What Fate Awaits a Fraudulent Ojha — The Chowki, Its Vachan, and Why It Traps Its Own Sadhak

Who are "bhagatwal" practitioners?

The speaker describes householder sadhaks — with or without a guru parampara, married or unmarried but living within a family — who bind not just one mahashakti but various Upadeva-related shaktis along the tantra marg: brahm shakti, bhoot-pret, shamshanik shaktis, Dakini Tradition and more. Those who take up these siddhis become a "sookha ojha" of the bhagatwal kind, a guni. The video's question is whether such people attain mukti after leaving the body, and what gati actually awaits them — a question people search for especially after a family has suffered greatly at such a person's hands following a death.

The speaker opens by describing a category of householder sadhaks — Bhagatvaal practitioners — who may or may not stand in a guru parampara, and who may or may not be married, but who live within a family, with brothers and nephews. In Bhagatvaal, he says, people do not bind just a single mahashakti; walking the tantra marg, they take various kinds of UpadevaA category of subordinate or lesser divine beings ranked below the principal deities — ancestors (Pitrus) are classified under this category.-related shaktis under vachan and bring them to siddhi. Among these, he lists: brahm shakti; bhoot-pret and shamshanik shaktis; and those who take up Dakini Tradition and shamshanik/Masan siddhis of this kind become a sookha OjhaA folk sorcerer-practitioner who binds and directs spirit forces through offerings like alcohol and meat. of the bhagatwal sort, a guni. The question he poses for such people is whether they are able to attain mukti after leaving their body, and what gati — what fate — actually awaits them. He notes that this is a real question people search for, because it is often seen that after a death in a family, considerable suffering is inflicted by such people, and that is when someone starts searching to understand what actually happened.

Some go on doing lok kalyan, some bind shaktis but never use them, and some householders seek a lok veer or lok yogini

The speaker says guru parampara matters greatly on the tantra marg, whose meaning is adopting tantra pravrutti to draw near a mahavidya or mahashakti, doing sequential sadhana per the tantra vidyas. Some go on to do lok kalyan and keep increasing their shakti; some bind shaktis but never use them, staying content in their own nityanand and moving on toward paramanand; and some householders, living an ordinary social life, develop a particular interest in vaam-margi or lok-prachalit sadhanas — siddhi of a lok veer or a lok yogini.

Guru parampara, the speaker says, holds great importance on the tantra marg. The meaning of the tantra marg, he explains, is adopting a tantra pravrutti in order to draw near any Mahavidyas or mahashakti, doing sequential sadhana according to the tantra vidyas, bringing other vidyas to siddhi along the way. He distinguishes three kinds of people who take this path. Some go forward doing lok kalyan, continually increasing their shakti through it. Some bind tantra shaktis but never actually use them — they keep the siddhi limited to themselves, wishing only to bear their own karma-prarabdha; they simply awaken and attain siddhi, and through it remain absorbed in their own ananand, enjoying their nityanand through repeated seva, puja and bhog of that shakti, and go forward on the spiritual path that leads to what is called paramanand. And there are also those who, while living an ordinary social life, develop a particular interest in vaam-margi sadhanas, or in lok-prachalit sadhanas — the siddhi of some lok veer, or the siddhi of some lok Yogini. (He notes yogini sadhana is itself a separate subject he will take up in detail elsewhere.)

Why must a householder sadhak check with the kul devi-devta before binding any shakti?

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.

The speaker turns to any sadhak, any householder living with his family, who at some point gives a place in his puja sthan — which sits inside the home — to whatever siddhis he has taken up. He says he repeats this point again and again: whenever a sadhak does sadhana and brings any shakti to siddhi, the importance of his Kuldevi and Kul Shakti matters above everything else. He should look at whether that shakti, through its presence, will bring the family any trouble, and whether the kul devi is giving her aadesh for it, whether the kul devi-devta are ready for it and their aadesh is actually being received. Very often, he says, people set aside all of this and give it no importance. They go straight ahead — deciding they will awaken and bring these shaktis to siddhi and then give them a place in their puja sthan, bringing them under Vachanbaddha.

Staying with an existing sevda sayana and learning masaanik kriyas, kache kalve and dakini shaktis one at a time

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.

How is such a shakti actually brought in, the speaker asks. It is done, he says, by staying with someone who is already a sevda sayana or a bhagatwal sadhak, and learning one thing at a time from them. One goes to the Masan, learns to perform masaanik kriyas — how to awaken a masaan shakti, how to run it, how to give it an aavahan, how to send it against someone. Some keep Kache Kalve which have been brought to siddhi, and learn how to use them. There are also some good shaktis of the dev-UpadevaA category of subordinate or lesser divine beings ranked below the principal deities — ancestors (Pitrus) are classified under this category. yoni that are brought to siddhi. And Dakini Tradition-related shaktis — that is, female pret shaktis, pretni and the like — are taken under vachan. Principally, he says, all of these — however many there are — are taken by vachan and bhog together.

Why does an unliberated spirit need bhog, and what happens to its power over time?

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.

Why does bhog matter so much for these shaktis, the speaker asks. It matters, he says, because they are in some sense atript — unsatisfied — shaktis, who have not attained amukti because of their own unfulfilled desire. The older such a shakti grows, the more its power increases — and he explains why: because time keeps passing, and the energy of its own Sukshma Sharir is a Preta sharir, not a Prana Urja. The more you keep binding that pret sharir to its own desires, the more its shakti keeps growing, because that body is itself a body made of desire, and you are the one nourishing it. Whatever desire a being died holding — as the saying goes, ant mati so gati, the mind's state at the moment of death decides the next gati — is exactly the desire that sent it into a pret yoni, and continuing to feed that same desire is what you are doing. Such tantrik sadhaks — the bhagatwal sadhak and the like — take a vachan from the shakti: it must come when called, go where sent, do what is told. And in exchange they give their own vachan: when you do my work, we will give you such-and-such bhog — liquor, raw milk, meat, dal-bhat every amavasya, or some other thing, or a rooster Bali. This, he says, is what happens principally, though there is much more nuance beneath it that he is stating only in simple, general terms.

Some 90% keep a handsomely decorated Mahakali altar without the bhagat ever having done her own seva

Once a shakti has been brought to siddhi and given a place, the speaker says one often finds the spot very handsomely decorated, with a photo of Mahakali and a lit jyot in front of it — but he says to notice whether that bhagat once did Mahakali's own seva well. This, he says, is the case some 90% of the time; the other 10% are sadhaks who bind such shaktis for genuine lok kalyan or personal interest but release them, or whose vachan is that the shakti is automatically visarjit when the sadhak's own body departs — mostly people within a guru parampara, where trouble is comparatively less. The rest, whom he calls "uchhrinkhal" (unruly, like a loose bull), are his subject here.

Once such a shakti has been brought to siddhi and given a place, the speaker says, watch closely what happens. Very often the spot is decorated very handsomely — a photo of Mahakali, her picture, is kept there, with a jyot burning before it. But he says to also notice this: did the bhagat who set this up ever, at some point, actually do Mahakali's own seva well? He puts a number on it: this — the decorated altar without real seva behind it — is the case about 90% of the time. The remaining 10%, he says, are sadhaks who bind such shaktis for genuine lok kalyan or out of their own interest, but who release them — or whose vachan is structured so that when their own body departs, the shakti is automatically Visarjan-ed. Such people, he says, are mainly found within a guru parampara, and trouble there is comparatively less. But he is speaking here, he clarifies, of those he calls uchhrinkhal sadhaks — unruly, like a loose bull who says "I'll do as I please, I'll show my strength, I'll do this and that" — and it is what happens to such people that he is describing. The other, ordinary category he says he will address separately afterward.

Is a genuine deity installed at a bhagatwal altar, and what is a "chowki"?

The speaker says never to assume that Bhagavati Mahakali's own swarup has been installed at such a place. What is actually given a place there, through some mantra of Mahakali or through the sadhak's own guru's teaching, is a particular female pret shakti in a dakini swarup — nourished by Mahakali-related puja, bhog and mantra through this tantra kriya until its energy is transformed into something that broadly reflects Mahakali-related tattva, but in a negative form; it is awakened because it is tivra and works powerfully. Alongside it sit masaan, kache kalve, dakini-related shaktis and pret-vichar, each placed in its own way — together, this whole composite is what is called a "chowki". Perfume, flowers and milk are offered there, but the mantra actually running behind everything is a single Mahakali sabar mantra.

The speaker is emphatic on this point: never think, when you see a Mahakali murti or photo installed at such a place, that Bhagavati Mahakali's own swarup has actually been established there. What happens instead, he says, is that through some mantra of Mahakali, or through whatever their guru taught them, a particular pret shakti — a female pret shakti, in Dakini Tradition swarup — is given a place there. Because it has been nourished through Mahakali-related puja and bhog, or through her mantra, by means of this tantra kriya, that energy has been transformed into something that broadly reflects the tattva associated with Mahakali there — but in a negative form. They awaken it precisely because it is a tivra, powerful, fast-working energy. It is given a place, with an existing vachan of puja and bhog to manage it; and alongside it will also sit Masan, Kache Kalve, some dakini-related shaktis, and pret-vichar, each placed in its own way. All of this together, he says, is what is called a "Chowki". So, he says, one sees perfume, flowers and milk being offered there, and puja taking place — but the mantra actually running throughout, doing all of the work, is a single Sabar Mantra of Mahakali.

The house must actually be one's own, never a police quarter or company flat, and a family successor must exist

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.

There is a second matter to understand about how these shaktis are taken under vachan, the speaker says: before bringing any such shakti at all, one should first think about how its departure will happen. Because a householder sadhak is giving it a place in his own home, that home should, first of all, actually belong to him. If one is living in some kind of quarter — a police residency quarter or the like — or in a company flat that will one day have to be vacated, this should never be done there at all. Even where it is one's own house, he says, one should check whether there is someone in the family who will be able to carry all of this forward after him. It should be brought only meaning to keep it permanently, so that the tradition continues and the shakti, being served, actually does kalyan — if, that is, it was brought with a lok kalyan bhavna to begin with.

Bound out of dominance or dwesh, the shakti works precisely at first; then the sadhak fixes rates for tasks and it controls him

The speaker says what actually happens is that such shaktis are often brought to siddhi out of a wish to establish one's own dominance, or out of dwesh, to punish someone. At first the shakti works with great precision, matching exactly the energy of the puja, bhog and bali given. But over time this fades, because the sadhak becomes bound to money — fixing rates for tasks — which distorts his mental state until, having once controlled the shakti, he is now controlled by it. The root cause, he says, is that the sadhak never actually raised his own tapobal to the level required by serving a mahashakti.

What actually happens, the speaker says, is that such shaktis are quite often brought to siddhi out of a wish to establish one's own vercharsva — one's own dominance — or out of dwesh, to punish someone; the shakti is brought to siddhi and given a place, and puja begins. He says to also know this: in the beginning, such shaktis work extremely well. When freshly brought to siddhi, the puja worked with as much energy as the puja, bhog and Bali given, precisely matching it — reporting things down to the last detail very accurately. But this, he says, wanes with time, and he explains why. In the beginning the shakti works; but after some time, because the nature of that shakti-energy is what it is, the sadhak himself becomes bound to money — thinking "I need money", fixing that this task will be done for five thousand, that task for so much. This begins to distort the sadhak's mental state: where he was controlling the shakti before, the shakti now begins to control him. The root cause behind this, he says, is that the sadhak never actually raised his own TapobalSpiritual power accumulated through austerity and sustained practice — the counterweight that must exceed accumulated black-magic or negative energy for an affliction to fully lift. to the level required, through the seva and tapasya of any mahashakti.

A vachan to keep the shakti a year, two, five or ten, then perform its visarjan and carry out the karmakand for its sadgati

High-caliber tantriks — even those on vaam marg who seek mukti through tantra, as heard said of this Kaliyug — nourish their prana urja through their own tapobal, doing japa in the crores of a mahashakti, and keep such shaktis only for their own seva or for lok kalyan. Alongside the siddhi they take a vachan themselves: to keep the shakti with them for a set term — a year, two, five, or ten — after which they will perform its visarjan and, through whatever karmakand is needed, tantric or vaidik, work for its sadgati and its mukti from that yoni.

What actually happens with high-caliber tantriks, the speaker says, sadhaks of genuine tantra pravrutti, is quite different — whether they walk on vaam marg or not, and even if their aim is the mukti one hears spoken of, that in this Kaliyug mukti comes only through tantra. Such sadhaks, through their own TapobalSpiritual power accumulated through austerity and sustained practice — the counterweight that must exceed accumulated black-magic or negative energy for an affliction to fully lift., nourish their Prana Urja to such a degree — doing the japa of any mahashakti's sadhana in the crores — that they keep such shaktis only for their own seva, or out of their own lok kalyan bhavna. And he says to also know why they keep it even then: whatever energy they bring to siddhi, their own vachan is bound up with it — that for however long their own body lasts, they will keep the shakti with them for a fixed term, be it a year, two years, five years, or up to ten years, on the understanding that after that term, having had it serve them and do this seva-puja, they will perform its Visarjan — and for its sadgati, for its mukti from that yoni, will carry out whatever karmakand is needed, whether by a tantric means or a vaidik one. Those of good pravrutti and high caliber, he says, work in exactly this way.

The shakti repays its debt to the sadhak in advance simply by doing the work asked of it, and is set free in exchange

When the vachan is kept this way, the speaker says, no rin-dosh attaches to either side: the shakti, by doing its work faithfully, repays its debt to the sadhak in advance, and in return it is set free.

Done this way, the speaker says, no Rina Dosha attaches to either party. The shakti that has been brought to siddhi repays its debt to the sadhak in advance, simply by doing the work it is asked to do — and in exchange, it is set free.

A girl of fourteen to twenty-two dead by her own hand over unfulfilled kaam-urja takes the Mohini Kamini yoni

Some badmaash (rogue) sadhaks, out of dushtata, bind spirits of those who died by their own hand — often a young woman between roughly fourteen and twenty-two who died over an unattained love or unfulfilled kaam-urja. Such a spirit's yoni 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, but he does not care whether the tasks he commands are right or wrong — he uses it for lok kalyan or for wrongdoing indifferently. Having given its own vachan, the spirit remains bound regardless.

Some "badmaash" — rogue — sadhaks, the speaker says, act out of sheer dushtata: they bind spirits of those who took their own life. It often happens, he says, that some girl, for one reason or another, did not get the lover she wanted, and out of love — or, put another way, out of unfulfilled kaam-urja — dies by her own hand somewhere in the range from fourteen-fifteen years old up to what people call the teenage years, twenty, twenty-one, twenty-two. If death comes to her at that stage, the yoni she takes is called Mohini Kamini. Such shaktis, he says, work very powerfully for Vashikaran. A rogue sadhak brings such a shakti to siddhi in a Shamshaan and binds it. It asks to be freed — "free me" — and he agrees: serve me for five years, and after that I will free you. But such a rogue sadhak, unlike the genuine high-caliber tantrik, does not look at uchhta or nichta — at whether what he is telling it to do is right or wrong. He will use it for lok kalyan or for wrongdoing without distinction. Having given its own vachan, the spirit is bound regardless, whatever task it is commanded to do.

The paramsatta punishes a sadhak who never frees the shakti, which is why a tantrik's death is sometimes quite bad

If a sadhak who took on such a shakti later fails to fulfil his own vachan of eventually freeing it, the speaker says the paramsatta — since such shaktis fall within a domain understood to belong to Mahakali — holds the authority to punish him for it, and does. This, he says, is why even accomplished tantriks sometimes meet a quite bad death; even good tantriks can fall into this same mistake.

If, later, the sadhak fails to fulfil the vachan he himself gave — of eventually freeing the shakti — the speaker says that the paramsatta then acts: taking it that such shaktis fall within the kshetra of Mahakali herself, that authority holds the power to punish the sadhak in that manner, or Mahakali herself punishes him. This, he says, is why the death of tantrik people is sometimes quite bad — and he notes that even good tantriks sometimes fall into this same mistake.

Why does the chowki's power eventually falter or start answering wrongly?

Over time, the speaker says, such sadhaks inevitably make the mistake of using their tantra prayoga against a genuine devotee of Bhagavati or Hanuman ji, or a sadhak of high-caliber sadhanas. Realising a tantrik prayoga has struck them, such a genuine sadhak retaliates with a badwanal prayoga or a high-level Baglamukhi prayoga. This blunts (kunthit) the chowki's shaktis — however much bali or bhog is offered, a bound shakti's capacity has a limit, unlike a mahashakti's, which is limitless and, once truly displeased, can end everything in a single moment.

Why does the chowki's answers eventually go wrong, or its work eventually stop or slow down, the speaker asks — and explains that such sadhaks inevitably, sooner or later, make a mistake. What mistake? Some good sadhak — one who does the seva-puja of Bhagavati, or of Hanuman ji, or performs high-caliber sadhanas — gets a tantra prayoga sent against them using such shaktis. When this happens, that genuine sadhak, realising a tantrik prayoga has struck him, retaliates — with a Badvanal Stotra prayoga, or with high-level prayogas of Bhagavati Baglamukhi. This causes the shaktis of the bhagatwal sadhak who normally kept bhoot-pret bound and ran the Chowki to begin to grow kunthit — blunted, frustrated. He explains why: however much bali is offered up, however much bhog and puja is given, such a shakti has its own limit — it is only a mahashakti's capacity that is limitless. A mahashakti need only be pleased once, and it can end everything at such a place in a single instant.

Beaten back again and again, the shaktis resent it and begin troubling the sadhak, who takes on riskier work for money

Struck again and again, the speaker says, such shaktis' capacity keeps shrinking — and because they too were once human, their mental state resents being repeatedly punished. As their support to the sadhak fades, his own troubles grow, his mind becomes uchchatit (agitated), and his own bound shaktis begin troubling him in turn. In this desperate state he takes on even riskier commissioned work — vashikaran, ruining someone — purely for money, and the more he takes on, the more entangled he becomes.

Struck again and again in this way, the speaker says, the capacity of such shaktis keeps shrinking, their capability keeps diminishing. And, he points out, they too were human at some point, so their mental level remains much the same: they begin to resent — why should we keep going and getting beaten, again and again, by a Hanuman ji devotee's sota, or by the shaktis of some good dham or some good sadhak whom people go to for their abhichaarik troubles, and who has such shaktis siddha precisely to line up and beat down such a chowki. Many such mantras and vidyas exist, he says, and this too keeps happening. In this state, the energy of such degraded tantrik sadhaks — the bhoot-pret kind — gradually stops supporting them as much. As things start going wrong, their own troubles increase, and their mind becomes Uchchatan-ed, agitated. As the mind grows agitated, their own bound shaktis begin to give them trouble in turn. In this state, he says, such people take on even more work — vashikaran for someone, ruining someone else — chasing money to keep taking on more. And the more they do this, the further they become entangled.

What final gati awaits a sadhak who dies without freeing his bound shaktis?

If such a sadhak dies for any reason without having freed these bound shaktis, the speaker says he becomes trapped along with them. Citing Narayan's teaching in the Shrimad Bhagavad Gita that one attains what one worships, he says a sadhak who spent his days worshipping the chowki ends up becoming part of that very chowki, and strife begins in his family. So the gati is not mukti — he cannot attain liberation. Freeing him would require releasing every single entity of the chowki individually, with the full support of tantra, which becomes an entirely separate undertaking.

If, in this state, such a sadhak dies for any reason without having freed these shaktis, the speaker says he then becomes trapped along with them. He points to the teaching heard in the Shrimad Bhagavad Gita, Narayan's own vani, that one attains whatever one worships. So, having spent so many days worshipping the Chowki, such a sadhak ends up becoming part of that very chowki after death — and strife and discord then begin in his family. So the gati, he concludes, is not mukti. Such people are not able to become free. To free him, every single entity of the chowki would have to be released one by one — which means taking the full support of tantra for it — and that, he says, becomes an entirely separate subject of its own.