Tantra Kaat
Every question on the site tagged Tantra Kaat, each answered from a timestamped source rather than a summary written from memory.
A remedy procedure that neutralizes a malevolent Tantric spell cast against a person or household.
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Mahabhairav anushthan: what it is for and why it is made public
The speaker says the Mahabhairav anushthan is very important for destroying Marana Prayoga in particular, for fully protecting one's family and home from any big Abhichara prayog, and so that no one can do a tantra prayog on you in future. He calls it one of the most intense anushthans, so its rules — who may do it, who should not, what harm it can do — must be heard and understood first, and it is best had done by a knowledgeable person if one can afford it. He is teaching it because enemies often do prayogs that leave a person penniless and unable to hire anyone, and marana uses Kshudra Vidya that ordinary puja-path cannot remove.
Home prayog of the siddha Mahabhairav stotra against an active attack
The speaker says that once both anushthans have been completed once each, the path at home is: one Mala of the Mahabhairav mantra, then five paths of the stotra, then one mala of the mantra again. Whenever the path is done at home for a prayog, keep a copper lota in front with pure Gangajal, Gomutra, Kusha and Tulsi leaves while the path runs; afterwards give that water to the afflicted person to drink, sprinkle it on them, and sprinkle it through the whole house from inside to outside and well on the Chaukhat. This is done daily for 21 days in a row; so much, he says, destroys any Marana Prayoga. The dhuni method and the Havan method are different and he withholds them for another time.
How a bhagatwal chowki grows through public welfare
The speaker says that once the shaktis are ready, both kinds of client come — first a friend is helped, neighbours hear, or the sadhak himself advertises that he does shmashan sadhana at Tarapith — and each job is either good or bad. If a tantra-afflicted person comes and the sadhak does Tantra Kaat with his shaktis, uses something for the family's protection and does their welfare, his Punya grows; the shaktis of his Chowki are pleased and satisfied, his good energy increases, and if he uses the money to feed himself, give bhog and puja to the deities he has siddh-ed (negative though they may be), and serve some creatures — even feeding dogs — such a person's chowki grows day by day, even when it is made of bhoot-pret, because society is benefiting and the blessings of the helped are increasing it. Their gati is another matter, he adds: those shaktis will not get mukti, they have their own Prarabdha to suffer, but the chowki will grow.
How an abhichar-struck family recovers: punya udaya, the right helper, tantra-kaat, palatna and griha bandhan
The speaker says that when a good family that had deva-kripa and worship is bound this way, the whole family's Prarabdha is being cut — the sooner one accepts this the better — and a time comes, after one, two or five years, when someone in the house has a punya udaya and decides to learn these things and do them properly; he will wander, get knocked about in ten places, and some day find the right person or the right means. Such a person, who knows the kaat kriyas of tantra, first tells the family which prayogs were done, how long it will take, what vidhan they must do and the state of their deities. Then each member's body is cut free and protected and the whole tantra is reversed (Palatna), even if for a day — but if the enemy is rich and keeps paying for bhog and liquor, his tantrik at once reverses it ten more times, so the helper fights the tantra war according to how much trust the family gives him. Once things are removed he sets the family on its feet: this is how you worship at home, a Griha Bandhan is done, the puja of their own shaktis is taught, sadhana and havan in Navratri, a Shakti Peeth yatra, and he also posts his own ganas — even bhoot-pret of his own chowki — as a guard. Slowly the energy of the house returns.
Badvanal against Sifli tantra, Sayyad, Jinn and Peer dosh
The speaker says that where Islamic tantra has been used, whether Sifli Tantra, a Sayyad on someone, Jinn and jinnat, that sort of dosh, or Peer Dosha, and it has reached the point of tormenting the person completely, or such an Islamic dosh has settled in the house and the tantra just cannot be cut, one should do the Anushthana of the Badvanal and then apply its Prayoga. He says this stotra has such capacity that the biggest jinn and jinnat are dealt with and all the needed karmas get done, provided it is done according to the vidhi.
Why a tantra kaat gives only temporary relief: the enemy's resolve versus the victim's wavering
The speaker says the usual course is to go to a Sadhak, learn that someone has done Abhichara on you, and get it cut, but after some relief the thing again overpowers you and the decline stays as before. He says the biggest reason is that the sadhak cuts and returns the abhichar with whatever vidya he has, but the enemy's whole purpose is to cause you pain: he is blind with enmity, never looks at the money, and goes straight back to his baba saying only this much damage happened, do more. The sufferer, by contrast, counts every 5,000 and 10,000 rupees spent at ten places, has no firm faith in the sadhak he went to, and wants one visit to destroy the whole process for good, which the speaker says is not possible for anyone.
Judging a practitioner's tantra kaat: check his capability first, then watch how long the relief lasts
The speaker says people keep complaining that this or that baba ate their money, and answers that of course he will take money; his job is only to do the work that came before him when you went. You got relief for some time, the enemy removed it again, and you concluded the practitioner did not do his job. He says that if the practitioner was truly knowledgeable he would have done it, because he has the honour of his gaddi, his sthan and his own devatas' shaktis to keep. His rule: before going, find out whether the person has the capability; if he is capable and is doing your work, then watch for how many days his effect lasts and whether you get relief. Know these things technically; shouting does not help.
How is the samputan done in the third mandal of the Mahabhairav vidhan?
The Mahabhairav mantra is in any case present inside the Mahabhairav Stotra, but here it is done with a full samputan. First do five malas of the Mahabhairav mantra which you had already awakened; after that do 21 paths of the Mahabhairav Stotra; then again five malas of the Mahabhairav mantra; and then make the full samarpan. In this way, 41 days again. Then the stotra and mantra become so awakened that whatever abhicharik prayoga has been done upon anyone, whatever shakti has been sent, you become able to cut it by the mantra alone, needing no special object.
Can the Batuk Bhairav Hriday anushthan be done for a family member suffering from tantra or abhichar?
The speaker says that if any member of your household or family is suffering from any kind of affliction, is seized by a tantra, mantra or abhichar problem, then for them too you can have the Batuk Bhairav Hriday anushthan performed by the vidhi described, along with the Mahabhairav anushthan.
What should a person troubled by tantra do during Navratri?
If one is troubled by tantra, then the Durga Saptashati in the morning and the Hanuman Chalisa and Hanuman kavach in the evening — absolutely one can do it. Asked whether an anushthan of any stotra to the count of 1100 may be done in the nine days of Navratri with a havan on the night of Navami, he says yes, absolutely.
What is the kaat (counter) for Valmiki tantra, and what are the cautions?
Asked what the kaat of Valmiki tantra is and what the cautions are, he says either have the kaat done by those who are sadhaks of Valmiki, of the bhagatvaal — have the kaat done by them alone; or else do the absolutely fiercest vidhan with samarpan, and then it will happen. In bhagatvaal, he says, the whole thing is giving bhog, giving akshat, offering upon akshat and bhog, offering upon sweets, offering upon something sweet, offering upon a bali — and its utara likewise in the same manner.
Is a strong sadhak necessarily overcome by a Valmiki tantra prayoga?
Ordinarily, he says, if you are a formidable sadhak, if you are doing sadhana in the fiercest manner, then it is not that it will simply dominate you and will not be cut. That too is not so. But the propagation and spread of all these things has become so great that a mental state has arisen about certain things, so that the person in front is ruined by fear alone.
Can Navratri be done fully when a death in the family occurred less than a year ago?
Asked whether Navratri can be done completely when the mother-in-law's death took place in April 2022, the year is not complete and the father-in-law is not living, he says yes, it can be done. He also notes that for how to tell the negative effect of tantra in a house there are separate videos on the channel.
Vajra Panjar Kavach samput prayog with the Ekakshari beej to destroy abhichar and kritya on a family
The speaker describes the prayog done in the Kanpur case in a Shiva temple: a sankalp that through this samput path of the Vajra Panjar Kavach every abhicharik act and kritya prayog done on the sadhak and his family be destroyed and they be protected. The purva pithika, viniyog, nyas, dhyan and mantra are read once, panchopachar or manasopachar puja is done, and from where the kavach itself begins each shloka is wrapped with Pranav followed by the Ekakshari beej — "Om Draam" before the verse and "Draam" after it, which he demonstrates on the first three verses. At least 27 such paths are done, up to where the kavach speaks of protection, leaving out the phalashruti. He says the prayog ran eleven days, relief came at once, and the child's chronic stomach pain eased from the first day and was normal by the third or fourth; a Dattatreya mala mantra prayog followed, which he keeps for another video.
The full tod vidhi vidhan for a dayan vidya prayoga is already on the channel, with the sharanagati of Mahabhairav available as assistance.
Answering a listener named Rahul Kumar, he says that if there is a prayoga of dayan vidya, then the full tod vidhi vidhan for it has been told on the channel. Listen a little, patiently, first — your concept will become clear, and then you will be able to do it. You can take the assistance of Mahabhairav and the rest, taking their sharanagati.
What should a woman do who has such a kriya running on her?
Answering Nisha Sharma ji, he says that if a kriya of this kind is happening, then first show yourself in person to some competent sadhak, some good tantra-endowed person, going with your guardian and not going alone. And have its kaat done — only then will the thing be dealt with, because if a presence has stood in the body for a long time it takes root and there will be trouble.
How hard is it to cut a tantra vichar that has run twelve years?
He says that if some tantra vichar has been standing for more than twelve years and the enemy is still active even now, then cutting and removing it does not become possible at the outset. It requires a great deal of dedication; and if you are doing it yourself without any outside help, then you will have some difficulty.
Why raise your positive energy rather than watch the negative?
He says: do not look only at negative things — that the enemy has done a vichar on us, there is pret-pishach badha, such trouble. That is there and will remain until its kaat happens. But if you have even one per cent of positive shakti, on account of which you are eating and drinking — if it were a hundred per cent negative, your walking about would have become difficult — then, brother, the very first work is to increase that.
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.
Why is even a minimal havan effective against a tantra prayoga?
Havan is such a process, the speaker says, that even the subtlest havan you do will certainly shake whatever tantra kriya has been done, however great, whether a new tantra prayoga or the oldest; and especially if the tantra is new, its effect at once begins to grow faint and to lessen.
What should one do on the first suspicion that a prayoga has been done?
The moment it feels to you that some such prayoga has occurred at home — trouble has begun, difficulties have started in the house, there is trouble on the gauvansh, Tulsi ji is drying, everyone's health has suddenly begun to fail, and all of it happened right around the grahan — begin a havan at once with the Hanuman Chalisa, morning and evening, with the family if possible and alone if not. He says all things will become normal in three to four days.
Why should one not wait for a sokha, baiga or tantrik?
If you do not do it, he says, you will sit on in hope and expectation of showing it to some sokha or other, to some baiga, to some tantrik. By the time those people perform their kriya and tell you to do this and that, things will already have gone bad. Do not give that much time for it to take hold.
Why should an afflicted woman not perform the remedy with her own hands?
Answering a listener, the speaker says at least have done what he had told them. If there is no man available, it is better if some person from around or nearby does it, because the woman is already afflicted there; if it is got done by her hands it will not be right. So have it done through some man and see once. After that, let the grahan finish and he will look at what is coming out and tell them.
Can a jhaada be applied to someone with one's guru mantra?
Asked whether a jhaada can be applied to someone with the guru mantra, the speaker says that if your guru ji has given you the order, then you may apply it.
What is the danger in applying a jhaada?
Do not apply a jhaada with the guru mantra without the guru's permission, the speaker says. And if you do apply a jhaada, this thing can happen: if it is a strong thing, it will also attack, and will also increase the trouble. So a jhaada and the like should be applied only after making protection of yourself, of your family and of your place.
How are a gandi shakti and chowkis cut?
There is a whole method, the speaker says. For ordinary people, it is by the prayoga of the Hanuman Chalisa and the Bajrang Baan.
What should be done when such things are happening in the house?
If things of this kind are happening at home, the speaker says, naming the questioner, then get a havanatmak prayoga done through some sadhak.
How long does it take to remove a prayoga that has been done?
The time depends on what sort of prayoga was done, and on how you are removing it, the speaker says. Suppose a weight of a hundred kilos has been placed upon you, but you have such capability that you have held the weight. Now it has to be removed: if you wish and have that much capability you may remove it in one go, or remove five kilos at a time, or ten kilos at a time. Time will be taken, but you will certainly remove it.
Should the path be supported by a havan as well?
It is very good that she is doing the path — let her do it, the speaker says. Along with it, taking the cooperation of some other person, have a havanatmak prayoga done at home too: if there is a little havan then these things will finish as fast as possible.
Does the method of havan change where a place is full of bhoot-pret?
In the place where there is trouble, where it is filled up in that way with bhoot-pret, where there is affliction — in that place the method of havan will change, the speaker says. And person to person it can differ in this.
What is the remedy when an abhichar returns on the sender?
At such a time it has been said that first of all, whichever ishta aradhya you do the seva puja of, begin the japa of his stotra and satnam without delay. The japa of the Ashtottar Shatnam should not stop. If you have perfected a naam japa mantra, then the mantra; if not, then the Ashtottar Shatnam has very great glory.
How can an abhichar said to be done by a Siddh Kunjika havan be cut?
Asked how it can be cut if someone has had an abhichar done upon the listener's brother by performing havan with the Siddh Kunjika: who said that it was done by having a havan done with the Siddh Kunjika, the speaker asks. If, on account of the abhichar, the buddhi is blunted and things of this kind are happening, then take the help of Bhagavati Pitambara herself, or through the medium of some sadhak. By the medium of the Ashtottar Shatnam and the rest, and of the abhishek of Bhagavan Shiva, its shanti happens.
Why does everything happen at the chaukhat?
The whole play is of the chaukhat, he says; everything happens by the very crossing of the chaukhat. Look anywhere: chaukhat langhan takes place, and from the transgression of the chaukhat tantra runs, tantra is cut, a good thing happens, a bad thing happens. So everyone should do deep daan on the chaukhat.
What is this sixteen-lamp vidhi for?
This is for rakshan, for the destruction of enemies, for the destruction of tantra vichar, and for protection from pret-pishach vichar and the like — this vidhi especially. If there is loss of wealth again and again, if accidents happen again and again, you can do this pujan. And others who are doing other sadhanas may, if they wish, do only this for the sake of deep daan.
Does the Kalika Yogini sadhana cut the tantra in the house, and what about varshiki?
Asked whether doing Kalika Yogini sadhana will cut the tantra vichar of the house, he says it absolutely will — but do not leave off doing Mahabhairav. Asked separately whether Hanuman ji's sadhana does not exist, he replies that of course it does, why would it not. And to Monika ji he says: if the annual pujan is done, only then should you do it; if the varshiki has not been done, if the barsi has not been done, then do not do seva-puja now, and do not take part in any anushthan.
When should the abhyang oil bath be taken?
Asked when one should bathe after applying abhyang oil, he says they will make a short video tomorrow about how the apamarg stick is to be brought, and how, after applying til oil on the body, the prokshan is to be done from the body and then it is to be thrown away. By it, he says, the greatest abhichar and the cutting of tantra happens, and the shanti of the grahas takes place. He says he is noting it down and will put it up tomorrow; two or three videos will come tomorrow, in which this is necessary.
What is the havan samagri for the Mahabhairav stotra?
For the havan samagri of the Mahabhairav stotra, especially, there is yellow mustard: black til, yellow mustard, black pepper, neem leaves — all these things are kneaded together in mustard oil and then the ahuti is principally offered with it, for the destruction of vichar tantra and for the pleasedness of Mahabhairav. The initial ahuti will be with ghee itself, he says, or it can be given with mustard oil too.
Should a Hindu bow to the pir-fakir mazars seen along the road?
A sadhak had been told that an accident in his family happened because he had not saluted the pir-paigambar mazars he passed on the road, and the speaker notes that everyone faces this doubt, since crowds of Hindus, more than Muslims, are seen offering chadars at such shrines and one's own faith wavers. His answer is no: such places are not worthy of a Hindu's pranam. Bow instead to one's ishta and the devi-devatas of Sanatan culture — the guilt should be at failing to bow to Hanuman ji, not to a mazar — and do it from the mind while travelling, taking Bhagwan's name, without letting go of the handlebars. Give these places no respect in any way, but do not insult them either: stay neutral, and when you can do nothing else, at least stay neutral.
The Varah-tusk and gomutra test of whether a mazar shakti is Sanatani
By his often-stated principle of energy projection, the speaker says these shaktis have in a way been set up, charged with negative energy, in opposition to our divine shaktis. His proof: charge a wild boar's tusk through Varah tantra, wear it, and walk into that mazar — they will beat you and drive you away. Why, he asks, if those were Sanatani shaktis, would they loathe it? Why do they run from Gomutra, when our Sanatan is pure? That, he says, is exactly where the trouble begins.
What happens when a Hindu keeps a pir-fakir picture beside the panchayatan in the home shrine?
The speaker says that if a Sanatani has Brahma, Vishnu, Mahesh and Bhagavati established as a Panchayatana at home and sets a picture of a mulla, maulvi, pir, fakir or mazar beside them, both sides are now in trouble. Sprinkle Gomutra there and you insult the ones you yourself brought in — they would have been honoured in their own place — so the Dosha falls on you; and if you cannot sprinkle it because of them, you are sidelining your own devi-devatas. The two cannot stay in one place, and its effect on your life is certain. If you serve Varah or Varahi, wear a shukar-dant or have used these in griha bandhan, and still worship such images in that spot, he warns you are in for a great deal of trouble.
How should pir-fakir images kept at home be removed, and the house cleansed?
If you have given them a place at home, the speaker says, bid them farewell with respect — no insult at all, for they too are a shakti in their own place; fold your hands and say, brother, you are not for us. You brought them, so mistreating them makes you the offender — call someone to your house and hit him with a shoe and you become the criminal. Do not fling them out the moment you hear this; flow them in water properly or set them back in their own place, all on a good day. Then purify the house and puja place with Gomutra and Gangajal, bathe every vigraha with gangajal, gomutra and panchamrita, sprinkle the house, do abhishek of all, dress them in new clothes and perform a Havan. Only after that, he says, will puja take effect and positive energy grow; otherwise those images keep doing you harm.
How many kinds of dhooni are there for the home?
Asked how a dhooni is done for Hanuman Baba and how many kinds there are, the speaker says that for doing it at home a dhooni is chiefly of two kinds: the first for shanti and paushtik purposes, and the second for cutting where a tantra vichar has been set running in the house.
What materials go into a dhooni for cutting a tantra prayoga?
For cutting a tantra vichar, the speaker says, you chiefly use kali mirch, pila sarson, the black one called kala rai, chirmi, guggul and gandhak — all these things are used in a particular measure, and some other things are mixed in as well. He notes he has told this in one or two videos too.
How many Satnam paths are needed before a tantra prayoga is cut?
The speaker says that when you do the path of anything at all, take a sankalpa of 1100 — that is, of eleven days — and do 108 paths daily. Having done it once, a reduction in the effect will certainly come, however great the tantra may be; and if you do the japa again and again, the cutting will happen. It is not necessary that it be done at one attempt or at two: that will depend on the rules you are keeping and the manner in which you are doing your path and puja. For you it may happen at two attempts, for someone else at three. He adds that the vidhan of Bhairav's 108 names will be given on Kaal Bhairav Ashtami.
The bhog and bhent methods for lok shaktis like Mata Madanand are withheld because the wrong listener would copy the offering without the rest of the remedy.
A listener writes that before meeting him he was giving only a bhog of gur on a cow-dung cake to Mata Madanand along with Maa Kali, because the neighbours do tantra day and night, and that the bhog gave considerable relief. The speaker says this is exactly why he does not tell such things: if he tells this now, people will ask. You are of that region and have been seeing and hearing and doing it from before; but a new person, in whose house it is not known which shakti there is, will read and hear this and do it himself. If he is having a tantra badha, the speaker would tell him to do Hanuman ji's dhooni, that this is the method, do the jhanjhira — and he will not do it. He will say, no, Ranu Kumar Sahu said that on a cow-dung cake we gave only a bhog of gur and he was cured, so we too shall give it to Mata Madanand. And there the difficulty will arise.
How is something that has been fed to a person cut?
One has to see how old the thing that has been fed is, the speaker says, and only after that is its cutting done. To cut it you must, at some particular time, recite the kavach of your ishta or their astra mantra, and having consecrated some object dear to them, that is fed to the person. Many sadhaks feed a banana and induce vomiting; some have honey fed and induce vomiting; some draw the thing out through the navel with their own mouth — everyone has his own different way.
Why does health worsen when I do tantra kaat remedies myself?
When we do tantra kaat ourselves, why does the body get spoiled, the speaker asks — because the place in which we are living is itself afflicted by tantra badha. If the place where you reside is itself girdled about by some kind of tantra, then where will health benefit come from? Therefore, if you are doing it yourself, japa and the rest should always be done outside, in a temple or a Shakti Peeth, or at Ganga ji, so that you get the greatest benefit; and when that state has been reached, then you may do it at home.
What should someone do who has a great deal of tantra-related trouble?
First of all, if there is a great deal of tantra-related trouble, get yourself examined by some knowledgeable person, the speaker says. Do dhooni daily in the house while reciting the Hanuman Chalisa and the Bajrang Baan. Along with this, if possible, also perform an anushthan of the Dattatreya mala mantra. And doing it for two or four days will make no difference — the trouble will increase, he says in advance; at least forty days have to be done, and after forty days keep doing it again and again, and then the trouble will begin to lessen.
Why must sabar and kaat paat mantras have their own mala?
Those mantras which we use directly — sabar, barati, kaat paat mantras — do not do their japa on the mala upon which you do japa for the sake of your tapa, the speaker says. When you do japa of Bhairav ji, the sabar mantra of Batuk Bhairav ji is also somewhere going to increase your tapo bala; the ekakshari mantra, the Shiva Panchakshari mantra, the Mahabhairav mantra will increase your tapo bala. But if you also run a kaat paat mantra, then your tapa will begin to erode somewhere, because in that there is the entry of such subjects — bind this one, cut that one. So keep a separate mala for it. If you are running or making siddh a kaat katan mantra in sabari, keep a separate mala for that; on that one mala you may do a thousand kinds of sabar, barati and kaat mantras, there is no difficulty. But on that you will not do the japa, and on the japa one you will not do the sabar.
Why tantra kaat done by others fails against an enemy who keeps repeating abhichaar
The speaker says that when a tantra prayog is done on a family member or the whole house, people run to many tantriks and darbars, yet the kaat often does not happen at the root, because the enemy side is strong and keeps repeating the Abhichara and Kritya prayog instead of doing it once. Until three things are done — we make ourselves capable, make our Aura so strong that others' abhichaar cannot touch us and what was done weakens, and become fully protected — he says the effect of abhichaar stays with us. So, he says, this work must be done carefully by oneself.
Why a kaat prayog done inside a tantra-hit house fails, and why the body is protected first
The speaker says that when a house is under tantra — someone presses your throat while you sleep, bad dreams come, the girls and small children of the house suffer — doing a prayog inside that house to fix it brings little success and often makes the problem worse. Two things must be kept in mind: the house is under tantra and has not been bound, so through shmashanik forces the enemy side keeps learning what you are doing; and Abhichara also sits on some one person's body and spreads through the family one by one, so protecting the body becomes the most important matter — and that is what cannot be achieved in the house. That, he says, is when this prayog should be done.
Uchchatan: the mind rebels the moment you start cutting an old abhichaar yourself
The speaker says that however powerful the tantra prayog, a fresh one gives little trouble, but when Abhichara has grown old — a year or two — the difficulties increase. When you do its kaat yourself, the first thing is that your mind becomes disturbed and there is heavy Uchchatan: once you have gathered all the samagri, the mind says it is useless, nothing happens, why go so far and sit in a temple. He says that if this starts to happen, calm the mind and understand that abhichaar is definitely working well on you, and to escape you must divert the mind, stop listening to it, and become strong.
Shiv Raksha Stotra tantra kaat: choosing the Shiv temple and the samagri to carry
Asked what this prayog needs, the speaker first names the place: a Shiv temple near home at least sava saal (a year and a quarter) old — meaning two Shivratri pujas have been completed there — with a pran-pratishthit Shivling, not one merely placed and worshipped, and where the Shiv parivar is seated. Women must not use a copper lota; women use brass, men may use copper, brass or bronze. Then the samagri to carry after the morning bath and home dhoop-deepak: a lota of water with a little Akshat and black Til (raw milk optional), two pieces of stone kapur broken from a lump (not synthetic tablets), four Laung kept separately, at least five small mustard-oil deepaks with doubled wicks, matches, dhoop, Bilva or kaner or any flower offered to Shiva, and for Bhog gur, batasha, cardamom seeds or raisins. Most important, he says, is a printout of the Shiv Raksha kavach (PDF linked in the description). Any clothing is fine.
When to begin the Shiv Raksha tantra kaat: any tithi or month, on a Monday or Friday
The speaker says that, carrying all the samagri from home, this prayog is to be done every day for a long time. It can be begun at any time — any paksha, any tithi, any month — with only one thing to keep in mind: the day must be a Monday or a Friday.
Shiv Raksha Stotra tantra kaat vidhan at the temple: five deepaks, abhishek, viniyog, eight-shloka path, laung and kapur
The speaker's daily sequence: at the Shiv temple first light the five mustard-oil deepaks in the names of the five faces of Panchanana Shiva (he names Vamdev, Ishan, Aghor and says he will write all five), do the abhisheka with the water brought from home, offer flowers, belpatra and bhog, then sit anywhere in the courtyard on an asana brought from home, never the temple's. With water in hand say in the mind to Mahadev that this prayog is done to destroy all abhichaar karma done on you and to obtain his protection, then read the Viniyoga mantra. Keep the printout below until memorised, hold one kapur and two Laung in each fist, and repeat the first eight shlokas of the Shiv Raksha Stotra — from "चरितम देव देवस्य महादेवस्य पावने" to the eighth ending "सर्वांगिनी सदाशिवः" — 5, 7 or 27 times (27 is best), reading on from "एताम शिव वलोपेताम रक्षा में सुकृति पठेत" to the end only on the last round. Then burn the laung and kapur a little away from Shiva, in an earthen vessel if you wish, fold the hands and pray "free me from all these things, protect me", and go home. This is the first thing, done every day; he calls it very easy.
Special case: doing the Shiv Raksha tantra kaat in the evening instead of the morning
The speaker says a Grihastha can live a normal life while doing this prayog; there is no Dosha in it. The work is to be done in the morning after bathing. If you cannot manage the morning and go in the evening, make sure the Shiv temple is not a South-Indian style temple, since those do not allow water to be offered in the evening; if it is a north-side temple where offering water in the evening is permitted, the work can be done in the evening too.
Hair rule in the Shiv Raksha tantra kaat: tied for the deepaks and abhishek, open from the sankalp until the laung-kapur is burnt
The speaker warns women, and men who keep a Shikha, to note the hair rule, because this is a Tantra Kaat prayog. While lighting the deepaks and doing the abhishek, the shikha stays tied and women keep their hair in a bun. On sitting on the asana, at the moment of the mental Sankalpa before the viniyog — that for the destruction of whatever tantra prayog is on us and for the grace and protection of Bhagwan Sadashiv we resolve today to do the Shiv Raksha Stotra path — the hair is opened; it stays open through the path with the laung and kapur in the hands. After the laung-kapur is burnt, tie the hair again right there while reciting the Shiv Raksha Stotra or any name of Mahadev, then go home.
No day-count for the Shiv Raksha tantra kaat, and the fruit claimed for it
The speaker says not to count days — that 41 days are done, or three months — but simply to keep doing it. He says you will obtain the bhakti of Mahadeva, his grace and the grace of the whole Shiv parivar; not only will Abhichara and parkritya prayog be destroyed, but by Mahadev's grace you will have all-round development in every way.
Purnima and Amavasya additions to the tantra kaat: dahi-besan ubtan and a dahi and mustard-oil abhishek of Mahadev
Alongside the daily prayog, the speaker gives two more things for Poornima and Amavasya. If you are gripped by Abhichara, then on those days, when you bathe at home, mix besan into dahi to make an ubtan, apply it over the whole body after bathing — men and women alike — and then wash it off well. And at the temple that day, do the abhishek of Mahadev with dahi made from cow's milk and with mustard oil: first the deepaks in the names of the five faces, then abhishek with water, then dahi, then mustard oil, then water again.
Lifelong Shiv Raksha practice: protection even from a panchmundi tantrik, with jeev seva and feeding others
The speaker says that if you make this work a continuous part of your life, then however great a tantrik there may be — even one seated on a Panchamundi asana — Mahadev will lift him up on the Trishul and he will be able to do nothing to you; you only need to be in the right and do these things properly. Along with it, Jeev Seva must be done — serving animals and birds — and the grain of your own earned share should go into others' stomachs, so that their blessing is obtained. Doing all this for a long time, he says, you will surely benefit, and by Mahadev's grace the tantra prayog will be destroyed.
Tapo-bal deposited and never spent on anyone makes a later prayoga act instantly
Suppose you did four or five hundred mala of Parvati's Saptakshari during Ambubachi. Deposit that; never use it for anyone, only for Bhagavati's pleasure and the growth of your own Tapo-bal. Then when a prayoga is needed, awaken some Sabar mantra separately and use that — and it will act instantly, because the Tapo-bal is safe.
What can the ash from one's own paath be used for?
The speaker says people do not believe that if we recite the Narasimha mala mantra or some other kavach, and dhoop burns while we recite, the ash formed from that dhoop can be empowered and thrown on a person on whom a vichar has already been running — and the vichar will be cut. The reason it does not work, he says, is that you will not do the japa; there is no surrender within you.
Kalah is the first sign of tantra on a family
The speaker says that whenever tantra is used on a person or a family, the very first thing that happens is that discord (kalah) starts in that family. Kalah becomes the biggest cause, and people ignore it for quite a long time — by the time the matter is understood, a lot of time has already passed.
Why a tantra kaat done from outside gives only days of relief
The speaker addresses the common experience of getting a tantra kaat done outside, being relieved for a few days, and then finding everything back as it was — while not everyone has the money to keep paying a sadhak or tantrik again and again. He gives two reasons. First, a genuine siddha sends a dut, veer or gana of his ishta to guard your house, but only for a limited time, never forever, and tells you duties to do on its behalf — bhog, a lamp in that shakti's name — which people often do not keep up. Second, the enemy is of two kinds: one does the abhichar once and loses interest, so a single kaat ends the matter; the other is active and gets it done afresh every time you get cut. Against an active enemy, he says, write it down: until you begin doing everything yourself, no outsider can help you for long.
Does taking refuge in a guru guarantee protection from tantra?
The speaker says everyone in the tantra field worries about finding a Guru, believing that once a guru is found, or once one enters a guru parampara, protection will follow. He says openly that this is an exception, not the rule: of 100 people who take refuge with a guru, perhaps 80 get protection and 20 come out without it, and no parampara has an accuracy where whoever went was surely helped. There too, he says, your own karma and Prarabdha work; the guru only completes what is already about to complete, and it is not the same for everyone.
Which shakti peeth to take refuge in for tantra kaat at home?
When the enemy is active and you keep paying and keep getting worse, the speaker says the first thing is to find out who the shakti of your own house is. If that is not known, the one essential task is to find which of the 51 prakat Shakti Peeths of Bhagavati is nearest to where you live — or, failing that, which Jaagrit Peetha is, even one only 100 or 200 years old, of Bhagavati, Mahadev or any deity. Take refuge at that peeth, go there, bring a pratima or photo of that deity, and establish it at your puja place in that deity's name.
Step one of tantra kaat at home: the rice and shrifal visit to the shakti peeth
The speaker's first task runs from home to the peeth and back. The evening before the visit, the head of the family, after bathing, takes an anjuli of basmati rice mixed with a little haldi and ₹11, touches it and tells the peeth's Bhagavati that they will come tomorrow for every abhicharik or daivik problem of the house, asking for guidance and help, then lights a ghee or mustard-oil lamp in that deity's name. Next morning the head circles a fistful of rice clockwise three times over the head of every afflicted person, including their own, keeps all of it together in one bag but apart from the evening rice, and carries both to the peeth with flowers and prasadi. There the one essential act is getting that rice to Bhagavati's feet at the main vigrah, through the pujari or sevak, even if it is later thrown to birds. On the way back one buys a water coconut at the peeth, unpeeled or with its jata left on, wraps it in red chunri, has it touched to the main vigrah, ties it with roli and mauli, and at home places it beside the deity's pratima or photo at a cleaned puja place, where dhoop and deepak burn morning and evening. Present yourself at the peeth monthly if near, otherwise once in three months, repeating the rice offering each time.
Why a shrifal from the shakti peeth is needed to cut tantra inside the house
The speaker says the question was why and how to do this at home, and the answer is that there must be at least one shakti, one positive energy, in the house: if tantra has been done on a house and negative shaktis have entered and settled there, however much you do by yourself it will not work. So a sattvik, pure shakti — an energy that came from that place, in the form of the shri nariyal or shrifal touched to Jagadamba, which is regarded as her direct (sakshat) form — comes and is established there, and it is before that shrifal that all your puja, path and surrender are done.
Step three of tantra kaat at home: Bhairav's lamps at the main door on Saturday and Tuesday
The third task, the speaker says, is on two days — Saturday and Tuesday — in the evening. If the peeth is a form of Bhagavati it will have some Bhairav; if it is another deity, there will be some guardian (for a place of Shri Ram it is Hanuman ji). Bhairava is present everywhere, so find out who it is — and if you cannot, it does not matter. On Saturday and Tuesday evening, lamps in Bhairav ji's name must burn on both sides of your main door: a Chaumukh Deepak of mustard oil on each side of the door, besides the lamp you light before Bhagavati anyway.
Step four of tantra kaat at home: the daily kapur and laung utara in a clay khappar
The fourth task is for the person on whom the tantra or vichar has been done, every evening except Thursday — Thursday is skipped. Boy or girl, and a girl must have her hair open whenever she does it. Keep very small clay pots (khappar) ready; each day, take one kapur and two laung, circle them anticlockwise (ulta) three times over that person's head while remembering the shakti of the peeth, then carry them outside the house or to Tulsi ji, place them in the clay pot and burn them. A new pot each day; collect the used pots and immerse them at a riverbank whenever you go to one. Continued for a sava month — three or four pakshas, two to three months — this works against however big a tantra prayog has been done.
Open choices in the home tantra kaat vidhan: bhog, path, women, and aarti days
The speaker says the question was how to do it at home, and he is deliberately not asking you to go to the temple, since one cannot do much for long in a temple. Within the home vidhan several things are open: offer any sweet Bhog you like and feed it to everyone; choose the path according to the deity of the peeth — for Hanuman ji, the Bajrang Baan; women may do it without fear, and the four or five days they miss are covered by someone else, after which they resume. Everyone gives 15 to 30 minutes morning and evening and does Aarti together with kapur and laung; if daily aarti is not possible, fix one day — Tuesday for Hanuman ji, Friday or Monday for Durga ji, Monday for Shiv ji, and Saturday evening for Kali ji.
What the home tantra kaat vidhan achieves, and its limit
The speaker says that if you do this much, a difference will show within three months. However big the tantra prayogs, once you build continuity the shakti of the shakti peeth will shatter them and open a path — you will begin to receive guidance in Swapna, seeing things yourself and knowing what to do next. He does not claim it will be finished at the root, but it will no longer be fit to affect you — the shakti will leave it crippled. If your Prarabdha is good and you do Jeev Seva, serving animals and birds and helping people, being good at heart, then great help comes and all these troubles end at the root. It takes your own effort, he says: there is no magic and no miracle, but with effort the benefit is certain.
What should someone do when a neighbour has had a kriya done on his family?
A listener says there had been some quarrel with a neighbour, that the neighbour has acquaintance with tantriks and bhagats, and that a kriya has been had done on his house and family. The speaker answers by name: the vidhi of the havan with the Hanuman Chalisa for forty days is given on the channel; have it done, do it, continuously, morning and evening if possible. It will take ten minutes, five to ten minutes. If your schedule is such, then it will take five minutes in the morning — do it in the morning, and then do it at night whenever you get home. Try it once, he says. Start it now from Gupt Navratri and do it until Savan Purnima — from the thirtieth of June until the day of Raksha Bandhan, do havan with the Hanuman Chalisa continuously morning and evening. The vidhis have been told; the vidhi for doing havan with the Hanuman Chalisa in Chaitra Navratri is available on this very channel. Hear it once and try doing it.
The dhooni is to be done at exactly six in the morning and six in the evening for forty days
And whatever tantra kaat there is at present, if you are not very specially strong, do what has been told and see — you will begin to get benefit very swiftly indeed. The second thing, he says, is: take it as a rule that the dhooni is done at six o'clock in the morning and the dhooni is done at six o'clock in the evening. Do just that much for forty days and see. Keep doing this absolutely accurately at six in the morning and six in the evening, continuously for forty days. However great your enemy may be, however much he may have done, but if you do it fully by the clock for forty days — if he does not rub his nose on the ground, then say so. Do it accurately, he says, and see.
What should a woman troubled by tantra-mantra and evening fear do?
A listener writes that she remains troubled by tantra-mantra, that she does puja but wants a permanent upay, and that fear begins in the house as soon as evening falls. In such a state, he answers, you should meet at the very least one qualified tantrik, some knowledgeable person nearby, and first have the house set right, have it examined, have it seen what the condition of the house is, and have the removal done accordingly. Nothing will come of telling an upay, he says: you are asking for a permanent upay, so permanently you will have to have it shown and have those things done.
Such a sadhak need not even touch the afflicted person to act
Wherever the need arises — if it seems to you that the prayoga and effect of some foul kshudra tantra has fallen upon your daughter, your sisters, your wife or mother, or upon anyone at all — you will not even need to touch that person, on account of your tapobala.
You sit and remember, and the method of the counter-prayoga arises in the buddhi of itself
You will simply sit and remember, he says, and your buddhi will become so firm that all these things will come into your mind of their own accord — how the prayoga is to be done, what prayoga is to be done. By mental strength you will become capable of catching that whole thing and turning it back.
Having reached Pratyangira in krama diksha, little effort remains for her mantra siddhi
If in Krama Vidya diksha you have gone as far as Mahapratyangira, he says, then you will not have to make very much effort for the siddhi of Bhagavati Pratyangira, for the siddhi of her mantras. And if her kripa has come and you have done the purashcharana of the mantras, then when all this falls before you, the capacity to break it in a second will be within you.
The prayoga is used when such tantra is felt to be working on you or a family member
Whenever it seems to you, he says, that a prayoga of tantra of that kind is being made upon you or upon any member of your family — at that time you should use it.
It is given daily on an empty stomach for at least one paksha
Make that water present in your life, arranging for it, he says, and give it daily on an empty stomach to whichever person has such a trouble. It should certainly be given on an empty stomach for at least one paksha.
The utara, the seva-puja of one's aradhya and heavy kavach japa run alongside it
Along with it, he says, keep performing the utara, the seva-puja of your own aradhya, the japa and tapa, and more and more japa of the kavach. This thing will be finished from the very root — and not only finished: the one who did such a thing will also obtain his due punishment, since all those matters come under the mahatmya.
Can a rin be cut by japa, shram and seva instead of by a prayoga?
The speaker says the good thing is that this thing be cut by japa and the rest, by shram and the rest, by seva; and that whatever rin there is, one become free of that too. And the effort should be made that whatever nineteen-twenty of the grahas and nakshatras has remained be set right as far as possible — doing for it whatever is possible from one's own side. Not something very large; even doing it in an ordinary way, some remedy of it or other will come about.
Can a person cut a neighbour's tantra prayoga himself?
Asked whether the kaat of a tantra problem caused by neighbours can be done oneself, and if not, what sort of sadhak it should be got done from, and whether it will happen by havan, the speaker says that the kaat will happen — there are a great many videos on the channel. Understand the subject, brother; it does not happen merely by saying so.
Why do people return uncured even from the most famous tantra figures?
The speaker says that however large a tantra there is, if you complete this Narsingh Kavach anushthan for the full four months you will begin to see the biggest change of your life within those four months. He says he does not wish to name anyone, but that even from the most famous person in India today on the subject of tantra — the one with the largest fan following, whose capability the whole world is watching — people come back and message that he tells them everything but the cutting is not happening, the trouble is still there. To all of them his request is that however great a man may be, he is an ordinary human being and everyone has a capacity.
Can any person give a hundred per cent solution to a tantra problem?
However much you do, the speaker says, nobody is going to wave a magic wand. Telling a hundred per cent truth about someone is one vidya — but solving that problem, doing a hundred per cent nirakaran, is written down and kept: it lies in no person's hands at all. Only the Mahashakti can do it, and for her sake, to please her, you may perform an anushthan yourself or have it performed by someone else.
How does one destroy a tantra prayoga made upon oneself?
Asked how any tantra prayoga is destroyed, the speaker says many videos on the channel already teach the use of different vidyas for tantra nash. You can destroy tantra yourself through the vidyas — you should be capable, and your mental strength should be such that you can stand firm in the field. Only then will you be able to destroy the prayogas made upon you.
What difference does the age of a fed tantra make?
Twelve days, twelve months, or twelve years — that much delay, the speaker says. If a delay of twelve days occurs, that tantra will be cut, it will come out, but it will cause trouble. If twelve months have passed, it has gone above the middle, it has spread its root, and now your distress will be greater: your intellect will be uprooted and you will not be able to understand. If twelve years have passed, then its cutting is properly done by some siddha and high-level sadhak, or it is set right properly only by dev kripa.
How is kayakalp of a body damaged by tantra done?
For kayakalp to happen, the speaker says, the first thing is that the cutting of the tantra — the root, whatever was fed or given to drink, or whatever else was done in tantra — must be entirely destroyed root and branch, there must be bandhan, and the body must be protected. Only then can you separately attempt kayakalp. A hundred per cent is impossible in the present time, he says plainly; it happens very often, but only when the tapobal and energy are of that kind and the grahas in the kundali are also forming such yogas.
What does a ganant kriya do to a person?
When such things happen it is called ganant kriya or patal kriya — say ganant, say patal — and on account of it, once this thing is done upon you, then until that kriya is destroyed, even if you do some very particular great sadhana you will not obtain its full effect or full fruit. From ordinary puja-path you will not get much effect at all; you will get a little relief, and then the trouble will remain. That happens on account of the granth kriya.
What should be done about an aughad pret that people call a brahma?
Siddharth ji says people variously call it Pratyangira, or the recitation of the Durga Saptashati, or that it has been seated after being conciliated and there is no upaya of tantra-mantra for it. The speaker answers that until that thing is opened up completely there is no gain in saying anything about what it is. And the first and greatest point is that if it has become worshipped in the kula — be it a pret, be it a brahma, be it anything — then once it is worshipped, no fault of it remains there. If it is worshipped generation upon generation and you now wish to remove it, then plainly there should be a knowledgeable person in tantra who first asks it; the effort should be that the thing goes peacefully, and it should be removed only if you wish to remove it and it is giving trouble. There is a whole vidhi vidhan and rule for removing it too; doing anything in this manner without knowing will not be right.
How is a granth kriya cut?
First of all, if for instance you are doing the sadhana of the mala mantra of Bhagavan Dattatreya, then when at least 11000 japa of it is completed, after that you have to make a yantra of the Kshetrapal upon the ground — drawn with rangoli, with the earth smeared with cow dung and so on — and upon it, in each corner, in whichever compartment, in all the corners, the pujan of different gods and goddesses will be done.
In the brahma bhag a putla is made in the name of the person, given prana pratishtha, and laid upon a paan leaf
Having done all those things, then in the brahma bhag, that is the middle part, a putla prayoga is done in the name of the one upon whom the granth was made. That is, a puppet is made, its prana pratishtha is done by vidhi vidhan, and it is laid down upon a paan leaf — or, according to the kind of prayoga, the tree is taken and its leaf used, and it is laid on that. After that, if you have done the Datta mala mantra, then by that its tarpan will be done. Tarpan will be done of the putla that has been laid down, and through that tarpan the granth will be destroyed. This, he says, is one ordinary prayoga; there are a great many other vidhans.
By the time people accept that it can happen the ruin is too deep for small prayogas to undo
The speaker says that by the time you understand and accept this whole vidhan and tantra and think of countering it, it will have given you ruin at such a level that you will not be able to rise again. Once the harm has reached a very high level, small or light prayogas do not work, and the person becomes still more negative — saying such things do not happen, and if they do, why is nothing happening when we do them.
What happens if a tantric prayoga produces a physical disease?
The speaker says that when tantric bandhan or prayoga is done on someone and it produces a disease physically inside the body, destroying it becomes a very difficult matter. If it is in its early stage and no bodily disease has occurred, then once you have cut it and become free of it, by deva kripa the disease too will be destroyed. But if two, four, five or ten years have passed and the disease has made its home, that tantric disease will then not be destroyed quickly, because it will have become a sadhya rog.
Why is feeding gau mata called the most unfailing remedy of all?
In such a process, the speaker says, always remember that the most unfailing in it is gau mata. Feed gau mata at your threshold — there is never any restriction of time for her, morning, noon, evening or night, whenever. But if possible, feed her at the main door of your commercial establishment, and feed proper food, not your own leftovers: sweet roti, kheer, or kheer-roti and material of that kind, fed with your own hand, mixed with gud.
The plate goes on the chaukhat, and if the cow passes urine there of her own accord, 99% of the good is done
Placing the plate upon the threshold, or on whatever corresponds to it at your place, feed her there — the speaker says her presence there and her merely eating begins to destroy, to a very great degree, the tantric process performed at that place. And if after eating and drinking water gau mata passes urine there of her own accord, then know, he says, that 99% of the good is done in that very instant. No tithi, no nakshatra, no muhurta needs to be consulted — she does all of that too, if it happens of itself.
Kokh bandhan or a bound intellect needs Mahavidya paath and prayoga done with sankalpa
For kokh bandhan, or confusion of the intellect, or a bandhan of that kind, the speaker says you will then have to make full and proper use of divine energies, or have it done — paath connected with the Mahavidyas, prayogas, Mahavidya work of that kind. When you have such things done with a sankalpa made, the cutting of these things happens very quickly.
Can Sabar mantras be used to cut these things?
The speaker says there are a great many Sabar mantra vidyas by using which these things can be cut. But a matter of imbalance can arise in that: when the cutting is done by things of this kind, they can turn back and cast their effect, their ill effect, upon you once again.
Whenever a kaat prayoga runs, even Hanuman Chalisa, no kanya or child may stand beside the person
The speaker gives the example of Hanuman ji's Janjira: suppose someone's intellect is greatly confused, and having made the Janjira siddh you make water abhimantrit and use it. Then keep this one thing in mind — whatever kind of bandhan you take a sankalpa and act to cut, even if you are only doing the Hanuman Chalisa, be sure that no unmarried girl and no boy or girl child is standing near the person you are working on.
During a prayoga children are kept away and the operator's body is bound at every point
If a process of this kind is going on in the house, the speaker says, keep small children and especially unmarried girls at a distance. When you yourself perform such processes, stay protected by reciting a kavach and the like, and the body must be closed all over: let there be shikha bandhan, a band on the neck, a mala or kavach, a mani bandh, a band on the hand and at the waist. On the feet tie at least a thread; if you wear a kada, or if it is a girl she will wear payal, and if a man then wearing a kada and the like is best — so that no negative energy casts an effect on you while you are doing such things.
What is the well-known mantra for reversing a prayoga?
The speaker says the ordinary process for turning back an attack has one very well-known mantra: "उलटंत भेद पलटंत काया" — everyone knows it, and anyone who takes even a little interest in the field of tantra will have read it. But these things, he says, are not employed in that way; keep this in mind.
When it is confirmed that a masan prayoga is being done on you, do not hesitate to act — but first hold the capacity
A listener says a masan prayoga is being done on him by someone unknown and he has already done Mahabhairav. When it is absolutely confirmed, the speaker says, that a tantra prayoga is being done and being done repeatedly, when the sense of it comes — then, brother, do not hesitate to act. He cannot say it openly, because hostile people would at once set the listener on, saying something will happen; so he will not say it openly, but keep one thing in mind: what must you have to be capable? You should have done the japa of Panchakshari, or of your ishta's mantras, up to five lakh, and you must have done a kavach.
Four videos a day leave no leisure for anything else, and the tapobal is destroyed
Now this same thing, for as many people's prarabdha as he interfered with and did not destroy — all of it has now collected in one place, he says. And in his lifetime he did no special work for its sake, because there is no time. If it is seen in the present perspective, there is no leisure from putting up four videos daily on social media. They are cutting tantra, giving mantras to others, telling sadhanas — performing many kinds of kriyas and destroying their own tapobal. They take up new things, but are not able to destroy their prarabdha.
How can a family that is repeatedly attacked by tantra protect itself?
Asked how to be saved when someone repeatedly does tantra-mantra against the household, he says many vidhans have been told on the channel. The ordinary method, the greatest of all, is Bajrang Baan, Hanuman Chalisa and Hanuman Janjira. With the help of all of these you can be saved comfortably — but you will have to continue; there will be trouble in the beginning, and afterwards you will win.
What should be done about a very old tantra that upay has not removed?
Told that the tantra is very old, that many upay have been tried without benefit, and that on doing puja the trouble increases, he answers that if the tantra is old and no benefit is being obtained, then taking the help of some knowledgeable person, get the havan performed of those shaktis which are of a high order.
The video on cutting a tantra is already recorded but withheld, since there is no knowing how people would use it.
To tell it on the channel, he says, the video is already uploaded and he could publish it in two minutes if told to — but a great deal of thinking has to be done before publishing it, because there is no knowing how people will use it. So there is some small change to be made, after which he will publish it: the cutting of a tantra will then be accomplished by oneself.
Why does the suffering not stop even when Hanuman ji or Bhagavati is worshipped?
A brother had messaged him personally that the tantrics who are enemies take the end of everything of theirs again and again, but whatever process they themselves perform, whether of Hanuman ji or of Bhagavati, only brings them suffering, and relief does not come quickly. The difficulty, he says, is that when the enemy has done abhichar there is a time limit to it. That time limit you have already crossed. Very often it is of twelve days; it runs from twelve days up to twelve years. You come to know late. Until the kriya of that time-bound tantra breaks, nothing will happen and you will not be able to reach its end.
What two kinds of case does he see when tantra has been done on someone?
When a tantra vichar comes upon somebody, he says, you will see two kinds of case. One is that the person is himself capable of doing something. The second is that the person is exhausted by getting things done — how many ojhas, sokhas, gunis, tantrics and Pandit ji have come home, performed an anushthan and gone away, and no difference at all is being made.
What happens when you abandon a genuine practitioner too early?
The reality, he says, is that if you have actually reached a right person and that person is performing some process for you, doing the cutting and trimming, doing tantrokta kriyas for you, and you do not get a result while you need an instant result — it may be that in another two or four days some result would have come, or would have come the next time, but you drop your faith and leave him. And there the trouble starts again. For some days you get release from the problem, then it happens again, because active tantra means that the more the enemy keeps his tantra awakened, the more suffering you will have.
How does one free a person from alcohol and other intoxicants?
Two kinds of thing happen here, he says. One is a person who has simply picked up an addiction in the ordinary way; there the subject becomes different. The second is where an abhicharik kriya is involved. In an abhicharik kriya, if you get him to leave it with a jerk, his head suffers; and if you go on cutting it away, then at the root such bad tantra is involved that when the person leaves alcohol, some serious illness will certainly come into his body, because things of this kind have already been done to it beforehand. That, he says, is why when people ask him for the cut of this tantra he does not clarify it — even if it were told, how would they do it? These are malin kinds of tantra.
Needles seem to prick all over the body and the medical reports are normal — is it tantra?
To Harish ji he answers that if the medical report is all right and these things are happening, then clearly somewhere either the clothes you have taken off your body have been used in tantra, and when a ganant prayoga is done these things happen continuously. If it happens now and then, then this is a jagrat tantra which occurs on some particular tithi — that is, the tantra was done and then left. For its removal, if you want to do it in an ordinary way, take a sankalp and do japa of the Datta Mala Mantra, and along with it use the Narsingh Satakshari as well. There is no difficulty of any kind in it; nothing to think about — pick it straight up and start doing it. It is better if done at night. The suffering will increase at first, he warns, because when something has fastened on the body and you go to remove it, there will be suffering. And if you cannot do it yourself, then some other person should take the sankalp and do it for you.
How is something that has been fed to a person taken out?
Most people of the tantra class, he says — not all, but most — perform various kinds of kriya with a single mantra. Through that mantra, what has been fed is taken out. Different names are given in different regions: in Uttar Pradesh and Bihar it is called pata ojha, and those people purify those vidyas in a different way. Very many people take it out through the body, sucking it out from the navel; this is a real thing, there is nothing of hypocrisy or fraud in it. A second way is killing a jadi with a jadi: if it has been found out what the person in front fed you and what its effect is, then in a particular nakshatra that kind of jadi is brought, ground, charged with mantra and fed, and by that its effect is either destroyed or a kriya is performed to draw it out of the body.
Even where the thing cannot be drawn out, sadhana alone ends its effect
And by the effect of sadhana too, for those who do sadhana, things come to an end, he says — it is not that if you do sadhana things will not happen. Even if it is not able to come out, it will certainly destroy and finish its own effect. But a little labour has to be done.
Can a single prayoga cut every tantra done to you at once?
When so many prayogas are happening at the deva level, the speaker asks, how can you as a human think you will use only one shakti and, in one attempt, spending lakhs, cut every tantra that has been done to you and then live an extremely happy life?
Why can the problem not be settled once and for all?
As long as the enemy is alive he will use tantra, the speaker says. Cut all your prayogas today; also know that no tantric will stand and do japa for you your whole life. You spent money once, at some time, and anyone accompanies you only up to a point.
Why is treatment so difficult when a family member has done the tantra?
To a listener saying his elder brother and aunt have done something to him and the treatment is not working, the speaker answers that when members of the family have it done, this very difficulty arises — which is the subject discussed today, of what kinds of things happen when people of one and the same family use tantra upon another.
Tantra kaat with a nimbu bali in one's deity's name, without any mantra
The speaker says the simplest tantra kaat uses no mantra at all: someone who does daily sattvik dakshinachari worship of, say, Bhagavati Mahakali — japa of her mantras, dhoop-deep-naivedya, aarti — and who senses a tantra prayog on them, remembers her (bali being dear to Bhagavati), gives a nimbu bali and prays for that prayog to stop; at least 20-30% relief comes quickly and the thing halts. He stresses that no deity is being given a bali in this.
A bali is cut by a double bali
The speaker adds a caveat to the nimbu-bali kaat: the knowledgeable person, the gunia, whose prayog you have stopped with a bali may still be active, and may cut your bali by giving a paired (jodha) bali. A bali is cut by a double bali — one bali given, then two — and he calls this an ordinary matter.
Why a single nimbu bali can cut any prayog
The speaker explains that ordinarily we cut a lemon and drink its juice, but in the bali process an energy is released; that same energy, projected through a deity or a mantra, is what troubles someone in a prayog, and we cut that energy with another energy. Whoever has sidh-ed a bhoot-pret or pret-pishach power does not simply send it — he gives a bali, naivedya, dhoop, something. All of that can be cut with a single lemon, he says, but the capacity must exist in oneself: either bhakti of that level, or an awakened mantra.
Mantra-charged nimbu kaat: the Jayanti Mangala Kali example
The speaker's example: someone who does five malas (or even one) of Jayanti Mangala Kali daily — a mantra in which 11 shaktis, mahashaktis and all the powers of the pitrs move — and has crossed 10-11,000 japa, sees a family member harmed physically and mentally by a mantra or tantra prayog. He takes a raw lemon in hand, charges it at least 11 times with that same mantra, prays to Bhagavati to stop whatever prayog was done and to honour the sidh ishta mantra he recites daily, waves or touches the lemon over the sufferer, then cuts it as a bali and squeezes it; the related energy begins to be completely destroyed by the mantra and the lemon's energy alone.
Relief from a nimbu kaat can be short-lived against a professional
The speaker warns that after a mantra-charged nimbu kaat the sufferer may get relief for only 10-15 minutes, half an hour or an hour. You are unprofessional; the one who did the prayog is a professional, will see that his vidya has been cut, and will do another prayog — and the problem returns as it was.
Cutting with three lemons when a prayog's effect is very strong
The speaker says that besides cutting a lemon over the head, if the effect of a prayog is very strong, the kaat is done with three lemons.
Can a one-day japa of the twelve names be done on the jayanti to cut karma?
A listener who has a bhautik guru asks whether he may complete a japa of the twelve names on the following day, the jayanti, as a one-day observance, for the cutting of his whole karma. Certainly you can, the speaker says — do as much of it as possible.
Should an anushthan be done to cut severe accumulated karma from a past life?
A listener says it has been told to him that very bad karma accumulated in a past life is going to bring affliction — that in a manner of speaking he will come to bed — and that for its cutting an anushthan has been prescribed, for which he has been given mantra Diksha. Yes, certainly do it, the speaker answers.
What if a Tantra prayoga has been running for more than twelve years?
Keep in mind that once it passes twelve years the matter becomes very different. Whatever cutting-away is to be done should happen before one cycle of Brihaspati Dev is complete. Past twelve years, past twenty, the method has to be carried out with great seriousness and by the rule.
What is to be done to cut the greatest tantra kriyas?
There are a great many vidhans and they have been told, he says. But remember one thing always: whether a tantra vichar is being done upon you, whether a dosha of pishaach or pret is attaching, whether a deva dosha is attaching, all these are joined to our prarabdha. And our ordinary anushthan is in that proportion — only then does its cutting take place.
The Gayatri mahapurashcharan of twenty-four lakh japa is the measure of the strength required
Suppose, for example, that we have done the mahapurashcharan of Gayatri, that is twenty-four lakh japa. Then by Bhagavati's grace such capacity is attained by such a sadhak that if some person afflicted by an avichar sits before him and he, making a sankalp, gives him water and the like made abhimantrit with Gayatri to drink, then however great a prarabdha there may be, relief will be had by him.
Where the effect has remained, do the anushthan of the tantrokta Bajrang Baan
Yes, if it went in the char and its effect has remained, then do the anushthan of the tantrokta Bajrang Baan, the complete one that has been given on this channel. It is certainly possible. By the grace of Hanuman ji, he says, do not even by mistake ask this again, Satpal ji — whether it is possible by the Bajrang Baan. It is altogether possible. If you do the anushthan of the Bajrang Baan in the right way, what is not possible?
Is there a mantra of Krishna by which tantra can be cut?
The mantra of the astras related to Bhagavan Krishna, he answers; or if nothing else, then if you do the paath of the Sahasranama and the like, that too will do it.
Why does a guru forbid the use of certain mantras at certain times?
The speaker says this is why, when a guru gives upadesh, he tells the disciple that this mantra cannot always be used. For the straightforward mantras used in a task, which run in katan vidya and the like, there is no question at all; but there are many siddha mantras about which the guru simply says it should not be done. Especially with pushtikarak mantras, in which there is also the matter of obtaining punya, the sadhak class keeps very strict rules — not in this month, not on this tithi, not on this day.
A mahavidya purashcharana does cut such a prayoga, but a siddha sadhak is required.
The speaker says that for the rest — you, or a sadhak of that level — if you have done the purashcharana of some mahavidya, then by its effect those things are destroyed or removed; but a siddha sadhak is required for that. If a person who has done a small purashcharana makes the prayoga, difficulty will arise and it is going to make no difference. All the masanik ugratmak shaktis destroy these things.
Where is the material on khilaya pilaya to be found?
The speaker tells a listener that the subject of khilaya pilaya is on the channel — how the cutting of khilaya pilaya is to be done, how the mantra japa and the rest will happen in it, the whole subject is on the channel. Search for the video and see it: write khilaya pilaya, and write Rajtantra in the search and it will come up.
What should a household troubled by tantra do in Gupt Navratri?
If you are very much troubled by tantra of any kind in the house and it is not being resolved, Gupt Navratra is the time when you should sit at a Shakti Peeth, or at a temple away from your house — take the distance as at least a hundred metres — some Shiva ji's temple standing at a hundred metres' distance, and perform an anushthan there. But which anushthan you are performing should never be told to anybody.
Whom can one consult at Vindhyachal for tantra badha now?
Asked by Ashok Pandey ji whom he can show himself to at Vindhyachal, being afflicted by tantra badha, the speaker says that in the present time it has become extremely difficult to say. Given the condition the Vindhya kshetra is in, he cannot even say that you should go there. All those places where tantra bandhan and the like used to be done have themselves been demolished; not even a havan kund is left. That place was perhaps of thousands of years ago, and all those things have been removed.
Is there anywhere a tantra badha can still be seated?
This much he says he can certainly say: if there is some knowledgeable person in your acquaintance who is with you and wishes to go and effect the removal of a tantra-related obstruction there, then go to Kali Khoh. In Kali Khoh, behind Kali Khoh, is the sthan of Bhairav Baba; videos of it are all made and he will upload them soon after editing, trying to upload them after or before the Navratri, and will tell in them where and how what is to be done.
What happens when a person in trouble calls upon Hanuman?
Wherever you may be, when you are caught in trouble and you call Hanuman — however great a mlechchha enemy stands before you, however base a tantra and whatever kshudra shaktis he may have used — Hanuman's samarthya is crores of times greater. The other can only use pret and pishach; Hanuman is Bhagwan himself, not some small divyatma. But you must have within you the capacity to invoke him in that manner.
What should one ask instead of asking whether Bhagwan hears?
It is not so that if we do it ten days and the trouble did not go we will leave off doing it. Somewhere our paap karma have risen and we are undergoing their fruit, and that too has a time; when that too comes to an end, our punya rise and we move forward — and for that too it is Bhagwan who shows kripa. So do not think that it will not reach Bhagwan. Ask instead: there is a bandhan in tantra upon the devata, how will it break, how is it to be removed — that he will tell.
Why is the tantra not cut at Mehandipur?
There is a reason behind why it was not cut, he says. People go to Mehandipur, take a sankalp, and then do nothing about it — and they are hardly going to come and tell you that they could not complete the sankalp. Here a man did wrong work for ten years; smoked charas and ganja, drank liquor, did not listen to the people of his house, did not attend to the devi-devatas. Then when the tantra came upon him he seized upon Balaji, and afterwards said that Balaji could not put his tantra right, that there is a lack in Balaji — and never looked at his own lack. Also, he adds, the people of teerth dhaams have themselves become like that, and this is the running time of Kaliyuga, so some difficulty there will be.
What is chirayata used for?
Chirayata is chiefly used where a nazar dosha has been cast. There are people who have learned things of that kind and need only come and look — as when some girl's hair is very long and she is very lovely to look at, and they will remark on it, saying how long her hair is, like a cow's tail, touching the ground; they will merely say it, and the other person's health will be ruined. It is at this place that chirayata is chiefly used. Apamarg one is using for the destruction of tantra. So take the wood of apamarg — the one called chirchira, oonga and many other names.
Should the sindoor from Hanuman's feet be put on one's own forehead?
Those upon whom the prayoga of tantra has been done should apply it, ordinarily. And otherwise, in the name of Ma Anjana — if a woman has a great wish for it, she may bring sindoor kept near Hanuman and apply it; and if a married woman is under a tantra prayoga she too may apply it. Hanuman will protect. Ordinarily it is in the name of Bhagavati Anjana Maiya.
When one target is shown cut and one remaining, the same subject is written out again at the next Kaat Anushthan so the Ahuti falls with the same Sankalpa
If you were shown that one has been cut and one remains, then whenever a Kaat Anushthan next takes place, write the same subject and the same thing out in full, so that the Ahuti falls with that same Sankalpa. Then the one that remains will be cut as well.
Signs of a family under strong abhichar: fixed-interval deaths, infant deaths and a turned intellect
The speaker describes the case: a family of seven with one death every five to six years without fail — old, newborn, anyone — five or six children dead within two to three years of birth, some dying in the womb in the sixth or seventh month; and the family had accepted it. They knew who was doing the Abhichara and how, yet everyone's intellect had been so turned that nobody thought of getting it countered: 'all tantriks are looters, God does not listen, we need not do puja ourselves, when we must die we will die.' He calls this a global pattern of tantra trouble: the one having it done enjoys himself, while the victim only waits for him to be punished someday, wants to learn nothing himself, and his buddhi stays in Uchchatan. One member who believed in seva-puja finally got sadbuddhi and brought the matter to him.
Gita chapter 11 daily with kusha water sprinkled through the house against family abhichar
The second task, the speaker says, was for any member of the family to recite the 11th chapter of the Shrimad Bhagavad Gita at least once a day at midday — in Hindi is fine, Sanskrit is not required. A lota of water is kept there from the start; after the recitation that water is sprinkled through the whole house with Kusha, and whatever remains is drunk by everyone. When nobody was free at noon, he had them move it to the morning; later, by Jagdamba's grace, the family learnt the chapter in Sanskrit from YouTube and one member taught the rest, which he counts as a step forward.
Nightly Baglamukhi sabar havan of sarson, guggul and kali mirch on apamarg wood against abhichar
The third task, for the night, was against the Abhichara itself: mix sarson, Guggul and kali mirch and do Havan on Apamarg wood with Bhagavati Baglamukhi's Sabar Mantra, 108 times daily. The speaker says the samagri is prepared and kept ready; in the evening or as night falls, first 10–11 opening Ahutis go in the name of Guru, Ganpati, Bhagavati and the kul's devi-devtas, then one mala — 108 ahutis — is offered while reciting the Aghor sabar of Baglamukhi. When the whole samagri begins to burn it is carried round the house and set down near the main door. This was the one part of the routine that was never allowed to lapse.
Lengthening an anti-abhichar routine from 11 to 21, 36 and 41 days, and the order in which relief appears
The speaker says the first step given was to do the three-part routine for at least 11 days; the second time it was raised to 21 days, the third to 36, the fourth to 41, and then, lengthening it gradually, it was made continuous. Benefit came in this order: first the badly turned intellect of the family began to come right; then the broken faith in the devatas and shaktis reawakened; then the dreams of dead relatives — someone getting no food, someone weeping, someone swept away in a river, someone burnt — and all the disturbance of a house that had in effect become a cremation ground reduced slowly over two or three months. Faith grew a little more and they kept extending it. Since there was no money for Narayana Bali or Tripindi Shraddha, this routine became the first path, and they were told not to drop it but to continue.
Resolution of a family abhichar case and the speaker's test of a real result
The speaker says that as the family kept at it all together, the devatas' Kripa came, the disturbed intellect calmed and the Uchchatan was gradually cut. After a year the way opened for Tripindi Shraddha, Narayana Bali and a Bhagwat, and the whole matter cleared — about two years in all. His lesson: keep faith, do not let go, keep hold and walk on; self-confidence will form, deva-kripa will begin, and that same power will then handle your whole matter. But the final blow on the enemies is the main thing: he only shares an experience once the enemy has been struck, because the one raising the havoc must be punished. Here Bhagavati Pitambara and the kul's own pitrs turned every trouble onto the perpetrators — who were members of the same family — and a death and a partition followed in their house.
Forgiving the abhichar enemy who begs, and winding down with Rudrabhishek
The speaker says that at the third death in their house the perpetrators caught the family's feet — 'are you people getting something done? Don't' — and admitted their fault to their face, because now the sword hung over their own beloved child, lying near death for the parents' karma. They folded their hands, swore touching Shiva ji and touching Tulsi that the offence would never happen again, and did sit-ups holding their ears. His ruling: if someone asks forgiveness to your face, forgiveness has to be given — punishing is not our work. The winding-down vidhi was Rudrabhishek and the like, praying to Bhagavati to be calm, to still her Kopa, that fitting punishment had been received and there should be no more deaths. Whether that will hold, he says, he does not know; at present those on whom Bhagavati struck are still laid low.
Lesson of the Baglamukhi case: Mai never lets her devotee's head bow
The speaker says the sadhaks who stayed in his contact and did all this are now flourishing: Bhagavati showed them, they will never leave Mai's feet for life, she gave them strength and capability, got their own sadhana done, and gave the enemy fitting punishment — who left rubbing his nose, holding his ears, having sworn never to repeat the offence. That enemy used to boast that no tantrik could do anything to him; he had the strength of money and of tantra vidya he had learnt, and a whole group of tantriks. While it falls on oneself one thinks one will manage; when it falls on the children one has to catch feet. His purpose in telling it: see how the result came — forgiveness had to be begged; Mai never lets her devotee's head bow, she keeps his honour; what is needed in you is faith, Shraddha and samarpan. Keep at it, never leave Bhagavati's seva; when Jagadamba wills and your karma has made you worthy, what you want will happen according to her, and that will be right.
Can the tantra-nash prayoga be done in Sawan, and how must it be modified?
He says the prayoga most used through this channel, in his view, has been that of Bhagwan Shiva for tantra nash and for getting free of all such things. Those who have this kind of trouble in the house may use it in this Sawan. Only, in place of the prayoga's utara vidhi, do not do the utara: taking camphor and clove in the hand, where the utara was to be done, do it without doing the utara and surrender it to Bhagwan Shiva instead. Then do the abhishek vidhi and the rest.
What vidhan does he name for cutting tantra?
For tantra kaat, the vidhan of Bhagwan Shiva's Shiv Raksha Kavach has been given on the channel. All of you may do that vidhan.
When a laag is cut, in whose name is the rite performed?
Whenever a laag is cut, and so that it does not enter again after the cutting, the whole proceeding will never be conducted for the sake of a lok devata, he says. There it will certainly and always be for the sake of Bhairav ji.
How soon can someone who does abhichar repeat the work?
It is not limited anywhere, the speaker says — they can do it daily. When what they have done is cut, they will attempt it again and again. As long as those people are active, nothing can be said at all: they can do it at any time.
What can be done when someone has bound your Bhagavati and taken her away?
A listener writes that his cousin, a tantrik, deceitfully applied akshat and sindoor to his forehead and thereby bound his Bhagavati, and asks how to get her back. When anyone takes your shakti into bondage, the speaker says, he has given three or four prayogas for its undoing on this very channel; the bandhan will also open by the mantra prayoga of Mahabhairav. Since the man is your brother he will have full knowledge about you. So perform the Mahabhairav anushthan that has been given.
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.
What should be done at Holika if tantra has been used against a house?
He tells the questioner that the vidhan for what to do on that day if tantra has been used is given on the channel; the vidhi-vidhan runs for two days and she can take the benefit. Two videos have been put on the Siddh Sabari Vidya channel, and she may hear either one and do what she can. On this channel too all the videos are there — how to do nikari, how to do the bandhan of the house, how to do things safely.
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