Utara
Every question on the site tagged Utara, each answered from a timestamped source rather than a summary written from memory.
A ritual "removal" rite performed to lift an affliction, evil eye, or negative influence from a person.
83 notes from our sourcesNotes from our sources
Sign of divine grace: an animal's cry warns you before you step over an utara
The speaker says the second sign appears when you pass a place where negative energy or someone's Utara has been set down — at a crossroads on Amavasya, purnima, Kali Amavasya or chaudas night, or anywhere an utara taken off a head has been left with a lamp, or Putla tantra has been done; such ground is bad. If a shakti's grace is on you and you are about to step on or drive over it without noticing, a very loud animal or bird cry comes just then — a kite screaming, a dog suddenly howling — or a cat cuts across the road. He says it is only a signal from the shakti, lasting a fraction of a second, to pull your attention to what lies ahead so you do not cross it, and so you are saved from the tantra.
One clove for Hanuman ji, or a matched pair?
Whether one clove or a matched pair is offered to Hanuman ji depends on which particular vidhi is being performed; in the Balaji svarup, generally one is offered, but where an "utara" rite is involved, two are offered.
Four factors that decide what a sacred plant gives the household
The speaker says again and again that bamboo, Peepal, banyan, Aak (Madar) and the Navagraha trees are all sacred, but what fruit a plant gives you depends on where you bring it from, in which Nakshatra you bring it, where you will plant it, and what the condition of your house is. If you bring an Aak from a place where some Utara or preta kriya was done earlier, that comes along with it, without your knowing.
Ancestral impurity picked up inadvertently on travel or pilgrimage
The speaker adds a special cause that happens unknowingly: a family member on a journey touches some forbidden thing without knowing, someone else touches such a thing to their body (unknowingly or deliberately), or at a tirtha they step over the wrong kind of Utara that people leave behind — and then walk into the house. The Pitrs are impurified unknowingly, and the biggest sign, he says, is that skin-related disease starts increasing sharply in the body. His rule: whenever someone comes back from somewhere and a family member develops heavy skin trouble with no particular cause found, do pitr-related remedies.
How is the apamarg prokshan for ailments performed and when?
Whoever has an adhi or vyadhi in the body is to be sprinkled with the apamarg, and it is to be thrown away early in the morning. Asked when this is to be done this time, the speaker says it will be on the Tuesday morning, because the morning Amavasya falls on the Tuesday.
Sesame oil on the body, prokshan with apamarg wood thrown outside, and only then the bath — daridrata is said to be destroyed by it.
Applying sesame oil to the body, perform prokshan with the apamarg wood and throw it outside; only then bathe and so on. This should certainly be done, the speaker says: daridrata is destroyed by doing it here.
Caution: no ash from the Holika fire once it has gone out
The speaker says divinity is present at the Holika only as long as the fire is present. Once it is out, people cast their household Utara there — which one is indeed meant to do — and various totke, Vidveshana rites, discarded utara and household troubles are also left there; some even pour liquor. If the sadhak was not watching, and takes Bhasma from the quietened fire on which someone has left such a thing, it attaches to his body and costs him dearly. Ash is taken only from the burning fire, the way a little is lifted from the agni corner at the end of a Havan and applied to the forehead with Hunkar mantras. If the fire has died while the mala is unfinished and someone has done something there, he says, do not do it at all; done with purity, it certainly benefits.
Harm to the family as the first sign of a misfiring mantra japa
The speaker says the first negative effect came within 11-12 days of starting — before a fortnight was out: her father fell seriously ill. She assumed abhichar was the cause and, using the experiences her japa had begun to give her, did utara on her father with the very mantra she was reciting, then havan with special dravyas; he improved, which convinced her the mantra vidya was working. Then her elder brother broke his leg where he lived away and had to be brought home; she ignored it and continued. Third, her mother's periods returned after menopause, her condition deteriorated badly, and doctors said the uterus had to be surgically removed — had it not been, it would have become cancer. Even then she did not stop. All this, he says, was within two or three months.
What capacity is needed to undo a binding that was done with a bali?
Your vidya will work, but you will fall into trouble and get caught, because for this the capacity for the utara of the bhog and the rest is needed — what is spoken of in bhagatvaal as a double bali. One should know at least that much; and if that much knowledge is not there, then when performing the utkilan oneself — he is speaking especially to the sadhak class — one should carry out the process of balidan at a Shakti Peeth.
What is the kaat (counter) for Valmiki tantra, and what are the cautions?
Asked what the kaat of Valmiki tantra is and what the cautions are, he says either have the kaat done by those who are sadhaks of Valmiki, of the bhagatvaal — have the kaat done by them alone; or else do the absolutely fiercest vidhan with samarpan, and then it will happen. In bhagatvaal, he says, the whole thing is giving bhog, giving akshat, offering upon akshat and bhog, offering upon sweets, offering upon something sweet, offering upon a bali — and its utara likewise in the same manner.
What is khappar siddhi at this time used for?
The khappar siddhi done at this time, the speaker says, is especially for the taking down of any kind of disease, for strengthening a sick person, and for the sake of the capacity to remove illness.
The khappar utarna vidhi is refused, being a matter of siddhi
Asked to kindly explain the method of taking down the khappar to remove disease and obstruction, the speaker refuses: brother, that is a matter of siddhi. Without siddhi, doing the method of taking down a disease in that way is not proper — if it attaches to the one taking it down, then the problem will fall upon another. Let knowledgeable people do it.
What may be done instead of the khappar utarna vidhi?
Offer the khappar — keep the method of offering as much as has been given, the speaker says. In the method of taking down, keep the utara of Kshetrapal and the rest, by which whatever possibility of a dosha attaching may arise is effaced, cut and removed. Do not do that from which the possibility of a dosha attaching is created. If you are not mature and no knowledgeable person is physically available to you, then do not do it.
The binding and taking-down methods were given on the Siddh Sabari Vidya channel, and stopped for good reason
On the Siddh Sabari Vidya channel they have given a great deal of this subject in small pieces, the speaker says — that with this mantra the ghat is bound in such a way, the road is bound, and then it is taken down. He gave these subjects at the outset because he thought everyone should come to know them; later he found that these people would take it up and, doing this or that, do harm to themselves, and so he stopped going further. But the initial videos he had put up are all there.
At the very least, curd and jaggery are passed over the head and left in a deserted place
Otherwise, if there is nothing else, the speaker says, then at the very least begin taking curd and jaggery down from over the head and carrying them to some deserted place and keeping them there.
Case: a kul-shakti bandhan lifted after a gana appeared during Rudragana sadhana
The speaker tells of a good Sadhak whose Kul Shakti, a fierce and awakened deity, had full grace on him until a sadhak of his own village, learning of it, performed kriyas and did a Bandhan on that shakti or his body, so that the deity stopped coming and no sadhana gave a full result. While doing the Rudragana sadhana, he saw near his door — probably in tandra, the speaker adds — a figure in only a Langot with chimta and kamandal and long loose hair, who vanished as fast as he came, leaving every hair standing. The very next day the deity's sawari came upon him again and told who had done the bandhan, how, which Utara to do, and what to do for his brother's illness; around then the bandhan and the troubles ended.
How were the gathered energies taken out of the house?
He says the very thorny cactus plant was used to bring them out. The handi or hadiya people see was abhimantrit, and through the cactus plant itself — supposing there were five kinds of pret energy there — they were brought down onto them and kept, after which the nikari was done. It had to be completed within one day; if it was not fully successful in one attempt, because some paishachik shakti was simply not leaving, further prayogas were increased.
Why does an empty plot between houses need special care?
He says that if it is old land, and houses have been built around it with the middle plot left over, the surrounding people also bring their things and throw them there — they perform utari-nikali, throw some utara, do some tantra-mantra, throw it into the empty place. Now whom will you go on cleaning after.
Plants bloom to happy music and dry under negative talk
He says this fact you have all seen according to modern science and will have read: if happy music is played near plants they blossom very well, and if something negative is said they dry up. Likewise, the utara we perform, and the mannats people tie on trees and plants — the trees and plants also dry up, so somewhere they carry our energy away.
Utara is done through the attendant shaktis, not the chief deity
No — the speaker calls this a low kind of practice and says it is wrong. If the chief deity, the king herself, begins to do the work, then what is the use of all her servants and attendants? If the same devi who comes on your body also does the Utara and the kaat (Tantra Kaat), then what work is left for all the other shaktis with her? The guru tells you that the utara is to be given in the names of the shaktis who accompany her; the chief shakti only commands.
Setting up a darbar: mukh bharai, gaddi bandhan, rules for visitors and clearing the sthan
The guru will further tell you, the speaker says, that to hold a darbar there must first be mukh bharai and the tying of the gaddi — that is, the giving of a sthan. He will tell how the sthan where you hold the darbar is to be protected, what the rule will be for the people who come, in what manner they are to come, in what manner their vachan will be taken, and how the sthan is to be emptied after the Utara is done — because what you take off people, the Preta you remove, will otherwise remain right there and become your difficulty.
What should be done immediately if a pet, cattle, or small child begins to suffer within a day of an eclipse?
Do whatever you have to do medically, immediately and urgently — but even before that, the speaker says, do an utara at once in the house in the name of whichever devi-devatas are of your house and in whom you have shraddha and faith. Do it at once if the child, the cow or the heifer is crying loudly, if the tongue is twisting, if it is jumping and thrashing.
What should be done if children or cattle suffer after the grahan?
Restating the point after a break in the stream, the speaker says that if after the grahan kaal a tantra of any kind occurs, small children may have trouble, and whatever gauvansh is in the house will have trouble. Then in the name of whatever is your ishta, your aradhya, whatever deva shakti is worshipped in the house, a nikari and an utara should be done at once in their name.
How does the utara for a suffering child or animal work in practice, after an eclipse?
He gives an example: suppose Hanuman ji is chiefly worshipped in your house. The grahan is over and within the next twenty-four hours the small heifer in your house falls very badly ill. Then whatever kind of utara is done in your region, you will do that utara in the name of Hanuman ji, and take it out at once. She will get relief from that itself. Because whenever an enemy does abhichar tantra, the effect falls first on the gauvansh.
Why should an afflicted woman not perform the remedy with her own hands?
Answering a listener, the speaker says at least have done what he had told them. If there is no man available, it is better if some person from around or nearby does it, because the woman is already afflicted there; if it is got done by her hands it will not be right. So have it done through some man and see once. After that, let the grahan finish and he will look at what is coming out and tell them.
What is the danger in doing the utara of a maran prayoga?
Somebody's own people have done a maran prayoga upon someone. A great many such prayogas of tantra happen. In that comes the subject that people say, yes, all right, this maran tantra prayoga has been done, subjects of this kind, and that it should be taken down — an utara is done. Even in doing the utara, the very ordinary utara of Kshetrapal and the like is a separate vidhi; but when the utara of a prayoga is done, then at that time it is very necessary to keep caution.
Who suffers when an utara is performed?
It happens that we ourselves did the prayoga and we ourselves cannot take that thing down. Whoever takes it down, his destruction too will come. It is for this reason as well that very many prayogas are of the kind that are made forbidden.
How is the Ashtottar Shatnam used in an utara?
In such a state, when the utara is done, then the vessel upon which we do the utara is also made abhimantrit — with the Ashtottar Shatnam itself. And even after doing the utara, and before doing it too, for the sake of one's own protection, one should do the path of the Ashtottar Shatnam itself with the sankalp that our protection may happen; and after the visarjan of the utara as well, the vidhi vidhan of the Ashtottar Shatnam should again be done with a sankalp. By this the parihar of these doshas happens to some extent — not 100 per cent.
A great deal of utara is left at such places, and the lamp carries it home
Save yourself from doing totkas of this kind, he says; there is great cleverness in it. What goes wrong is this: in the ghoora-par ki Diwali, whether Lakshmi ji came or did not come, somebody may have done an utara and set it down and gone away — and you carried off that very lamp. Whether the gambler will win or not is not known, but the whole alaay-balaay of that person's house will go along with you. Do not fall into this whirl, he says, and do not think that we did it last year and won, so let us do it this year too.
What is wrong with taking the daridrata lamp for gambling?
It turns out that the very lamp of daridrata is lit again — because on the ghoora-par ki Diwali an old lamp is burnt; a new lamp is never lit there, he says, remember that too. If that same lamp has been lit and set there, if the lamp of daridrata has been placed there, and you have brought it away to win at gambling — then what all it will make you win in life you will not be able to understand. Like the totka of bringing the ash at the time of Holika, by which people are ruined, and the stealing of lamps at Diwali, and bringing a lamp from beneath a peepal — do not do these bad works, brother.
How does bhog operate in the work that upadev-category shaktis are made to do?
The speaker says that any deva who works upon bhog will do anything at all for that bhog. The shaktis of bhagatvaal go having taken the bhog: in the way that a shakti went, taking the bhog, and a maran was done upon someone; and to take the next man off, one gives double the bhog and has it lifted from the body. If one cockerel was given, then by giving two cockerels it was removed from the body. They are playing cockerel-cockerel, he says. Because of this the being is bound by the mantra and by the greed arisen within, and for that very reason has gone into that yoni.
Utara at the house chaukhat: the fastest protection from a maran prayog without any siddhi
The speaker says almost everyone meets a Marana Prayoga or Abhichara at some point, and hardly anyone sits with a Hanuman or Kali siddhi ready to protect themselves. The fastest protecting deity, he says, sits on the Chaukhat of every house — Bhagwan Narasimha, the very first deity. The afflicted person stands on the inner side of the chaukhat and the Utara is done from inside and carried outward: a lemon utara, rock salt, red chilli, yellow or black mustard, or even an utara being sent to the Kshetrapal. Fifty percent relief comes at once; until a knowledgeable person is found it is repeated every fifteen minutes, five times. No mantra siddhi is needed — the Hanuman Chalisa will do — but without a chaukhat this cannot be done.
Jaggery-water dhaar from a copper vessel against a maran prayog
The speaker says the dhaar given to Narasimha in his most Ugra form for the destruction of a maran is the "vish bhog": in a copper arghya vessel or copper lota, jaggery is stirred into water for at least a sava minute — take it as two minutes — until it reacts slightly with the copper. That solution is taken off in reverse over the head of the afflicted person and poured as a dhaar near the house chaukhat in the name of Bhagwan Narasimha. The same dhaar is also given at a Shiva temple chaukhat, behind a Shiva temple, and behind a Kali or Saat Bahan temple — behind, never in front. A dhaar is always poured just in front of the chaukhat, never on top of it; the top is for shringar.
Utara sent to the Kshetrapal when there is no chaukhat or the abhichar is severe
The speaker says that if there is no chaukhat, or the abhichar has become very troublesome, the utara is sent to the Kshetrapal — again with no siddhi needed, but with one rule: it is far better to know who the Kshetrapal is. The main Kshetrapal is always Bhairava, but at many deehs founded within the last hundred years people have installed a brahm as deeh baba, and then two nikaris go — one for Bhairav and one for Brahm Baba. The full Kshetrapal nikari for Bhairav is what the sattvik mode calls an urad Bali: whole black urad, rice and curd, with a Chaumukh Deepak lamp, a white sweet, Dakshina and water on top.
Utara in the name of a deity's vahana when abhichar strikes on a journey
The speaker says that if, on a journey, on some road or ghat, it seems a prayog has been done and trouble has begun, the best remedy is an Utara in the name of any deity's Vahana — Nandi ji, Som Nandi ji, Kaal Kantak Maharaj, any of them. Best of all, if a living creature is found, feed the utara to it or place it in front of it.
Living kukkut utara for Ugra Bhairav when a maran with bali threatens a life
The speaker says that when a maran prayog was set going with a Bali, the shakti running it demands a life for a life, so the ordinary lemon utaras and deity vidhans may bring no relief. If in an emergency, with the doctor already tried, two to four hours pass and it looks as if the person may die, a jeev has to be released: a kukkut of a single colour — fully white, fully black or fully red — brought without any disgust in the name of Kshetrapal Rakshak Ugra Bhairava, with the Kalika Purana as the proof-text for Mahabhairav. It is sprinkled with Gangajal, fed a little arwa rice with a prayer naming the person and Gotra, taken off over the head in reverse three, five or seven times, and released alive in a deserted place beyond one's own boundary — never cut, never killed. What becomes of it is the deity's affair, and the running abhichar is finished, one hundred percent.
Must an abhichar be removed by the same deity whose shakti was sent?
The speaker says the idea that an Abhichara must be removed by the same deity whose shakti was sent, or by a guru of that deity, belongs mostly to the village-bhagat tradition; it is correct and does happen, but tantra is not limited to it. If an abhichar was set going with Kali ji's mantra, it is not at all the case that it will come off only through Kali's mantra — it will come off through Bhagwan Shiva too, and through others.
What should be done if a cow will not feed her calf because of nazar?
For this, he says, take moonj — the sharp-edged leaf called moonj, the one in the Hanuman Chalisa line kandhe moonj janeu saaje. Take three moonj and, reciting the Hanuman Chalisa, draw them over the body of the cow from above downwards, that is from front to back; the nazar lying upon her body will be removed. In the same way one may draw red chilli, mustard and the like over her body while reciting the Hanuman Chalisa. Milk offered in the name of Pashupatinath Mahadev, taken down from her head, also brings her benefit quickly.
A scholar's grandson showed the incense anticlockwise at Dakshineswar: three generations' loss from an alternative taken as the norm.
A young man from a wealthy Brahmin family, whose grandfather had been a great scholar, showed the incense to the Devi anticlockwise at the Dakshineswar Kali temple. The Bengali priest shouted at him. The speaker's point is that the loss ran down three generations from an alternative taken as the norm.
How was that jinn removed from the place where it had been seated?
He has also told this, the speaker says: at the guru ji sthan, the root sthan of Bhagavan Datta, where their puja sthan was, his mother had washed the cloth that was there and poured the water of that same cloth on the spot where the man had seated the jinn, telling it to remain in this place and report to him. And as soon as it was poured on it, within five minutes information came from the other side — brother, what have you done? Did you do something? Were you doing something there?
How is a sadhana sthal cleansed after it has been spoiled?
However badly anyone may spoil your sadhana sthal, the speaker says: as soon as you understand it, first clean the whole house thoroughly. Sprinkle gomutra and gangajal, and burn outside the house the sweepings and rubbish that come out when you clean and sweep. Do the kshetrapal nivari, give a bali and so on; take a coconut in the house, one with water, burn camphor upon it, carry it through the whole house in the name of Bhairav ji, and give its bali outside the house. If you do all this, the house will at once become energetic again through the dhoop dhuna. And if there is greater trouble, make a dhuni upon the wood of apamarg — whatever the thing is, it will be removed then and there, however much he may have seated.
Hair broken from a mother's comb on a Tuesday or Sunday, tied on the big toe, is a tremendous totka.
Otherwise, the speaker says, if your mother is there, and on a Tuesday or a Sunday she combs her hair, then if you tie on your big toe the hair that comes out broken, then — although it is only a totka — it is a tremendous thing, and in your problem it is a ramban. Whatever the thing may be, it will not be able to touch you again as long as it stays tied.
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.
What is done with the Ambubachi offerings after the observance?
Keep the flowers, cloves and cardamom used in these four days' Archana safe; do not throw them away and do not immerse them. Household members should eat a little daily on an empty stomach after the worship, or fill them into a Kavach and wear them. And any gold, silver or coins should be tied in red cloth and kept — never immersed, never removed.
What is the agni utara, and what may be used for it?
Where this problem arises, the speaker says, if you have done a purashcharan of any mantra of Bhagavan Batuk Bhairav, or of the Kamrup Kamakhya kavach and the like, an agni utara should be done with those. In the agni utara camphor is placed on a kushmandi and lit, or a lemon is cut and it is lit on that, or it is lit on a coconut. It should be done continuously — agni utara means a jwalant, a living utara.
How is the coconut prepared for the agni utara?
Take a coconut. Even if you have done japa of Bhagavan Batuk Bhairav's Brahma Kavach only a hundred times — leave aside a thousand or ten thousand, even a hundred will do — take a whole coconut with water in it, with its jata intact.
Which mantra works during sutak, and how is the coconut empowered?
The speaker says Bamanti Kalika will work — the Bamanti Kalika mantra will run in sutak, and will run all the stronger. He notes this is a little off the householder subject but that a person should keep such things ready; if you have fear, do not do it. Then empower the coconut with those mantras according to your strength, only as long as the fire burns.
How is the utara passed over the afflicted person and disposed of?
After that, over the one who has the problem, do a complete reverse utara from over the head — five times or seven times. Then take the coconut outside and break it well, a little outside the main door. After breaking it either put it in fire, or let some man pick it up, carry it far away and place it, leave it or bury it in a solitary spot; then wash the hands and come inside.
At what time should the utara be done, and with which stotras?
It is most excellent, the speaker says, if it is done at the time of sandhya, when both belas are equal. It can be done with Bhagavan Narasimha's mantra, with the Narasimha mala mantra and the like; with Batuk Bhairav ji's stotra and satnamavali, or with his sabar mantra if you have done the shraddha; or with Hanuman ji's Janjira, or his other mantras, or the Bajrang Baan, which he says everyone keeps as siddha and anyone can do.
For how many days should the utara be continued?
Begin on any day — Saturday, Tuesday or Sunday — and continue for the next five days. If they are not getting relief, increase the number. Alongside, start the utara and bali at the chaukhat, and do the kshetrapal nikari as well; the speaker says relief will then come swiftly.
Why an utara by a genuine sadhak gets reversed within a paksh or two
The speaker says that in the tantric route, nobody will stand by you for long: once the enemy sees that his work was stopped by a certain puja, bhog and bhent, he simply gives double — if he offered one cock's liver, now two must be given, which is how tantra works. A genuine tantrik will honestly tell you what it will cost, and since you cannot see any of this you suspect him of fleecing you and leave. Even if a right person does the utara cheaply and things come into line, it lasts a paksh or two; the enemy learns of it and reverses it, the old state returns, your doubt about the sadhak resurfaces and your trust breaks — all because you cannot understand the tantra phenomenon running underneath, so nothing is ever completed and you keep wandering.
Step one of tantra kaat at home: the rice and shrifal visit to the shakti peeth
The speaker's first task runs from home to the peeth and back. The evening before the visit, the head of the family, after bathing, takes an anjuli of basmati rice mixed with a little haldi and ₹11, touches it and tells the peeth's Bhagavati that they will come tomorrow for every abhicharik or daivik problem of the house, asking for guidance and help, then lights a ghee or mustard-oil lamp in that deity's name. Next morning the head circles a fistful of rice clockwise three times over the head of every afflicted person, including their own, keeps all of it together in one bag but apart from the evening rice, and carries both to the peeth with flowers and prasadi. There the one essential act is getting that rice to Bhagavati's feet at the main vigrah, through the pujari or sevak, even if it is later thrown to birds. On the way back one buys a water coconut at the peeth, unpeeled or with its jata left on, wraps it in red chunri, has it touched to the main vigrah, ties it with roli and mauli, and at home places it beside the deity's pratima or photo at a cleaned puja place, where dhoop and deepak burn morning and evening. Present yourself at the peeth monthly if near, otherwise once in three months, repeating the rice offering each time.
Step four of tantra kaat at home: the daily kapur and laung utara in a clay khappar
The fourth task is for the person on whom the tantra or vichar has been done, every evening except Thursday — Thursday is skipped. Boy or girl, and a girl must have her hair open whenever she does it. Keep very small clay pots (khappar) ready; each day, take one kapur and two laung, circle them anticlockwise (ulta) three times over that person's head while remembering the shakti of the peeth, then carry them outside the house or to Tulsi ji, place them in the clay pot and burn them. A new pot each day; collect the used pots and immerse them at a riverbank whenever you go to one. Continued for a sava month — three or four pakshas, two to three months — this works against however big a tantra prayog has been done.
What transfers when a Brahman takes a sankalp of japa for someone else?
Because when they take the sankalp that I take the sankalp of a sava-lakh japa of this mantra for the removal of the calamity and misfortune that has come into so-and-so's life, then in such a state this happens: whatever kriya has been done upon you, whatever graha-nakshatra doshas and the like are yours. He adds that those who have knowledge will see this too — if you give the utara of some graha, they will not take the daan; a great many such Brahmans who have knowledge do not take the daan of grahas at all.
What is used to free a shakti from a vachan?
If they will tell which vachan is here, what it is and how it is, he says, then there is a counter for it, and afterwards an utara is done. The use of the khappar and the rest is made; the use of bali is made; the use of other kinds of Shabar mantras is also made; the inverted khappar is applied. Through all of these, she is freed from the vachan, and after that they will go away.
The dehliz and chaukhat of the house are the finest place for it
The finest place for performing the prayoga, he says, is the dehliz, the chaukhat of the house. At that same place, whether you perform an Utara or give a bali of any kind — of lemon, of coconut, whatever is given by way of an utara — it is done there.
Jal, chhak and every laag are all offered at that same threshold
At that same place you have to offer jal, he says; at that same place you have to offer chhak; and whatever Laag you offer, all of it will have to be offered there.
The utara, the seva-puja of one's aradhya and heavy kavach japa run alongside it
Along with it, he says, keep performing the utara, the seva-puja of your own aradhya, the japa and tapa, and more and more japa of the kavach. This thing will be finished from the very root — and not only finished: the one who did such a thing will also obtain his due punishment, since all those matters come under the mahatmya.
What is done with the forty-one cloves of the Kali Chalisa siddhi?
Asked whether the forty-one cloves used in the Kali Chalisa siddhi may be immersed under a tree, or whether they can be put to use, he answers: the cloves are not to be immersed, Akash ji. Keep the cloves entirely. Whenever anyone in the house has trouble, you can feed one to them, or do an utara with it and burn it. You will not need to do any recitation at that time.
Why must nobody sensitive stand near an utara?
The speaker gives the case: a girl child has some problem, you are performing an utara on her and running the kaat-katan mantra, and another girl child is standing alongside. Somewhere or other the effect will certainly fall on her, because when it is cut, when those things begin to scatter, they will cling to whatever sensitive aura mandala they find nearby. So these people become affected for no reason. Understand this too, he says, as a matter connected with laag.
What does a repeated dream of liquor indicate?
A listener describes a sister's dream: liquor is much seen, as if someone is pouring liquor on a dev vigraha and she is wandering; where everyone is drinking; a girl of fifteen or sixteen years brought her away from there; a lamp was lit and extinguished on a roti and its kajal applied to the sister. He says that if this has been seen once, then it is no matter; if it is being seen again and again, then tell him. Then the subject of laag being applied may be in it.
A khappar is never given to kshudra shaktis, though replicas of the vidhi have spread the practice like a disease.
Making a replica of this very thing — copying it somewhere or other — people have begun to give a khappar to kshudra shaktis as well. A khappar is never given to kshudra shaktis, he says. What happens in it is that something is made to run in the khappar; as Maa filled Raktabeej's blood in the khappar, that was one kind of tantra, so understand it in this way, that something is seated in the khappar and set running. The khappar ran, its capability fell upon somebody, a marana prayoga and so on took place — this is spoken of in this language as: a khappar has been offered, get the khappar taken off. Negative shaktis are also taken down into a khappar, and there is a vidhi vidhan of tantra in that.
How is something that has been fed to a person taken out?
Most people of the tantra class, he says — not all, but most — perform various kinds of kriya with a single mantra. Through that mantra, what has been fed is taken out. Different names are given in different regions: in Uttar Pradesh and Bihar it is called pata ojha, and those people purify those vidyas in a different way. Very many people take it out through the body, sucking it out from the navel; this is a real thing, there is nothing of hypocrisy or fraud in it. A second way is killing a jadi with a jadi: if it has been found out what the person in front fed you and what its effect is, then in a particular nakshatra that kind of jadi is brought, ground, charged with mantra and fed, and by that its effect is either destroyed or a kriya is performed to draw it out of the body.
What should be done when sadhana brings no benefit and the body aches?
If the body aches during sadhana, the speaker says, then first of all there is some dosha. If you are doing it yourself and are not getting benefit, then you should get both things examined — your janma kundali, and the up-parivar, that is the tantra-related things. Get its removal and utara done; if there is graha dosha, or something running of the sixth, eighth or twelfth, its japa and daan should be done through an antardasha or sukshma dasha, and only then should you do sadhana.
Three-step griha keelan with a sidh mantra: gandhak dhuni, yellow mustard, keels with nimbu bali
Within shatkarma, the speaker says shanti karma includes raksha karma — the bandhan of the body and of the house, preceded by the nikari or utara of the body. If one has sidh-ed a mantra for griha bandhan — of Hanuman ji, Kali ji, Gorakhnath Baba, a mala mantra — the lemon has its finest use at the time of keelan. First empty the house with a dhuni: gandhak (sulphur) dhuni on a lit cow-dung cake is best, and all negative energies leave. Second, charge yellow mustard with the binding mantra at least 5 or 21 times and sprinkle it through the whole house. Third, charge keels with that sidh mantra and drive them in — say three at the main door by the threshold, in the ground before or behind it — and give one lemon bali on each keel without fail; with that the griha bandhan is complete.
Have the utara or nikari done first, and Kshetrapal pujan with it
First have his utara or nikari done, and have Kshetrapal pujan done — Kshetrapal being the Kshetrapal swaroop of Bhagavan Bhairav, the Yaksha swaroop, the Kshetrapal swaroop. Those who are knowledgeable will do it, and will do his bandhan in that form. The situation will then come under control immediately; otherwise tomorrow there will be great trouble.
It will not be enough — get the resolution done first, then keep the daily paath
Know now that from doing it oneself it will not happen either, given the situation being described, he says. If you wish, you may do it yourself — but his suggestion will be that you first meet some person and get the resolution done. After that, have these recited daily so that protection may be had.
Do the mahashaktis withdraw where impure materials are used?
The speaker says this has been spread as a mere kidwanti — that wherever things of this kind are used the mahashaktis will withdraw. The whole world is pervaded in the class of Narayan. Bhagwati Prithvi is verily the form of Bhagwati; excrement and urine go upon her, so does she cease to show grace? Is there any more patient than she who bears the earth? Is her puja therefore not done, or does she not show grace?
Why do women in the South make lamps out of lemon juice at the Chamundeshwari temple?
Yes, this thing is done, he says, and he too will soon have it done — as the amla one and the coconut one are done, so he will tell the lemon one to be done too. The reason behind doing it is that lemon is extremely capable of driving negative energy far off; it works the most swiftly of all. As the wood of apamarg, the samidha of apamarg, smashes negative energy — striking like a shula, striking like a vajra — in that same way the lemon too casts a most swift effect. Laung and kapur too are very sharp.
Who needs a hattha jodi or a sukar dant?
Do not wear the hattha jodi, he tells the questioner. Hattha jodi and sukar dant are not for everybody — what maran prayoga are you going to bear? Those upon whom maran prayoga has been done in particular, or those who deal with such things in the tantra field — who go into others' houses and do nikasi, do utara, destroy tantra prayoga — they have need of these things. Because it is a living thing: when maran prayoga comes upon you it will absorb that energy and itself attain death. Though it is held to be a form of Bhagavati Chamunda. He adds that at present hattha jodi is banned, that Modi ji has placed a ban on all these things, and that these things are all right if a genuine one is obtained.
What apamarg dhuni does he prescribe for a woman troubled by a kshudra/negative energy?
The first work: bring the samidha of apamarg into the house. And daily, mustard, red gunja, black pepper and camphor — mustard is to be taken, black pepper is to be taken, rakta gunja is to be taken, and camphor, with a little guggul along with it. Mix all of these together and pound them. After pounding, kindle a cow-dung upla; let it burn and glow well for ten minutes; then dip the apamarg wood in mustard oil or ghee, either one, and place it upon the fire so that it may burn a little. When it begins to burn, do the path of the Hanuman Chalisa quickly and keep pouring the mixture over it. There is no need to say svaha — do the ordinary path of the Hanuman Chalisa and go on adding the whole samagri you have made. When it begins to smoke fully and the Hanuman Chalisa path is completed, show that smoke through the whole house, and where she sleeps, place it there and leave it.
For how long should the apamarg dhuni (for a negative-energy affliction) be done, and what if she cannot manage some days?
Do this work continuously, he says. On the four or five days of the month when you will not be able to do it, you are not to take tension over the difficulty — you may have someone else do it if you wish, and if nobody does it, leave it off on those days; for the rest of the time do the thing at ease. Within a month, a month and a half, you will begin to get its auspicious effect from the very first day; and by the time a month, by the time forty-one days are done, this thing will go away from near your body for good, and at the least you will not have trouble of this kind. Do it at both times, morning and evening.
Can the tantra-nash prayoga be done in Sawan, and how must it be modified?
He says the prayoga most used through this channel, in his view, has been that of Bhagwan Shiva for tantra nash and for getting free of all such things. Those who have this kind of trouble in the house may use it in this Sawan. Only, in place of the prayoga's utara vidhi, do not do the utara: taking camphor and clove in the hand, where the utara was to be done, do it without doing the utara and surrender it to Bhagwan Shiva instead. Then do the abhishek vidhi and the rest.
What is done on each of the two Holika nights?
On the night of the 7th, whatever utara is to be sent from your house into the Holika and whatever materials are to be sent, all those vidhi-vidhans will be done, and after that the sadhana is done through the night. On the night of the 6th one gives one's sadhana firmness and does the sadhana well.
Why must ash from an ill-conducted Holika never be brought home?
Because at places where no rule or vidhi-vidhan is followed at all — where people burn whatever they bring, tyres, shoes and slippers, cots and bedsteads, and where the whole thing has become a matter of joking — people will certainly have done their utara in it. Just as you are going to act on what you hear, thousands of others will do the same. So never bring that ash home.
Is the utara put into the Holika before the burning?
Asked whether the utara must be put into the Holika before the dahan, or whether it may also be put after dusk and before the burning, he answers that it is to be put only before the dahan, and that it may also be put after dusk — it is not necessary to put it in the morning; it should be put only after evening.
May dried shriphal and satnaja be put into the utara?
Asked whether dried shriphal and satnaja may also be put into the utara, he answers yes, they may be put.
Why is travel forbidden on the day of Holi?
The greatest difficulty, he says, is the utara: the tantra prayogas of that day are very many, and people place their utara here and there along the roads. The uprooting of a great many things takes place on that day, and this is chiefly why travel is forbidden.
May something be thrown into a Holika that is already burning?
No — it is not put into a Holika that is burning. It is to be placed beforehand, and one is to come away.
What vidhan can be done at Holi for masan kriya performed on women at home?
He points the questioner to the vidhi of the Mahabhairav mantra given on the channel, and to a sabar mantra of Batuk Bhairav given on the Siddh Sabari Vidya channel. With that sabar mantra one is to consecrate the object: make rotis of wheat, apply ghee drawn from cow's milk, and put gud in as well; make seven such rotis, wrap them in a banana leaf, then take the utara from the body of the person on whom the masani kriya has been done, and along with it take the utara of one water coconut, and give it into the Holika.
May the utara of bhoot and pret be done with the Janjira?
Yes, absolutely, the utara of bhoot and pret can be done with the Janjira — but the Janjira mantra must have been well purified, and it must be perfected; only then.
With what should the coconut of the Holika utara be consecrated?
He tells a questioner that the path she is doing is correct, that for the utara to be sent into the Holika she should do the vidhi given on the channel, and that the coconut should be consecrated with the Shiv Raksha Stotra itself.
What should be done at Holi where abhichaar has been performed on a house?
He says many upayas have been given for Holi. For the destruction of abhichaar and for protection in all these matters, first of all do the bandhan of the house. When abhichaar is done upon a house: perform the utara from the bodies of the family members and send it to the Kshetrapal, send it to the Holika; at that same time do the bandhan of the house; and put a kavach upon the bodies of the family members. From this, he says, 50% relief will be obtained, in that when a new abhichaar is done it will not be so effective.
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