Tiryak Prabhava
Every question on the site tagged Tiryak Prabhava, each answered from a timestamped source rather than a summary written from memory.
The recoil or collateral effect of a lethal offensive ritual (Marana) — the reason it should never be used against blood relatives, since it can strike the practitioner's own children, spouse, or parents instead, as historically mirrored in the losses suffered by the Pandavas.
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Daily observances during the Mahabhairav anushthan: Shiva abhishek, ghee lamp, red flower to Jagadamba, feeding dogs
The speaker sets four daily rules from the day the anushthan is taken up until it ends. Shiva's abhisheka twice a day, at least with milk mixed with water and Mishri (kewra or rose water may scent it) — once before the puja and once, essential, after the path, then a bath of pure water and kshama-yachana, with Bilva and Shami leaves offered; half a lota each time is enough. A ghee lamp near Shiva before the puja. After the puja, 108 names of Bhagavati and one red flower to Parvati (or to Shiva himself, who is her form), asking Jagadamba to accept the puja and free one of any dosha in the vidhan, the flower left on the argha. And dogs fed every day — biscuits, roti or milk-roti — before one eats oneself. All this, he says, is so that this very intense Sabar Mantra has no Tiryak Prabhava and the devata's full grace comes. Morning is best; evening only if the temple allows milk then.
Why can't Marana ethically be used even against a hostile blood relative?
Individuals committed to Dharma cannot ethically employ lethal offensive rituals (Marana) against blood relatives, because the ritual's recoil (Tiryak Prabhava) can cause collateral harm to one's own children, spouse, or parents instead — as historically mirrored in the losses suffered by the Pandavas.
What effect do the ganant prayogas performed at Diwali have?
The speaker says one should also keep in mind that with the prayogas performed at the time of Diwali — the prayoga of ganant and the like in abhichar — the corresponding limb of the body gives trouble. He points to news heard in the last day or two of someone getting paralysis, of a sudden difficulty of that kind: things that begin suddenly around Diwali are somewhere the sign that testing has begun.
Does an abhicharik attack have to be visibly supernatural?
Many causes are formed, the speaker says. Some cause or other will be produced — it is not as if a bhoot-pret will squeeze the throat in front of you and it will happen from that. Those people will create such a state, and its effect falls.
Offering the home-cooked meal into the Holika fire: the mantra turns nourishing and the harm of fierce mantras is blocked
The speaker calls this the most important point: whatever food has been cooked at home for that evening's meal must be offered as Naivedya into the Holika fire — before or after the japa, whichever way the dahan time falls — and the sadhak doing the japa must carry it there with his own hands. Then, when he sits for japa during the dahan, the mantra becomes poshak, nourishing and increasing pushti. He adds that this also stops the Tiryak Prabhava, the oblique ill effect, that japa of fierce mantras otherwise brings: no food-related distress, no such loss of wealth, no loss of Shri, no poverty — because one is satisfying a purifying fire that is of Narayani nature and increases Shri, and doing the japa in front of it.
Can the individual mantras of the Durga Saptashati be japped on their own?
The speaker says this question and this curiosity arise very often — whether every one of the mantras of the Shri Durga Saptashati can be japped independently, and if so what the vidhi vidhan for it is; and whether some portions of any adhyaya can be taken up for japa.
What is done at the threshold against a tiryak prayoga?
When the prachandata has grown a little more, trouble has begun for the enemy and you know that things are turning, your diseases are being destroyed and some peace is forming in the house — then, for the tiryak prayoga, so that the enemy opposite does not do it or, if he does, its effect does not fall, give one nimbu bali at the threshold where you do your pujan and light dhoop and deep, in the name of the 64 Yogini Matrikas or in the name of Batuk Bhairav ji. In any one name, on at least these two days, Tuesday and Saturday, or even on any one day.
Safety of the Pitru Beesa prayog and its later use in any pitru anushthan
The speaker says there is no adverse effect at all in this prayog; no Tiryak Prabhava will come to you from it. The only thing to keep in special attention is not to do it at your place of worship, because if the Pitr are not already worshipped there they cannot come into that place. Once the Pitru Beesa has been made siddh this way, he says, whenever you wish to do an Anushthana or anything at all for the sake of the pitr, do it while reciting this same Pitru Beesa, and you will get a hundred per cent success.
Why do crows, cats and dogs react when shaktis are coming and going?
So the thing you are seeing — whether it is a negative shakti or a positive shakti — if their time of coming and going is determined, they will come; and to the crow everything is visible from the sky path, by the blessing of Ram ji. That divine sight is obtained by them just so, and seeing it they will cry; cats also see, dogs also see, and seeing it they will certainly cry out. It may also be, he adds, that some prakshepan of abhichar is taking place, that shaktis are coming and going, and seeing that too they will cry.
What is the harm in doing havan with a kavach?
Asked what to do about the tiryak effect of a havan done with a kavach years ago, he answers that if you do havan with a kavach you would not have survived so long; if its tiryak effect were to fall, then — and the tiryak effect of a kavach and an astra mantra falls very quickly. If you wield a sword today, your hand will not be cut a year or two later; it will be cut at once. The first thing that happens is loss to the vansh. So you are unmarried, he tells the questioner, and therefore should not worry.
What is the remedy if a havan with a kavach was done unknowingly?
If it has happened unknowingly, he says, then first of all do a milk abhishek of whoever it was with whose kavach you performed the havan, with whose shastra mantra you performed the havan. He explains it plainly: what does doing havan with a kavach mean? You are taking the deity's name and along with it his astra too; and when you give ahuti to Swaha Devi, when you give food to the deity, you are putting the astra into his mouth as well. Just as suffering reaches a human being, understand that in one way suffering reaches them too. How would it feel if somebody put an astra into your hand, your foot or your mouth — there would be suffering. So a dosha of that kind will attach; therefore you should first do an abhishek with milk of their pratima, of the Shri Vigraha. And you should take the refuge of Shiva ji, do his abhishek too, and again do havan with kheer with their naam mantra.
How does one know that a kavach or stotra has become siddh?
When any mantra, stotra or kavach becomes awakened and siddh, the speaker says, its energy becomes present in our aura. You will yourself become full of chaitanya. Hunger will not come as it does on ordinary days. Its energy will be such that the capacity to keep going comes easily within you. Your control over your own vasanas will grow considerably. Your intellect will not be soiled; a divine buddhi will keep illuminating within you. And when you go into the half-conscious, half-sleeping state you will see divine moments, divine lokas, divine light, divine shaktis and their coming and going. These, he says, are what are called the very lowest experiences in siddhi — but they will give you the sense that the mantra has become awakened and conscious.
What the Pratyangira svarup of Pitambara is prescribed for
The speaker points to what is written on the subject: the upasana of the Mahapratyangira svarup of Bhagavati Pitambara is prescribed for the shaman of the Dosha that arises from wrong mantra uccharan, that is, to destroy its Tiryak Prabhava, and by it that tiryak prabhava is destroyed. A svarup whose sadhana exists to destroy the tiryak prabhava of another mantra, he asks, will it itself give an immediate effect? No, it will not. So it should not be the cause of the trouble in one's life, yet that is what is happening; and the reason, he says, is that one must always begin with the arambhik sadhanas, which were never done.
Take the benefit if it comes, but do not abuse those deities afterwards
So all these things you do, the speaker says, and if it seems to you that benefit is coming, then take that benefit — there is no difficulty. But afterwards do not sit down and speak wrongly about those devi-devatas. And it is not necessary, he adds, that you will immediately receive every tiryak effect of it.
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