Possession
Every question on the site tagged Possession, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Items for the sacred-thread vidhan and how they are prepared at home
The speaker lists only four things: a pair of plain white janeu, one earthen pot, raw cow milk, and one lota of water. The vidhan applies to both states of a Brahma Dosha, whether the Brahma is manifest and playing on the body so that no one can control the person, or quiet, not playing but present on the body and troubling. It is done early in the morning. The lota must always be brass, never copper, filled with plain water and a little Gangajal; the raw milk is poured into the earthen pot, both janeu are first washed with Gangajal and dropped into that milk, and the pot is carried to the temple.
What actually happens during possession, and how can the truth be drawn out of a possessing entity?
Goddess Kali never possesses anyone directly — possession comes from Yoginis or lower entities; making one speak truth depends on the practitioner's own mantra power, drawn out through a fixed, unblinking gaze and intense mental chanting rather than force.
How a marana prayoga showed itself in one family: voices, blood splatters, madness and two deaths
The speaker recounts a true case from a village near Dhanbad, Jharkhand, where a very intense Marana Prayoga was worked on a prosperous family of three brothers. For about three years there were night-time voices calling from inside the house, which the family ignored as they did only ordinary puja; then the eldest brother began going mad, local healers gave relief that lasted only two or three months, the middle brother fell ill the same way, voices came every second or third day in family members' own voices, and blood splatters appeared on walls and near the main Chaukhat. A tantrik worked at the house at great expense and things stayed fine for four or five months; then, near Holika Dahan, the eldest died on the spot in an accident and the middle brother died in another accident within ten days, before the shraddha was even complete. After that the surviving brother's wife could not put her swollen right foot on the ground though doctors found nothing, and the two dead brothers' voices began calling. Because the family was wealthy, he says, it had many enemies and no idea whom to suspect.
Why does the trouble get worse when you first start mantra japa against abhichar?
The speaker says that when the man first did the mantra Japa, his trouble increased: he could not sleep at night and felt someone pressing his throat. The speaker's explanation is that the Abhichara is very big, and when you do japa the prayoga suffers; it wants you not to do it, so to stop you it will strangle, frighten and threaten, whatever it can. His rule for anyone under a marana kriya or enemy tantra: do not do a thing for two or three days and drop it, do not get anxious, do not lose patience; keep doing it with patience, surrendered to your Ishta Devata, and success is certain.
How is the Ram Raksha Stotra applied for relief from spirit possession?
Take a Sankalpa in the affected person's name and recite at least 21 times (minimum 9); separately, consecrate copper-vessel water with 27 recitations over 27 Kusha grass stalks tied like a small broom, then sprinkle it on the person to remove the affliction.
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.
A bound deity and a bound body (savari) are two different matters
The speaker separates two cases. One is where a bandhan has been done on someone's body — a person on whom the savari of a deity's benevolent shakti, a genuinely real shakti, used to come, and that has been bound. The other is where the deity itself has been bound and stopped. Both are important in their own place and each is a different matter; this video, he says, is about the bandhan of deities only. He adds that he is not talking about any bhoot-pret or any play-acting — it is well known that in today's time 95 percent of people are only putting on a show.
Dream of something lifted from an afflicted person's head: a sign of abhichaar being cut, not intensifying
The speaker says that a week or ten days into the Vajra Kavach recitation, the dream child began showing the sadhak that he was lifting something off the head of the sadhak's daughter-in-law — who was under Abhichara and brahm-avesh — and placing it at the main Chaukhat of the house. The sadhak was ninety percent sure this meant the abhichaar was intensifying, since it came on the very nights her disturbance was worst. But he says that after every such dream she became calm and stayed nearly normal for the next two, three or four days — so the dream was showing relief, not attack.
Shani-Rahu pishach yoga: its effects and the Batuk Bhairav Brahma Kavach as its remedy
The speaker says that if Shani and Rahu are joined anywhere in the chart — in the same house, the same sign, or by aspect — a pishach yoga forms. When it bears fruit, a state of Abhichara arises or things get attached on the road; negative energies trouble the person, they become confused, fall into depression, and can even be possessed by some negative force. In all these situations, he says, the Batuk Bhairav Brahma Kavach is a mahabrahmastra that acts with a jolt and great intensity.
Advanced uses of the Batuk Bhairav Brahma Kavach need expert supervision; plain recitation protects the home
The speaker says giving someone water charged with the kavach to drink is a somewhat different matter that not everyone should do — only under an expert's supervision. Where someone has Avesh, the Bhasma from the kavach hawan, or water in a copper lota charged during the recitation, sprinkled on the house or on the possessed person, frees them. There is also a whole subject of Bandhan in this kavach, but all of that is practical work for a knowledgeable person under a Guru's protection. Ordinarily, he says, just the recitation and its sound protect the home and family.
Swaying and heaviness in routine puja mistaken for a deity arriving
The speaker says that if nothing used to happen to you in puja and now, while sitting in puja, you suddenly start "playing", a swaying state sets in, the body keeps getting heavy again and again, even though you do no special puja-path, and the thought comes that a deity is arriving, then understand that this is an act of tantra by which an attempt is being made to deceive you. Some wrong force, he says, is trying to take the energy on your body and to accept your puja Bhog.
A witness lamp, Ganesha and the Guru remembered, and Kusha-grass water in copper before the recitation
Light a witness lamp, remember Ganesha and the Guru, prepare copper-vessel water with Kusha grass, and recite the Samputita Stotra 1, 3, 5, or 11 times, invoking Dattatreya's Smritagami attribute — then sprinkle the consecrated water on the afflicted person or give it to them to drink.
Village elders quieted a severely afflicted woman by gathering raw rice above her head and uttering a precise three-or-four-word formula
An educated indigenous woman was severely afflicted; after standard exorcism attempts failed, village elders gathered raw rice from above her head and uttered a precise three-or-four-word formula that immediately quieted her, then the consecrated rice was smashed in two pots before the deity, manifesting blood-like matter, resolving the affliction.
At Kade Dham a sawari came upon a woman and her own brother struck her
The questioner writes that they had gone to Kade Dham, of Sheetla Maa, which is in Uttar Pradesh, and at that time a sawari was coming upon his mother; and his mother's brother, his mama, struck his mother. It happens, he says: you will all have seen it, that a sawari is coming upon someone and a member of the household or family will get angry and scold, will abuse, will call it play-acting — beating with a slipper, striking with the hand. Even baba ji people do it, he says, and mentions that a video of one such astrologer had gone very viral: a very great jyotishacharya, one whom people greatly respected, and he too himself; but from the day he heard that matter, brother, this one too turned out to be the same.
Striking a sawari is an offence never to be committed, even where the sawari is pretended
This offence should never be committed, he says. Even if someone is putting on a pretence — where there is real pretence going on, there no sound comes out of your mouths; there you go and clasp their feet. Where it is plainly evident that play-acting and fraud is running, but where even a little of the real subject is coming — even if it is not so, learn to respect it, he says; it is a jivatma after all. If you commit such a misdeed — and there is a fully dedicated video on this, on what all happens if a sawari is insulted — then she is not going to accept it just like that; this is an established thing.
How long does the trouble last after such an offence?
Now the trouble they will cause will run at least twelve years, he says — at the least; and then it will be removed in twelve years. Although he says he does not know whose sawari it will have been or what the matter was. They do trouble people greatly. For many people it runs even forty years; a whole lineage passes in troubles. These, he says, are the things of a household.
Is there a method even for driving a bhoot-pret off a body?
Even if a bhoot or pret has come upon a body, he says, you have a method for that too; if you are driving a bhoot-pret off a body by striking, there are methods for it. It does not happen that on hearsay — arre, a bhoot has come upon this one — you strike with slippers, strike with a shoe, and drive it away. There is a method: everything happens first with love. The last recourse is that yes, we come to blows; or that we are coming to know that he is play-acting, that he is lying — then you use your hands and feet, that is a different matter.
What does it mean when tears flow and the hair stands on end at a dham?
When you truly see something coming upon someone, or after going to that place the avesh of the Devi has come upon them merely by emotion — it happens in feeling itself, many times it happens; you may be a bhakta and it can happen to you too: the body will thrill, every hair will stand up, streams of tears will begin to flow from the eyes. People ask what this means, he says. What meaning does it have — you are asking the meaning of streams of tears from the eyes in a rush of feeling; what do you want to hear? The kripa of the Devi is upon you. This is a matter to be kept within oneself: your bhava has reached a high level, you have connected somewhere with that supreme power, and because of that connection thrill and feeling and experience came within you. Keep it limited, do not display it.
Can it be predicted upon whom a shakti will come at a dham?
But when this thing becomes unlimited — sometimes such a state occurs that someone is a little more mentally dedicated, has seen and heard these things, so that such a bhava came into their mind, and the avesh of some shakti came, lovingly at any time, and especially at a dham. At a dham, upon whose body it will come and when, especially when you are going to some tantrik place or to some devi tirtha place, is written nowhere, he says. It is not that it must be so, that nothing used to come upon these and how did it come, or that it used to come upon someone and there it will surely come. All this varies person to person: something else may happen with you and something else with us.
Kshama yachana comes first, and the remedy then depends on whose insult it was
If such a thing has occurred, he says, then first of all it is an extremely improper thing that has happened. Then the second matter is whose insult has occurred and how the matter went; you people are troubled anyway, so do kshama yachana and the rest, and as far as is possible. He gives some options, since he does not know when or whether he will get to speak to the questioner. Keep in mind the first thing: if she is some devi of the house.
After a visit to a mazar the kuldevi became avesh-filled the next day and beat him collectively
A listener writes that someone had gone to a mazar and the next day the kuldevi, becoming avesh-filled, gave him a collective beating. Very good, he replies; one should get such a prasadi.
What should be done if avesh is coming on someone because of abhichar?
If the state has become such that, because of abhichar, avesh comes upon someone's body and because of the avesh your pujan-paath cannot be done, then in such a state you should take someone's help. One should not do very much oneself in this state if you have no knowledge and have not yet done any purashcharan of a mantra — because you do not know what your enemy, who is driving these shaktis in the abhichar, is doing from his side, and if you make some mistake there will be trouble here.
Avesh, uchchatan and bodily breakdown from unguided Navarna japa
The speaker says that as the third month completed, the most difficult phase began in the sadhika's own body: constant pain, a feeling of avesh upon herself, an almost permanent intoxicated state, heavy shoulders and a drooping neck — until she who had done up to 150 malas a day could no longer even lift the mala. Uchchatan and irritability set in, and red blisters broke out on her body. After four or five months she contacted the channel whose videos she had followed; she was told there was no problem, that Bhagavati had only protected her, and that she should at least do some malas daily and havan. She did, but got no peace; the uchchatan grew, household troubles and debt grew.
A shakti awakened by unguided japa demanding bali as the household's shakti
The speaker says the visions gave way to the real thing: when she slept, a woman would strangle and pull her, saying the japa is not being done, you must do japa; after some time it began demanding bali — "we are the shakti of your house and family, give bali, it is necessary, else we will not be pacified." Confusion set in: whether to give bali, which shakti this was, what the mantra had awakened. Those around her could not say anything with accuracy. Near the one-year mark, with puja long abandoned, a lump formed in her uterus at a young age, her periods stopped, treatment gave no benefit, chemical reactions swelled her body, and hallucination grew until she could barely separate reality from delusion; a psychologist's medicines only made her sleep, while the voice kept saying: do the japa, why did you leave it, you did not give our bali.
A summoned shakti demanding its bali, and its pacification at Vindhyachal
The speaker says he met the sadhika during the Trikon Yatra at Bhairavnath's place behind Kali Khoh, where she was "playing" heavily: the anushthan had been done, and the things upon her body were now demanding their bhog — saying in Bhojpuri that they wanted bali, that they had been called, so why were they not given, and they were angry. The local people pacified them: forgive, let it go, it was done unknowingly — to which came the reply that if you have called, you should give. She stayed 9-10 days, bathed in the Ganga daily, did laghu parikrama as far as she could, and kept propitiating Bhagavati; her derangement cleared, the body calmed, the uchchatan and the lump improved greatly, and she later reported that bleeding had begun again — a sign, she felt, that forgiveness was being received.
Why do mantriks awaken masan shaktis, and why does fear let them dominate a person?
Those mantrik and tantrik people who perform masani and kshudra kriya awaken these very shaktis and, having awakened them, then trouble people in this way. It is a common thing, he says: wherever tantra is today, whether a great tantra or a small tantra, masan seems to have become essential everywhere. And the more you consider yourself weak mentally, the fear that pervades you — because of that fear these things dominate the body.
How does doubting one's own dev shaktis let masan shaktis take hold?
Where we begin to consider our dev shaktis weak, he says, there — even if those people project ever so little — these shaktis at once dominate. The moment our mind grows weak they will mount upon our mind. That is exactly where the trouble arises: the aura begins to weaken, the mind begins to become malin, and these begin to play upon the body at once.
Which category of shakti usually accompanies a sadhak home?
There are many people who, going into a region of this kind and performing sadhana, find that shaktis come along with them, the speaker says — but at maximum these are shaktis of the upadeva category. Divine shaktis will never come along to that extent. If someone had that kind of capacity the matter would be different, above the subject of lokachar, and such a sadhak would be in the divine category. But the shaktis that come home are mostly those.
How does the avesh of deva shaktis take place upon the body?
He discusses at length how the avesh of deva shaktis takes place upon the body — how, when we begin japa, the deva shakti graces us and her energy is absorbed by degrees at what level, and when, upon need arising, it also becomes aveshit upon the body, and in which circumstances.
Is this the kind of possession where the head spins?
No. This is not the spinning kind, the speaker says — in it the head does not spin such that one begins to spin, begins to sway, begins to play. That is not this subject; this is not the subject of bhagatvaal. It is mantratmak energy, and how that mantratmak energy will be is what he asks the listener to understand.
What is to be done when a pitr becomes aveshit on someone?
See — let the pitr be aveshit upon whomever, and let them trouble whomever: have their gati performed. They are dissatisfied, and only for that reason are they causing difficulty. This will not be managed with a remedy; by a remedy there can only be peace, and that temporarily.
One afraid of having incurred sin is told to begin what has already been prescribed.
A listener writes that he is connected with Bageshwar Dham but gets dirty thoughts about all the devi-devatas from Hanuman ji onwards, and is afraid he may have incurred sin. The speaker asks him to begin doing what has already been told to him, and says there are two or three particular reasons behind thoughts that trouble us so much, especially towards deities.
Are impure thoughts about the deities a permanent condition?
And this is not forever, it is not permanent, the speaker says. But if you do absolutely nothing at all, then it becomes a cause of difficulty.
Where a presence keeps someone from sleeping — a throttled neck, waking in fear — both dhoop and deep may be burned beside their bed.
Suppose such a presence arises in the house that nobody can sleep at night, that some shakti is giving direct trouble to someone — throttling the neck, or someone waking in fear. In such a case, he says, both dhoop and deep may be burned near their sleeping bed.
Pitambara's is a prachand prayoga: the devis and devatas of the house come into view first, and haridra churna is part of the material.
When making Bhagavati Pitambara's prayoga, he says, keep in view who the devis and devatas of your house are, and only then make the prayoga — because it will be a prachand prayoga. The haridra churna has been stated as part of the material. He then turns to what happens if, after you begin, someone who used to have an avesh finds his difficulty increasing.
Is it proper to seek information when a sawari has come upon someone's body?
Whether one takes the information or not depends on you, the speaker says — you may take it, it is not a matter of difficulty. He refers listeners to the full, deep treatment of the sawari subject already given on the channel, which will make the concept clearer.
What happens when a guest afflicted by prets comes to the house?
He says that if a guest afflicted by prets and pishachs comes to your house, their things will come into the house and will give effect. There are two kinds of thing: either someone takes energy from you and feels peace, or the person before you becomes troubled by the energy that is generated and going out from your aura.
How does an afflicted visitor behave near someone who does regular seva?
If you do a great deal of positive seva and pujan-paath, he says, and the person before you is afflicted by prets and pishachs, then there will be agitation in their mind, restlessness; they will want to run away, they will do awkward things, they will have no wish to stay — whether it be a woman or a man. But where some such shakti is in their body and they had felt restless earlier and now feel peace by sitting near you, that is a different thing again.
What should a woman do who has such a kriya running on her?
Answering Nisha Sharma ji, he says that if a kriya of this kind is happening, then first show yourself in person to some competent sadhak, some good tantra-endowed person, going with your guardian and not going alone. And have its kaat done — only then will the thing be dealt with, because if a presence has stood in the body for a long time it takes root and there will be trouble.
First step when a deity begins to mount the body: confirm whose sawari it is
The speaker says the family of the person on whom sawari has begun must first obtain 100% confirmation that the sawari coming on the body is the one it claims to be. A devi or devata's sawari will give its own introduction, so the first thing to establish is whose sawari it is.
When an arriving shakti needs a new sthan and pujan vidhi
If that shakti is already present in your house and already has a sthan, no new puja need be made. If an outside shakti has come, or a shakti of a tirtha kshetra, or a shakti once worshipped in the past who has now awakened, then which sthan should be built, where she is to be given place, her pujan vidhi, her bhog, the tithi and the time must all be known in detail.
Power gained from a mounting shakti without a guru comes unbalanced
The speaker says the shakti will still grant capability even if you never go to a guru, but it will be unbalanced, and her energy will press so upon the mind that you will not be able to understand. You will feel yourself the strongest person in the world, and will make many small mistakes that in time produce very great loss in life.
Precaution when no guru is found: keep the sawari secret and begin sadhana
If no guru is obtained and sawari is coming on the body, the speaker says you must never think that because there is great energy you will do this and that. Even if the sawari is speaking, you should keep all these matters secret and begin sadhana. Without sadhana the balancing of these shaktis is not possible — know this 100%, he says; unbalanced energy ruins a person one day or another.
Deciding between serving only the household and holding a darbar
Once the vidhi vidhan is complete and siddhi has been obtained by Japa of the mantra, the speaker says the guru asks whether you wish to remain limited to the welfare of your own household or to hold a darbar. If you wish people to come to your sthan, then your profession, your studies, what you have to do in life, and how far your household people will cooperate must all be looked at before deciding — and whether you mean to do the work properly or only to become famous.
Nishedh period of sava saal to twelve years before a darbar
If it is to be done by the proper vidhi, the speaker says, tell the guru ji that you wish to learn well and do all of it, and he will teach you the vidhi vidhan — and in it there is a nishedh of at least sava saal, up to five years, or of twelve years, in which you will only awaken the shakti.
Vachan against daily sawari and the fixed monthly darbar days
The speaker says that when the shakti is awakened and taken into a vachan (Vachanbaddha), the guru has the vachan made that she is not to come every single day. If sawari is coming daily, he says bluntly, you are at level zero; and if she arrives whenever you call, matters are badly wrong. At the time of the vachan it is settled that the darbar be held once a month on Ashtami, Chaturdashi, Amavasya or Poornima, and that the devi or devata will come on the body on that day, and at their Parva Kala.
Utara is done through the attendant shaktis, not the chief deity
No — the speaker calls this a low kind of practice and says it is wrong. If the chief deity, the king herself, begins to do the work, then what is the use of all her servants and attendants? If the same devi who comes on your body also does the Utara and the kaat (Tantra Kaat), then what work is left for all the other shaktis with her? The guru tells you that the utara is to be given in the names of the shaktis who accompany her; the chief shakti only commands.
Warning against rushing into a darbar soon after sawari begins
The speaker warns against the pattern in which sawari begins today, word spreads that such-and-such devi has started coming, and within four days, five days or a month you are holding a darbar and doing jhaad phoonk (Jhada), people are getting relief and your name is made. By the time the whole matter has gone bad — when wicked shaktis have overpowered you and the auspicious shakti has withdrawn because of impurity or some other cause and your ruin has begun — only then do you start searching for where you went wrong. So do not make the mistake, he says.
One case ran only in a single household — nothing happened while she stayed near her husband's people
A listener describes something sitting on her chest, and that from the time of her marriage, as long as she stayed near her husband's people nothing happened to them, but when she went to her maike the problem began again. The speaker says a video of just this kind will be on the channel the next day, in which he tells of a girl who after marriage had no trouble as long as her husband stayed near her, but whose state became very bad as soon as he went away for business — what kind of tantra it was and how she was freed of it.
Why does the sawari not come openly?
It is because of a lack of energy, or because of some kind of vachan bandhan, that the sawari does not come openly, the speaker says. Either your level of energy has not become such that they may come openly — for if they were to come openly, disorders would begin to arise in your body, so in one way or another it is a kripa on their part that they do not come openly. Or, if they are bound in some kind of vachan, if someone has stopped them, if some bandhan has been laid on them saying they are not to come, then there will be difficulty.
Why a sawari does not come can be said only once the deities involved are known
On the sawari not coming openly, the speaker says it can be spoken about only after knowing which devi-devatas are involved and all those things.
Can the sawari open through an anushthan of the Hanuman Chalisa?
Yes, the speaker says by name: absolutely, the sawari can open from an anushthan of the Hanuman Chalisa.
Who especially should do something on Govatsa Dwadashi?
Anyone with a dhan-related problem, pitru dosha, the avesh of any negative shakti on the body, or a dosha connected with the kula devi-devatas or their displeasure. Otherwise everyone does gau seva every day, but on that day it should certainly be done.
What if there is Brahm dosha in the house?
Then tie a knot on it, he says. If there is Brahm dosha in your house — that is, a brahm rakshas, a brahm pishach or a brahm dev, and any kop or dosha connected with them is present, or avesh comes upon someone, or you have the knowledge that yes, such a dosha exists in the house — then keep in mind that you should certainly do this work. It is not a totka or an upay, he says, but the blessing of Bhagavati Gau, and it should be done on Govatsa Dwadashi.
Symptoms after a wrongly done Navarna sadhana: fear, avesh, dizziness and illness
The speaker lists what followed in 2022 in the Navarna case: first a pull in the food pipe and an urge to vomit when sitting for japa, especially in the evening, with medical tests finding nothing; then constant anxiety and fear. The channel owner told him to repeat the sadhana over the nine days of Navratri, and after that came a constant sense of someone nearby, jolts on falling asleep, a feeling of falling followed by heavy dizziness and low blood pressure, a stomach and liver that weakened with no dietary cause, definite evening Avesh (heavy body and shoulders, urge to sway, teeth grinding, rising anger, then collapse), and intense fear in his old japa hours of 11:30 to 2:30 that someone stood by his head or at the window. The speaker points to the reversal: the mantra whose sadhana removes fear was itself producing fear.
Which shakti a wrong japa stirred is a separate diagnosis; mool mantra without kavach brings trouble
The speaker says he has discussed only the effect and ill-effect of the mantra in the Navarna case, that is, how it was chanted wrongly. Which shakti of the man's home was awakened by the wrong japa, what became Avesh-ed on his body, whether some shakti of the roads and ghats attached, whether a Kshetrapal Dosha or a dosha of Bhairav ji occurred, and what happened on account of which, is an entirely separate subject. He adds that many Sahasranamas and Kavach texts say that japa of the mool mantra without reciting the kavach brings such troubles, so that too is a related factor.
Should someone be made a Guru so that a deity will possess them?
Do not make anyone a Guru in the pursuit of wealth, honour or fame. Make a Guru if you want to perform service and worship. Thinking that a Sawari will come — what are you then going to do with the Sawari?
Which power comes first when a devi mounts someone in the house?
The speaker says that whenever a sawari of the household devi or of some shakti of the house is truly coming upon someone, the first power to arrive upon them is the Bhairav of the kula, the protector. He states that this applies one hundred percent to every such person, and that listeners are free to accept it or not.
Why must the Bhairav come before the devi does?
Because the body is made of the panchtattva. The speaker says that if you do pujan-path, the elements in that body must be in their correct proportion so that when the kula shakti or any devi comes upon you, there is no impure imbalance in the body and you suffer no affliction. For this purpose the kul Bhairav come first — whether for an instant, one or two minutes, or five or ten minutes.
How can you tell that the kul Bhairav has arrived?
The speaker says their greatest effect, or the way of observing it, is that on arriving they raise the jaikara. You may be worshipping them at home in any form — as a veer, as some dev shakti, possibly even by the name of Brahm — but as a dev shakti it is the Bhairavs of the kula who come first, and that is the thing to watch for.
What does reciting a kavach do to the body when a shakti comes?
The speaker says that when you perform pujan-path the body is bound. If you recite a kavach, everything is bound and your ten doors are closed; and when the ten doors are closed, neither a positive power nor a negative power can arrive with very great intensity.
What happens to people who recite no kavach at all?
The speaker says that when a shakti comes upon those who do no kavach path and no particular path, it comes with very great intensity; and when it comes with that intensity there is difficulty — the body becomes unbalanced and there is pain in the body in a very bad way.
Do great shaktis also come with great intensity upon people who do regular puja-path?
Yes, the speaker says — it happens to those who do puja-path as well, when great powers come upon them: Bhagavati's chief yoginis and mahayoginis, the trinetra swarupas, meaning powers of a high order, of a high kula, some Shakti Peeth or mahashakti, some very ancient shakti that is not of the upadev category and whose root element is shakti from the very beginning.
Why does the body burn and grow heavy when a great shakti comes?
The speaker says such a shakti's vega is very swift and her weight considerable, because she will never be endowed with vayu tattva but with agni tattva. Since she is coming upon a human body, in which the most abundant element is prithvi tattva, the joining of prithvi and agni makes the body very hot and very heavy — and even after such powers leave, the body aches for two or three days.
What does a visit from a divya shakti pleased by an anushthan leave behind?
The speaker says to know that whenever a shakti of this kind comes upon a body, she goes having made that body exceedingly divine — and the body must then be kept in that same manner. If you do not keep your conduct, movement and behaviour accordingly, then she does not support you either.
Why does a shakti sometimes come upon a body but not speak?
The speaker, speaking only of positive powers — a kula shakti, a lok shakti, the shakti of some place — says that if the energy in your body is not balanced, if your panchtattva are not balanced, then in that state she will not be capable of speaking. She will come, weep, and go away.
A bandhan laid by a tantric, or vachanbaddhata, can stop a shakti from speaking through a body.
The speaker says the second cause is that a bandhan may have been placed upon you by some sadhak of bhagatvaal, by some tantric, or for some other reason; or someone may have learnt that a dev shakti comes upon you and, taking some kind of bandhan or vachan and giving the pujan of Chitrapal, has placed a restraint. Then she will not be capable of speech, because of that vachanbaddhata.
Does a deity's shakti work without coming upon the body?
The speaker says that when you perform sadhana and puja in abundant measure, all these things give you the way of themselves; coming upon the body is not necessary. It is their will — for some reason they will come upon the body, or out of pleasure, or if you wish it, or if some work has to be accomplished by them. In his own view, obtaining their grace without their coming upon the body is the greatest thing of all.
Special case: an uncontrolled installed shakti troubling the daughters and brides
The speaker says that in some homes — an exception, not the rule — a somewhat uncontrolled shakti is installed: one that was licentious in the extreme, went into abhichar, and was given a place by mistake or on a bhagatvaal sadhak's word. There the chance of dosha is greater: it falls on the daughters, who begin to "play" (the shakti comes upon them) and suffer, and even the brides who married in are forbidden to approach. Such a family is effectively trapped by an ancestor's error, without the knowledge to bring the shakti under control, and sometimes never knowing the reason at all.
What if someone tells me I have Kamakhya tattva or Bhairavi tattva within me?
Brother, plainly and at one stroke, that is wrong, the speaker says. Things of this kind happen in every person's body: every person becomes intoxicated by the effect of a mantra, every person becomes uncontrolled. The more japa one does, the more the effect of that mantra falls differently on every body; and in the state of non-control it will also feel as though someone's sawari is coming. It may indeed come, or it may not — from the effect of mantra japa it may be momentary or it may be considerable.
If it feels like a sawari is coming upon me, what is it likely to be?
In this, ninety per cent of the time, the speaker says, if some tantra accident has already happened with you, if there is the effect of tantra upon your body, if someone has made a projection earlier, and you have so far done no high-grade sadhana whose right effect has fallen upon you, and it feels to you that some sawari is coming upon you — then, brother, somewhere you are being affected negatively.
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.
Should pitrs be called onto the head?
Asked whether a pitr should be called onto the head, and told that dev putra and devi putri are displeased with the family, he says: never make this mistake. Calling them onto the body will put them into bondage. Their gati will never take place hereafter. Ordinarily, he says, it is held that after three generations — if their gati occurs at that time — it is best; people have Nagbali and the rest performed at Trimbakeshwar and Badrinath, and if one has that much capacity their gati takes place and their second birth happens.
What happens if one begins calling pitrs onto the head?
If you have begun calling them onto the head, he says, their gati will never take place. Then they will begin to come onto the head, and not three but thirty generations will pass and you will still be worshipping. Then they will become the ghar ke devta. According to him that is not right; their gati will be obstructed. Instead, there is a process for propitiating the displeased: by vidhi vidhan, through your ishta or kul devi-devta, through Shiva, you can please them and make effort for their gati.
What does it mean to hear voices and smell foul odours?
A listener says there is a tantra kriya: he hears a voice, hears it even when nobody is there, feels someone called out, but on going there finds nobody; foul smells come, sometimes bad, sometimes good. He answers that this is a subject of seeing — where and what and how it is. Only then will it be possible to say what you should do and at what level you are.
Does Kali mount the body of a person?
A listener says the savari of Maa Kali comes upon his wife and she cures people, but that Maa is not becoming manifest. How will she become manifest, he asks — have you the capacity to make Kali manifest? And what proof is there that Kali ji is coming upon your wife? If Kali ji is coming, then she is curing people — what sort of thing is that? Why is she curing them; why is she interfering in someone's prarabdha, upon somebody's body? A gaddi has a rule and a maryada. Kali ji, he says, never comes upon anybody's body — that is the first thing; the body is made of the five elements. Her yoginis come, and they have a limit; they come for the welfare and protection of the family.
Where a savari is made to come and people are gathered at a gaddi, a deception is going on and the work bears no fruit.
If someone begins to have a savari come upon them, and begins of their own accord to call people or people begin to come, and you do all this for them, then it will not bear fruit hereafter. He says he is speaking from experience, that the listener will not like it now and will find his words bitter and may abuse him; and that the woman upon whom the mata comes, if she hears it, will make a still greater commotion at what was said about her. But this, he says, is the truth. Then a deception is going on here — that is what we will tell you straight; the rest is your wish.
Do spirits know that we can see and feel them?
Asked whether an atma or pret understands that this person is seeing us, is able to feel us, he says: yes, absolutely — it may be so and it may also not be so. If we wish to tell them that we are seeing you, then very well; if you ignore, then it is ignored. What is the need of telling them, he asks.
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 is it that actually comes upon a body?
Not Kali ji or Durga ji themselves — everyone knows they cannot and will not come upon anyone. These are Yogini powers, complete in a fractional form; were they to come fully, no ordinary person could bear the intensity and the body would burn. And the family of whoever bore it will certainly be ruined.
Acting on a possession from a distance is improper, particularly on a girl's body; the family should find someone they can be present with.
He declines. Four or five such cases reach him every couple of months. His answer is that interfering in these things from a distance is not proper — particularly on a girl's body, where acting will cause trouble — and that they should find someone in person whom they can stay with.
What is the true story about the Vajra Panjar kavach?
A true incident was put on the Grihastha Tantra website in two parts a few days earlier, about the Vajra Panjar kavach of Bhagavan Datta, the speaker says; it takes ten minutes to read. Its whole essence is this: a boy of fifteen or sixteen, upon whom an abhicharik condition was created and a ghat took place — and then, for his protection, the avesh of a shakti of the Kashi region, who comes among the ganas of Bhagavan Datta, took place upon him. But first there had been a pishaach.
When do devatas take avesh upon the body?
That devata who walked anga sang will become direct, the speaker says: whether he becomes avesh upon your body or protects directly, he will certainly protect. Many such experiences will be found around you. At the time of calamity the avesh of devatas takes place on the body — especially upon those people who do sadhana with a completely guileless bhav, with a surrendered bhav.
Can the punya of a parent protect a child in this way?
Yes. Many times it also happens, the speaker says, that the sadhana was done by the father; a calamity came upon the son, and though we do not know what the son life is, an avesh came upon him too — because the punya was the father, the punya was the grandfather, the punya was the mother. From that too it happens.
Who is eligible to perform this Shravan vidhan?
Every Sanatani person can do what is told in this video, of whatever varna, whether woman or man, anyone at all — it is for all, and all will get benefit from it. Everything has been given in it in an orderly, sequential form.
Hanuman ji, Balaji and Kali Maiya are said to be playing on people round the clock
But you people take pleasure in seeing all these absurd things, he says — it is a very strange subject. Day and night Hanuman ji is coming upon someone; Balaji is playing; Kali Maiya is playing day and night, twenty-four hours. Use your own vivek, he says: if you are idle, are the gods also sitting idle, that they will go round all day and keep spinning heads, will their own heads not ache?
What should people who receive sawari do in daily life?
Asked how those who get sawari should do the pujan and archan of the shaktis in daily life, he answers: those to whom sawari comes, at the very least, daily — for them the most important things are havan and bhog. If you do the agiyari, then whether the agiyari is a daily one, or one of Purnima, Amavasya or Ashtami, the agiyari should not be missed; or if you do havan, then the havan should not be missed. That, he says, is the most necessary of all.
What should someone who does dekhna-sunna work do every Amavasya?
The second thing, he says, is that if you do the work of dekhna and sunna, then, brother, according to him a nikari of the house should be done on every Amavasya — because who will come to your house bringing what, and what will he leave behind, and which puja paath and to whom and in what you will bind: all those things should keep being cleaned from time to time.
Why is bali necessary for one who receives sawari?
The third important matter, he says, is bali. Bali is very necessary for a person to whom sawari comes, because from bali the destruction of anishtata takes place. Sometimes it happens that, however much capacity a person who does dekhna-sunna may have, some kshudra shakti comes into your darbar which becomes the cause of suffering upon the people of your family. So bali, he says, is the single greatest medium.
What do lok and veer shaktis declare in the darbar?
Remember one thing, he says: those upon whom dev shaktis come, particularly a lok veer shakti of some kind, some lok shakti — they say this thing openly, that if anybody comes then you will not turn him back, you will not send him back; he will absolutely be seen and be heard, we will see to him; nobody must go empty from my darbar. In this manner they roar.
The head of the household needs the bandhans that keep visitors' burdens off the family
All right — they are shaktis; according to themselves, what they are saying is their own maryada, and they are saying it, right in their own place. But if you are the head of the household, he says, you should have this knowledge: that if ten people are coming to your house, bringing ten kinds of malaamat, then so that its effect should not fall upon the members of your family, and should not fall upon the one on whom the sawari is coming, what precautions you have to take, how you have to be saved, what bandhan has to be made and where.
Should a householder hold such a darbar at home at all?
Now according to him, he says, brother, householders should not do all this at home. In this very thing somebody brings something, seats it and goes away, and then the sawari people begin to play at something else entirely, and sometimes it is never properly found out.
What is dangerous about beginning to heal as soon as sawari starts?
A listener says that sawari of devi-devatas comes upon his wife, that she also makes people well, but that the divya drishti is not opening. The first thing he must say, the speaker answers, is that when sawari begins to come, people at once begin to make people well, to see and to hear — and this half-finished state can be very destructive indeed. When a shakti comes newly, then the effect is a good deal greater and people do get well; afterwards, then, there will be difficulty.
What should be arranged for someone on whom sawari comes?
Meet some good knowledgeable person, he says, and first of all have a sthan given to them, so that their sthan is properly made and they come in the right way. Fix their day: that instead of coming daily, let it be Purnima, let it be Ashtami, let them come on some one day; and if you wish to hold the darbar on that day, then hold it. Keep their bhog and the place of puja properly. And along with that, do not now have mannat done at your house. If you are asking, he says, then he is telling according to himself; for the rest it is your own wish — he is telling what is the true thing.
What does the guru disclose once the eyes are opened?
Then how many there are, which devi-devatas they are, whose paltan it is, who is walking ahead and behind, who stays alongside — the knowledge of all of them is given by the guru, calling each one by one. All these subjects, he says, ought to be known properly through some knowledgeable person. If you do it without knowing, you will remain in darkness. By oneself this thing is not possible; by oneself it is not possible to so great an extent. To a certain limit you can go, but in this take somebody's help and do it in the right way.
How is a shakti freed if she comes in sawari only at the temple?
A listener asks how to free a shakti from bondage if the sawari comes upon him only in the temple. He answers by name: if she will be in a vachan, if a bandhan of some kind has been laid upon her in some abhichaar, then in that place first have her speak from them. Take the help connected with their Bhairav — he opens them from the vachan and frees them. Things happen at their own place; when the sawari comes, it is there that one ought to ask. They themselves will tell.
Complete removal of a sawari over a call is a false assurance he refuses to give
Asked whether, if a sawari comes while talking to him on Telegram, he will completely remove it, he answers by name: speak on Telegram, but complete removal is not possible. I can absolutely not give such a false assurance, he says, that while talking on the phone I will do a removal. Whichever shakti it may be, negative or positive, I cannot even interfere from here. This much I can certainly do: speaking to them respectfully, making a prayer and a request, I can ask what is there and what is not, and according to myself I can pray to Bhagavati on your behalf. More than this I cannot give you a false assurance — that I shall do this and I shall do that; nor does any such thing happen.
The indriyas go inert and the vivek is destroyed, so that even a foul smell is not registered
He says the effect is such that the indriyas of the person become inert. Otherwise how could anyone come to love a body giving off a foul smell? But the mind does not work there; the sense is not working, so the person is completely vashikrit. The vivek of thinking and understanding comes to an end, decisions cannot be taken, and the person becomes favourable to whoever performed or commissioned the prayoga.
The girl begins speaking in the exact tone and manner of the one working on her
He says many such cases can be seen and heard of directly, in which the girl has no awareness at all of what is happening to her or of what she is about to do — and she speaks in exactly the manner the boy speaks. The tone, the manner, the way of explaining, the way of speaking: exactly the same thing, copied. This, he says, is their effect.
The body is made deva-maya so that on the day of need whichever deity is near may come and be present
So that on the day the need arises, he says, whichever deity is present nearby may come. If Bhairav is to be present in your body, let it happen; if Narasimha is to come into your body, let him come and tear open such vidharmis. That samarthya, he says, is what the energy of the mantra alone will make in you.
Is there a separate mantra for opening a sawari?
Asked about the mantra of dev deeksha and about Shiva ji, he says that has already been given and is on the channel. Asked for the mantra for opening a sawari, he tells Rawal Nitin ji that there is no such separate mantra: whoever is a knowledgeable person opens the sawari by the use of the mantra of his own aradhya which he has perfected.
Can a yajnopavit offered on Shiva be worn afterwards?
Asked whether, having offered the yajnopavit on Shiv Baba, that yajnopavit can then be worn, he answers that a great many people do it. Asked again for an upaya for opening a sawari, he says he has told it above, and that if you wish to open it yourself, first say whose sawari is coming — only after that can anything further be told.
What if Mahakali's sawari comes upon someone?
Asked by Kavita ji what should be done by one upon whom the sawari of Mahakali comes, he answers: mother, where would the sawari of Mahakali come from? Mahakali's sawari does not come; the sawari of her yoginis comes. And you should meet some knowledgeable person of right understanding.
How can one test what sawari is coming?
First, if any knowledgeable person is near you, show it to them. Second, if you are not getting fit guidance and are not even coming to know whose sawari is coming upon the body, then do at least 108 recitations of Bhagavati's Durga Kavach, the Chandi Kavach described in the Saptashati. Do nine recitations daily; if you cannot do even nine, do at least three in the morning and three in the evening. Do it continuously for a month and see: if that sawari is true it will begin to come openly, will give its introduction properly, and will also guide through dreams. If it is false, its coming will simply cease — it will not even feel that the body is becoming heavy, that someone is coming upon the body.
What to do when someone keeps trying to bind one's sawari?
If someone is repeatedly trying to have your sawari bound, the speaker says, you should increase the capacity of the sawari by tapo bala. Take the capacity to such a level that the one doing the binding is torn apart. He says he has seen sadhikas upon whom Bhagavati's fierce shaktis come, and well-informed people, Kamakhya sadhaks, fail to bind them — they hold the hair in hand and say we cannot bind her, she is not being bound. That happens when the sadhika or sadhak has capacity, does japa-tapa and has shraddha in Bhagavati: the yogini with whom Jagadamba's swaroop is present holds so much capacity that no one can bind her.
Build tapo bala so an attacker's own deities turn on him, and let the sawari not need to come and speak
For those who bind, feed and tamper with energies to harm, the speaker says, the good "offer" is this: raise your tapo bala by japa-tapa so much that when the other person tries, his own deities tear him apart — he sends to have you killed without even seeing who stands in front. If your deities are weak, if you do not raise tapo bala and only stay in play and feeding, that is what will happen. What he finds most negative about bhagat and sawari-playing people is that most never do brihad japa; the sawari comes, plays, says what it says, and they spend all day in that, making a joke of it — this goes on on YouTube too. Purify the asana, sit on it, do mantra japa, do purashcharana of a kavach. When the sawari comes, let the state be such that it need not come onto your body and speak: become one with it, close your eyes, let its eyes and yours become one, so you see divine things through its eyes. Only then can the sadhak properly use his shaktis.
How does a negative energy misguide a sadhak through dreams?
You are doing japa of the mantra of some other shakti, but through the effect of that mantra a negative energy arrives and begins to disorient you. Through dreams it will tell you about different kinds of bhog — do this, do that — and you come under its talk. It seems to you that some divine shakti has come, and thinking this you begin to give it bhog and prasad. In such a condition a situation of ghaat is formed with you: the mantra will not actually work at all, because the deity of that mantra never came and the mantra was never made siddh, and instead harm begins to come to you.
Why do a crow, then cats and then dogs cry at two in the morning?
Asked why for four days at two at night a crow first calls, then cats fight, then dogs howl, continuing between two and four, he says that if this is continuing and happening at one and the same place, then let one thing be told: all the shaktis there are have a route determined for them, and according to the month they roam along their route. Where sawari comes upon people, where there is a truly auspicious divine shakti, one sometimes hears that at the time a divine shakti is to depart she will have said beforehand that she will come at that time and will have at least one pot of water poured, so that her grace may be obtained upon that house.
Should one touch the feet of a person on whom a sawari comes?
If the truth is spoken, brother, then the feet should not be touched, he answers. If the sawari of a devi or of some divine shakti is coming, or even the sawari of a negative shakti, then one should neither touch the feet nor have one's own feet touched. Do pranam with folded hands. From touching the feet, difficulty can arise for the person in front too and difficulty can arise for you, because your energy at that time simply does not remain balanced — that is the greatest thing. And if a sawari comes upon you on a fixed day and tithi, then follow that rule around that time; for the rest of the time you can remain ordinary.
What are the pushtikarik materials for havan, and what is a jind that wants a ghodla?
The pushtikarik samagri for havan, he repeats, is ghee and guggul. A questioner writes that jinds used to come upon his father earlier, and that now a jind wants to make him its ghodla — the speaker asks what this ghodla is — and that he does not accept them and does not want the jind to come to his side. He answers: first of all, your father will certainly have given a vachan and the like, which is why it will be coming in this way. First tell it yourself that we do not wish it, so please go away to your own place, and tell us what vidhi vidhan is to be done for that. If it tells you, that is all right; otherwise it should be removed with the help of some knowledgeable person.
What if something plays in the body and does not let you do japa and puja?
When something is playing in the body and not letting you do puja, you should first take somebody's help, he says; there you will not be able to manage by yourself. When a jagrat thing comes upon the body you will not be able to do very much, and if you do it at all, do it not at home but in a temple. The prayoga of Hanuman ji is the very best in this; the vidhan is given on the channel. If nobody is available, you can get free of it by doing those prayogas. But if it is a very big thing and you know it to be so, then rather than doing it yourself, have it done through somebody else.
Why do some people's bodies sway when they begin puja?
He says he has met such sadhaks, who say that when they first started puja-path and did the lamp and wick morning and evening, their body would begin to sway, would begin to play, and they could not say anything and could not understand — they only swayed. Later, when they came into contact, he told them to do the Datta Mala Mantra, the Durga Kavach, and the sadhana with Durga ji's thirty-two Namavali. They now say there is much bliss and much desire to do puja-path, and they do it, but the body no longer sways. So somewhere there is such a negative shakti that becomes connected with the auspicious shaktis; that is a different kind of kriya of tantra.
The sawari of the Mata stopped coming after seeing a sokha — what should be done?
To Rakesh Dubey ji, on whom tantra had been done and who says the sokha he consulted did not put it right, and that since seeing him the sawari of the Mata no longer comes, he says he has clarified how such things are done. What you should do is this: if the sawari of the kuldevi or of any shakti used to come upon you, a process of havan has been described — the vidhi of doing havan on the chaukhat. Do that; by it the devi is attracted. Whatever is done on the threshold and at the crossroads, he says, never goes empty.
The Mata herself has come upon me and sent a gaddi — what should be done first?
To a listener who says that the Mata has come upon her herself and has sent a gaddi, he says that even then you should first of all do the sadhana of a mantra and so on, even though she is coming — and even if the yogini bhav is coming.
What does it mean when a brahm gives the jaykara of Vindhyavasini?
The speaker says that if the brahm is giving the jaykara of Vindhyavasini, it means that in his own time he must have been a very high-order devotee or sadhak of Vindhyavasini. Otherwise no brahm would even take Vindhyavasini's name — the fear is that great. So he is a satvik brahm of a high order who walks on dharma: honour him properly, and go to Vindhyachal, where his own welfare too may be accomplished if he wishes gati.
A brahmarakshas has one great peculiarity: it never comes into the open
Answering Ravi Nema ji, he says a brahmarakshas, whenever it is there and if it has come into a vichar, has one great peculiarity: it never comes into the grasp so easily. If someone knowledgeable is there he will catch it in one go; otherwise it will not be as you are describing. Sometimes it may be in one form, sometimes in another; it may even be that a whole month begins to go very well for you and it says that we ourselves are the Devi, or that we are such-and-such devata, worship me alone. There is very much deception in a vichar through it.
Where suicidal thoughts have come, the situation is dangerous — take help at once, do not research
Asked for a mantra for protection from a Dakini, where the person is being troubled and the thought comes again and again that he should take his own life, he calls the situation very dangerous. Do not do very much research and development in this yourself, he tells Motivation With Bhakti ji — take help immediately from some knowledgeable person. Given the mental state described, he says plainly and psychologically: if your friend has such a wish and is afflicted in this way, then go straight into the contact of some right person.
Once such things dominate the body, the mind stops working and control passes to the shakti
Look, he says, when all these things that happen become dominant over the body, the mind does not work. When control is gained over the thoughts by shaktis of this kind, then they will only do wrong.
Symptoms of abhichar on a new bride, misread as a post-marriage psychological issue
The speaker says the Abhichara showed itself about fifteen or sixteen days after the wedding: the bride could not sleep at night or rise properly in the morning, had a headache all day, her monthly periods became irregular, and worst of all a period would return after only ten or twelve days. People normally say such problems come after marriage and are partly psychological, so she was shown to a gynaecologist, given some medicine and the matter was taken as normal. After three or four months it grew worse and she became very irritable, which he says is a normal effect of illness; but her gentle in-laws, in whose house this was the first marriage, took her anger for frustration at a new place and village restrictions, fixed a muhurat, and sent her to her parents' home.
The first Holi is not spent at the in-laws' house, and the Holika ashtak as a time when avesh intensifies
The speaker recalls the rule that a wife is sent to her parents' home before Holi, because the first Holi after marriage is not to be celebrated at the in-laws' house. In the case, the bride was due to go around Holi anyway but was sent a month or so early because her trouble had grown. When the eight-day Holika ashtak set in, he says, her problem began to increase at her parents' home, and around a day or so from Holi she became fully possessed and began to "play", that is the Avesh came out openly.
Case: the possession exposed in a counselling session, and the sent shakti's challenge to the ojhas
The speaker says the bride's family were educated, modern, wealthy and of standing, and such families, he says, mostly deny these things; they suspected she had been ill-treated at her in-laws' and was mentally unwell, and took her for counselling, silencing her when she said her problem was different. When the doctor used the usual technique of provoking the patient to anger, she turned into "Manjulika", lifting the table so that the sister-in-law who had mocked it all fled first; shouting grew, and even an injection had little effect. He notes that counselling does help in many cases, since not everyone has a bhoot-pret problem, but here the matter was real. The husband was called, and when Ojha and sokha were brought in, the shakti would come on her body and challenge them: if you have the standing, you tell me who I am, and you worship such-and-such a thing, which mostly proved true; but no sadhak of the needed potential was found quickly.
What should be done if the kula Brahm baba's sawari comes of its own accord?
If they come of their own accord, then they should be entreated, the speaker says. If the kula's Brahm has begun coming and you wish it not to come upon the body, then have the elders of the house entreat them; only by requesting can they be stopped — please do not come upon the child's body. If they are coming upon dharma, that is, no one has driven or goaded them wrongly, no oath has been laid on them, and they come of their own gladness, then do not stop them harshly. Say it not in anger but in gladness, and ask them to come only once a year on the day of their annual puja, and otherwise only when there is some very great calamity, when life itself is in danger.
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.
Case: possession begins on Navratri Shashthi in a house built on bought land
The speaker recounts a true event, about a year and a half old, shared by a Delhi sadhak friend: a man from Saran district, Bihar, working in the industrial belt on the Rajasthan–Delhi road, bought a plot with an old house, built a home and moved in with his parents and newly married wife. The family was sattvik but not spiritual — morning-evening dhoop-deep, at most Hanuman Chalisa. Seven or eight months later, on the Shashthi night of Sharadiya Navratri, the wife walked to the puja place and swayed for half an hour as when a sawari comes, then lay unconscious all night and remembered nothing but a heavy body. The next evening she stood at the gate shouting in an angry Haryana-side Jat dialect that she would not leave, "this is my place".
During Navratri the knowers are in sadhana and do not see cases
The speaker makes a practical point from the case: in the days of Navratri all the knowledgeable people are themselves in sadhana and, as a rule, do not see or hear anyone's case. Wherever the afflicted family asked, everyone was busy, and the possession episodes went on every evening until Navami, when a temple mahant finally called them in.
Case: a bhasma kavach gives only temporary relief; the shakti breaks it on Sharad Purnima
The speaker says that on Navami a temple mahant did whatever kriya he knew; the woman's body felt light but the shakti said nothing and gave nothing away. The mahant tied the bhasma of his Navratri Bhagavati hawan on her hand and sent them home, saying he would come to the house if it recurred. It held two or three days; then on Sharad Purnima night she tore off the whole kavach, screamed, and though thin and slight flung anyone who came near four or five feet away. When the mahant arrived with a friend from her dialect's region, she flared up further; that friend said something to her, she sat down quietly, and only then could they ask who she was and what she wanted.
Case: the sthan shakti's claim to the plot and demand for bali
The speaker reports the shakti saying through the woman that she had been worshipped at that place for a very long time; her sthan was under a small mango tree that never grew big, the old family did her puja there, and the new owners had cut the tree. "I want my puja. I take bali, I need bali." She would not leave whatever happened, and if not worshipped there would be ghaat on the family. That she would not be reasoned with and demanded bali, he says, showed it was some tamasik shakti. The previous owners, when contacted, flatly denied any ownership, rights or knowledge, and no solution was in sight.
Disturbing a shakti's sthan makes you the doshi even unknowingly
When no way forward appeared, the speaker says, the knowledgeable friend took the matter to his guru. He reports the guru's first principle: using force here was not proper, because you have gone and settled on her sthan and you have broken it. However negative the thing may be, the trouble is that you did not remove her in the correct way. All of it happened unknowingly — and yet the doshi is you.
Forcible removal versus shanti vidhan for a sthan shakti
The speaker lays out the two routes as the guru gave them for a shakti whose sthan has been disturbed: either she is removed forcibly through the vidhi-vidhan of the tantras, or a shanti vidhan is done and she is pacified. But a pacified shakti is not quieted for good — she must be pacified again and again, so puja itself becomes the medium even for keeping her quiet. And since this family was completely sattvik, no tamasik puja of any kind could be done there; both obvious routes were closed.
How a tamasik shakti's nature changes once seated beneath the kuldevi
The speaker says that once everything was complete, the shakti was invoked again onto the woman's body, and she said of her own accord: "Here I will now live on the bhog of milk, because I am wholly under the control of the Mahashakti in whose presence I have been installed; as a sevika, close to the portion of Bhagavati seated here, I will remain present here daily." He asks the listener to consider that a shakti this fierce said this herself — that is how a shakti's prakriti changes.
Case: an undisclosed shmashan-shakti sthan on sold land
The speaker says it later came out that a member of the Valmiki family who had lived there had, long before, gone to a shmashan, purified a shmashan shakti, installed her at home and given her puja, along with some acts of bhakti. Even his own family did not properly know this; they only kept up the daily dhoop-deep at the sthan under the tree outside the house. The land was later sold to two or three people, the sthan fell in this buyer's share, and nobody knew — so neither side was at fault, yet the family suffered because it was never disclosed. No great calamity occurred; by Bhagavati's grace they were saved in time.
Can guidance be given on a diksha received in a vision from a Brahma-equivalent shakti?
Asked by a listener who says a diksha was obtained by a Brahma-equivalent shakti arriving in the form of a sawari, and that there is no contact with a guru at present, the speaker says this has become a paralaukik matter and it is not possible to give guidance in this way.
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.
How is Kali Mata's sawari to be opened, and a kiya-karaya in the house set right?
Hari Priya Mehta ji, you should take the help of some knowledgeable person, the speaker says. Without help, how will you be able to work at this if things of the kind you describe are so? Because even if the sawari does open, in how much vega it will come you will not be able to control, if it has been made bound. Take somebody's help.
Sign of an afflicted house: a possession breaks every puja at its final stage
The speaker opens a true account from the Sharadiya Navratri just past: a long-time sadhak whose family had been troubled for years. Whenever any puja-path was done, a sawari (possession) would come on someone in the house — anyone — and create havoc, so that no puja in their life had ever reached completion. In a Navratri, he says, everything might go well up to Saptami or Ashtami, and then at the very last moment the sawari would raise a disturbance at the puja place, shake the kalash, beat and injure someone, or cause some such event so that the puja could not be properly completed; and if a puja is not completed, no fruit can come of it.
Should a Sayyid or pir be given a place and worshipped at a Hindu home?
The speaker says that wherever the family had the matter read, two things came up: their Pitr were bound, and there was in the house something called a Sayyid among Muslims — a very bad thing — said to have been in their ancestral house from earlier times and now, being old, wanting a place of its own; because of this it would not let their puja complete, and being a Muslim thing it was also troubled by their Hindu worship. The middle path offered was to give it a place somewhere outside the house on their own land and serve it daily with sweet water and batashe. The speaker's stance is that a Hindu family rooted in Sanatani culture should not worship such things; his channel has two or three videos stating clearly that a Sai, pir or fakir is not to be given a place and worshipped. Many sadhaks and devotees, he says, shy away from removing a shakti by means of shakti — 'who will do all that, just worship it at home' — while staunch Sanatanis who by Bhagavati's kripa have the sense not to worship such things do not give in. This family refused, though the elders had begun to waver out of fear for the children; hearing those videos made them firm, and they got in touch to ask what to do.
Sankat Nashan Ganesh Stotra anushthan: 108 recitations morning and evening for 40 days
The speaker says plainly that the one who does everything is Bhagavati Jagadamba — she does both the good and the bad. When the family joined his Grihastha Tantra sadhak group they described their trouble only in general terms and did not tell the full story of the possession, so the first sadhana he gave was to recite the Sankat Nashan Stotra of Ganesh daily and, if initiated, to do japa of one's guru mantra and the like. The sadhak did a fairly long and intense Anushthana of it — its Phalashruti says that what you wish for you will obtain: 108 recitations in the morning and 108 in the evening, easily done since it is a short stotra, for about a sava mahina, that is 40 days. He stresses that he keeps repeating '40 days' because it is a matter of experience, not something he says idly.
Durga 108-names siddhi with daily havan in Navratri, and verifying the result afterwards
The next vidhan was for Navratri. The speaker says he told the sadhak to do the siddhi of the Durga Ashtottara Shatanama — the 108 names — by the siddhi method given on his channel, beginning the path and doing Havan; the one thing he had him do was a havan every day. For all nine days, through Navami, there was the full path and havan, and on Navami morning Kanya Pujan. The sadhak said that for the first time in his life he saw an anushthan completed: from Pitr Paksha to now no possession had come on anyone. Only occasionally did someone start speaking very loudly or feel the body stiffen, but it settled fully; and many bad dreams came in between, almost like threats to stop, which only strengthened the conviction that the right thing was being done. After Navratri the speaker told him — since he had earlier shown the case to many local readers — to show it again to some local reader and satisfy himself of what level the thing was at; they told him that the Muslim thing that had been in the house was, for now, nowhere to be seen, it had somehow been removed. Whatever happened, he says, was by divine coincidence and Bhagavati's kripa.
A savari came into a house claiming to be the household devi and took a goat bali — what is that?
It is a thing to be very alert about, he says. When such things run through the thoughts, in order to break a household, it is a very great conspiracy. Know this: tantra is a very great conspiracy. That is why it is said that in tantra people feed something to you — this is exactly what "feeding" is. What buddhi the tantric on the other side will apply, and how he will feed it, is very difficult to say.
A path was done during an eclipse — how is the savari now to be released?
For the releasing of the savari, do continuously, at a Hanuman temple, taking a sankalp, the anushthan of that very same thing whose path you have done.
What should be done when five devis come as a savari and cannot be removed?
He tells the listener this: if such is the state and you want it taken off, then leave this whole circuit of sokha and ojha; and if the devis are in such a state upon you, then have the japa anushthan of a kavach done — and have it done by a sadhak alone. Get all that done. In the round of sokhaiti and ojhaiti your life will one day fall into danger, from all that you are saying; it will become a matter of difficulty.
What should be done in a case of possession?
Take the help of some knowledgeable person nearby. Because from what you describe of how it becomes possessed at that level, interfering with it from a distance in this manner would not be proper — nor should you have anyone else do it that way. Find someone who can come in person and cut it away.
What does heaviness in the body during path indicate?
If heaviness was felt in the body, the speaker says, then the matter is straightforward: there is some negative thing that does not want to leave the body. That is why it happens.
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