Prayoga
Every question on the site tagged Prayoga, each answered from a timestamped source rather than a summary written from memory.
A specific ritual application or technique performed to achieve a defined result.
203 notes from our sourcesNotes from our sources
Parva kaal is for charging mantras, not for prayoga
Those already doing a sadhana should repeat it in these nine days, the speaker says — not do its prayoga. People do one 11-day sadhana and immediately ask for the prayoga vidhi, then say nothing happened: if ₹10,000 is in your bank you cannot spend more; if 100 malas are deposited, 1,000 cannot be spent. Your enemy is no raw player. Repeat the anushthan again and again until at least kripa-siddhi comes, and only then does a prayoga give effect. In parva kaal like Mahashivratri, Shiv Navratri and Holika night, attend to making mantras chaitanya rather than to prayoga — only wicked, foolish people use these times to harm others, and though such a prayoga strikes at once, if the target's ishta and tapa-bal are strong he falls ill a few days and recovers, and his own sankalp against all known and unknown enemies then finishes them.
Pratyangira is a prayogik vidya: why it is not taught publicly, and why it rebounds
Asked for a Mahapratyangira video with prayoga, the speaker says he does not make such videos at all — the Baglamukhi Tantra Rahasya playlist has a video or two. Pratyangira is a krama vidya, a prayogik vidya: energy is not built in it but spent; in it you are commanding the Devi, not asking her for tapa-bal. He will not put it out publicly — people who have not watched the earlier videos would start doing it straight away — though members-only practical videos may come later for long-standing sadhaks. To a listener on whom Bajrang Baan or Pratyangira "comes back": there is surely a reason; the first may be one's own kula devi-devata, or some basic mistake — an enemy simply sending Pratyangira back is not how it works.
Bhairav bhog prayoga to clear abhichaar from a house
The prayoga is small: for one day, the full bhog of Bhairava that was being offered at the temple is given at the door of the house. Lamps are shaped from curd, imarti and ground urad dal with a little barley flour — one Chaumukh Deepak lamp per room. An earthen handi is made abhimantrit with at least 27 malas of the mantra; each lamp in turn is placed in it, covered, one mala recited, and taken out; special mandals are drawn. The lamps are then lit in every room, lamps are lit on both sides of the main door and the bhog is given there. Begun around 8–9 PM on a special tithi, the lamps burn at least three hours; at midnight the Nikasi is done and everything is left near the temple. The speaker says the house has had no kalah since.
What happens when a Guru performs a harmful (Marana) ritual against a disciple out of anger, and can it be undone?
A lethal ritual (Marana Prayoga) launched in anger has a narrow revocation window — typically 7 to 11 days — after which even the Guru who cast it may be unable to reverse it, and the Guru bears their own consequence for breaking the vow taken when knowledge was first given.
Why the sandhi kaal of 25 to 45 minutes is so intense for a Chamunda prayoga
The speaker says Chamunda is so ugra and so intense because the tantra texts hold that the kaal of her appearance is exactly the Sandhi Kaal in which she manifested. The sandhi-kaal is very short, and she finished the war with Chanda and Munda within it — by today's reckoning of the sandhi-kaal puja, a window of roughly 25 minutes to a maximum of 45. The senior, experienced tantriks of the guru tradition, when they describe it, say that in those few moments Bhagwati cleared away who knows how many crores of akshauhini armies — so swift, so intense was she. That, he says, is why this prayoga is extremely intense, excellent and beneficial.
Samput mantra for auspiciousness and an end to conflict at home
As his example, the speaker takes a home where auspicious events are not taking place and there is much quarrel and strife. For auspicious works to be accomplished, for auspiciousness to come into the house and for well-being of every kind, he says the Samput mantra is "Sarva-mangala-mangalye Shive Sarvartha-sadhike, Sharanye Tryambake Gauri Narayani Namo'stu Te". He calls the resulting paath the Durga Saptashloki samput path for all kinds of mangal and kalyan.
Order of recitation in a samput path: the samput twice on each side
The speaker says the Samput mantra is read twice, then the root mantra once, then the samput mantra twice again, and only then the next root mantra; this repeats for each of the seven mantras. He says people wrongly read the samput once before and once after each root mantra, and calls that the wrong method. When the samput mantra is itself one of the root mantras, as "Sarva-mangala-mangalye" is the third of the seven, it ends up read five times in a row at its own turn. He says every samput of any paath is applied in exactly this way.
Establishing Batuk Bhairav as a betel nut when no picture or idol is possible
The speaker says you may install a photo or a shri vigraha; if even that is not possible, you can keep a Trishul in the form of a Supari, and if you do not keep a trishul, then wrap kalawa around a supari, bathe it with milk and the like, and install it there in the Batuk form of Batuk Bhairava.
What is the most common mistake people make in their ritual resolve (Sankalpa) when trying to destroy an enemy?
The core error is resolving directly for a named enemy's destruction instead of for the ritual's completion and mantra mastery — since new enemies will keep arising through life, destroying them one at a time is an endless, ultimately fruitless process.
Why a chowki's early precision fades and the shakti starts controlling the sadhak
The speaker says what actually happens is that such shaktis are often brought to siddhi out of a wish to establish one's own dominance, or out of dwesh, to punish someone. At first the shakti works with great precision, matching exactly the energy of the puja, bhog and bali given. But over time this fades, because the sadhak becomes bound to money — fixing rates for tasks — which distorts his mental state until, having once controlled the shakti, he is now controlled by it. The root cause, he says, is that the sadhak never actually raised his own tapobal to the level required by serving a mahashakti.
Why a chowki's power falters and turns on its own sadhak
The speaker says such sadhaks sooner or later make the mistake of sending their prayog against a genuine devotee of Bhagavati or Hanuman ji, or a sadhak of high-caliber sadhanas, who retaliates with a badwanal prayog or a high Baglamukhi prayog. This blunts (kunthit) the chowki's shaktis: however much bali or bhog is given, a bound shakti's capacity has a limit, unlike a mahashakti's, which is limitless and can end everything in a moment once pleased. Beaten again and again — by a Hanuman devotee's sota, by a good dham or sadhak whose shaktis line up and thrash such chowkis — the shaktis, once human themselves, resent it and stop supporting the sadhak; his troubles grow, his mind becomes uchchatit, and his own shaktis begin troubling him. In that state he takes on even riskier work for money — vashikaran, ruining someone — and the more he does, the more entangled he becomes.
What is the Ganga Dashahara ritual procedure for reciting the Maha Bhairava Mantra?
Sit in the river up to navel depth at dawn and recite the Maha Bhairava Mantra continuously for 30 minutes to 2 hours (or 5-10 rounds on a Rudraksha or authentic Black Hakik mala), with intense focus on the forms of Kala Bhairava, Batuk Bhairava, and Maha Bhairava.
Precaution: Devi Suktam prayoga is not for small matters; 40,000 recitations in a lifetime
The speaker cautions that the Tantrokta Devisuktam should not be used as a prayoga without cause — recite it and obtain Bhagavati's grace, but do not deploy it over some small matter when you get stuck. He then says that if you complete 40,000 recitations of all these mantras in your life, Bhagavati's Yoginis, her shaktis, her Paricharikas and the Kshetrapals all become gracious to you and no one can harm you; the effect of the Phalashruti given in the Lalita Sahasranama is obtained through this. He offers this as the path for those who cannot do more and are not initiated (Diksha).
Marana through an item that touched the target's body
The speaker says there are tantric methods where one shakti is awakened, made siddh and kept ready; whenever marana is needed, on a particular Tithi or Nakshatra some part of the target's body is brought, placed, and the prayoga done on it, and the target dies at once. No energy is projected directly and no special prayoga is done on the person himself. Instead something that has touched his body is used: a garment, a slipper, dirt of the body, hair or nails.
Navnath, guru sadhana and ishta mantra as the protective layers before any prayog
The speaker gives an example of what the simple sadhanas are for: suppose a friend's house has a tantra in it, something that walks at night. The Navnath one has learnt to awaken are the first to protect you when you wake them, and by their grace and adesh your other mantras will run. Second, the guru sadhana he will give makes all mantras protect the sadhak himself and his family. Then the Ishta Devata's mantra that he will have siddh-ed is what one goes and throws there — a lemon, say — and the mantra will work there; but when the attack comes back at you from there and you have not woken your gurus, not given them bhog and prasad, and have no guru or diksha from anyone, that is the danger. That is why he has said he will have sadhanas done for a whole year: what he gives first has the greatest importance, and only then does one use the rest.
When a cut bali lemon is squeezed and when it is left whole
The speaker says whether the lemon is squeezed after the cut depends on why the Bali is given. If it is offered only to please Bhagavati after ordinary mantra japa, it is cut and left as it is. It is cut and squeezed in three cases: when the bali is for a wish, such as an enemy who is troubling or hurting you; when it is for freedom from an illness such as fever; and when the lemon bali is given at the threshold or the main door of the house.
Prayoga of a siddha Bajrang Baan: mustard seeds or bhasma for a child with nazar
The speaker says that once the bajrang-baan is siddha, it can be used in various ways — for instance when a small child in the house is crying a lot and one suspects Nazar or the like. Take yellow mustard seeds in the hand and first speak the whole invocation: Ram's name must be taken — "O Ram ji, be gracious, Sitaram, Sitaram" — then "O Hanuman ji, I am reciting your Bajrang Baan; awaken it, make these seeds Abhimantran-charged and fully chaitanya; for the protection of (the child's name) and to remove whatever obstacle is on him I am using this — awaken it and accomplish my work." Then recite the Bajrang Baan once, pass the seeds over the child from head down, three or seven times or as one wishes, and take them outside the house and burn them. Bhasma can be charged the same way and applied to oneself for constant protection, or given to family members.
Prayoga of a siddha Bajrang Baan: the knotted red protection thread
The speaker says a thread is charged with eight knots — Hanuman ji being the giver of the eight siddhis and nine nidhis — and from eight up to eighteen knots may be tied, with as many recitations as knots. For someone in the family in distress, a child studying away from home who is having trouble, or a child frightened at night: on a Tuesday wash a red thread first with raw milk, then with Gomutra, then with panchamrita or else Gangajal; tie eight knots, and holding each knot, taking Ram ji's name, do one bajrang-baan recitation per knot — eight recitations in all. Then place it by Hanuman ji, show dhoop and deep, light two cloves on a camphor, pray to Hanuman ji, and tie the thread on the person; he will be fully protected.
Further uses of a siddha Bajrang Baan: charged water for a troubled house, enemy stambhan withheld
The speaker says that once the bajrang-baan is siddha it can be used in endless ways. If there is a badha in the house, charge water in the evening while reciting the Bajrang Baan, add a little Gomutra and Gangajal to it, and sprinkle it through the whole house. If one knows which enemy is doing Abhichara karma, he says there is a separate vidhi for that — how, by the Bajrang Baan alone, an enemy can be stambhit and his vidya bound — which he will give on request after people have done the siddhi; he does not teach it here. Every vidya has many prayogas, he says, and one can do them comfortably, but one must become strong and make one's manobal capable enough.
The real Bhavishya Malika is not in the open, and the possibilities it names can be averted by anushthan
On the subject of the Bhavishya Malika, he says the real, actual granth of the Bhavishya Malika is not there in manifest form. The other matter that is being spread taking the Bhavishya Malika as its basis — that, no. But apart from that there are many other subjects from which this much is so, that some possibilities may exist. But when the possibilities are being seen, then if you and we together do sadhana and anushthan and the rest in our own homes, those things will certainly be averted. Better that it be known and not allowed to happen, he says, than that it be unknown and something occur.
Such a dream is the kavach making her aware; the error is to then sit idle
Khushi ji, he answers: if some tantrik is doing something upon you and this dream is coming, then it is somewhere or other by the effect of the paath you were doing and of the kavach you wore that you are being made aware of it. Now, after knowing it, if you are thinking that no, even if we do nothing, still nothing will happen — that is not possible, is it. Your japa, tapa and capacity are up to a limit; if there is some tantrik who has done some siddhi, then he too will have capacity, he too will have done the seva of some shakti, so his effect will certainly fall.
Why do some people never manage to perform the prayogas they hear about?
The speaker says only those in whose fortune it lies will hear those things, bring a little strength into the heart and actually do them. If prarabdha wishes that you should not be able to, you will gather the materials, but at that very moment some video will appear on YouTube after seeing which you will say there is no need to do so much, just do this — and you will not do that thing.
What effect do the ganant prayogas performed at Diwali have?
The speaker says one should also keep in mind that with the prayogas performed at the time of Diwali — the prayoga of ganant and the like in abhichar — the corresponding limb of the body gives trouble. He points to news heard in the last day or two of someone getting paralysis, of a sudden difficulty of that kind: things that begin suddenly around Diwali are somewhere the sign that testing has begun.
What is the danger in a sadhana whose results come immediately?
Although, the speaker says, there is no such issue in the Kalka Yogini, the enjoyment that comes when tasks begin to be accomplished and the intellect opens up leads a person to repeat it to a very great extent — and in that prayoga the result comes at once. Nobody will clearly report the misuse: while nothing is happening, mails and messages come saying nothing has happened; when the enjoyment of it working begins, nobody says anything; and only when a mistake happens in that enjoyment does the report come, a year or a year and a half later.
The whole anushthan, running to the Wednesday, is set out in writing on the grihasthapujansamagri site, in the group, and in the video description.
The Diwali anushthan that is now to begin will run from tomorrow through to the Wednesday, and everything is set out in writing on the grihasthapujansamagri site and in the group. The speaker says to read it and, if one wishes to take part according to one's convenience, to give the details; the whole subject is written in this video's description as well.
What happens if Mahabhairav is invoked with no enemy to consume?
If no tantra-mantra is being done against you and no enemy is in a position to harm your life, there is no need at all to use it. Look at the kind of energy you are calling: if that energy has the capacity of nigraha, it will devour enemies, it will devour negative shaktis, it will devour pret and pishaach. And if you have nothing at all — no abhichaar, no tantra-mantra able to harm you, no such enemy causing suffering who needs destroying — then when you do Mahabhairav at such a time, harm begins to reach you.
Those with no such matter in their life should not make the Mahabhairav prayoga at all, since its mantras would then be used without need and harm follows
All those others who have no such matter in their lives should not make this kind of prayoga — they simply should not do it. Because there are such mantras in it that you will use them without any need for them, and then harm will reach you. When there is no need, do not do it; when there is need, only then do it. The avahan of such a form and the prakshepan of their shaktis should be done only then.
Why is it necessary to do the Batuk Bhairav Hriday paath?
The speaker says the very meaning of hriday is the heart of the deity. By doing the hriday paath of Batuk Bhairav one obtains protection of every kind. Should there be an error in mantras, should some fault have arisen in a sadhana or during an anushthan kaal, one obtains release from it; and should an enemy have done some vichar prayoga through which one's sadhana becomes broken, protection is obtained from all of that.
Are these prayogas restricted to this one night?
Prayogas of this kind will be done on this very night, the speaker says — on the night of Sharad Purnima alone; in one night it becomes siddh for them. There are also many such mantras in which, if animals are suffering some disease, mantras of this kind are used to set them right. And among those who perform sadhanas of a high order too, mantras connected with rog-haran are special.
Is this night good for Swapna Varahi and Swapneshwari Durga?
On the subject of dreams, the speaker says, for those people who do japa of the mantras of Swapna Varahi, Swapneshwari Durga and the rest, or who wish to make them siddh, this is a divine period. Proper procedural knowledge should be there. If japa of mantras of this kind is done during the night, then the siddhi of these mantras too occurs most swiftly on this night.
In those days the Kamakhya Kavach is for japa alone and never for prayoga, and Bhagavati Kamakhya fulfils the desires.
Only japa. Sit on the bed and do your japa, at night or by day, and then see the fierceness of that Kavach. Do not do prayoga — only do japa, and she will fulfil the desires, being Bhagavati Kamakhya, the goddess of desires. You are not to flail about asking her to fulfil this desire of mine; you are only to keep doing the Kavach.
Who should begin the Ekakshari purashcharan?
Those who understand of themselves that yes, we can do it, we are fit, we are authorised — let them begin its purashcharan. According to the rule, four lakh japa; and the vidhan of prayoga and the rest after the four lakh has all been given on the channel, including the subject of doing prayoga and the upasanhara.
Can a prayoga be used directly on a present trouble?
No. To remove the suffering that is in your life, prayoga is not done directly. According to these vidhans, perfect it first, and after that employ it.
What is the Ashtavinayak sadhana for?
The speaker says the sadhana of the ashta-vinayaka is capable of removing every kind of kasht and every kind of dukh from life. Its specific indication, he says, is when crises of any kind keep coming again and again: in that situation a person should take up the Ashtavinayak sadhana in their life.
Which nights of Kartik matter for tantric anushthans?
He says the five-day maharatri for tantric anushthans, which they know by the name of the ati ugra ratris, falls in Kartik, and the festival of Diwali is among them. Preparation for all of it has to begin now.
Prasad and bhasma from the Kashi, Vindhya, Prayag and Kamakhya kshetras, kept safely, can be used together with a listener's own anushthans.
He says whatever is done here in the Kashi kshetra, the Vindhya kshetra, the Prayag region and the Kamakhya kshetra is a bonus, and the prasad and bhasma received from it, if kept safely, can be used together with the listener's own anushthans. Today he will set out simple prayogas that anyone can perform, in the listener's presence or absence.
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.
Told to use what he already has, with no money spent, a living man reports that nothing at all is happening to him.
Here, he says, he is telling people to take what they have already done and do this and this with it — and by that no corpse will come alive, because no money has been spent. So a living man will say that no difference at all is being felt, that nothing at all is happening to him. This, he says, is the reality, the truth, and people do not understand it.
A dhuna given on khair wood with an impure body gives an immediate effect at once, to woman and man alike.
If you feel you are wealthy and may do as you please, he says, then do not follow his manner at all — listen to someone else and do accordingly. Because if you give ahuti, that is dhuna, on khair wood and all these things with an impure body, then it will give you an immediate effect at once, whether you are a woman or a man.
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.
When a prayoga makes the difficulty increase — as the opposing thing often will — the sharanagati of Shiva is taken at once, with japa of 'Kshamarupena samsthita'.
Whatever prayoga one performs, he says, if the difficulty increases — and there is very often a possibility of it increasing, the opposing thing will make trouble when a prayoga is made directly — then we should at once take the sharanagati of Bhagwan Shiva. Dosha parihar at once: japa of the "Kshamarupena samsthita" mantra immediately. Going off then to abuse some tantric baba, this one or that one, will achieve nothing.
A prayoga is not a siddhi but the direct use of a thing, so one stays alert and keeps the deity pleased throughout.
You are not performing siddhi here, he says; you are making a direct use of a thing. In a prayoga one has to remain alert and has to keep the deity pleased. And if at any moment it should seem that yes, some offence has been committed by us — such as giving the dhuna with an impure body, having been carried away in bhava, saying "my love is pure, I am pure even in an impure body", and giving it —
What is the rule for taking soil from the bali sthan of a Shakti Peeth?
Addressing a listener named Tushar, the speaker says this subject is not for everybody — taking soil from the bali sthan of a Shakti Peeth. If some prayoga is to be done at all, it will be far more proper to do it right there on the spot.
Which shaktis, when, how, what to avoid, and how long the effect lasts
How is it to be done, which shaktis should be used, when and how it should be done, what should not be used, how long whatever we employ stays effective, and when its effect ends. He says protecting the house after knowing all these subjects is what is necessary.
What is done in a house where there is no devi shakti at all?
He says that when there is no devi shakti in someone's house, no devi-shakti-endowed tattva in that house, the process of Dhumavati Bhagavati is performed there; Dhumavati tantra is used. You will hear of it now and then; it happened especially in older times, and if done today the human-rights people and the forest department would complain and a case would be made.
What if the enemy performs a prayoga while sitting inside the house?
He says that if an enemy sits inside the house and performs a prayoga of some kind — and you do not even know this person is your enemy; he came to your house, slept there at night, sat in that room and did some activity, keeled things, hid or kept or buried some material there — then it becomes a matter of difficulty for you. That, he says, is a separate subject.
Who should use such turning prayogas?
He says prayogas of this kind are done either by the sadhak class, people who have the knowledge — suppose they are seated in sadhana and some enemy launches a prakshepan or abhichar, having come to the house, leaving aside a distant one. In such a state, bandhan by prayogas of this kind is done so that they may get some time.
How does the effect of such astra mantras compare with a Mahavidya prayoga?
He says that in such a case, the kind of effect that is obtained from a saprayukta Mahavidya is obtained in the same way from astra mantras of this kind. In Mahavidya the effect is very tremendous, and in this it is very tremendous too.
Why does the ark prayoga work as it does?
Because whenever ark is used, he says, three kinds of tattva become present there just so: the gandh becomes most intense, and because of the gandh, both below the ground and in the air, the presence of the shakti tattvas that have been employed is formed.
Can Rudrakhand sadhana be done on the 5 May lunar eclipse?
Asked about the lunar eclipse on 5 May, he says it will not be visible in India, and Rudrakhand sadhana can absolutely be done — it is a very good time for Rudrakhand.
Is a tantratmak or a yantratmak prayoga more effective?
He says it depends on where your shraddha lies, whether the tantratmak or the yantratmak is effective. As your shraddha is, so will it give effect.
What if the trouble from a prayoga grows beyond bearing?
The second thing, he says, is that if the trouble is increasing more than needed and you are not able to bear it, then leave it. One should never do such things by force. He says this always: begin from something small, increase things slowly, and when you perform such a prayoga and you as sadhak or sadhika are not of that level, then act with a little thought and care and do not rush at all.
Ninety or 108 days of continuous seva at an unserved Bhairav temple, and what it cuts
The speaker says: without touching the Shri Vigraha, place flowers and Bhog before Bhairava, light Dhoop and a lamp, do a paath of the Bhairav Sahasranama, the Bhairav Ashtak or the Kaal Bhairava Ashtak with bhaav, do aarti and come away. If such a temple where nitya seva does not happen is found and one begins seva there and goes continuously for three months — 90 days or 108 days — he will free one of every affliction, however great the court case, the false suit or the wrong prayoga done upon one.
Can japa, path or puja ever be wasted?
The speaker says your japa, your path, your puja is never futile. You may assume you do japa very well while your method is wrong and you do not know that you should not be doing it that way — in which case the effect becomes negligible. If you do it wrongly, anishta will occur, which is a separate matter, but it is not wasted.
During an eclipse, which negative entities are bound and which are not?
He says that if there is a deva within the Brahm then its shakti is bound; but if it is a rakshasa, if it is wholly a negative shakti endowed with negative tattva, then in that very time the people who do this kind of tantra and mantra awaken and perfect these shaktis as much as they can.
Why do practitioners who awaken negative shaktis also launch their prayoga during the eclipse itself?
The speaker says the energy of those who awaken this kind of shakti is also considerably raised in this time. Just as you will get more punya from doing japa, so their bhog-pujan or mantra japa gains in the same way — and their mantra, he notes, is quite short.
Why is even a minimal havan effective against a tantra prayoga?
Havan is such a process, the speaker says, that even the subtlest havan you do will certainly shake whatever tantra kriya has been done, however great, whether a new tantra prayoga or the oldest; and especially if the tantra is new, its effect at once begins to grow faint and to lessen.
What should be done when such things are happening in the house?
If things of this kind are happening at home, the speaker says, naming the questioner, then get a havanatmak prayoga done through some sadhak.
How long does it take to remove a prayoga that has been done?
The time depends on what sort of prayoga was done, and on how you are removing it, the speaker says. Suppose a weight of a hundred kilos has been placed upon you, but you have such capability that you have held the weight. Now it has to be removed: if you wish and have that much capability you may remove it in one go, or remove five kilos at a time, or ten kilos at a time. Time will be taken, but you will certainly remove it.
Should the path be supported by a havan as well?
It is very good that she is doing the path — let her do it, the speaker says. Along with it, taking the cooperation of some other person, have a havanatmak prayoga done at home too: if there is a little havan then these things will finish as fast as possible.
Once the path is siddha after six months, a sankalp of 1,100 paths within 11 days is taken for a specific material aim
Suppose you have done this path for six months. The path has become siddha, the kripa too has been obtained, and paths will open for your advancement. After that, even if you have some material desire, then take the sankalp that for such and such a purpose we take the sankalp of doing 1,100 paths of this Ashtottar Shatnam within 11 days. That then is its prayoga vidhi.
How does overconfidence come into it?
In such a situation it has been said that if you have no remedy with you, if you have made such a mistake — and very often it also happens out of overconfidence. It feels that the man opposite is hardly a very knowledgeable person: run it upon him. Now from that side comes the counterstroke, and that too at double speed.
Who suffers when an utara is performed?
It happens that we ourselves did the prayoga and we ourselves cannot take that thing down. Whoever takes it down, his destruction too will come. It is for this reason as well that very many prayogas are of the kind that are made forbidden.
What does the mool tantra do instead of Valmiki tantra?
The tantra that is real in the present time, the mool tantra by which kriya of this kind is done — that is a true matter. Kapal kriya and the rest, kapal tantra and the rest; the kapalika people; or those who perform kriyas of this kind. By the vidyas of that tantra they perfect the shaktis themselves, and by the siddhis of mantra they bind such shaktis and project them upon somebody.
What is the limit of things that run on bhog and offerings?
Know this one thing, he says: this thing that runs on bhog and offerings — this is its limit. They give a very sharp effect, on account of which, when the projection of it is made upon anyone, they will give the effect at once, if you are not capable.
How should a sadhak use this dust?
If you are a sadhak and perform kriya of this kind, then use it: on the day of Govatsa Dwadashi, take the dust from beneath the hoof of Bhagavati Gau Mata's hind foot and use it mixed into your tilak and the like. You will certainly get benefit — the grace of the devatas is certainly obtained, every kind of devi-devata is pleased by it, there is shanti of pret-pishach as well, and the pitr kop too is quieted. This, he says, is common for everyone.
The Shri Yantra mandal pujan is never given online, and "amuk" there names the enemy, not yourself
On the vidhi of the mandal pujan of the Shri Yantra and the vidhan of its sadhana, he tells Civil Mitra ji that it will never be possible — that online and on video, on the channel, it will simply never be possible. Asked whether one should put one's own name in place of the word "sadhak" in Mahabhairav, he says: in Mahabhairav, in the maximum of places, that is the enemy's name; the uccharan of the enemy's name is to be done there. If you are doing siddhi, then do not take anybody's name there; and in however many places the uccharan of a name is done it is "amuk" — in the maximum of places it is kill amuk, so how will you put your own name there? Putting your own name means you will use the Mahabhairav prayoga upon yourself. Do not make this mistake; for now do the siddhi with "amuk" itself, and when it is used, then in place of amuk the enemy's name is taken.
At tantra peeths and shamshaans — Kamakhya among the Shakti Peeths, Ujjain among the chakra tirtha shamshaans — often on behalf of a yajman.
At tantra peeths and shamshaans, at Shakti Peeths such as Kamakhya, at chakra tirtha shamshaans such as Ujjain. There are many such sadhaks who both perfect prayoga of this kind and also perform it on behalf of those who are their yajmans.
Samputa is Prayoga, not Siddhi — the Yogini namavali and the Kamakhya kavach are recited separately during the eclipse
No Samput during the eclipse. Samputa makes it a Prayoga rather than a siddhi, and accomplishment or awakening is always done separately. Recite the Yogini namavali alone, or the Kamakhya Kavach alone; Samputa is for when you have a specific end in view.
Spirits of the unnaturally dead can be pushed onto another house through Tantra — the Chaukhat is where they are met and broken
The speaker says Tantra makes it possible, and that souls of the unnaturally dead (Akala Mrityu) do trouble people because they obtain no onward motion. His answer is to strengthen the Chaukhat — the threshold is where such forces are met and defeated, and a house without one lets them straight in.
Can a Prayoga be performed during an eclipse?
No. The speaker says only wicked people perform Prayoga during an eclipse, to harm others. Practitioners and servants of the right path should do japa of their Ishta's mantra, attempt its siddhi, and perform Bhajan — accomplish the badvanal-stotra, never apply it.
A household under long-standing Abhichar: a yearly Sarva Prayoga Mahavidya Anushthan, one-Brahmin Chandi Path in Navratri, and Panchbali with worship of the Chaukhat
Three things over two to three years: a Sarva Prayoga Mahavidyas Anushthan at home once a year through a qualified person; Chandi Path in Navratri by one Brahmin across nine days with Havan; and Panchbali for the family deities with charity and worship of the Chaukhat.
What is the Sudarshan Chakra Narayan recitation used for?
Its Anushthan is performed particularly for the destruction of enemies, for protection from Abhichar, for the destruction of an Abhichar, and for the piercing of another's Vidya. If someone is performing an Abhichar upon you again and again, it is done to pierce and to stop it.
Why do knowledgeable practitioners advise against Griha Bandhan during Shravan?
Because a binding takes hold of some power, and if that power is present in Shiva's service at the time, its own order is broken by being drawn away. It is not forbidden outright — the counsel is to keep the movement of powers to a minimum this month.
How does a power taken in through Abhichar end up worshipped as the family deity?
Someone afflicted by Abhichar gives a power a place in the house on its promise to do the household good. It then sits alongside the Kul Devta receiving worship, and one or two generations later it is known simply as the Kul Shakti — nobody remembering how it arrived.
Capability received from a Guru's Gaddi arrives without the practitioner's own labour
From the Guru's Gaddi. One who receives the traditional powers of his Guru's seat obtains that kind of capability without any special effort of his own — it is the capability of the Gaddi, which is to say Bhagavati's grace, earned through Guru Seva rather than through his own sadhana.
How does a practitioner get their own deity installed in someone else's house?
By stages. The work is done and the client is impressed; then a liquor offering in that deity's name near the house, for eleven days, then twenty-one; then gradually the deity itself is installed in the client's home and worshipped there permanently.
A power installed by manipulation hollows out the very house that worships it
You will be told to recite the Durga Chalisa, the Durga Satnam, the Bagalamukhi Satnam — while behind it the installed power hollows out your entire household. You perform it; the practitioner receives it. His source of energy has been established in your home.
What happens if a practitioner tries to seize another lineage's power?
The seized powers may come, out of regard for your mantra-strength — but they will fold their hands to their own superior, and the reckoning comes from there. Everything you had seized and everything you had earned is confiscated at that point.
Why do households of great Chandi Path practitioners sometimes fall into ruin?
Because you are only seeing the ruin from outside. What you are not seeing is the misdeed committed after capability was obtained — the exploitation of powers, the imbalance that arrives with power, and the loss of restraint that follows it.
What should be done if the family Shakti is known to be displeased?
Make Rasiyao — kheer with jaggery instead of sugar — mix in black sesame, curd and cow ghee, and offer 108 oblations with Bel leaves, using her own name. The speaker calls this a gentle application, not a Shatkarma.
What is done with that energy, and how is it projected?
To preserve that energy, when they perform siddhi of it, they perform it beneath some yogini of Bhagavati Kali, the speaker says; even if it is perfected independently, it is perfected in that same form. And when it is then fed to someone or has to be projected onto someone, difficulty follows. Sadhaks of this kind today perfect such things — there will be shakti — and then, when some woman in distress comes to them, they tell her there is Bhairavi tattva within you, and have that shakti projected onto her.
What happens to a person on whom such a shakti is established?
Within her there will then be a very great surge of kamanas, the speaker says. Whatever her age — whether a girl of eighteen or twenty, or of twenty-five or thirty, or of forty or forty-five — such kriyas will happen within her that she will feel herself to be only sixteen years old, and will remain kaam-peedit at all times. In just the same way the prayoga is done upon men; and this, he says, we think has become high-grade tantra.
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.
Do the Rudraganas have a limit of kshetra, and how was Ravana destroyed despite the Nikumbhila path?
The Rudraganas have no maryada, no maryada of kshetra, the speaker says — yes, if you have sent them with a sankalp for some inauspicious work, then there they will be bound by maryada. Asked how important anga pujan is, and how Ravana was destroyed although he was doing the Saptashati path in the Nikumbhila order, he says: in whatever order one recites, and however great a knower of tantra one may be, if he does a wrong act then his destruction will certainly occur. The devtas themselves will destroy him.
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.
Was tantra ever done upon the Pandavas?
Asked by a listener who says tantra was not done upon the Pandavas, he answers: who said that tantra was not done upon the Pandavas? The very first among those who did tantra upon the Pandavas was Mama Shakuni. He was the greatest of all doers of tantra-mantra. And they say it had no effect.
When the ten-day Ganpati sadhana is called for: failed sadhanas, Ketu, progeny, wealth, vidya and exams
The speaker says this Ganesha sadhana should certainly be done when great difficulty is coming in some field of life and many sadhanas are being done without success; also by anyone who wants to advance in sadhana, so that no obstacle arises in their main sadhanas ahead; also when there is an ill effect of Ketu in the janma kundli; and for matters from the birth of children to wealth, obtaining vidya, or a competitive exam that is not yielding success. In his view every person should do this sadhana in their life.
Why worship a graha together with his mother or wife?
If you give seva and puja to a graha along with their mothers, along with their wives, then they are pleased with far greater speed. Take it, he says, that they will give ten times the effect: the effect that was to come in ten malas will begin to come in one mala each. You may do this prayoga too in the time of Shravan.
Are mistakes in pujan and mistakes in a prayoga treated alike?
If a lapse occurs in doing pujan and path, forgiveness is obtained by asking pardon, he says. But if someone performs a prayoga, then trouble in it is greater. And where offences are committed deliberately in pujan, then there is trouble.
Jwalamukhi stone prayoga at a Kali temple to free bound pitr
The speaker's third remedy is a Tantrokta Prayoga to be tried only after many others have failed, since it needs a hard-to-get item: a jwalamukhi stone, sold at some puja shops at a high price. On Amavasya, bathe it in Gangajal and have the pandit place it on the right foot of Kali in a temple at least 12 years old; take the sankalp and do japa of the first mantra of the Argala Stotra for at least a sava ghanta. Neither you nor the pandit (paid daan-Dakshina for this) may touch the stone: push it with a Peepal leaf onto a second peepal leaf, tie it in yellow or white cloth, and hang it outside the main door on the side that falls to your right as you enter, with daily dhoop-deep to Kali reciting the same mantra. Its sudha shakti frees the pitr from however great a Bandhan; a genuine stone finishes the work in one go, though whether the freed pitr then become active for you is, he says, a separate matter.
What does Shani in the eleventh bhava give?
Since the eleventh is the bhava of labh, he says, they will give labh there too, very well — whatever your ambition and desire may be, with the capacity of the mantra. Take the example of doing japa of the mantras of Bhagavan Shiva with Shani Deva present in the eleventh: then Shiva's mantras become so strengthening for you that whatever sankalp you make and whatever special anushthan or prayoga you perform, the effect will come to you very quickly.
What if one cannot manage those numbers?
If you cannot do so much, do less according to your convenience, he says — that is fine. He is not saying only this much must be done. But if you accomplish the Mahamrityunjay Stotra in this way, in the month of Shravan and in such numbers, it becomes an invaluable wealth of your life. Once it is done in Sawan, this thing is awakened for the whole of life; afterwards only prayoga remains to be done.
What is the first advice heard when illness or calamity arrives?
Wherever rog and shok have come, wherever vipatti and badha have come, the first thing one hears is that a Mahamrityunjay anushthan should be performed. Now you are not to get it performed by someone else, he says — perform the anushthan yourself; the full vidhi vidhan is before you.
What are the counts and length of that prayoga anushthan?
You first did 50 mala of Panchakshari, or 27 mala; then 108 recitations of Mahamrityunjay; and again 27 mala of Panchakshari. Perform an anushthan of five days, of seven days, of eleven days. However great a tantrik there may be, the greatest sokha, ojha or guniya, whatever prayoga has been done — before Mahamrityunjay, he says, they will not merely be finished.
Perform the anushthan yourself and learn the vidhans
Use your own vivek, he says. Perform the anushthan yourself. Learn the vidhans. Understand yourself to be like a child — yes brother, we are new, we are entirely like children, we will learn slowly.
May one go to hospital during an anushthan?
Asked whether one may go to hospital during an anushthan if the trouble in the body is great, and what to do if the hand is cut and blood begins to flow after sitting on the asana, he answers: if such a state has come that you have to go to the hospital, then absolutely go — why stop it. If the hand is cut, then first cure it, take the tetanus injection and so on.
What undoes the conserved Tapo-bal?
If at that point you begin other things — take to meat and liquor, begin wrong acts — and then perform a prayoga, you will be left neither on this side nor on that. The speaker's own phrase for it: it has been cut.
When may one perform a maran prayoga oneself?
Do it yourself only when the capacity is within you, and above all when you hold the Upasanhar Vidya. If you do not have the knowledge of withdrawing it and you perform a Maran, remember the condition of Ashwatthama — you will rot away. He fired the Brahmastra and had no Vidya to bring it back.
When is a prayoga against a person Adharma?
Where a person has not directly harmed you — has not abused you, has not said anything to your sister or daughter, and is going along his own path — then if you make a prayer for the destruction of the Vidharmis you will make it collectively, not naming a person. Use it on one where such a matter actually exists.
Can a group of youths use ugra prayoga against Sanatan?
Asked about a group of youths learning the most ugra prayoga who wish to erase Sanatan, the speaker says the thing can be done and several people are already attempting it. Those who do prayoga in this field are all young men, mostly unmarried, and all have done a good deal of purashcharan. Most listeners, he says, are not even initiated in any kula parampara, so they should increase their tapobala until that capability comes.
What are the conditions on the haldi used in the Kolahal Narasimha threshold lamp?
Use a khadi batti, and ghee made from desi cow's milk alone, and mix in a little yellow haldi. The haldi has its own tantric condition: it should be from a Hindu's own house or field; a kumari kanya who has not yet become rajaswala should uproot it and dry it; and the haldi powder should be made by her hands. Empowered with this mantra, the speaker says, the prayoga will not need to be done a second time.
What are the main kinds of yantra?
Yantras are of several kinds. Of the chief ones ordinary people know, one sort is made for pujan and the other for dharan, for wearing. Going beyond those, one finds a great many yantras connected with use in a particular task. Of them all, the pujan yantra carries the greatest importance.
Can one and the same yantra serve pujan, wearing and uchchatan?
Yes. Bisa yantras are found of various kinds — connected with wealth, with protection, and the most fierce of them, which is held to be Bhagavati's. But that same protective yantra of Bhagavati, made for wearing, is also obtained for pujan, and is also employed in kamya prayoga for uchchatan. What changes, he says, is the direction of the lines drawn, the ink, the pen, and the time and tithi at which the pen was fetched.
When a prayoga has to be done for someone, bali must be used
Whenever a prayoga has to be done for someone, he says, use bali without fail — especially of the kavach or of the yantra. He then turns to a listener's question before setting out the example.
A prayoga for a suffering family member takes a separate sankalpa, not the daily one
Taking a listener as the example, he says: suppose such a person does the path and puja of Bhagwan Batuk Bhairav ji and has his kavach and has made it siddha, or does japa of the Panchakshari yantra and performs its seva-puja, abhishek, tarpan and archan as a daily rule. Now some abhichar has been done upon someone, or someone has fallen into a disease that troubles them, and it is understood that another member of the family is in great distress. Then, taking a sankalpa, all this is done as extra. It is not that the daily rule you already had — reciting the kavach, doing japa, abhishek, tarpan, marjan — is simply given that sankalpa, that yes, remove their suffering.
How the extra abhishek for the prayoga is done
When the prayoga is to be done, first the daily rule of seva-puja is completed. After that, again, comes the abhishek: now you will perform an abhishek — since the person has some disease or suffering, if you are doing the abhishek with milk itself — and in it you will now take the sankalpa: yes, whether it is your brother or some other person, for their sake we are now doing this complete pujan; kindly quell these diseases of theirs.
What does forty-one days of nitya abhishek make possible?
If you have done the nitya abhishek of the yantra, their daily seva and daily pujan by rule for forty-one days continuously, then know this: when you perform the prayoga, if there is any daivi badha it will be uprooted at once. If there is a special badha, the number has to be increased. It is not that having done it once and it not working, you sit down and pull a face, he says — increase it further. Many times the calamity is such that the suffering will be according to that person's prarabdha, and to cut it you will have to use a capacity of that same order. Quite good people have to do a great deal. If it happens in one go, that is very fine.
Nimbu, laung-kapoor or jaiphal bali during the prayoga, closed with a coconut bali eaten as prasad
After the abhishek with the sankalpa, and the separate archan and pujan, bali will certainly be offered. Here you give a bali of nimbu, or separately a bali of laung and kapoor; if it is Bhagavati's, a bali of jaiphal. Having given all the bali, when release from that suffering is obtained, after that the coconut bali is the complete pujan. Suppose you had to do five extra days of anushthan and their suffering ended gradually in five days: when everything is done on the fifth day, then after the sixth day's pujan you no longer have to do anything extra, but on that day give one coconut bali without fail. After that bali is offered, everyone will eat it as prasad in the house.
Should a newly accomplished mantra be used on someone else's affliction right away?
No. The spirit may well leave, but your energy is spent — and you do not know how much went, because that depends on what power is on the other body and how much merit they have left. Kama Prayoga always spends; it is not inexhaustible energy that you obtained.
Where does the backlash of a premature application of a mantra land?
On whoever in your household is not protected. You do not know what level of energy is on the other body or how hard it will strike; unable to reach you, it will reach your brother, sister, parents, spouse or children — who cannot be at your level even if you gave them a Kavach.
How much practice should precede any application of a mantra?
Let four or five Navratris pass, performing the Purashcharana each time — Gupt, Prakat or otherwise — with 11 or 21 malas continuing between them, repetition and Havan at every festival period, and surrender at a Shakti Peeth.
Application should be kept within strict limits, and Anushthan is what the speaker actually presses.
The speaker says a phase is running in which people fire one mantra after another indiscriminately, with nobody examining what the back damage or back loss will be. His request to his own listeners is to apply within very strict limits and with much thought — he stresses Anushthan over Prayoga.
Why do people trust spirits more than deities?
The speaker reports the line he has heard repeatedly — that this is Muslim Tantra so Hanuman will not work, Kali Mai will, and a black cockerel must be offered, and not at a temple but at the practitioner's own place, where a Dakini is what is actually seated.
Does worshipping deities cause trouble to the ancestors?
No. Trouble goes to the Pishachas who are not present in the ancestral line — and if a presence is not in the Pitru Kul then it is not your ancestor at all. The Pitrus are troubled only where an Abhichara thing is present and holds them in bondage.
Should the merit of one's japa be donated to another person?
Never. It will neither save the other person's life nor is that capability in you — but what you held will go, and you will not be able to obtain that much a second time. Perform fresh japa for their sake instead, with a Sankalp connected to the merit you hold.
Is the story of Gorakhnath swallowing Kali true?
The account is fine as an account — but the Kali in it is not the original Bhagavati Kali. It was a power that had taken Kali's element, been established on a Mundasana by a Tantric, grown formidable over centuries of Bali and worship, and then became disruptive.
The subject begins with those on whom abhichaar has been done and whose upayas bring no relief
He begins from those afflicted by tantra and abhichaar — people on whom some tantrokta kriya has been done, who are greatly troubled and are taking the support of many prayogas, but who get no particular relief from those upayas. Understand first, he says, what is behind that, and why it happens, and how much importance a vachan carries and how far it reaches.
The prayoga is worked in groups and strikes from behind — the lowest grade of kshudra tantra
He says that when these people perform prayoga in the tantra kshetra, their tantric prayoga is of the same character as they are — worked in groups, moving in groups, striking from behind — and that in kshudra tantra it is the worst and most worthless kind.
The prayoga and its prabhava are absolutely present in the largest incidents
Asked in effect what one should think about the largest incidents, he says the prayoga and prabhava of all these things is absolutely present in them — they do it, absolutely.
Lie in an open unlit field at eight or nine on an ugra ratri and see for yourself
In villages, towards the fields where there is no light, on some special tithi — at the time of Holi, at the time of Diwali, or in some such parva kaal, some special ugra ratri when the possibility of tantric prayoga exists — lie down for a while at night, at around eight or nine, in an open place where there is no electric arrangement and the sky is clearly visible. Then, he says, you will see many things flying. You will see it directly; no siddhi is needed.
The prayoga is used when such tantra is felt to be working on you or a family member
Whenever it seems to you, he says, that a prayoga of tantra of that kind is being made upon you or upon any member of your family — at that time you should use it.
Messages arrive asking how to work a prayoga on the strength of a thousand japa
Remember, he says, those people who are accomplishing siddhi in a thousand or two thousand. People send messages saying, we have done a thousand japa, how shall we do a prayoga — it is to them that he is speaking. One has to speak with much deliberation, he adds, or people will straightaway attach it to somebody, saying he said it to this one or that one; use your own buddhi and vivek.
When may one take up the prayogic side and the Mahavidya forms?
After that, he says, when you become fit and Bhagavati gives you the way, if you keep doing that too then a great deal will come about. Then do the prayogic things and the forms of the Mahavidyass, having become initiated. It will happen; it will certainly happen; everything will happen — accept this, he says.
How many japa are needed to siddh a graha's beej mantra?
Asked whether Brihaspati's beej mantra is siddh by eleven thousand japa or four times that, the speaker says he does not have the number in mind, but siddhi does not come from eleven thousand. The vidhan of chaturguni japa belongs to prayoga, after siddhi. For siddhi it is at least sava lakh, and if you are doing an ekakshari beej mantra then four lakh — one lakh is the general figure, and in Kaliyuga four lakh. Only then comes the prayoga vidhan, in which if the number is eleven thousand it will be eleven thousand, and in a special circumstance chaturguni japa.
Does a successful vashikaran prayoga change one's fate?
The speaker says one should avoid doing a prayoga — though for those attached only to their marital life and to materiality he will not forbid a prayoga either. But always keep one thing in mind: if a prayoga of vashikaran and the like is done or got done and it succeeds, your niyati does not change by it. It certainly gets postponed. She will now be bound in your sammohan and everything will become all right; but on the day it breaks, you will then have difficulty, and very much more difficulty.
Trouble given by a father or mother is better discharged as a rin than removed by tapa for parivartan
The speaker says his own opinion is a little different: he believes more in the rin and believes less in parivartan. If the father is giving us trouble, he would never want to remove that trouble by doing tapa for its removal — he would want that rin to be discharged. If the mother is giving trouble, he would want to become urin. If a brother gives trouble, he would want to become urin — because if today we make him favourable to us through some kind of prayoga, tomorrow it will come back multiplied many times over. But if, doing japa for his sake, doing tirtha for his sake, doing daan for his sake, we are pacifying them, and in reality they become favourable to us, and in fact our circumstances become favourable and they become supportive to us, then that is the most correct thing of all.
May the lamp be refilled with the left hand during japa, and which wick is used?
Keep a large lamp in the first place, brother, the speaker says: if you have to do japa for two or three hours, keep the lamp on that reckoning so that oil does not have to be added again and again. Buy one big lamp. If you want to pour the oil with the reverse hand, since the mala is in one hand, you may pour it — there is no matter in it. The wick of the karma sakshi will be a soi batti. The khadi batti is used in prayoga: when we are doing the prayoga of a mantra, then the khadi batti will be used.
How can a tantrik be punished for the sin he has done?
Asked how a tantrik may be given punishment for the sin he has committed, even if that tantrik worships the same devi devata as we do, the speaker says the capacity to give punishment is not in you or in me, brother. And if the capacity is there, then there is no need to ask the question at all: let the siddhi be pratyaksha, let the mantra be pure, and do the prayoga directly.
On which day should the twelve names be recited for a prayoga?
Asked how to use the phaladar path of the twelve names as a prayoga and whether the path should be done on Brihaspativar, the speaker says the path can be done on any day. For a prayoga, of which subject is the sankalp? It can be done on any day; in an emergency anyone may do it at any time. And you can do it for the sake of somebody else too, brother — there is no difficulty.
What is the difference between anushthan and sadhana?
If we are doing sadhana, the speaker says, then the nimitta of sadhan became the nimitta of obtaining siddhi. We are doing Panchakshari, we are doing five lakh japa; the sankalp in it is that the mantra become siddh, that Bhagavan Shiva become pleased. Here there is no application to any work. What is done as anushthan comes under application to a work: we are applying that Panchakshari so that so-and-so's marriage may happen, that he may get a beautiful, well-mannered girl who walks on the dharma path. That became anushthan.
Does Hanuman ji take offence at too many Bajrang Baan recitations?
Asked whether Hanuman ji will take offence at too many recitations of the Bajrang Baan — as if to say, who are you to put me on oath by Ram ji — the speaker says: you should sidh it and keep it, and the prayoga should not be made again and again; the prayoga should be made when some distress comes. If there is no distress in your life, then there is no need at all to recite the Bajrang Baan.
Why is a powerful stotra compared to a sword kept for real need?
Tell me one thing, the speaker says: if you have to cut an apple and eat it, will you bring a sword to cut it, or a knife? You will use a knife there. The arrow and the sword are to be kept — as with the one who earlier asked about the Pashupatastra: when will the need to recite the Pashupatastra arise? When there is such a problem, and when there is that much capacity within you. The Bajrang Baan is in itself an exceedingly powerful thing; make its prayoga when there is such a need. Otherwise, the Hanuman Chalisa.
Does a plain stone become awakened simply by being worshipped?
Yes. Even a stone, if worshipped for five years, becomes conscious and awakened. The speaker sets Bhava against Kriya — feeling is feeling, action is action — and points out that Tantric operations seat negative powers into charcoal and pebbles precisely because small objects hold them.
What should be done with a snake slough or similar object found by chance?
Give it to someone in the Tantra field who can do something with it. A snake slough, a cat's placenta, a Jad Mohra — even if you obtain them, how will you keep them and what will you do? The one who gives such a thing has rules and a procedure attached.
Why must hair and nails not be cut during a sadhana period?
Because they are living and carry energy connected with the body — which is exactly why they are used against a person in Tantra. Have the Chaur Karma done two or three days before starting, and again after completion.
What should be done where Marana Tantra has been commissioned against a household?
The speaker's preference is the Sabari Kavach, the Narasimha Mala mantra, the Mahabhairav, and Hanuman's Bajrang Baan — things that bring quick benefit. The Narayana Kavach may also be done, but in Hindi it protects only up to a limit; perform such Anushthans at a temple.
Does a person who commissions Abhichar also worship deities?
Yes, and it comes first. Before performing Abhichar, a practitioner strengthens his own Ishta — and the guru teaching a lesser Vidya will himself have obtained the grace of Shiva or Mahakali in a Tantrokta form, with some particular Yogini or Gana accomplished.
Why do pujan and tantra sadhana still end in failure without Ganesh?
Because however much pujan-path we do and however many tantra-related sadhanas we perform, if we are not doing pujan-path connected with Bhagavan Shri Ganesh and no special prayoga related to him, then a very great failure comes to hand. He asks listeners to consider how much Ganesh-related sadhana they have actually done for all the troubles that drove them to sadhana.
What happens when masan vidya is used against someone?
The speaker says listeners will be astonished. When masan vidya is used on somebody — kache kalve, masan, that kind of thing — then there we use Hanuman ji, we use Bhairav ji, we do prayogas connected with Kali ji and with Bhagavati. But no person ever says there that you should do a prayoga connected with Bhagavan Shri Ganesh. It is a very great subject.
When is the Vainayaki Tantra used?
In that same tantra the description comes that if disturbances of this kind occur in your house, being done by the unsatisfied souls of your own house, by the souls of children and so on — then it is there that the prayoga of the Vainayaki Tantra is done.
What should be done when everything spoils at the last moment?
Do a particular sadhana of Ganpati for a long time. He says he says it again and again: whenever all your work begins to spoil, start the pujan of Gauri Ganpati. Do their pujan with your eyes closed — it is they who remove the sankat, however many troubles and obstructions come.
Can Ganpati and Batuk Bhairav be worshipped together to resolve a problem?
And along with them, if the puja of Batuk Bhairav has begun — do not do them together. First do eleven days of Ganpati, then do eleven days of Batuk Bhairav. If your trouble has not been solved between these two, then after that begin both of them together.
Does the aak Ganpati work by itself?
He says he repeatedly says that in however many tantra granthas are current in popular circulation, anything has been told only up to a limit, or the commentators have twisted and presented it. Merely having an aak Ganpati does not do it. Two more things are required along with them, and only then does that prayoga work. What those two things are, he says, he will tell some other time.
The same stambhan energy is present whether the shakti is used negatively or positively
Yes. The speaker says that whether someone attempts to use these shaktis negatively or positively, this energy is fundamentally present in it regardless.
What is called bandhan is really an uchchatani process — one's own siddh energy sworn and sent by sankalpa
The speaker says that though we call it bandhan, what has particularly been done there is an uchchatani process. In the place of bandhan, what happens is that after making some shakti siddh, one uses it: our own siddh energy is made sankalpit, given an oath, and by full vidhi vidhan those things are removed from the other person's place.
By the time people accept that it can happen the ruin is too deep for small prayogas to undo
The speaker says that by the time you understand and accept this whole vidhan and tantra and think of countering it, it will have given you ruin at such a level that you will not be able to rise again. Once the harm has reached a very high level, small or light prayogas do not work, and the person becomes still more negative — saying such things do not happen, and if they do, why is nothing happening when we do them.
A kavach's own phalashruti is the prayoga; only a sankalp is needed with it
The speaker says someone messages him again and again that 1100 japa is done, tell me the prayoga. He asks how a prayoga would even be done with that. Read what is written in the kavach itself: it says that by reciting this kavach Bhagavati herself performs the nigrah of enemies. There is no separate special prayoga to be done — in the prayoga only a sankalp is to be taken.
Is each shloka of the Saptashati a mantra in itself?
He says it is spoken of in this way — that every shloka is independent and each has its own separate prayoga; every shloka is siddha in itself and every shloka is itself a mantra. Here, he says, you are reading a story; while reading a shloka it may not seem that any mantra-meaning is emerging from it. But when you actually go there, all this will be known to you.
A siddh prayoga was used to save a child near death
For an example, he says, when Mohit ji's great-grandfather, who performed the sadhanas, had gained the capacity, some person came whose son was near death, in the state of dying. So he, applying the karma prayoga of the sadhana he had done, saved his son. The son was saved, he became well.
Avichar is what prevents a person accepting what is for his own good
He tells the listener Jai Singh that he recognises him personally from how long he has been troubled, and that his difficulty should not go on so long. Had you kept doing it, it would have been destroyed by now. You become very confused — how much am I to explain to you? Do not become confused. The greatest negative thing about avichar, he says, is that the person cannot accept even what is said for his own welfare. That is the case with you as well. Do the showing and telling; let there be someone capable of that sort — but do it yourself as well.
Why do crows, cats and dogs react when shaktis are coming and going?
So the thing you are seeing — whether it is a negative shakti or a positive shakti — if their time of coming and going is determined, they will come; and to the crow everything is visible from the sky path, by the blessing of Ram ji. That divine sight is obtained by them just so, and seeing it they will cry; cats also see, dogs also see, and seeing it they will certainly cry out. It may also be, he adds, that some prakshepan of abhichar is taking place, that shaktis are coming and going, and seeing that too they will cry.
Why is tantra called a double-edged sword?
It is for exactly this reason, the speaker says, that tantra is called a double-edged sword. He says that for the use of brihad mantras they always set a limit — do this much, do it in this way — and then it begins to be understood what the effect is and is not.
What happens when more than one shakti has to be used?
If one shakti is not working, the speaker says, take the use of a second. He begins from Bhakt Prahlad: when Hiranyakashyap raised his cruelty greatly, Prahlad, with a bhakti bhaav, doing japa, sadhana and puja, brought about the manifestation of Bhagavan Narsingh there.
When the shakti called for destruction of the enemy was not pacified, a second shakti had to be used
See this, the speaker says: you called one shakti for the destruction of the enemy, and when she was not pacified a second shakti had to be used. You cannot say that because you are in the field of tantra you will pacify her only by serving that same shakti — when she is not pacified, a second shakti will have to be used.
Are there further prayogas of the first mantra of the Argala stotra?
Asked to give further prayogas or vidhis of the first mantra of the Argala stotra, the speaker says eleven prayogas come within the Argala. He begins to say that all those things are not told for a reason, then says that fine, they will be told — when the time comes, that too will be told.
When the kul havan is begun, at what hour, and for how many days
The speaker says the prayog is begun on any Poornima and continued to Amavasya, fifteen days, or else in any Navratri from the first day to Dashami. It is done at sunrise or at sunset, but he says that if it is done at sunset one must not eat salt and the like that day, so morning is better; in Navratri upasana it may be done in the evening too. He says it should be done for at least twenty-seven days if possible, which is extremely good, and otherwise for the fifteen days or the Navratri span, in the morning.
Can another shakti take the chaukhat offering when an abhicharik prayog is running in the house?
To the question of how one can do this prayog if an Abhichara prayog or some tantra-mantra is at work in the house, since some other shakti might take the offering, the speaker says to be at ease: no one has the standing to take a puja done at the Chaukhat so easily. Whatever is given in the Kuldevi's name there, he says, is received by an ansh shakti of Bhagavati Parvati herself. The fruit may not come because of one's own karma, but the puja itself cannot go wrong there. Puja at the chaukhat, and puja at the chauk, that is at a crossroads, reaches only the right thing; a wrong thing cannot take it easily. So he says to do the prayog free of worry.
The ek-divasiya Rudragan sadhana may be repeated with no ill result, taking two hours within the Rudragan hours, best of all 8:00 to 9:00
Yes, it can be done, and no ill result will come of it. The timing had already been put in the group around 16 September: the Rudragan hours on the 2nd run roughly from 6:00 in the morning to 10:00. Take two hours within that; the middle hour of 8:00 to 9:00 is clearly best, and otherwise do it whenever you get time within those four hours.
What should be completed before using the Saptashloki Durga in a prayoga?
First accomplish the Saptashloki itself. Seven thousand paaths were done — the total across the seven mantras of the Saptashloki comes to seven thousand. Do that seven thousand first; only afterwards do the ekakshari, a thousand or eleven hundred or twelve hundred of it, and only then go on to the prayoga. The effect will then be of that same order.
Why should krura prayoga be minimised in these months?
Because at this time, the speaker says, the devatas of the mantras are in a particular state — Sabar mantras will have some shakti or other, and to a great degree lok shaktis are certainly included in them — and they remain in their own charadi seva. When you use the mantra in a task, mantra chalan happens somewhere or other, and the siddha devata leaves that seva and moves; from this a dosha arises.
Those to whom only the present is visible empty the mantra bank quickly.
He describes those to whom only the present is visible — that in Sabar it will work at once and cut at once — as people who say enjoy today, destroy today the crores you have, who has seen tomorrow, an earthquake or tsunami may come. But since a human body has been obtained, one must look to tomorrow as well, since only spirituality can be carried; money cannot. Never empty the siddhis of your mantras from your bank quickly.
What is the difference between a sankalp and using the mantra directly?
The speaker says the more japa there is, the more your task will be accomplished; but when you use the mantra in a task, you are using your savings account, your 25 crore, directly. You are not taking from the interest, no roundabout system is engaged; you are lifting the principal itself and giving it. Once the principal begins to go, it begins to go — as when a note of 500 rupees is once broken it keeps on breaking, becoming 400, then 300, and you will not even know when it is finished.
How does a sadhak acquire the habit of using his mantra directly?
The speaker describes a man said to be sitting on siddhi: at first he did not do prayoga at all, he depended on the Lord and did japa for him with repeated sankalps, so the task was not accomplished in one attempt but in ten — yet it was accomplished. Then one day he used his mantra directly and it succeeded at once. He acquires the taste, uses the mantra swiftly, gains wealth and fame and people say he has power and siddhi. But he does not know it is not akshaya: he is finishing his savings and taking another's sin and dosha on his head.
When the mantra is used for such a person, his akshaya sin meets your akshaya punya and both are destroyed.
The speaker says you do not know what sin the man has come with; you are seeing only his distress, that he is in trouble and has taken refuge, and so you will use the mantra. Then by your use of the mantra his akshaya sin attaches to you, comes level with your akshaya punya, and both are destroyed — and you are reduced to zero, while saying that your punya was never exhausted.
Why do siddha rishis and munis use mantras so little?
The speaker says punya will prevail only when you have done many akshaya punyas; if you have done one and he has come having done an akshaya sin, your akshaya punya too will be destroyed here — because you are performing a work joined with adharma, interfering directly in another's prarabdha. That is why the siddha rishis and munis use mantras very little. They take the Lord's name and his sharanagati in everything, they will go on suffering distress and weeping but will not quickly do prayoga; they are destitute and impoverished but will not do prayoga straight out.
A mantra remedy has limits where a husband is fully addicted and neglects the family.
Asked by a listener whose husband drinks daily, does not look after the children, is in government service, gives no money at home and creates great strife, the speaker says he will discuss the whole subject of drink separately in a live and a video. For the present he says only this: some prayogas given at the time of Holika did work for many people, but for those who have fallen into full addiction it is not possible at once — even if it is released by mantra bala, the body begins to suffer, one habit goes and another takes hold.
What does an owl calling, or a dream of an armed enemy, indicate?
Asked by a listener who reports an owl coming and calling, and who saw in a dream an enemy with a weapon and a woman sleeping, the speaker answers that the meaning of this is that a subject of abhichar and the like is being discussed, or is being performed.
The girl's charan pujan is done, naivedya offered, and she is sent off with dakshina and a gift.
Certainly do her charan pujan, that is the pujan of her feet. Wash the feet well, and having washed them do their shringar and then offer her naivedya and the rest — kheer, puri, chana, whatever she can eat, feed her that. And send her off after giving her some gift along with dakshina. Do this on every Ashtami and you will quickly be freed from this problem. Whoever is listening and has a state-related problem in life may do this prayoga, and Bhagwati shows grace very swiftly.
What if no prayoga works at all?
When no prayoga at all is working, the speaker says, it is Shiva ji first of all who frees one from every kind of dosha. This is why Shiva ji's pujan becomes the most necessary of all. By performing the abhishek of Shiva ji with gud and dahi, every kind of dosha is pacified. So one should make the effort and should do sadhana for a long time — this is why we say take up at least a forty-day sadhana.
Is it the devatas rather than Bhagwan who can be prevented from receiving?
It never happens that what we do by way of pujan and path is not reaching Bhagwan, he says — all things are within his sight. That it is not reaching the devatas is a subject of tantra; that the devatas are becoming incapable of helping, that they have been bound by tantra vidya, is a separate subject. To Bhagwan it is absolutely reaching, and he has knowledge of everything about what is happening to us and what will happen. And he is the one who shows kripa, when the time for this too comes.
What happens when a Guru has restrained a Vidya by vow?
A Guru who fears misuse may Keelit the Vidya — bind it by a vow that you will not use it in such a way, only for protection. The man then has everything and can use none of it. Such Gurus are father-like and do not want the disciple's Karma-bandhan to grow; they say, only serve your Aradhya, do not perform prayogas.
Is a new Deeksha needed to take up another mantra of the same power?
If you are already initiated and have performed the Purashcharan and obtained the mantra's Siddhi, you do not need to take Deeksha anywhere again. Take some other mantra of the same power, or its Anga Vidyas — with Pashupatinath there are many, Khadgaravan and others — perform their Purashcharan, and use them in a Shiva temple.
Why should no prayoga be done during Sawan?
He says the sixty days of Sawan are so tremendous because Purushottam Maas is on top of Sawan — a wondrous time of Harihar — and two sava lakh japas will comfortably be completed. He then says repeatedly: this time do not do prayoga vidhi, do not do prayoga. Do not make the sankalpa that you are undertaking this for the fulfilment of such-and-such a desire.
Can the tantra-nash prayoga be done in Sawan, and how must it be modified?
He says the prayoga most used through this channel, in his view, has been that of Bhagwan Shiva for tantra nash and for getting free of all such things. Those who have this kind of trouble in the house may use it in this Sawan. Only, in place of the prayoga's utara vidhi, do not do the utara: taking camphor and clove in the hand, where the utara was to be done, do it without doing the utara and surrender it to Bhagwan Shiva instead. Then do the abhishek vidhi and the rest.
What is the bel-bark prayoga with the shivling for?
He recalls a vidhi told earlier: from the stump of a bel tree — that is, the wood, the bark — if a very large piece of bark is obtained, the shivling is encircled with that bark and the abhishek is done inside it. There are many vidhans, of which this is one: for akarshan prayoga and the like, when the siddhi of some mantra is not happening, or when there is no attainment of wealth at all. Making it in that way and doing Shiva's abhishek with madhu, or with dahi and gud, or with ghee, its effect is obtained with the greatest speed. Such prayoga vidhis may also be done this time.
What should Bhairav sadhaks do with their mantras in this Sawan?
Those who have been doing Bhairav ji's vidhi vidhan till now, and those doing the Mahabhairav mantra, are told not to do a prayoga. This time the Mahabhairav mantra is not to be used in prayoga but to be strengthened. Everyone should strengthen their mantras in Sawan, which is better because Purushottam Maas is alongside — the mantra will bear fruit much more, and siddhis too will come at once. Whether it is the ashtottara shatanam of Bhairav ji, the Batuk Bhairav hriday, the Mahabhairav stotra or the Mahabhairav mantra, do the same vidhi vidhan you did before, in the same place — the Shiva temple if that is where you did it, at home if that is where. This whole sixty days will be dedicated, and there is no restriction of hour in Sawan.
Which Shiva mala mantras must not be used for prayoga in Sawan?
Those who have done japa of Bhagwan Shiva's mala mantra, or who perform its anushthan — the Shiv mala mantra, the Mahamrityunjay mala mantra, the Mrityunjay mala mantra — should avoid using them in the month of Sawan. Do not do prayoga and the like. He observes that those who make a mala mantra siddh see an effect that is very divine and immediate; and those in the sadhak parivar who have learnt the whole vidhi vidhan of wearing and doing abhishek with the tantrokta rudraksha, the one with the eight patals, do not delay in doing a prayoga. That, he says, is one wrong thing.
Why do prayogas done for others work while one's own do not?
He answers the common complaint — that when it is done for another it happens at once, but for oneself it does not — by saying this is exactly the reason. Before doing it for another, before interfering in his prarabdha, at least see whether he is right or wrong, in what state he is, what has happened with him. Having learnt all eight patals does not mean you do everything instantly, anywhere. Learning the whole mala mantra does not mean you have got the entire vidhi vidhan and are a good sadhak. Avoid doing a prayoga at once; first observe the state of the person before you.
Why should a prayoga never be done directly on a person?
He says the person may be in the wrong; his own deeds may be the reason he is receiving such a punishment. Do not do a prayoga directly — he always forbids it. Those who have their own ways will do as they do, and there is no dispute about that. But if you are walking by his way and his vidhi vidhan, then he will always forbid this, because he does not wish you harm: you have laboured, sitting for five or six hours at a stretch at night and in the morning, year after year, and spent money and time — and when that begins to go fruitless, he will feel worse than you.
Why must a prayoga be done through the ishta in a temple rather than on the body?
When the other person is in a right state, do it; when he is not, have him make a plea for forgiveness. Then do the prayoga through the ishta, in a temple and the like — do not do a prayoga upon the body. What happens with a prayoga on the body is that the other person's prarabdha shifts straight onto you and its motion begins in you. When you do the prayoga vidhan in a temple, it happens through Mahadev; there we take the sankalpa saying: Prabhu, your will. If you wish it — that is all. May this task be accomplished; for that purpose we are doing here the japa of the siddhi we had made. He says they do not use the word prayoga there.
What happens when a mantra is used on an impure body?
He says that doing it indirectly through the deity means that if the deity wills it, it will be set right in an instant, and if not, not — and you too remain protected while the other person at least gains some good. In trying to do him good you cause your own harm, and afterwards, when your own state goes wrong and you do a prayoga, nothing happens: this is the mantra becoming keelit. You do not know the physical or mental state of the woman seated before you, and you run the mantras straight upon her. At least you can ask. When a body is impure and mantras are used, the mantra goes fruitless and a dosha attaches to you — both mantra dosha and deva dosha attach.
What is the consequence of doing a prayoga in Sawan?
In Sawan especially, he says, if you have done such a prayoga vidhi, then that mantra has become keelit for ever; it will never again work for you, and on top of that you will become shrapit as well. Now begin the shraap vimochan vidhi from the start. Only when the shraap vimochan begins to bear fruit will the siddhi of this mantra happen again, and only then will it give its effect.
When should prayogas be done instead of in Sawan?
He hopes listeners will do whatever vidhi vidhans they have done in the right manner, will not do a prayoga in a wrong manner, and will avoid doing a prayoga in Sawan. Do the prayoga in Bhadwari — in the month of Bhadrapada there is the Tara Chaturdashi and the Amavasya, and there will be a great many prayoga vidhis then. Those in personal contact, whose work is running, will all be made to do the prayoga vidhi by him. But do not, in a rush, let this Sawan — a greatly divine Sawan — go to waste. Do not use it up in prayoga; in this time let there be as much seva, puja, archan, japa, havan and daan-punya as possible for Mahadev and Prabhu Vishnu together with Ma Bhagavati Jagdamba, so that the strength of our mantras increases, our deities are pleased, the pitrs and forebears of the kula are pleased, and our material and spiritual life both advance.
What is prescribed for the desire for a son?
For putra prapti, he tells a listener who may be in the south — he says he does not know where — that if there is some special sadhak of Shiva ji there who can perform the Mahashasta prayoga, have it done by him; benefit comes at once. Since it is also the month of Harihar just now, having it done in this will also do. Mahashasta is the son of Bhagwan Shiva and Narayan, and by his prayoga vidhi you can obtain swift benefit. Otherwise the rest of the vidhi vidhans have been told to you and are on the channel.
Who bears karmic responsibility for the effects of a prayoga, according to the author?
The author states that the ethical and moral judgment surrounding a prayoga rests solely with the individual performing it, who will inescapably face the resultant karma — positive or otherwise — of applying these powers, since a prayoga's effects manifest in both the external world and the practitioner's own inner landscape.
Precaution: the ugra prayogs of the Saptashati vadh chapters need a guru's order
The speaker warns that the vadh chapters of the Saptashati — Dhumralochana, Raktabeej and the rest — carry the fiercest (ugratam) prayogs, and these must not be done without a guru's order. He calls the eighth chapter, where Raktabeej is slain, exceptionally special, and asks listeners to keep this caution in mind.
Is there a wedding observance of Hanuman ji?
Yes — as he had just said about Bhagavan Hanuman ji, his vivahotsav too is observed. And there are a great many special prayogas and vidhi vidhan attached to the vivahotsav, he says.
How soon can someone who does abhichar repeat the work?
It is not limited anywhere, the speaker says — they can do it daily. When what they have done is cut, they will attempt it again and again. As long as those people are active, nothing can be said at all: they can do it at any time.
What remedy is there for a student whose mind goes blank at revision?
This is the problem of the students of the whole world, the speaker says, and he gives a very good remedy for it — one that also serves sadhaks who wish to commit mantras to memory and cannot, or who have recited a Sahasranama for ten years and still cannot recite it without looking. This has a special prayoga on the day of Basant Panchami, the day on which we perform Saraswati puja; that day is the specific one for making it siddh. Otherwise you may do it in any auspicious muhurta.
What materials and quantities does the dhaniya and mishri prayoga use?
You need dhaniya seed, ground to powder in a mixer-grinder — at least 250 grams of dhaniya. Then tal mishri: ask at the ration shop for tal mishri and you will get it. If you have taken 250 grams of dhaniya, take 100 grams of tal mishri; if you take half a kilo of dhaniya it will comfortably last a whole month, and in that case take 200 to 250 grams of tal mishri. This too is to be ground together in the grinder. Grind both thoroughly and keep them in a bowl — a brass bowl is excellent. Take care that a copper bowl or copper vessel is not used in this.
How is the dhaniya and mishri mixture charged and taken?
Place the mixture at your pujan sthan, sit there, and recite the twelve-name stotra of Bhagavati Saraswati — the one that begins "प्रथम भारती नाम द्वितीय वाक्य" — 108 times, or at the least 12 times. Having done the 12 paths, cover the vessel and let it stay in the pujan sthan. Every day 12 paths are to be done, keeping the mixture in a second small vessel. When the pujan and the rest is complete, you may eat the churna directly — a little, one spoon — or dissolve it in water and drink it; it is to be done on an empty stomach.
What result does the dhaniya prayoga give, and what if there is difficulty?
Your whole day will also go well, the speaker says, your concentration will increase, and your memory will become sharpest of all. Within a week or fifteen days you will begin to see the difference. If there is no particular difficulty, benefit will come quickly. And if you feel some difficulty or trouble, then keep this same churna before you and recite the kavach of Bhagavati Saraswati at least nine times, and only then eat it — you will get great benefit.
The remedy has to be accompanied by the student's own effort.
He tells Raj Sharma, who writes that he always used to score 80 to 90 per cent but for three years his mind goes wholly blank at revision, that he has already given the answer to his question — and asks why he commented so many times on the same thing. And the biggest point, he says, is that he has told him only what could be done; your own effort also has to be there. The rest, he adds, the questioner himself will know as an inner matter.
Daily Shakambhari nitya japa after the anushthan: five or eleven malas
For prayoga, the speaker says, after performing this Anushthana you may do five Mala or eleven malas of the nitya mantra as a daily japa.
What happens when a tantric vidhan is done without knowing its full procedure?
The speaker says that when we use any vidhan in our life — especially a pauranik or tantrokta mantra connected with tantra — without knowing its vidhi vidhan properly, or when we use it in very large quantity and get no benefit, then if any error remains in it some kind of dosha begins to become visible in our life in the future.
What are the two possible outcomes of doing such a prayoga?
After performing the prayoga there are two results. Either, within the week or eleven days or however many days the vidhi runs, it truly delivers its full effect, your work is done and you are astonished at how the mantra worked. Here, the speaker says, you have indeed been astonished and that is a very good thing — but a second chapter of your life begins at this point, in which only destruction is written for the future.
It is a self-declared army man with an AK-47 — no selection, no training, no field experience
It means we were neither selected into the army nor prepared for it, gave no exam, received no training, had no declaration and have no field experience — a gun simply came into our hand, we fired, the bullet hit the terrorist and he died. Now we have an AK-47 in hand and we think that whenever we fire, whatever terrorist comes in front will die. You do not know that you have become an unprofessional, untrained, self-declared army man.
Why is another person's success with such a mantra no proof for you?
Because with that first man there can be three or four causes on account of which his mantra succeeded. Suppose our enemy has done no tantra prayoga on us at all but is tormenting us socially or personally — he has standing in society, or great influence at the workplace. He may be a nastik who does no abhichar prayoga of tantra, and a bad period may have arrived in his own life; you used a prayoga just then and it succeeded. An arrow shot in the dark that found its mark.
Know the upsanhar vidhi before any prayog: the Ashwatthama warning
The speaker says that whatever anushthan, sadhana or prayog you take up on the tantra path, the most important thing is that you must also know the vidhi to pacify it. Especially if you are using an astra, or taking a sankalp directly in an enemy's name, you must know the upsanhar (winding-down) vidhi — otherwise you land in Ashwatthama's situation, and your own vidya can prove fatal to you, just as Ashwatthama knew how to release the Brahmastra but had no knowledge of how to recall it.
What should be spoken where a sabar mantra has the word "amuk"?
At the time of mantra siddhi one says amuk itself; when the prayoga is to be done, then one takes the name there. If the vidhi is of a particular kind — as with an akarshan or vashikaran vidhi — he says he explains with an example where and whose name is to be taken.
What happens if alms are given while one's puja is going on?
If that is done, there is also an insult of the devatas and a destruction of punya. If you are giving alms or daan while your puja is running, and someone of your household goes and gives in alms, then all your punya has gone over there. And in tantra, he says, there is a different game altogether in this: if someone's sadhana is to be stopped or destroyed, or something is to be projected, it is at just such a time that this asking of bhiksha is made. So they forbid it rightly.
Why is travel forbidden on the day of Holi?
The greatest difficulty, he says, is the utara: the tantra prayogas of that day are very many, and people place their utara here and there along the roads. The uprooting of a great many things takes place on that day, and this is chiefly why travel is forbidden.
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