Raksha Karma
Every question on the site tagged Raksha Karma, each answered from a timestamped source rather than a summary written from memory.
The protective category of ritual offering — black sesame seeds serve this function in a Havan, distinct from the nourishing, pacifying function (Paushtik Karma) served by ghee.
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A sattvic Bhairav mantra sadhana for every householder: purpose and who may do it
The speaker says Bhagwan Bhairava is so named because he does bharan-poshan, sustaining; as an avatar of Rudra he can do every task that serves the world's good and a householder's upkeep. People use Bhairav mainly in tantra and do not know that he is also installed at home for protection. Answering a request for a sattvic, simple, gentle sadhana with no adverse effect that any householder can do, he presents this one: every person can do it, whatever form of Devi or Bhairav is already worshipped at home, even if one only shows dhoop and deep. It should be used for protection before any new anushthan, and when going for a job, an interview or a business deal where the right impression must fall on someone. There is no distinction of man and woman; the specific purpose is named in the sankalp when the completed sadhana is later put to use.
Precaution against Milan: never answer a night call without asking who it is
The speaker says that whenever you feel abhicharik prayogas are being done on you, keep this in mind: if anyone calls you at night, never go straight out on the first call. Ask "who is it?" — if it is an ordinary person, he will answer from there. Never open the door at night or in the afternoon without asking, and do not get up half-asleep and walk straight out.
Aim of a defensive Mahabhairav prayoga: end the misuse of tantra, not destroy the enemy
The speaker says the affliction in the Delhi case was fully bound and removed by the same Mahabhairav Prayoga and the same vidhi-vidhan — a complete Bandhan. The wife never admitted it openly, but at that time she left the house on the excuse that she was unwell and going to her maternal home, and stayed there a very long time. He draws the lesson: it is not necessary to go and finish an enemy off completely. If the person's inner feeling changes, the pettiness ends, the evil intent inside them dies, and the misuse of tantra they were doing stops — what greater result could there be? By Mahabhairav's grace and this sadhana-Anushthana, he says, the man saved and protected his family.
Which practices protect against abhichara?
The speaker says many vidhans for this have already been given on his channel: the Hanuman Janjira vidhan, Hanuman Chalisa, bajrang-baan, the durga-32-names, Bagala, the Vairi Nashan of Bhagavati Kali, and many vidhans of Bhagavati Baglamukhi. He says one should pick whichever seems suitable according to the gods and goddesses of one's own Kula Parampara, learn it, and then do those prayogas oneself, so that one is protected from the abhichara process and freed from all of it.
How large is Veni Madhav's retinue said to be?
The number of the whole parikar with him is given as sixty thousand, among whom twelve are his senapatis. Those twelve senapatis are the ones we know by the name of the Dwadash Madhav; they become the adhipatis of different kshetras, and with them moves an army of sixty thousand which keeps watch over that entire region.
Why is Bhairav to be the chief sadhana of this Kumbh?
The effort is that all of us together should do his special sadhana in this Kumbh — because the Mahadev who is foremost in raksha, who is the greatest deity, and whose ugrata is now a necessity, whose tattvas are needed most in your life and ours for the sake of protection, is Bhagwan Bhairav. So his special anushthan and the like is very necessary. On all these there will be separate discussion, he says; stay together for the preparation.
The real Bhavishya Malika is not in the open, and the possibilities it names can be averted by anushthan
On the subject of the Bhavishya Malika, he says the real, actual granth of the Bhavishya Malika is not there in manifest form. The other matter that is being spread taking the Bhavishya Malika as its basis — that, no. But apart from that there are many other subjects from which this much is so, that some possibilities may exist. But when the possibilities are being seen, then if you and we together do sadhana and anushthan and the rest in our own homes, those things will certainly be averted. Better that it be known and not allowed to happen, he says, than that it be unknown and something occur.
Nothing runs in auto mode without sufficient principal, as with an FD
Let him do his reciting, he says; but if you sit down in inaction, that we will do no karma at all and something will happen of itself — nothing at all is going to run in auto mode. This we always make clear. It runs in auto mode only when you have sufficient principal. If every month five or ten crore rupees are lying in your account and you have made an FD of it, and its interest is coming to you, then in auto mode you may sit and eat. And even sitting and eating, if you do no karma, that eating too will not go on — sitting about you will get sugar, some trouble will come, because you are doing no karma at all, not moving the body, and the mental faculty will become crippled because you are doing no thinking.
Is a kavach alone enough against a tantrik?
It is the same here, he says. If you have done a great deal of japa and tapa and obtained shuddhi, then you may sit and it will run in auto mode; those shaktis will do your raksha and protection. If it is not so, then to wear a kavach alone and think that a tantrik is doing something and nothing will happen is simply a foolish thing to say. Yes, it will be held back and the effect will fall less — that will certainly happen; that it will not fall at all can never be so. To what level it falls depends; many times it will not fall, because if he does a small prayoga, a prayoga up to one level, then it is not as if the effect will fall at once — it is not that easy either.
Karma is not to be given up in reliance on protection alone — use the viveka Bhagavati gave
So we are not to do a foolish thing, he says. Do not give up doing karma, thinking that everything will happen in auto mode; that is not possible. Use a little of your own viveka, which Bhagavati has given. Asked whether, if the Saraswati mantras have been committed to memory, paath may be done without opening the Saraswati, he answers: undoubtedly yes, this can be done, there is no problem in it.
What is the first duty during the Diwali period?
First of all, the speaker says, arrangements should be made for the protection of oneself and one's family. That is the very first duty, and it is for this reason that he always says a protective anushthan should certainly be done and kept in one's life.
What materials go into the protective dhooni?
Do dhooni morning and evening; in the evening especially it should certainly be done. On a cow-dung upla mix raal, yellow mustard, lal chirmi if it can be had, and guggul; mixing all of these with black pepper and the like, a protective dhooni should be made.
What should be done if abhichar strikes and you have never done any sadhana?
Suppose a prayoga of abhichar has fallen on someone, someone's health has deteriorated, you are now realising it is an abhicharik state, and you have done nothing so far — no siddha mantra, no japa, nothing. In such a state kshetrapal nikali is the best. When you take out naivedya and the rest in the ordinary way for the kshetrapal — there is a video on the channel — a great deal of relief comes; at the very least the abhicharik shakti immediately goes back, and no dosha attaches to it either.
What should a practising sadhak do for protection before his own sadhana?
For those who have been doing sadhana and anushthans, if no other subject is known, then first for the sake of protection light a lamp at the main door, putting mustard into it and clove, camphor and the like, and light it there. The lamp should be large and keep burning a long time — in the name of Narsingh Bhagavan and Bhagavan Batuk Bhairav ji. After that, do your own sadhanas.
Deep daan for the protective deities is increased and given in pairs — two lamps each for Hanuman, Narsingh, Bhairav and Bhagavati.
Whenever such a state arises, the quantity of deep daan for the deities who preside over protection should be increased, and the deep daan should be done in pairs. Whether you do it for Hanuman ji, there will be two lamps for him; for Narsingh Bhagavan, two for him also; for Bhairav ji, two for him also; for Bhagavati, two for her also.
Can the 64 Yogini prayoga be done alongside the five-day amla prayoga?
Asked whether the 64 Yogini prayoga can also be done along with the five-day amla prayoga, the speaker says never leave the 64 Yogini. He has repeated this many times: keep the whole paath and prayoga of the 64 Yogini in your nitya practice, for the protection of the family.
What does Bhairav kripa actually do for a household?
Purusharth in the body, bala, the capacity to protect the family, and the taking up and carrying of responsibility. Along with these, if any crooked eye or any nikrisht or negative shakti — whether a living person or a dead atma — tries to cause the family harm, it is the Bhairav tattva that acts for the family's protection.
What distinguishes Bhairav from other deities in protective work?
Other shaktis are merely in bhava, in daya bhava. But this is such a shakti that it takes up the matter of dharma and adharma fully and readily — because those who are rakshapala, who are ready to protect something, look very closely into the matter of dharma and adharma. Therefore everyone should certainly do his seva puja at home.
Kalika and Virabhadra are protective shaktis whose pujan is done at home
The discussion to be held the next day, in which the group will learn about Kalika and Virabhadra, who are protective shaktis, and about the many other shaktis of that kind whose pujan is done at home, or what happens and how when the need arises.
Against what does hearing the katha protect at a wedding?
Whoever hears in peace this entire charitra of the marriage of Bhagavati Sati and Shiva, when a vaivahik work is about to occur in the house — there are a great many people who cause obstruction in a marriage, the speaker says: they can be neighbours, they can be relatives and kinsmen. So that no obstruction of any kind can arise through them, or any other such calamity or misfortune come, this katha should be heard for the sake of protection from all of them; many difficulties come at the time of a marriage.
Why should every householder worship Batuk Bhairav?
The speaker says Batuk Bhairav is compulsory for every householder and every householder should do his seva puja. Those who have no knowledge of their kula Bhairav should also do the upasana and puja of the Batuk Bhairav swarup. Batuk Bhairav should be worshipped house by house, because it is by his kripa that protection is rightly obtained in the home.
What exactly does Bhairav protect in a household?
The speaker says that if a charge of protection has been rightly entrusted regarding the kula shaktis and kula devis of your home, it is the kula Bhairav, Batuk Bhairav, who holds it. Batuk Bhairav is for the children and progeny in the home and the growth of the kula; for protection of every kind; against enemies working vichar karma and the like; and for the protection and accumulation of the energy of the fruit of the mantra japa one is doing.
Why is it necessary to do the Batuk Bhairav Hriday paath?
The speaker says the very meaning of hriday is the heart of the deity. By doing the hriday paath of Batuk Bhairav one obtains protection of every kind. Should there be an error in mantras, should some fault have arisen in a sadhana or during an anushthan kaal, one obtains release from it; and should an enemy have done some vichar prayoga through which one's sadhana becomes broken, protection is obtained from all of that.
Protections and benefits of a siddha Shakambhari Kavach
The speaker says that once the Kavach has been made siddha and is then recited, it protects from every kind of problem: adhibhautik, daivik, bodily or mental illness of any kind, obstruction by Preta and pishach, and vicharik (mental) obstruction. It also protects when an enemy is running some vicharik prayoga against you, and by Bhagwati's grace it gives victory in a false case or lawsuit. He calls it fully ready to give victory in every worldly trouble, and says this form of the Goddess is especially for the Yoga Kshema of men, women, animals and wealth, that is, for maintaining the family.
Can the Durga kavach be used for dig bandhan and asan bandhan?
Yes. Within the one kavach, whatever shaktis have been named for the protection of the directions — you can do the dig bandhan with just that many mantras. Those who say they wish to do asan bandhan and dig bandhan before sitting in sadhana will find it happening automatically in the kavach paath.
How are the limb-deities of the Durga kavach used for illness?
For whichever limbs the devis are described in the kavach — if you have a problem in any limb, you should search out and do the seva and puja of that very devi in a specific manner for the sake of that limb's problem. If nothing is found, you should do only the shodashopachar pujan of that devi with the name mantra. His first example: for the protection of the tongue, Bhagavati Saraswati is named.
Which devi of the Durga kavach is named for the teeth and which for the heart?
For the protection of the teeth, Bhagavati Kaumari — so a special pujan of Kaumarika. For the trouble of the heart, for whoever has heart-attack-related problems, which start especially after much age has passed but now occur at a low age too, cardiac problems — for that one should do the puja of Bhagavati Lalita in a specific manner, since Bhagavati Lalita Devi has been named for the protection of the heart.
What is the Tantrokta Ratri Suktam used for?
The Vedokta Ratri Suktam is for those who know the utterance; others will not do it. The Tantrokta Ratri Suktam is especially for those who have insomnia-related problems, trouble sleeping at night; for boys whose swapna dosh problem is more than necessary; where you know abhicharik activity is going on and wrong kriyas happen in dreams at night, whether for a woman or a man; or where someone presses the throat during sleep.
What is prescribed for fear in the night hours belonging to the nishachar shaktis?
Especially the two and a half hours from 12 at night to about 2 or 2:30 in the morning, which is stated in every way to belong to the nishachar shaktis. If wherever you live fear pervades you in this time, or there is trouble, then you should take the wet dhoop that comes, or the wet stickless agarbatti, and keep it abhimantrit with this very Tantrokta Ratri Suktam, and light it at the time of sleeping at night.
Why "Shulena pahi no devi" is the most famous raksha mantra, and the caution on using it untrained
After that, "Shulena pahi no devi" is the most famous mantra; it is said that making a samput with this mantra the paath is done for protection, and Bhagavati becomes very pleased by it. But according to him it is better to do all this after diksha, if the preliminary sadhana has been done — one should not simply hear today, become motivated, and start using these mantras; they are extremely ugra mantras.
Is it proper to use only the four raksha mantras without doing the Saptashati paath?
These four mantras for protection are used separately in a great many places too, and people use these mantras for protection. But if you never do the Saptashati paath at all and go on using only these mantras, that too is not proper. If you do the Saptashati paath and use these mantras along with it, it is much better.
What is done with upadeva category shaktis on these nights?
In just the same way, the speaker says, for the shaktis of the upadeva category, the night of Diwali and all these nights serve for awakening those upadevas that are somewhat saumya — which will be used for raksha and the like, or used to obtain information about someone, or used for the sake of pacifying some ugra shakti.
The stotra-satnam of Batuk Bhairav protects the whole body and makes the ten directions open a protective path.
After that, going forward, the stotra-satnam of Batuk Bhairav ji at the least — so that our body is entirely protected, so that the ten directions open a path for us, a protective path, so that whatever energy comes to us as we advance on the sadhana path performs only our welfare and no harm of any kind is done.
Are impure thoughts about the deities a permanent condition?
And this is not forever, it is not permanent, the speaker says. But if you do absolutely nothing at all, then it becomes a cause of difficulty.
Alongside the Kartik preparation, control should begin to be established over whatever disturbance is already present in the house.
Along with the preparation, he says, one thing more must be done — begin establishing control over whatever problem-related disturbance is present in your own house. He addresses this to those who have at least been with the channel since Chaitra Navratri and are performing anushthans themselves, not to new listeners.
Prasad and bhasma from the Kashi, Vindhya, Prayag and Kamakhya kshetras, kept safely, can be used together with a listener's own anushthans.
He says whatever is done here in the Kashi kshetra, the Vindhya kshetra, the Prayag region and the Kamakhya kshetra is a bonus, and the prasad and bhasma received from it, if kept safely, can be used together with the listener's own anushthans. Today he will set out simple prayogas that anyone can perform, in the listener's presence or absence.
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.
What should be done before beginning a wealth sadhana?
With whatever protective anushthan you have done up to now, he says, secure your place and your family. Whether you stay at home or not, whether you live somewhere else, prepare the dhuna material and give it to your family so that they may perform the dhuna. There is no need to be dependent upon anyone: make it yourself, do it yourself.
What happens when the subject is neglected for decades?
Because of that refusal, the coming and going of negative shaktis becomes easy, and slowly the thing takes such root that afterwards, however much barrier you put up and however much rakshan prayoga you do, ordinarily it does not work. He says this is especially so if the matter has been completely neglected for fifteen, twenty or twenty-five years.
Why does a person's strength fail after moving to such a place?
He says the bal in this body lasts only as long as you are under the control of shubh shaktis. In the place you presently live, the quantity of shubh shakti tattvas is such that they are capable of protecting every pore of your body, so no ill effect falls on you — but as soon as you go into a field of negative energy and their control over your body is released, those negative energies devour you.
The Mahasingh of Bhagavati is used chiefly, with his direct mantra and the mantras of his claws
He says the Mahasingh of Bhagavati is chiefly used in these. The Mahasingh has two mantras: one direct mantra of his, and second the mantras relating to his claws, in which a samput of the beej is made — of the rakshan beej and of the agni beej.
Gandh also carries rakshan, vashikaran, akarshana and maran
He says there are some mantras in which, when all these things are used, they become very powerful. Through the medium of gandh a great many kriyas of vichar occur: for rakshan, for doing vashikaran of someone, for akarshana, and it is used in maran and the like as well; also for attracting some divine shakti, and in exactly the same way for rakshan.
What is done with bel wood in a raksha prayoga?
He says that where an anushthan of tantra mantras is performed over the wood of the bel tree, over the samidha, then the mantras that are raksha-pradhan give greater effect. And a keel is then made from bel wood, and by means of it too the vidhi of rakshan is performed.
Sharanagati of Bhairav and freedom from every fear
The speaker says Bhagavan Bhairava's grace is boundless: he increases extraordinary Punya and holds the capacity to quell many kinds of sins, and the person who attains his sharanagati becomes free of every kind of fear. So in any affliction or great calamity one should accept Bhairav's refuge, become his sharanagat, and look for a temple that is apujya — where puja happens little and people come only now and then — and do this there.
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.
Warning against rushing into a darbar soon after sawari begins
The speaker warns against the pattern in which sawari begins today, word spreads that such-and-such devi has started coming, and within four days, five days or a month you are holding a darbar and doing jhaad phoonk (Jhada), people are getting relief and your name is made. By the time the whole matter has gone bad — when wicked shaktis have overpowered you and the auspicious shakti has withdrawn because of impurity or some other cause and your ruin has begun — only then do you start searching for where you went wrong. So do not make the mistake, he says.
Speaking of it openly now invites the law, so gyan is the only bal left
He says that in today's time even if you come to know and say something, the constitution has such sections in it that you will go straight to jail — so you cannot even speak. In that situation everyone of Sanatan culture should try to hold complete information, so that in time they can protect themselves, their children, their family and their elders. Whoever has bal can protect, and here gyan is the greatest bal.
What does japa in a grahan actually accomplish, and what if one does none?
He says that when you do japa of mantras in a Chandra Grahan or Surya Grahan it certainly gives the maximum fruit, and it pacifies several of your doshas and a great many anishta-causing things. For a person who does no japa-tapa there is no particular loss as such — but if at such a time the effect of some negative thing falls upon you, you will not be protected from it.
Should one do a havan even without evidence that anything was done?
The speaker says that if you have a suspicion, do it — and that he would go further: do not even look at whether anyone has done anything or not. The grahan has passed; on the day after the grahan, if possible, do a havan with the Hanuman Chalisa. Do an ordinary subtle havan at home according to whatever vidhi-vidhan you know for your ishta and aradhya. That is the simplest method, and by it your protection will happen.
What can a person do who does not know how to perform a havan at all?
The speaker says he has shown the vidhi of taking out a khappar in the Kalika Yogini sadhana, and how a satvik khappar is given. That can be done, and it needs no mantra at all. You may give that khappar in the name of Bhagavati Kali, in the name of Hanuman ji, in the name of Bhairav ji — in the name of any one deity of protective disposition who is renowned for these matters — or in the name of whatever shakti is worshipped in your house. There is no dosha of any kind in it.
What if a person has been afflicted for ten or fifteen years?
You have been afflicted for a year, for ten years, for fifteen years — however great the affliction, if you do it you will get the effect. At the start it may be that you do not; you may get it after a little time, but you will get it. If there is trouble in your body and you cannot do it yourself, have it done through someone. If you cannot do it at home, do it in a temple, and come from the temple into the house. Do not blame others.
Which mantra is done for fear in sleep?
If fear comes in sleep, the speaker says, it is the japa of the Navarna mantra that is done. It is good, he adds, that japa is happening at all.
What is the danger in applying a jhaada?
Do not apply a jhaada with the guru mantra without the guru's permission, the speaker says. And if you do apply a jhaada, this thing can happen: if it is a strong thing, it will also attack, and will also increase the trouble. So a jhaada and the like should be applied only after making protection of yourself, of your family and of your place.
Who guards a child at the time of pregnancy?
Whenever the time of pregnancy comes, the speaker says — as he has told in an earlier live too — there is first Bhagavati Shashthi, who is Dev Sena; and for the protection of the child it is Bal Bhairav and Batuk Bhairav who go with her, the swiftest of all. Bal Bhairav eight, Batuk Bhairav sixteen: in this way they go, and they guard. It is simply not possible, he says, that anything of this kind has happened on account of a kavach path — take this thing out of your heart and out of your mind. There is no mistake.
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.
The satnam gives complete protection, the removal of want of wealth and grain in the house, and relief from rin dosha
From this, many many kinds of benefit are obtained to you. For the sake of protection you will obtain complete protection. If there is any kind of want, if there is a want of wealth and grain in the house, its obtaining, and for rin dosha too — that will be obtained.
How do the 108 names protect the body itself?
Where there is the presence of disease, and in that there is also the obstruction of abhichar and the like — because it is according to the 27 nakshatras and four charans themselves that there are different limbs in the body, and it is their influence that lies upon our shatchakra as well. So merely by the continual japping of these 108 names, the body begins to be protected in every manner.
What is the remedy when an abhichar returns on the sender?
At such a time it has been said that first of all, whichever ishta aradhya you do the seva puja of, begin the japa of his stotra and satnam without delay. The japa of the Ashtottar Shatnam should not stop. If you have perfected a naam japa mantra, then the mantra; if not, then the Ashtottar Shatnam has very great glory.
How is the Ashtottar Shatnam used in an utara?
In such a state, when the utara is done, then the vessel upon which we do the utara is also made abhimantrit — with the Ashtottar Shatnam itself. And even after doing the utara, and before doing it too, for the sake of one's own protection, one should do the path of the Ashtottar Shatnam itself with the sankalp that our protection may happen; and after the visarjan of the utara as well, the vidhi vidhan of the Ashtottar Shatnam should again be done with a sankalp. By this the parihar of these doshas happens to some extent — not 100 per cent.
What is the Aditya Hridaya Stotra, and can it be recited?
The recitation of the Aditya Hridaya Stotra can absolutely be done, the speaker says. The account comes that before Bhagavan Shri Ram was to slay Ravana, Maharshi Agastya gave him the upadesh of the Aditya Hridaya Stotra. Every deity has its own hriday paath — of Shri Ram, of Krishna ji, of any form of Jagdamba — and it is extremely swift in giving fruit and highly capable of granting protection.
Can ordinary people use the gau raj too?
Ordinary people can absolutely bear the raj of Bhagavati Gau Mata on the forehead — mix it in kesar, ashtagandha and the like and wear it daily on the forehead; every kind of devi-devata is pleased. He adds that many people do R and D on things like dev vashikaran mantra siddhi, but that he does not discuss such subjects because they are very attractive topics and an ordinary person may not understand — supposing they are doing dev vashikaran sadhana and some daitya shakti gets vashikrit instead, through a slip, because there is a raksha vidhan in it.
Does a mustard oil lamp attract prets?
Do not bring this doubt into your mind, he says — that when we light a mustard oil lamp, pret-pishach are drawn by it. These are fabricated things that are running nowadays. For protection it is always mustard that is used, mustard oil that is used.
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.
A havan-form anushthan should be done at home on these three days, or failing that a sankalp made at a nearby temple holding one.
At the very least, for the protection of one's family and oneself, an anushthan should certainly be performed in these three days, and especially on the Chaturdashi and Amavasya tithis. A havan-form anushthan at home if you can; and if you cannot do it at your own house, then have a sankalp made at a temple nearby where some particular anushthan is being held.
Whoever cannot join an anushthan elsewhere should do at home, for three days and to capacity, whatever has been described.
Those who are not performing an anushthan at a temple, or cannot or do not wish to have it done through the tantra family, should at the very least do at home for three days whatever has been told — as much as they can, according to their capacity. Protect yourself and your family; stay safe.
How is a copper kada consecrated for protection?
First check whether a copper kada suits you at all. Then submerge it at least twelve days in the water of the Triveni Sangam or in Gangajal — in Gangotri water above all, because that alone leaves no film on it — keeping the water itself in a copper vessel. Then consecrate it with a mantra.
What restrictions come with even an unconsecrated copper kada?
Four, the speaker says, will attach in any case. Do not drink liquor while wearing it. Do not let juice from something sweet land on it and then lick it off — it becomes like poison. Do not eat meat, fish or eggs. And remove it before the touch of a woman, even your own wedded wife.
What is the Gomti Chakra used for?
It is also called the Vishnu Chakra, obtained from the sea, used particularly in Lakshmi-related matters — for the protection and holding of a womb where it is repeatedly lost, and where an Abhichar Karma is repeatedly being done. Two kinds are found: living and dead.
What should be done where a sadhana provokes something at the place?
Then something at the place where you are must have been pained by the effect of your sadhana, and is attempting to cause you hardship through that medium. Since you are performing Bhagavan Dattatreya's at present, do a dhuni there with the Mala Mantra.
How is a kada made from a mother's anklet consecrated?
It will not need consecrating. Have the kada made; then on a Monday of the Shukla Paksha, wash it well with cow's raw milk and tell your mother to put it on you herself. She has kept it against her body so many days — it is greatly consecrated already.
What does reciting a kavach do to the body when a shakti comes?
The speaker says that when you perform pujan-path the body is bound. If you recite a kavach, everything is bound and your ten doors are closed; and when the ten doors are closed, neither a positive power nor a negative power can arrive with very great intensity.
How often must Bhairav's vidhi-vidhan be performed?
The speaker says their vidhi-vidhan should certainly be done on every Ashtami, in the manner in which we do Bhagavati's puja daily. If you do not perform Bhairav's puja, then there is no one in the house to restrain and to protect. For the obtaining of protection, Bhairav ji's puja is necessary.
What kavach or rudraksha should a post-mortem doctor wear?
The speaker says that for a family member who is a post-mortem doctor, the kavach of Bhairav ji, the kavach of Kaal Bhairav, should be made to be worn after having its japa properly performed by vidhi. Never have it worn in a thread — have it worn in the silver or gold that they wear, according to their means, so that there is no difficulty from sutak and the like wherever they may go.
The japa reduces a great injury to a scratch; it does not abolish the accident altogether.
The speaker says that however great the yoga of an accident is, it will be much less than what it should have been — it is not that it will not happen at all; something or other will certainly happen. It may be that a very great injury was to come from the accident, and there you get a small injury, a scrape. In that much it will be cut, that graha of yours. The greatest need of all, he says, is the maximum japa of the kavach.
Utara at the house chaukhat: the fastest protection from a maran prayog without any siddhi
The speaker says almost everyone meets a Marana Prayoga or Abhichara at some point, and hardly anyone sits with a Hanuman or Kali siddhi ready to protect themselves. The fastest protecting deity, he says, sits on the Chaukhat of every house — Bhagwan Narasimha, the very first deity. The afflicted person stands on the inner side of the chaukhat and the Utara is done from inside and carried outward: a lemon utara, rock salt, red chilli, yellow or black mustard, or even an utara being sent to the Kshetrapal. Fifty percent relief comes at once; until a knowledgeable person is found it is repeated every fifteen minutes, five times. No mantra siddhi is needed — the Hanuman Chalisa will do — but without a chaukhat this cannot be done.
Special case: nikari for a Brahm installed as Kshetrapal at the village deeh
The speaker says that where the chief deity at the Kshetrapal sthan is a brahm, a second nikari goes for him beside the Bhairav one: raw milk if he is a Bal Brahm, otherwise dahi-chura with laddu and a janeu, water offered separately, and a four-mouthed flour lamp lit in mustard oil or ghee. If a devi who receives bali is also known to be at that Brahm sthan, a mustard-oil lamp and milk sweets go too; where bali is offered, buffalo ghee can be used, which makes one utara the Naivedya of all the deities and wins their grace quickly — but this is technical and best handled by someone who knows the place. None of it needs any Mantra Siddhi.
Living kukkut utara for Ugra Bhairav when a maran with bali threatens a life
The speaker says that when a maran prayog was set going with a Bali, the shakti running it demands a life for a life, so the ordinary lemon utaras and deity vidhans may bring no relief. If in an emergency, with the doctor already tried, two to four hours pass and it looks as if the person may die, a jeev has to be released: a kukkut of a single colour — fully white, fully black or fully red — brought without any disgust in the name of Kshetrapal Rakshak Ugra Bhairava, with the Kalika Purana as the proof-text for Mahabhairav. It is sprinkled with Gangajal, fed a little arwa rice with a prayer naming the person and Gotra, taken off over the head in reverse three, five or seven times, and released alive in a deserted place beyond one's own boundary — never cut, never killed. What becomes of it is the deity's affair, and the running abhichar is finished, one hundred percent.
Emergency utaras end only the running prayog; lasting protection needs a purashcharan
The speaker says the siddhi-free utaras he has described destroy the prayog that was set going at that time — it will not work again, one hundred percent. But if the enemy starts something new, that is a separate matter; before that, one must arrange one's own protection, and for that a Purashcharana of a mantra, Stotra or Kavach with its siddhi is necessary, because only then will it serve in hard times. In an emergency these things are of great use for the family, since at such a time someone you go to may or may not be able to protect you.
Fifteen days of Panchakshari japa and havan before the Mahabhairav prayoga
The speaker says that so the Prayoga has no adverse effect on you, first do Japa of Mahadev's Panchakshari Mantra for at least 15 days before starting, 100 Malas daily, placing before Shiva the prayer that you are about to do a Mahabhairav prayoga, so let no adverse effect come, let you and your home be protected, and let the enemy be punished. After 14 days of 100 malas, on the 15th day offer at least 10 malas of Ahuti in Havan with paushtik samagri (shown in a channel video; bought in the market). The 15 days can be done any time, without looking at Krishna or Shukla paksha; in an emergency start any day. If choosing days, start from Pratipada or Panchami; best is japa from Pratipada to Chaturdashi and the havan on Amavasya or Poornima, in either paksha.
A separate video is promised on the sixteen Mondays vrat, and tantrokta objects such as the Durga Bisa yantra are to be used with understanding
Use tantrokta objects of this kind with thought and understanding, the speaker says. Asked about the best way to keep the sixteen Mondays vrat, he says he will make a separate video on it, and on the ekadashis too, telling each one separately. Asked whether the Durga Bisa yantra and the Durga tantric yantra are different, he says Durga ji has a great many yantras; the Durga Bisa yantra is for protective matters, and it is of three kinds — one for wealth, one for intellect, and one for strength. The mandal yantra is a separate thing.
What should be done for a south-facing door, and what care is needed for japa near a river sangam?
For a south-facing door of the house, first of all a yellow cloth or a yellow curtain should be put on the south-facing door, the speaker says; if a dhwaja related to yellow cloth can be established, it should always remain there, if your entrance is south-facing. Asked what care is needed for japa near a river sangam where there is also a shamshan, he says that if one is initiated, the recitation of a raksha mantra and the like should certainly be done — and in a desolate place no japa or path at all should be done.
What happens once the kula shaktis' protective covering lifts after bali is abandoned?
Afterwards, when they begin to take the bali of your blood themselves because you are not giving it, then there is a full assault of illnesses in your house, and preta and pishach begin to play upon the body once the protective covering has wholly lifted, and the ruin begins. Then go on doing sadhana; go on abusing the ojhas, sokhas, pandits and tantriks that they have no siddhi.
What happens if the kula devatas are deliberately abandoned?
If your guardians are not standing behind you, he says — if you have deliberately stopped the puja and seva of your kula devis and devatas, if you have deliberately changed their customs — then nobody is going to stand in your protection. You will simply be ruined.
The protective Shiva prayogas of the whole year, such as the Shiv Raksha stotra prayoga, can be completed within Savan
Many prayogas relating to Shiva ji are given on the channel — such as the Shiv Raksha prayoga, a prayoga of the Shiv Raksha stotra to be done by going near the shivling when the trouble is very great. If you cannot find the time through the whole year to perform those prayogas for protection, then perform that prayoga without fail in the month of Savan.
Should daily seva-puja be dropped after a large anushthan?
Never abandon your seva and puja after having any anushthan performed, he says. One should never say that now we have had a sava lakh japa of the Mahamrityunjay done, so what is the need of doing Shiva ji's abhishek daily. Do not make this mistake. The big anushthan has cut away your great calamities, but if you abandon the nitya pujan then the whole energy of protection built for you has no way to move.
Where does the energy of a worn mala go?
This you certainly can do, he says: having done one mala or ten malas of japa, if you then wear that mala, its energy is not being dedicated to the devata — its energy is being dedicated to your own subtle body, to your own atma. That can be for the sake of protection.
How should a protective mala be prepared and worn?
So on some other mala, do 5,000 or 11,000 japa again and wear that mala, and go on doing one mala of japa daily and wearing it. Then that energy will become for the protection of your body, and the mantra that had been made siddh will make the mala too chaitanya and siddh. Something of this, he says, is described in the Radha Tantra.
What is done with the mala after a Mahabhairav anushthan?
After performing an anushthan of Mahabhairav once, that mala is to be worn after the anushthan is complete, and each day one mala of japa is to be done and it is then worn round the neck for one's own protection. Japa is to be done lifelong on a second mala, and after that the mala is not to be changed.
Should japa be done on a mala that has already been worn?
Not by doing japa on a mala that has already been worn and then wearing it, he says — do japa on a new mala, and then wear that.
On what should a metal kavach be worn?
If your kavach is of silver then it will not be pure with a thread — do not keep a thread. In that case wear the kavach on a silver chain or a gold chain, if that is your duty and work. If it is kept in copper it will become impure at once and will then be of no use. Keep your kavach in silver or gold, and keep the chain of silver or gold too; if you wear a thread of any kind, everything becomes impure.
What should those who work among birth and death wear?
In such a circumstance you should certainly wear a kamar band, he says; the waist should not be kept empty. For people who work at a place of birth and death, the waist and the wrist of the hand — not everyone can wear something on the wrist, but the waist should absolutely not remain empty — and at the neck there should be a good strong kavach, of metal, of gold or silver, so that impurity does not attach to it.
When do devatas take avesh upon the body?
That devata who walked anga sang will become direct, the speaker says: whether he becomes avesh upon your body or protects directly, he will certainly protect. Many such experiences will be found around you. At the time of calamity the avesh of devatas takes place on the body — especially upon those people who do sadhana with a completely guileless bhav, with a surrendered bhav.
Which is correct, the Shabari kavach or the Sarvarishta Nivaran stotra?
Both are correct, the speaker answers: do the one in which your shraddha lies.
Where should a trishul received from Bhairav ji be installed?
Asked by a listener who wishes to establish the trishul of Bhairav ji that he has obtained at his puja place, the speaker says he can. You can do it at the puja place too. Otherwise it was special in that, from the point of view of protection, it should be outside the house.
The kavach of Maa Tripur Bhairavi goes out along with the Datta paduka in the present anushthan.
In the present anushthan, the Datta paduka is also going to you, the speaker says, and with it the kavach of Maa Tripur Bhairavi is also going; this Tripur Bhairavi kavach he has written about too. You can wear it, there is no problem — but if you fix this kavach onto the trishul of Bhairav ji, that is better still. You can fix it on a trishul you have made yourself, and if you wish to fix it on the one being sent from here, you can do that too.
Is a bali given on the trishul, and is it ever immersed?
If you give a bali of a lemon and the like upon the trishul, that is exceedingly excellent, the speaker says; keeping a lemon fixed on it is exceedingly excellent. And there is no question of removing it because sutak has occurred. Visarjan of the trishul is never to be done, never at all — it has become permanent. The more dhoop dhuna you give it, the more camphor aarti, the more you do its tilak and shringar, the better; and the older it grows, the more its capability will increase.
How many Chandikas are there in Kashi?
It is not five hundred or nine hundred Chandika devis, the speaker corrects: it is nine hundred crore Chandikas. He does not have their namavali — among so many Chandikas he knows only the names of the chief ones. And for their pleasure, when you do seva puja in the Kashi kshetra: their presence has been made for the protection of Kashi, so they will also stay in your protection and will protect their devotees too.
Why do the yoginis of a deity remain partly unsatisfied?
The chief form of Bhagavati always remains satisfied, the speaker says, but her yoginis, the mahayoginis, remain somewhere by one ansh unsatisfied — the reason being that they remain awake. If they too were to become satisfied they would go into a calm, gentle state, and then who would do the protection? Keep this in mind. It is for this reason that it is said that the bali is taken by the yoginis, when we do this puja — it is not said just like that; there is a rahasya behind it, and when you do sadhana you will understand it gradually, when the darshan of the forms begins.
What should a sadhak troubled in sleep do at his bed?
First you have to keep your bed clean, the speaker says — the first thing is that your bed should remain pure and there should be no impurity. Second, bring fitkari, wrap it in a black cloth and certainly keep it at your bedhead. Before sleeping at night, rinse the mouth at least sixteen times, become completely pure, and sleep; and after that, as far as possible, recite the Ratri Suktam, and then sleep. If there is still trouble, then in a small silver bowl place two cloves upon a piece of camphor and burn them near your bedhead in the name of your ishta aradhya. Do this much; if it stops, well and good, and if it does not stop, then the further matter becomes a matter of the house.
Hair broken from a mother's comb on a Tuesday or Sunday, tied on the big toe, is a tremendous totka.
Otherwise, the speaker says, if your mother is there, and on a Tuesday or a Sunday she combs her hair, then if you tie on your big toe the hair that comes out broken, then — although it is only a totka — it is a tremendous thing, and in your problem it is a ramban. Whatever the thing may be, it will not be able to touch you again as long as it stays tied.
Can a trishul that opens into three parts be used in worship?
A listener who worships a large trishul as Bhairav Baba says it opens into three parts, and asks whether she may use it in pujan or should establish a new trishul. There is no such subject, the speaker says: do not open it. Fix everything well at one time and keep it fixed. Wrap cloth on it, tie it well, keep it perfumed, so that it does not have to be opened again and again. Once or twice in a year, open it some time, clean it, do whatever has to be done, and keep it back again.
What does a dream of a snake whose hood is cut by a woman mean?
A listener says he saw a snake in a dream coming at him with its hood raised, and that suddenly a beautiful married woman cut the hood of that snake, and in the dream he was wondering what she had done. The plain conclusion from this, the speaker says, is that the sarpa means that some suffering, some sorrow, was coming toward you, and some devi shakti has ended it — so you should be grateful to that devi shakti. Express your thanks to whoever your ishta aradhya is.
Why is Ganpati worshipped first in every Avaran, and what does that block?
Connect it to Tantra, the speaker says: wherever Ganpati's worship has been done — and whenever the Avarans of Bhagavati are worshipped, Ganpati is worshipped first — then even if some disruptive power is present at that place, once his worship is done its entry becomes forbidden and it cannot come.
Why a tantra kaat done from outside gives only days of relief
The speaker addresses the common experience of getting a tantra kaat done outside, being relieved for a few days, and then finding everything back as it was — while not everyone has the money to keep paying a sadhak or tantrik again and again. He gives two reasons. First, a genuine siddha sends a dut, veer or gana of his ishta to guard your house, but only for a limited time, never forever, and tells you duties to do on its behalf — bhog, a lamp in that shakti's name — which people often do not keep up. Second, the enemy is of two kinds: one does the abhichar once and loses interest, so a single kaat ends the matter; the other is active and gets it done afresh every time you get cut. Against an active enemy, he says, write it down: until you begin doing everything yourself, no outsider can help you for long.
Step three of tantra kaat at home: Bhairav's lamps at the main door on Saturday and Tuesday
The third task, the speaker says, is on two days — Saturday and Tuesday — in the evening. If the peeth is a form of Bhagavati it will have some Bhairav; if it is another deity, there will be some guardian (for a place of Shri Ram it is Hanuman ji). Bhairava is present everywhere, so find out who it is — and if you cannot, it does not matter. On Saturday and Tuesday evening, lamps in Bhairav ji's name must burn on both sides of your main door: a Chaumukh Deepak of mustard oil on each side of the door, besides the lamp you light before Bhagavati anyway.
Whose refuge should be taken during Navratri?
Whatever Anushthan connected with Bhagavati you are doing, and whether you listen to this channel or not: given the way the times are running and the calamities coming upon the whole world, at this time we should take particular refuge in Bhagavati's Yogini Matrikas — because it is the Yoginis who execute Bhagavati's work in every field.
Why does complaining about enemies in prayer have a reverse effect?
In such a state, he says by name to the listener, when you make some complaint about your enemies, then that effect begins to work in reverse — from whatever prayer you make. In such a state, make the attempt only for your own protection.
Is there a dosha in killing a serpent to save one's children?
A listener says his mother once killed a serpent, and that serpents keep appearing to her again and again; his mother had killed it to save her children. When for your own protection you take anybody's life, he answers, then in that a dosha of that kind does not attach.
Which is more powerful, a devata's kavach or a Shabar raksha mantra?
Asked whether a devata's kavach stotra or a Shabar raksha mantra is more powerful, he answers: the kavach.
How long does a suraksha mantra protect?
Asked for how much time a suraksha mantra gives protection, he answers: so long as your body is pure, until then.
A wayward relative given sadgati at a tirtha attains Narasimha's sanidhya there for a fixed term
Whatever shakti of your house it may be, he says — even one who met an untimely death and was of wicked disposition — if you happened to have his sadgati performed at Ganga ji or at some tirtha kshetra, then even if his full mukti could not occur, in that same place, obtaining the sanidhya of Bhagavan Narasimha by his kripa-drishti, he will stand ready for the protection of your house for as long as he has been given time to remain in that yoni and guard it.
Tapobala rises and the malin pitrs turn shubhra, capable and engaged in your protection
Your tapobala will begin to increase, he says. The pitrs will begin to become of a shubhra hue; the upa-pitrs and the malin pitrs will become capable and pure and will become engaged in your protection, becoming those who stand with you at every step.
Why does destruction take more energy than protection?
Because, he says, at whatever level of consciousness the one who creates and protects lives, the samarthya of the one who destroys is many times greater — samarthya meaning that it moves together with buddhi. At whatever level you can think for protection, he thinks many times more for destruction. The energy required for the destruction of a thing is many times that required for its protection. The destroyer projects his things without thinking that only so much damage will be done when we act; whereas the protector has to think that my samarthya is only this much, we will only be able to do this much — how shall we do more?
The separate thing that remained to be given for a child who does not speak is a solid ball made of pure 999 silver
A listener had earlier asked about her child not speaking and was told the japa of the mantra of the eleventh adhyaya, which is going on, and was also told that something separate would be given. It was the matter of the silver ball that had remained to be said, the speaker says: get one solid ball made of pure silver, the 999 silver which is entirely pure.
For which troubles of speech and mind is the silver-ball prayoga used?
If there is any kind of difficulty connected with speech, or connected with the throat especially, or if some dosh connected with the intellect or the brain arises in a child or is there from birth, then for them too this kind of prayoga should be got done by a special vidhi vidhan, the speaker says. And if you are yourself a sadhak, then you can also do it yourself — do it and see, there will be great benefit.
Who the eclipse guru sadhana is for, and why a guru is not easily found
The speaker says this sadhana is especially for those who have no Guru and want to come onto the sadhana path, and also for ordinary people who want to do sadhana for the protection of their home, family and themselves. If a guru, or a guru to one's liking, is not being found, there is no need to wander: do this sadhana until a guru is obtained, and awaken these mantras for that time. Gurus are not found so easily, he says; it is the Prarabdha of some of our karmas that a guru is not being obtained. When that prarabdha is cut, Punya increases, strength comes into the Jivatma, the energy of tapas grows and punya accumulates, a guru will certainly be obtained. This sadhana, done in this time, he says, will certainly raise one's tapas and Tapo-bala.
What comes after the Jyotirlinga Stotra?
After that, the speaker says, one should know how to sing the Shiv Mahimna Stotra, or should know how to recite the Rudrashtak of Shiva ji. What the Rudrashtak is, is that it works swiftly: for obtaining whatever thing you need right now, the Rudrashtak is amogh. For raksha, going further, if you especially need it, then do either the Amogh Shiv Kavach or the Shiv Raksha Kavach.
How is kayakalp of a body damaged by tantra done?
For kayakalp to happen, the speaker says, the first thing is that the cutting of the tantra — the root, whatever was fed or given to drink, or whatever else was done in tantra — must be entirely destroyed root and branch, there must be bandhan, and the body must be protected. Only then can you separately attempt kayakalp. A hundred per cent is impossible in the present time, he says plainly; it happens very often, but only when the tapobal and energy are of that kind and the grahas in the kundali are also forming such yogas.
What should be recited in Savan by one connected with Ram or Krishna?
Answering a question about what may be done in Savan connected with Shri Ram or Krishna ji for Shiva ji, the speaker says that the Shiv Raksha Kavach was taught by Bhagavan Narayan to a rishi. The Shiv Raksha Kavach was given as upadesh in a dream, and it is this you should recite when you wish to do something connected with Ram ji and Krishna ji.
What prayer should be made at the Bhairav Kund?
The kund is right behind the temple of Bhagavati Vindhyavasini, near Vindhya Bhairav; there is no prohibition and anyone may touch it. Bathe the supari in it, and pray to Bhagavati again and again: O Jagadamba, absorb your shaktis into this, and establish some one saumya form yogini of yours and send her along with it for the protection of our family. Pray to Jagadamba again and again in a humble spirit, entirely surrendered.
Which oil is burnt for which purpose?
Asked whether mustard oil can be used in the puja of Hanuman ji, he answers that it absolutely is. Whenever we do any protective prayoga, mustard oil alone should be burnt. For the sake of protection, mustard oil; for the sake of Lakshmi ji, pure ghee, and if that is not available then til oil or sweet oil; for attraction, vashikaran, or the fulfilment of any wish, til oil.
What gives immediate protection from an enemy?
Asked for a prayoga by which immediate protection may be obtained if some enemy suddenly attacks — nowadays enemies do not strike from the front but from ambush — he answers that if you are speaking of it physically, then there is the Janjira of Hanuman ji. There are a great many such mantras of Hanuman ji, and a great many such mantras or sadhanas of Bhairav ji. In the ordinary way too, if you do sadhana of Hanuman ji and Bhairav ji, or sadhana of Bhagavati, in greater and greater quantity — if you take diksha and do formal japa of their mantras up to five lakh, or recite any of their stotras, kavach and the like in that manner — then you will obtain the protection you are wishing for and thinking of.
The biggest negative is living on deva kripa and pitr kripa with no arrangement for suraksha
The speaker says the greatest negative is that you were living very well by the grace of the devas and the pitr, but you had made no arrangement for protection. Until such difficulty and sorrow comes upon people they do not become alert about it.
Those who do no japa, no kavach prasaran and no havan are affected most easily
Especially, the speaker says, anyone who does no japa or tapa, who does not do the prasaran of a kavach, who is not doing any particular havan, pujan or paath — on such people these things begin to take effect very easily. And that, he says, is an utterly ordinary matter nowadays.
How does one protect a house whose members have no shraddha?
The sadhaks who have shraddha will do the protection of the house, the speaker says; the members who hold ashraddha will sit quietly. If they make too much fuss, do their puja first and then your own. The unbelieving ones are surely suffering too — it is not that they are happy and only the sadhak with faith is in distress. So explain to them: sit well, in peace, you have nothing to do, let us do what we are doing and it will be protected. If they do not agree, do their puja-aarti first — what else is to be done. One person is trying to save the house, and they will not even let him.
For protection from a distance, Mahabhairav and Vamati Kali are each excellent in their own place — stop comparing
Asked whether, for protection from a distance, Vamati Kali is more suitable than Mahabhairav, the speaker says it depends on what kind of puja and seva you do. Both are excellent in their own place; there is no question of suitable or unsuitable here. Stop comparing, he says — do not keep comparing who is proper and who is not. The question is: to whom are you able to surrender.
Wear metal on the feet rather than tying threads
The speaker says it is much better to wear things of metal on the feet, and to do less of the thread-tying kind of process.
What is the positive side of tantric bandhan?
So far they have looked at the negative side of tantric bandhan, the speaker says; the positive bandhan is the bandhan of suraksha. Your house should be bound. The chaukhat should be protected by positive shaktis: morning and evening seva of it, deepdaan there for Narasimha Bhagavan, deepdaan for Kul Bhairav and the kul shakti. There is also the process of giving bali at the chaukhat — keep it strong with the bali of lemon and coconut, keep it strong with the bali of jaiphal. So that if someone does do a tantra prayoga on you and you reverse it through Mahabhairav, Vamati Kali or the Janjira, and the other person is sitting ready — come, you reverse it, we will reverse it too — no ill effect of his reversal falls on you.
Should one do 1100 of the Chhinnamastika kavach for protection?
A listener asks about 1100 of the Chhinnamastika kavach for the protection of the body, being able to leave the house for only eleven days. He says that if you perform Maa Chhinnamastika's kavach then the subject becomes entirely different. Do that for which you are authorised.
Is there a difference in effect between the Shiv Raksha Stotra and the Amogh Shiv Kavach?
Asked how the Shiv Raksha Stotra anushthan is to be done and about the difference in effect from a certain Shiv Kavach, he says there will certainly be a difference in effect. The Shiv Raksha Stotra becomes a separate subject; and in the Amogh Shiv Kavach there is a great deal of subject matter, so the effects of the two are certainly separate.
How can a family be protected from mohini vashikaran?
Asked how to protect the people of one's family from the mohini vashikaran much in vogue nowadays, he says: if you do even the normal morning and evening seva-puja daily, as much as is told, and you keep ten malas of your own sandhya, and you have done the purashcharan of any one kavach — do the Kamakhya kavach — then no vashikaran in the house will have any effect upon you.
Is it good to recite the Batuk Bhairav satnamavali when leaving the threshold?
A listener says she recites the Batuk Bhairav satnamavali at the time of going out from the threshold. He answers: absolutely do it, it is very good.
What should be recited before sleeping if bad dreams keep coming?
If there is very great difficulty and wrong dreams are coming, he says, then recite the Tantrokta Ratri Suktam and go to sleep. Learn the Tantrokta Ratri Suktam by heart and recite it at least five times before sleeping.
Why is the vahan of Bhagavan Kaal Bhairav a dog?
Asked why the vahan of Bhagavan Kaal Bhairav is the dog, the speaker gives two chief reasons: rakshak — protector — and paap bhakshan, the devouring of sin.
How many times should the Hanuman Chalisa be read so that tantra prayoga does not take effect?
Do a havanatmak prayoga of the Hanuman Chalisa morning and evening, the speaker says, if the use of tantra is becoming more effective; the vidhan has been given. Use it with exactly those materials that have been named, and do it continuously for forty days.
Which aspect helps a sadhak seeking siddhi or protective work?
If you wish to become a sadhak, to go into sadhanas, to attain siddhis, to go into public service or national service or into the kind of work that is protective in nature, then it is the Rudra shakti of Bhagavan Datta, the helping Rudra tattva, that becomes the helper and takes you forward in it.
Should a woman against whom a Kamakhya prayoga was done recite the Kamakhya Kavach?
Yes — whoever did it is the one acting against Dharma. Recite the Kavach and grace will certainly come upon you; Bhagavati Kamakhya's Kavach carries the presence of all ten Mahavidyas. Be at ease and do it: your path of protection will be opened and your enemy will receive a fitting punishment.
What if every protective Kavach and Madli falls off at once?
The speaker will not read it as inauspicious in itself — but if all of them fell, your whole body has been emptied. At minimum, perform a Prayashchitta procedure once: do the Abhishek of Bhagavan Shiva and do the japa, because where it fell and what the matter was is not known.
How is a house protected where negativity is already present?
The first thing is to weaken that negativity — to render its capacity void — for which the prayoga of the eleventh chapter of the Shrimad Bhagavad Gita is used. After that comes the Chaukhat in the house, and then the binding of the house along with the Chhidrapal Nikari.
Precaution: the kush and mango leaf at the door are not changed until the last day
The speaker says the three Kusha and the mango leaf tied at the middle of the door on the first day are not to be changed until the last day of the prayog. He asks that it be tied very tightly so that it does not dry out and fall.
Why is kusha held to be so important?
Anyone who has heard the kathas of the Shrimad Bhagavat and the like will know how much importance kusha has. Without the water of kusha — by sprinkling the water of kusha — we purify a place. And whenever there is some negative shakti that has not at all been sanctioned, it is through kusha that it is removed.
Five paath of the Kalika kavach nightly, begun from the Chaturdashi
Beginning from this Amavasya tithi, download the PDF of the Kalika kavach that has been given on the channel and start from the Chaturdashi — from the day on which the Chaturdashi tithi is in effect in the night hours of this Bhadrapada Amavasya — and daily do at least five paath, taking the sankalp that O Bhagavati, be pleased and protect me in every way, even in the sleeping state and in the waking state.
The days a woman must miss cost nothing, and the Tantrokta Ratri Suktam is added at the night hour
You are a woman, he says, and two, three or four days in between will be missed — for that there is no difficulty at all; becoming pure and clean again, after bath and dhyan, you will do its paath again. Do the paath in the night hours only, after nine o'clock. And if possible, along with it do the paath of the Tantrokta Ratri Suktam as well. Continue this much and by the completing of one paksha a difference will begin to appear to you.
What may such a person do for himself?
If you can do it, and wish to do it yourself, and the trouble is very great, then there is a video on this channel related to Bhagavan Narsingh — how the Narsingh kavach is to be used, how one is to protect oneself and the house by it. Do the forty-one day anushthan of that and see. Do not leave it in the middle; the whole vidhi-vidhan has been told, so apply yourself and do it well.
Which precautions should be kept on the day of Aghor Amavasya?
Asked which precautions to observe on the day of Aghor Amavasya and which tantra kriyas to keep safe from, he calls it a very proper thing to have asked, because Amavasya is in itself a different kind of day for tantrics. As to keeping safe on that day, he says, ordinarily on the day of an Amavasya tithi in any case, for householders —
Where no one can be found, the Tandav stotra of Kshetrapal Bhairav and Vatuk Bhairav's hundred and eight names
If you wish to gain control over it yourself and truly no one is to be found, then the Tandav stotra of Kshetrapal Bhairav — "यम यम यम यक्ष रूपम", this whole stotra — download it as a PDF from the internet, learn to sing it, and have it recited before that person, along with the Ashtottar stotra which is the hundred and eight names of Vatuk Bhairav; have the paath of both of these done.
It will not be enough — get the resolution done first, then keep the daily paath
Know now that from doing it oneself it will not happen either, given the situation being described, he says. If you wish, you may do it yourself — but his suggestion will be that you first meet some person and get the resolution done. After that, have these recited daily so that protection may be had.
Can Bhagavan Dattatreya's Vajra Kavach be recited for self-protection?
Certainly, he says — the Vajra Panjar Kavach, the Vajra Kavach, Dattatreya Vajra: the paath of all these can be done. The vidhan of the purashcharan and so on he will have to tell separately; or you may look in the phalashruti and do it accordingly.
How can a brahmarakshas be driven out of a house?
Brother, it will drive you out — from where will you be able to drive it out, he answers. If you go to drive it out, then it is done. It is not as though a monkey has come out and you are asking how to drive it away with a stick. Even so, Manu Pujari ji, he says: do the paath of the eleventh adhyaya of the Gita eleven times daily in the morning, and again eleven times in the evening, beginning from Ekadashi and continuing without a break for as long as possible; then see a little what happens.
Where the effect has remained, do the anushthan of the tantrokta Bajrang Baan
Yes, if it went in the char and its effect has remained, then do the anushthan of the tantrokta Bajrang Baan, the complete one that has been given on this channel. It is certainly possible. By the grace of Hanuman ji, he says, do not even by mistake ask this again, Satpal ji — whether it is possible by the Bajrang Baan. It is altogether possible. If you do the anushthan of the Bajrang Baan in the right way, what is not possible?
Why a new bride's first three months are a crucial period
The speaker says that when a girl comes to a house after marriage, her first three months are a very crucial period in which Abhichara can be done on her. That is why it is said she should not leave the house in that time, and why there are many rules: the rule of filling Sindoor, the rules of puja-path, and going anywhere only after three months; today, he says, hardly anyone keeps them. In the case he narrates, a sadhak of his Griha Tantra circle had married and received a large dowry, which in a village breeds envy over whose son got more and such a beautiful wife; and since neighbours freely visit and joke with a new bride, a family acting out of dvesh took advantage of exactly that and did tantra on the girl.
Reversing a sent kul shakti: identification through the kshetrapal, bhog-bhet by the bhagatvaal reckoning, and sending it back
The speaker says the elderly, experienced village sadhaks used the process by which, at the time of hal-srishti, a guru gives everything to his disciple through updesh, which he has explained in another video. Knowing which area the attackers' sthan was in, they drew out through the Kshetrapal only which shakti it was and what it belonged to; once known, they first propitiated it with the correct bhog-bhet reckoned by the pure Bhagatvaal method, that is how much it is taken down for, double or four times. Then, having all the information, they took it off her, and before sending it back to the house it belonged to they attached some things of their own and sent it, the fully tantric Palatna reversal. They bound and protected her body, and the problem was about ninety percent solved, while trouble broke out in the attackers' house and news of it came, so the family also learnt whose house it was. After Holi she returned to her in-laws' with no particular problem, keeping up what the bhagat ji had told her.
Why binding the house alone cannot stop a prayog carried across the threshold
The speaker says that after the first incident the family asked him what to do so that the attackers could not do it again, since it was clear they would come back, and in India no one confronts an enemy directly by saying you did it; if that happens it is straight to blows. He told them that however many systems one binds and sieves the house with, when the attackers walk right inside and cross the dehleez, the chance may be a little less and the prayog's effect a little weaker, but there will still be an effect. So he told them to do the pujan of a prachand shakti on the dehleez itself, and gave a vidhan he calls the first and very simple one, which anyone may do and whose effect is very sharp and intense.
Dehleez raksha vidhan: Saptashloki siddhi, Kaal Bhairav ekakshari japa, samput path over a copper lota, and the water poured on the threshold
The vidhan the speaker gave has three parts. First, siddh the Saptashloki with 7000 Japa; the sadhak did this over six months, from Sharadiya Navratri to a little before Chaitra Navratri, though it was complete in three. Second, at chaitra-navratri take the Ekakshari bija of Bhagavan Kaal Bhairava, the single bija only, and do 1.25 lakh japa, extended to 4 lakh so that the bija became prachand; the sadhak already wore the Yajnopavita from his wedding and did proper sandhya with the Gayatri updesh of a good acharya. Third, from baglamukhi-jayanti, do the Samput path of the Saptashloki with that ekakshari bija, by the samput method on the channel, holding a copper lota of water with Gud, a few red or rose petals and a little rose ittar, praying that the house be fully bound, the dehri sealed, Bhairav ji's guard set on it, and any outside shakti that crosses it to do harm be destroyed and punished by him. A traditional Sabar Mantra with tantric pranav and bija, which he shared privately and does not give here, then sets the charged water in motion; it is poured on both sides of the dehleez, alongside the regular dehri pujan and the atta-deepak.
Result of the dehleez raksha: the attackers punished within 24 hours by a purely protective, unnamed sankalp
The speaker says the effect was prachand: on the very day the attackers struck the second time, within 24 hours two people of their house met with an accident together; as of October 2024 one has still not regained consciousness, in a coma of sorts, with brain damage and perhaps paralysis, and the other recovered slowly but is in a very bad state. He is not saying Bhairav ji instantly harmed them, but that the answer came at the same level at which the prayog was done. When protective shaktis are awakened intensely, he says, and the mind and bhav are pure, there is surrender in the vidhi, no dvesh in the heart, and it is done in a spirit of Sharanagat for the protection of one's family like a sadgrihastha, then the devata gives the punishment. The Sankalpa here never named any enemy; it was simply that whatever known or unknown enemies there are, whatever their prayog, destroy it or give fitting punishment, the ordinary protective sankalp, and that is the punishment they received.
Which ekakshari bija can be used for dehri and body protection?
The speaker says he does not insist on the Samput being made with Bhairav ji's Ekakshari; one may use any bijakshara, even of a saumya devata, though which deity's mantra to use is not a common matter. One may use the ekakshari of Hanuman ji, of Bhagavan Batuk Bhairava, of Narasimha ji, of Bhagavati Kali or of Durga ji; whichever it is, at the least receive that mantra by Dev Deeksha vidhi at some divine time, do 4 lakh japa of it and 7000 japa of the Saptashloki, and then use it for life. It serves not only for protecting the dehri but also for the protection and Bandhan of someone's body, and with shraddha, he says, it can be used lifelong for the protection of home, family or a person's body, sitting anywhere. He adds that a fuller vidhan of it will be shared on the channel in future.
Caution: never do a raksha prayog with hatred for its target; retake the vidhi from your guru
The speaker says that if one is using any vidhi of this kind and has intense dvesh in the heart for the person it concerns, keeps taunting him, and has no guru-like respect in the mind, then one should not do the prayog at all. If dvesh has already entered the mind, he says plainly, take that vidhi again from one's own Guru, so that no harm comes to oneself. One may wish him well or sit and abuse him, that is one's own affair, but one should not become apatra or kupatra: doing the rite with dvesh brings harm to oneself, and he never wants anyone to be harmed through mantra and devata. Taking the updesh from one's guru, he says, the guru will understand what level the matter is at and will ask; and whatever Dosha attaches from bearing dvesh towards such a person is then for that guru and one's ishta to consider, not for the speaker.
Can the Shiv Raksha Stotra be recited daily without diksha or the yajnopavita?
Yes. Asked whether the Shiv Raksha Stotra may be done every day without diksha and without the yajnopavita, the speaker answers that it can certainly be done.
Can the kavach of more than one deity be perfected?
Yes, the siddhi of the kavach of more than one deity can absolutely be done, the speaker says; you may accomplish and keep three or four of them.
What happens to the kundalini shakti at the time of calamity?
When calamity comes, the speaker says, the kundalini shakti awakens very well. You are going along the road peacefully, eating chips, listening to a song, no difficulty — you will go along quite comfortably. But if a dog comes after you and it is a biting dog, then seeing it you will run. The ten-foot wall you could not cross before, you will leap and catch with your hands and climb over. This fear has awakened your kundalini shakti; without the fear, where was that capacity? It did not appear out of the air — it was sleeping within you, what we call the shakti asleep in the muladhara. So when calamity is coming to us, somewhere it is also giving an opportunity: make this disaster into an opportunity, and with this understanding keep yourself prepared. Keep doing sadhana; it will come to work. And transfer this thing to your next generation too.
How do people of rakshasa disposition operate against a sadhak?
Save yourself from such people, the speaker says, because they will try to deceive you in every way. First they will win your trust; and each time you try to advance, in the field of sadhana or in the field of life, they will damage you through money, one hundred per cent. Winning over your practical dealings, they will make every effort to destroy your respect. They will try to stab you in the back, and if they succeed in stabbing they will try to belittle you for the rest of your life. Doing all this gives them self-satisfaction. These are of rakshasa disposition — Ravana was a Brahmin, but he was still a rakshasa.
Protection from tantrik attack is in your own hands: the naysayers and the unbeliever
The speaker asks whether you are safe from Abhichara and tantrik attack, and says the very people whose household deities are strong and who hold a protective Kavach are the first to call you a fraud, hypocrite or superstitious for merely raising the subject; if a relative or close friend is the loudest opponent of puja-path, understand that he is himself secretly protected somewhere and does not want you to know, understand or practise these things. So your protection is in your own hands. He adds that an ultra-modern person accepts none of this until he or someone very dear to him — wife, lover, child — suffers badly from it; till then it stays imaginary and a matter of superstition for him. When someone flatly declares kavach, sadhana, mantra, siddhi, havan and puja useless, it is one of two things: either he has never seen it (such people are now few), or he is very clever, has protected himself, envies you and would rather see you fall someday than let you be safe. The speaker's plea: take responsibility for your own, your children's and your family's protection into your own hands.
Firming your own conviction before going to a pandit or starting a kavach siddhi
The speaker says not to give up your sadhanas because of what people say; if you have been convinced from any source — reading, hearing, watching him or anyone else — that you should accomplish a Kavach and so on, then do it. He turns on the habit of calling pandits frauds who loot money while still going to them: nobody invited you, he has opened his shop, do not go. Do not be talked into anything; check originality, test the facts, read, know, understand, and go only when it seems right, with your conviction firm — otherwise you end up like someone who enrolled in a cowshed of a school on the promise of Symbiosis-level facilities and was then told that cleaning cow-dung is the fee. Go with firm faith so you never get to say 'my faith was broken' or 'I did something and got no result'; the subtlety of these subjects is not easy, and some grasp it sooner because things have happened to them.
Accept a ratna, mala, yantra or kavach only with firm faith; otherwise refuse and learn the vidhan yourself
The speaker says that when someone gives you a ratna, a Mala, a Yantra or a Kavach, either your faith in it should be firm and you then follow its rules properly, or — if the other person is merely convincing you while you do not believe — refuse it and say plainly that your conviction is not firm. Instead, learn about it: he lays out in his videos how a kavach is composed and consecrated precisely so that you do it yourself, keeping outside help as the last option. You learn by trying: of ten vidhans you may manage four, next time five, and in six months to a year you will have learned everything, because everything has a vidhi-vidhan.
Self-practice on the sukshma sharir versus surgery on the sthula sharir
The speaker anticipates the objection that one cannot learn surgery and operate on oneself, and says that is a different domain: that is Ayurveda and the medical department, this is adhyatma. Cutting happens in both — there on the sthula sharir, here on the Sukshma Sharir — but for the sukshma sharir you can make the effort yourself because a vidhi-vidhan exists for it and you can go up to a limit, whereas in surgery you cannot take the risk because harm is immediate. Every prayoga and vidhan connected with saumya (gentle) shaktis that is prescribed to be done within a bounded limit, he says, you can do yourself without any problem. But if you simply refuse to do it, listening to people call it fraud and pakhand and letting your mind be turned, then, he says, your story is finished.
The person convinced of the problem who still will not do the sadhana
The speaker describes the second side: nobody else is discouraging you, you yourself are convinced that this is your problem, yet you do not want to do the sadhana. When the person tells you to do so many days of a sadhana, after four days you start abusing him — 'nothing happens, nothing happens' — and this is everywhere. He sees people who in one, two, even three years have not completed a single sadhana, and those who do complete one behave as if they have done the deities a favour: 'we did forty days, why is nothing happening?' Look at how you have lived your life, he says, and now you talk as if the deities will become your slaves in forty days.
Kubjika Kavach: a small daily kavach path of about two hours that people still refuse
The speaker says some people panic even at a ten- or eleven-day sadhana such as a Navratri sadhana. He gives the Kubjika Kavach as an example of a very small Kavach — a mantra of about four shlokas — where one path a day is a matter of an hour and a quarter to an hour and a half, and even a new person finishes comfortably in two hours. You should be ashamed, he says, that you cannot give two of twenty-four hours to your devi-devata, cannot do two hours of japa, and then sit and say nothing happens; nothing will happen for such people. If you will not do it yourself, call those who do it hypocrites, and will not have it done by anyone, benefit will not drop from the sky. It is your matter, take your own stand: if you want not to spend even two rupees, do it yourself — do it and see.
Why anushthans cost money: do them yourself, the speaker's 99% stance
To those who ask why Anushthanas cost so much money, the speaker says they should do them themselves — and that he is precisely an advocate of this: he always says do not get it done by someone else; 99% of the time he tells people to do it themselves, since the full vidhi-vidhan is laid out before them item by item. Only in the odd special case does he say that if it does not work, ask when needed. The trouble, he says, is that people cannot bring themselves to do it, and then talk nonsense about others, demoralise them and tell everyone nothing happens. The reason behind that 'nothing happens' is that you did not want to do it, it did not happen from you, and so you want it not to happen for others either — while the other person, doing a very good anushthan, has no concern with 'experience' at all.
Why do I get no experience even after years of sadhana?
The speaker says today's world is stuck at one point — 'we did three years of sadhana, why no experience?' — whereas once whole lives passed in sadhana without any experience. What are you doing sadhana for, he asks; craving a trivial experience is shameful. Fragrance should come, the Devi's anklets should jingle, the Devi should appear — only then will you do sadhana? That is greed, that is business, a wish to acquire something. To 'if there is no gain why do sadhana', he says: then don't — but who said there is no benefit? Even taking God's name once brings benefit; but your sins are piled so high, look at those too. His analogy: with a stomach full of germs making gas, the doctor first gives an injection to reduce the gas, he does not tear the stomach open with a knife or you would burst and die; from gas alone come heart trouble, BP, back and spine pain — one small root, many problems. The same happens to you: the worm that bites, 'nothing happens, nothing will happen, you are getting nothing, why do it', is the very root of your ruin.
Keeping distance from the people who make you negative about sadhana
The speaker tells listeners to stop listening to such negative people. Whoever makes you negative — people around you, relatives, colleagues at work, friends in the market, the people where you sit for tea, those you meet at weddings — keep a distance from them. Otherwise, he says, you will not be able to progress even in material life, and spiritual life you can forget altogether.
Why a sadhana is kept secret: ten opinions rule out every kavach
The speaker says this is exactly why one is told to keep a sadhana secret: people make noise and take decisions from ten places. He acts out the chain — some baba said the Hanuman Chalisa gives results; someone else says the Chalisa can do nothing, 'we did it ten years, nothing happened, nothing will happen for you either'; the bajrang-baan should not be done because Hanuman ji gets angry; durga-kavach and Chandi Kavach must not be done because Bhairav ji gets bound in it, though it is the Devi herself who speaks of binding Bhairav; Kamakhya Kavach — 'Kamakhya is not worshipped at home, which fool told you to do it'; Bairi Nashan or Kalika Kavach — 'no, no, far too ugra a shakti'; Panchmukhi Hanuman Kavach — 'you would have to keep Brahmacharya and stay completely pure, not possible, how can we live without thinking wrongly about girls' — and so no kavach can be done at all. He calls that condition pitiable, lower than an animal: a person who cannot keep his mental state pure, cannot hold himself steady in one place, has no control over himself, and then casts aspersions on the devi-devatas. His closing charge: where you are protected and where you are not is a churning to hold within yourself — how you will guard against tantrik attack, which Kavach you will accomplish, with what vidhi and which rules, and who makes you negative, outsiders, insiders or you yourself; decide by self-churning, look within before blaming others, walk the path, and neither make others negative nor become negative yourself.
What should be done when nazar strikes the business and oneself repeatedly?
If the matter is only of nazar, that nazar is striking, then the speaker says it means the sensitivity is more than it needs to be and the aura is in a very delicate condition. The aura is to be hardened. And where will the hardness come from? Your own mantra japa should be of that level, and the anushthan with havan should be of that level, so that the positive energies present in your aura become firm and hard. Then protection is formed.
What should a dedicated sadhak wear on the body by the tantrokta vidhan?
Asked what a dedicated sadhak should wear on his body as ornaments by the tantrokta vidhan and what their importance is, the speaker says it also depends on which sadhak it is and of which deity. Bandhs should be on the body: a baju-bandh, a kamar-bandh, and one on the manibandh too. Looking from the top downwards, there should certainly be a shikha — and if it is a woman, a sadhika, then her shikha hair should never be loose; there should certainly be a knot tied there.
How are the navel and waist to be protected?
Then at the waist, the speaker says, one must certainly keep one's navel protected. For the protection of the navel and of the waist, you may if you wish wear a silver chain at the waist there, or else wear a thread and the like made abhimantrit, together with some tantrokta materials — that is most excellent.
What must a sadhika wear on her feet and hands?
And then the feet, the speaker says: if it is a woman, then to do sadhana without payal is not proper. If a woman has not worn a bala on her hand — sadhikas should wear a bala on the hand. Girls nowadays wear nothing on the hand, which he calls a different level of frivolity: a sadhika, and the hand empty. Parents too should put gold in the child's hand; the more gold there is in a daughter's hands, the more the Lakshmi of your house will increase.
What does the payal do for a woman's protection?
The speaker says that where negative shaktis are concerned, a mother or sister who wears payal on the feet finds their capacities diminished by it. This will not happen by tying a thread on the foot, but if silver payal is worn then more than half the body's protection is accomplished from there itself. So they should be worn. Only after that should the sadhana take place: if you are sitting to do sadhana then payal on the feet and bala on the hands, or whatever you can wear — bangles if you wear them are most excellent, otherwise there should certainly be a bala.
Must a male sadhak also wear gold in the ears?
The speaker says gold ornaments should certainly be in the ears of a male sadhak too — it is not for a fan of a singer who wears one to look cool; it is a rule. If you are running by the tantrokta method then have both ears pierced properly, at the right time, at the right muhurta, with the utterance of mantras, and certainly wear gold balis in them. For a woman it is compulsory. If there is no gold in the ears it is poverty; at the least let there be a small stud, but of gold, and that is most excellent. In the nose of girls and women there should certainly be gold.
What must never be left empty on the body?
At the least, the speaker says, never keep these things empty on the hand, on the foot, on the waist. Women should never keep their waist empty. Men's case is different, since they are shy — someone will tease them if they wear it; but if you are a sadhak, wear it, and do not look to what people say, since you are not going about without clothes. A woman's waist should never remain empty: if possible, wear even a single strong silver chain at the waist always, especially if you are a sadhika.
What protection do these ornaments actually give?
If all these things remain present on your body, the speaker says, then for one thing your Shri tattva will never be diminished; the house too will be full of wealth and grain; no dosha will attach; and that matter of someone stealing the energy of your mantra japa, of abhicharik dosha and the like arising upon you, of someone making a tantra prayoga — it will not remain so easy. See, he says, that ornaments are offered to Bhagwati too.
What is the role of the kshetrapal here?
If they are worshipped in the form of a kshetrapal, then you should certainly give the kshetrapal's pujan on the first and the last day — because it is by their pujan alone that the purification of your whole house occurs. If anyone sends any thought and the like into the house, it is by the kshetrapal that it is stopped and sent back. They are the chief ones.
Those able to do nothing else should perfect by japa the four raksha mantras of the Saptashati's fourth adhyaya
He requests everyone watching that if they are unable to do anything in their life, then in the navratra they should perfect by japa the four raksha mantras described in the fourth adhyaya of the Durga Saptashati. If you cannot do 108 recitations daily, do 27, do nine, do 11 — but continue it, do it for nine days; and if possible, do 108 each in these nine days.
One day of doing and the next day a message that nothing happened
The greatest difficulty with you people, he says, is that you do it one day and the next day messages begin to arrive — nothing happened, the trouble has increased. Give up this weeping. If you have a great deal of money then call some person, some sadhak, some good man, to your home and have it done. If you are not able, then do it yourself. What will happen — it seems you will die? Then if you die taking the name of Bhagwan, there is no difficulty in that either. It is this fear you are in that kills you; you are afraid even of taking Bhagwan's name.
What should be done alongside the Panchmukhi Hanuman japa?
The japa of Ram's name or the path of the Ram Raksha Stotra will have to be done alongside. Before the japa of Panchmukhi Hanuman, it will be good if you make the Ram Raksha Stotra siddha — do at the very least 108 paths. It will be a great help; the level of energy will stay maintained, there will be balance, even if some mistake occurs.
Should the sindoor from Hanuman's feet be put on one's own forehead?
Those upon whom the prayoga of tantra has been done should apply it, ordinarily. And otherwise, in the name of Ma Anjana — if a woman has a great wish for it, she may bring sindoor kept near Hanuman and apply it; and if a married woman is under a tantra prayoga she too may apply it. Hanuman will protect. Ordinarily it is in the name of Bhagavati Anjana Maiya.
What protects against the fifty-two kinds of veer?
Fifty-two kinds of veer have been told, he says; and if the fifty-two kinds of veer are set upon somebody, his survival is difficult. If it truly is so, then protection can come by the kripa of Sarveshwar Bhairav. Protection can come from the Aghor svarup of Bhagwan Mahadev. Protection can come by the prayoga of the Panchmukhi Hanuman, the Saptamukhi, the Ekadashmukhi. Protection can come from Bhagavati Pratyangira. Protection can come with the help of the most ugra forms of Kali ji. And by the japa of the Agni Gayatri within the Gayatri — that is, the Agni Gayatri of the mool Gayatri — there can be peace and there can be protection.
For how long should the apamarg dhuni (for a negative-energy affliction) be done, and what if she cannot manage some days?
Do this work continuously, he says. On the four or five days of the month when you will not be able to do it, you are not to take tension over the difficulty — you may have someone else do it if you wish, and if nobody does it, leave it off on those days; for the rest of the time do the thing at ease. Within a month, a month and a half, you will begin to get its auspicious effect from the very first day; and by the time a month, by the time forty-one days are done, this thing will go away from near your body for good, and at the least you will not have trouble of this kind. Do it at both times, morning and evening.
The nikari cannot be done by the afflicted person alone, so a guardian of the household must be told
The second thing is that a guardian of her household should be spoken to, if it is ever possible, and he will tell them — because it will not be possible for her alone to do everything, and he does not know what her age is or what she does. So if she has a brother, or a father, or if she is married then her husband, and the understanding between them is good, then let that person talk with him for five minutes and he will explain to them; because the process of the nikari and the rest she will not be able to do herself, and she should not do it either, since she is herself the afflicted one.
Krishna kavach as the first siddhi for a Krishna bhakta
The speaker says that whoever does ananya bhakti of Bhagavan Shri Krishna, wants the madhurya swaroop and kripa of Bhagavati Radha and Bhagavan Krishna, or wants to take up Krishna-related mantras on the sadhana marga and tantra marga, should first of all perfect the kavach of Bhagavan Shri Krishna. If the kavach is made siddh at the time of Shri Krishna Janmashtami, he says, then whenever it is used afterwards — even if it is merely remembered — protection is certainly obtained through Bhagavan Shri Krishna. Those who do seva and puja of Krishna and Radha should certainly perfect it.
Seven-day Janmashtami anushthan for siddhi of the Krishna kavach
The speaker gives a roughly seven-day anushthan run from the Dwitiya of the Krishna Paksha of Bhadrapada up to the Navami after Janmashtami. Only the kavach mula — shlokas one to eight, without purva pithika and phalashruti — is written on a white bhojpatra in gopi chandan, or in ashtagandha ink mixed with kesar and gorochan using a silver, white-chandan or red-chandan pen, or at the least a tulsi pen, in very small letters. It is placed at Krishna's feet and 108 paths are done daily for seven days, with as many as possible on the Janmashtami night so that 1100 paths are completed. The bhojpatra then goes into a silver khol bearing Krishna's form, his names or Radha's name; on the day after Janmashtami a havan is done with Krishna's 108 names or the sahasranama (men with plain ghee, women with mixed paushtik havan samagri), makhan mishri and the like is fed to at least five small boys and to small girls, and the kavach is worn on the neck — best placed on the neck or arm by the hand of an innocent child of up to five or seven years. Worn thus, he says, it is said the Sudarshan Chakra and the gopis protect the wearer wherever he goes.
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.
Batuk Bhairav Jayanti falls on the same day as Ganga Dashehra, and a house without Batuk Bhairav is not fully protected
On that very day, he says, is also the jayanti of Batuk Bhairav Baba. For nearly two years he has been urging listeners to give Bhairav ji a place in the house and to do the puja-path of Batuk Bhairav ji, because without Batuk Bhairav a house is not fully protected.
Why is Kshetrapal pujan said to be compulsory?
This, he says, is the very reason Kshetrapal pujan has been called compulsory. It is said that if you do not give the pujan of Kshetrapal, then in your house — as people say — Kshetrapal will send a bhoot, will send a snake, will send a scorpion. This is not being said for nothing, because he is the Kshetrapal, and he is holding your house's negative shaktis there.
What does Batuk Bhairav pujan at home do?
By performing the pujan of Batuk Bhairav ji at home no harm of any kind occurs; rather harms are destroyed, arishtas are destroyed, arishtas are pacified. There are very many such calamities which come to an end by the mere smaran of Bhagavan Bhairav; therefore the pujan of Batuk Bhairav should certainly be done.
Warning signs before a marana prayoga takes effect and the need for a raksha anushthan
Before the death, the speaker says, the deity trees at the place dry up again and again, because projected negative energies first draw away the sattvic energies. The prayoga removes the pitrs stationed near the door, removes the guardian deities and the sattvic powers present through the deity trees, pleases the sthan-devta and gives bhog or bali to the kshetrapals; this is a karmic field, not one of bhaav, and only then does the vidhi complete and the person die. So inauspiciousness shows first, and through these symptoms you are warned; if you do not read the signal and protect yourself with a specific anushthan, the projection of these energies becomes the cause of your death.
How long should a Raksha Sutra be, and how is it tied?
It should be as long as your own body's span. Spread both arms fully; press the thread under the tip of the middle finger of one hand and carry it to the middle finger of the other — that is your own span. Break it there, then wind it on your wrist while reciting a protective mantra, and tie the knot holding the breath.
What happens to those who try to stop such practices?
Perhaps, he says, it is because people are stopping these things that such destruction is coming. Shaktis exist for the sake of protection; there is a reason behind each. To stop them is to invite your own destruction. With cleverness of speech people stop everything, and nothing is left with the capacity to answer.
Can bali be offered by cutting a lemon?
Offer bali, he says — offer bali by cutting a lemon. People at home are afraid of the cutting of a lemon. If there is a professor of chemistry, he says, let him explain what potassium or whatever it is they apply to the knife; apply that, cut it, and frighten everyone — look, red blood is coming out, you people do not do puja, tantra has been done upon you. Use that kind of knife especially for the one who chatters most, so that blood comes out of the lemon. By saam, daam, dand and bhed, he says, take the sharanagati of Bhairav so that protection may happen.
How was Bhairav kept in ordinary homes when images could not be made?
Symbolically. In the medieval period images could not be made in every house, so at the Tulsi chaura — where Hanuman ji's flag is planted — elders would grow five Tulsi plants, keep khadaun near the flag, and a little away at the side plant a trishul. The trishul was the symbol of Bhairav and Hanuman ji the symbol of Langurveer; both are raksha-karak devas.
What is written for wearing a kavach?
For wearing a kavach, the speaker says, only the mool is written.
Copper-cased and pran-pratishthit, with nine days' japa on the same vedi
Asked in what manner the raksha kavach is being perfected, the speaker says that for the raksha kavach they have only written that it will be enclosed in pure copper — that is, the kavach will be of copper only — and within it, whichever devi-devata's kavach you take, that devi-devata's kavach will be pran-pratishthit, with the japa of the full nine days. If somebody says so on the last day of Navratri, then they will have kept extras made up in advance, and only the sankalp in that person's name will be made in it; that much only will happen, and you will get it.
Fruits of the Datt mala mantra anushthan for new and old sadhaks
The speaker says every sadhak, new or old, should do the japa, prayog and anushthan of the dattatreya-mala-mantra. For a new sadhak, he says, the first result is that the bad Prarabdha built up from past earned karma is cut; then Tapobal grows within, and protection is obtained in the future.
A sadhak defends his family but does not destroy the attacker
The speaker says that, being a dikshit sadhak, this man held the para-vidya-grasani vidya and, had he wished, could have completely uprooted the two men. But a sadhak's work is not to spoil others' affairs or bind them — why bring about one's own downfall, why squander one's own energy? That was never his task and he did nothing of the sort; he did only what was needed to protect and save his family.
Aim of sadhana: capable both to punish and to shelter, never to misuse power
The speaker says everyone should learn from this experience to become so capable that you can punish another, protect him afterwards, and protect your own family — if an enemy surrenders, you must also hold the vidhi to save him. This does not come from two, four or ten days of sadhana but from continuous practice in a nishkam spirit, or in sakam spirit wanting only as much of the material as keeps life running; one who thus surrenders to Jagadamba becomes fit to give refuge to others. Merely acquiring power and misusing it — showing off, using prayogs on people at every turn to hurt them and establish one's dominance — is never the aim of sadhana, and one who wants that should not come to this path.
Should a kada be perfected with the Vairi Nashan Kavach on Holika night?
Asked about doing path all night in a Kali temple on Holika night to perfect a kada and a kavach with the Vairi Nashan Kavach, he asks why one would perfect a kada with it at all. Perfect the kavach — that is for the destruction of enemies. The Vairi Nashan is not for perfecting your kada. If you wish to perfect a kada, do it with protective kavachas; do it with the Jagan Mangal. A kada should not be perfected with the Vairi Nashan.
Which stotra should be done first, before other practices?
He tells a questioner to do the Ram Raksha Stotra first; do the Ram Raksha Stotra.
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