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

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 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.

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 mahavidya 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.)

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.

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-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 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 mukti 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.

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.

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 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.

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.

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.

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. Done this way, the speaker says, no Rina DoshaA debt-like fault incurred by a specific ritual error — such as lighting a lamp directly from another already-lit lamp. 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.

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.

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 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. 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.

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.