Vachanbaddha
Every question on the site tagged Vachanbaddha, each answered from a timestamped source rather than a summary written from memory.
Bound by a solemn pact — the mechanism by which a lower or discarnate entity is awakened and tied to a practitioner: 'you shall carry out my tasks, and I shall provide your offerings.'
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Kul devi-devta's aadesh before binding any shakti at home
For a householder sadhak whose puja sthan sits inside the home, the speaker repeats a rule he says he states again and again: whenever any sadhak brings any shakti to siddhi, the importance of his kul shakti matters most of all. He should first see whether that shakti will bring the family trouble, and whether the kul devi and kul devta are giving their aadesh for it or not. Very often, he says, people set aside this question entirely and go straight to awakening the shakti and giving it a place in the home under vachan.
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.
Why a bound pret needs bhog and grows stronger the more it is fed
Bhog matters, the speaker says, because these are unsatisfied (atript) shaktis who never attained release because of their own unfulfilled desire; the pret sharir is itself an "ichha sharir", a body of desire, and the more one feeds that desire, the more its shakti grows — because the mati at the moment of death is what sent it into that pret yoni ("ant mati so gati"), and continuing to feed that same desire keeps nourishing it. The vachan such a sadhak takes is that the shakti must come when called, go where sent, and do what is said; in exchange it is promised liquor, raw milk, meat, dal-bhat on every amavasya, or a rooster bali.
Precaution: a chowki needs one's own house and a family successor
The speaker says that before bringing such a shakti in at all, a sadhak should think about how it will eventually leave. Because he is a householder sadhak giving it a place in his own home, that home should first of all actually be his own — never done in a rented police-residency quarter, company flat, or any place one may someday have to vacate. Even in one's own house, he should see whether a family member exists who can carry this forward after him, so it should be brought only with the intent that the tradition continue and that the shakti, if served, actually does kalyan — and only if it was brought with a lok kalyan bhavna in the first place.
Mohini Kamini yoni and its binding by rogue sadhaks for vashikaran
The speaker says some badmaash (rogue) sadhaks, out of dushtata, bind spirits of those who died by their own hand — often a girl between roughly fourteen and twenty-two who died over an unattained lover or, put another way, unfulfilled kaam-urja. Such a spirit's yoni, he says, is called Mohini Kamini, and it works very powerfully for vashikaran. When such a sadhak binds one in a shamshan and it asks to be freed, he sets a term of service — five years, then release — but he does not weigh whether the tasks he commands are high or low; he uses it for lok kalyan or for wrongdoing indifferently. Having given its own vachan, the spirit remains bound regardless.
How a bhagatwal guru trains a disciple: kuldevi and pitr seva, diksha, then awakening bound shaktis
The speaker says every bhagatwal guru teaches by his own Guru Parampara, and a good guru first looks at who the shakti and devi of the disciple's own house is and who his pitr-purvaj are, and sets him to serve them — a fast on Monday, Friday or Saturday as the tradition goes — for sawa mahina (a month and a quarter) before anything else. Only then, at a good time, does he give mantra Diksha and have its anushthan done, and only after that does he begin to awaken things one by one: the lok veer, Masan, masani, pretani, bhootni, each by a different method, making each one Vachanbaddha (bound by word). The method of awakening and binding, and how each shakti is invoked and released, he withholds for another discussion. The guru then gives the disciple a sthan for these shaktis at his home, permanently or by keeping and worshipping them with bhog; the covenant is always the same — you will do my work and I will give you bhog.
Why a malevolent bhagatwal chowki collapses: beaten shaktis refuse their word
The speaker says a wrong bhagat does not harm one family only; he has attacked ten for money, and if five of them fight back with Mahavidya, Hanuman or Durga path and havan taken up with sankalp, his shaktis get beaten wherever they go — thrashed by Hanuman ji, blasted by Bhagavati Baglamukhi, struck by Bhairav's staff, or torn apart by higher tantric shaktis, negative though those may be — through yantra, mantra, stotra anushthan, Vedic or tantric means. After two, three or four years of this the shaktis weaken and say, why should we get kicked doing your work; a pret is a subtle body still ruled by the mind it had as a human, so it will not stay loyal. This is why in bhagatwal a shakti "leaves" even when it was firm in its word: it stops helping, goes and does not return. Then the bhagat's body suffers, his house has trouble, there is no growth of his line, and the chowki finally becomes worthless, because he never served the Mahashaktis and had no tapoguna. Ruin is completed if a disciple betrays him or if, being bound by word, he can neither hand his shaktis on nor do their Visarjan.
What a bound household deity does to the family's puja
The speaker sets out the case where the devi-devatas worshipped in a house have been bound through some mantra vidya, some siddhi, some vachan (pledge) or some laag, and asks how that family should then do its seva-puja. A bound deva shakti, he says, can never give its grace properly. After the binding, whatever negative energy enters that place takes your puja for itself, your puja-path stops bearing fruit, and instead trouble begins. The person then thinks his puja-path is useless: the more he worships, the more adverse things happen to him.
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.
Binding by vachan and bhog: how a shabar duhai compels the attendant powers
On the village-bhagat talk of a deity being "bound by vachan" or "bound by giving bhog", the speaker says it is not a matter of tempting the shaktis like a child with two toffees; they become bound by vachan. A mantra is a vachan, and the duhai and vachan in Sabar Mantras put them under the mantra's command: they are not mahashaktis themselves, they are subject to the mahashaktis' orders, and when the duhai of Mahadev or of Shiv-Gaura is given they are compelled to obey. So they are forced to do such acts, and your household deities become inactive because of those vachans and that mantra's command. For how long depends on the person doing the projection, and the process of removing it is of the same kind.
What did Vishnu pray for at the wedding?
After offering his full stuti, Vishnu says: remaining with this Sati, protect the devatas and good men, that the beings of the world may always have welfare. And, O Sarvabhutesh, O Prabhu — whoever, seeing this Sati or hearing about her, becomes filled with desire, slay him; this is my prayer.
What happens to one who casts a wrong eye on a pativrata?
The meaning here, the speaker says, is that whoever looks with a wrong eye at any pativrata woman who is devoted to her husband, or attempts to stain her charitra, is slain by Shiva himself. This charitra arises from this point, and its direct example is given here as well. Shiva was pleased and said it would indeed be so.
Should a man delay in taking up a weapon for his wife?
The speaker says the description is given so that a man, as soon as his panigrahan sanskar has taken place and he has chosen his ardhangini, should not delay in taking up weapons if any other man attempts such a wrong deed. Here it is Brahma, Vishnu and Mahesh — the root of sanatan, from whom sanatan arose — through whom this picture has been placed: if anyone casts a kudrishti toward your wedded wife, you must not delay even half an instant in raising a weapon.
Who intervened when Shiva raised the trishul against Brahma?
Immediately all the saptarishi ganas fell at his feet and there was an outcry there — a very great offence has been committed, please forgive it. Then Vishnu too caught hold of his feet. Maheshwar said: only a short while ago my great bhakta Vishnu made this pratigya, had it made, and I accepted that pratigya — that whoever looks in this manner filled with desire should be slain. Why then should I not slay him now?
Which vow came back to Shiva after Sati's test?
Remember again, the speaker says, what Vishnu prayed for and which pratigya Shiva took when Shiva's marriage with Sati was taking place. Shiva remembered that very pratigya, which the maryada-protecting Rudra had taken earlier at Hari's special insistence, when the devatas made their request for the marriage. What had he taken? That if anyone keeps a wicked feeling toward another's wife, I shall slay him myself.
Why did Shiva's vow force him to abandon Sati?
Here, since Bhagavati Sati had herself assumed the form of Sita, and by assuming Sita's form she came into the form of the wife of Bhagavan Shri Ram, she became equal to a mother for him; and being another's wife, Shiva could no longer look upon her with the feeling of a wife. Shiva said: if I love Sati as before, then the great pratigya of me, Shiva, who follows the leela of the world, will itself be destroyed. Thinking in many ways in his mind, Shankar, the protector of the Veda and of dharma, abandoned Sati from his heart.
What did the akashvani say, and what did Sati learn?
Abandoning Sati from his mind, he set out toward Kailash parvat, without disclosing his resolve. On the way an akashvani occurred: O Parameshwar, you are blessed; there is none in these three lokas like you, who has to this day made such a pratigya. You are Mahayogi, Mahaprabhu. Hearing this, Bhagavati Sati began to ask which pratigya he had taken — tell me, be gracious. Then Bhagavan Shiva told her that it was the pratigya he took at the time of the marriage. Hearing this she became very sad.
What kinds of binding does the Chandi Shaap Vimochan mantra release?
Whatever kind you call it — Lakshmi bandhan, the bandhan of the kuldevi or kuldevata, some tantric having bound it, or people of your own family having had some vachan or kriya done, so that the sawari does not come out freely. But everything must be dharma-yukta and not wrong; there must be honour and respect. Then, he says, on using it you will get the benefit at once.
Vachan against daily sawari and the fixed monthly darbar days
The speaker says that when the shakti is awakened and taken into a vachan (Vachanbaddha), the guru has the vachan made that she is not to come every single day. If sawari is coming daily, he says bluntly, you are at level zero; and if she arrives whenever you call, matters are badly wrong. At the time of the vachan it is settled that the darbar be held once a month on Ashtami, Chaturdashi, Amavasya or Poornima, and that the devi or devata will come on the body on that day, and at their Parva Kala.
Is there any way to release a kuldevata that was brought from another household by stealth?
They were brought and honoured from the front, the speaker says, so removing them now is a matter of difficulty; no shakti will support you in such a state. Yes, by entreaty and supplication, by speaking to them through some medium, saying that we wish such a thing — if they, becoming pleased, say very well, we are releasing you, then perform my visarjan in this manner — then it is possible. Through any other means, through anyone else, it will not be possible.
Why does the sawari not come openly?
It is because of a lack of energy, or because of some kind of vachan bandhan, that the sawari does not come openly, the speaker says. Either your level of energy has not become such that they may come openly — for if they were to come openly, disorders would begin to arise in your body, so in one way or another it is a kripa on their part that they do not come openly. Or, if they are bound in some kind of vachan, if someone has stopped them, if some bandhan has been laid on them saying they are not to come, then there will be difficulty.
Why does apsara siddhi come easily to some people?
It is also true that attainment happens, the speaker says — but how? The reason behind it is that in the guru parampara in which such a person is initiated, some sadhak of that parampara, who would have been their guru, had at some time realised her directly and by his word established it in his own kula, in the kula of his guru parampara, saying that upon whoever becomes a disciple in my guru parampara you will bestow grace. In such a case she can grant the siddhi by mere glance, by shaktipat. For them it became easy — but for you it will never be easy, because you are doing her sadhana independently.
What should be done where a Bhairav says he is bound in the house?
If Bhairav ji is in a binding, he will be the Kul Bhairav, and someone must have made a vow or a Bhog offering of that kind. Have Bhagavati Kalika worshipped and a Saptashati recitation done on the Chaturdashi, with the Chhidrapal Nikari — that will be sufficient, and with a Sankalpa for Bhairav ji's release, the whole work is done.
A bandhan laid by a tantric, or vachanbaddhata, can stop a shakti from speaking through a body.
The speaker says the second cause is that a bandhan may have been placed upon you by some sadhak of bhagatvaal, by some tantric, or for some other reason; or someone may have learnt that a dev shakti comes upon you and, taking some kind of bandhan or vachan and giving the pujan of Chitrapal, has placed a restraint. Then she will not be capable of speech, because of that vachanbaddhata.
Is it wrong to have material desires in sadhana?
Making a material desire is not wrong, he says. But when you take a shakti into your own bondage and wish to run her according to your own will, then things there become quite difficult for you.
What are the three vachans usually taken?
There are rules for after the vachan is given and rules for before it, he says, and the vachan is also administered in different ways. But in the three vachans the chief thing remains this: when I call, you will have to come; where I send you, you will have to go; and whatever I say to do, you will have to do. Ordinarily, in bhagatvaal, it is chiefly on these very things that the vachan is taken. These are the three vachans.
Which is the greatest shakti?
That, he says, is the greatest shakti — she will never let your fall happen. But when you bind her in a vachan that whatever I say will have to be done, then also: nobody at all wants bondage. Keep it in mind, he says, that no shakti wants bondage. You have dragged her and brought her by the influence of your mantra and energy.
What happens if the purpose behind the vachan is a base one?
When your purpose is something base — harming someone, doing some work for yourself such as a longing to earn very great wealth and doing prayoga and kritya of that kind for it, an absence of the feeling of paropkar, doing particular shatkarma upon someone out of envy and malice — then that shakti too will watch each and every thing. She will not forgive. She too will search for faults in you, so that you commit a mistake and she may get out.
What rules does the shakti impose on a householder in return?
If you are a householder there, the shaktis will have their own rules, and they too will have you observe them according to their vachan: that you cannot live in householder life in such and such a manner; that you must behave with your wife in this way and this way. You will be bound in all these things — this you are not to eat; before eating you must give bhog in this manner; these works you can never do; these shaktis you can never worship; these mantras you cannot japa. The guru also tells this, and when such a vachan-vaacha takes place, they too tell it.
Are there places a vachan-bound sadhak may not go?
Yes. He says the sadhak is told: into these regions you cannot go. In the tantra peeths there are a great many such regions, and into those regions he cannot go. All these matters are told.
Which two clauses of a vachan are usually left unstated?
Two further things come, he says, when you say I am in vachan with you for life: whether, when your body is released — that is, at death — they will be free of the vachan; or whether you are establishing that shakti in your kula for ever. That too has to be told at that very time. Those who do not tell it, or who do not have the knowledge of it, cause suffering later to the whole line of descendants, who become bound — and this becomes a matter of a great deal of difficulty.
How does a vachan change the daily routine of a householder?
Doing all this, a shakti is taken in trivacha. Now the siddhi has happened; but when you come into householder life, earlier you used to wake from sleep at ten o'clock. Until the siddhi had not happened you woke at ten. Now the siddhi has happened and you have given a vachan — and according to the vachan the first bhog, the first food, ought to be offered by seven o'clock in the morning.
What if the bhog is simply not given?
You think that if I do not offer it nothing will happen. For how long? For two days, four days, a year, two years nothing will happen to you. But when you have taken a vachan and perfected her and kept her, and you are not giving her bhog — having left her own lok and her own place, she remains with you always in an ansha form. Once the vachan has happened, in ansha form she will most certainly remain, whichever shakti she may be, whatever her lok may be. So when you do not give it, there is trouble.
Will the shakti tell you that the trouble comes from her?
She will never discuss it, he says, and will never say that yes, suffering is coming to you on account of me. But the dosha will go on attaching to you of its own accord.
What is ullanghan dosha?
Apart from that, he says, there are some shaktis with which ullanghan dosha attaches. If you cross over some mountain, a dosha attaches. If you cross over the upper part of some temple — that is, what we call shikhar darshan, the shikhar — then a dosha attaches.
How does air travel affect a sadhak under such a rule?
In the present time you are a very great sadhak, a siddhi of this kind has happened, and you are flying by aeroplane — then, he says, ullanghan dosha is bound to attach. You have crossed over mountains and crossed over shikhars too; and if you have crossed the shikhar of their own ishta aradhya, then your shakti is bound to be blunted just like that. All these doshas will begin to attach.
Are these conditions disclosed to the sadhak?
Nearly all of these matters, one by one, remain secret — it is the shakti that is to be opened, he says. If your guru is of that kind, then he will tell all of it: look, there are so many terms and conditions.
A vachan's conditions are accepted the way hundred-point terms are accepted unread
We do not read terms and conditions at all, he says; it has become a habit — now we go straight to I agree, I accept, because who will read a hundred points. There too, whatever the shakti says, you will say I accept: you have become manifest, there is no need, I accept, whatever you say. But later, when she begins to state one term and condition after another — you did this, therefore this thing happened; you did that, therefore that thing happened — then it feels that one should have read it, should have seen it, should have known it. Or, if the guru never told it at all, there is difficulty.
The vachan's largest clause is five or twelve years of service against a promised tripindi and moksha
After the perfecting is done, the same vachan is taken from them, and the single biggest term and condition in it is this: I will take service from you for so many years. You will serve me for five years, and after that I will have a tripindi done for your moksha, I will have this done — whatever it may be, he will say that in the vachan there, in the region of the shamshaan and the like. Or he will say: I will take service from you for twelve years, and after twelve years I am bound to give you moksha. In this manner he will take the vachan.
The durgati the bound atma undergoes for twelve years is something nobody opens up
But the durgati that atma undergoes for twelve years in the name of Bhairav, he says, a sadhak of that kshetra will be understanding well. This thing nobody ever opens up. Know it as though you are suffering and nobody can see you.
The atma held in the vachan lives as a bandhua mazdoor until its term ends
You have been bound in his vachans in every way and have been made helpless. You will get mukti after so many days, after twelve years — but for twelve years you have to remain as his bandhua mazdoor. Whatever I say, that is what has to be done. Binding in every way, he is then handed over and made helpless there.
He has never said a vachan must never be taken — only that a householder must be able to keep it
A listener says there is some confusion — you say a vachan should not be taken from a shakti, then why is vachan management there in sadhana? He answers: I have never said that a vachan should not be taken from a shakti. I said that a householder should take a vachan according to his own life. If you can fulfil it, then take a vachan. If you have perfected some yakshini, take three kinds of vachan from her — it is not limited to trivacha alone.
What happens when a yakshini is perfected in a wife-form?
Then, if you are going to perfect her in the form of a wife — though it does not happen in the manner in which the confusion has been spread, he says — after that the situation becomes a good deal different. The reason behind it is not that the yakshini will kill your wife because she has been taken in vachan.
What actually happens when a yakshini is bound to a sadhak?
When you bind a yakshini in a vachan for yourself, he says, then — yaksha and yakshini is the very name — the energy that is in her body becomes bound with your prana urja, it becomes bound. And when they are bound to the prana urja, then however much mantra japa and the like you do, from that very mantra japa she gets nourishment, and she will accomplish the work for you.
Why does the vachan break in householder life?
And when you go into householder life, he says, then somewhere or other there will be obstruction in your sadhana and tapasya; somewhere or other things of that kind will come. Because of that there will be a depletion of prana urja, you will not be able to give time, you will get a weak body, and then the vachan will break there — and when the vachan breaks there will be difficulty.
Why would kripa not come even after a vachan?
A listener says kripa is not coming even after the vachan. That kripa should not be coming after a vachan is a nearly impossible thing, the speaker answers; then here a game has been played with you. He tells the listener by name to speak to his guru ji once.
Can a tantric take away by deceit a yakshini walking with you?
Asked whether, if a shakti such as a yakshini from a yantra begins to walk with you in an unseen form, some tantric can take her off by deceit and keep her with himself, and whether the shakti does not resist in such a case, he answers: no, she does not. You will labour, but you do not have the knowledge of how to keep them with you or keep them in protection. The person before you has such a vidya; giving a vachan and using his own vidyas, he can take her off and keep her.
The shakti does resist being taken away, but she is helpless
It is not that the shakti does not resist, he says — she does resist; but she is helpless.
What happens if one stops a bhog one had begun oneself?
A listener writes that she had begun of her own accord to give bhog to devi-devatas, that she has been giving it continuously, and that she wishes to stop. According to him, he answers, if you now stop of your own accord, then the trouble and difficulty will increase.
The siddhi is obtained, the vachan given, and the power then turned to running one's own religion
Obtain the siddhis, he says, carry the body's capacity and samarthya to that limit, establish your dominance; the Devi's siddhi and kripa have been obtained, the vachan given — and then those persons become the ulema and maulvis themselves, their disciples worship them, and their own religious matters are run on that strength.
Jagannath ji lets go a false oath taken on himself at Puri, but a false oath taken on Bhagavan Shiva is not let go
The speaker says a param Vaishnav ji himself was saying this subject: that at Jagannath Puri the sevaks, pujaris and bhaktas of Jagannath ji will take a false oath on Jagannath ji to earn two or four paise, and Jagannath ji does not become angry with him for it — he says all right, no difficulty, on my account two paise are going into a Brahmin's stomach, food is going in, no difficulty. But on that very subject the same param Vaishnav ji says that if some Brahmin even by mistake takes a false oath on Bhagavan Shiva, takes a false vow, then Bhagavan Jagannath does not let him go: in his words, the Sudarshan chakra is set running and cuts him down, chasing him.
How does one destroy a tantra prayoga made upon oneself?
Asked how any tantra prayoga is destroyed, the speaker says many videos on the channel already teach the use of different vidyas for tantra nash. You can destroy tantra yourself through the vidyas — you should be capable, and your mental strength should be such that you can stand firm in the field. Only then will you be able to destroy the prayogas made upon you.
Gurus formerly imposed a twelve-year oath after a siddhi — no prayoga until the capacity was consolidated
In the times of a year or two ago, the speaker says, after a siddhi was completed an oath used to be administered by the gurus for 12 whole years: that you will neither see nor listen to anyone, nor perform any tantric prayoga. For 12 whole years they used to have the capacity consolidated — whatever siddhi had been obtained on account of mantra bala was consolidated for 12 whole years. Only then did those things come into use, and so their effect was irrefutable, and they did not employ them here and there without cause.
What are the pushtikarik materials for havan, and what is a jind that wants a ghodla?
The pushtikarik samagri for havan, he repeats, is ghee and guggul. A questioner writes that jinds used to come upon his father earlier, and that now a jind wants to make him its ghodla — the speaker asks what this ghodla is — and that he does not accept them and does not want the jind to come to his side. He answers: first of all, your father will certainly have given a vachan and the like, which is why it will be coming in this way. First tell it yourself that we do not wish it, so please go away to your own place, and tell us what vidhi vidhan is to be done for that. If it tells you, that is all right; otherwise it should be removed with the help of some knowledgeable person.
Why would a sadhak want to give up such shaktis?
When someone is bound to such shaktis by vachan and has to renounce them — now the body is no longer supporting him. Whoever keeps shaktis of this kind made siddh has to give them bhog and always keep them engaged in something somewhere, because ugra shaktis will never sit quiet and saumya in your house. So while still alive he wishes to do their visarjan lovingly, with vidhi-vidhan and with self-respect.
What follows after a person obtains pratyaksha siddhi?
If you take pratyaksha siddhi, he says, you will be bound into niyam. And pratyaksha siddhi is not attained so easily either; for it a fit guide and guru is needed. You will be bound into niyam after taking pratyaksha siddhi because you will think that having made something siddh we will run it according to ourselves — but the reality is that those whom you make siddh perform the work of keeping you in discipline.
How are kavachs made for a whole family?
If you are having it done specially for the whole family, then for the whole family it is done gradually, he says: we too have such sadhaks, and we all proceed slowly — this year the kavach and so on was made for the mother and father, next year one was made for the brother, and so it goes on gradually. But it is not that in every matter you are told: now Navratri has come, so take a new yantra and mala in Navratri; Shivratri has come, take a yantra and mala at Shivratri. It does not work like that. In such a case you should take your decision thoughtfully.
What happens when a Guru has restrained a Vidya by vow?
A Guru who fears misuse may Keelit the Vidya — bind it by a vow that you will not use it in such a way, only for protection. The man then has everything and can use none of it. Such Gurus are father-like and do not want the disciple's Karma-bandhan to grow; they say, only serve your Aradhya, do not perform prayogas.
What happens once a brahm has been worshipped in a lineage?
If they have been worshipped, then they go into vachanbaddhata, the speaker says. If once in a lineage they have been worshipped, then whoever performed that worship will have given the word that we shall always worship. That is why, once a brahm has been worshipped in a family, it is very difficult to remove until its gati happens of itself — and even if you remove it, since the people of the house have at some time given the word, then unless it agrees of itself, you may seat it wherever you like and within twelve days it will return. Seating it independently is also a problem. So if it is not going, and the earlier people have committed such an act, then build a small Shiv ji temple and give it a place there.
Precaution: a childless wife must refuse any vachan offered in a dream where masanik shaktis are worshipped
Speaking openly, the speaker says that in some households Masan shaktis are worshipped. A married woman who has not yet had a child must then take care that if any vachan is being offered to her through a Swapna or any other medium, she does not accept it. Otherwise, he says, garbha Bandhan happens of itself: her womb becomes bound, and before she has had a child some Laag attaches so that she never has one.
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