Pret
Every question on the site tagged Pret, each answered from a timestamped source rather than a summary written from memory.
A wandering ghost or spirit — a general term for a deceased being not yet at rest.
198 notes from our sourcesNotes from our sources
Why trouble increases when a sadhana is begun
When a negative shakti is inside the body, the speaker says, it stays lodged there and gives some trouble until it is out; as long as its energy is present in your aabha mandal you will suffer. The aabha mandal — the sukshma sharir — is freed only when the energy made by your japa-tapa exceeds the negative energy in it. These beings do not want to leave: a bhoot, Preta or pishach placed on someone by Abhichara never wants to leave the body, because its food comes through you. So whatever pujan-paath you take up, they will increase your suffering, so that you stop.
Doshas that make a house cause family conflict
The speaker names two causes. A brand-new, self-built house may stand on a site that still carries a dosh — dev dosh, pret or pishach, a pretni, someone's remains left in the ground, or a place where someone earlier seated a shakti or did an utara. An old house, on the other hand, has usually had tantra kriya (Abhichara) done on it by someone. The case described was the second kind.
How should incorrectly-installed deities or spirits (e.g. from graves, Mazaars, Pirs, Dargahs) be respectfully removed from home worship?
Since such items were originally brought home with respect, they should be removed the same way — never discarded or broken in anger — by wrapping them in white cloth with an offering, formally asking forgiveness, and submerging them respectfully in flowing water.
What is Sandhi Puja in Navratri, and when does it fall?
The speaker says there is one time in Navratri when puja, path and prayer to Bhagwati through a special vidhi-vidhan — for destroying enemies, Abhichara, Preta, Pishach and other negative forces — bears fruit without fail: the transition when the Ashtami tithi ends and the Navami tithi begins, the Sandhi Kaal, announced in Durga Puja pandals as the time of Sandhi Puja. He says this window is so divine and supremely effective that in it Bhagwati Chamunda is held to pervade the entire world in her direct ugra form, and by that fierceness every negative force in the whole world is eclipsed, bound and pressed completely beneath her feet.
Loban as Shyama Dhoop: its purpose in Tantra
Before judging loban, the speaker says, see where and how the rishis used it. In tantra granthas like the Mundamalan Tantra and Kapalika Tantra — which describe shava sadhana, shyama sadhana and Shmashana Jagaran — the dhoop vidhi calls Loban "Shyama Dhoop", and it is used in two places. First, and chiefly, to attract negative and airy energies — bhoot, pret, pishach — not to drive them away; high-order tantriks doing shmashan sadhana or making a Preta-asana siddh (as in the worship of Tripura Bhairavi, who sits on a preta, or Hanuman's markati form) use it for that. Second, in tantra-yukta temples of Shani, Bhairava or Hanuman where other shaktis are also installed, where darbars sit and spirits are called or removed from someone's head. In an ordinary mandir it is not used and should not be.
Why Loban is never burned at home
The speaker explains what Loban dhuni does to whatever is present: a tantrik uses it to call a possessing energy out onto someone's head, and a Preta or Pishach is greatly pleased and calmed by it — but a dev shakti, a positive energy, one's dev-Pitr or a satvik house deity becomes irritated and tries to leave. So, he says, a Sanatani should never do Shyama Dhoop at home: any negative energy already in the house is nourished and satisfied, the shubh shaktis flee, and the kula's pitrs are the first to go. Whether you like the fragrance is a separate matter. He points to where Islam uses it most — at mazars where the dead lie, pleasing Sayyids, Pirs, khabis and jinn — and says those who call it harmless should study first.
Bhairav is the chief protector deity every home must have
The speaker asks who the greatest protector deity of the house is, and answers: Bhagwan Bhairava, whose Batuk form every Sanatani person must install at home. Without him, he says, the children born in a house are never fully protected; wherever any Devi shakti is worshipped at home his presence is mandatory; when someone troubled by Preta or abhichar goes to a tantrik, it is some form of this very deity whose protection is set on the house; and nearly every sadhak of Tantra does his siddhi. Where this form is present, the presence of pret, pishach and abhicharik badha becomes almost negligible — unless some grave offence, some special aparadh against him, is committed.
Oot: children who died unfulfilled and how they are pacified
The speaker says that the Oot of a house — the small children who died in the womb or after birth, whose janeu had not yet been done — find their peace through the bal form of Ganesha ji, through their Tarpana, and through the pujan of Bhairava ji and the like.
The deed is credited to the practitioner all the same, and the dead enemy's soul haunts his family line generations later
The deed is still attributed to the practitioner; the deceased enemy's soul often enters lower subtle realms and haunts the perpetrator and their family line, an effect that can surface generations later as inherited ancestral karma.
Who are "bhagatwal" practitioners?
The speaker describes householder sadhaks — with or without a guru parampara, married or unmarried but living within a family — who bind not just one mahashakti but various Upadeva-related shaktis along the tantra marg: brahm shakti, bhoot-pret, shamshanik shaktis, dakini and more. Those who take up these siddhis become a "sookha ojha" of the bhagatwal kind, a guni. The video's question is whether such people attain mukti after leaving the body, and what gati actually awaits them — a question people search for especially after a family has suffered greatly at such a person's hands following a death.
Why a bound pret needs bhog and grows stronger the more it is fed
Bhog matters, the speaker says, because these are unsatisfied (atript) shaktis who never attained release because of their own unfulfilled desire; the pret sharir is itself an "ichha sharir", a body of desire, and the more one feeds that desire, the more its shakti grows — because the mati at the moment of death is what sent it into that pret yoni ("ant mati so gati"), and continuing to feed that same desire keeps nourishing it. The vachan such a sadhak takes is that the shakti must come when called, go where sent, and do what is said; in exchange it is promised liquor, raw milk, meat, dal-bhat on every amavasya, or a rooster bali.
If a soul is already in the ghost realm, can another negative energy attach to it, and how is it liberated?
Yes — a soul in Preta Yoni can absolutely have other negative energies attach to it. If Narayana Bali alone isn't enough (because the soul is bound by black magic or a Tantric rite), the liberation sequence is Chapter 11 of the Bhagavad Gita with a Sankalpa, then Bhairav worship, then Narayana Bali, then Tripindi.
Negative shaktis made siddha in Kaliyug and the misuse of siddha-made tantra
The speaker says that in Kalikaal too, whatever tantra-mantra is going on, the same pattern holds somewhere. Today negative shaktis are made siddha with great intensity: bhoot, Preta, Pishach, Baital, Brahmarakshas, daitya, danav, and Mahishasura-like shaktis. The tantra systems for making these siddha in less time and with the greatest possible force were created by the siddhas, for one's own protection and for the destruction of enemies; but now, in place of the welfare of people, they are misused to harm others and for prayogs such as maran.
What happens to the subtle body during the ten days of Pinda Dana after death?
Per the Garuda Purana, a transitional Preta Sharira forms during the ten days of Pinda Dana performed by descendants, experiencing the fruits of past actions during the soul's journey toward Yama, until the Varshiki rites determine its future state.
Troubles the Vansh Vriddhi Durga Kavach is said to remove
The speaker claims the kavach anushthan frees one from whatever Dosha has stopped the lineage, and helps a bandhya (long childless) woman, a mritvatsa or kakbandhya woman, and a woman in whom what he calls the pushpa does not form in the womb region, through the consecrated water or butter. It also removes a planetary or Nakshatra obstruction, a kul dosha, a Preta-pishach dosha, a Pitr dosha, or a dosha in the womb caused by Abhichara. Alongside, a Garbha Gauri Rudraksha and a kavach are consecrated in the anushthan and worn; one who does it oneself can do all of this too.
Do spirits live in cactus plants?
The speaker says it is 100% true: where pretas are present, cactus grows on its own and grows large. But a cactus flowering at home does not necessarily mean a Preta is sitting in your house. Guests, friends, relatives and neighbours keep coming, and among them some day someone will be affected. Of the 49 kinds of Marudgana, the winds of the vayu Tattva, one kind is related to pretas; if such a wind is blowing when a preta-afflicted or preta-maddened person enters your house and finds this plant, the entity is drawn to it in part — not living there 24 hours, but coming at certain times, because the plant attracts it.
An unflowering thorny plant at home: a shadow on it and why it attracts
The speaker says not every thorny plant is a problem — the rose is offered to Bhagavati. But if a rose planted at home never flowers despite many efforts, and neither dries nor blooms, it has come under some grip; immerse it. That shadow falls, he says, when the preta-related Marudgana wind is blowing and the preta influence is strong. It happens in the home because what stands in a house is nourished by the energy of your puja, your thoughts and your Aura, sattvic or tamasic, and so is alive in a different way — like gold in a jeweller's showroom against gold lying in garbage. A cactus flourishing in a well-kept home draws such entities more strongly than one growing in rubbish; when an affected person comes, the two attract each other and a dwelling is fixed there — an akarshan done unknowingly. Every thorny plant attracts such things somewhere, so remove a rose that does not flower.
Do spirits live in a Bel tree despite its thorns?
Asked whether pretas can dwell in the Bilva tree since it too has thorns, the speaker says no: the Bel is called the very tree of Shri, the direct form of Narayana, held to be Narayana's heart, and its flowers, fruits and leaves are always offered to Sadashiva and to Bhagavati. A tree that is bearing fruit cannot host them.
A half-dried Bel tree as a site for tamasic prayogas
The speaker says that when a Bilva tree begins to dry and is not removed while its thorns remain — an in-between state, neither fully dry nor alive, shedding — then all the preta-laden karmas of Akarshana and Vashikaran, all tamasic karmas, are done by seeking out such a tree. A Preta does not live or arrive there on its own; people seat it there, knowing the tamasic kriya will succeed there because the tree still holds a god-like shakti, and a deity turns no one away who comes for refuge. Look at such trees and you will see things tied and hung on them. Sometimes so much energy is absorbed through these karmas that a healthy green Bel in a deserted place starts to dry. He notes people do not speak openly about these things, as he found with his bamboo video.
Why should cactus never be planted at home?
The speaker says the cactus is not for worship anywhere — it is offered to pretas. In preta karma, someone who has done Preta Siddhi must go every Amavasya to a deserted place under a Peepal tree and set out dal-bhaat and such foods, and liquor and the like; among what is placed there, the flowers that grow on a cactus are put. So it is in a way a centre of attraction for them, and that is why it should not be planted at home.
Pomegranate planting to cleanse preta-dosh land before building
The speaker says the pomegranate tree is called the direct form of Bhagavati. On land with Preta Dosha or a similar tantric dosh, pomegranate is planted before building the house — nine or twenty-seven trees, as needed — and left for one year; they must take fully and bear a full crop of fruit. Then they are uprooted and planted elsewhere, but not all: of twenty-seven, nine stay and eighteen go. Then bhumi shodhan, then the land pujan, and only then is the house built (Preta Dosha Tree Remedy).
Feeding the bound shaktis of a bhagatwal chowki and the no-prayog probation
The speaker says that in bhagatwal, whether through a guru-parampara or self-taught, the shaktis siddh-ed are mainly negative ones — Masan, Preta, Pishach, a dead masani — and they are fed with cigarettes, bidi, ganja, liquor, dal-bhat, urad pakode and the like, with Bali also in use; each has a rule of which bhog on which day, and it must be kept without error. There comes a point where the guru sets a rule: for sawa saal (a year and a quarter) — or very often a week, a month, sawa mahina — you must not use them on anyone, only serve them, and use them afterwards. During that seva period, he says, these lower shaktis are nourished by the sadhak's own Prana Urja along with the bhog, puja and bali, which builds up the body they want and creates attraction — a pret gives the strongest attraction to another pret.
Badvanal for dosh of bhoot, pret, dakini, shakini, brahmarakshas, baital and water upadevatas
The speaker says that if, while walking on roads and ghats, or already in the house, or for any other reason, the dosh of a bhoot, Preta, dakini, Shakini, Brahmarakshas or Baital, or the dosh of water deities and Upadevata of that kind, is present on the body, the Badvanal Anushthana can be done for its removal.
Badvanal for a pret or pishach riding a person's body: done outside the house, under guidance
The speaker says that if a Preta or Pishach is playing on someone's body, however big the pret or pishach may be, and one does this Anushthana outside the house and then applies its Prayoga, removal is 100 percent possible and the person will certainly be freed. He adds a precaution: the prayoga vidhi should be done through someone knowledgeable, or only after understanding everything fully.
Where sacrifice is sanctioned: ancient Siddha and Shakti Peethas, not a newly made shrine
The speaker says the harm of Bali falls in a specific place. At a Siddha Peetha or Shakti Peeth where the practice has come down from Puranic times, is discussed in the Puranas and is laid down with directions in the tantra Agamas, everything runs as it should and there is no issue. But if someone independently sets up a new peetha of his own somewhere else and offers Bali there for Pretas, Pishachs, Brahmarakshases or dakinis, he says that is harmful and will somewhere give him a wrong, opposite result.
Pret-pishach disturbance after a deity is bound: Bajrang Baan and Mahabhairav havan on apamarg wood
If after the binding a paishachik obstruction has been set up in the house — pret and pishach running riot where the household deities used to be — the speaker says one should do havan-type prayogas at that very spot. Recite the bajrang-baan daily; if you do 21 recitations, do havan with at least 3 of them on apamarg wood. If you recite Bhairava ji, Mahabhairav is the most unfailing: do at least 5 recitations and havan with 1 of them in the evening. With havan of these — Hanuman Chalisa included — this bandhan will be cut and the bhoot-pret obstruction will lift; use Kshetrapal nikaya prayogas alongside. A knowledgeable helper is best, but he says people are often not satisfied with one today, and you can do this yourself and free your kul deities and get your puja through to them. This, he says, is the simple vidhan.
Envy at an elder's funeral procession with bhajan-kirtan, and the kshudra tantras it invites
The speaker says an untimely death of a young person is a different and wrong matter, but when a very old elder dies after long bodily suffering the family is somewhere a little relieved, and such elders are often sent off on their last journey to Vaikuntha with bhajan-kirtan alongside the shav yatra. Even at such a time, he says, people envy: "their person has died and they are having bhajan-kirtan done." Gripped by that envy they use kshudra tantras, which have no rule or binding at all: Preta shaktis and pishach shaktis that obey no rule, and latkhor tantriks of the same kind who do such kriyas on someone's house without looking or listening.
Precautions for a newborn until the Chhathihar
The speaker says that whoever comes, do not hand the baby to anyone to hold, take away or play with; refrain, because a line grows only by great grace, so learn to keep the rules. He says wise wives scold their husbands over this and in earlier times mothers kept the baby hidden, whereas today the baby is given to the dhol players for a video and handed happily into the laps of the transgender visitors who come; his rule is "give your blessing, brother, but from a distance", and why put the child in anyone's lap at all? A newborn's Aura is very pure and very sensitive, which is why it suffers most, and it cannot say what hurts; it can only cry. The harm may show at once, or what was set on the child, a pret or pishach done against it or against the line, may come to dominate two, four or eight years later and trouble it from childhood.
Does the Devi Gita really make Mahavidya initiation open to everyone, and why must family lineage still be evaluated today?
The Devi Gita states that all four Varnas are eligible for Mahavidya initiation, but in the contemporary era one must first evaluate family lineage (Kula Parampara), since a household that independently worships spirits as ancestral deities can suffer severe consequences when a powerful Mahavidya mantra binds those spirits.
The primordial Guru and Guru Tattva go undiscussed in the race to project oneself as the highest
Modern claimants do not wish to discuss the primordial Guru or the core Guru Tattva, because there is a race to project themselves as the ultimate Guru instead — assuming titles such as Kaula Guru, Vaishnavacharya, or Jagadguru.
What spiritual risk comes from independently invoking lower entities like Preta or Pishacha?
Invoking lower entities such as Preta, Pishacha, or lower-order spirits pollutes the practitioner's auric field — according to the Bhagavad Gita, one attains the realm of the entity one worships, so independent practice of such entities carries severe spiritual liabilities.
Assessing a pret badha before choosing a remedy: pret or bhoot, new or old, its reaction to japa
Asked for a mantra for pret badha, the speaker says it depends on what the badha is — a Preta badha and a Bhoot Badha are two different things. If it is a pret badha, what level is it: did it come on its own or was it sent through Abhichara, is it new or old, what is its condition, and how does it react when you do path or japa — does it scream, cry, or laugh? From that you can gauge its real state. If it is old, ordinary pujan and path will make no difference to it; it may even begin to take your worship of your own deities for itself and block it — a subject he promises to cover separately. So first assess the situation, yourself or with a good knower's help.
How a tantrik's pledges to kshudra shaktis end up costing his clients' bodies
The speaker says that when a tantrik makes a Kshudra Shakti siddh, the pledges he gives it start with Bhog (food and drink) and fragrance, but if the shakti is a strong paishachik one that wants a body, he ends up promising it a body from time to time. He adds that people who later come to such a tantrik to get their problems solved do get them solved through these very shaktis, but are also made to give their bodies to feed the shakti's bhog. The client thinks rites are being done for his or her protection while in fact it is deceit.
Why does returning home correctly matter as much as going?
Because divine powers pleased by the practitioner's service attempt to accompany them home — and they may be of any kind, from Yakshas and Siddhas to spirits. The return procedure exists to ensure only auspicious ones follow.
What should be done when insects keep appearing in stored grain?
Check first for an ordinary cause — moisture will do it, though dry grain infesting means there is a source somewhere. If it does look like a Preta or Pishach matter, have Kshetrapal Nikari done on five Tuesdays and five Sundays by a male of the house, with an Apamarg-wood dhuna.
Is there a method even for driving a bhoot-pret off a body?
Even if a bhoot or pret has come upon a body, he says, you have a method for that too; if you are driving a bhoot-pret off a body by striking, there are methods for it. It does not happen that on hearsay — arre, a bhoot has come upon this one — you strike with slippers, strike with a shoe, and drive it away. There is a method: everything happens first with love. The last recourse is that yes, we come to blows; or that we are coming to know that he is play-acting, that he is lying — then you use your hands and feet, that is a different matter.
What happens to the pitrs when you bathe at Triveni?
The calculation of how much punya is a separate matter, he says, but it is the most divine kripa: at the time when you are bathing at Triveni ji, your pitrs and forebears are extremely pleased. By your bathing, their sadgati occurs. Many pitrs become pacified. Prets and pishachs, present in whatever way, are quieted. The dev-putras and devi-putras of the house become quiet. The kripa of the kula shakti is obtained — and it happens at that very time, when you go there and bathe.
What is the minimum stay he prescribes at the tirtha?
At the least it should be so, he says, that one night pass there. Otherwise the bhoots and prets will be delivered, and the pitrs will be left arriving; and the bhoot will say to them that this is how it happens here — take three dips at once and get out. Whatever is to be got in it, arre, it is right that this punya is obtained by remembering Ganga ji; but so long as you do not do even a little there, then what benefit will there be?
Why do the devas allow a pishach into a sadhak's life?
The speaker says that unless a bhoot speaks in your ear you will not do fierce sadhana at all. Someone unafflicted will never take up Hanuman ji's sadhana or understand him. The devas certainly have the power to stop bhoot-pret, but they want you to become capable, so they place them in your life — and the fiercer a sadhak you have the capacity to become, the fiercer the pishach that appears in your life.
Who arrives first when Bhairav mantras are used without protection?
There is still time in Bhairav ji's own coming; first his gan prets will come, and they too will be called bhairav. If you have not done a kavach and they take your examination and you cannot pass it and become bound in maya, then those things become a separate matter for you. His purport, he says, is not to turn you away from this sadhana but to encourage you to do the right sadhana, avoiding the direct use of chitki mantras.
Which dog should be fed, and what is added if a pret problem persists?
Feed the creature before you eat yourself; the best is a stray dog rather than a pet dog. And if there is an abhicharik problem connected with pret and pishaach that is not being destroyed, then along with this prayoga also keep doing Kshetrapal Nikari on every Sunday and Tuesday falling within the 40 days.
What is a masan, and why does it enter a house?
Batuk Bhairav has such samarthya, such energy and kripa that works about to become intractable he accomplishes in his Batuk form, because he is in the form of a child. As for masanik shaktis — a masan is the atma of a small child, and it is for this same reason that it enters a house.
What does one do if a spirit will not take gati?
The same kind of thing will happen here. If you are doing Bhairav ji's seva and someone is not taking gati, then make the sankalp of this matter first; and even if there is no elaborate Bhairav procedure, let only their puja be given and prayer made. If you have earlier done their purashcharan anushthan, then they bind the spirit and take it away, and its gati happens in that same manner.
If there is a pret in the house, may the 108 names be done?
Asked whether, if there is a pret in the house, japa of Batuk Bhairav ji's 108 names should be done, he answers: absolutely do it, do it thoroughly hard.
What kinds of shaap and dosh are named in a kundali?
Moving to the paath vidhi, he comes to the kilak and to shaap vimochan. When any kind of curse attaches to us — what we speak of in the kundali as dev shaap, pitru shaap, pitru dosh, dev dosh, the dosh of pret and pishach, the dosh of rakshas and the like — jyotishis very often tell us of it from the kundali.
What is the remedy when a three-month-old child's atma is present in a house?
Asked about a remedy for the atma of a three-month-old child being present in the house, and about a donation at a Kali temple on the day of Diwali or Kali Chaudas that had been described a year earlier, the speaker replies that that video is available on the channel — watch it and do it.
Which Kavach gives the greatest effect, and what a Siddha Panchamukhi Hanuman Kavach does
Whichever deity the practitioner is surrendered to — that deity's Kavach will give the effect, because mantra, gem and herb act according to the disposition of the mind. Without Shraddha, 50,000 japa would work no better than 5,000.
A sadhak who cannot tell bhram from yathartha becomes frightened when the avesh of energies begins.
Because as you advance by degrees in the field of sadhana, the avesh of energies happens; and when you do not understand it, a sadhak often becomes frightened — sadhikas become frightened quickly. Learn to make the difference between delusion and reality: many times where there is nothing, you take it that there is a great deal and go on running after bhoot, pret and pishach; and many times where the energy is really present and is doing its grace, you give it no importance, and by your ignorance that thing departs.
Why does abhichara performed during Shraddha Paksha rebound on the sender?
Because the spirits made to carry it are themselves somebody's ancestors, and during these sixteen days they too want their own descendants to act for their release. The speaker holds the sender's own ancestors turn on him first, since the use of power is prohibited in this period.
The multiplier on harm returning to someone who sends abhichara in Pitru Paksha
Several times what was sent. The speaker states that where ten units of harm reach the target, fifty reach the sender; where one person dies, five die in the sender's house within the year, and the affliction continues into his descendants.
Which chapter of the Gita should be read, and which for spirit affliction?
Any chapter, by preference — the third, seventh or ninth are offered. But those who know their ancestors are in the Preta state, or whose homes have heavy spirit affliction, are told to read the eleventh repeatedly with its Mahatmya throughout Shraddha Paksha.
What can be done where a spirit has afflicted a family member for decades?
Read the Gita's eleventh chapter eleven times daily from 8:30 in the morning under Sankalpa, with a brass vessel of water, mishri, Kusha and black sesame beside it; afterwards pour that water at Tulsi facing south, having first saluted Suryanarayana.
The disturbance the eleventh-chapter remedy provokes, and the instruction to ignore it
Considerable disturbance. The speaker warns the spirit may create uproar so the reading cannot be completed, or provoke quarrels in the household, and instructs that all of it be ignored for the full sixteen days.
Must the rites be performed at Gaya, or can Pushkar grant liberation?
Gaya is not obligatory — Pushkar is held to be a liberation-field and will serve where there is faith and no tantric complication. But the speaker warns that if the ancestor does not accept it, the rite performed anywhere will simply return.
Do other religious traditions have a doctrine of ancestral progress and rebirth?
The speaker holds that they do not. He states that liberation requires coming to Sanatana Dharma, that rebirth and the ancestral doctrine exist nowhere else, and that observances such as Halloween or Shab-e-Barat do not claim to grant the dead progress.
Can a mantra be made siddh by someone who has not taken Guru Diksha?
After performing the Dev Diksha procedure, sattvic and ordinary mantras may be japa'd. But work involving the upadeva category — Preta and Pishach related mantra or tantra — will cause difficulty; that requires direct procedure under proper vidhi vidhan.
Can reading the Gita's eleventh chapter and offering it to Tulsi end a negative power?
The speaker answers flatly that it will end — asking how it could not — and tells the questioner to do it with faith. But he adds a limit: sixteen days will not uproot a thirty-year affliction, though its roots will be shaken and its path obstructed.
Why does Tripindi Shraddha sometimes produce no benefit?
Two reasons. If the ancestor is already bound by abhichara, they must first be freed — the rite cannot be forced on a bound spirit. And if the ancestor's own desires and defects have not ended, their progress will not occur however many rites are performed.
Do ancestors ever ask for offerings of meat?
Never, in the speaker's account. Only a Preta or a Pishach asks for meat, or something asking in an ancestor's name — a being who has genuinely attained the ancestral state will not, however much meat and alcohol they consumed while alive.
The trigunatmak shaktis satisfied in a Tripindi shraadh coalesce directly in Bhagwan Datta, so the pitrs are satisfied by the worship of this one form.
He says the pitrs are satisfied at once. In Tripindi, where the trigunatmak deities are satisfied — in the Tripindi shraadh, for the removal of the pretatva of three kinds of prets — the coalescence of those trigunatmak shaktis occurs directly in Bhagwan Datta, by the worship of this one form alone. That is why, he says, Bhagwan Datta is present in the guru mandala in one form or another, in every parampara.
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.
It is for the destruction of abhichar, of any kritya or ganant vidya prayoga, of pretatva or pishachatva upon a family member, and of vayavya badha.
He says it is for the destruction of abhichar; for the destruction of any kritya prayoga that has been done; for the destruction of any use of ganant vidya; for the destruction of the presence of pretatva or pishachatva upon any member of the family, whether from a graha or from any other cause; for the destruction of any kind of vayavya badha; and, along with all that, so that the presence of protective energies increases at the listener's dwelling place.
Abhichar nash means the deity gone into that kritya — bhoot, pret, vaital or another shakti — is restrained, bound and driven away, which needs ugrata in the reciter.
The meaning of abhichar nash, he says, is that whichever deity has gone into that abhichar, into that kritya — whatever abhicharik deity it may be, whether it be a bhoot, pret or vaital, or some other shakti — is being restrained there, is being bound, is being driven away. And when that is happening, at that time there must be ugrata within you.
A listener's father died in his forty-first year, the forty years completed on Diwali of 2009, with bhoot-pret involvement.
A listener named Atish Dubey writes that his father completed forty years and was in his forty-first year, that on the day of Diwali in 2009 the forty-one years were completed, that he passed away at the end of the month of Jyeshtha from cancer, and that the influence of bhoot-pret had also come to light. He wants to have something done for his father at the Pishach Mochan kund in Varanasi and asks what.
What does the mahatmya of the Gita's eleventh adhyaya say about this?
In the mahatmya of the eleventh adhyaya, the speaker says, the whole subject is there: however great the presence of a paishachik shakti may become, if its path is done and the abhimantrit water is sprinkled in the house, they will first of all be freed from that shakti. By the darshan of Bhagavan's vishwaroop, pretatva is burnt to ash, they become of pure varna, and the purity of the departed soul also comes about.
How does serving creatures strengthen a departed soul?
Suppose you scatter merely a handful of jaggery at the place of the ants, the speaker says. Then the souls of all those ants will bless you when they are satisfied. Gau mata will bless, the blessing of the dog will be obtained, the blessing of the crow will be obtained — and by the blessings of these creatures that capacity and power comes into the departed soul that nobody will be able to keep them in bondage.
What if pitrs have become prets and are drinking blood?
If the shraddh karma is not done for them by the vidhi vidhan, and panchbali is not done for them, then those pitrs will certainly become prets and drink blood, the speaker says. He points the questioner to the answer he gave a short while earlier to Atish Dubey about his father — that same thing applies here, and by doing those vidhans the prets will stop drinking, will obtain their right, and will attain gati.
What does a plot overrun with cactus mean?
He says that if cactus plants are present there in excess — you go and see cactus grown more than is needed on that land — never buy that land even by mistake: know that it has already become a pret bhoomi.
Why does he object to keeping cactus plants at home?
He says they tell people to plant cactus at home, claiming it strengthens the Sun or the Moon. If, taking such people's word, you plant cactus and there is even one negative energy in your house — some pret, masan or pishach — its dwelling there is certain; you may make a lakh of attempts, do nikari, have yajna and havan performed, and it will not go.
How were the gathered energies taken out of the house?
He says the very thorny cactus plant was used to bring them out. The handi or hadiya people see was abhimantrit, and through the cactus plant itself — supposing there were five kinds of pret energy there — they were brought down onto them and kept, after which the nikari was done. It had to be completed within one day; if it was not fully successful in one attempt, because some paishachik shakti was simply not leaving, further prayogas were increased.
Satvik tantra is preferred because nothing is laid waste, pret bhoomi excepted
He says that more than all of these, what shows him greater effect in such a field, wherever prets and pishachs are present, is our satvik tantra, because with it nothing is laid waste. But where a place has already become pret bhoomi, it becomes necessary at the outset to have tantra of that kind done and the place emptied, and only then to employ some high-order mahashaktis.
A Jinn Baba installed on a peepal ends up worshipped by Hindus on Fridays
He says people very often give the prets and pishachs of a house a place on dev vrikshas too — where Brahm is worshipped in a household and a peepal stands beside it, people give them a place on it. Nowadays people are even giving a place to the jinns of Muslim tantra: one sadhika reports that there is a tree right in front of her house on which Hindus themselves go every Friday to worship, saying it is the sthan of Jind Baba.
Nobody, man or pret, chooses to remain suppressed when other space lies empty
Whether it is a man or a pret or a pishach, he says, they will prefer to leave — brother, there is other space lying empty, there is no difficulty there. Where something is already present at a place, you have to employ all these vidhis to remove it.
What happens when a guest afflicted by prets comes to the house?
He says that if a guest afflicted by prets and pishachs comes to your house, their things will come into the house and will give effect. There are two kinds of thing: either someone takes energy from you and feels peace, or the person before you becomes troubled by the energy that is generated and going out from your aura.
Can an atma be bound after being killed?
Asked whether an atma can be bound after being killed, he says: brother, first understand the difference between an atma and a pret-pishach, the paishachik yoni — then that will be understood.
Setting up a darbar: mukh bharai, gaddi bandhan, rules for visitors and clearing the sthan
The guru will further tell you, the speaker says, that to hold a darbar there must first be mukh bharai and the tying of the gaddi — that is, the giving of a sthan. He will tell how the sthan where you hold the darbar is to be protected, what the rule will be for the people who come, in what manner they are to come, in what manner their vachan will be taken, and how the sthan is to be emptied after the Utara is done — because what you take off people, the Preta you remove, will otherwise remain right there and become your difficulty.
Which shaktis can be transferred?
The speaker says only ordinary-level shaktis tied to the regions of this earth — bhoot, pret, masan — can be transferred by a sadhak. A pari cannot be transferred, nor an apsara, a yakshini or a yogini; anyone who believes otherwise is under a misunderstanding. Shmashanic shaktis can be transferred, but that carries many rules.
How a sadhak binds and prepares a pret before transferring it
The speaker describes the process: a sadhak first takes into bandhan a spirit that died an untimely death two to four years ago and is wandering, awakens it under his own siddhi, makes it strong enough to travel from one region to another (which no shakti can do on its own), and then absorbs it into his own shaktis under his control.
Can one transferred shakti appear in ten places at once?
The speaker says a shakti of that kind is not so high that one soul, one preta, can be made to manifest in ten places — that is not possible, and saying so is only fooling people. One shakti can travel to ten places, but a preta or masanik shakti lacks the capacity to appear in ten at once; at most it creates maya and illusion. A chowki running 10–15 separate masanik shaktis, each accomplished on its own bhog and pind, is a different thing.
Why do negative shaktis grow strong during an eclipse?
The speaker says the karaka tattvas of the negative shaktis are the same two, but because those shaktis are full of negativity, Chandra and Surya ordinarily torment them: when the auspicious shaktis are strong, their inauspiciousness diminishes. In the grahan the auspicious shaktis have become quite weak, so the strength of the negative ones becomes considerably greater.
What is Hanuman ji's asana in the difficult tantra procedures?
But when the difficult procedures of tantra are in question — when abhichar has to be destroyed, when there are negative things of that sort in the house — then there the pret shakti or pishach shakti present at that place is itself invoked in the form of the asana.
Where is it stated in scripture that pret and pishach are Hanuman ji's asana?
If you want to know this better and it feels to you that it is made up, the speaker says, recite the Panchmukhi Hanuman Kavach: in it there is a symbolic description of this, that Hanuman ji is upon the pretasan. Or recite the Hanumat Sahasranama, and you will find this thing in four or five places. Hanuman ji is upon the pret and pishach — that itself is his asana, and he sits upon it.
How does Hanuman ji take his seat over such a being?
Whatever pret, pishach or masan is present there, the speaker says, Hanuman ji places his left foot first of all upon that very one. You will find such photographs on the internet too, made symbolically that way, that it is upon them that he first places his foot; and then the other foot, and then he seats himself upon a third — and if there is only one, he sits upon that one itself.
Do other deities take negative beings as their seat too?
Just as Bhagavati Kali in her many forms is sarva-vahana — she makes every single one her vehicle and every one her asana — so, the speaker says, Bhagavati Pratyangira sits directly upon the pishach, and upon whatever negative shakti there is she sits directly. Bhagavati Baglamukhi too sits visibly upon all of them: if it is a pret she sits upon the pret, that is, she will first suppress the pret, so she will first sit upon that very one. Exactly so with Hanuman ji.
Why does eating meat keep the negative entity in place?
Entering into your body and into your tongue, the speaker says, they are taking that taste — so from where would they leave? When Tulsi patra is seated on your tongue, when you offer no bhog without Tulsi, when no bhog is made without bel patra, when the bhagwan and devata accept it and you accept it back, pure and satvik — then something is obtained.
The pret is settling its own accounts, human birth alone being a karma yoni
That pret and pishach too is settling its accounts, the speaker says, as he had said earlier: the yoni of the human being is a karma yoni, while pret, pishach and devata are all bhoga yonis — they are enjoying. Whatever karma we do now, after death we will get that kind of yoni and will enjoy it; whatever good or bad we do there, no fruit of it will come. Bhagwan Shri Krishna has said this in the Gita, he says, not I.
How strong is the Hanuman Janjira held to be?
Asked whether the Janjira is impenetrable, the speaker says: absolutely, the Janjira is amogh and abhedya. As he said, if the samput is done with the Hanuman Janjira — if the trouble is very great, do the samput with the Janjira — then what is to be said of a pret and pishach, the situation will go from where to where.
Can a bhoot seize someone who wears the janeu?
If the truth be told, the speaker says, those who accept the rules of the janeu and carry it cannot even be touched by any vayaviya shakti, any pret, pishach or negative shakti. The reason is which deities are invoked in its nine strands — you will know it if you wear the janeu. There is no Mahashakti of theirs that escapes: the invocation of all the Mahashaktis takes place. Everyone is consecrated there in the janeu for you, together with the pranav. So it is simply not possible.
What effect does the janeu have on higher-yoni entities?
For this very reason, the speaker says, the prets and pishachs who are of that kind of yoni — those who are of a high yoni — are also pacified by the janeu.
Does the method of havan change where a place is full of bhoot-pret?
In the place where there is trouble, where it is filled up in that way with bhoot-pret, where there is affliction — in that place the method of havan will change, the speaker says. And person to person it can differ in this.
What happens if the target is able to return the prayoga?
In such processes, when some pret or pishach shakti, or specific shaktis of the veer category, are projected, then there is this possibility: that the one against whom a tantric is working — who is the enemy from his side — may himself have knowledge, or may have some deity capable in protecting him, or may have perfected some siddhi, or may have a deity's grace, or may have such a guru as will return your abhichar.
What if loud japa disturbs the neighbours?
A listener says he does one mala of japa of the first mantra of the Argala on a sphatik mala in a loud voice, and that the people of the mohalla have troubled him a great deal, with arguments happening every other day. If people are being troubled by your mantra japa, the speaker answers, there can be two reasons — they may be afflicted by pret, and so difficulty is arising for them.
Why would the name Bhadrakali cause a commotion?
It is Bhagavati's name, not any such mantra — but on hearing the name Bhadrakali, a great commotion arises among the pret atmas, brother. As soon as you say Bhadrakali Kapalini, everyone will be frightened, wondering why this man is taking the name Kapalini. So do the path in a gentle voice; do the path comfortably, do not do it loudly. And secondly, people are coming to know of your sadhana and interfering in it, and quarrels are happening — which is not proper.
What does Valmiki tantra actually run on?
The most special thing in them, he says, is that in the Valmiki tantra — or however many bhagat Valmiki tantras there are — there is not much mantra; in them the devatas run on the predominance of bhog, by giving bhog and offerings. And those are not devatas; somewhere or other they are lok shaktis: alive at some time, having done mantra anushthan and the rest, having the grace of some devata, then meeting death, an accidental death, going into the pret yoni, and afterwards becoming worshipped and becoming a devata.
Lacking the capability to awaken shaktis by mantra, people worship masans, build masan temples, and worship pret and pishach house to house
In the present time there is not even that much capability, that by such mantras they may awaken them, may perfect them, may seize any shakti and perform such kriya. Independently, by worshipping such lok shaktis over and over, masans are being worshipped and temples of masans are being built — see it clearly. Calling the masan "Baba" — mari masani worshipped in the house, this and that devi. Say it and ten people will at once come to fight you. So, brother, what Bhagavan has said is true: in the present time it is pret and pishach who are worshipped house to house.
What becomes of a life spent giving bhog to lok shaktis?
Go on giving bhog your whole life and it will all go into that — you gave two eggs, he will give four; he gave one cock, you gave two; chicken, hen, egg, omelette all day, and the life of these people is spent in exactly this. And those people will tell it so exaggeratedly; videos are available, brother, that with so-and-so these deities run. Those, he says, are all pret and pishach. Know it clearly. All into the pit. Those whose puja you are doing will, after death, make you lick your own, he says — the matter is that plain.
How is the consecrated dust used?
The whole material is filled into a brass or silver casing and worn on the upper arm or around the neck, by which there is shanti of doshas such as fever connected with bhoot-pishach, fever from the avesh of pret-pishach, repeated fever, or great burning in the stomach — the presence of Brahm, he says, sets a fire in the stomach. Women, especially married ones with any dosha, mix a little of it into their sindoor and fill it into the parting of the hair.
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.
What is this sixteen-lamp vidhi for?
This is for rakshan, for the destruction of enemies, for the destruction of tantra vichar, and for protection from pret-pishach vichar and the like — this vidhi especially. If there is loss of wealth again and again, if accidents happen again and again, you can do this pujan. And others who are doing other sadhanas may, if they wish, do only this for the sake of deep daan.
Can Veer sadhana be used to remove pret negativity from the family?
Asked about Veer sadhana for protection, for permanently removing pret negativity from the bodies of the household, and for making the body well-formed, he answers: Mahabhairav sadhana. But he adds that if there is pret sadhana and pret and this kind of presence, then first have it looked at by some competent person. Asked whether the five-day sadhana is to be done under sankalp, he says yes — take the sankalp each day.
Should dhoop of pigeon droppings be given in the house?
Told of an astrologer who tells a sister to give dhoop of pigeon droppings in the house, and that she gives it with guggul and camphor, he says to Anil ji, without offence: you do so much sadhana-puja, and it is this pigeon dropping that is doing the work of smearing over that sadhana-puja. If tantra is being done, then in a household he explains clearly: this kind of vishtha tantra is used for a house that is empty of human beings — where people have left for two, four or five years, where there is no dhoop-deep even once a year, where the house is closed even at Diwali and Holi, so that when they come again, in that empty house the presence of pret-pishach has formed. To empty such places this is used, and sukar vishtha, mushak vishtha and bidal vishtha are used. Not in a house where the householder is already living and the devi-devatas are already present.
Is akal mrityu written in the kundali and the karmas?
The speaker says there is a yoga of akal mrityu, and that yoga can be averted. Its very name is akal — that is, the kaal has not come, the time is not yet complete, it is incomplete. But if you could not avert it, then it comes to fruit; and since it is akal and its time was not complete, then for as much time as remains you are in the pret yoni. When your time is complete you will move on to further gati.
May women touch a vigreh of Hanuman ji?
Asked because the listener had seen a woman applying oil to Hanuman ji's feet in a temple, the speaker says that apart from dakshinmukhi Hanuman ji, touch is also forbidden for Panchmukhi Hanuman ji; and where in a temple Hanuman ji's face looks towards the southern direction, touch is forbidden there. In the installation of Panchmukhi Hanuman ji, the acharyas who know the method make his asana, even if only symbolically, a pretasana — and for this reason a woman's touch is forbidden.
Which rudraksha should a post-mortem doctor wear?
The speaker says that if they wish to wear a rudraksha, have them wear a genuine one, not the dusting variety — of the good rudrakshas, have them wear the Kalagni Rudraksha, which will be most excellent; or else Kaal Kalagni Rudraksha, or Bhairav Rudraksha. From one of these two, or a mala made of both, of 27 or 54 beads as they can wear, and have the kavach done properly by vidhi: their spiritual progress will also take place, professionally too these things will work, and thirdly they will never have any trouble from pret, bhoot, pishaach and so on.
What does he mean by simha sadhana or veer sadhana?
If you are a sadhak, and especially a sadhak of Jagadamba, then you must do simha sadhana — that is, do sadhana like a lion, do veer sadhana. Veer means that you do not become frightened at the least thing by all these confusions that have been spread about.
How should a sadhak react to experiences that come during sadhana?
Whether bhoot and pret come or devi and devata come, whether your experience is good or bad — if it has begun to happen, understand that your sadhana has somewhere interfered in paralaukik activities, that you matter, that you are in their sight. Enjoy it, do not be frightened, do not fear, do not run. Ignore does not mean not paying attention: you will pay attention, but you will not react; you are to remain entirely neutral. One should never react to an experience — quietly observe, and this observation itself will carry you forward.
How pret shaktis from abhichar deaths get installed as household deities through bhagatvaal
Below the lok devatas, the speaker describes still lower powers: when an ordinary person died through some abhichar kriya, local devotees working through tantra and bhagatvaal often gave that person a place in the family's own home and had them worshipped as a devata — a pret shakti in deva form. After a generation or two of worship such a power becomes so awakened that it can no longer be abandoned. He gives Brahm devs as an example — a married woman given a place after death, either independently or under a Mahadev temple as a Brahmashila — and says unruly abhichar shaktis that have killed people are likewise often housed at home rather than at a dham.
Dosha when a pret shakti's bhog reaches a divine kul-shakti
The speaker sets two homes side by side: one where the original Mahakali is worshipped as kuldevi generation after generation with her own vidhan kept within the kul, and one where a lok shakti — a dead ancestor, perhaps a grandfather called a siddha — has been installed as kuldevata. If bhog offered in the second home reaches someone from the first, the tattva divides: the bhog of a pret shakti's ansh is handed to a divine shakti in whose share prana urja lives, so someone else's jhootha reaches her. A higher-grade shakti thus accepts the bhog of an upadeva-grade shakti; the distinction of superior and inferior is breached, and that is the dosha. He rejects in advance the objection that shaktis are not high or low, saying the technical reasons are being classified precisely, and tells Vedanta-followers to walk their own path rather than lecture on this channel.
Dosha when a Mahakali lineage's bhog reaches a home worshipping a pret shakti
Reversing the case, the speaker says that bhog offered to Mahakali and subtly taken by her yoginis carries a different energy and divinity altogether. If that prasad enters a home whose people serve a shakti of upadevata grade and they consume it, the level of Mahakali's energy is explosive, and because of her divine ansh the shakti in that house becomes bound and stunted — it suffers. He stresses this concerns kul-shakti bhog only, not the prasad of outside temples, and adds that the pret installed as kuldevata need not have been a sadhak in life; wicked people too are made household deities through bhagatvaal, and when such bhog reaches them they suffer.
When an installed ancestor shakti is not pained by a divine kul-shakti's bhog
The speaker says the installed shakti will not suffer in that way if the person, while alive, did puja-path and naam japa, or if after death they were not given an independent place but were set under a mahashakti of some Shakti Peeth or under Bhagwan Mahadev, with the instruction that alongside their puja and bhog the household must daily do japa of Mahadev's mantras and his nitya abhishek — with a shaligram installed, and auspicious energies built up there. Kept in such purity and sattvikta, the suffering does not come in that form, though a little laag, binding or discomfort may still occur.
Is there harm in suicide according to dharma?
Nobody has the right over death, the speaker says. If we kill ourselves then we are fleeing from prarabdha. Why do we commit suicide — we are fleeing from some suffering: drowned in debt, or some bodily suffering, and to be rid of that suffering we commit suicide. Even if, after suicide, gati is somehow obtained — very well, one did not become a bhoot or pret, some karma remained or the parents had such karma performed — in the next birth it will have to be undergone all the same; you will not be able to flee, so how many times will you flee by committing suicide.
Can a spirit attach itself to a person without cause?
Asked by a man who works alone as a guard whether the souls of those who die in accidents can attach themselves to us without reason, he says a good atma attaches itself especially for the sake of its own gati; ordinarily it attaches to a body because it has some hope there. Bhoot, pret and pishaach attach for one of two reasons: either they are compelled by mantra force, so that a tantric drives them through the four kriyas and they cause harm through speech and the rest; or some inducement has been given them.
Why does an attack of tantra not lift as soon as remedies begin?
Never think, he says, that we are doing God's seva and yet the health has gone bad. Tantra vichaar remains in its own place; he has explained in detail how it works, what its scientific basis is, how it acts and how it will act adversely upon you. Your capacity to counter it is limited — you are not a siddh purush. The trouble came, and only then did you start doing mantra jap; but the trouble has already taken root five or ten years before. The man who made the prakshepan will have done that pret's sadhana for six months, for forty days, seated in the shamshaan, seated upon bhasma, near a corpse, at the burning ghat, under a peepal tree, in the manner his guru told him.
What sustains a pret that has been driven at someone?
Having perfected the siddhi he will be giving it food at every Amavasya, keeping it satisfied, holding it to a promise. Whatever tapobala he has built by serving whatever divine shaktis — that tapobala the pret will be eating. Only then did he make the prakshepan upon you, upon your body, by abhicharik activity; and so it is able to harm your body, because the tapobala is being given by the person who made the prakshepan.
Why is there no immediate benefit when the remedy is finally begun?
When you have fallen fully into the pit, when the body has stopped supporting you, when the pret pishaach has climbed on and the trouble has begun — then you took the sharanagati of God and have only now begun the remedy. So there will not be an immediate benefit. You are not so great a devotee of God, he says, nor is there in you or in me such bhav that God should come running at once. Nor are we like Gajendra, that at midnight when a crocodile seizes our foot we should call Kanha-Kanha and Narayan should leave Vaikuntha and come running and free us with the chakra.
Do spirits know that we can see and feel them?
Asked whether an atma or pret understands that this person is seeing us, is able to feel us, he says: yes, absolutely — it may be so and it may also not be so. If we wish to tell them that we are seeing you, then very well; if you ignore, then it is ignored. What is the need of telling them, he asks.
Is a possessing power driven out by beating the person with a slipper?
The speaker says no. He recounts a well-known television figure boasting that he raised his slipper at a woman claiming to be Kali and that the possession left. Beating exists as a prescribed procedure with its own rule and method, but the speaker holds it is not something to be said in public in this form.
What happens once the kula shaktis' protective covering lifts after bali is abandoned?
Afterwards, when they begin to take the bali of your blood themselves because you are not giving it, then there is a full assault of illnesses in your house, and preta and pishach begin to play upon the body once the protective covering has wholly lifted, and the ruin begins. Then go on doing sadhana; go on abusing the ojhas, sokhas, pandits and tantriks that they have no siddhi.
Precaution: never use pitr mantras directly when the pitr are bound
The speaker warns never to go with half knowledge and use mantras connected with the Pitr directly to free them from Bandhan. If the pitr are bound, you do not know what shakti was sent in Abhichara or what Preta shakti a tantric may have seated alongside them; any anushthan of a pitr mantra then reaches that negative shakti instead of the pitr. You would be doing the puja correctly, he says, but someone else would be taking it.
Why Dattatreya is the safe channel for offerings to bound pitr
The speaker says Bhagavan Dattatreya is a mahashakti in whom the complete form of Brahma, Vishnu and Mahesh is seated. If you take refuge in him and do Tarpana for the Pitr through his 108-name namavali, a medium is created by his Kripa through which the fruit of every auspicious act reaches only your own kul pitr; any Preta shakti present with them gets nothing. It is filtered, he says, so the right thing reaches the right one.
What settles such a spirit at last?
A person who was beaten and tormented in that way, the speaker says, will either take birth and complete that prarabdha, or, if there was no gati and the death happened in that manner, will now settle the account in the form of a bhoot pret. That person is stuck; he will not agree just like that. You will have to show a little of your own surrender toward the devatas: when that capacity comes into your sukshma sharir, that person will himself become calm, that atma will itself become calm. Devatva must come. This is the reason behind the saying that such work should be had done by a sadhak, or by a Brahmin who does trikal sandhya — one who does trikal sandhya, has done an anushthan, a japa, a havan, an agnihotri, one who does a daily havan, a sadhak of a mahavidya: in the aura of his body, in his sukshma sharir, the presence of those shaktis remains, on account of which these somewhere calm themselves and then accept what is said.
How do such departed relatives make themselves known?
Of anyone at all, he says — begin the sadhana of a devi, of a devata, begin japa of the Panchakshari, begin anything. Then know one thing: they will certainly be affected, they will certainly begin to come in dreams, they will certainly begin to be visible to you. Their form may be anything at all — not necessarily appearing as a brother or a sister; they may appear as a devata, or as a serpent, as a daitya, as a devata, or in the forms of various kinds of animals. But they will make full effort to make you aware. They become very greatly affected.
May departed family members be made siddha?
No — never, he says. One must not fall into the business of making them siddha and buddha, thinking that since this much is known, let us accomplish the siddhi. Never at all. Siddha means they will become bound, and then their gati will not be able to happen; however much karmakand you then have performed, it becomes a matter of difficulty. That much should not be done.
Released from pretatva into devatva, they stand as gana and think well of the sadhak.
They will be helpers to you and will think well of you, he says. Even if for some reason their death was abhicharik, even if some preta or pishaach was present with them, you will certainly find a way. The way is certainly found — that you may free them from pretatva, bring them into devatva, so that they may stand in your house in a deva form and protect you; and if kula devi-devatas are present, may stand as their gana and give you help. That a person then does not understand the way when he gets it is another matter.
Worshipping them in a tamasik way, or sending them for information, turns the help into harm.
If, when you understand this subject, you come under someone's inducement and worship them in a tamasik way — "these are things connected with pretas, do it in this fashion, take help this way" — or if by your mantra bala you make them siddha and put them to work, sending them out to gather information about someone, not leaving them free, then they become givers of very far-reaching wrong results for you. Where your fault lies, there the beating will come in the same measure, and they give loss to a very great degree.
Does one who serves a deity become their doot, and is there rebirth?
Manas Sharma ji asks whether one who serves a devi-devata becomes their doot after leaving the body, whether he will then be born again on earth, and whether an ordinary sadhak too can become a doot. The answer to all of what you have said is absolutely yes, the speaker replies; it absolutely can happen. Everyone's time is completed; rebirth is certainly obtained, until full gati is attained.
What does sudden illness during Panchakshari japa signify?
If you are doing the japa of Panchakshari and your health suddenly begins to fail, then understand this plainly, he says: whatever dev shakti, Preta shakti or Pishach shakti is attached to you, or some graha badha is attached, is being affected by your mantra japa. You have such capacity that you have affected it. You cannot go on suppressed and afraid of it. It gives you distress so that your morale may break and you may leave off.
Why deity mantras hurt an ancestor seated in the puja room
The speaker says the Pitr fall in the category of Upadeva; they are not of one kind, many types are described, and some among them, whose gati has not happened, are connected with the Preta yoni. If such ancestors are seated in the place of worship, he says, the very mantras with which the gods are worshipped begin to cause them pain. His example is Hanuman Chalisa and bajrang-baan: the jurisdiction there is wrong to begin with, so the energy produced by that recitation hurts the bodies of the ancestors.
Why do ghosts, spirits, or demons take human lives?
In 99% of cases, ghosts, spirits, and demons that take human lives do so under compulsion by external practitioners wielding the power of mantras — not on their own accord.
Indra, Kartikeya the commander of the Devas, and Shiva's chief Ganas were ordered into the battle next
Shiva, greatly angered, ordered in the fierce Indra — held in the Rudrashtadhyayi's third chapter to be a form of Shiva himself — with Kartikeya, the commander of all the Devas, and all of Shiva's principal Ganas, the Bhuts, Prets and Pishachs, to surround the boy from every direction.
Karali, Kubjika, Khanja and Lambshirsha — Shaktis named here who appear among the sixty-four Yoginis
Four are named — Karali, Kubjika, Khanja, Lambshirsha — and their names occur among Bhagavati's sixty-four Yoginis; infinite such Shaktis were seated there. They began catching the Devas by hand and putting them into their mouths.
Why can a pret not take water even when it is in front of it?
The speaker says that things may stand right before a pret and it still cannot take them itself, until someone gives them. Ganga ji is available everywhere, yet all the pret-pishach lying on her banks cannot satisfy themselves by drinking that water — they simply cannot take it.
Can any spirit help itself to water placed for the pitrs?
No. The speaker says the pitrs will give it to whom they wish; you are not giving it directly to anyone, and no one will be able to take it. Even if a brahmarakshas were sitting there playing cricket with you, calling you friend, when it needs water it will have to ask you — it cannot take and drink it.
What manifests in a short Bhairav sadhana is a pret shakti of the masan given some name
What the things you see manifest actually are, he says, or what is being given to you there, is not Bhairav but the pret shakti of the masan, to which they have given some name or other — taken into their own vachan, or bound by some bandhan shakti bestowed by their own guru.
Whose atma is used for a masanic siddhi?
Understand this clearly, he says. Suppose an unmarried man has died, an akal mrityu of his has occurred in some accident or the like. Because the death was untimely and because the age is low — the age up to nineteen, twenty, twenty-five years — the state at that time, the vaicharik state, is a good deal different. For that reason the punj of energy in them is also a great deal higher.
The durgati the bound atma undergoes for twelve years is something nobody opens up
But the durgati that atma undergoes for twelve years in the name of Bhairav, he says, a sadhak of that kshetra will be understanding well. This thing nobody ever opens up. Know it as though you are suffering and nobody can see you.
The atma held in the vachan lives as a bandhua mazdoor until its term ends
You have been bound in his vachans in every way and have been made helpless. You will get mukti after so many days, after twelve years — but for twelve years you have to remain as his bandhua mazdoor. Whatever I say, that is what has to be done. Binding in every way, he is then handed over and made helpless there.
A bound atma that is loosed strikes the tantrik himself and his disciples' families
And whenever, from some cause, some yukti is applied and the vachan breaks — if it becomes free of the bandhan and is loosed — then it will do a deed to the tantrik mahashay himself, and through those who have become his disciples, or any other person who has taken a siddhi of this kind, it will also lay their families to waste.
Do high shaktis also have a tamasik form?
It is not that every shakti in a tamas form is such, he says. Those that are high-grade shaktis also have their tamasik swarup — but it is not worshipped by a householder. And then there are the nikrishta shaktis, which are the masani shaktis: however well you may keep them, when the time comes they do not stand by you. He says he is speaking of shaktis of the kind that are bhoot, pret, pishaach, dakini and the like.
Cremation leaves no remains for tantra to work on, since Agni's touch alone purifies
In Sanatan, he says, when someone dies no remnant of his body survives: he is handed over to Bhagavan Agni Dev, and those whom Agni touches become pure by that alone. The asthis are immersed in Ganga ji or in some such divine river nearby. He may wander as a bhoot or pret on account of his karma, but no remnant of him is left, and after a time his gati will occur.
Take the case of a wayward member of the household who met an akal mrityu
Suppose, he says, there was in your house a sadhak, or some wayward boy who ate and drank everything — chicken, fish, liquor — and suppose that by Bhagavati's kripa he met an Akala Mrityu, whether by a tantra strike or from any cause whatever.
Narayana bali, Tripindi and pindikaran are performed for one who died an untimely death
In tantra, he says, it is those who die who become bhoot and pret. For this person who has attained death, on account of the untimely death you had Narayana Bali done, had Tripindi Shraddha done, had japa and pindikaran and the rest done — so that he should go into the pitr kula according to his prarabdha; and wherever you went, to whatever tirtha dham, when you have that process performed there, he comes and stands in the pitr kula, though he will not go into the deva kula.
With conduct that bad he will drink the blood of your throat after death instead of standing guard
Instead of standing with you, the speaker says, after death he will then drink the blood of your throat. All this is possible only when there is at least one person in the house who walks the path of dharma and is dharma-nishtha, and when there is a place in your house where such a being can be given room.
How can one tell whether a death was caused by abhichar, and free the soul?
If they are members of the family, it will be understood, the speaker says. Whether you do tarpan for them or do anything at all, you will not obtain peace. When you do seva and puja aiming it at someone, for the sake of some unsatisfied soul or for the sake of some person who has died, then satisfaction will be obtained by you too. A listener adds that there has been a tantra problem in the house for fifteen or sixteen years, and it is understood through dreams and the like. Such a dream will come, the speaker says, from which it will be understood that the one whose death has happened has died in an abhicharik condition — there is no gati. Many times these people even become upar, above.
Freedom from the pret should have come much earlier than it did, and the fluster and non-acceptance held it back
A listener writes his thanks: what had been fed has come out, freedom from the pret has been obtained, and he had been doing japa of the Mahabhairav mantra since August. In my view this should have happened much earlier, the speaker replies — you simply did not accept, you used to get very flustered, saying it is not happening, it is not happening. But we too will appreciate that you finally won, because you were very flustered and yet you did not leave off doing the work. The dedication should be like this boy's: he lives in a hostel, was afflicted for four years and his condition became very bad, but doing sadhana and the rest on his own strength he has today become well by the grace of Mahabhairav.
How much power does the person doing tantra on you actually have?
The shaktis of the person doing tantra upon you exist only up to a limited measure, the speaker says: what he is doing is projecting shamshan prets and the like upon you through his vidyas. You estimate his capability as far more than it is. It is said that if you become frightened on seeing the enemy on the battlefield, you have already lost the war there — and this, he says, is the biggest problem today, and the thing others and your enemies take advantage of.
The vyakhyan of nar and Narayan is deferred, and three generations are examined for a pret running with the pitr.
Asked who nar and Narayan are, the speaker says the explanation of this is very excellent but that he will not speak more today; some other time. Asked how one may have the nivaran done, so that it goes away forever, when a pret sent by another has been running with the pitr in a house for three generations, he says first that if it has been three generations then it will have kept them troubled for three generations; and second, that if it is with the pitr then two or three questions arise — if it has been three generations, does it not have the capability?
How is a pret that runs with the pitr removed?
If your lineage is increasing, the speaker says, then it does not have the capability. You may have it removed with vidhi vidhan by having a nikari and such prayogas done. If it is with the pitr, then, provided no dosha is attaching to the pitr, or provided your pitr are still strong, it can be removed through them as well. And through Bhagavan Dattatreya, by his special sadhana — by which only the pitr are satisfied and the prets receive distress — it can be removed too.
What punya comes from building a temple, and what is done for an untimely death?
Asked what punya comes from having a temple built, the speaker says limitless punya is obtained; it is said that people who have temples built deliver many generations. Asked by a listener whose elder brother died an untimely death two years ago and who is now being greatly troubled, he says it depends upon what his age was — if his death occurred through abhichaar and the like, in an untimely death, then he will trouble much more. If the untimely death occurred by accident, then by having Narayan Nagbali and the like done, and by having the Shrimad Bhagavad Gita recited for him with vidhi vidhan, gati can be given.
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 about an aughad pret that people call a brahma?
Siddharth ji says people variously call it Pratyangira, or the recitation of the Durga Saptashati, or that it has been seated after being conciliated and there is no upaya of tantra-mantra for it. The speaker answers that until that thing is opened up completely there is no gain in saying anything about what it is. And the first and greatest point is that if it has become worshipped in the kula — be it a pret, be it a brahma, be it anything — then once it is worshipped, no fault of it remains there. If it is worshipped generation upon generation and you now wish to remove it, then plainly there should be a knowledgeable person in tantra who first asks it; the effort should be that the thing goes peacefully, and it should be removed only if you wish to remove it and it is giving trouble. There is a whole vidhi vidhan and rule for removing it too; doing anything in this manner without knowing will not be right.
The experience may have been a draught of air or a running fan, or a pret distressed by the mantra and driven off
The meaning of the experience, he says, is that air may have passed from behind; their fan may have been running. It may be that some pret or pishaach passed by; that on account of your mantra it was distressed and went away; that it is looking for an opportunity, saying, today you have driven me off by japa of a mantra, meet me some day and then I will show you. This too may be. There can be a great many meanings. Those who get stuck in experience obtain nothing in sadhana — because they want only experience, and an addiction to experience sets in; and when the experience is not obtained, it feels that the puja is not succeeding at all, and in that tension the poor mind distracts itself.
Which forms of Hanuman ji may not be touched, and by whom?
The prohibition on touching is not on every form, he says. Where Dakshinmukhi Hanuman ji is, there it is forbidden, because that is an ugra form; where Hanuman ji is seated on a pretasan, then it is forbidden that you touch. And it is not only for women: for the ordinary sadhak who has not obtained deeksha, whose deeksha has not taken place, it is also forbidden.
What has happened to the name Bhavani in the course of time?
But what is going on in the course of time, he asks. A girl child who died in the womb, or was got killed in some way by abhichar, or whose pregnancy was aborted after finding out that it was a girl — people have them aborted at six months, at seven months. When she goes above afterwards she begins to throttle, begins to trouble the household, begins to play upon them, does not let the marriages of brothers and sisters take place; and afterwards it becomes: now worship her in the house. Now her sthan has been made, and the name given is Bhavani. An unmarried girl of fourteen, fifteen or sixteen who died for some reason is also being worshipped as a Bhavani, and her name too has become Bhavani.
How does the name Sati come to be given in the same way?
After that, he says, if there is a married woman whom people in her husband's house burn and kill for dowry or for some other cause, she becomes a Sati. Know the truth: prets and pishachas are being seated and worshipped, and the name of God has been given to them.
Tantrics place a false blessing in a new bride's aanchal and take up the souls of those killed.
Afterwards, whichever tantric wished to take it — he says he does not wish to name them — in the course of time there are many shaktis and many such tantrics, whether Hindu or Muslim, who will pick up and use things that cause sorrow and harm. A new bride has come, and under the pretext of giving her a blessing they say they are blessing her, put something in her aanchal, and the whole thing has run; scattering akshat, giving sweets and prasad and so on, a very bad time of tantra ran. And because killings occurred, those whose murder happened, whose souls attained death on account of these shaktis, also became endowed with that same tattva.
What happens when a sadhak cannot complete the process he began?
In exactly the same way, he says, even though this shakti was in the positive — since it was awakened by the force of mantra and these sadhaks could not complete that process, and in a half-finished state could not manage what they had obtained, they gave it to others; and the others knew nothing at all of what was being given to them. Then they died, and afterwards they too will be worshipped, worshipped under that very name. And those people then slowly went on increasing in kula and vansh and went on being worshipped in the kula. So the Mahashakti who was there remained in her own place, and those who died on account of those shaktis began to be worshipped after becoming shaktis, and were given separate Bhavani names.
Who are the Satis that people are asked to install, and should they be installed?
He confirms that many people ask about Sati: she is that very woman who died by suicide in the family, or who was got killed. Many people told him too to seat them, but it did not seem the right path. If you seat them, he says, it may be that they will grant you peace for five or ten years — but you are not knowing what your coming descendants will do. If nobody does the seva and puja of God, there is no difficulty there; God can never become displeased, that is their separate way, that is the teaching of Sanatan. But if you seat shaktis of this kind in the house, and tomorrow it turns out that your son or daughter did not marry within their own kula and khandan, or something of that kind happened, then the work is done for.
What should be done if a dead person troubles you?
Do the path of the Tantrokta Bajrang Baan five times daily at night by the ordinary vidhan, lighting a lamp of mustard oil, he answers. And why is the dead person troubling? Somewhere his sadgati has not taken place. For that you should do the path of the eleventh adhyaya of the Bhagavad Gita, and if by vidhi-vidhan you also perform his pind daan it will be the very best. Get his gati done, he says.
Is a video possible on the pran pratishtha of a shivling?
The pran pratishtha of a shivling is not so easy, he answers Meher ji, and it is not done in that way. You should have the whole vidhi-vidhan performed if a pran pratishtha is to be done in a temple; and a video would only be possible if a pran pratishtha were happening somewhere and were shot and put up. If you are asking for the home, the matter is different — at home there is no need at all for a pran pratishtha.
How does an enemy actually carry out abhichaar against a household?
The speaker says that whenever an enemy performs abhichaar — whether he is a large tantric or a small one — his kriya is one of two things: either he will use mantras, or he will use the kshudra shaktis he has made siddh, such as bhoot, pret, pishaach, vetal, brahm or masan.
Can a negative shakti take away the japa of this mantra?
Women too become alarmed that some negative shakti may have been attracted and come, the speaker says. Keep it in mind: in the japa of this mantra no negative shakti has the capacity to take it. The reason is that the agni beej is in it. Where the agni beej will be, where the measure of agni will be, the vayavya shaktis — that is, the pret and pishach, who are of a vayavya form, of the nature of air — do not have the capacity to receive the japa of a mantra endowed with agni tattva.
How should the Tulsidas Brahmarakshas account be read?
As a Tantric matter, not a story. When Hanuman ji's grace was not being obtained after many attempts, Tulsidas took the help of this Tantra; and the Pret gave him Darshan and told him where Hanuman ji was. He did not accomplish it as a Siddhi, and it did not bind him — because his object was something else.
What is maili vidya?
Asked what maili vidya is, he answers: kshudra vidya, maili vidya, the prayoga of things related to bhoot, pret and pishaach. To a listener who asks whether his work stops just as it is about to be done, he says the full matter must be written for anything to be told.
What is to be done to cut the greatest tantra kriyas?
There are a great many vidhans and they have been told, he says. But remember one thing always: whether a tantra vichar is being done upon you, whether a dosha of pishaach or pret is attaching, whether a deva dosha is attaching, all these are joined to our prarabdha. And our ordinary anushthan is in that proportion — only then does its cutting take place.
Can forty or fifty pishachas live in one body?
One pishach is enough to finish the story, the speaker says. If forty or fifty were in the body, the belly would be the very kshetra of Mahadev Mahakal, of Mahakali — it would be a shamshaan. As three or more people constitute a crowd under section 144, so if more than three or four prets and pishachas enter a body, that body has become the equal of a cremation ground; with forty or fifty there would be a very old shamshaan present. He says it is not a joking matter. If someone has told you it is forty or fifty, nobody survives eating that much. Secondly, there are many shaktis that create the illusion of being more than one — they may be one or two but will change form so much that a person goes mad thinking there are many. First meet some competent learned person and lay the whole matter open before them.
Does a vegetarian who pays for a bali incur the dosha of killing?
There is no such thing, the speaker says. But if you are offering bali to bhoot-pret, then not only dosha but everything will attach. It depends on where the bali is being offered, what its condition is, what the matter is.
How far back in a kula can an unfulfilled atma lie dormant?
It may be from two or three generations before yours, the speaker says, and still be there. It has not obtained its gati and mukti. It may not have been activated at all earlier — it did nothing, it lay quietly. But at the time of somebody's birth it became activated. And if some person had been the cause of that death and has his own prarabdha to undergo, he will again come and take birth in that very house, and this unfulfilled atma, tied to earlier karma, will attach itself to him.
Why was the practice of offering silver vark started?
To block that samarthya, he says — somewhere or other this practice was set running for exactly that purpose. In the same way Bhairav was turned out of the house, with people saying do not do Bhairav's puja; and today too people are having Krishna, Kanha, the Laddu Gopal taken out of homes, and stopping the puja of Hanuman, saying do not worship Balaji.
Why do people turn to pret shakti when they are suffering?
It is true, he says, that a pret shakti removes suffering first if you go to its shelter. If you have gone in sorrow, if you do much puja-path and yet the kripa of your shakti has not come upon you, you take refuge with pret and pishach. And they do show kripa — because they too remember: make this one your devotee, show your samarthya, make him yours.
How does one tell whether bhoot-pret are taking the bhog at the household shrine?
Say it by looking at your own puja mandir, he says. If the devi-devatas take the puja and bhog, there will be bhavyata — light even one lamp and the shrine will look magnificent. Where the thought has become of that kind, or where there is dev dosha, you may decorate it however much and spend thousands of rupees, and you will feel a complete flatness in the shrine; it will not seem at all that dev shaktis are seated there. Looking at it, a sense of emptiness comes.
How is a bhoot-pret that is taking the puja at the household shrine to be removed?
Whenever it seems so, he says — and he has cleared in two videos how bhoot-pret come and how you may know that pret-pishach are taking it — havan-form prayoga connected with the ugra devatas of our Sanatan sanskriti should particularly be done. And in havan-form prayoga too there is a matter of what kinds of things are to be used. Where the trouble is of the vichar kind, in the house, the greatest thing to be used in the havan is the wood of apamarg — the samidha of apamarg.
Do pret and pishach lose their hold where a shivling or rudraksha is?
Yes, absolutely, he says. Where there is a Narmadeshwar shivling, whatever is connected with Bhagwan Shiva, where there is a rudraksha and one who wears rudraksha — because as many bhoot, pret and pishach as there are, they are the ganas of Shiva ji; they are the ganas of all the deities, in fact — so they will not be able to take the puja there. They will get peace there; they will be pacified. They will neither be able to take it nor be able to do anything. But the attempt will run in different ways: if they cannot take it, there are other things too, and the tantriks will use those. There are a great many things.
Krishna kavach against abhichar, graha and pret-pishaach badha
The speaker says that if, along with wearing the kavach, one does specific seva of Bhagavan Shri Krishna, then through this kavach one is protected everywhere from any abhicharik badha, any graha-caused badha, and any pret- or pishaach-caused badha arising in one's life. Protection is had at the workplace and promotion comes. Through this kavach, he says, every kind of benefit that ought to be in one's life is obtained.
Who is the kula Bhairav of a family, and how does he come to hold the post?
The raksha-pradhan chief devata of our house is the Bhairav of the kula. That post is held in one way by the bhairav of whichever Mahashakti is our kuldevi. In another way, those who in earlier times in our kula parampara performed the seva of Ma Bhagavati are, when their gati occurs and if there is such a wish, given such a post. But he insists this in no way means that some bhoot, pret or pishach has received the station of Bhairav.
What is the science behind Kshetrapal pujan?
Against the filling of minds with the misunderstanding that harm will come from Kshetrapal pujan, that Kshetrapal will send prets and pishachs to your house, he says: understand the science behind it, the para vigyan here too. Whenever the sthapana of a Kshetrapal takes place — as Kshetrapal, as Dehi, as the gram devata, when some shakti is seated — then, when they become the adhipati of that kshetra, beneath their very asan reside all the prets and pishachs of that place.
What if the gram devata is a dead person or a brahm rather than Bhairav?
In the new times, he says, of the kinds of shakti that have been established apart from Bhairav ji — where, in the form of Kshetrapal or gram devata, instead of Bhairav Baba being installed some dead person has been installed, or a brahm and the like has been installed — there you should know what the rules and laws of that place are, if such a place has been given. What is offered to them and what is not: knowing this according to the kshetra, only then should you give.
Is Bhairav the only devata who lives with bhoot, pret and pishach?
To the objection that bhoot, pret and pishach are around Bhairav, he asks which devata there is who does not live with bhoot, pret and pishach. You speak of Bhagavan Narayan — then go to Gaya sometime. Go and see Bhagavan Gadadhar, where Gaya Dham is called the Mukti Dham; right beside it there is a shamshan, and there Narayan himself is seated in the form of Masani. Where in the world one sees Bhagavan Shiva, there Bhagavan Narayan himself is present as Masani.
Why is Bhairav associated with pret and pishach?
Of one who has manifested from the amsha of sakshat Shiva, he asks, from where does the talk of pret and pishach ever arise? If his form is such, then it may be said that he dwells in such a place too. And Bhairav ji is not merely one — understand his bhed: they are many, and they are also one.
Does a Peepal growing on the house wall mean something?
This is not a subject for that much superstition. It often happens that a Peepal simply grows on a wall. Leaving out an auspicious tithi — a Parva Kala — at any other time you may take it and plant it somewhere else, if it has grown large. There is no need to attach Pret and Pishach to it.
What is prescribed for a house troubled by pret, pishaach and pitr dosha?
For those in whose house there is great trouble from pret and pishaachs, from the pitrs, with pitr dosha alongside — if there is time, one more thing may be done. You will in any case do the Panchakshari japa daily and Shiva ji's abhishek daily. If there is a Shaligram shila, do its abhishek as well; if not, there is no difficulty. Whatever shri vigrah or photo of Bhagwan Narayan there is, seat him along with Bhagwan Shiva.
Which Gita chapter is to be recited daily, and over what period?
Along with it, do one paath of the eleventh adhyaya of the Srimad Bhagavad Gita daily. Let this be your niyam every day from Ashadh Purnima — that is, Guru Purnima, which is falling on the 3rd — up to the Purnima of Sawan. The sankalpa in it should be only this: God, may you be pleased, and may this vighna badha, this deva badha, this badha of pitrs and prets, be pacified by you, and may complete shanti be obtained. Both things are to be done together.
What is the sprinkling remedy for a house with pret-pishaach badha?
One small piece of work may also be done, he says, drawing attention to it: in front of you, in the evening, water is to be kept in a copper lota. Into it are to be put five kusha, a tulsi patra and a little honey. After that you will do this paath, and that same water is to be sprinkled in the house — especially and in greater quantity above the doorways. But only those should do it in whose house there truly is the badha of pret and pishaach, where there is very great trouble and no way out is being found.
What is the purpose behind the form of Shmashan Bhairav?
That form is not as it is for no reason, he says. Giving gati after death, giving mukti, protecting those forms, and the whole matter of the sadgati of atmas — all of this comes under that form.
When else are the pitr present, and what happens at death?
Every year in the Pitr Paksha the presence of the pitr will be established, he says; believe it or not, it will be established. And the day you die you too will become one — you will remain a bhoot and go as a bhoot, or remain in the pitr category and go as a pitr. And at the time of death it is hello, how are you with the Shmashan Bhairav; from there too, he says, you cannot get away.
What does the speaker say about a child who dies young?
The dead child of your house, he says, will be masan for the world; for you he is a deva manush. Remember that so long as he holds that yoni and has not accepted sadgati — there is a dedicated video on it — a child who dies under thirteen years, under seven years, may be made siddha in the masan form by the world, and asked to do this and that. For you he is not masan; for you he is not the deity of the masan; for you he is the deity of the house. If you have a kuldevi, if you have a kul devata, they will nourish and maintain him, and with shakti and samarthya he becomes yours as a gana, a servant, a parshad — he becomes your personal property. But to discuss this further, he says, would become unshastric.
Where is the Kshetrapal bali left, and what follows the nikari?
Water should be taken along in a clay glass, and the whole thing placed at a crossroad or a little distance from the house. Before entering the house again, wash your hands and feet and change your clothes. It is a very great thing, he says: from Kshetrapal's pujan much peace is obtained in matters of pret, pishaach, vichar and tantra, and only after the nikari should the process of bandhan in the house be done.
Why is Batuk Bhairav called a ramban and a brahmastra?
From the day of the coming Kalashtami — Kaal Bhairav Ashtami — do Batuk Bhairav's puja without fail, he says. There is no field in which you will not need Batuk Bhairav: quarrel and strife at home, pret dosha, obstruction of tantra, the mind not settling on study, no job, wanting wealth, wanting a child, dosha of the pitr. Even where there is dosha of a Brahmarakshas — Bhairav holds Brahma's head in his hand in every swaroop, and there can be no greater pret pishaach than that, yet he seizes even it directly. And on top of all this Batuk Bhairav is saumya and shaant.
Should the puja of Laddu Gopal be done at home?
The speaker says the question probably refers to a very renowned tantrik who has made a whole place of his own, where people go and where he tells the pretas and pishaachas that he liberates them straight to the Pitru Dham, just as the pitr are liberated at Gaya Dham. He does not wish to take his name. That man forbids the puja of Balaji and forbids the puja of Laddu Gopal — go there and have havan performed nine times and all your work will be done, but do anything yourself and nothing will happen; spend lakhs of rupees. And why should Laddu Gopal not be worshipped at home, he asks — it is entirely by shastrokta vidhi vidhan; Laddu Gopal's puja can absolutely be done at home.
Can Bhairav havan be done monthly while performing Hanuman mantra siddhi?
Absolutely, it can be done, the speaker answers. To Ashish Patel ji, who writes that there has been pret badha in his house for twenty years, he says that the Batuk Bhairav Ashtottara Satnamavali will be posted on the channel the next day, and if he wishes to do it at the present time, he should begin its anushthan at home from 16 November.
How should bhog be offered so that bhoot-pret cannot eat it?
That depends upon the house, the speaker answers. To another listener asking for a Batuk Bhairav mantra anushthan, he says there will be no need of a Batuk Bhairav mantra anushthan — do his Mahabhairav mantra, it will be the best of all, and everyone will be included in it; and secondly, the Batuk Bhairav Ashtottara Satnamavali will be given, so do that.
Why does the third adhyaya work, and not merely the story?
Nothing comes of merely reading the story, the speaker says; nothing comes of reading these mahatmyas of the Padma Purana alone. Read the third adhyaya itself and you will come to know why the mukti happened. When you read the third adhyaya and read very carefully, shloka by shloka, the upadesh that Bhagavan Narayan is giving to Arjuna about the atma and about gati, and try to understand the subject, then you will understand: the one who has died has nothing left — no wealth, no property, no honour, no enemy, no friend — he is lying empty, having become a bhoot, and he knows that what is being read is the very truth. As soon as he assimilates it within himself, Bhagavan grants him the sight of himself and says: go, brother, your gati has taken place; this was what had to be explained to you.
Why should the Gita be heard while one is alive?
Consider, the speaker says, that same third adhyaya: as long as we are alive nobody has time; it is rubbish, there is abusing to do, quarrelling to do, this to do — but no reflection upon it, neither by him nor by you. Yet after death, sitting in the pitru lok or the pret lok, we shall be calling one another to come and hear the Gita. So before someone has to recite the Gita to you after your death, hear it while alive; read it while alive.
What is done with such a pret by the tantric who seizes it?
He asks the dead man why he died, and is told the man was cheated by the woman next door; so: fine, we will get her for you, go and do this work of mine. If he does not, then a beating follows by mantra bala. Now sit in the skull — four by four inches — with liquor in it and smoke in it all day, flying out and coming back after doing the work: do vashikaran on so-and-so, kill so-and-so. And when the pret says he will incur sin by killing, he is told a bhoot incurs no sin, go and kill. Ask for mukti or moksha and the answer is: be quiet, and if you speak too much we will burn you in the shamshaan wood. This, the speaker says, is the gati that is going to be had.
You too will become a story, told by someone else
If instead a little time were found and some self-reflection done, and these subjects were talked about — yes brother, do not make this mistake, do this thing this way — but instead you sit and abuse. Then abuse; afterwards it will be in that same tantric's skull, in the lid of it, or else in your own house you will become a bhoot, roaming as Dhundhukari the pret did, going round as a wind and a whirlwind. Somebody had commented that this is a story: do not worry, he says, after death you too will come into a story. Whoever there are will tell the tale of the bhoot you become — in such a place there was a bhoot, a bhoot is roaming there. You too will become a katha.
What of a daughter-in-law whose in-laws neither do shraddh nor allow it?
A listener says her father-in-law and mother-in-law neither perform shraddh nor let it be performed, that she had an anushthan done secretly in Pitru Paksha, and that at home she only does the japa of the Pitru Stotra and the Svadha Stotra. No matter, the speaker answers. When the in-laws hold such a thought, this is precisely what is meant by saying that prarabdha does not come ready-made — people build it themselves. For such a person, even if someone says he is doing shraddh at Gaya ji so that their gati may happen, the gati of such people does not take place: they will become Dhundhukari-like prets, and after that there will be a dosha.
What does lighting a lamp for a departed person actually do?
Now tell me, the speaker says: he has to make the year's journey of the Vaitarani and go to Yampuri, the pitru lok and the rest, or he has to go to Vaikuntha and the rest — and you go on lighting a lamp for him. What happens by lighting a lamp is that the shakti becomes fixed. The shakti toward whom you take a sankalp, targeting whom you kindle the lamp, becomes established in devatva in the form of a vahan. So the one who is in pret-tattva — he too will then remain right there. It is a different matter, he adds, if you have given him a place. Do not keep a photograph and light a lamp before it.
May the utara of bhoot and pret be done with the Janjira?
Yes, absolutely, the utara of bhoot and pret can be done with the Janjira — but the Janjira mantra must have been well purified, and it must be perfected; only then.
No notes match "".