Upadevata
Every question on the site tagged Upadevata, each answered from a timestamped source rather than a summary written from memory.
A subordinate deity — such as a Brahma Devata, the anchored spirit of an evolved Brahmin — worshipped with purity and righteous offerings, which protects a household but withdraws protection or disciplines the family if worship lapses or conduct turns impure.
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Who are "bhagatwal" practitioners?
The speaker describes householder sadhaks — with or without a guru parampara, married or unmarried but living within a family — who bind not just one mahashakti but various Upadeva-related shaktis along the tantra marg: brahm shakti, bhoot-pret, shamshanik shaktis, dakini and more. Those who take up these siddhis become a "sookha ojha" of the bhagatwal kind, a guni. The video's question is whether such people attain mukti after leaving the body, and what gati actually awaits them — a question people search for especially after a family has suffered greatly at such a person's hands following a death.
How a bhagatwal sadhak binds shaktis: learning from a sayana, vachan and bhog
The speaker describes how it is done: staying with an existing sevda sayana or bhagatwal sadhak and learning one thing at a time — going to the masaan, learning masaanik kriyas, how to awaken a masaan shakti, how to run it, how to give it an aavahan, how to send it against someone; siddhi of kache kalve and how to use them; some good shaktis of the dev-upadev yoni; and dakini-related female pret shaktis, pretni and the like — all of these are principally taken under vachan and bhog.
Badvanal for dosh of bhoot, pret, dakini, shakini, brahmarakshas, baital and water upadevatas
The speaker says that if, while walking on roads and ghats, or already in the house, or for any other reason, the dosh of a bhoot, Preta, dakini, Shakini, Brahmarakshas or Baital, or the dosh of water deities and Upadevata of that kind, is present on the body, the Badvanal Anushthana can be done for its removal.
How does an ancestor's accumulated merit or sin pass down to descendants?
Just as an heir inherits physical wealth, they also inherit a share of ancestral Punya and Papa — a spiritually accomplished father's power continues protecting his lineage for at least a generation, explaining why some wicked people face no immediate downfall, while good people facing persistent adversity may be exhausting unresolved ancestral debts first.
How does an occult attack unfold differently against a household protected by an Upadevata versus one protected by a folk deity (Loka Shakti)?
Against an Upadevata-protected household, the attacking entity first negotiates a limited, temporary compromise with the resident deity through occult vows — but active worship in response compels the resident protector to fully intervene; against sincere devotees of Loka Shaktis like Jaharveer Baba or local Yoginis, minor attacks fail outright and even severe ones are buffered to a fraction of their intended harm.
How a kul deity is bound: an oath given through mantra, not a rope
The speaker says a person who has made some shakti siddha and taken it into vachan can bind another shakti with the same kind of vachan and dohai one sees in Sabar Mantras. Being bound does not mean tied with a rope: certain mantras are used to give a saugandh (oath), and the deity stops. His example: if Hanuman ji is the kul deity, he can be given Ram ji's shapath — the bajrang-baan too gives an oath, "you are sworn to accomplish our work". A sadhak who himself serves Hanuman, has done much japa-tapa, has a siddhi of one of Hanuman's veer-ganas or some other siddha deity, and bears you malice, puts that power forward and through his vachan and mantras and seva-puja stops the divine energies in your house: "do not attend to, do not hear, this family's matters until we release you". So the devi-devatas are bound in vachan, in the ordinary way. For shaktis of the upadeva category, he adds, the matter is different and is covered in a separate video.
Who guards the banks of the Ganga?
Studying the puranas, he says, you will find the Ganga mahatmya described in many of them — from Narad and the rest, from the Shiv Mahapuran to the Srimad Devi Bhagavat, everywhere. And you will also learn that it is said that at every bank of Ganga ji, in every boundary that has been fixed, there is a station of several thousand rakshaks, who keep watch over that bank.
Seven or eight residents of Prayag had never heard the Veni Madhav katha
He had recently put up a video of Shri Veni Madhav ji and made the subject clear in it. What astonished him, he says, was that not one or two but at least seven or eight people who live in Prayag messaged him saying: we live in Prayag, our whole life has passed in Prayag, but we did not know anything particular about such a katha of Veni Madhav ji. It has become, he says, like the proverb that the household hen is worth only lentils.
Who is Veni Madhav ji held to be?
The place of Veni Madhav ji is in Prayag; he is the rakshak of Prayag, the nagar devata there, the rakshak of Triveni ji. The responsibility of protecting that place, the responsibility of the Magh mela held there and the responsibility of the Kumbh, is said to rest upon Veni Madhav Sarkar — that is, it is he who protects that kshetra.
How large is Veni Madhav's retinue said to be?
The number of the whole parikar with him is given as sixty thousand, among whom twelve are his senapatis. Those twelve senapatis are the ones we know by the name of the Dwadash Madhav; they become the adhipatis of different kshetras, and with them moves an army of sixty thousand which keeps watch over that entire region.
What is the rule of tantra about the hierarchy of shaktis?
Let us tell one more matter of tantra, with clarity, he says: that in the whole niyamavali of tantra it has been said that every shakti, every upashakti, and the upadevatas that there are, are under some greater shakti; someone holds ownership over them. Among these, the fifty-six kinds of Brahma Rakshasas that have been told — the overlordship of those fifty-six kinds of Brahma Rakshasas is held to belong chiefly to one swaroop, and that is Badi Durga Maharani, the one of Munger. But there her pujan is happening physically in that swaroop; in the remaining kshetras her swaroop is present.
Doshas the Rudrashtakam is said to remove
The speaker says the Rudrashtakam should be recited for the removal of doshas incurred knowingly or unknowingly: failing out of pride to bow to a learned person and drawing their wrath; some insult to one's ancestors in the course of events (Pitru Dosha); or, at a pilgrimage place, not bowing to deities one did not even know were there. He says it removes daivik doshas in particular, whether related to Upadevata, to deities, or to the shaktis of a specific place who gave a curse in anger, and that this pacifies the dosha.
Do the chaukhat devatas have to be carried to a new house?
There is no need to take the devi-devatas of the chaukhat anywhere, the speaker says. When you go to the new place and perform the first pujan there, their invocation will happen of itself. Nothing further needs to be done to take them from the old place to the new place.
Why do people use a masan to gather information about a household?
So that even the pitr of that house cannot stop it and the dev shaktis of that house cannot stop it. Which shaktis can stop it? If there is some worshipped dev putra in that house, that is, a masan of that house, it will stop it — a child who died by kaal mrityu, who has been worshipped, has come under a shakti and has shakti, can stop it; otherwise not.
What happens if an established pind worship is abandoned?
Where a pind worship has been running in someone's house for a hundred years, in someone else's for fifty, someone having established a pind — even if he is worshipping a Brahma Pishach — he has been worshipping it. He has shraddha in it. Now you say no, no, bhoot-pret worship is not to be done. But it has already been given; and within him there is not so high a tattva that he can simply drop it. He will begin to be ruined.
Who was invited to that assembly?
Bhagavan Shiva quickly summoned Indra, all the siddhas, gandharvas, nagas and all the updevas — updeva meaning the pitrs and pishachs, who were all present there. All the Vedas, agamas and shastras, all the sons of Brahma, the munis, the apsaras, and all the devis together with all things were invited. Besides these, the auspicious sixteen maidens each of the devatas, the rishis, the siddhas and the nagas were also summoned.
What is the difference between lok shaktis and mahashaktis in taking offence?
When such a dosh attaches because a mistake, an aparadh, has been committed, then the lok shaktis become very greatly angered. The Mahashaktis do leela, but the lok shaktis become angered. In such a state there are two or three mantras: the first is the mantra of "kshamaropana samstuta" — "Ya Devi Sarvabhuteshu kshamaropana samstuta" — which you should jap as much as possible and surrender to Bhagavati, saying, Ma, forgive me.
Which nights bring energies down to the earth?
The speaker says it is universally known that on Shravan Purnima, on the night of Diwali or on the night of Sharad Purnima, all the energies there are — upadevas and devatas alike — certainly make their arrival on the earth loka.
Are there places where one should not stay on that night?
The speaker says that in the region of Himachal and of Uttarakhand there are many temples where it is current that on this night, after a certain hour, no ordinary human should stay at that place. Joshimath and Kalimath carry a great deal of such well-known matter. At those places, at that time, deva tattvas come whom an ordinary person, on seeing, would become frightened by — because even seeing them lies outside our capacity.
What happens if someone suddenly sees such an entity?
If anyone suddenly sees an entity he has never faced, the speaker says, it will cause trouble — it will certainly produce trouble in the body. It is not that they will do harm, but by the mere seeing a presence of fear will form within us. It is very easy to say we will do this and that; coming face to face, and only then learning what powerful shakti this is, becomes a very different matter.
Where are akashchari things most easily seen?
Those who have lived, or live, in areas where electrical equipment and lights are few will see it, the speaker says. In village areas where electricity is still scarce, if after dusk at seven or eight o'clock you sleep outside on a khatiya or in an open place, many times you will get darshan of akashchari things.
What do these sightings look like, and how often do they happen?
It will seem to you that a star is breaking away and going, or that a whole light suddenly entered someone's house, the speaker says. In earlier times this happened a great deal; now with electrical arrangements it is not noticed, because light is spread everywhere, but in darkness these things certainly become visible. It is not daily — but in a year, or in two years, it happens very often. And elders forbid children from pointing and calling out at it.
Is this only something people saw in earlier decades?
The speaker asks those who are of the years up to '89, '90 and '95 to recall — in whose time such light had not come to the villages, they will certainly all have seen it. Whether people saw it in childhood, in youth or in old age, it is not that these things are not happening in the present time. The point is simply that in today's time it is rare to be able to see it.
What is done with upadeva category shaktis on these nights?
In just the same way, the speaker says, for the shaktis of the upadeva category, the night of Diwali and all these nights serve for awakening those upadevas that are somewhat saumya — which will be used for raksha and the like, or used to obtain information about someone, or used for the sake of pacifying some ugra shakti.
A darshan may last two seconds or fifteen minutes, and may not be recognised at all
It may be that we do japa and darshan occurs to us for a mere two or four seconds, they vanish, and we become pleased with that much — or we may become greatly agitated, and may also become frightened, the speaker says. This is our own private matter. It may also be that they give you darshan for ten or fifteen minutes; it may be that you do not recognise them, or it may be that you do. This may be different for everyone.
Can such a shakti give something to the sadhak?
If your punya bal is very great, the speaker says, it may be that they come in some form and begin to give you something, saying take this thing; they may begin to give you something in the form of prasadi. Several such anubhutis occur. So this becomes the sadhak's own private matter — in what manner the guru has nourished them, what knowledge he has given, how one is to recognise, what one is to know.
How will a sadhak know that a shakti has come near?
They will certainly come, and you will come within their notice — that this one is doing japa, the speaker says. But how will you recognise? For the purpose of recognising, it is this: if they come and sit near you, then through gandh. What kind of gandh they will give depends on them, but a gandh will certainly come.
Can the gandh be unpleasant?
It may be that they begin to give you a very foul kind of smell, the speaker says — in appearance they are very beautiful, they look very fine, but a foul smell is also coming. This too, he says, is a matter of your examination.
What if a very distorted form comes and sits beside you?
Whether you become irritated at this or become pleased is now your own experience and your guru's knowledge, the speaker says. Many times it happens that things with very distorted faces, things that are unbeautiful to look at, will come in that unbeauty and sit down. Then you become irritated — why has it come and sat here. The buddhi has already been confused at that time. But if the guru has explained beforehand, then after some moments it will certainly come to your attention that this may be a related shakti.
What should one do once such a presence is suspected?
Then, while doing mantra japa, look at them, look and look, the speaker says, and they will certainly convey the experience to you that yes, this is so.
Which category of shakti usually accompanies a sadhak home?
There are many people who, going into a region of this kind and performing sadhana, find that shaktis come along with them, the speaker says — but at maximum these are shaktis of the upadeva category. Divine shaktis will never come along to that extent. If someone had that kind of capacity the matter would be different, above the subject of lokachar, and such a sadhak would be in the divine category. But the shaktis that come home are mostly those.
Do people still see akash murti?
Responding to a listener who says he too has seen it, the speaker says many people will have seen it. Whether anyone will believe it or not is a separate matter; children see it more, and now seeing it is difficult.
Why would a person who stayed the night at Kalimath be disturbed since?
A listener says a relative of his stayed the night at Kalimath and is to this day afflicted with mental disturbance, does not even come home and wanders about here and there. The speaker says he does not know the person who has commented, and cautions that people should not think listeners were told to comment this — and then confirms: this matter is true. If you travel and go into such regions and make your presence there, then when the shaktis are affected by your mantra japa they will be agitated and will make you experience a great deal of divinity.
A burning ball of fire seen passing overhead at three in the morning in Navratri is confirmed as such a sighting
A listener says that in Navratri, while bathing on the roof at three in the morning, something like a burning ball of fire was passing overhead, and that it was not very high, so it could not have been an aircraft. The speaker answers that this is correct.
Where Upadevatas are installed in a household, that sadhana at home may increase the trouble
Performing it at home will give the practitioner difficulty. Where Upadevatas are installed and the household's ancestors have not attained their course — with Tripindi Shraddha not yet possible — the speaker says taking up that sadhana in the house can increase the trouble rather than settle it.
Is a rakshan prayoga by itself enough to make a house safe?
No. He says it is not necessary that a place becomes safe only because we perform some rakshan prayoga there; it also matters what that house is like — whether some devi tattva has already been present at that place, whether it has been a sthan of shaktis, which may be either positive or negative.
What do bhagat and sokha-ojha types do with a house's negative energies?
He says it also happens often that on some trouble arising, you go and get it examined somewhere, and these bhagatvaal people, or such sokha-ojha people who practise bhagatai, get the negative shaktis themselves given a place in the house by calling them Baba — telling you that these are Baba, they are protecting your house, offer puja in their name.
What does he say about a Peer Baba shrine being set up on a plot?
He says it has also been seen that where a house is built on a field, or on a place bought or built ten or fifteen years earlier, and some trouble arose and was read somewhere, it turned out that some Muslim shakti was there and people get that worshipped too — it is Peer Baba, worship it, make a small four-brick temple, show dhoop-deep daily and offer flowers. Later, he says, that small place that was given also begins to demand a very large sacrifice.
Is it right to do Apsara sadhana, and in the form of a lover?
Asked whether it is right to do Apsara sadhana, and whether it can be done in the form of a lover, the speaker says: now what are we even to say. A lover you will find right here — what need is there to perfect an Apsara in the form of a lover? Read the phalashruti, he says, and you will come to know what the benefit is.
Is Gandharva sadhana obstructed?
Gandharva sadhana is a separate thing, a separate subject, the speaker says. There will be no obstruction, but do it with thought and care.
What if one unknowingly eats the prasad of shaktis that force their own worship?
Asked how to protect oneself if there are such shaktis as forcibly get their own puja done, and someone unknowingly eats their prasad: the meaning of eating the prasad is that the laag attaches. Whenever such a situation arises and you get information of it, then by kavach mantras and the like, of whomever you have perfected.
What does Valmiki tantra actually run on?
The most special thing in them, he says, is that in the Valmiki tantra — or however many bhagat Valmiki tantras there are — there is not much mantra; in them the devatas run on the predominance of bhog, by giving bhog and offerings. And those are not devatas; somewhere or other they are lok shaktis: alive at some time, having done mantra anushthan and the rest, having the grace of some devata, then meeting death, an accidental death, going into the pret yoni, and afterwards becoming worshipped and becoming a devata.
Lacking the capability to awaken shaktis by mantra, people worship masans, build masan temples, and worship pret and pishach house to house
In the present time there is not even that much capability, that by such mantras they may awaken them, may perfect them, may seize any shakti and perform such kriya. Independently, by worshipping such lok shaktis over and over, masans are being worshipped and temples of masans are being built — see it clearly. Calling the masan "Baba" — mari masani worshipped in the house, this and that devi. Say it and ten people will at once come to fight you. So, brother, what Bhagavan has said is true: in the present time it is pret and pishach who are worshipped house to house.
They argue that Bhagavan gave nothing for all their bhakti, while the masan baba gives
Tell them to do bhakti of Bhagavan and they will say straight out: what is Bhagavan going to give you, he will give you nothing. We did so much bhakti and he gave nothing; what does Hanuman ji give, he gives nothing. But your masan baba is giving — so, brother, we will do his puja.
What is the limit of things that run on bhog and offerings?
Know this one thing, he says: this thing that runs on bhog and offerings — this is its limit. They give a very sharp effect, on account of which, when the projection of it is made upon anyone, they will give the effect at once, if you are not capable.
He has no specific pujan order for the lok devata Goga Jaharveer, and says so plainly
Answering Bharat Prajapati ji, he says clearly that regarding the lok devata Goga Jaharveer he has no order of any specific pujan on his side, because they are lok devatas; and so he asks pardon — he does not have full knowledge of them. There are sadhaks among his own associates who have great knowledge, whose ishta aradhya they are, in whose houses their sthan is seated with great capacity — but he himself neither felt the wish nor has taken that much knowledge, so in this matter he says he simply does not have the knowledge and cannot tell you half-complete matters. If you have been doing sadhanas connected with them, the ones current on your side, you can absolutely do them.
If Goraiya Baba is already worshipped, should a new pujan be started?
Answering Nagesh ji, who said there is much confusion about this, the speaker says Bandi Mata is separate, and Maa Banni — and that where Goraiya Baba is the one worshipped, then it is Goraiya Baba himself; do not now start some other new pujan separately.
What is the Gramin Bhagatvaal stream, and what does it do on this day?
One part of the traditions running in Tantra has been the Gramin Bhagatvaal — a genuine but small-scale branch, mostly of Sabari Vidyas and deity-related practices, carried in a subtle and limited form. On Hal Shashthi its Gurus transmit the Vidyas by Upadesh alone.
Who is Baital?
A deity of the Shiva-loka, falling in the Upadeva category. His temples are found particularly toward the south. Of the five Mahabhutas, dominion over one of them is established in him, and his divine body holds enough capacity to seize authority over it and act accordingly.
Where is a Brahm given a place?
In a Brahm kshetra, in a Brahm Dham, or upon a Peepal tree — but in two ways. Either bound and left in a deserted place by a Tantric operation so that he cannot return, which gives great trouble if he ever gets loose; or given a place on a Peepal duly and by rule, and then worshipped regularly.
Do great shaktis also come with great intensity upon people who do regular puja-path?
Yes, the speaker says — it happens to those who do puja-path as well, when great powers come upon them: Bhagavati's chief yoginis and mahayoginis, the trinetra swarupas, meaning powers of a high order, of a high kula, some Shakti Peeth or mahashakti, some very ancient shakti that is not of the upadev category and whose root element is shakti from the very beginning.
What are the duties of the divine post obtained after death by worship, once it is granted?
The speaker says that once you obtain that post and those adhikars, you cannot at that time see your own and the other. Who you were in the living state, who your parents and siblings were, who your sons and grandsons are — you will proceed according to the adhikar you have been given.
Do the great yoginis of Bhagavati's loka ever take birth?
The speaker says the mahatattva-endowed shaktis — the yoginis of Bhagavati's loka — are not of this loka at all, not of the mrityu loka of this brahmanda. They are of the divya loka, and they will never take birth. It is impossible; only for some cause, by lila, might they have to take birth, otherwise they will not.
What do Sati and Brahm alongside the devi indicate in UP and Bihar?
The speaker says that in Uttar Pradesh and Bihar people report that a devi is playing upon someone and with the devi there is Sati Maa, and with them some Brahm. If both the Sati and the Brahm are worshipped and both are endowed with sattvic and dev guna, then the Sati has become your kul devi and the Brahm with her becomes your kul devata — but they must be dev, not pishaach and not rakshas.
What happens if a negative entity is seated at home merely to pacify it?
The speaker says that if they are negative and you have worshipped them only to quiet them — someone told you and you seated them — then afterwards they will cause a great deal of trouble. If they have not been able to leave the rakshas element, if they are a pishaach and you are worshipping them as a deva, then a devoted bhakta is needed to recognise them in that state.
What happens if a Brahm's pind is installed with no deity above it?
The speaker says that if, out of obstinacy, a Brahm harassed a family so much that they stayed under no devi-devata — built no Shankar ji temple, no Durga ji temple, nothing, not even Hanuman ji, and simply had that Brahm's pind seated — then here you will be trapped. Now they will run you as they wish.
Do the veers worshipped in households count as Bhairav?
The speaker says lok veers are served and worshipped in a great many households, and the veer too is given the place of Bhairav, since Bhairav's place belongs to the devas who protect. So whichever veers are with the devi are also in the form of Bhairav — and very often they are not.
Who is Siddh Chano Baba Bali?
Asked who the lok deva Siddh Chano Baba Bali is, the speaker says these are predominantly the chief deity of those who are rajak, and in their houses it is he who is worshipped, directly or indirectly, as the kul devata.
Who is Mata Bamati, and how does a Bamat come into being?
The speaker says that just as Brahm are of fifty-two kinds — the boys of Brahmin families became Brahm — so the girls who die in the womb for some reason, or die in the unmarried state, go into two kinds of yoni; and one of those two is the Bamat.
What is a Bamat capable of, and should she be worshipped at home?
The speaker says a Bamat has such capacity that she binds even a Brahm, and these greatly obstruct barkat; if displeased, since she abides in the form of a daughter, she binds Lakshmi first of all. In his view, even if you are worshipping such beings at home out of compulsion, an attempt should be made to liberate them — by giving puja you only bind them, and people out of compulsion do seat them at home.
Why should a being of an upadev yoni be liberated rather than worshipped?
The speaker calls this a very good question. He says that all the shaktis of the upadev category — whoever goes into that yoni — are in a bhog yoni, and they suffer. They stay bound by maya according to that yoni: as, in the living state, someone very fond of jalebi could eat jalebi, so after death he will not actually eat it, but is nourished by its fragrance, and so will say offer me jalebi. He gets bound there.
A public description of Bhagavati Madanand would draw the wrong listener to a shakti not everyone may serve.
The speaker says that for a householder these are such shaktis that if their whole tantrokta detail were discussed, it would be right for those who already have the knowledge; but new people are as the earlier questioner was — if he throws light on the swarup of Bhagavati Madanand and describes her, people will be attracted there. Not everyone can do the seva-puja of Bhagavati Madanand, and people will not accept that; if he tells the thing without being asked, then even if they do not get the process from here they will get it elsewhere, because such is her capacity, and then they will begin doing it and difficulty will arise. Some things, he says, should be told only in a limited measure.
Are people troubled by lok shaktis in every region?
A listener writes that in their place, Dehradun in Uttarakhand, Mata Madanand is used, and that plainly speaking it is by these that people are troubled. The speaker agrees: let it be Baba who is named — somewhere people are troubled by them, somewhere by Chanon Bali, somewhere people are troubled by Goongad, somewhere by Melody. In every region, he says, people are troubled by some such odd being or other.
What does he mean by simha sadhana or veer sadhana?
If you are a sadhak, and especially a sadhak of Jagadamba, then you must do simha sadhana — that is, do sadhana like a lion, do veer sadhana. Veer means that you do not become frightened at the least thing by all these confusions that have been spread about.
What does it mean if a child or a girl calls you during sadhana?
Asked what it means and how it should be understood that during sadhana a small child called once and today a girl called, he says: do not take it to mean anything; ignore it and stay engaged in your sadhana. Whoever has to come before you will come. Many things occur — they may be surrounding vayaviya things, they may be things of the house; it may be auspicious and it may be inauspicious, it cannot be said just like that. But if it is happening, be glad that it is making a difference to someone.
Are Baba Mohan Ram Bawri and Marghat Kali kshudra shaktis or lok devtas?
Baba Mohan Ram Bawri is worshipped precisely in the form of a lok devta, the speaker says. If you do a great deal of pujan-path and sadhana, the energy produced by the sadhana strengthens the jivatma in your jiva body, and by tapa it goes on being nourished; and then, if sakshatkar with your ishta has occurred or siddhis of that kind have been obtained, and you wish, while remaining in this loka, to do the welfare of your followers, then it is the gift of Sanatan that you may remain situated with your shaktis and siddhis and do the work of jan kalyan. Those who wish to be liberated remain in amsha form and accept mukti, going on ahead to the divya dham.
What happens when a woman filled with agni tattva touches a deva vigraha?
The second thing is that a woman filled with agni tattva, touching a deva vigraha filled with agni tattva, performing pujan and the archan of flowers and the rest, or doing japa and smaran of their name seated at the puja place, will suffer distress from it — because agni will increase agni, and coolness will not be obtained at all, the speaker says. For this reason too it is forbidden. Secondly, if a lok shakti is present there, then the lok shakti at once moves away from that place: as with the Mohan Ram Baba someone asked about, if such shaktis are worshipped in someone's house and a rajaswala woman goes to their place, those things at once withdraw.
What is it that actually comes upon a body?
Not Kali ji or Durga ji themselves — everyone knows they cannot and will not come upon anyone. These are Yogini powers, complete in a fractional form; were they to come fully, no ordinary person could bear the intensity and the body would burn. And the family of whoever bore it will certainly be ruined.
Why is japa in a Shiva temple during Savan so much more fruitful?
In the month of Savan all shaktis dwell in the Shiv Kshetra — any mahashakti, any upashakti, any kind of upadevata all dwell near the shivling, near Mahashiva, in the nearest part of his precinct, and all of them perform his seva and puja. That is why it is said in the mahatmya of Savan that japa of any mantra tantra, or the purashcharan of any mantra, done in the Shiv Kshetra in Savan gives infinite times the fruit compared with other months, and siddhi comes most swiftly.
Can deepdaan be given in the name of a kuldevi Masani or of Masan?
Asked whether, in the deepdaan of Bhagavan Datta, deepdaan may also be done in the name of the kuldevi Masani and of the nirakshak devata Masan, the speaker answers that if the devatas of your kul are Masan and Masani — and then which Masan and Masani it is — then if you do deepdaan for them within the deepdaan of Bhagavan Datta, there will be no problem, provided they are worshipped in the kul. For a worshipped devata there is no issue here; you can do it. If even bhoot pret are worshipped as the devi devatas of the kul and have attained devatva, then there is no problem.
Which sadhana should one born in Mool nakshatra do?
Asked which sadhana a person born in Mool nakshatra should do, the speaker answers that sadhana according to nakshatra — you are in any case already doing Bhagavati's. So according to him there is no need to do anything else separately. For the sadhana of the Mahavidyas there is no need to look at nakshatra and all this specially; it is written in there too. Shodhan should not be done at all: chakra shodhan, krama shodhan, this whole subject of the shodhan of nakshatras and the rest is for the siddhi of the vidyas, and for the upa-devatas. It is not done for the Mahavidyas.
What happens to a minor or distant deity carried to Kamarupa?
His example: a practitioner of some particular Bhairav mantra — not a high Bhairav but a local deity of a far region, Rajasthan rather than the Purvanchal. When he does that japa at Kamarupa and invokes him, the deity enters Bhagavati's subtle Kamarupa loka, is himself nourished and made capable by her nearness, and then shows the practitioner exceeding grace.
The claim made for the Krodhraj mantras: drawing and binding any deity, invoking the Upadevatas, stunning even Indra
That by the capacity of his mantras any kind of deity can be drawn and bound; that without his sadhana the powers of the Upadevata category cannot be invoked at all; and that by the effect of his mantras even Indra and the other Devas can be rendered unconscious.
What kind of shakti takes long to be perfected?
Suppose you are doing the sadhana of a high-grade shakti of the dev varga, one not connected with this lok, not a shakti connected with the bhumandal but with the devlok. Then, he says, it will take you time. His example is the sadhana of some yakshini of a soumya swarup — though he notes that not all such forms are for a householder.
What do lok and veer shaktis declare in the darbar?
Remember one thing, he says: those upon whom dev shaktis come, particularly a lok veer shakti of some kind, some lok shakti — they say this thing openly, that if anybody comes then you will not turn him back, you will not send him back; he will absolutely be seen and be heard, we will see to him; nobody must go empty from my darbar. In this manner they roar.
Worship at a mazar or such a place is a soft target whose effect enters life immediately
He says these people make a very soft target: they will have you worship some baba, some mazar and such things, and its effect will come immediately into your life. He then explains why the effect comes.
A pitr of the upadevata category cannot reach the divine lokas, so his place is the threshold
If he has remained only a pret of the Upadevata category, then even though he has become a capable pitr, his gati is in this very loka and he cannot go to the divine lokas. So his place will be in that same chaukhat, and he will remain present in that chaukhat as an ugra devata for your house.
Does the pitr-protector who stands at the threshold need a shrine, an image or a temple?
No. If there is no chaukhat at all, he asks, where is he to come from and at which place will he stand to protect you? He is saying: I am standing here, look, I used to perform the seva-puja of Bhagavati as long as I was alive, and by Jagadamba's kripa I have this samarthya — give me a place. You will then build a than for him and install his murti; there is no need at all of a murti, a than or a temple. He needs a chaukhat in the house.
Tapobala rises and the malin pitrs turn shubhra, capable and engaged in your protection
Your tapobala will begin to increase, he says. The pitrs will begin to become of a shubhra hue; the upa-pitrs and the malin pitrs will become capable and pure and will become engaged in your protection, becoming those who stand with you at every step.
What should be done if a household lok devi is displeased?
Asked what to do to appease a lok devi of the house who has become displeased, the speaker says this cannot be spoken to at all without knowing about the lok devi in question — who she is, how she will be appeased, how can it be told?
What are the powers that let a person foretell things without knowing how?
A listener says that whatever he tells anyone comes true — he even makes out death by the bujha — but has never understood how he does it, and that sometimes it happens when he is in sadhana. Paralaukik shaktis are of exactly this kind, the speaker answers: doing their little chhatank of grace, they enchant the person and then block the whole further path. One should not get caught in these. How do I know, how will I know, what is happening — sometimes I never come to know. What need is there to know? Your goal is hardly limited only to this.
Who are the village goddesses Basanti and Kanthi?
Asked which form of Bhagavati Mata Basanti and Mata Kanthi are, worshipped in a listener's village, and whether they are some shakti, the speaker says he has no information about them and therefore absolutely cannot speak. They may be lok devis, or they may exist in some other form — how can he say just like that? It would have to be looked into. He asks the listener to send a full description so that he can find out and only then speak; how can he speak of himself?
What does it mean if a child is born with teeth?
Asked what troubles may come from a cousin's son having had teeth at the time of birth, and whether there is any dosha or remedy, the speaker says that in popular usage everyone knows that when Tulsidas ji was born he had thirty-two teeth, and that after giving him birth his parents died, so it was taken as inauspicious. Yet that same Tulsidas was the one upon whom Bhagavati Jagadamba herself bestowed grace: Bhagavati Parvati in a mother's form was with him and gave him guidance until he attained youth. So it is not at all that some very great dosha is going to come of it — nevertheless, if you consider it a dosha, you may have its remedy done by learned people near you.
Is Deeh Baba a Bhairav?
Asked about the puja of Deeh Baba done in the village, and whether, being alongside Sheetla Mata, he is Bhairav, he answers that Deeh Baba can be anyone. It is not necessary that Deeh Baba should be Bhairav alone; Deeh Baba can also be Hanuman ji, can be the local veers of that place, can be some pahalwan baba. What is necessary is who has been given the sthan and seated in the deeh. Whether he is the Bhairav who accompanies Sheetla Mata is also not necessary — he may be one who accompanies her, and he may also be independent.
What of a brahma worshipped for four or five generations?
Told of a brahma that came in abhichar and was worshipped in the first generation and has continued for four or five generations, and reminded that he has said in a video that if a tantra exceeds twelve years then release comes only in the next birth, he says it is a correct point. If it has been worshipped for four or five generations, then what tantra has run in it now — it has become worshipped. It becomes worshipped only if someone gave it a sthan, or if unknowingly you people had a sthan given to it; a sthan can also be got given by deceit. Now removing it will not be possible in this manner without conciliating it; and once four or five generations have passed, going on to six or seven generations, either it will say, brother, have my gati done — or, if it is of that tamasik nature or is a bloody one, then it will not go.
The forms are nearly alike and his information is limited, being taken from a temple's own pujari
He says it is not possible for him to say much on this at present — he has very limited information about their forms, because their whole subject, with two other forms alongside, comes out nearly identical. Until he separates it out in writing and only then speaks, it will not happen. That whole subject belongs to the Mithilanchal region and is different from his own; he made that video after hearing and understanding it from someone who was their special pujari, and at that person's command, who said this information is not with people, put it out. That video, he says, he put out two or three years ago.
Who is Dulha Dev Maharaj?
It is not possible to say in which form Dulha Dev Maharaj stands among the lok devtas, he answers. This information can be known only from those in whose place he is worshipped.
What happens when village devi-devatas are made siddha?
Asked what comes of the devi-devatas that people make siddha in villages, and whether shakti bandhan will then not be possible, he says that the devi-devatas made siddha in villages are laukik devi-devatas. Whether shakti bandhan will be possible or not depends. Those who only make devatas siddha have a bhagatvaal running in a different manner, a field of bhagatai running, and it depends on very many things; the subject becomes wholly separate. Bandhan will certainly happen, he says — it is not that bandhan will not be possible.
Can Mahakali be sent against someone by giving bhog and bali?
Nobody can send Mahakali, the speaker says; no one has that much capacity. It is a manner of speaking that Mahakali is walking, that the chauraha-wali is walking — she is not sitting so idle that she will go off having eaten one laddoo or some meat. That is a separate thing, and he has already clarified the subject in videos on which shakti it is that walks and what she actually is.
What if the forebears installed a Brahm in the house?
At the time a Brahm is seated in a house it asks exactly this boon — that the people of your Kula will worship me. It is not a Deva but an Upadeva. Once it has been worshipped in the house it will go on taking worship, and it does not take Mukti quickly.
Does a Brahm in the house obstruct Bhagavati's service?
No obstruction of any kind will arise in Bhagavati's service and worship from these three Brahms being worshipped, nor will your worldly or otherworldly prospects be spoiled by their presence. What will certainly happen, the speaker says, is that they will act as your helpers.
Why is one told not to press a knowledgeable person too much?
It is for this reason that it is said one should not have too much sukhaiti-ujaiti done at such people. The man in front is knowledgeable and tells everything at one go — but what thing he will send along with you, on account of all these very matters. He will not tell you; he will say, this is such a form of Bhagavati, light an agarbatti in her name. First he will have an agarbatti lit, have bhog offered, and after three or six months it turns out that that thing has now come into your house.
What should be done if the kula Brahm baba's sawari comes of its own accord?
If they come of their own accord, then they should be entreated, the speaker says. If the kula's Brahm has begun coming and you wish it not to come upon the body, then have the elders of the house entreat them; only by requesting can they be stopped — please do not come upon the child's body. If they are coming upon dharma, that is, no one has driven or goaded them wrongly, no oath has been laid on them, and they come of their own gladness, then do not stop them harshly. Say it not in anger but in gladness, and ask them to come only once a year on the day of their annual puja, and otherwise only when there is some very great calamity, when life itself is in danger.
Why do middle-level shaktis obstruct a sadhak's progress?
The speaker says that the more japa you hold, the more the devatas will regard you at that level, and they too will hope that the japa and tapa of this sadhak or sadhika should not be quickly exhausted. But the middle-level shaktis of the upadeva category never wish you to go beyond them — that is why they have been called upadeva and not devata. They therefore create obstacles, and even give some good things in your life so that your attraction is broken.
How does a devata's shakti distract a sadhak by making other things appealing?
The speaker takes the case of one greatly attached to Bhagwati, saying Durga Durga all day: some shakti will grant you something such that in place of Durga Durga you begin doing something else. It says, brother, leave that, look here — this was obtained from that seva, that was obtained, come this way. The punya says it was Durga's work, but you have gone elsewhere. Like Indra whose throne shakes for fear the seat will be asked of him, so at your level too the attractions of things born of the indriyas are put before you.
Why do such sadhaks want to take a household shakti away?
Because within these shaktis there is capacity, the speaker says: many kinds of upadeva-category shaktis run under them, obey their word and seek their refuge. So people wish to take shaktis of this kind away and keep them at their own place, and for this they perform various kinds of tantric prayogas — everyone has his own vidya. He then says that for protection from these vidyas, at all the tantric parvas — whether the mahanisha of the Ashtami that has just passed, or the mahanisha of Diwali that is coming —
Who is the lokveer of your area?
One more chief matter, the speaker says: in your area, in whatever place you live, it is a hundred percent certainty that some persons of tantric bent live there, and knowingly or unknowingly there will certainly be some lokveer or other there. Go to the banks of any auspicious river or any ordinary river, to the bank of a lake, and you will see there too some deity or other seated in pind form.
Who are the seven sisters of Sheetla Mata?
Asked about two others alongside seven sisters — which would make nine — he names the seven sisters as Sheetla Mata, Sayar Sheetla, Phulmati, Angar, Panesa and these. If there are two others besides, then it is not so in general, and the questioner must be speaking of some particular region.
Who are the Sir-katwa or Mundi-katwa Baba?
Sir-katwa Baba, that is the Mundi-katwa Baba, are worshipped at the than, in the grove, in the villages. People of the present time will not have got much information from their elders, so they have remained under that name. Chiefly it happens where some Brahmin is killed. And there was also a time in the regions of Madhya Pradesh, Uttar Pradesh and Bihar — though it happened everywhere — when dacoits attacked at the time of weddings; the dacoits were not of any one particular community but of every kind, and if in some fight a head was struck off, that too became such a thing, since dacoits never went without doing puja-path and preparation, and did tantrokta sadhanas.
If later generations forget a mahashakti's seva, does the whole kula face her wrath?
There is truth in it, he says, but with a distinction. If you do not do the Mahashakti's seva, the Mahashakti is not going to come to trouble you. Mahashakti means the chief shaktis within the param satta; they will not trouble. We are within them and they are within us; it is by them that we go on. But it is her ganas that trouble — the lok ganas especially trouble. He points the questioner to the playlist made under the name Bhagatvaal on the same channel, which answers the whole question step by step: what happens if someone receives kripa and the people who come after do not do that thing, and what should be done when the bhagat who was there before dies.
Who is Budhi Mai, and who is Banni Mata?
Budhi Mai is a lok devi, a lok yogini, he says. And Banni Mata, as he has told before, is Bhagavati Bhadrakali.
What is the science behind Kshetrapal pujan?
Against the filling of minds with the misunderstanding that harm will come from Kshetrapal pujan, that Kshetrapal will send prets and pishachs to your house, he says: understand the science behind it, the para vigyan here too. Whenever the sthapana of a Kshetrapal takes place — as Kshetrapal, as Dehi, as the gram devata, when some shakti is seated — then, when they become the adhipati of that kshetra, beneath their very asan reside all the prets and pishachs of that place.
What if the gram devata is a dead person or a brahm rather than Bhairav?
In the new times, he says, of the kinds of shakti that have been established apart from Bhairav ji — where, in the form of Kshetrapal or gram devata, instead of Bhairav Baba being installed some dead person has been installed, or a brahm and the like has been installed — there you should know what the rules and laws of that place are, if such a place has been given. What is offered to them and what is not: knowing this according to the kshetra, only then should you give.
Like the post of Prime Minister, the post keeps its highest dignity whoever occupies it and however his methods differ
He says that at present Prime Minister Modi ji is there, and before him whoever there was — when they went to that post, they made changes in their rules and methods accordingly; but their respect, and that post, remained the highest, remained the most supreme post. The dignity of that post is maintained. In the same way, whoever is seated on the post of Kshetrapal will fulfil the dayitva that is his, according to the dayitva given to him and the samarthya he has obtained.
Who is Kshetrapal, and what is his relation to Bhairav?
Those who live in villages, or who know village traditions, will know of Bhagavan Kshetrapal, or of Deeh, or of Bhumiya Maharaj, whatever he is called in their region. The form of Bhagavan Kshetrapal, he says, is Bhairav ji's own; it is Bhairav ji who is established as Kshetrapal everywhere. Other lok devatas and Brahma and the rest were given place later, but at root they too are subordinate to Kshetrapal — no lok shakti can be Kshetrapal, and if one is, she must take the authority from Kshetrapal, from Bhairav ji.
What does mantraraj mean, and who may be called Rajarajeshwari?
Not every mantra is called a mantraraj, he says, and not every devi can be called Rajarajeshwari. People write Rajarajeshwari even in front of lok devis, even in front of the shaktis of the shamshaan. When a form of Bhagavati or of Bhagavan has been adorned with some particular word, there is a reason behind it.
What is the effect of offering water on bamboo?
Giving water on bamboo has a very divine effect, he says, which those in the field of tantra will know. If a cow's peg is of bamboo, if Hanuman ji's dhwaja is of bamboo — if the peg of the gauvansh, or of a buffalo, is of bamboo and they are tied to it — then there are many prayogas in tantra, especially among the rural bhagat practitioners, that are accomplished on these alone; and there are certain shaktis of the upadeva category, not deva but upadeva, who are pleased merely by water being offered on them.
Why should ugra pujan not be done at home in certain households?
As he often says, if the household deities include some brahma who is worshipped, or some deity of the bhoot-pret yoni who has come to be worshipped and whom you worship in a deva form, then the pujan of Baglamukhi Mai, the pujan of Sarveshwar, the ugra pujan of Batuk Bhairav ji, the pujan of Mahabhairav ji and the japa of Hanuman ji's Badvanal will all cause them distress. So do not do that thing at home, if that is the case — there is a method by which they are not distressed, but at least go to a Shiva temple and do it. Keep it to five malas, he says, and it will be of great use.
What can be done about a shakti seated in a village house as "Bhairav" forty years ago?
A listener says his great-grandfather was a sokha and seated some shakti in the village calling it Bhairav; it has been worshipped for forty years, no longer cuts calamity, and is becoming a cause of untimely death. The speaker asks whether it was seated in the house or in the village, establishes that it is in the village house, and says that having grown entirely old it will now behave in just that way — and that the grandfather, who was himself a sokha, seated it himself and will not have passed on the secret before going.
A seated shakti is either removed by a knowledgeable person, or covered by placing a small Shiv temple over the spot.
First, bring a knowledgeable person and have it removed from there. Second, if you cannot get it removed or it will not go, then with the help of both a knowledgeable person and a qualified Brahman, establish that shakti beneath a small Shiv temple built on your own land — telling it that it will be worshipped, but not independently: go beneath Shiv ji. Then its capacity will not remain such that it can trouble anyone. But in his own view, he says, try to have it given visarjan.
Can the Mahabhairav mantra be used for the puja of the gram devata?
The speaker directs the questioner elsewhere: the vidhan of the pujan of the gram devata, and the vidhan for their grace, has been given separately on the Siddh Sabari Vidya channel, and the whole method is there — you may use that prayoga.
What does a dream of a radiant man and woman with burning hair mean?
Vikas ji writes that in his dream he saw in his room a radiant man and a woman, the tips of whose hair were on fire, and who were shaking their heads, and asks what this meant. The speaker asks whether he saw the dream only once.
Who is the masani of the Kali of Kalkatta?
The speaker treats the question as absurd. Where do you people bring these questions from, he asks — a masani is a masani. The Kali of Kalkatta is a Mahashakti; beneath her there must be lakhs of masanis, hardly one. And if you talk of the masani, then the matter of the masani becomes a wholly different thing.
Where the household has seated them by a full sankalp, as in UP and Bihar, the case is different
It is a different matter, the speaker says, if somebody has given them a place — that is, if a full sankalp has been made and they have been seated. People in the house give a place, and this should not be done. Because when somebody's death occurs through abhichar, then — and he says he has seen this particularly in UP and Bihar — as soon as it becomes known that so-and-so was killed by abhichar, that very one is given a place. Now he has become the deity of the household. Then his gati cannot take place.
What does lighting a lamp for a departed person actually do?
Now tell me, the speaker says: he has to make the year's journey of the Vaitarani and go to Yampuri, the pitru lok and the rest, or he has to go to Vaikuntha and the rest — and you go on lighting a lamp for him. What happens by lighting a lamp is that the shakti becomes fixed. The shakti toward whom you take a sankalp, targeting whom you kindle the lamp, becomes established in devatva in the form of a vahan. So the one who is in pret-tattva — he too will then remain right there. It is a different matter, he adds, if you have given him a place. Do not keep a photograph and light a lamp before it.
What specific results does yantra archan give?
The dosha of akaal mrityu goes away. If you have a short lifespan, or diseases connected with it that are to come in the future, those diseases become small instead of great — a form that gives its effect quickly. Work blocked for a long time is at once accomplished. And where some devata or upadeva shakti is angered with you and the matter cannot be resolved, if you do yantra archan at these particular times kripa certainly comes.
Should one attempt to perfect a Brahm?
He tells the questioner not to fall into the business of perfecting a Brahm. He has seen a great many people who ruined their lives in the attempt. If the desire is so strong, then find some person who is a sevak of the particular Brahm you wish to perfect, stay in his company, learn the vidhi-vidhan, and only then attempt it. And be aware: there is no forgiveness there for a mistake.
What is the danger in perfecting a Brahm independently?
It is the most ugra shakti of the upadeva category: make a mistake and it will take no time at all to blow you away. And if it is perfected, it is capable even of stopping the increase of one's lineage. If it is of the deva category it may also give support and good may come, but the chance of that is very small, because you wish to perfect it independently. To perfect a Brahm independently, he says, means to stop the growth of your own lineage.
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