How a Bhagat's Chowki Power Grows or Declines in Bhagatwal

Whenever any sadhak sets out to build a Chowki, the speaker says, the first thing that happens in the field of Bhagatvaal too is that people look for a guru from whom to learn all these things. When a person goes to a guru to learn, there are two kinds of case. One kind goes to learn everything in order to take revenge on someone. People enter tantra out of a feeling of retaliation: we lost money, we suffered harm to the body, some family disgrace happened, there was a quarrel, a family feud with a relative, within our caste and community, among co-sharers or in society, and because of it we suffered loss. The second kind goes as a jigyasu, and among the curious there are again two types. One wants to attain knowledge, to understand the shaktis, know them and nurture them, do the welfare of people through them and then become free. The other says: we will go to earn money — we will awaken this kind of thing and earn from it; whether people's work gets done or not does not matter much to us, and if it does get done we will show it in ten places on social media, "we did this, we did that," and earn money from it. This is how it goes, he says.

When a person first goes to his guru, the speaker says, whoever he is learning bhagatwal from will have his own Guru Parampara and his own method, and will teach according to it. A right guru matters enormously in this line — only if the guru is right will everything go right. He notes that here gurus sometimes turn out to be cheats and disciples too turn out to be cheats, which is a separate subject. If a good guru is found, the first thing he will do is see: you who have come, who is the shakti of your house, who is the devi, serve and worship her in this way; who are your pitr and ancestors, serve them for so many days. He gives a vidhi: keep the Monday fast, or Friday, or Saturday, as his tradition goes, and tells him that for sawa mahina he must first follow this vidhan and this rule. That much he has done first. After that, at some good time, he gives Diksha — mantra diksha — saying you must do japa of this mantra, and first gets its anushthan done. Only then does he begin to have things awakened one by one. From the angle of tantra, the speaker says, people here first do the sadhana of the veer, the lok veer, so that work gets done; they siddh the Masan, siddh the veer, the masani, the pretani, the bhootni — awakening each in a different way. The way of awakening and of making them Vachanbaddha is a whole separate matter, and he says he will discuss it at length some other time, shakti by shakti — how the avahan happens, how the visarjan happens. So the guru keeps having each one bound by word and awakened, and teaches all of them this way. Whenever such a thing is siddh, the guru gives the learning sadhak a sthan for it, bringing it to his house. He may give the sthan in any manner, by any means — that is his method: either a permanent sthan, or simply keeping it and doing puja and giving it bhog. The word given is always this: you will do my work and we will give you bhog. That is the main thing, the speaker says, and he has explained this in the chowki video.

Once a sadhak has brought such things home and given them a sthan, the speaker says, using them has a fixed time. In a guru-parampara, and equally among bhagats who learn on their own in bhagatwal, what is siddh-ed through these methods is mainly negative shaktis — Masan, Preta, Pishach, a dead masani. When these are siddh-ed there are cigarettes, bidi, ganja, liquor, dal-bhat, or urad pakode and the like; such things are used, the bhog has its own special variety, and Bali and so on goes on. There is a rule — on this day we give this bhog — and one has to move by strict niti and niyam; no mistake is allowed here. When a sadhak is carrying these things this way, a time comes when the guru says: for sawa saal you are not to use them on anyone; first only serve them, use them afterwards. He makes a rule. Very often it is for a week, or a month, or sawa mahina: right now you only have to watch, that is, serve; use them later. So for as many days as that sadhak serves them after siddhi without any prayog — not getting any work done anywhere, only serving — these updev, the pret and bhoot siddh-ed in this life, are nourished by that energy. They take the sadhak's own Prana Urja. With bhog, puja and bali they build up the body they desire and create attraction in that place; a pret gives the most attraction to a pret, leaving positive and negative aside. This is how they give attraction, he says.

When this whole set-up is complete, the speaker says, the sadhak may use these shaktis for public welfare or in a bad way to do someone wrong, and when he starts work, people of both categories begin to come. First he served a friend; from there someone else learned of it; he did some work in the neighbourhood and that became known; and slowly the name spreads. Or nowadays the person himself broadcasts it — we are doing shmashan sadhana at Tarapith, we are doing this and that — so people come to know and start coming. Whenever someone comes with his work, the work will be of two kinds: good or bad. Good means a tantra-afflicted person came; with his shaktis the sadhak knew the whole thing, did kaat-kataang, did Tantra Kaat, used some things for their protection, and did their welfare. That is one kind, and from it his Punya grows somewhere; and because his punya grows, all the shaktis of his chowki are somewhere pleased and satisfied, and his good energy increases whenever he does this kind of work. With the money that comes from it he will maintain himself; some of the money he will spend on bhog and puja for the devi-devatas he has siddh-ed, even if they are negative; and he will do some good to living beings, contribute to society, even if only by serving creatures, serving dogs. Those who do it this way, the speaker says, have a Chowki that grows bigger day by day — even if it is made of bhoot-pret, they will grow — because the welfare of society is happening and the blessings of the creatures are increasing them. Their gati is a separate matter: they will not get mukti, and they will have to suffer their own PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.. But by this, he says, the sadhak's growth happens.

The other path, the speaker says, begins when these shaktis start to put the bhagat into moha. After some time the demand of the bhoot-pret-pishach also grows, because it is a pret body, a body of desires, and their desires increase. Then someone comes and says: baba, we will give you one lakh rupees, so-and-so is my enemy, wreck him. The bhagat takes the money — we will do your work, go — with dedication. First he looks at the family on which he has to use his tantra shakti and run his chowki: which shaktis are there and which are not. A reki of that family happens first — and reki, the speaker stresses, means spying, not healing — done through tantra. He has Kache Kalve, masans, shaktis for scouting; some people even siddh a kapal. How do they get such things siddh? By word, from a guru: elders in particular hand them over, saying we are about to die, how long can we keep up the seva-puja, we cannot manage it any more — they give the vachanbaddhata, "now you take them," and free themselves; they hand over Muslim shaktis too. With such shaktis the reki is done, and he learns the state of the house of the person he has to act on. Take an example: husband and wife, grown daughters of 22–25, a couple of sons, elders — a full family. The first thing seen is what puja-path happens in that house. If they do no puja at all, it is very easy: the house is not bound, it is open, there is no annual pujan, no going to any Shakti Peeth; he will use the prayog directly — first cause Vidveshana in the house, quarrel and strife. If puja does happen, then there will be some one person who does not do it; something will be off. If there is a boy, a teenager, who eats and drinks outside, they make him the medium, each by his own method. When that boy's body is impure they set a pret or Pishach shakti on him directly, because it is easy — a pishach wants liquor and the fellow drinks himself, so it rides him comfortably and through him enters the house, and once in, first causes strife, or gets some act done through him that disturbs the family. Or there is a girl, a teenager. Whenever her body is unwell and she has no such energy, no kavach or the like; she goes out with open hair — nowadays girls do not observe these things about hair, they put on perfume morning, evening and night, they do not believe bhoot-pret-pishach exist, they are quite broad-minded — in such a condition they use a mohini shakti, the mohini in their chowki, or set some pishachik shakti on her. When such a child reaches home afflicted by abhichar, two things happen: either she quarrels, turns irritable, her health stays bad, she starts fights at home for no reason; or she begins to go astray, her character starts to change — afflicted by abhichar, since her mind is not in her control and she has no wish to do such acts.

The girl's or boy's affliction works, the speaker says, because the family's kula shaktis are not really worshipped — nothing of that kind is there. Or, if they are there, the reki that was done first — spying, he repeats, not healing — has shown what is inside, and those shaktis are first bound: with bhog, through the mantra shakti the bhagat has siddh-ed. That is an ordinary puja, not a heavy one; the case of a house with heavy puja has separate videos, and here he is speaking of an ordinary bhagatwal chowki. Even those who do a great deal of puja have their method — it depends on how much money your enemy can spend. If you do not understand or practise the workings of tantra, then even if you do a lot of puja-path you can be blocked there, provided your enemy is jealous enough and ready to pay. A bhagatwal sadhak who does not have the knowledge himself gets such an act done with the help of a bigger sadhak; there are shaktis for putting things in Bandhan, and they do that work. It has to be done only once; after that the bhagat gets his chance — once the shakti of your house is bound, he runs his bhagatwal chowki, brings everything under control and spoils it. For instance: there is strife in the house and you get a little disturbed; the son has started drinking, it comes out, you beat him, you yourself are disturbed, puja-path starts slipping, some Purnima puja you were to do you drop — this is Vidveshana between people. Then, as these things break, they apply something new: strife morning and evening, fights among yourselves; the more the fights and the tension, the more you give up puja. Sometimes it goes so far that you sit down to do puja at home, anger comes, you pick up the puja things and throw them, you fight. And by this you insult the shaktis of your house, knowingly or unknowingly; as soon as they are insulted, that shakti steps back a little, the bhagat gets more room, and his abhichar keeps growing — they keep expanding the chowki. Among those whose character goes astray: suppose you hear something wrong about your daughter — the family breaks. This happens, he says: girls run away from home; the girl was from a very good family, her sanskar was so good, but she left; now you are filing police cases, running here and there, disturbed. Take this too as a part of abhichar. Very often it comes out later, the girl says we did not want this, the children themselves are troubled that they did not want it but it happened. Some say a vashikaran prayog was done — that is a separate matter; what he is describing is how a family is broken through an enemy's abhicharik prayog by means of a chowki. Likewise, if there are elders in the house who do seva, puja and naam-japa, they too are stopped: their puja-path is made to break in the middle. If they do not have that much energy, or their body is not that capable, and it was the little they did that kept peace in the family, then the bhagat sets some trouble in their body too, so that with the pain in the body they can no longer do it. Then the energy of the house is bound entirely by the chowki. That is one side done, he says — up to here they have made themselves big and earned money.

Now the other side, the speaker says. When such a thing happens in a good family — puja-path was going on before, there was the grace of the deva shaktis, and they were bound through tantra — then whatever is happening, take it that the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. of the whole family is being cut somewhere. The sooner you accept this, the better. And some time will come, whether after a year, two years, or even five years, when some person in your house will have a punya udaya, for whatever reason; a time comes when it happens. It will click in the mind: it used to be like this before, now I must learn all these things and do them properly — because in your house there had been good seva-puja for 15, 20, 25 years. Even if there had not been, a time will come when you try to find out, and you will start to wander a little, search, get knocked about in ten places; some day you will find some right person or right means for how to fight these things, and then manobal will start to build inside you. Or you find the right person directly, one who knows the kaat kriyas of tantra and is ready to support you. When such a person is found in the field of tantra, he will first look and say: these are the kinds of prayog that have been done in your house; it will take so many days; this vidhi-vidhan you must do; this is the state of your devi-devatas; in this way we will do their prayog fully and properly. You agree. Now first the kaat is done from each person's body and the body is protected; the whole tantra is reversed, even if only for a day. Here too there are two kinds of tantra: when any tantrik reverses that whole chowki, if the next person, your enemy, is a moneyed man, and is giving more money for bhog to that tantrik, then that tantrik will at once reverse it ten more times. What does it cost him? He only has to give bhog — keep pouring liquor, keep giving mantras, keep doing it; he will pay for it later, right now it is about earning. So the sadhak who agreed to support you — yes, we will fight a war here with tantra — will help you according to how much trust you placed in him. When he helps and removes these things, he then sets you on your feet: you must do puja-path at home in this way; he does the bandhan of the house, a Griha Bandhan is done; the puja of whatever shaktis you have is told to you. You begin doing it, one thing after another, slowly, and your energy, everything of the house, slowly returns. In some month, in Navratri and the like, sadhana is done, havan is done; he tells you to make a Shakti Peeth yatra. And his own ganas — whatever shakti he has, even if bhoot-pret of his own chowki — he too posts as a guard. That is one way, the speaker says.

The second case, the speaker says, is that a sadhak of a Mahavidyas or some good, powerful sadhak is found. He will do all the ordinary things, all those kriyas, and along with them he will use his Mahavidyas and tell the family to do kalpa vidhans too — that also has to be done. But those things are never used in tantra directly; it is step-wise. It is not that we went and straight away started the beating. For people whose bodies are in pain, if you get such prayogs done directly, there is a way of doing it — one has to see how things stand. It is only a small vidhan, but it exists: first do Bhairav ji's puja and Bali in this way; after that, install even a light ansh — an ansh of a temple — in the house, and only then do it. Those who do it directly go wrong, and trouble arises there. Then, when the Mahavidyas are used, or bandhan shaktis, even if it is the prayog of Hanuman ji — good Hanuman sadhaks were found, the Panchmukhi Hanuman or Ekadash-mukhi Hanuman vajra kavach and havan-based prayogs were taught, the family did them and took them up as an anushthan — then the shaktis that the wrong bhagatwal tantrik had been running on the house start getting thrashed by Hanuman ji. Now the guard of Hanuman ji's dutas has fallen on that house; or you went to a good shakti-peeth, Balaji, where everything is done properly and is awake, and obtained such things from there — and the house is being protected.

These low bhagatwal sadhaks who do wrong work, the speaker says, do not do it to one family only. To earn money they will have thought of ten people in ten places and done such wrong using their masanik shaktis. Suppose five out of those ten become people who, through a Mahavidya prayog, through a good sadhak, or by the awakening of their own punya, start doing good paths and havans of Hanuman ji, the Mahavidyas, Durga ji, taking a sankalp and doing them — they come to know what to do. He mentions that many sadhaks of his own YouTube sadhak-parivar are getting rid of such things by doing them. When they start, and one bhagat had cast on five places and five people begin to strike back, the wrong shaktis running in his chowki get thrashed every time they go to complete their abhicharik work — sent with bhog, "go and trouble them," or bound there. It comes out: they went there and Hanuman ji beat them and sent them back; went elsewhere and Bhagavati Baglamukhi blasted them; went somewhere else where some path had been done and they come back having eaten Bhairav ji's staff; somewhere a tantric shakti of a higher category than theirs — even a negative one — caught them, tore them up properly and sent them back. So they suffer: one energy is tormented by another, taran vidhi, traas — through yantra, mantra, stotra anushthan or any other means, Vedic or tantric. When the whole chowki of this tantrik starts receiving such pain, a time comes — two years, three years, four years — when, as it happens again and again, his shaktis begin to weaken. They will say: why should we get kicked and do your work? Even if they are in his word for two or four years, that shakti was once a living human, and the subtle body that formed according to the capacity and thinking it had as a human is now a pret body. A pret is somewhere subordinate to the mind; it became a pret through the mind's tamati-sumati. Getting beaten again and again, its inner thought will not be "we will stand by you." This, the speaker says, is why one sees in bhagatwal that a shakti leaves — people say this shakti was firm in its word, and yet such-and-such shakti abandoned him and ran; it is this: why should we take the kicks. Then the shaktis reduce their support to the bhagat; on wrong things they will not go along — if it went it did not come back, if it came it did not go. Pain and trouble begin in his body, and slowly his chowki starts becoming lustreless — because he never did sadhana and seva of the Mahashaktis, his energy was not in tapoguna. The shaktis are not backing him, there is pain in his own body, trouble in his house, no growth of the line in his own house, one trouble after another, and finally the chowki is of no use for any work at all. This, he says, is how running a chowki this way brings such sadhaks to a very bad end. And if such a man has made some disciple, it also happens that the disciple deceives him, does some R&D with him, and that too brings trouble. If, because of vachanbaddhata, he cannot give his shakti to anyone and cannot do its Visarjan, that too brings trouble. Many such causes arise, he says, and in the end these people are completely ruined.

But, the speaker says, if through these very shaktis a bhagat is doing public welfare, doing seva, putting the money to good use, doing jeev seva, doing everything after providing for his family — and now a little sense has come, his buddhi has grown: these are bhoot-pret shaktis, so for shaktis of this kind let us make a sthan of Mahadev, let us do their Visarjan in time so that they too get gati — then in that case his Chowki grows, auspicious shaktis also come, and later he will not have to wander much. Somewhere, in time, he will do his own atma-kalyan. Many people, he says, do their own pind daan and the like while still alive at shakti-peeths and other peeths — who knows what will happen ahead — or go into some parampara: the bhagatwal is done, now let us look to our own mukti and gati. Their shaktis, in time, stand by them and give them sadgati; by and large they do not get badly stuck. That, he says, is how the shakti of anyone's chowki grows or declines among people of tantra pravritti.