How Ma Pitambara Punished Village Land-Grabbers Through Nature — a Baglamukhi 108-Names Anushthan Case Story

The speaker opens by saying that when we hear a sadhana or anushthan experience from someone's life, our faith in that devata and that mantra becomes firm, and we grow more assured that if we too do the sadhana, our troubles will go and that mahashakti's grace will come. On that theme he shares an experience of a friend from his own sadhak circle, who had contacted him back when he wrote only on Facebook, before YouTube. He had once posted an experience about the Ganpati Atharvashirsha, where an elderly man in a long land dispute got relief and things came under his control. This friend had done that sadhana before even speaking to him, and got no benefit; the situation stayed as it was. The friend, from the Rajasthan side, explained the case. In villages, besides the house, a place is reserved for storing the crop; he had built his grain store outside the house. At the point when the grain was finished and the new crop was to come, the dabang people of the village, whose land lay alongside, fenced off and seized the whole place and would not give it back. His was an ordinary family with no hold over anyone. The situation, the speaker says, was that they could not fight: not rich enough for court and kachahri, not strong enough in body, not a family large enough to go and fight face to face. Going to court would take who knows how long, and filing a case would make living in the village worse. At home were his father, two younger brothers and three sisters, all young and unmarried. Picking a quarrel with a politically connected dabang family is not right; with women and girls at home, walking the road could become hard, and a person can be mentally disturbed until he breaks and has no manobal left. The friend said he had finished his studies but did not go out for a job; he farmed and ran the household, the two brothers were preparing for jobs, the sisters were being educated, and as the eldest the whole responsibility was on him. He asked for some path out of this.

At that point, the speaker says, he advised the farmer to do the sadhana of Bhagavati Bagla. He was not diksha-initiated, so how would he do it? There is a video on the channel, he says, on how to do Baglamukhi sadhana without diksha, and he told him to do it that way, with a little more added. He says that when such circumstances come into most people's lives, the biggest question rises: where to take diksha from, and without diksha where to do sadhana from? If no guru is found, how will one do sadhana? And if a guru is found, he will ask for 18,000, 21,000 or 51,000 rupees of dakshina to give guru diksha; where does one bring that from? Even if one takes it, then for every mantra a separate diksha must be taken and separate dakshina given. Not everyone's circumstances are like that, he says.

The speaker says he told the farmer to do exactly the sadhana from his no-diksha video, in the same way, with a little more added: an anushthan of the stotra of the 108 names of Bhagavati Bagla described in the Rudrayamal Tantra, taken up with sankalp and done with vidhi-vidhan. But because the man was new, he says, doing such things straight away was also not right. So first of all, according to the sthan of his kula's shakti, his kuldevi and devata, he had their puja and seva begun: do this for some days first, do it slowly, not in a hurry. Before the Bagla sadhana he also had him do some japa connected with Narayan, because, he says, he again and again forbids doing the sadhana of Bhagavati Bagla directly. He had looked at the shaktis of the house, who they were and what they were, and at the kula's parampara, and only on that basis was the decision taken that he should do this sadhana. One thing, he says, is that things must always be done with patience. You have a problem today, you at once message in the inbox, tell me, we tell you, you at once do it, and the day after tomorrow the result comes; that does not happen, there is no fast track at all. If it is done in the proper way, step by step, then things will also come right. Only then, he says, did the farmer begin the sadhana.

Once the farmer had learnt each thing and begun, the speaker says, it took him about four to five hours every day. To sit four or five hours after working the fields all day is not possible for everyone, but his circumstances were such that, as the speaker puts it, where would sleep or tiredness come from? Take a farmer's land from him and everything is taken; that is all he has. The daily vidhan: he had made a place in his house and worshipped Bhagavati Durga herself there; that same image was dressed in yellow cloth. Taking sankalp, he offered haldi water, ordinary yellow flowers and itra. Every day he made besan halwa and offered it as bhog. He lit a ghee lamp, real ghee made from the milk of their own cow in the village, with haldi mixed into it and whatever vidhi-vidhan goes with it, and a mustard-oil lamp in the name of Bhairav ji. Then he did the path: 108 paths daily, and eleven-eleven havan, that is eleven ahutis for every name, as per the vidhan the speaker had given. When he started, the first sankalp was for only eleven days. The speaker says he had told him to do only eleven, because as a newcomer a very long sadhana is not right at all. When the eleven days were complete no special effect was seen, but this much happened: his manobal rose. He said he did not know whether these things would be siddha or not, but he was finding great joy in doing it and wanted to do it, and asked the speaker to instruct him when he could begin again.

The speaker says that on a Tuesday when the Chaturdashi tithi fell, a Krishna Paksha Tuesday Chaturdashi, the farmer took sankalp again and he told him to begin. This time he was told to take a thirty-six-day sankalp, and this time not to do havan: do not do havan, he said, because doing havan for thirty-six days would cost a lot; do it at the end, for one day only. For now, do 108 paths every day. Flowers are easily available in a village, so he brought 108 yellow kaner flowers every day. He sat from evening, around 6:30 or 7, and the path ran till 10 at night, done very comfortably. He would say that however much work he did in the day, when he sat for puja in the evening there was not the slightest tiredness in the body, and that he was finding great joy in the puja. The yellow flowers were smeared with haldi and gandh and so on and, by this method, offered to Bhagavati as he did the 108 paths: 108 mala, 108 paths of the 108 names. Even after thirty-six days of sadhana, the second time too, no event of any kind occurred in the matter of the land; nothing at all happened. Think of it, the speaker says: about three to four months had passed and not even one percent of result was coming. But inside this person the manobal was becoming so firm that, he says, what can one say.

After two rounds with no result, the speaker says, the farmer said a third time that he would take sankalp again and do it again, and the speaker said: certainly, do it. When results are not obtained, he says, people's manobal breaks. But the person who has gone into sadhana, whose mind is not only in the fruit, who has become surrendered to that divine being in that sadhana, there even the devatas accept defeat. He says that nowadays on YouTube everyone wants it at once, and that is what runs: Baglamukhi siddhi in one day, Bhairav siddhi in one day, and people chase exactly that and do it. Apsara in one day, yakshini in one day; people want it immediately. And look, he says, such people have been at it for years: how many places we watch videos, we do it, nothing happens. Sometimes watch this one's video, sometimes someone else's, read from a magazine somewhere. Doing one-day sadhanas, two-day ones, four-day ones; nothing happens; then off to some other place, doing that one. In this way time keeps passing and no result comes. The best thing to learn from this man, he says, is that he kept repeating one and the same thing again and again. No result is coming, no problem, we will do it again.

When the farmer began the third time, the speaker says, he said: do not worry about money, not much expense is coming; if we do it in one go, ten days cost this much, we will work out the whole account, it will comfortably be done within that. So this time, whatever sadhana we do, we will do it havanatmak, meaning havan along with the path; and please also tell the bali vidhan. So for the third round the speaker gave him the complete vidhan of Bhairav bali and the rest: how the bali is to be given, how the havan is to be given, how and in which places the bhog is to be placed. Things were getting a little better, he says, and the man was taking interest, so telling him more was his duty. In the third round more things were done. The vidhan of mudra and so on, the beginning things, he explained a little further and told him: now do it, there is no difficulty in this. The details of the bali, havan, bhog and mudra vidhans are not given in the talk.

The speaker says such was Bhagavati's grace that it was the third day of the sadhana. The dabang people who had seized everything lived as one big joint family in a big house: thirteen men, thirteen sons, each a dabang in his own right. At night one cow got loose and went grazing into someone else's field, the cow of that family in another man's field, and that man hit the cow with a lathi. People find out that a cow went into a field and was hit, and the cow fell ill. The family went to him: how dare you hit our cow, it was grazing, you should have let it graze, why did you hit it with a lathi. The man they quarrelled with was also from an ordinary family, nothing special about him. Three or four of them went to quarrel, and in a village, the speaker says, when a fight happens the whole lot arrive, there is a whole uproar to beat someone up, no police station is coming quickly, they beat a man and sit him down. But, he says, who knows what came into that man's mind: before the four could surround and beat him, something was said that made him angry, and in a village everyone has a lathi. He raised his lathi and swung it at one of them; it struck the arm below the shoulder and the arm broke, and could not be lifted. The other three came into action at once to beat him. Here, the speaker says, is a living example of how Bhagavati Bagla controls prakriti. One man's arm was broken; as the other three came to beat him, the family's cow came loose from its peg, how no one could tell. In villages cows love their owners greatly, he says, and many such videos go viral. That cow, a desi cow with big horns, took all three at once, threw them down and trampled right over them: one's arm broke, one's head split, and she crushed them completely. Those four were finished there. As soon as the uproar spread in the village, the rest of the family came out with the whole clan to kill, saying today we will finish it. As soon as they left their house to fight, see how prakriti works, he says: that same one cow was too heavy for all of them. Of those thirteen men not one was left whose arm or leg was not broken. Something or other happened to everyone, in one go. One cow did this. Now whom will the case be against, he asks; go and file a case against a cow. All of them reached hospital. And the one doing the sadhana did this: his people took heart, tore out and threw away the encroachment on their land, set the whole thing right, and said let us see now what these people will do; no one here is left standing. They were fully ready.

The speaker says: now see how things change, how Bhagavati controls. In the minds of all of them, the whole family whose arms and legs were broken, such a fear settled. He is not saying everyone's limbs broke, but when an animal, a cow, lifts and throws one man and flings another, a fear stays vibrating in the mind. Those who were deeply hurt had their bones broken; even those lightly hurt, who lay for two or four days, had such fear and such a wound to their self-respect that they could not speak at all, and for some days they went completely quiet. Jagdamba, he says, made them entirely peaceful; the medium may have been someone else. Things ended there. This is how control over prakriti works. The farmer completed his third sadhana. He says: that day and today. The speaker says he himself was nowhere the medium, but making prakriti the medium Jagdamba gave those people such a punishment that even today they fear doing acts of this kind; they do not do them. The dabangai has almost completely stopped; if anyone wants to speak harshly they think before speaking. It is not necessary, he says, that the enemy lose his life or that something like that happen to him. But in those people's minds she stambhit the motion of the mind; she put a fear in them for ever, so that whenever in life they see a cow their bones will shake. That condition has stayed with them. She put in a phobia, a kind of mental depression inside them. This too happens by her grace: producing vikshobh in the enemy. Here vikshobh was produced collectively, because the farmer had not taken sankalp about one person; he was doing this sadhana with a sankalp of that kind, that every one of them be thoroughly shaken, and by their own deeds they were. How the vidhan of a collective sankalp is done, he says, he will discuss some other day. When he last spoke to the farmer and asked, he said: yes, they have gone completely quiet; it no longer even seems there are such people in the village.

In the middle of the cow story the speaker stops to say that here is a living example of how Bhagavati Bagla exercises control over prakriti. She does not only stambhit a person's speech. It is said, he says, that by the grace of her shakti even a mountain can be made to move and even a cloud can be stambhit. One who is a pauper can become a king. One who is mute can speak, and one who speaks, who is very talkative, can become mute. That, he says, was happening there. After the story he says he wants to tell everyone one thing. In a sadhak's life many events occur that are unbelievable; a great many experiences are simply unbelievable. Tell what happened here to an ordinary person and he will only say something dismissive until he sees such a thing before his own eyes. Listeners too may think so. But in the field of tantra, and especially in the field of Bhagavati Mahavidya Bagla, she does exactly such things as an ordinary human cannot even conceive. Think, he says: for a month and a half, two months, up to three months that man had not a single experience; not a leaf of his enemies stirred. An ordinary person would have left it. But when he took up the sadhana the third time and said no, this time too I will do it, and this time began to do it with the full vidhi-vidhan and well, then Jagdamba, who is present in the form of prakriti, controlled that thing. That is the message here: her control is in every single place. He closes hoping that listeners will learn something from this experience, that their faith and trust in Jagdamba will grow, and that they will do their own sadhana with even more faith and firmness and never step back from it.