Uchchatan
Every question on the site tagged Uchchatan, each answered from a timestamped source rather than a summary written from memory.
A repulsion or dispersal rite intended to drive away or unsettle a person, business rival, or negative influence.
57 notes from our sourcesNotes from our sources
Why a chowki's power falters and turns on its own sadhak
The speaker says such sadhaks sooner or later make the mistake of sending their prayog against a genuine devotee of Bhagavati or Hanuman ji, or a sadhak of high-caliber sadhanas, who retaliates with a badwanal prayog or a high Baglamukhi prayog. This blunts (kunthit) the chowki's shaktis: however much bali or bhog is given, a bound shakti's capacity has a limit, unlike a mahashakti's, which is limitless and can end everything in a moment once pleased. Beaten again and again — by a Hanuman devotee's sota, by a good dham or sadhak whose shaktis line up and thrash such chowkis — the shaktis, once human themselves, resent it and stop supporting the sadhak; his troubles grow, his mind becomes uchchatit, and his own shaktis begin troubling him. In that state he takes on even riskier work for money — vashikaran, ruining someone — and the more he does, the more entangled he becomes.
What are the three stages of a successful Abhichara attack once early warnings are ignored?
First, Uchhatana disrupts the person's spiritual practice, making them averse to sitting for Japa; second, Vidveshana erupts severe domestic conflict especially during prayer times; third, accumulated Tapobala dissipates entirely if the person turns arrogant or disrespectful, breaking their protective Kavach instantly — after which the full impact of the strike lands.
What are Uchatana and Vidveshana, and how do they manifest during prayer times?
When household energies are compromised, home Sadhana fails to produce its expected effect — the victim and family experience severe mental agitation (Uchatana) and internal discord (Vidveshana) precisely during prayer times, engineered to disrupt spiritual focus.
A stotra's deity does not cause uchchatan unless the sadhana clashes with the kula shakti
Asked whether the deity of a stotra one is reciting can itself cause Uchchatan, the speaker says no — that shakti will not do it, unless you are making a mistake. The first thing a person must see is who his kula shaktis are — the beings he accepts as kuldevta. If, for instance, a Brahm is your kuldevta and you take up a Mahavidya, mahavira or astra-mantra sadhana, they will suffer, and when they suffer they will give you suffering; the sadhana will fail and you will blame the path you began, when the mistake is at the root — you picked the wrong sadhana. First look at them, take their adesh, learn what kind of sadhak they were or whether they were a paishachik shakti that was pacified and seated; only then begin a sadhana. Apart from that, one is not ordinarily uprooted unless a mistake is made — a test by the deity is a separate matter and does not happen so easily.
Unrest at home during a huge stotra anushthan is a test before the result, not a failure
The speaker says uchchatan does come when one has done a very great amount. He knows two or three people who recite the Ganpati Atharvashirsha in the thousands — taking a sankalp of a thousand paths, doing Havan at every hundred — and who tell him that nothing is changing in their lives. He tells them to stay positive: they are creating an enormous energy with a stotra said to grant every punya and erase the greatest graha doshas, and when that energy comes to give, it will give a great deal; having done so big an anushthan they will not receive anything small, so they are first tested to see what level they can go to, and only accordingly do they receive. In that state of test, uchchatan will come — peace will break, there will be fights at home — but that is not a negative effect of the sadhana, merely the vidhan for passing from that level to the next. Separately, he adds, if the mind turns away from a path it may just be that going to one place too often makes the mind wander — it is fun at first and then drops off — which is a different matter.
What happens if a practitioner performs a full Mandala at Prayag?
They become the recipient of the most divine grace available, and their level rises sharply. The speaker doubts that someone completing 32,000 of the Goddess's 32 Namavali there would even think of coming to meet him afterwards.
What happens if the prayoga is repeated over months?
But if he is doing it again and again — did it once, did it twice, did it for a month, two months, three months — then some incident will fall upon your mind. There are techniques in it; tantra is a technique, that ah, all right, she has worn a kavach, it will not run like this. Some confusion of your buddhi will occur, there will be an attempt to cause uchchatan, there will be an attempt to have you fed or given something by someone.
Avesh, uchchatan and bodily breakdown from unguided Navarna japa
The speaker says that as the third month completed, the most difficult phase began in the sadhika's own body: constant pain, a feeling of avesh upon herself, an almost permanent intoxicated state, heavy shoulders and a drooping neck — until she who had done up to 150 malas a day could no longer even lift the mala. Uchchatan and irritability set in, and red blisters broke out on her body. After four or five months she contacted the channel whose videos she had followed; she was told there was no problem, that Bhagavati had only protected her, and that she should at least do some malas daily and havan. She did, but got no peace; the uchchatan grew, household troubles and debt grew.
Which Saptashati mantras are used in maran, uchchatan and sammohan?
There are, he says, a great many mantras in it whose use in maran and the like, in uchchatan, sammohan and the like, is made independently, and which are also used for samput. For the destruction of an enemy there is all the description of war in it — as in the second adhyaya the slaying of Mahishasura's army.
Until Ganpati makes the Muladhara firm a sadhak stays uchchatit and keeps running from his sadhana.
Until he makes your Muladhara firm, you will remain uchchatit. Becoming uchchatit after performing japa of a mantra of some kind, running from the sadhana for one reason or another — this can only be set right by the grace of Bhagavan Ganpati. If you do not perform his sadhana, then that energy and capacity will simply not come into your body, that you should be able to absorb the energy of the sadhanas within yourself and be able to save those punyas with you.
What punishment comes to those who misuse siddhis?
Dr Sunil ji asks what punishment comes to one who uses siddhis to deceive people, to do uchchatan and bandhan of their shaktis, and to take money by making fools of them. He answers that punishment comes very thoroughly — the hands and feet of such people are broken soundly. He recounts what a Maharaj ji told him a day earlier, without naming the place, of someone in the Punjab, Haryana and north Uttar Pradesh side who used to give satta numbers, had the capacity, and whose predictions came true a hundred per cent; then a time came when his statements began to go wrong, and people kept him bound at home.
What happens to one who uses siddhis to extort money?
He says that along with this, if someone makes such wrong use of their siddhis — doing bandhan of others, doing uchchatan, running various kinds of tantra prayoga themselves to extract money — then that shakti cannot be deceived. Then they beat them soundly. In that man's case too, people picked him up and took him away and later delivered him back with his hands and feet broken; you will hear many such accounts.
What should be done when the mind will not settle in puja?
He tells a listener whose Kamakhya kavach is producing swapna dosh not to do their main kavach in that way if they have not been able to obtain the kavach properly. To one whose mind does not settle in paath despite much effort, on account of Chandra, he says that on the day of Masik Shivratri a silver chandra should be offered upon Shiva ji with a sankalp: as soon as it becomes calm, the effect of uchchatan will lessen and the mind will settle in puja-paath.
Obstacles that come when a sadhana is begun without a Ganpati anushthan
The speaker says that without the Kripa of Maha Ganapati, or without taking refuge in some one form of Vinayak and doing his sadhana, puja and seva, no special success comes in sadhana and many obstacles arise. A sadhak who takes up a special sadhana with no Ganpati Anushthana at the start gets heavy laziness, sleep and torpor, thoughts that never steady, concentration that keeps breaking, and Uchchatan setting in. These vighnas belong to Vinayak, he says, and connect directly with the Muladhara — the first chakra, where the body meets the asana, is Ganpati's seat — so until his kripa is obtained no anushthan completes without obstruction.
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.
Does puja without concentration incur a dosha?
Kiran ji says concentration does not come while doing puja-path but he does daily pujan-path anyway, and asks whether any dosha attaches to puja without concentration. No dosha is going to attach, the speaker answers; keep your practice going. There is much distraction, there is no concentration at all, the chitta is not steady — no difficulty. Just steady the body. On the day they wish it, the chitta too will become steady. You will hear some incident from the mouth of a saint or a divine person, on television, on YouTube, or read it in some scripture, and one day some such thing will certainly happen in your life by which your whole concentration will form at once.
What happens if one abandons the practice two or three times?
If you do that two or three times, then such an Uchchatan will occur that in life you will not even like to hear of these subjects, he says. And all this drama of bhoot-pret, going to the darbars and having your boat sunk — that never gets set right. You go there, whose utara is he doing, what thing comes clinging along with you, and then you suffer it at home. You go to be cured and bring things back with you from all sides.
Should a woman insist on worshipping during her period in these days?
No — and the speaker names the insistence he is answering: I am Rajaswala, so what, I am a feminist, I am modern, I will go and worship, I will go to the temple, nobody can stop me. The worship performed at this time, he says, will become the cause of a ruin, a great ruin. Do not make that mistake at all.
Where does Maha Ganapati appear, and with whom is he worshipped?
In the Devi Bhagavata Mahapurana, where Bhagavati Lalita Tripurasundari manifests Maha Ganapati by her own power and he performs the Uchchatan of the Maya spread by Mayasura, destroying it. He is present from the beginning of creation and is worshipped alongside Bhagavati's ten Mahavidya forms.
Can one and the same yantra serve pujan, wearing and uchchatan?
Yes. Bisa yantras are found of various kinds — connected with wealth, with protection, and the most fierce of them, which is held to be Bhagavati's. But that same protective yantra of Bhagavati, made for wearing, is also obtained for pujan, and is also employed in kamya prayoga for uchchatan. What changes, he says, is the direction of the lines drawn, the ink, the pen, and the time and tithi at which the pen was fetched.
Why a defiled anahata leaves the kavach defiled too
If the state settles into the mind that our kavach has become impure — there are many causes, he says, which he need not spell out — then in such a state the abhishek of the kavach is absolutely compulsory. Because it is a thing connected with your heart, with the anahata: if the anahata has become defiled and your mind has become defiled, then the kavach too will remain defiled. That is, the energy is present there, but you are not able to assimilate it at all, and you will begin to feel uchchatit. Keeping these matters in view, he says, that is how it is to be done.
Why is ahuti given in mrigi mudra but by the fistful in Baglamukhi's havan?
It depends, the speaker says, on which svarup the ahuti is being given to and for what cause, and what the sankalp is at that time. Bhagavati is the goddess of the shatkarma. When the ahuti is of shantik and paushtik karma it is given by mrigi mudra alone. When the ahuti is of an ugra subject or vidhan or mantra — to make an enemy stambhit or uchchatit — then the devi devata's subject too becomes of that kind, and so it is given that way, phatkar mantras especially.
Whose mind does the enemy attack once the household deities are offended?
Once your kul devi devta have been insulted by you and a lack of shraddha has come between you and them, the enemy takes advantage of exactly that gap and then makes his main prayoga. First there is vidveshan, after that the rest, and then the chief person of the household — the one who does the most puja paath, on whose account the household deities are pleased — has his mind subjected to uchchatan.
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.
After the oath comes uchchatan, in which no customer's mind settles at the shop and they leave without buying
The second matter, the speaker says, is uchchatan: whatever customer comes there, any man or woman, to buy something, their mind will not settle there and the customers will flee. They will not like it, they will think of going somewhere else, they will run off from outside without even entering, and if they enter they will not stay.
Why is shamshan bhasma sprinkled in such prayogas?
The speaker says people speak of shamshan ash being sprinkled, and that ash is not there for nothing. In the uchchatan process there are particular things to be mixed together, and when the operator mixes and applies them, that group of deva shaktis established there for the purpose of samuh vashikaran — whoever they may be — will be the first thing he uchchatit.
The shakti is withdrawn across the whole extent of the owner's adhikara, and another energy is installed in its place
The speaker says that across the whole place, as far as the owner sitting there had adhikara, the effect of that shakti and energy also reached. Now the energy is no longer present up to that extent, and in its place the opposite has been installed — uchchatani energy, shamshani energy, energy set there so that whoever comes flees of themselves, so that their intellect is disturbed and they become very irritable and quarrels begin.
What is called bandhan is really an uchchatani process — one's own siddh energy sworn and sent by sankalpa
The speaker says that though we call it bandhan, what has particularly been done there is an uchchatani process. In the place of bandhan, what happens is that after making some shakti siddh, one uses it: our own siddh energy is made sankalpit, given an oath, and by full vidhi vidhan those things are removed from the other person's place.
Mansik uchchatan, vidveshan and shamshani or dissatisfied deva shaktis are combined with the kshudra shakti
Mansik uchchatan, uchchatan of the mind, vidveshan between two who love each other greatly — and alongside these processes the external shaktis: a shamshani shakti, any hostile shakti of your house, or a dissatisfied deva shakti present in your home. These are combined with the kshudra shakti the operator has made siddh, and your own thing is used against you.
What is bandhan of the intellect?
The speaker says there is a vidya of binding and making stambhit the mastishka, the viveka and the buddhi, by which a person becomes deranged. That too, he says, is in itself an uchchatani prayoga, of a high order: the person's intellect becomes so disturbed that he cannot concentrate in the least, cannot become steady at all — so what will he think with?
What sign shows in the eyes of someone under this kind of bandhan?
The speaker says the instability increases so much that the dark pupils of such a person's eyes will never be in the centre. Look at an ordinary person's pupil: it is perfectly central, and when you meet eye to eye it feels as if you are looking into each other's eyes. But in one becoming mentally deranged through such an uchchatani process the pupils will not stay in the centre — they will look squint, crooked, without any injury having occurred.
What is the remedy for a bound business establishment?
Returning to the business establishment, the speaker says the first thing is the attraction of customers stopping — or a tantric process having been done on the chaukhat, on account of which the customers become uchchatit and do not come. Something may have been done on your gaddi; there are many vidyas of that kind, and they exist even now, and most of them, he says, are shamshani.
What are the signs of uchchatan laid on a house?
If the chaukhat of the house and the rest has been bound, the speaker says, uchchatan is felt: everyone feels like running away somewhere. There is no wish to stay at home. Outside, at a friend's house, at school or college, at the office, in the market, the mind is very good, calm, happy, health also all right — but as soon as one comes inside the house, as soon as one crosses the chaukhat, it feels like what on earth has happened. Fighting for no reason, abuse for no reason, taunting one another for no reason; they keep running away from the house, there is no peace, a strange uchchatan stays there.
Another beeja appears during Panchakshari japa and uchchatan sets in — what does this mean?
A listener says that during Panchakshari japa another beeja is seen, that he starts doing japa of a beeja mantra in the middle, and that uchchatan sets in. He answers: never mind, this happens. One should not be so greatly troubled by it. From the state of tandra forming, all these things can happen with any sadhak.
What should be done if uchchatan or lack of samarpan arises?
As far as the subject of uchchatan goes — that one is becoming uchchatit, or that there is a lack of aastha and samarpan toward the form of Bhagavan whose pujan one is doing — for this, he says, you should certainly sing the stuti. Sing the stuti.
What should be done when nitya puja cannot be performed at its fixed time?
A questioner writes that he cannot do his ordinary daily puja-paath at the fixed time, that an invisible shakti keeps gripping his hand, and that it is on account of pret badha and uchchatan of thought. If your nitya pujan-paath is not happening, he answers, then first of all send out the nikasi of Kshetrapal, which is on the channel, on the day of Sunday; after that try again and you will become all right.
A heart gone to Girnar while the body remains a householder leaves the mind unsettled and sleep broken.
He tells the listener that his information is always very strong, and that this is exactly why he remains in a state of uchchatan. The actual matter, he says, is this: the mind is not settling, sleep is not coming — the fact is that your heart has gone away to the Girnar mountain, near Bhagwan Datta. Your experiences too are tremendously divine. And now you have to remain here to complete your physical life, your grihastha life. So you are able to be neither of this side nor of that. That is the difficulty.
What does an uchchatan kriya do to the mind?
The biggest thing, he says, is that if an uchchatan kriya has been performed, then your mind will not settle anywhere in any case. You will not be able to trust anyone. If you give even a hundred rupees to somebody for lighting some dhoop and deep, this will come into your mind — get away, one should not go to him at all, he spoils the mind, he tells you to do such things. So if the uchchatan kriya is there, there will be difficulty, and release from all these things will come only when you do something. And you will not be able to do anything at all if the mind stays unsettled.
How can the Datta Mala Mantra be used to free a troubled person, through abhimantrit prasad and uchchatan of a thing?
The best course, he says, is that if there is trouble and you have already done eleven thousand japa of the Datta Mala Mantra, then abhimantrit prasad with that very mantra and feed it to them. Uchchatan is also done of a thing: the process of tantra works upon anything at all — this is Mahatantra. So through this Datta Mala Mantra, take a thing that the concerned person likes; he must eat food, after all.
What is the sendha namak prayoga?
There is sendha namak, he says: abhimantrit the sendha namak with the Datta Mala Mantra by doing a hundred and eight. Bring and keep at least a hundred and twenty-five grams of salt for the whole of eleven days and charge it. Then tell whichever woman there is in the house that when food is to be given to him, this salt is to be mixed in the dal or the sabzi and given. But the mantra must already have been made siddha by you beforehand, japped well for at least three to six months.
The prayer over the salt asks Bhagavan Dattatreya for that person's uchchatan from the thing
Do this process and see, he says. All that is to be said there is: He Bhagavan Dattatreya, show such grace that this person gets uchchatan from this thing. You are doing this on the path of dharma. When you do it and see, then by the time that salt is finished the person will have become uchchatit. In this way, whoever is going on a wrong path in the house, if you are a sadhak you can use these things thus; you do not need to go to anybody else. Become capable yourself, he says.
Somebody has had an uchchatan done on my mind — how will its effect end?
Help will have to be taken, he answers. It can also end by itself, if it is not a very special kriya — by accepting the sharanagati of some one shakti and doing sadhana; only then will something happen.
How does uchchatan attack a householder's income?
The second is uchchatan, in which the mind will not stay settled in one place. You know that speaking well with a client will close the deal and you know how to get work from your subordinates, but you will not be able to speak properly, because the mind stays uchchatit and you keep running about.
What are the outward symptoms of abhicharik uchchatan?
You will not want to talk to anyone straightforwardly, and if you do, your manner will be quite rude, so that people run away from you. The speaker lists: the mind not settling, nervousness at speaking to anyone, the wish to run away from people, the desire to go into solitude.
Why does the mind become uchchat even after continuous puja?
The speaker says this comes into almost everyone's life and happens to everyone, and that this is why he repeatedly says that if you only do mantra japa there will be trouble. Along with mantra japa one should also sing stotras, and if time permits and one is able, one should undertake tirth yatra.
Sadhaks who go to Girnar ji do not feel like coming back home
He names sadhaks of his sadhak family — Manoj Raj Purohit, Prasad Kshirsagar, Hitesh Gori — who, when they go to Girnar ji, do not feel like coming back. Their message from there is whether they could not simply stay, leave home and family, leave these responsibilities. Why is there no uchchatan there, he asks: that is the effect of a tirth kshetra.
How often should a householder undertake tirth yatra?
Doing puja-paath is very good, the speaker says, but if it is possible one should certainly undertake tirth yatra at least once in the year, by which doshas such as uchchat simply end of themselves.
Practice is given up in uchchatan just when one has come close and grace was about to be received
The purport, the speaker says, is that it may be that you have reached quite close, that grace was now to be received — but you became uchchatit there and gave it up. Uchchatan is an ordinary thing that happens with everyone.
What should one do about uchchatan instead of stopping practice?
The speaker says that in householder life uchchatan is ordinary and has many causes, so do not worry about it and do not abandon your puja-paath. You may reduce it: if you did eleven malas of japa and uchchat is happening, do one mala for some time. If you do not even wish to do one mala, then do japa of that mantra eleven times — but remain in it, so continuity is not broken.
Why does the mind swing between the Shiva mantra and the Saptashati?
The speaker says there is no cause behind it at all, and quotes the Saptashati: "gyaninam api chetansi devi bhagavati hi sa, baladakrishya mohaya mahamaya prayachhati" — she is the Mahamaya who forcibly drags even the minds of the wise and casts them into maya. The gyani does not fall into maya easily, but she drags him forcibly.
Bandhan as a form of uchchatan of one's own mind
Turning to a body that has been "bound", the speaker says a bandhan is in one way the second form of uchchatan — the uchchatan of the shatkarma is almost the same as bandhan. If a shop is bound, its customers become uchchatit: restless, deciding the goods are overpriced or bad, and they stop coming; if a person is bound, he is turned away from his own work — no wish to sit in the shop, go to the office or work properly. What is bound, he says, is your own mind; everything in it happens through the mind.
Lemon juice in vashikaran, uchchatan and vidveshan: uses the speaker does not encourage
The speaker says that with swayam-siddha mantras the lemon is charged, cut as a bali in that deity's name, its juice mixed into water and given by any means to whoever is to be controlled or attracted — and trouble follows for them. The lemon is used likewise in uchchatan, where the person runs far from home and has no wish to stay there, and in vidveshan, where people fight among themselves. His main purpose, he says, is not to have these processes used but, if something of the kind has been done, to pacify it with seva-puja and bali — though he notes the lemon is used fully in vidveshan and the rest.
What should be done if the mind is in uchchatan?
If there is uchchatan of the mind, the best work is that you perform the Rudrabhishek of Mahashiva. If possible, have it done by a vipra with the recitation of the eight adhyayas of the namak-chamak; or if you wish to do it yourself, then suppose your weight is 70 kilos — if you are able, 7 kilos of milk, meaning everything mixed into it, milk as well as sugarcane juice; in that much your Rudrabhishek will be done. If not, then abhishek should be done with at least 700 grams of milk.
What should be done when the mind will not settle in puja at all?
If uchchatan is happening a great deal, leave the pujan-path for some days, he says. Do naam japa and the like. And do the yatra of some teerth if possible — it is not necessary that you must go far off; there will be some good place in your own neighbourhood, go there, give puja there. If a Shakti Peeth is near and it is possible, go there and give puja. The uchchatit mind will become calm.
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.
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.
How does a person actually come to detachment?
This thing, the speaker says, will only happen when, after knowing the truth, its practice is done. And according to him, life itself teaches it. When blows of every kind fall in life — when the very one for whom you have put down your life insults you, or humiliates you in that way — then it will seem to you that yes, this world is perishable. As for how people move toward adhyatma: when something happens with a beloved and they become detached, when deceit is received in love they become detached and they go; they go toward vairagya where deceit has been received. If this thing happens of itself, it is a very great matter — in today's times a person does not become steady without taking a blow.
No notes match "".