Shamshaan
Every question on the site tagged Shamshaan, each answered from a timestamped source rather than a summary written from memory.
A cremation ground, the site of advanced and fierce Tantric practice.
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Mohini Kamini yoni and its binding by rogue sadhaks for vashikaran
The speaker says some badmaash (rogue) sadhaks, out of dushtata, bind spirits of those who died by their own hand — often a girl between roughly fourteen and twenty-two who died over an unattained lover or, put another way, unfulfilled kaam-urja. Such a spirit's yoni, he says, is called Mohini Kamini, and it works very powerfully for vashikaran. When such a sadhak binds one in a shamshan and it asks to be freed, he sets a term of service — five years, then release — but he does not weigh whether the tasks he commands are high or low; he uses it for lok kalyan or for wrongdoing indifferently. Having given its own vachan, the spirit remains bound regardless.
Why a maran prayog works: the years of seva, the siddhi and the trivacha behind it
The speaker says a maran prayog or a projection of negative energy is never just picked up and sent; the one who did it has done tapasya. The sadhak who misuses in this way has served the shamshan, the Masan or his guru for 40 days, 50 days, a month, a year or more, received that vidya through the service, and made it siddha with great difficulty. When the deva, the masan-masani or whatever shakti appeared, a Trivacha was made with it. Even if it is a kshudra shakti, he says, the Mantra Japa done for it gave it strength, the energy was satisfied, and it gave its word. So when he later invokes that siddha energy against you, to destroy you or hurt you, it has to do the work, because it has given its word and is under the sway of the tapasya done for it.
Building the putla in a cremation-ground yantra
The speaker says that in this process a special kind of Mandala is made, and it is used mostly on the pyre ground, in the Shamshaan and such places. In the middle of that Yantra a Putla is made in the name of the person on whom the prayoga is to be done. The putla holds some special ingredients, some herbs are mixed in, and some tamasic substances such as the blood of a dog, a cat, a crow, or a bat.
Shroud cloth matched to the target's caste, and an unbroken handi from the cremation ground
The speaker says the putla needs the last garments of a corpse, called vaitalik or pishach vastra, taken from a body that has come to the Shamshaan at the right time, and the corpse must match the target's caste: to destroy a Brahmin one needs a Brahmin corpse's garment, for a Kshatriya a Kshatriya's. If the aim is only to give illness or pain, the garment is taken from a person of the lowest caste. Also gathered is the earthen Handi in which fire was lit and brought from the house, if it is found unbroken.
What discipline accompanies this japa, and how strong is the mantra?
While doing this japa, observe niyam, suchita and shuddhata in all of it, and give their seva puja daily in the Bhairav temple. This mantra is so dangerous a mantra, he says, that by its effect you become able to stop at once the greatest shamshani thing there may be.
Risk of shmashan sabar mantras made siddha without proper vidhi: illness and loss of Shri
The speaker says that sabar mantras of shmashan-linked fierce shaktis — the Shamshan Kali mantra, the shmashan forms of Raksha Kali, the Shmashan Chandika mantra, the Aghor Kali mantra — which people make siddha in fierceness to defeat an enemy, bring illness into the body when done without the correct vidhi-vidhan, and the body's Shri Tattva is said to be lost. For a Grihastha the reason is that such a mantra carries a duhai — someone is being addressed — so the Yogini and mahashaktis of an alakshmi nature reside in it, and loss of Shri often follows. He says only those who do these things practically will understand this; those who only listen may say anything, but it is true.
What is the Golak yantra used in the Pratyangira paath?
The speaker says that many people do the Pratyangira paath, and in it the description of the Golak yantra comes — that if in the Golak yantra we give pind and the like and offer bali, the enemy is destroyed, total destruction follows, maran and such kriyas are accomplished at once, and the Mahakrityas, becoming pleased, at once strike the enemy down.
What happens if one does Datta's Ekakshari japa at Manikarnika on this night?
Taking the example of someone who has done japa of Bhagavan Datta's Ekakshari in crores, the speaker says that if on the night of Sharad Purnima he stays around Manikarnika, or does his japa near the Datta paduka temples there, then in all likelihood many yoga shaktis and many yoginis will come, because it is a divine kshetra. For the puja of Bhagavan Datta every kind of shakti arrives — the masanik shaktis of that place, ugra shaktis, deva shaktis alike.
Where is Kali kula work done on this night?
When you go over to what is connected with the Kali kula, the speaker says, there comes the temple of Shiva ji — the temple of Shiva ji near the shamshaan, a Shiva temple on the bank of Ganga ji, or a Bhagavati devi temple. If it is done at any of those places, then the anubhuti of those divinities occurs.
What does Rahu in the eighth house actually indicate?
Rahu is a matter of intensity, the speaker says. Ashtam Rahu attracts the gupt shaktis somewhat faster — or put it this way, that the shaktis of all these places, especially those connected with pret and masan or connected with the shamshaan, get attracted very quickly.
What can an enemy do only from outside the house?
He says that from a distance or from outside the house an enemy has a definite limit of capacity: he can only do throwing about — he can throw shamshan bhasma and the like, he can throw abhimantrit meat, he can throw bone. That is all people do.
What do repeated dreams of children mean?
Asked about seeing children in dreams by someone who has never done any sadhana, he says that if children appear more than needed and the same dream keeps repeating, then it is a masanik dosha.
Masanik shaktis are employed, and siddh shaktis carry conditions of their own
He says these things do not go wrong just so. First, trouble occurs particularly when people perform kriyas of this kind by employing masanik shaktis. And the siddh shakti who tells such things also has her own conditions and her own rules, which nobody can cross over and still do this; if they do, they become liable to punishment.
Daily Bhairav temple visits for a person under an abhichar that will not cut
The speaker says the person on whom some abhicharik prayoga has been done whose counter is simply not being found should certainly go daily to a Bhairava temple. One may go to Mahadev's temples, but if a Bhairav temple is available, whether one is a woman or a man one should go regularly. The reason he gives: the shaktis that move in Abhichara work are shamshanik and negative shaktis, and the presiding shakti under whom all of them stand is Bhagavan Bhairav.
A householder must not adopt a Bhairav or Kali temple that stands inside shmashan bhoomi
The speaker says a Grihastha should never go regularly, daily, to a Bhairava temple or a Kali temple that stands within Shamshaan bhoomi. If the temple stands before the boundary of the shmashan bhoomi begins, one may go there regularly.
Precaution: pregnancy past three months and expectant fathers keep out of shmashan bhoomi and the temples around it
Even at a temple that stands before the shmashan boundary, the speaker says, care is needed: a woman whose pregnancy has passed three months must not enter Shamshaan bhoomi, and no pregnant woman should go to a temple in the area around shmashan bhoomi. Along with that, a man who is about to become a father should also not go into this kind of kshetra.
The shmashan restriction binds only ordinary local cremation grounds, not the great tirthas
The speaker says he is not speaking of the Avimukteshwar kshetra of Kashi and the like, or of the Chakra Tirtha Shamshaan kshetra of Ujjain — he is speaking of ordinary kshetras. Going to Ujjain Mahakaleshwar or to Tarapith is not covered by the prohibition; for tirtha kshetras it does not apply. It applies to the shmashan bhoomi of the ordinary areas around one's town, village and city.
The shamshaan vidhis are not found written anywhere, and he asks that this not be related to YouTube
For example, those people who are in shamshaan practices — he says he is not speaking with regard to whatever is happening just now, and makes a request that people leave YouTube out of it and not relate it to YouTube, saying that this is not found written anywhere. There are very many such things, he says, which you will indeed find written, but which you may obtain from such texts and such places. Not everything is available on Google.
Basant Vijay Maharaj ji, a sadhak of the Bhairav of Manikarnika, is given as the example of a shamshaan sadhak
Those who do shamshaan sadhanas — for example, suppose those who do the sadhana of the Bhairav of Manikarnika. There are such vidhi vidhans, and you will find this thing there to hear. He mentions that Basant Vijay Maharaj ji's video used to go very viral earlier: he has been a sadhak of the Bhairav ji of Manikarnika, many siddhis are obtained to him, and very many people have seen the direct example of it — although he gave up display, being a Jain muni.
What is done before Bhairav pujan in the shamshaan?
By him too this thing was there, a little of it, in some pravachan: that when shamshanik kriyas or vidhans of that kind are being performed, then in the nyasa vidhi the most necessary thing for us is that of whomever we have already been doing the seva puja. Bhairav pujan is not done directly — in the shamshaan, Bhairav ji is not done directly; before that there is the whole vidhi vidhan of Shiva ji.
How Parvati became Annapurna at Kashi
The speaker says that in the Kashi kshetra Bhagavati Annapurna sits right beside the temple of Bhagavan Vishwanath. It is said that after her marriage Parvati went to Kailash and wished to live for a while in the Abhimuktesvar kshetra, that is Kashi; when she came, the place was the Maha Shamshan (Manikarnika ghat) and a famine had spread over it, so Jagadamba took the Annapurna form and became seated there forever with Mahadev Kashi Vishwanath. Her kshetra, he says, is the one place in the whole brahmand where nobody ever sleeps hungry.
At tantra peeths and shamshaans — Kamakhya among the Shakti Peeths, Ujjain among the chakra tirtha shamshaans — often on behalf of a yajman.
At tantra peeths and shamshaans, at Shakti Peeths such as Kamakhya, at chakra tirtha shamshaans such as Ujjain. There are many such sadhaks who both perfect prayoga of this kind and also perform it on behalf of those who are their yajmans.
Not only those with a maran or mohini to perform: people working for the world's welfare also do shamshaan sadhana now, Tara's influence being at its fiercest.
No. It is not only those who have some maran or mohini to do, some spoiling to do, who perform this prayoga. People who are working for the welfare of the world also perform sadhana in shamshaans at this time for the good of society; and those who look for personal siddhi go to a Siddha Peeth or Shakti Peeth, because at this time the influence of Bhagavati Tara is at its fiercest.
Why does a Shanishchari Amavasya fall just before this Chaitra Navratri?
Only two or three days remain before Chaitra Navratri, the speaker says, and on the Saturday falls a Shanishchari Amavasya — a night-time, nishiddha-kaal Amavasya, of the sort observed wherever Bhagavati Kali or a tantra peeth keeps nishiddha-kaal pujan and where there is a vidhan of bali in the shamshaan and such places.
What does he mean by simha sadhana or veer sadhana?
If you are a sadhak, and especially a sadhak of Jagadamba, then you must do simha sadhana — that is, do sadhana like a lion, do veer sadhana. Veer means that you do not become frightened at the least thing by all these confusions that have been spread about.
What is the mool trikon of Vindhyachal?
When you do the mool trikon, it is the darshan of the four main temples: leaving Vindhyachal you reach Kali Khoh directly — the other smaller places are all principal places too, but supposing you leave them all — you have darshan of Bhagavati Mahakali at Kali Khoh, darshan of Ashtabhuja, and darshan of Bhagavati Tara seated in the shamshaan, the mahashamshan, and then return to Bhagavati Vindhyavasini's temple and have her darshan there. That is the mool trikon.
What is at the shamshaan ghat leg of the brihad trikon?
Coming back from there, by way of Bhairav Kund, Machhindra Kund and Mangala Gauri, one reaches the shamshaan ghat: at the shamshaan ghat, Shamshaneshwar Mahadev, the Mahashamshan Bhairav of Shamshaneshwar, and the devatas present there — performing the pujan of Bhagavati Jagadamba Mahamai Tara — and then one returns, having darshan of Sankata Maa, of Sheetla Maa and of Bade Hanuman ji, to Bhagavati Vindhyavasini on the summit of the Vindhya mountain.
What is at the Kamakhya sthan itself, and who is forbidden to see it?
In the swaroop we all see there stands a mahashila, kept covered and wrapped about with red cloth, whose darshan and pujan is forbidden — to those, the speaker says, whose marriage has not taken place. There are a great many misconceptions on this point too. The reason, he says, is plain: people today are ready in a moment to go and do sadhana in a shamshan, drawn by the word Aghor heard on YouTube channels, thinking that great powers will be got there.
What is a shamshan actually held to be?
The shamshan is called the maha shunya kshetra, the speaker says. Just as we take birth from a mother's womb, the breath we are drawing within the mother's womb before that birth — exactly that condition of breath is held to be the maha shunya condition in the shamshan. And you cannot see your own mother's womb after a certain stage.
Is a householder allowed to stay in a shamshan?
For this reason too, the speaker says, a householder is forbidden to stay very long in a shamshan; there is a bar on going into the shamshan kshetra. It is the effect of Kaliyug and of the present time that in the last fifteen or twenty years a great many temples have come up around shamshans — otherwise, in earlier times, people did not go and do sadhana in a shamshan in this way and at this time.
Who used to do the veer bhav sadhanas of the shamshan kshetra?
The veer bhav sadhanas of the shamshan kshetra used to be done, the speaker says, by a king's soldiers, a senapati, one who takes part in war, a kshatriya or one who does kshatriya-related work, or one who performs tantra-related siddhis for the welfare of society; such people would go and stay in a settled manner and perform siddhi. Not as today — Shani is troubling, so off to the Shamshan Kali temple; enemies to be destroyed, everyone arrives at the Shamshan Kali temple.
What is wrong with saying "Mahadev said the shamshan is the purest place"?
People say the shamshan is the purest place, that Mahadev said so, the speaker notes — where did he say it? He said it in a serial, he said it here. In what context he said it, there is no need felt to know. And in the same way, when people who do not know these things go into the Kamrup kshetra, difficulty follows.
Are the popular tantra life-stories and autobiographies the sadhana of Kamakhya, or of kshudra shaktis?
The second thing is the misconceptions spread about the body, about Bhairav and Bhairavi, about energy, the speaker says — the currently popular tantra tales, the tantra autobiographies great sadhaks write, so many books, from reading which people now make up stories as well. He states plainly that that is the sadhana of kshudra shaktis, not the sadhana of Kamakhya: the sadhana of kshudra shaktis proceeds in that manner, shamshanik shaktis whose tattva is somewhere mixed in under the swaroop of Kali and Kamakhya, which is also a kind of tantra process.
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.
Why is the Vaidyanath kshetra called the chita bhumi?
Because it is said to be the chita bhumi — the last rites, the dah sanskar of Bhagavati Sati, are held to have been in that region. The Vaidyanath kshetra is called chita bhumi and bhasma kshetra. The tarpan, though, took place in the Manikarnika kshetra on the bank of the Saraswati, a river now vanished and present invisibly; Shiva did not perform the last rites at that place.
Why does an attack of tantra not lift as soon as remedies begin?
Never think, he says, that we are doing God's seva and yet the health has gone bad. Tantra vichaar remains in its own place; he has explained in detail how it works, what its scientific basis is, how it acts and how it will act adversely upon you. Your capacity to counter it is limited — you are not a siddh purush. The trouble came, and only then did you start doing mantra jap; but the trouble has already taken root five or ten years before. The man who made the prakshepan will have done that pret's sadhana for six months, for forty days, seated in the shamshaan, seated upon bhasma, near a corpse, at the burning ghat, under a peepal tree, in the manner his guru told him.
Should shamshan sadhanas and diksha be shown in live videos?
The speaker says that in the present time people make live videos of the shamshan sadhanas one by one in the name of Aghor, even giving diksha, seated on a pyre. He says that is their own affair and he raises no finger at them, but he cannot show such things himself.
What is the story of Baba Kinaram and Bhagavan Datta at Girnar?
When you read the katha of Aghoracharya Baba Kinaram or see his life, the speaker says, you will learn the tantrokta rahasya of the middle of the Girnar parvat, and how Bhagavan Datta comes daily from the Girnar parvat into the region of Kashi, to Manikarnika, to the Chakra Pushkarini tirtha, and how thereafter, by one ansh, he came to remain present with Aghoracharya Baba Kinaram and performed many kinds of leelas there in a tantric form.
What follows from Kashi becoming the city of Annapurna?
When Kashi becomes the city of Bhagavati Annapurna, the speaker says, Bhagavati converts the ugrata of the mahashamshan into saumyata. This is a special reason why, when you do any sadhana anywhere in the Kashi region, Jagadamba does not let a state of disturbance arise — whereas if you go to Tarapith and make some mistake there, forgiveness is not obtained quickly. Even so, one should understand and know ones own adhikara: if a mistake is made deliberately, that becomes a separate matter.
Should a householder go to Manikarnika and bathe there?
There is no dosha in going to Manikarnika, the speaker says — why can one not go? One certainly can. The mandir of Bhagavati Manikarnika is there, Bhagavati is present there; take her darshan, and bathe in the Chakra Pushkarini tirtha, which is in Manikarnika itself. But do not enter the place where the antim sanskar and so on are performed, which is the root shamshaan area of the mahashamshan. One should not enter it without cause — though, he adds, those who do such things are even playing Holi in the masan.
What does havan do, and what must be watched in the agni sthapana?
By Havan, every kind of atript shakti which is for your welfare, which has become uchchatit, which has come under the effect of vichar, becomes at once pleased and pacified, he says. But keep one thing in mind: do it by vidhi vidhan. The general vidhi is given on the channel — the vidhi of agni sthapana. When the wood is gathered and burnt all at once, the kravyad portion does not come out of it, and it becomes like the chita fire of a shamshan.
Why do most people come into this field at all?
Ninety-five percent of people take all this information for exactly this reason. How many have learnt to read a chart, somehow, analysing themselves. In Tantra the same way — mad for Siddhi, to the point of going to the cremation ground and taking a Masan by transfer, paying money, anything at all, because the enemy must be finished.
Ugra forms of the Devi are not worshipped inside a home
Asked about doing Devi sadhana, the speaker says by all means do it, in any form — but first check whether that form can be worshipped at home. The forms held to be ugra and seated in the shamshan, whose very dhyana mantra names the cremation ground as their peeth (Shamshan Kali and the like), cannot be worshipped directly in a house. Choose the svaroop well, then begin with archan by the ashtottara shatanamavali, since Bhagavati loves archan.
Why does the shamshan sadhak's work prevail over a householder's?
Because, the speaker says, he sits in the shamshaan doing japa and tapa for years on end, performs many kinds of vamachari procedures, gives bali, achieves siddhi in the mouth of a corpse or of a goat, and only then runs the prayoga after awakening it. That is why your devi-devatas step back — his tapobala is with him, whereas you do it for two or four days and then say the devatas have no shakti.
How is a masanic shakti perfected in a single night?
She will be perfected by you in one night, he says. You were taken on the night of Deepavali into the masan; on a burning pyre a dhaar of daaru was applied and a piece of meat was dropped; there she became manifest. Vachan, vaacha and everything else were done. And the bhog was told: give this daaru and this bhog on every Amavasya and she will do your work; whenever you want work done, keep giving this bhog.
The siddhi moves by Kaal Bhairav's order, but the order is given by the one doing the perfecting
Their siddhi took place under Kaal Bhairav, under Shamshan Bhairav — that is, they will move by his order. But who will give that order? The one who will give it is the person who is doing the perfecting.
The vachan's largest clause is five or twelve years of service against a promised tripindi and moksha
After the perfecting is done, the same vachan is taken from them, and the single biggest term and condition in it is this: I will take service from you for so many years. You will serve me for five years, and after that I will have a tripindi done for your moksha, I will have this done — whatever it may be, he will say that in the vachan there, in the region of the shamshaan and the like. Or he will say: I will take service from you for twelve years, and after twelve years I am bound to give you moksha. In this manner he will take the vachan.
Masans are of a great many kinds, and which one it is must be established first
Asked about a masan shakti, he answers that it will have to be seen which masan shakti it is, which masan it is — masans are of a great many kinds.
The claim that Daksha's curse bars Shiva from being kept at home is rejected outright
He describes a baba at Har ki Pauri, whose video he says he shared, repeating that Daksha Prajapati had cursed Shiva that his worship would not take place in anyone's house, that for this reason he is worshipped only in the shamshaan, that Shiva ji is a dweller of the shamshaan, and that one should therefore not worship him at home or give him a place. He calls this the head that will have Shiva ji turned out of your house.
How much power does the person doing tantra on you actually have?
The shaktis of the person doing tantra upon you exist only up to a limited measure, the speaker says: what he is doing is projecting shamshan prets and the like upon you through his vidyas. You estimate his capability as far more than it is. It is said that if you become frightened on seeing the enemy on the battlefield, you have already lost the war there — and this, he says, is the biggest problem today, and the thing others and your enemies take advantage of.
What is ganant kriya?
It means a prayoga of tantra in which some part connected with your body is taken — your blood, your nail, your hair, any portion of your body — or even without taking anything, spit, phlegm and the like, or even the earth on which urine has been passed; and by means of kshudra shaktis a kriya of that kind is performed. For example, from a shamshaan something connected with some kshudra person, his bone, is brought, bound with mantra, and then buried in such a place where it begins to rot and decay.
When is the charmasan of a boar used?
Asked when the charmasan of a varaha is used, he answers that it is used particularly in maran karmas, is used in ugra karmas, is used in the kriyas of the shamshaan and the like. And householder people had better not use it at all — it is good if they do not.
Why is shamshan bhasma sprinkled in such prayogas?
The speaker says people speak of shamshan ash being sprinkled, and that ash is not there for nothing. In the uchchatan process there are particular things to be mixed together, and when the operator mixes and applies them, that group of deva shaktis established there for the purpose of samuh vashikaran — whoever they may be — will be the first thing he uchchatit.
The shakti is withdrawn across the whole extent of the owner's adhikara, and another energy is installed in its place
The speaker says that across the whole place, as far as the owner sitting there had adhikara, the effect of that shakti and energy also reached. Now the energy is no longer present up to that extent, and in its place the opposite has been installed — uchchatani energy, shamshani energy, energy set there so that whoever comes flees of themselves, so that their intellect is disturbed and they become very irritable and quarrels begin.
Mansik uchchatan, vidveshan and shamshani or dissatisfied deva shaktis are combined with the kshudra shakti
Mansik uchchatan, uchchatan of the mind, vidveshan between two who love each other greatly — and alongside these processes the external shaktis: a shamshani shakti, any hostile shakti of your house, or a dissatisfied deva shakti present in your home. These are combined with the kshudra shakti the operator has made siddh, and your own thing is used against you.
What is the remedy for a bound business establishment?
Returning to the business establishment, the speaker says the first thing is the attraction of customers stopping — or a tantric process having been done on the chaukhat, on account of which the customers become uchchatit and do not come. Something may have been done on your gaddi; there are many vidyas of that kind, and they exist even now, and most of them, he says, are shamshani.
Can Bhagavati Tara's sadhana be done at home like any other?
The speaker says people now ask about the sadhana of Bhagavati Tara as though it were the easiest thing; everyone knows it should not be done, but they are being convinced that Bhagavati is very gentle, that Bhagavati is full of maternal love, so why can you not do it at home. His answer: if it were so that everyone could do this swaroop, could do it at home, then why did Bhagavati go and sit in the shamshan? Why is her swaroop properly connected with the shamshan? Why does Parvati ji not go and sit in the shamshan then, why does Durga ji not sit in the shamshan, why is Taramai seated in the shamshan?
Why is Jagadamba seated on the chita with Akshobhya Shiva?
When Jagadamba has taken Akshobhya Shiva into her lap, the speaker asks, why has she taken him seated in the shamshan? Why has she not taken him seated in a palace, on a jewelled throne? Why has she gone right up to the pyre and sat there, why has she sat upon the chita itself? There is a reason behind this swaroop, and so it cannot be done. Those who will not accept it can bring their own abundant proof that it certainly can be done — then certainly do it, he says.
An unworshipped household entity, left without gati or place and misused by another, will itself give trouble
The speaker says that an aughad can himself do harm in shamshan fashion — and he will do it through the unworshipped presence of your own house. If you keep it unworshipped, it is present in the house, its gati is not happening, it is being given no place, and someone else is using and misusing it — then it will give trouble.
How is the name Kalika misused in abhichar karma?
In the same way, in abhichar karma and especially in shamshani work, he has told before how many people are misled under the name of Kalika. Some sadhaks and sadhikas of his own became confused and said that since he has given the Kalika Yogini sadhana, and since he had said that such Digambar-side sadhaks set shamshan shaktis running in the form of Kalika, is this the same thing? He answers: brother, it is a sadhana of Bhagavati. But when, by the mantras of Bhagavati, some shakini or the soul of some pregnant woman who has died is made siddh, then that too is given the form of Kalika, because that tattva entered her — she was energised by that mantra's energy and attained a form of that kind.
What is the siddhi of a Brahm Pishach or Brahmarakshas?
When people make a Brahm Pishach siddh, when they make a Brahmarakshas siddh, that too is by the full preet kriya, and there is so much capability in it because its final antim kriya karm is not performed. That whole method became different. And in the present time all these things have stopped in one way or another on account of the administration: the administration has interfered so much that such a place is no longer left openly, and now everything that happens, happens secretly — which he says is also good, for at one time it happened a great deal.
Why do people go to whoever looks most like a tantric?
What happens here, he says, is that whoever makes his outward dress look like a tantric — wearing a mundmala, wearing kade of different kinds, of which there are very many types — and whoever puts on more of a show of himself, doing havan in the shamshan, doing masanik kriyas, will look to you like a real tantric. They will talk of a hundred sadhanas, and then you will go to them and get initiated, or wish to receive diksha from them.
Can you do kapal-related kriya or bring shamshan earth home on your own?
For a kriya connected with the kapal done by the tantra process, he says, in the way in which all of that has to be done and what is to be obtained, you will certainly need someone. If without knowing you pick up shamshan earth and bring it home and do it, then there will be trouble; for that you need somebody to explain all the kriyas to you. You will not be able to do it by reading from YouTube, Facebook and magazines, so there you need a guru. But there is no need to go that far.
What is a tamasik sadhana?
A tamasik sadhana means one in which we use maans, madira and so on, he answers. As with the sadhana of Bhairav ji, or in the sadhana of Bhagavati Bagla, where the ahuti is made with madya, that is with madira. There are very many shamshanik sadhanas in which havan is done with the liver, with maans, with all these things. That becomes a sadhana of tamasik nature. As for tamasik bhog, he says, if you go over to the Bengali side then there even Lakshmi ji is given a bhog of fish.
Can Durga Mata remove a shamshani shakti in tantra?
Asked whether in tantra Durga Mata can remove a shamshani shakti or not, he answers that she absolutely can remove it. To Maypal ji he says that the full vidhi-vidhan of the mantra he has written is on this very channel, and to do it from that.
What difficulty do veer sadhaks face in negative places?
Suppose sadhana has to be done in some negative place — the veer sadhanas, in which high-grade sadhaks go into negative places, the speaker says. Their wish is for lok kalyan, or many sadhaks do it for themselves too, that we shall go and accomplish some high-grade veer; and the whole tantric subject of it is such that they will go into some ruin, into a cave, into the forest to do mantra japa. On going there they find that the place looks very good, but pishachik shaktis dwell here, and they can take my mantra japa.
How does a practitioner guard against something put in his food?
One thing should certainly be done in general: wherever you eat and whatever you eat, offer Naivedya from it first — dedicate it in the name of your Ishta. The full prescription, with the mantras, is on the Siddh Sabari Vidya channel.
The chowki of a shamshaan, and the seven devis who come in it
Suppose that people in the tantra kshetra have made siddh some kshudra shaktis — as many devis are worshipped in a shamshaan. When a chowki is made siddh, that is when a whole group of some shakti is made siddh together, then seven devis come in it. According to the region they are different devis: somewhere Masani is chief in it, somewhere Kalika, somewhere shaktis related to Sheetla Maa.
Seven pinds are made in the shamshaan area, and the prayaschitta follows
After making it, if they are to be renounced, seven pinds will be made there. In that region's shamshaan area — the things being shamshanic — through that same janeu they will renounce each thing one by one. After the renunciation of the kusha janeu, a prayaschitta vidhan and the like is done, and the ordinary janeu of raw cotton thread is worn once again.
Can forty or fifty pishachas live in one body?
One pishach is enough to finish the story, the speaker says. If forty or fifty were in the body, the belly would be the very kshetra of Mahadev Mahakal, of Mahakali — it would be a shamshaan. As three or more people constitute a crowd under section 144, so if more than three or four prets and pishachas enter a body, that body has become the equal of a cremation ground; with forty or fifty there would be a very old shamshaan present. He says it is not a joking matter. If someone has told you it is forty or fifty, nobody survives eating that much. Secondly, there are many shaktis that create the illusion of being more than one — they may be one or two but will change form so much that a person goes mad thinking there are many. First meet some competent learned person and lay the whole matter open before them.
The guptata of the core tantric pujan is never broken, and no video is made of a tantra peeth.
The speaker says that however many videos are broadcast on the channel and however many people are somewhat visible, the core people and the whole core subject are never broadcast and the secrecy is never broken. Only that much subject goes before you as would harm no one who sees it, so that no vidhan of his is revealed — whether it is the present Swarnakarshan Bhairav or the matter of Navratri, the core tantric pujan is simply not shown. He also says a video of the tantra peeth is never made, that people forbid it and he understands why.
Who is Markateshwar and what was required of his sadhak?
In the shamshaan too it is only some rare man who pleases Markat ji, who pleases Markateshwar, by the Dakshinachara or the Vamachara vidhi. In earlier times Markat Veer, Markateshwar, was pleased and made siddha; it is said that one who obtained Markateshwar's kripa gained the samarthya to kill a hundred men alone. But the greatest thing was that such a man had to keep complete brahmacharya and, with complete nishtha, do the seva-puja of Markateshwar and of Hanuman for his whole life.
Diksha today and Aghori tomorrow — there is now one in house after house
That an Aghori of that kind is now everyone — there is an Aghori in house after house, and it has come to feel awkward even to speak the word Aghor. Whoever you look at is becoming an Aghori; videos come of people in the shamshaan taking photos and videos of themselves saying svaha, doing havan directly on a pyre, and they have become babas. Diksha happened today and tomorrow they became an Aghori. It should not be done.
Who are the ten Veer Bhairavs, and where are they worshipped?
The chief ten Veer Bhairavs come for such pujan when the pujan of the ten-armed Mahadurga takes place — the ten-armed Durga who is Mahishasura Mardini — whose distinctive pujan happens in the Sharadiya Navratri in the region of Bengal; there, those who perform tantrokta anushthan especially worship these ten Bhairavs. He names Srishti Veer Bhairav, Sthiti Veer Bhairav, Sanhar Veer Bhairav, Rakt Veer Bhairav, Yam Veer Bhairav, Mrityu Veer Bhairav and Bhadra Veer Bhairav; most of them are worshipped in the kshetra of the shamshaan, for veer and the like. Very few people worship them independently — either they are worshipped within the avaran, in the ten-armed pujan, or they are used when one is to be awakened or made siddha.
Is Bhairav the only devata who lives with bhoot, pret and pishach?
To the objection that bhoot, pret and pishach are around Bhairav, he asks which devata there is who does not live with bhoot, pret and pishach. You speak of Bhagavan Narayan — then go to Gaya sometime. Go and see Bhagavan Gadadhar, where Gaya Dham is called the Mukti Dham; right beside it there is a shamshan, and there Narayan himself is seated in the form of Masani. Where in the world one sees Bhagavan Shiva, there Bhagavan Narayan himself is present as Masani.
Why does a real Tantrik keep himself hidden?
Because Tantra's greatest rule is to remain secret. If a Tantrik were genuinely doing Shamshan sadhana and such things, he would never describe them. Give a discourse and show your face; be a Kathavachak and show your face — but a practitioner walking the Tantra path should keep himself entirely hidden.
No town or village is without a shamshaan near it, and the shamshaan has a rule of its own that its vidhi vidhan must follow
There is no town or village anywhere near which there is not a shamshaan, he says — the matter of the shamshaan is always there. But the shamshaan has a special rule of its own, and its palan and vidhi vidhan should be done in accordance with that rule, because if there is any tampering and you do not know the vidhi vidhan, there will be difficulty.
Which are the chief forms of the shamshaan?
Among the chief forms there, he says, are Bhagavan Mahakal, Bhagavati Tara, Bhagavati Mahakali, Bhagavati Shmashan Kali, and all the shaktis connected with the shamshaan. Among them, those said to be foremost are the ones we call Shmashan Bhairav — which simply means the Bhairavs of the shamshaan.
Where is the origin of the Shmashan Bhairav form described, and who may worship it today?
The chief and original form of the Shmashan Bhairavs is the one we can name with proof, he says, because the puranas describe it. In the Shiv Mahapuran, in the kathas he has heard, the subject arises that at the time of the war the Shmashan Bhairav certainly arrived, and many forms of the Bhairavs came to fight on Bhagavan Shiva's side. But in the Kalika Purana there is a very detailed description of how the Shmashan Bhairav form of Bhagavan came into being and what its purpose is. Today, he says, the pujan of this form is limited to the tantric parampara acharyas remaining in kula paramparas — and that is proper — but ordinary sadhaks should, at the divine times, perform its avahan and pujan to the best of their capacity even by the sattvik dakshinacharya vidhi, so that we may be protected.
Which forms did Hanuman ji perform the upasana of, and how does the ashta siddhi arise?
There are certain special forms of Bhagavati Kali connected with the shamshaan, he says, and when Bhagavan Shri Hanuman ji performed the upasana of those forms, it was for that purpose that what is spoken of as the ashta siddhi nav nidhi arose. The matter of siddhi is not so simple, he says: when you go in and further in, you will find out why it was said that marriage was necessary here for Hanuman ji.
How was Shmashan Bhairav born, according to the Kalika Purana?
When the war between the two was over and Bhagavan Varaha had gone back into his mula swaroop, he says, then Bhagavan Sharabha began to send all his forms back into their mula swaroop — the eight ashtamurti he had taken shelter in, having gathered eight separate murtis to assume the Sharabha form. When all the forms had gone back to their places, from the mula swaroop that remained the birth of Bhagavan Shmashan Bhairav took place; he assumed the form of Shmashan Bhairav. The description, he says, you will find in the 53rd adhyaya, and they have written it in the video description too.
Three anushthans fall on the Mahabhairav Chaturdashi, one of them in the shamshaan and restricted to initiated shamshaan sadhaks
Mahabhairav pujan you have all been doing for a long time, he says, but the special tithi is the Chaturdashi. Whatever anushthan takes place through them is a separate matter — three anushthans will take place in it. One will be in the shamshaan, into which no one will have entry; only those initiated shamshaan sadhaks will perform it, and in it, he says, be entirely clear that bali vidhan and everything else takes place exactly as directed in the shastras.
What is the form of Shmashan Bhairav as described?
If a shamshaan pujan is going on in the night of Tara Navami or Ashtami, he says, then the pujan there will be by the vidhi vidhan of the shamshaan alone. And the form of Shmashan Bhairav is one that wears the garland of the hands of dead human beings, sits upon them all, and whose whole anointing is done with rakta chandan and blood and the like.
A mail from Vindhyachal offered to join the shamshaan havan and asked what to bring, thinking of 108 eggs
A remarkable mail came, he says: that since you people will be having Tara Mai's havan performed in the shamshaan, and since I am in Vindhyachal, I will come along and sit in the shamshaan havan too; tell me what to bring, and I am thinking of bringing 108 eggs and offering an egg ahuti. Now consider, he says, a person who is not initiated. One is not to become over-motivated like this — that because the Shmashan Bhairav has been discussed, now the ahuti will be right on a shamshaan pyre. No, no, no, no.
Of the three Mahabhairav anushthans only the rajasik one's video is put up; shamshaan material is never shown at all
One anushthan of Mahabhairav is of the shamshaan, he says, and the second is a rajasik anushthan. The rajasik one will be the one whose video is put up; of the shamshaan one they never put up any material at all, and it should never be shown. And the third, because it is Hanuman Jayanti, is of Panchmukhi Hanuman ji, of Markateshwar Hanuman ji — who is also called shamshani, masani Hanuman ji — and of Bal Hanuman ji in particular, in the night kaal.
Should a householder read into shamshanik and Aghor practice?
A householder should not read into these things at all, the speaker tells the questioner. And especially the youth: if you wish to go into shamshanik sadhana, into Aghor, in tantra sadhana, then do not go by way of YouTube and Facebook. If you wish to perform the most ugra sadhana, then absolutely do — sadhana exists to be done: make up your mind that you are not to go into grihastha, that you have to do sadhana too, that you have to do tamasik sadhana in the tantra marga, sadhana in the veer bhaav, and that you have to advance on that path. Advance by all means — but having decided, going with someone, under the guidance of some qualified guru, face to face. All sadhana does not happen from YouTube and Facebook.
What is shav sadhana and where does it belong?
Shav sadhana is a tantric sadhana of a high order, the speaker says. Understand it this way: as when you are doing the sadhana of Bhagavati Kali, the sadhana in the veer bhaav — shav sadhana comes within that. In Shaiva sadhana too, that is in the parampara of Bhagavan Shiva, when sadhana is done in Aghor, in the Naar sampradaya, then in tantra sadhana too shav sadhana comes in. Its prominence was very great especially in the medieval period, although it has existed from the beginning.
Is shav sadhana done for mukti?
What is done in shav sadhana for the sake of mukti becomes a wholly pure sadhana, the speaker says, and that is a different thing altogether — people simply do not do the sadhana for that. People do not do shav sadhana for the sake of mukti; where do they do it for the sake of the pure sadhana? They do it for obtaining kautuk vidya; they do it for obtaining siddhi. For moksha, he says, read the Ling Puran — leave aside the tantra granthas, or the discourses and lectures of tantra, or even everything he himself is saying, and read the Ling Puran, where you will find a good description of what the vidhan of shav sadhana is, how it should be done, and what mukti results.
A sadhak of Punjab living beside a large Sheetla Masani temple reported it
The speaker names Verma ji of Punjab, whom he calls a very great sadhak. He lives in some region of Punjab where there is a very large temple of Sheetla Masani; the sevaks and sadhaks there have built everything right beside the shamshaan. The speaker says he is relating that man's own experience, told to him, and that he is telling it in the live — he is speaking it as told, not claiming it as something that happened with himself.
Does dying in Kashi by itself grant gati?
People say that whoever dies anywhere in Kashi obtains gati, the speaker says — what they do not know is that nothing of the sort happens. Why and when gati occurs is a separate subject. One who goes and commits suicide will not obtain gati. If a man dies of himself from some cause, then gati occurs. But if he goes and commits suicide, or gives up his life by drowning in the Ganga at Kashi, then the tantrics sitting there on the bank at the Manikarnika ghat will awaken him in their skull.
What is the kravyadi amsha in a havan?
Every single vidhi of doing the havan has been explained, the speaker says: how you are to arrange the kunda, how the fire is to be kindled, and how the kravyadi amsha is to be taken out. The kravyadi amsha, he explains, means that the fire of the shamshaan is to be taken out.
Large channels array the havan kunda like a pyre, which summons the kravyadi agni
There are channels, the speaker says — big channels, with a million subscribers — where they have made videos of the Navratri havan in which they arrange the whole thing like a chita, arraying the wood, and then set fire to it. That, he says, is kravyadi agni; that is your difficulty in today's times. Object and you are told you are wrong — but what will be the condition of the millions who watch them and do it? Afterwards you will sit and abuse, saying we did the Saptashati paath and were ruined, we did havan and were ruined. If you have summoned the fire of ruin, will you not be ruined?
Does every deity have all three gunas?
Within every devi there are all three forms, the speaker says: all our devi-devatas and mahashaktis have all three forms — sattvik, rajasik and tamasik. Bhairav ji too has all three. People know only that he is Shamshan Bhairav and stays only in the shamshaan — no, brother. He too has all three forms, and there is a dhyana of all three forms. Trigunatita — beyond the three gunas, past the three gunas, and he is within the three gunas as well. So Bhagavati too has all three forms, and can be worshipped in all three forms.
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