may be, and one does this Anushthana outside the house and then applies its Prayoga, removal is 100 percent possible and the person will certainly be freed. He adds a precaution: the prayoga vidhi should be done through someone knowledgeable, or only after understanding everything fully.
Where sacrifice is sanctioned: ancient Siddha and Shakti Peethas, not a newly made shrine
The speaker says the harm of Bali falls in a specific place. At a Siddha Peetha or Shakti Peeth where the practice has come down from Puranic times, is discussed in the Puranas and is laid down with directions in the tantra Agamas, everything runs as it should and there is no issue. But if someone independently sets up a new peetha of his own somewhere else and offers Bali there for Pretas, Pishachs, Brahmarakshases or dakinis, he says that is harmful and will somewhere give him a wrong, opposite result.
Envy at an elder's funeral procession with bhajan-kirtan, and the kshudra tantras it invites
The speaker says an untimely death of a young person is a different and wrong matter, but when a very old elder dies after long bodily suffering the family is somewhere a little relieved, and such elders are often sent off on their last journey to Vaikuntha with bhajan-kirtan alongside the shav yatra. Even at such a time, he says, people envy: "their person has died and they are having bhajan-kirtan done." Gripped by that envy they use kshudra tantras, which have no rule or binding at all: Preta shaktis and pishach shaktis that obey no rule, and latkhor tantriks of the same kind who do such kriyas on someone's house without looking or listening.
The primordial Guru and Guru Tattva go undiscussed in the race to project oneself as the highest
Modern claimants do not wish to discuss the primordial Guru or the core Guru Tattva, because there is a race to project themselves as the ultimate Guru instead — assuming titles such as Kaula Guru, Vaishnavacharya, or Jagadguru.
What spiritual risk comes from independently invoking lower entities like Preta or Pishacha?
Invoking lower entities such as Preta, Pishacha, or lower-order spirits pollutes the practitioner's auric field — according to the Bhagavad Gita, one attains the realm of the entity one worships, so independent practice of such entities carries severe spiritual liabilities.
Why do the devas allow a pishach into a sadhak's life?
The speaker says that unless a bhoot speaks in your ear you will not do fierce sadhana at all. Someone unafflicted will never take up Hanuman ji's sadhana or understand him. The devas certainly have the power to stop bhoot-pret, but they want you to become capable, so they place them in your life — and the fiercer a sadhak you have the capacity to become, the fiercer the pishach that appears in your life.
Which dog should be fed, and what is added if a pret problem persists?
Feed the creature before you eat yourself; the best is a stray dog rather than a pet dog. And if there is an abhicharik problem connected with pret and pishaach that is not being destroyed, then along with this prayoga also keep doing Kshetrapal Nikari on every Sunday and Tuesday falling within the 40 days.
What happens if an established pind worship is abandoned?
Where a pind worship has been running in someone's house for a hundred years, in someone else's for fifty, someone having established a pind — even if he is worshipping a Brahma Pishach — he has been worshipping it. He has shraddha in it. Now you say no, no, bhoot-pret worship is not to be done. But it has already been given; and within him there is not so high a tattva that he can simply drop it. He will begin to be ruined.
What kinds of shaap and dosh are named in a kundali?
Moving to the paath vidhi, he comes to the kilak and to shaap vimochan. When any kind of curse attaches to us — what we speak of in the kundali as dev shaap, pitru shaap, pitru dosh, dev dosh, the dosh of pret and pishach, the dosh of rakshas and the like — jyotishis very often tell us of it from the kundali.
A sadhak who cannot tell bhram from yathartha becomes frightened when the avesh of energies begins.
Because as you advance by degrees in the field of sadhana, the avesh of energies happens; and when you do not understand it, a sadhak often becomes frightened — sadhikas become frightened quickly. Learn to make the difference between delusion and reality: many times where there is nothing, you take it that there is a great deal and go on running after bhoot, pret and pishach; and many times where the energy is really present and is doing its grace, you give it no importance, and by your ignorance that thing departs.
The mind is polluted by a waning or badly placed Chandra, or by abhichar.
The first thing is that our mind becomes polluted if somewhere the Chandra is waning, is in a low rashi, is in a low bhava, or a grahan dosha and the like is forming, or something in the chalit kundali. And if the effect of some paishachik shakti has begun to fall on the body because of abhichar and the rest, then too such things happen.
Do ancestors ever ask for offerings of meat?
Never, in the speaker's account. Only a Preta or a Pishach asks for meat, or something asking in an ancestor's name — a being who has genuinely attained the ancestral state will not, however much meat and alcohol they consumed while alive.
Two materials suffice for a pitr problem, disease, or the presence of prets — the handling stays the same for every deity, only the mantra changing.
Supposing there is a pitr-related problem in the house, or much disease, or the presence of prets and pishachas — then, if the listener has done the mala mantra, he says no other material is needed: only gather two materials. What is to be done with those two will remain common for every deity, he says; only the mantras will change, according to whoever the listener's aradhya is.
How does bhoot-pret sadhana sit within shakti sadhana?
The bhoot-pret sadhana that is done within shakti sadhana, the paishachik sadhanas that come, are never done independently, the speaker says. Those who are sadhaks of a high varna, of a high order, who do the sadhana of shakti and of the mahashaktis, do the sadhana of these things within a krama-based sadhana. Their case is different. They do not perfect bhoot, pret and pishach independently and keep them.
The alternative is living by their disposition — bali bhog, and no dev pujan
The second thing, he says, is that if their presence is there, then you live according to them: if it is some paishachik shakti, give them bali, pujan and bhog according to their manner, and they will let you live in peace, causing only small trouble. Do not perform dev pujan and the like, live like prets and pishachs, keep filth about; if you do dhoop and dhoona it will disturb them and they will inflict distress on you.
Where in the texts do such prayogas belong?
He says the Nigrah Darun Saptak and the like that people read about in the Sarveshwar tantra and in the tantra of Bhagavati Bagla are a limb of precisely this kind of prayoga. Their complete vidhi-vidhan is in kaak tantra, and is used in ulluk tantra and the rest; in all the vamamargi tantras by which prets and pishachs are removed in a stroke, all of these are employed.
Which shaktis need no kshetrapal nikari at all?
He says that certain shaktis are also used — for instance Panchmukhi Hanuman ji or Markateshwar Hanuman ji — and in their prayoga vidhi, even if kshetrapal nikari is not done, there is no need of it. Because whenever anything of Markateshwar tantra or connected with them is employed, whatever pret and paishachik badha there is will either be removed at once by their effect, or else it will have to be suppressed.
Nobody, man or pret, chooses to remain suppressed when other space lies empty
Whether it is a man or a pret or a pishach, he says, they will prefer to leave — brother, there is other space lying empty, there is no difficulty there. Where something is already present at a place, you have to employ all these vidhis to remove it.
Can an atma be bound after being killed?
Asked whether an atma can be bound after being killed, he says: brother, first understand the difference between an atma and a pret-pishach, the paishachik yoni — then that will be understood.
Why do negative shaktis grow strong during an eclipse?
The speaker says the karaka tattvas of the negative shaktis are the same two, but because those shaktis are full of negativity, Chandra and Surya ordinarily torment them: when the auspicious shaktis are strong, their inauspiciousness diminishes. In the grahan the auspicious shaktis have become quite weak, so the strength of the negative ones becomes considerably greater.
What is Hanuman ji's asana in the difficult tantra procedures?
But when the difficult procedures of tantra are in question — when abhichar has to be destroyed, when there are negative things of that sort in the house — then there the pret shakti or pishach shakti present at that place is itself invoked in the form of the asana.
People fight either way, because the knowledge itself is missing
And if we tell them that no, brother, a Brahm is a bhoot-pret-pishach, so its puja should not be done — then they will fight, the speaker says: you are speaking wrongly, this is a devata, in our region they are worshipped in every house. So, he says, you have a deficiency of knowledge: who is a devata, who is a pishach, who is what — you have no knowledge, your information is half and incomplete, and you do not even want to take the information.
What effect does the janeu have on higher-yoni entities?
For this very reason, the speaker says, the prets and pishachs who are of that kind of yoni — those who are of a high yoni — are also pacified by the janeu.
What happens if the target is able to return the prayoga?
In such processes, when some pret or pishach shakti, or specific shaktis of the veer category, are projected, then there is this possibility: that the one against whom a tantric is working — who is the enemy from his side — may himself have knowledge, or may have some deity capable in protecting him, or may have perfected some siddhi, or may have a deity's grace, or may have such a guru as will return your abhichar.
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.
What is prescribed when the body is in heavy affliction?
If there is very great suffering in your body from any cause — a badha given by devas, by pitrs, by rakshasa, pret or pishach, or arising from abhichar — for which no cure is working or medical treatment brings no benefit, the speaker says to recite the Surya kavach in the morning standing before Surya Narayan at least twelve times. The Surya kavach is quite a short kavach. Or utter the twelve names of Bhagavan Surya Narayan twelve times.
Can Surya upasana relieve physical problems arising in an anushthan?
Asked whether Surya upasana can bring relief where physical problems occur during a mantra anushthan, the speaker says yes, absolutely it can. Surya Narayan's father-in-law Bhagavan Vishwakarma, called Twashta in one form, exists for this very work; and by his grace Bhagavan Surya has the capability that whatever trouble is in this body — whether daivik, bhautik, from pret or pishach, from a brahmarakshas, a dosha of any kind at all — he cuts and clears it away through that.
How is the consecrated dust used?
The whole material is filled into a brass or silver casing and worn on the upper arm or around the neck, by which there is shanti of doshas such as fever connected with bhoot-pishach, fever from the avesh of pret-pishach, repeated fever, or great burning in the stomach — the presence of Brahm, he says, sets a fire in the stomach. Women, especially married ones with any dosha, mix a little of it into their sindoor and fill it into the parting of the hair.
What do Sati and Brahm alongside the devi indicate in UP and Bihar?
The speaker says that in Uttar Pradesh and Bihar people report that a devi is playing upon someone and with the devi there is Sati Maa, and with them some Brahm. If both the Sati and the Brahm are worshipped and both are endowed with sattvic and dev guna, then the Sati has become your kul devi and the Brahm with her becomes your kul devata — but they must be dev, not pishaach and not rakshas.
What happens if a negative entity is seated at home merely to pacify it?
The speaker says that if they are negative and you have worshipped them only to quiet them — someone told you and you seated them — then afterwards they will cause a great deal of trouble. If they have not been able to leave the rakshas element, if they are a pishaach and you are worshipping them as a deva, then a devoted bhakta is needed to recognise them in that state.
How is such a being actually liberated?
The speaker recalls the example he has given before from the Shiv Mahapuran: for liberating the pishaach named Bindu, an ordinary attempt was first made, and afterwards, having bound him — with the capacity to do so — Tumburu the Gandharva recited the whole Shiv Mahapuran by singing it to him. In the same way, either those whose gati is to be caused must themselves agree that yes, have my gati done; or, if they do not agree, some sadhak strong enough must bind them by his own shakti with pasha vidya and the rest and make them agree; or, if they still do not agree, then they should be given to some Brahm sthan, some separate place. A place should never be given to them in the house.
Can a spirit attach itself to a person without cause?
Asked by a man who works alone as a guard whether the souls of those who die in accidents can attach themselves to us without reason, he says a good atma attaches itself especially for the sake of its own gati; ordinarily it attaches to a body because it has some hope there. Bhoot, pret and pishaach attach for one of two reasons: either they are compelled by mantra force, so that a tantric drives them through the four kriyas and they cause harm through speech and the rest; or some inducement has been given them.
Why does an attack of tantra not lift as soon as remedies begin?
Never think, he says, that we are doing God's seva and yet the health has gone bad. Tantra vichaar remains in its own place; he has explained in detail how it works, what its scientific basis is, how it acts and how it will act adversely upon you. Your capacity to counter it is limited — you are not a siddh purush. The trouble came, and only then did you start doing mantra jap; but the trouble has already taken root five or ten years before. The man who made the prakshepan will have done that pret's sadhana for six months, for forty days, seated in the shamshaan, seated upon bhasma, near a corpse, at the burning ghat, under a peepal tree, in the manner his guru told him.
Is a possessing power driven out by beating the person with a slipper?
The speaker says no. He recounts a well-known television figure boasting that he raised his slipper at a woman claiming to be Kali and that the possession left. Beating exists as a prescribed procedure with its own rule and method, but the speaker holds it is not something to be said in public in this form.
What happens once the kula shaktis' protective covering lifts after bali is abandoned?
Afterwards, when they begin to take the bali of your blood themselves because you are not giving it, then there is a full assault of illnesses in your house, and preta and pishach begin to play upon the body once the protective covering has wholly lifted, and the ruin begins. Then go on doing sadhana; go on abusing the ojhas, sokhas, pandits and tantriks that they have no siddhi.
What does sudden illness during Panchakshari japa signify?
If you are doing the japa of Panchakshari and your health suddenly begins to fail, then understand this plainly, he says: whatever dev shakti, Preta shakti or Pishach shakti is attached to you, or some graha badha is attached, is being affected by your mantra japa. You have such capacity that you have affected it. You cannot go on suppressed and afraid of it. It gives you distress so that your morale may break and you may leave off.
Why do ghosts, spirits, or demons take human lives?
In 99% of cases, ghosts, spirits, and demons that take human lives do so under compulsion by external practitioners wielding the power of mantras — not on their own accord.
Indra, Kartikeya the commander of the Devas, and Shiva's chief Ganas were ordered into the battle next
Shiva, greatly angered, ordered in the fierce Indra — held in the Rudrashtadhyayi's third chapter to be a form of Shiva himself — with Kartikeya, the commander of all the Devas, and all of Shiva's principal Ganas, the Bhuts, Prets and Pishachs, to surround the boy from every direction.
Why can a pret not take water even when it is in front of it?
The speaker says that things may stand right before a pret and it still cannot take them itself, until someone gives them. Ganga ji is available everywhere, yet all the pret-pishach lying on her banks cannot satisfy themselves by drinking that water — they simply cannot take it.
What is Brahmadand or Brahma dosha?
Asked what Brahmadand or the dosha is and how to be rid of it, he answers by name that Brahmadand means the angered Brahm, the atma of a Brahman; there are four to five videos on the channel connected with this, and he tells the listener to listen to them well. He adds that if you search on Google for Brahm Pishach Prapanch, you will get a story published in ten parts — a true incident — which you may read on grihasthtantra.com, and that this whole matter will become clear.
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.
Call it with abuse if you want a real test — and he offers his own prayashchitta for the words
If you have a wish to take a real risk and to see whether or not something happens, he says, then when you see something flying past or sitting, call it with abuse — shout loudly and call it, saying, come here, show me who you are if you have the samarthya. He asks mothers and sisters to close their ears, apologises for the words, and says he will go and perform prayashchitta in the nisha kaal, in the fourth prahar puja.
Like the man bursting firecrackers, you will not be left in a state to say nothing happened
He compares it to a well-known viral video in which a man bursts a firecracker in his mouth, then bursts one in his hand and the hand disappears while he says nothing happens, then sits on a cylinder and sets it alight. That is what will happen, he says — nothing will happen, but you will not be able to say so, because these things will not leave you in a state fit to speak.
What is the biggest problem faced by a person troubled by tantra?
The greatest problem of a person troubled by tantra, the speaker says, is that whenever a special effect of tantra falls upon someone, his intellect becomes blunted. You are unable to judge anyone's capability correctly. You may be tormented by bhoot, pret and pishach, you may have physical and financial difficulties from tantra badha — but the biggest difficulty is that you are mentally afflicted.
The experience may have been a draught of air or a running fan, or a pret distressed by the mantra and driven off
The meaning of the experience, he says, is that air may have passed from behind; their fan may have been running. It may be that some pret or pishaach passed by; that on account of your mantra it was distressed and went away; that it is looking for an opportunity, saying, today you have driven me off by japa of a mantra, meet me some day and then I will show you. This too may be. There can be a great many meanings. Those who get stuck in experience obtain nothing in sadhana — because they want only experience, and an addiction to experience sets in; and when the experience is not obtained, it feels that the puja is not succeeding at all, and in that tension the poor mind distracts itself.
How does the name Sati come to be given in the same way?
After that, he says, if there is a married woman whom people in her husband's house burn and kill for dowry or for some other cause, she becomes a Sati. Know the truth: prets and pishachas are being seated and worshipped, and the name of God has been given to them.
What is the siddhi of a Brahm Pishach or Brahmarakshas?
When people make a Brahm Pishach siddh, when they make a Brahmarakshas siddh, that too is by the full preet kriya, and there is so much capability in it because its final antim kriya karm is not performed. That whole method became different. And in the present time all these things have stopped in one way or another on account of the administration: the administration has interfered so much that such a place is no longer left openly, and now everything that happens, happens secretly — which he says is also good, for at one time it happened a great deal.
How should a pishachini be brought under control?
To Sachin Kumar Bhopche ji he asks why a pishachini is to be brought under control at all — is there some difficulty, or have you fallen into the business of making things siddh? Do not get into any of these things, he says; get free of them. Bhoot pishach nikat nahi aave, Mahavir jab naam sunave — where are you people falling into? He also notes that the video on the Gayatri mantra has been made and will be uploaded.
Brahm Pishach Prapanch, on grihasthatantra.com, covers this subject
Read Brahm Pishach Prapanch once, he says, and you will understand this subject. Go to grihasthatantra.com and read it; write Brahm Pishach Prapanch directly in Google and it will come. There are ten true incidents in it, written in ten parts, ten different ones. Do it by that and read it, and a good deal will be understood.
What can be done when a pishachini is troubling badly?
You can do an anushthan of the Tantrokta Bajrang Baan, he says; you can do the Kali Kavach; you can do the Bhairav Hriday. On this very channel there is a whole video on the Narsingh Satakshari — if a pishachini is troubling very much, a tremendous prayoga of the Narsingh Satakshari has been given, and you should do it by vidhi-vidhan. If you feel it is dominating a person's body a great deal, then use the Narsingh Satakshari and the Datta Mala Mantra jointly.
Can a negative shakti take away the japa of this mantra?
Women too become alarmed that some negative shakti may have been attracted and come, the speaker says. Keep it in mind: in the japa of this mantra no negative shakti has the capacity to take it. The reason is that the agni beej is in it. Where the agni beej will be, where the measure of agni will be, the vayavya shaktis — that is, the pret and pishach, who are of a vayavya form, of the nature of air — do not have the capacity to receive the japa of a mantra endowed with agni tattva.
What difficulty do veer sadhaks face in negative places?
Suppose sadhana has to be done in some negative place — the veer sadhanas, in which high-grade sadhaks go into negative places, the speaker says. Their wish is for lok kalyan, or many sadhaks do it for themselves too, that we shall go and accomplish some high-grade veer; and the whole tantric subject of it is such that they will go into some ruin, into a cave, into the forest to do mantra japa. On going there they find that the place looks very good, but pishachik shaktis dwell here, and they can take my mantra japa.
What should be done when another faith's idol is brought into a Sanatan temple?
That the people present should have said so at the time. Where a Paishachik worship begins beside one's own Ishta, there should be no delay in objecting — say so at once, to the people concerned.
What is maili vidya?
Asked what maili vidya is, he answers: kshudra vidya, maili vidya, the prayoga of things related to bhoot, pret and pishaach. To a listener who asks whether his work stops just as it is about to be done, he says the full matter must be written for anything to be told.
Can forty or fifty pishachas live in one body?
One pishach is enough to finish the story, the speaker says. If forty or fifty were in the body, the belly would be the very kshetra of Mahadev Mahakal, of Mahakali — it would be a shamshaan. As three or more people constitute a crowd under section 144, so if more than three or four prets and pishachas enter a body, that body has become the equal of a cremation ground; with forty or fifty there would be a very old shamshaan present. He says it is not a joking matter. If someone has told you it is forty or fifty, nobody survives eating that much. Secondly, there are many shaktis that create the illusion of being more than one — they may be one or two but will change form so much that a person goes mad thinking there are many. First meet some competent learned person and lay the whole matter open before them.
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.
Which mantra dosha does the Viparit Pratyangira actually address?
If you have performed japa and the like of bhoot, pret, pishach, baital, brahmarakshas, uchch-neech, dakini, shakini and things of this kind, and its ill effect has begun to fall on your body — some evil shakti, some evil atma will possess you and you are unable to manage it — then as its equivalent the Viparit Pratyangira is recited. For a mantra dosha of Shiva ji, the Viparit Pratyangira, the Maha Pratyangira, the Maha Viparit Pratyangira and the Bagla Pratyangira will not be done.
Why do people turn to pret shakti when they are suffering?
It is true, he says, that a pret shakti removes suffering first if you go to its shelter. If you have gone in sorrow, if you do much puja-path and yet the kripa of your shakti has not come upon you, you take refuge with pret and pishach. And they do show kripa — because they too remember: make this one your devotee, show your samarthya, make him yours.
Krishna kavach against abhichar, graha and pret-pishaach badha
The speaker says that if, along with wearing the kavach, one does specific seva of Bhagavan Shri Krishna, then through this kavach one is protected everywhere from any abhicharik badha, any graha-caused badha, and any pret- or pishaach-caused badha arising in one's life. Protection is had at the workplace and promotion comes. Through this kavach, he says, every kind of benefit that ought to be in one's life is obtained.
What is the science behind Kshetrapal pujan?
Against the filling of minds with the misunderstanding that harm will come from Kshetrapal pujan, that Kshetrapal will send prets and pishachs to your house, he says: understand the science behind it, the para vigyan here too. Whenever the sthapana of a Kshetrapal takes place — as Kshetrapal, as Dehi, as the gram devata, when some shakti is seated — then, when they become the adhipati of that kshetra, beneath their very asan reside all the prets and pishachs of that place.
How is Karna Pishachini removed?
Take the help of a practitioner — a formidable practitioner of the Mahavidyas, or a practitioner of Bhagavati Van Durga, or a sadhaka of Pashupatinath Mahadev who has performed the Purashcharan of the Pashupatastra mantra. A remedy is not possible here: if she is genuinely attached, attempting a remedy will only increase your difficulty.
What is prescribed for a house troubled by pret, pishaach and pitr dosha?
For those in whose house there is great trouble from pret and pishaachs, from the pitrs, with pitr dosha alongside — if there is time, one more thing may be done. You will in any case do the Panchakshari japa daily and Shiva ji's abhishek daily. If there is a Shaligram shila, do its abhishek as well; if not, there is no difficulty. Whatever shri vigrah or photo of Bhagwan Narayan there is, seat him along with Bhagwan Shiva.
What is the sprinkling remedy for a house with pret-pishaach badha?
One small piece of work may also be done, he says, drawing attention to it: in front of you, in the evening, water is to be kept in a copper lota. Into it are to be put five kusha, a tulsi patra and a little honey. After that you will do this paath, and that same water is to be sprinkled in the house — especially and in greater quantity above the doorways. But only those should do it in whose house there truly is the badha of pret and pishaach, where there is very great trouble and no way out is being found.
What device was used against Tripura, and what are the Mundis?
A device was applied there, he says: first they were made corrupt, first they were turned away from their puja path. The Mundis were sent — and the Mundis, he says, have arisen again today, because Bhagavan Narayan had given them the boon that in Kalikaal they should go and spread all this.
How does the third adhyaya of the Gita free the pitrs?
Unless you link things, the speaker says, you will not see it — as they are now reading the mahatmya of the Shrimad Bhagavad Gita and linking it with the pitrs. In the mahatmya of the third adhyaya it is told that a certain Brahman was very wicked; dacoits killed him and he sat as a brahma-pishach. His son, who was very much a tapasvi, when no news of his father came, went out to search for him, and sitting beneath the very tree upon which the father sat as a brahma-rakshas, recited the third adhyaya. The father manifested there in person, his form changed, and he said: you need not go to Kashi — the boy was going to Kashi — my liberation has taken place here itself.
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