Shraap
Every question on the site tagged Shraap, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
What is Chandika Kopa, and when does a mistake in worship invite it?
Chandika Kopa isn't invoked by innocent mistakes — it's invoked by persisting in a known error after correct knowledge was already available.
How can a devotee atone for past mistakes made in Durga Saptashati recitation?
Two steps: an archana ritual to the Goddess with a formal Sankalpa acknowledging past errors and seeking forgiveness, followed by taking refuge in Lord Shiva through an Abhishekam and the Rudrashtakam.
Why do consequences of careless sadhana sometimes show up later?
Doing things properly does not always bring an immediate result — merit accrues and is often paid out only later, sometimes falling on one's children or spouse rather than oneself, at which point the cause cannot even be traced. Mantra dosha, deva dosha, deva shraap and mantra shraap are dangerous precisely because they do not announce themselves in advance.
What is the remedy once a dosha has already been incurred from careless sadhana?
A devotee describes falling ill after unknowingly doing an ugra mantra and stotra, and being cured after reciting Shiv Rudrashtakam. The speaker confirms this: whenever an apradha has occurred — a mantra shraap, deva shraap, mantra dosha, deva dosha or pitru dosha from ugra sadhana or careless havan — Bhagwan Shiva himself protects through Rudrashtakam, and one should seek kshama while performing his abhishek.
Badvanal for removing a shraap, including one that blocks mantra siddhi
The speaker says that if, knowingly or unknowingly, in this birth or a past one, a person harmed someone and got a Shraap because of it, and that shraap has brought disease, pain, grief, calamity or obstruction into the body and life, Badvanal is used for the removal of that shraap. He adds that very often a mantra does not give siddhi even after a long japa anushthana, and it is said this too happens because of shraap dosh; for that as well Badvanal can be used.
How can a genuine practitioner in any legitimate tradition liberate multiple generations, and why does sectarian criticism disqualify someone from this?
Scriptures state that an authentic Shakta, Kaula, Vaishnava, or Shaiva practitioner born into a lineage can liberate multiple generations — but this requires genuinely realizing the underlying unity of Hari and Hara, since criticizing other divine manifestations while claiming supremacy for one's own path shows a lack of true philosophical realization (Tattva Darshana).
What exactly must be avoided while a naam japa practice is running?
One is not to slander anyone, not to give a curse to anyone, not to speak harsh words — because it is with the same mind, churning in that same mind, that you are doing naam japa. When from that same mind you do chintan of some kind without the right to it, speak ill words to someone, consume abhakshya substances, or touch with ashprishyata the things the mind is forbidden to touch, then all of that will attach to you as fault. The energy that the naam japa brings into your sukshma sharir, your sukshma avaran and your karan sharir, he says, is such as to increase your purity and your capacity.
Why does defilement during japa amount to an insult of the deity?
You also know, he says, that whichever deity's mantra and whichever deity's name is daily remembered and given japa and tapa, our body begins to take on that very swaroop. So when you are attaining such a state, and in that very state you do chintan, touch and consume while endowed with other kinds of vikaras, then it becomes a direct insult of that deity. And when there is insult, then instead of fruit coming to you, somewhere or other his curse will be obtained by you.
How long does the trouble last after such an offence?
Now the trouble they will cause will run at least twelve years, he says — at the least; and then it will be removed in twelve years. Although he says he does not know whose sawari it will have been or what the matter was. They do trouble people greatly. For many people it runs even forty years; a whole lineage passes in troubles. These, he says, are the things of a household.
Origin of the Rudrashtakam: Kakbhushundi cursed by Shiva for not bowing to his guru
The speaker recounts from the Uttarkand of the Ramcharitmanas that Kakbhushundi, doing Japa of Shiva's name in a Shiva temple, did not bow to his own Guru when he arrived, out of pride (Abhimana). His guru, simple and compassionate, was not troubled, but Bhagwan Sadashiv did not let it pass: he said that not honouring one's guru when he arrives goes against the niti laid down by the Vedas, that those who envy their guru stay in hell for crores of yugas and then suffer through animal and bird births, and he gave Kakbhushundi a Shraap to sit before his guru like a python or fall into a degraded state. The speaker says the guru was pained that Shiva had cursed his disciple, and in that grief composed the praise of Sadashiv known as the Rudrashtakam, eight mantras of Rudra beginning "Namami Shamishan Nirvana Rupam". He draws the lesson that if one sees one's guru or a great scholar arrive while one is seated in japa or puja, the question of rising to honour them is a real one, and that one must never bear ill will toward one's guru.
Doshas the Rudrashtakam is said to remove
The speaker says the Rudrashtakam should be recited for the removal of doshas incurred knowingly or unknowingly: failing out of pride to bow to a learned person and drawing their wrath; some insult to one's ancestors in the course of events (Pitru Dosha); or, at a pilgrimage place, not bowing to deities one did not even know were there. He says it removes daivik doshas in particular, whether related to Upadevata, to deities, or to the shaktis of a specific place who gave a curse in anger, and that this pacifies the dosha.
No dhoop, deep or lamp during that japa — and neither a boon nor a curse nor an angry word to anyone, irritability being high in that state.
You are not to light any dhoop, deep or lamp, and not to do anything anywhere; just do its japa again and again. And in that state keep in mind: neither a boon to anyone nor a curse to anyone, and nothing said to anyone in anger — because at that time such a state exists that great irritability arises and much happens. But if you are doing japa, then nothing at all is to be said to anyone.
Which mantras must never be taken up without diksha?
The apadauddharan mantras should never be done without diksha — they are shapit mantras. The speaker says he has given the proof for this several times from the Sharada Tilak and the rest. Their shaap vimochan is obtained only after a guru ji's mantra diksha, so those mantras should not be used. This, he says, is entirely according to shastrokta mat.
Can Bhairav sadhana release a person from a curse?
Bhairav ji's sadhana, the speaker says, has the capacity to bring about the vimochan of every kind of curse — many anishtakarak grahas and shaktis, dev shraap, pitru shraap, the curses of bhoot and pret, whoever gives whatever curse. If a curse that will not be destroyed has fallen on you because you greatly harmed someone, then doing Batuk Bhairav's upasana while making prayashchitta frees you from every calamity and from that curse.
What kinds of shaap and dosh are named in a kundali?
Moving to the paath vidhi, he comes to the kilak and to shaap vimochan. When any kind of curse attaches to us — what we speak of in the kundali as dev shaap, pitru shaap, pitru dosh, dev dosh, the dosh of pret and pishach, the dosh of rakshas and the like — jyotishis very often tell us of it from the kundali.
Curses from family elders and the permission to jap the Saptashati shaap anugraha mantras for them
It is also ordinarily known from the person's own side — that you did some such deed, and your elders, your parents, your brothers and sisters, someone younger or older, cursed you from the heart, and you know of it. In such a case too, for release from those curses, we have the permission to jap these shaap mantras, the shaap anugraha mantras.
Is diksha necessary for japping the Saptashati shaap anugraha mantras?
The speaker says that for this it is necessary to be initiated. If we have received diksha in the Shakta line and so on, then the guru there gives the direction as to how these mantras are to be japped by us.
What stri dosh is: a man who tormented his wife in a previous birth suffers through his wife in this one
He supposes a person who has stri dosh — who in a previous birth tormented his wedded wife a great deal, on account of which he obtained stri dosh in this birth, and in this birth is being tormented by his wife, or is suffering mental, physical or financial harm through her.
How stri dosh is removed: initiation into the Chandika shaap anugraha mantra and its japa counts
The initiated guru, on knowing of it, orders that for release from stri dosh you do the anushthan of it. Through the shaap anugraha mantra of Bhagavati Chandika he initiates you in that mantra, does the pushtikaran, and then directs the japa — or a brahman sadhak who has done at least a hundred paaths of the Saptashati japs these anugraha mantras 27,000 times, or, according to the bhavas, since there are twelve bhavas, at least 12,000, as the guru or the kundali directs.
How is the kumbh (water vessel) for shaap vimochan made?
The kumbh is made by going to a potter, and there is a nakshatra for it. He compares the measure with what he has said about the kalash — that it should be of ashta-angushtha praman, a kalash of eight angul, the ghat measured from its neck downward.
What determines the size of the shaap vimochan kumbh and when the potter makes it?
In the same way, the length of our body — a tenth part of it is held to be the measure: a ghat, a kumbh, of that measure will be made. The potter is told the day and the window between which he is to make it, and the nakshatra concerned is very often one related to Maharshi Agastya.
How is the kumbh bath done for release from a curse?
The kumbh is made in that nakshatra, and thereafter it is filled with water from 27 different wells; then that brahman — or you yourself, if you did the mantra japa yourself — will make the kumbh abhimantrit, and you will bathe with it for release from the curse.
What vow follows the shaap vimochan kumbh bath, and what is the utkilan mantra?
After the bath comes the vow that we will not cause any woman any kind of pain by thought, word or deed. By doing all these kriyas, release from the curse takes place. He then turns to the shaap utkilan mantra, which is used especially by sadhaks whose gurus have placed a bandhan on their mantras.
What is the Chandi Shaap Vimochan mantra of the Rudrayamala Tantra?
After that, he says, there is the Chandi Shaap Vimochan mantra which stands in the Durga Kalpa of the Rudrayamala Tantra — through this too we can do it. If its upadesh is obtained from a competent acharya, then, having received the upadesh, we can do an independent, separate paath for release from whatever kinds of curse have attached in our life.
What is the vidhi for the Chandi Shaap Vimochan paath?
In it the japa is done on the Chaturdashi tithi and on the Ashtami of the Krishna Paksha, in the night hours; and if it is done in a temple of Bhagavati it is exceedingly good. The sankalp is taken in a completely clear form — that our vidya is bound in such a way, may it be freed from the curse, freed from the bandhan, and it is for this that we are doing this process.
A curse must never be given, for a capacity equal to the Devi's own word comes within, and the Yoginis answer whoever misuses it.
Only this: never in your life give anyone a curse. A capacity that gives effect equal to the Devi's own word will come within you. And if someone wishes to do this so as to ruin so-and-so afterwards, and goes to do it with that intent, then the Yoginis produce with such a sadhika a state in which she is left fit for nothing. You are not to go for that; you are to go for nishkalyan and for the Devi's grace.
Why is a strong sadhak's life a double-edged sword?
Because when a person performs fierce sadhana in the tantra kshetra and increases his energy, capacities come to him and deva grace comes about — and then the very first control he has to exercise is over his own anger, or else the ruin of the people around him will happen first. So for such sadhikas it is greatly necessary to keep control over anger: for if they say nothing at all, but merely bring an ill feeling in the mind towards someone, that person's bad days will arrive, and then even she herself cannot stop it.
How should the men of the family conduct themselves?
The men of the family who are in blood relation to such a sadhika — husband, son, brother — should always remain surrendered towards them, keeping the Devi bhav, that you are the Devi herself. The more gracious you remain, the more you will advance twofold a day. And the more you anger them, and if their anger truly awakens, then no shakti in the world, no anushthan, can grant you release from that curse.
Refuge at an apujya Bhairav vigraha for a curse, an unintended killing or prayashchitta of a sin
The speaker says that if some dosha has attached to one, a Shraap has come upon one, a curse has been laid by some creature, a killing has happened by one unknowingly, or one deliberately committed a sin for which one now wishes to do Prayashchitta and feels no deity will give shelter — then take the sharanagati of such a temple and such a Shri Vigreh of Bhagavan Bhairava as is apujya, where regular puja does not happen or happens very little, and serve Jagadamba and Bhairav there in this manner. Even this much brings extreme benefit.
What happens if such a strengthened mantra is misused?
It is said that the mantra then becomes a hundred times more effective, the speaker relates — but on misusing that mantra, Surya himself gives a shraap. From Surya giving a shraap, illnesses such as apasmara arise in the body, skin disease, and disability in particular.
What does gau seva remove?
All the devatas dwell in the gau, he says. Our ananta pitru dosha and many papas are cut by gau seva; release is obtained from Yama's side. If there is a yoga of akala mrityu, or a shraap has fallen because of which some disturbance is arising in the body, or one has become afflicted by some disease, then from that there is shanti.
Should I buy a new Lakshmi-Ganesh idol every Diwali?
Stop bringing the murti of Lakshmi Ganesh ji every Diwali, he says. People bring a clay murti, a chinese-clay murti, and worship it for the year; shopkeepers especially — in every shop there is a Lakshmi Ganesh murti of chinese clay with the coloured kalash. Next year a new murti comes, the pandit ji too has puja done on the new one; the old one is carried off and kept beneath a peepal, or thrown into water, or found broken somewhere in the house. You do puja for a whole year and then this very shraap attaches to you. Stop committing this offence, he says.
Cursed when the Vedokta vidhan yielded no siddhi, Bhagavati said no curse can touch her yet accepted it to keep his word's honour — then gave the Tantrokta upadesh.
When siddhi was not obtained by him through the Vedokta vidhan, he cursed Bhagavati. Jagadamba said that she is beyond curse and no curse can attach to her, but that even so, to keep the honour of his speech, she accepts the curse — and after that she gave him the Tantrokta upadesh.
What do people not know when they offer karan in Vamachar puja?
People do not even know, the speaker says, that if you are offering karan — having gone into the Aghor parampara, offering liquor and performing Vamachar puja as an initiate — you should know that liquor, that is madya, has been cursed. Whose curse? The Yadavas, the descendants of Bhagwan Shri Krishna, were all destroyed at the destruction of Dwarikapuri on account of madira-paan; so the story goes. After that Shri Krishna gave a curse to madira, that the curse would remain in the madira tattva, and whoever drinks it will incur a dosha.
What is Shukracharya's curse on madira, and what is shodhan?
In the same way, when Bhagwan Narayan took the Mohini swaroop and made the asuras drink madira so that they were deprived of the amrit, a curse was given by the daitya guru Shukracharya as well. For this reason there is a process of shodhan, the speaker says: when karan is offered to any deva shakti, before offering it, it is freed from the curse of Krishna and of Shukra — and only then is it offered, and only then is it drunk.
Are such people admitted to the saubhagya archan and chakra pujan?
You will all be greatly astonished to learn, the speaker says, that in the veer bhav process of saubhagya archan and chakra pujan their entry stays forbidden; the entry of women of this kind also stays forbidden. Just as mudra is used to purify madya and free it of the curse, exactly so it is for a woman, and exactly so for a man — there is a process of freeing both from the curse. Without doing that, nobody can ever go inside; never into the chakra pujan.
Is it right to do japa and path in a ruined and unworshipped temple?
In a ruined and unworshipped temple the effect of ugra kinds of shakti is greatest, the speaker says, and whatever the reason for which that temple has remained ruined and unworshipped, a curse attaches to it and those people remain cursed; therefore the shakti of that place is very greatly ugra. If you are going to that temple to do seva-puja or any anushthan, then first of all certainly perform a shanti pujan and the like for the sake of the shaktis of that place. If you are a Brahmin, or a sadhak as well, you should perform a Gayatri anushthan and the like there and make everyone tripta and content, and only then perform any anushthan there.
What was the Nikumbhila path, and what did Ravana actually do?
That he recited the path in the Nikumbhila order means he had the siddhi of the swaroop of Bhagavati Pratyangira, the speaker says; Bhagavati remained ever seated there with her sixty-four yoginis. But whom did he abduct — which woman did he touch, who was herself the very swaroop of Bhagavati, and with what sight he lifted her, all of you know. Then why should his slaying not occur, why should his destruction not occur. He did a wrong act with his own daughter-in-law, and Nalakubara, who was as a son, gave the curse that if you ever touch any woman against her will and perform such an act, then at that very moment you will meet death.
What boon did Brahma give Kamdev?
Brahma gave five arrows of flowers and said: assist in the creation of the srishti, in the creation of the Sanatan srishti. By these five arrows no god or goddess of the trilokī will be able to escape, and none will be capable of transgressing them. And along with that he gave the boon that we, Vasudev and Shankar too will remain in your control — let alone other bearers of life.
What curse did Brahma give Kamdev?
After all this Brahma became very angry, and on account of that anger gave a curse at that very moment: that for the wicked act you have done, I curse you that you will be burnt to ash by the netragni of Shiva. He gave the curse at that same time.
How did Kamdev respond to the curse?
Kamdev, afraid, at once appeared before him and began to fold his hands, saying that a very great offence had been committed by him — but that it was you who spoke, and I have not transgressed your command. He was then rebuked: that you did not transgress the command is another matter, but you should not have done it in this way, before everyone. For this he obtained the curse, at that same time.
Why is service to Dattatreya held to be necessary?
Because he is the Mahaguru — the Siddha of Siddhas, before whom the Acharyas and Siddhas of every tradition bow. His service is held necessary where a curse has attached, or a Kula-Pitr or Kula-dosha is at work; once he casts his glance, the speaker says, nothing has the standing to harm your house.
What happens to households that abandon their traditional bali?
People are gradually stopping the cutting of goats, chhag bali and mahish bali, he says. Others raise their voice at home that the devi-devatas are being transgressed against; after twelve or fifteen years of things going well they begin to be ruined, and then they lay the blame that no benefit is coming from anushthans.
What should be done if the kula devatas are bound or displeased?
If anyone's kula devis and devatas are in bandhan, or they know that the kula devatas are not pleased but displeased and trouble keeps coming, or they have no knowledge of them at all — then at the very time you kindle the karma sakshi deep for Shiva ji's abhishek, kindle a lamp in the name of the kula devis and devatas too, and pray.
What is the remedy for a mantra shraap or deva shraap?
First of all, if the problem is very great, let a Rudrabhishek be done with the Rudri path, having taken a sankalp. Let the sankalp be that whatever mantra or deva shraap or dosha has attached, whatever offence has come about, forgiveness for it be obtained and the anger be pacified. Then daily let the abhishek of Bhagwan Shiva be done with curd and jaggery, with the karma sakshi deep kindled, and the Rudrashtakam recited while asking his pardon.
What does Shani in the second bhava do to a sadhak?
The second bhava is connected with speech, he says. If the sadhak's ugrata begins to rise and there is a great increase in his anger, that is the negative aspect: if Shani Deva becomes fully effective here, then this man's tapo-bala will be spent only in giving curses. He will simply become famous by the name of "kaala jawan".
Does Shani spoil the speech itself, or is an afflicted Budh the cause?
No, he says. Shani's intensity is not spoiling the speech; he is affecting the speech, but the sadhak's ugrata is rising and he has no control or balance over his own speech, so by talking and talking he spends his tapo-bala. And if by mistake Budh is afflicted in any bhava, or combust, or reduced in balabal, and vani dosha becomes present — then the man will do a hundred malas of japa and get up and deliver ten abuses.
Which kinds of shraap does the chaukhat pujan address?
Whether it is a dev dosha or anyone's Shraap — people do curse deliberately, saying go, this will happen to you, that will happen, and it settles in the mind; or your offence was real and someone said you have given me pain and Bhagavan will give you pain. He gives the plain example: you are a man and in your youth you deceived many women and girls, and their aay has fallen upon you; you are a girl and in your youth you knowingly deceived men and youths, and their aay has fallen upon you — it will have to be borne.
Where does shraap vimochan take place?
In such a state, if a feeling of prayashchitta has now arisen in the mind, and if you knowingly practised deceit and you know that on account of this offence of ours we are having to bear this distress — then in such a condition perform the chaukhat pujan of Bhagavan Shiva. All the devi-devatas release one from the Shraap there. The shraap vimochan will take place at the chaukhat.
One who reaches Kamarupa and does not sit and do the japa of his Guru-given mantra is cursed by that mantra and the Guru Mandal
That if, after coming to the Kamarupa region, you do not perform the japa of your Guru's deity-mantra seated there — near the Nilachal mountain, near the Saubhagya Kund, near the Brahmaputra — then that mantra and the Guru tradition running down to you, that Guru Mandal, curse you. It is in the Devi Purana Mahabhagavata and in the Shakti Sangam Tantra.
What do these four days do to a mantra that never bore fruit?
For those doing japa of the Ekakshari, these four days are for making it firm and accomplished. Where a mantra never awakens, never becomes accomplished and gives no experience however much Purashcharan is done — many kinds of dosha are held to attach to a mantra, as when people add the Pranav themselves — these four days, with Bhagavati's worship, release them.
When may one perform a maran prayoga oneself?
Do it yourself only when the capacity is within you, and above all when you hold the Upasanhar Vidya. If you do not have the knowledge of withdrawing it and you perform a Maran, remember the condition of Ashwatthama — you will rot away. He fired the Brahmastra and had no Vidya to bring it back.
Can a deceased family member's photo be kept in the puja room?
Asked whether the photo of a dead family member can be placed at the home's place of worship and worshipped there, the speaker says no. He says people who do it out of attachment and lack of knowledge, setting the photo among the gods, invite great destruction on the house: a major Pitru Dosha forms, a deva-dosha forms as well, and the family receives both a deva Shraap and a pitru shraap. The only exception he allows is a deliberate tantric seating, which he treats as a separate case.
Daily milk abhishek of Shiva during the remedy month
Along with the daily lamp and japa, the speaker says one more thing is needed: from the same Tithi, go to a Shiva temple every day and do abhisheka with milk — even a small brass vessel filled with milk and mishri is enough — with the Sankalpa "O Shiva, O Mahadeva, I do this milk abhishek for the removal of the dosh; please be pleased and remove it." Done this way, he says, one is soon freed from this Shraap and dosh. He adds that other vidhans exist beyond this, but it would not be proper to tell them to a new sadhak who is still caught up in experiences.
Mallikarjuna Jyotirlinga: origin in Shiva and Parvati's grief and the remedy for couples who keep losing sons
The speaker says Parvati, pained by separation from Skanda, asked Shiva to go to him too, and the two went to Krauncha mountain as a single form and were established there as the Mallikarjuna Jyotirlinga — second in the order of jyotirlingas after Somnath. Because it manifested out of separation from a son and excessive love for him, anyone suffering putra viyoga — not only a son leaving home, but couples whose children die in the womb or after birth, or where daughters survive and sons die — should take refuge in it; he names Ghrishneshwar alongside it. Such repeated loss of sons is some kind of Shraap; his remedy is that in whatever Rudrabhishek one gets done, the Sankalpa should be made "for the pleasure of Bhagavan Mallikarjuna Mahajyotirlinga", and then Mallikarjuna certainly removes the separation. Shiva and Parvati are ever present there and devotees still receive darshan.
Why did Shiva sever his son Ganesh's head?
To honour a curse. Mali and Sumali, two Rakshasa devotees of Shiva, had the boon that he would come and protect them; when Sur Narayan fought them, Shiva struck him with the Trishul and he died. His father Kashyap Rishi cursed Shiva that he too would one day kill his own son himself.
Learning of the beheading, Parvati produced crores of Shaktis in a moment and ordered them to devour everyone, kin or stranger
She produced crores of Shaktis from her own body in a moment, and ordered them: by my command, make Pralaya in the whole of creation. You are not to consider who is a Deva, a Rishi, a Yaksha, a Rakshasa, who is ours or another's. Devour them all, forcibly.
The Yoginis do not spare once the offence crosses the head — where a Yogini is angered, it is Bhagavati herself who is angry
While Bhagavati is calm and gentle she is exceedingly gentle and forgives many sins and misdeeds. But when you go too far, when the offence passes above the head, her Shaktis do not spare — and one on whom the Yoginis' wrath falls does not easily find a saviour.
When should Narad's stuti to Jagadamba be recited?
Where there is Devi-kopa in a house, a Matri-dosha present in the chart, or a deliberate offence — and the speaker names in particular the deceitful violation of an unmarried girl, for which he says the punishment given is a very bad kind of skin disease. Recite it with the Tantrokta Devi Suktam.
Why is arranging water for travellers so important in Vaishakh?
The speaker says there is great mahima in arranging water for travellers from morning through the afternoon into evening in Vaishakh: Brahma, Vishnu and Mahesh are all pleased by it, and it works against any kind of curse — even one given by a siddha, or a pret-pishach's shraap dosha. Fill a water pot wrapped in red cloth and give water all day to cows, to birds and animals, and to people.
Who should perform this water seva, and what does it remove?
Everyone, the speaker says — never leave it out in the month of Vaishakh. Whether you are of a great house, a billionaire or a millionaire, or however poor you may be, there is no distinction in this between rich and poor. He says it releases one from all the doshas and curses of deliberate sins.
What is the story of Ashok Sundari and her husband?
Ashok Sundari, about whom this matter came, he says: when Bhagavati asked for her from the Kalpavriksha, her name was set as Ashok Sundari precisely because she had removed the shok of Bhagavati. And the one who was the husband of that same Ashok Sundari was cursed by Agastya Rishi and made into an ajgar. Even today there is a place in Indonesia or Cambodia where this is spoken of.
Why did the devatas undergo suffering at all?
Although he had become Indra, he says, even so he received a curse on account of his own fault. So tell me — even he who is the son-in-law of Bhagavan Sadashiva has received a curse. In whose life is there no suffering? When suffering has been in the life of the devatas, who created their own prarabdha and underwent it and set it before you, so that you should see that on account of karma this thing will have to be undergone — then who are you and I? This leela, he says, is why the dev shaktis staged it: so that we too should learn from them that yes, we too will have to undergo it, we cannot run away. So keeping a little patience, these things are to be crossed.
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.
Can a curse touch Shiva, Vishnu or Bhagavati at all?
No. He says Bhagavan Shiva himself states that he has no concern with curse or boon and that no curse can attach to him; no curse can attach to Bhagavan Shri Hari Narayana, and no curse can attach to Bhagavati. They accept and take one on merely for the sake of leela.
The episode is retold as though his mother was simply killed, to explain Shukracharya's curse
It is twisted, he says, and presented as though his mother was killed there — and that for this reason Shukracharya became enraged, began to hold enmity towards Bhagavan Vishnu, and cursed him at that very moment.
What did cursing Bhagavan cost Shukracharya?
On account of giving the curse, when he curses Bhagavan, his own Tapobala becomes zero right there — Shukracharya's own.
The curses of crores of births burn to ash at his mere remembrance, so no curse can attach
Because, he says, the curses of many crores of births are burnt to ash in a moment by the mere remembrance of his name — can any curse attach to him? Curses run by his mere remembrance and boons bear fruit by his mere remembrance; and yet people have had him cursed, saying the curse landed and therefore his worship will not take place.
Tapobala is lost at every turn through curses and abuse, and its prayashchitta must be done
Stop the loss of tapobala at every little thing, he says — giving curses, giving abuse as he does. He says he sits with a quota, that he will speak so much and abuse so much and will then perform its prayashchitta; that if he is doing ten thousand nama japa through the day, then two or four abuses are nothing against those ten thousand, and it is a compulsion because without abusing you will not understand. There is a cause behind his, and it is a good cause; yours will have no good cause and will be given out of dvesha — so do not give it, since it is a loss of tapobala.
Why do people ignore correct advice and get entangled in such sadhanas?
The speaker says that just as some people's niyati takes them to such a place that even if Brahma ji himself told them to do the pujan of Vighnaraj Ganpati and all their trouble would go — and asked how to do the puja of Ganpati he would say offer durva to the Bhagavan, offer it by his 108 names — they still will not accept even Brahma ji's word, because their niyati is such. They will not accept. Niyati will make them suffer it and then be satisfied; they will suffer. And in just this way, the niyati of those whose complete destruction is to happen, such cursed people, will take them: they will get entangled in the sadhana of such devi devatas as cannot happen at all without vidhi vidhan, without parampara, without krama sadhana — it is not for everybody, but they will have it done.
What is the mahima of Somnath, and for whom is his japa?
If there are many kinds of disease in the body from which no release is being obtained, or someone in the household is afflicted, then Bhagavan Somnath — whose mahima will be known to you, the speaker says, from how it happened when Chandra was cursed. Chandra received a curse of being afflicted with kshaya rog; then, in the Saurashtra region, Bhagavan Chandra Dev established a Shivling there and performed tapasya. The Mahamrityunjay mantra was at that time taken as kilit; Markandeya Muni was present there and it was spoken of by him — but even so, through special mantras, which then becomes a tantrokta mantra, Chandra Dev performed the aradhana, Sadashiva manifested, and became situated in that Jyotirlinga forever.
What should someone whose body is not healthy do for sadhana?
A listener says his body does not stay healthy and that he wishes to do sadhana. The speaker says that if you remain unwell and wish to do sadhana, take the support of naam japa and the singing of stuti and the like. He adds that everyone's time comes, and that nothing happens before its time.
What do the puranas say about rakshasas and curses?
In the puranas, the speaker says, you will find that whichever rakshasas there have been, they were cursed by someone. Ravan was so great in pride, so great a wrongdoer, with a thousand vices inside him — but who was he? Jai and Vijay, the doorkeepers of Bhagavan Shri Narayan, who took birth in the forms of Ravan and Kumbhakaran; they had to take birth, because a curse was given to both of them by Narad ji.
What does Ravan's brahmin lineage show about karma and birth?
When Ravan had to take birth in the rakshasa yoni — but who was his father, the speaker asks; his great-grandfather is Brahma ji, in whose brahma kul his birth took place. Even being a brahmin he had to perform deeds like a rakshasa, from a curse. In exactly the same way, when the deeds are bad, such a curse will be received, and taking birth in such a household and such a lineage one will have to perform deeds of that kind, and will receive that suffering.
Durga Saptashati with the wrong vidhi brings suffering, not grace
The speaker says that with the right vidhi-vidhan, a daily Durga Saptashati path brings such grace that no material wish stays unfulfilled — but when, driven by fate, the anushthan is done with the wrong vidhi and in the wrong way, many kinds of suffering enter one's life, the familiar matter of a deva or mantra Shraap. Worship with pure bhava is fine in its own place, but once one follows a Tantrokta vidhi one must do vidhi-bound karma only. The Saptashati recited wrongly, he says, can swallow the whole universe within itself: its 700 mantras are tantric, not ordinary.
How can Maa Gayatri have been cursed?
Answering Shivam Singh ji, who is anxious about the curse and about the fruit therefore not being obtained, he says there is no need to be anxious: the Shraap Vimochan has been given — do the Gayatri Shraap Vimochan and then do it. And if you are initiated, that is if your yajnopavit has been done, then the acharya you chose, who gave you and put upon you the yajnopavit, must have given you the upadesh of Gayatri, and must have told you how Gayatri is done — so why are you becoming anxious? If you do not wear the yajnopavit, then first wear it, do your whole janeu-yajnopavit sanskar by vidhi, then take diksha and do the whole Gayatri; otherwise this whole question of yours is in vain.
What is the very first thing to do for bandhan vimochan?
Whenever such a matter arises — someone tells you, or you understand, that a bandhan process has been done and uchchatan is happening to you or to a family member — the first work to be done for bandhan vimochan, the speaker says, is that one should certainly take the sharanagati of Bhagavan Shiva. The one who is all-capable in freeing from every kind of shaap is Bhagavan Mahadeva Sadashiva. Then, in a Shiva temple, while performing abhishek with milk, with raw milk, do the japa of Panchakshari according to your own adhikara as you perform it — and from the very first day the heaviness in the body begins to lighten.
Are shraap uddhar and utkeelan needed for a Hindi path?
There was also this question, he says: when we do the path in Hindi, is it necessary to perform the vidhi of shraap uddhar and utkeelan? That is a path in Sanskrit, he answers, and it is not necessary, because here a bhav path is taking place. When you recite in Hindi it will not be a mantrokta path. So you absolutely do not need to do it. Do it without worry; even so, Bhagavati will accept the puja, because here bhav will be primary rather than mantra.
Doshas of conduct occur with almost everyone in the Kaliyug through the mahashraap of Shukra and Chandra
Doshas relating to conduct, the speaker says, occur with almost everyone in the Kaliyug. He points to an earlier post on his channel and website titled the mahashraap of Shukra and Chandra, saying that reading it will make clear how the dosha attaches; that dosha is present in nearly every house for one reason or another.
Is Shraap Vimochan needed before the Chandi Kavach, and what follows an Anushthan?
Not that necessary before the Chandi Kavach — though it is good if you do it. And after an Anushthan of Durga's Beej mantra, at minimum nine mala of japa should certainly be done every day; the nine mala will strengthen it and your desires will be fulfilled.
Havan prayog for the grace of the kula's presiding shakti: purpose and who should do it
The speaker presents a prayog for obtaining the grace of the adhishtatri shakti of one's own kula, and says it is entirely a havanatmak prayog done through fire. He says every person who is afflicted by the shraap of the Kul Shakti, the shraap of the Pitr shakti, or is receiving any kind of dev danda should do it. The causes he lists are a mistake in puja-path, an offence at a temple done knowingly or unknowingly, the breaking of a Shri Vigraha, something of a temple being broken, or a theft done in a temple in confusion; such acts, he says, bring the shraap of the devatas and make the kula's shaktis fully displeased.
Symptoms of dev shraap and pitr shraap
The speaker says that under a dev shraap or pitr shraap the mind becomes so disturbed and confused that a person can do nothing even with every fit means in hand: he may own property worth crores yet not be able to sit and eat properly, or have a twenty-lakh car at the door and not have it in him to put petrol in it. The sign he gives for dev Dosha is that the person keeps asking others what his trouble is and what its root cause is, yet never gets an answer, or hears one and does not accept it. He adds that insulting the devatas produces the same vaicharik state.
Result of the kul havan: the kuldevi's darshan in a dream, and repeating the prayog if nothing happens
The speaker says that if this much is done, the Kuldevi will one hundred percent give darshan in a dream within the span of the prayog; one will at least get the guidance that the Devi is there, will understand whether she is pleased or not, and will receive guidance for what comes next. If nothing happens from one round, he says to wait fifteen days and begin again from Poornima, and not to give up after one attempt: if one's Prarabdha is such, if great mistakes or offences were committed, the punishment will also be of that measure, and many offences are ones people never speak of. He says the prayog costs little and nothing much is lost, but a great deal is gained.
Whose name is used for shraap vimochan in Tara's siddhi?
Whenever you perform the siddhi of Bhagavati Tara, he says, then whenever the prayoga of shraap vimochan is made in it, it is from Bhagavan Vashishtha alone — from Maharshi Vashishtha alone — that it is chiefly done.
How does shraap vimochan differ in Tara tantra from the usual formula?
Ordinarily, when we do shraap vimochan, Brahma, Vashishtha and Vishwamitra do it. But when one goes into the Tara tantra — when a paath is samputit with the mool beej mantras and the rest of Bhagavati Tara, especially the complete tantrokta paath — then in it, instead of saying Brahma, Vashishtha, Vishwamitra, the prayoga of shraap vimochan is done in relation to Vashishtha ji alone in particular.
What is the widely circulated shraap vimochan that people carry?
A very famous one, he says, is the shraap vimochan of Bhagavati Tripurasundari, which people who know a little and search out these things carry with them and show — they say, guru ji, look at this, maharaj ji, this is related to Bhagavati Tripurasundari. Bhagavan Shiva has told the prayoga of shraap vimochan in the Rudrayamala Tantra, and so it has become popularly current.
In the Mahavidya krama paath, are utkilan and shaap uddhar necessary?
Answering Naveen Kumar ji, he says he has explained this in detail in a live video, and tells it again: whenever we do paath in the Mahavidya krama, then utkilan and shaap uddhar are to be done on the first day only. Because we are not doing the whole paath in one day, it is not to be done daily. And as to whether it is necessary — in the Mahavidya krama it is not necessary, because we are not completing the japa of the Saptashati; we are doing paath, of different adhyayas on different days.
When is shraap uddhar particularly required?
When we do the japa of the thirteen adhyayas of the Saptashati on one day, in one sitting, at one time, then shraap uddhar and the like is needed in particular. If you are doing it in the Mahavidya krama, or are reciting only the madhyam adhyaya, the madhyam charitra, then no special cause remains for shraap uddhar and the rest. But the views of scholars may differ in this, because the Saptashati is in itself a very extensive and a different kind of subject.
Why does a rakshasa turn asuric after gaining power?
The speaker says he has always said that rakshasas live by much vidhi and niyam until samarthya is obtained, and that after samarthya and the boon are obtained they assume their asuric nature. They are cursed, and a curse must have its effect on them.
What conduct is forbidden during the navratra?
You are neither to touch another's feet, nor to let anyone touch your own feet, nor to give anyone a blessing, nor to give anyone a boon, nor to give anyone a curse. If others abuse you, beat you, strike you — accept it gladly. Bhagavati will understand; she will consider it.
What is stri dosha?
Stri dosha is what is formed in the kundali when, it is said, in a past birth we caused suffering to our own wife, our mother, our sister; the cry that goes out of their heart, the curse the troubled woman gives — that is what bears fruit in the next birth.
Tarpan of Bhagavati Pitambara to make an ugra shakti saumya
If everything preparatory was done and trouble still grows while the sadhana is repeated, the speaker says the first thing is the sahasrarchan of Bhagavati Pitambara and her Tarpana, and the tarpan of her Yantra: when a shakti begins to turn Ugra, she is made shant and saumya by tarpan. He gives only a small general outline and says one's guru will tell the rest: raw milk of a single-coloured cow if one can be found, with haridra and Kesar mixed in, done in one's own janma Nakshatra (any paksha, any time), before a picture of Bhagavati that will not spoil when wet; for a 108-name tarpan, 108 Bilva patra are dipped in the milk one by one, lifted with a little milk still on them, and offered with one name of Bhagavati and "tarpayami namah" each. By this her ugrata is quietened, the sadhak's Aura that could not receive her energy turns saumya, and whatever the underlying cause, mantra dosha, devi dosha, a Shraap, Pitru Dosha or other doshas, the japa one is doing becomes auspicious in its fruit.
A ripening curse of a deity or ancestor makes marana prayoga strike at once
The speaker says instant death by a marana prayoga is theoretically possible, and the first thing that makes it possible is a shraap of a deity or of the pitrs on us or our ancestors. His example is a bride tormented to death in an earlier generation, whose learned father cursed the family with his tapobal. A curse rarely bears fruit at once, as in serials; it ripens 5, 10, 15 or 20 years later, or in the next generation. When that ripening moment arrives, a marana prayoga done on the person takes effect instantly. Asked how the curse can ripen exactly when the marana is done, he says it is the rule Bhagavan has made, his maya.
What is the consequence of doing a prayoga in Sawan?
In Sawan especially, he says, if you have done such a prayoga vidhi, then that mantra has become keelit for ever; it will never again work for you, and on top of that you will become shrapit as well. Now begin the shraap vimochan vidhi from the start. Only when the shraap vimochan begins to bear fruit will the siddhi of this mantra happen again, and only then will it give its effect.
What curse did Vashishtha lay, and what did Bhagavati answer?
When the siddhi of Jagadamba Bhagavati Mahavidya Tara was not attained, he says, Vashishtha Muni cursed her: go, you too will not become siddha to anyone. Bhagavati then manifested and said that he had done this wrongly — it will not happen in this manner, we cannot be attained by this marga.
Whose shaap vimochan is done in the sadhana of Mahavidya Tara?
When the shaap mochan of Mahavidya Tara is performed, he says, it is not only Maharshi Vashishtha's curse that is released. When you perform the sequential sadhana of the three forms — Nila Saraswati, Ekjata and Ugra Tara — and go into the divisions of those forms, then, as with the Gayatri shaap vimochan or the Brahma, Vashishtha and Vishwamitra shaap vimochan and utkilan done by those who read the Saptashati, so here the utkilan and shaap vimochan of Maharshi Vashishtha together with Bhagavan Shri Krishna comes up.
What is prescribed for a problem of vansh vriddhi?
Those who have a problem of vansh vriddhi, whose line is not increasing, he says, should offer water at a worshipped bamboo tree — not by going to a new place associated with bhoot and pret, because a great many shaktis are seated at such places who do not sit anywhere else. If it is such a revered place, or if you have put up bamboo in Hanuman ji's dhwaja, then offering water there daily has a very positive effect; it also holds the capacity to destroy that curse, and it is a token of vansh vriddhi.
What does the Padma Purana mahatmya of the ninth adhyaya relate?
If, by Bhagavan's grace, we look at the mahatmya of the Shrimad Bhagavad Gita according to the Padma Purana, the speaker says, then on reading the mahatmya of the ninth adhyaya it is found that an apsara had been cursed by Rishi Durvasa and had become a kamalini. She was in a pond as a lotus, a kamalini, when a gandharva passing overhead crossed above her and fell — his shakti became blunted. He asked her who she was and how such a state had come about, and she told him that she had been such before, that she had received a curse, but that she then studied the ninth adhyaya of the Bhagavad Gita and this happened.
How does the Rudrashtak destroy the effects of tantra?
Asked to explain the subject of tantra being destroyed by a path of the Rudrashtak, he says there is a whole video on it on the channel, and states that whether it be dev dosha, pret or pitr dosha, or a shraap, all of them are uprooted by the Rudrashtak.
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