Veer
Every question on the site tagged Veer, each answered from a timestamped source rather than a summary written from memory.
A heroic local spirit — one of the entity classes (alongside Masan, Pretani, and Bhootni) that a regional Tantric practitioner masters and binds to a Chowki.
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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.
Take refuge in one of Jagadamba's four Veeras: Hanuman, Bhairav, Narasimha or Ganapati
The speaker says that those who serve and worship Shri Ma Jagadamba must take refuge in at least one of her four Veeras, the four Mahashaktis who stand as Veer and Gana: Hanuman, Bhairava, Bhagwan Narasimha or Ganesha. He says one should try to attain siddhi of that one Veera's vidya by the extended vidhan, and that Hanuman's Badvanal Vidya is one such route. He says whoever takes Hanuman's refuge and does these vidhans can have every kind of suffering and dosh in life removed by this single Anushthana, and that keeping it for life brings many benefits.
What can go wrong if an ugra Bhairav is worshipped in a house with a lok devi?
By way of example the speaker says that if you do the puja of Kaal Bhairav at home, or of some swarup of Bhairav that is ugra, extremely ugra, while the devi of your house, the kula devi of the house, is a different kind of shakti, a lok devi, then because of such a swarup of Bhairav, if some veers move with her, if some shaktis of a different disposition move with her, then somewhere or other they will be bound by the effect of Kaal Bhairav's mantra.
Who are the four chief Veers of Bhagavati?
The puja of Batuk Bhairav ji in Navratri is extremely necessary; and chiefly, the speaker says, of Bhagavati's four ganas, the chief Veers — first Bhagavan Shri Ganpati ji, second Bhagavan Shri Batuk Bhairav ji, third Bhagavan Shri Mahavir Hanuman ji, and fourth Bhagavan Shri Narsingh ji. The puja of these four is compulsory.
How are the four arranged around Bhagavati?
If Bhagavati is standing and looking towards you, then in the space between you and Bhagavati, Bhagavan Shri Vinayak is seated. On Bhagavati's right side Bhagavan Shri Hanuman ji is seated; on Bhagavati's left side Bhagavan Shri Batuk Bhairav ji is seated; and towards the back part, the rear, Bhagavan Shri Narsingh ji is present. In all four directions the four chief Mahavirs are present.
For a devi sadhak, guru or no guru, sadhana belongs to the night kaal — become a veer sadhak rather than pleading that rakshasi sadhanas happen at night.
And if there is no guru, and your kuldevi is there, you are in the devi parampara, you are a devi sadhak doing it even without a guru, doing it by listening to this channel — then, he says, he has told you clearly: sadhana should be in the night kaal only. Become a sadhak, become a veer sadhak. Do not do all this saying no, we shall sleep at night, that rakshasi sadhanas take place at night.
Let a sadhika walk the roof in payal on the Purnima night and let the neighbours be frightened — but stay awake, and the work is done.
If you are a woman, a kanya, walk about wearing payal, he says. Let the people all around be afraid — that a chudail is walking on her roof, that one must remain afraid of her, that she has made some devi siddha and roams at night. Frighten them, browbeat the world; yes, she is a sadhika, we are sadhaks, she applies a red tilak — frighten everyone by walking about at night in the Purnima, so that they know the devis and devatas were roaming in her house on the Purnima night. But stay awake, do not sleep, and your work will be done; and your enemies will die of fear like that, saying a chudail walks on his roof at night.
The retinue of veers and kula ancestors that accompanies a mounting deity
Only after moving forward from that, the speaker says — after some anushthans have been performed and the balanced siddhi of the trinetra (Divyadrishti) has been correctly obtained — does the guru seat himself at his own sthan and acquaint you with your shaktis. There is never only one shakti: a Bhagavati, a Yogini or a devata arrives with many other shaktis and many Veers who walk with them.
Bhogs of the attendant shaktis and where each is offered
Thereafter, the speaker says, it is told in what manner bhog is to be given to each. There are many shaktis to whom khappar is offered on the day of Poornima, to some on Amavasya; to some a stream of liquor is poured, to some plain liquor, to some kachchi. Some are to be given bhog outside the house, some at the Chaukhat, some in the pujan sthan, some at the place where you keep water, some at Tulsi ji, some by going to the bank of a river or a lake.
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.
What happens if the target is able to return the prayoga?
In such processes, when some pret or pishach shakti, or specific shaktis of the veer category, are projected, then there is this possibility: that the one against whom a tantric is working — who is the enemy from his side — may himself have knowledge, or may have some deity capable in protecting him, or may have perfected some siddhi, or may have a deity's grace, or may have such a guru as will return your abhichar.
How does one stay safe from Valmiki-tantra practitioners nearby?
Asked how to remain safe when Valmiki tantra tantrics are nearby who perform a great deal of tantrokta kriya: first of all, having perfected the mantras of the kavach and the like — the mantras of Bhagavan Narsingh especially, because in those they mostly run shaktis of the veer category, shaktis of that kind. Having made use of the Narsingh tantra, keep the place made safe in a complete manner.
Can Veer sadhana be used to remove pret negativity from the family?
Asked about Veer sadhana for protection, for permanently removing pret negativity from the bodies of the household, and for making the body well-formed, he answers: Mahabhairav sadhana. But he adds that if there is pret sadhana and pret and this kind of presence, then first have it looked at by some competent person. Asked whether the five-day sadhana is to be done under sankalp, he says yes — take the sankalp each day.
Ghanta Karna is included in the thirteen-syllable sadhana, but is not written down publicly
Asked about Ghanta Karna, he says that this time they had included the Ghanta Karna sadhana too, in the Swarnakarshan Bhairav anushthan that is taking place; afterwards they removed it from the written form. They will still be there, because in the thirteen-syllable sadhana Ghanta Karna Mahavir too will have a place — but they have not written it out expressly there. The reason is that from giving all these names, people begin to demand things connected with them, tell this, tell that; and that they do not want. That is why they do not put it in.
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.
What was Baital sadhana used for historically?
It is said that Baital sadhana also yields the Vidya of changing form. In earlier times soldiers and commanders were made to perform it by their Kula Gurus or by the state Tantriks — a powerful, Vir-bhava category sadhana, after which victory in war became far easier, and by which those in the intelligence service changed form to accomplish their work.
What sadhana gives physical strength?
Perform the Vir-bhava sadhana connected with Bhagavan Hanuman ji while observing Brahmacharya; perform the Panchmukhi Hanuman sadhana; perform the Markateshwar Bhairav sadhana. Done after taking Deeksha it is excellent, as is a Samput recitation of the Hanuman Chalisa with the complete sadhana.
How can you tell that the kul Bhairav has arrived?
The speaker says their greatest effect, or the way of observing it, is that on arriving they raise the jaikara. You may be worshipping them at home in any form — as a veer, as some dev shakti, possibly even by the name of Brahm — but as a dev shakti it is the Bhairavs of the kula who come first, and that is the thing to watch for.
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 the Bhairav of Mata Shakambhari, and is Nahar Singh one?
The speaker says that if Shakambhari Mata is the kuldevi, then her Bhairav will be Sadashiv alone; it will be a swarup of Mahadev. Nahar Singh, he says, is not in the form of Bhairav, but if they are worshipped in the house as protector and as veer — a lok devata seated there later for some reason — then that is a different matter.
Does Baba Karar Veer of Jaunpur fall in the category of kul Bhairav?
The speaker says this is not in his knowledge — he would have to ask about this matter of Jaunpur. He adds that he has already told what the method is, and it would have been better if the questioner had looked at it accordingly.
How should Nandi ji be worshipped along with Shiva ji's abhishek?
The speaker says that whenever Shiva ji's puja is done, Nandi ji's pujan should be done first of all — just as Bhairav ji and Langur Veer walk before Bhagavati, foremost of all. On Bhagavati's right side, he says, are Hanuman ji; on the left are the kul Bhairav or Batuk Bhairav; and there are two more veers, in front and behind. In the same way, Nandi ji walks first before Shiva ji, so Nandi ji's pujan and abhishek should be done first and only then Shiva ji's.
Why are Tuesday and Saturday treated as special days?
Tuesday and Saturday are the two special days, and the nishiddha-kaal night belonging to them in particular has been addressed as connected with veer and krura — veer ratri and krura ratri. When a nakshatra and a tithi combine with them as well, it becomes special, and then exceedingly special.
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 are veer bhav and divya bhav, and which is required at Kamakhya?
The stage from fifteen years to forty-five or fifty-five years is called veer bhav, because in it a woman or a man has a great deal of shukra and raja within, whose emission is considerable, on account of which shakti remains in the body; within this, Vamachar and Siddhantachar have been held. After that comes divya bhav, the stage past fifty years, in which we have already enjoyed all the bhogas — and it is this divya bhav, the speaker says, that has been held at Kamrup Kamakhya: that only with divya bhav can Bhagavati's seva-puja be done.
What were the tantriks of the popular tantra stories actually stuck at?
For information, the speaker says, all of these had remained stuck in the beginning sadhanas of veer bhav. He calls it a replica — making a duplicate of some real thing in its own fashion and proceeding with that. Just as Bhagwan Shri Krishna had a mimic, Paundraka, who used to call himself Vasudeva Krishna and always delivered the line that the Sudarshan chakra is mine.
Are such people admitted to the saubhagya archan and chakra pujan?
You will all be greatly astonished to learn, the speaker says, that in the veer bhav process of saubhagya archan and chakra pujan their entry stays forbidden; the entry of women of this kind also stays forbidden. Just as mudra is used to purify madya and free it of the curse, exactly so it is for a woman, and exactly so for a man — there is a process of freeing both from the curse. Without doing that, nobody can ever go inside; never into the chakra pujan.
How should devta veers be reinstalled at another place?
A listener says he could not do his puja path because he was in hospital for twenty days, and asks how to establish his devatas and veers at another place now. Install them on the day of the Purnima, the speaker says. There is a proper video on how devta veers are taken to another place — how their vidai is done, how they are taken to a new place.
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.
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.
Can Narsingh's twelve-name stotra serve as the small sadhana before Bhagavati's mool sadhana?
A listener, in kramagat sadhana, has done Ganesh ji, Bhairav ji and Hanuman ji, and wants to do a small sadhana of the fourth Veer Narsingh ji before Bhagavati's mool sadhana, and asks whether he may use Narsingh's twelve-name stotra. Absolutely you can, the speaker says.
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 fills the body with energy and removes laziness?
Asked how the body may be filled with energy, so that remembering it at the time of war one becomes very terrible and no laziness comes, he says that for this there is the veer abhishek of the Mahamrityunjay. Of all the shaktis of the veer category, when their initiated sadhaks complete the purashcharan — the mahapurashcharan — of the mantras, taking the Mahamrityunjay for instance, which has separate kramagat dikshas and mantras according to the form.
The Chandi Kavach, Bhadrakali's veer kavach, Shiva's Aghor kavach, Virabhadra's and Panchmukhi Hanuman's
He says that in earlier times, what used to happen was that the brave warriors who went into the army had that very nyasa performed upon them for the sake of obtaining victory in war. In the same manner, he says, take the Chandi Kavach in the Shri Durga Saptashati and the like, the veer kavach of Bhagavati Bhadrakali, the Aghor kavach of Bhagavan Shiva, the raksha-granting kavach of Bhagavan Virabhadra, the kavach of Panchmukhi Hanuman ji — all these kavachas endowed with fierceness. The nyasa of all these kavachas: nyasa of the kavach here means the nyasa of the whole kavach.
Bhairav ji is invoked so laziness never comes, and Mahaganapati with him
There is Bhairav ji's, he says — so that laziness never comes at all, so that one becomes terrible — and there is Mahaganapati's.
When will you actually need a guru?
Do you know when the need for a guru will fall on you, he asks. When you are going to do abhicharik things, some kriya connected with tantra, by yourself — there you need a guru. He gives the example: you are not doing the sadhana of the Mahashakti, you are not doing the puja of Bhairav ji as taught on the channel, where five or seven sadhanas with the Hriday Path and each thing have been explained. You want to do a tamasik sadhana of Bhairav ji, worshipping the eight veers of Bhairav ji — although, he notes, there are not eight veers but sixty-four.
What makes the eight-veer puja impossible from a book?
Because its vidhi-vidhan, he says, is such that at the least — if there are eight veers and you go by the tantra method — at least three mudras will be used for each single veer, so twenty-four mudras. You will have to learn those twenty-four mudras first: by which mudra whose avahan happens. It may be that two veers have the same mudra, it may be that each is different. That is why you will need a guru there.
What is the difference between playing with Shakti and with her gana?
When you play with shakti, he says, not with the Mahashakti — the Mahashakti, Mahamaya Jagdamba, is never going to bring harm to you — but if you are playing with her gana, playing with a veer, if you have to do all these things and go into all of them, then search for a guru. Then you need such a physical guru, and for that too use these very things, so that you get a correct guide.
What difficulty do veer sadhaks face in negative places?
Suppose sadhana has to be done in some negative place — the veer sadhanas, in which high-grade sadhaks go into negative places, the speaker says. Their wish is for lok kalyan, or many sadhaks do it for themselves too, that we shall go and accomplish some high-grade veer; and the whole tantric subject of it is such that they will go into some ruin, into a cave, into the forest to do mantra japa. On going there they find that the place looks very good, but pishachik shaktis dwell here, and they can take my mantra japa.
What are the two kinds of Mrigendra sadhana?
Mrigendra sadhana is of two kinds, the speaker says. One Mrigendra sadhana is an independent sadhana, of the Veer bhaav. And one is of Bhagavati's Mahasingh. Within that too it depends upon the different forms of Jagadamba: it is Mahavishnu in all of them, but according to the form — as with the eighteen-armed Durga ji, in which the singh is a separate matter, and in the eight-armed it becomes different. With the form there is a difference of mantra and the rest as well.
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 veers worshipped as lokveers held to be?
These, he says, are such shaktis connected with Hindu culture and current from the medieval period, who in their living time had also perfected some tantra siddhi or other and were along with it of a veer bent, or had attained veergati in battle, or had obtained some such siddhi. If deities of this kind are in your area and you have information about them — and only if you have information, and only if they are satvik — you should go to their place at the time of Gupt Navratra and kindle dhoop and deep.
Who used to do Hanuman's sadhana in the older pattern?
All the people who formerly learned pahalwani used to do Hanuman's puja in particular — in the akhara, in kushti, and for going to the field of war, doing his puja and his sadhana especially, doing sadhana in the veer bhav. And there were also those who did the siddhi of Hanuman's veers, his chief ganas.
What is the order of upasana within Durga upasana?
In Durga upasana, Ganapati is first of all; then Batuk Bhairav; then Hanuman; and then, at last, Bhagwan Narsingh. And the direct worship of Bhagwan Narsingh is done by only a very few — somewhere in the direct manner someone will say that in Durga upasana, among the four veers, the puja of Narsingh Veer also takes place. There is no need to do all of that in that way, he says; people will not even want to do so much. Only those who need it should do it — those who wish that what is here should be complete, when there is that kind of samarpan, and when Bhagavati grants the capacity.
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.
What happens if a mistake is made in the Panchmukhi Hanuman puja?
Know this too, he says: Hanuman also beats. If you make any mistake at all in the puja of Panchmukhi Hanuman, even if you are doing only the kavach sadhana, then the veer ganas of Panchmukhi Hanuman do not delay in dropping kicks and blows on you in your sleep. And then, out of fear, the next day one thinks there is a pret in the house, that it struck me, that such a thing has happened — one is not to eat all this fear.
What protects against the fifty-two kinds of veer?
Fifty-two kinds of veer have been told, he says; and if the fifty-two kinds of veer are set upon somebody, his survival is difficult. If it truly is so, then protection can come by the kripa of Sarveshwar Bhairav. Protection can come from the Aghor svarup of Bhagwan Mahadev. Protection can come by the prayoga of the Panchmukhi Hanuman, the Saptamukhi, the Ekadashmukhi. Protection can come from Bhagavati Pratyangira. Protection can come with the help of the most ugra forms of Kali ji. And by the japa of the Agni Gayatri within the Gayatri — that is, the Agni Gayatri of the mool Gayatri — there can be peace and there can be protection.
What is the relation of the fifty-two Veers to Bhairav pujan?
As for the fifty-two Veers, whom we all know about, in whichever kshetra those fifty-two Veers are chiefly worshipped, there too, without the pujan of Bhairav ji, the puja of those Veers, or their proper condition, cannot come about — their balance cannot come about.
Who are the ten Veer Bhairavs, and where are they worshipped?
The chief ten Veer Bhairavs come for such pujan when the pujan of the ten-armed Mahadurga takes place — the ten-armed Durga who is Mahishasura Mardini — whose distinctive pujan happens in the Sharadiya Navratri in the region of Bengal; there, those who perform tantrokta anushthan especially worship these ten Bhairavs. He names Srishti Veer Bhairav, Sthiti Veer Bhairav, Sanhar Veer Bhairav, Rakt Veer Bhairav, Yam Veer Bhairav, Mrityu Veer Bhairav and Bhadra Veer Bhairav; most of them are worshipped in the kshetra of the shamshaan, for veer and the like. Very few people worship them independently — either they are worshipped within the avaran, in the ten-armed pujan, or they are used when one is to be awakened or made siddha.
Can a Hanuman mantra be done without Deeksha?
It would be better taken with Deeksha. Doing japa of the mantras of any of the Vir-bhava deities without Deeksha increases the fierceness considerably. Until Deeksha is obtained, perform his Ashtottar Satnam Anushthan instead, or his Kavach — the Chalisa and Bajrang Baan everyone may do.
What is accomplished through shav sadhana?
From shav sadhana, veer sadhana is also done. From shav sadhana, Bhairav sadhana is also done. Through shav sadhana, Baital sadhana is also done. Through shav sadhana the khechari siddhi, the siddhi of akash gaman, is also accomplished. And again, indrajalik siddhis also occur — these are called kautuk vidya — and that too is done through it. There are many things, he says, so in a way a sadhak goes into this marga to increase the worthiness and the capacity within himself.
Why were Baital and veer sadhana performed in earlier times?
People in earlier times performed Baital sadhana and veer sadhana so that when other enemies attacked, there would be protection. The vidya of changing one's form, and the mayavi siddhis, worked through all these things, and it was by such means that those who worked in the intelligence department operated. It sounds very entertaining now, he says, but who does all this? There is neither the capacity nor anyone left to teach it; and those who can do it are cut off from society. By good fortune one gets their darshan, but they do not display it — they will certainly tell you that such a thing happens, if they are much pleased.
Can a married woman take diksha alone, without her husband?
The speaker says a married woman must never take Diksha alone, whatever the path; in the tantra path a married woman should never take diksha without her husband. For the husband it can be different: if the wife is not joining or cannot, and he is going into the Veer path, he may take diksha and do sadhana alone first. But for a woman sadhika, guru diksha must be to both together, from one guru; the mantras of sadhana that the guru later gives as diksha he may give to her alone without fault, but both having the same diksha from the same guru is essential. He adds that if she takes an ugra or tamasik diksha and is not yet a mother, all the rules he gave for that stage still apply.
What if a few days are missed during a crore of Ram naam japa?
Asked whether, having taken up one crore of Ram naam japa, one may still do the Hanuman Veer sadhana if two or three days are missed for some necessary cause such as an exam, he answers yes — for the one, two or three days that are missed, do mental japa according to your capacity, and the krama will remain intact.
When during the Holika dahan may one do one's own path?
Whenever the Holika dahan is happening there, you may do it the whole night: you may do it before the Holika dahan, you may do it after, and you may do it while the dahan is going on. But it is not to be done seated in front of it. The vidhi that is done seated in front of it should ordinarily never be done by a householder at all, unless it is a very great emergency; those who wish to perform siddhis are a separate matter, in which the Veer Vetal siddhi and more besides come in.
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