Bhagatvaal
Every question on the site tagged Bhagatvaal, each answered from a timestamped source rather than a summary written from memory.
A village-level folk healer or exorcist (Bhagat) who diagnoses and treats spirit-related afflictions.
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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 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.
Regional Maran in the Bhagatwal field: with a medium or without one
The speaker says that in the field of Tantra and Bhagatvaal there are many regional Shatkarma rites, and that when a tantra-minded person does a Maran (killing) karma, the procedure differs by Guru lineage. In some lineages no object is needed at all: the practitioner's worshipped Siddha deities are so strong that they go and act directly on the target and the Maran is complete. In others a medium is needed — something from the target's body, their clothing, or the dust from under their feet. Aims and methods vary, but people complete Maran according to their own capacity.
Milan, Mutkarni, Muth and Handi: names of one Maran process in Uttar Pradesh and Bihar
The speaker says that in the Bhagatvaal field of Uttar Pradesh and Bihar one Maran process runs under different local names: in some places it is called running Mutkarni or running Muth, in some places Maran done through a Handi. One variant of it, found especially in Bihar and Uttar Pradesh, is called killing by sending Milan. He describes it as a tantric process in which a Bhagatwal tantrik assembles a shakti and aims and projects its energy at his target, so that whatever form he gives that shakti, it goes in that very form and pierces the target.
What's the risk of entering mediumship (Bhagatai) directly, instead of standard Goddess sadhana?
Starting with proper sadhana and worship of Bhagavati is the accurate path forward — directly entering mediumship or occultism (Bhagatai/Bhagatwal) instead puts a householder's situation at real risk, especially with a family depending on them.
Two motives that bring a person to a guru in bhagatwal
The speaker says that whoever wants to build a Chowki in Bhagatvaal first looks for a guru, and people come to that guru with one of two motives. One comes for revenge — he has suffered loss of money, harm to the body, a family quarrel, a dispute with a relative, within his caste or among co-sharers, and enters tantra to hit back. The other comes as a jigyasu, and the curious are of two kinds: one wants to gain knowledge, understand and nurture the shaktis, do public welfare through them and then be freed; the other says plainly that he will awaken such things to earn money, does not much care whether people's work gets done, and advertises any success on social media to earn more.
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.
Feeding the bound shaktis of a bhagatwal chowki and the no-prayog probation
The speaker says that in bhagatwal, whether through a guru-parampara or self-taught, the shaktis siddh-ed are mainly negative ones — Masan, Preta, Pishach, a dead masani — and they are fed with cigarettes, bidi, ganja, liquor, dal-bhat, urad pakode and the like, with Bali also in use; each has a rule of which bhog on which day, and it must be kept without error. There comes a point where the guru sets a rule: for sawa saal (a year and a quarter) — or very often a week, a month, sawa mahina — you must not use them on anyone, only serve them, and use them afterwards. During that seva period, he says, these lower shaktis are nourished by the sadhak's own Prana Urja along with the bhog, puja and bali, which builds up the body they want and creates attraction — a pret gives the strongest attraction to another pret.
How a bhagatwal chowki grows through public welfare
The speaker says that once the shaktis are ready, both kinds of client come — first a friend is helped, neighbours hear, or the sadhak himself advertises that he does shmashan sadhana at Tarapith — and each job is either good or bad. If a tantra-afflicted person comes and the sadhak does Tantra Kaat with his shaktis, uses something for the family's protection and does their welfare, his Punya grows; the shaktis of his Chowki are pleased and satisfied, his good energy increases, and if he uses the money to feed himself, give bhog and puja to the deities he has siddh-ed (negative though they may be), and serve some creatures — even feeding dogs — such a person's chowki grows day by day, even when it is made of bhoot-pret, because society is benefiting and the blessings of the helped are increasing it. Their gati is another matter, he adds: those shaktis will not get mukti, they have their own Prarabdha to suffer, but the chowki will grow.
Why a malevolent bhagatwal chowki collapses: beaten shaktis refuse their word
The speaker says a wrong bhagat does not harm one family only; he has attacked ten for money, and if five of them fight back with Mahavidya, Hanuman or Durga path and havan taken up with sankalp, his shaktis get beaten wherever they go — thrashed by Hanuman ji, blasted by Bhagavati Baglamukhi, struck by Bhairav's staff, or torn apart by higher tantric shaktis, negative though those may be — through yantra, mantra, stotra anushthan, Vedic or tantric means. After two, three or four years of this the shaktis weaken and say, why should we get kicked doing your work; a pret is a subtle body still ruled by the mind it had as a human, so it will not stay loyal. This is why in bhagatwal a shakti "leaves" even when it was firm in its word: it stops helping, goes and does not return. Then the bhagat's body suffers, his house has trouble, there is no growth of his line, and the chowki finally becomes worthless, because he never served the Mahashaktis and had no tapoguna. Ruin is completed if a disciple betrays him or if, being bound by word, he can neither hand his shaktis on nor do their Visarjan.
Keeping a bhagatwal chowki prosperous: welfare, right use of money and timely visarjan
The speaker says that if the same shaktis are used for public welfare and seva, the money is put to good use with jeev seva after the family is provided for, and the bhagat has the sense to see that these are bhoot-pret shaktis and so makes a sthan of Mahadev for them and does their Visarjan in time so that they too get gati, then his Chowki grows, auspicious shaktis also come, and he will not have to wander much later — he will do his own atma-kalyan in time. Many such people, he adds, do their own pind daan while still living at shakti-peeths and other peeths, not knowing what lies ahead, or enter some parampara saying the bhagatwal is done, now let us see to our own mukti; their shaktis stand by them in time and give them sadgati, and they mostly do not get badly stuck.
Caution: direct deity-binding and unbinding mantras are Bhagatwal work, not for use without a knower
Besides the simple vidhan, the speaker says, there are many mantra-based vidhans in which a mantra is run directly and the bound deities open, and mantras by which deities are bound too — but that is the field of Bhagatvaal, and in his view, even if you see and learn these mantras on YouTube or Facebook, you should not use them without being in the company of a knowledgeable person. Otherwise, if by mistake your own deities or the shaktis of your own ishta get bound, they will make you dance, will not relent, and will trouble you no end — and the dosh that attaches is separate. And when opening a bandhan, it may turn out that some pret-pishach was held in it and your method set it loose too; without knowledge, that becomes a problem. So instead of the direct mantras, use those that carry no negative effect: Mahabhairav and the like, or the Hanuman Chalisa, bajrang-baan, Kali Chalisa and Durga Chalisa.
Ancestral impurity caused by an enemy binding the threshold (chaukhat)
The speaker names the first cause: someone who wants, out of jealousy, to bring impure and petty forces into a house must first bind the Chaukhat — nail (keelit) or defile the entrance — and once the door is defiled the Pitrs become impure 99% of the time. Defiling, he says, means having forbidden substances of the sacred cow (Gau mata) — its flesh or a part of its dead body — thrown on or touched to the threshold by shmashan vidya, mantra or tantra, often with the help of Bhagatvaals. The pitrs then can no longer support any auspicious work; the family keeps doing its puja but sudden upheaval breaks out. Enemies do this, he says, when a family is rising or a wedding is coming.
Milan siddhi and the mantrik sarp: a shakti that calls the target by name
The speaker describes a rural Bhagatvaal process called Milan siddhi in Uttar Pradesh and Bihar. When the shakti is projected, it goes to the target and calls out his name; if the target answers or comes out, at any hour of day or night, he dies merely on being seen. He says this is roughly what is called the mantrik sarp, and that the Shankaracharya of Puri, who is from Mithilanchal, says in some of his videos that such mantrik sarp prayogas were done on him.
What regional esoteric traditions exist across Jharkhand, Bihar, Bengal, Odisha, and Chhattisgarh?
Indigenous traditions of Tantra associated with fierce forms of Goddess Kali and Durga, such as Goddess Rankani, practiced by local practitioners known variously as Baiga, Ojha, Sokha, or Guniyan — direct, lineage-based practices sought for remedies near sites like Tanginath Mahadeva.
When does an otherworldly shakti start helping a sadhak on its own?
The speaker says anyone who follows the paralaukik field keeps hearing such accounts: a Sadhak goes to some place where he knows no one, feels he is trapped in a calamity he cannot escape, yet is guided by some alaukik shakti and gets out. In the Bhagatvaal and tantra fields, when a tantrik removing an enemy-related tantra badha finds his own earned siddhis and powers growing weak, outside help comes to him on its own. And at the ordinary level, he says, a devotee or sadhak who simply does nitya sadhana also receives the support of outside powers. The question he sets out to answer is how this happens and when a shakti begins helping a sadhak of its own accord.
What capacity is needed to undo a binding that was done with a bali?
Your vidya will work, but you will fall into trouble and get caught, because for this the capacity for the utara of the bhog and the rest is needed — what is spoken of in bhagatvaal as a double bali. One should know at least that much; and if that much knowledge is not there, then when performing the utkilan oneself — he is speaking especially to the sadhak class — one should carry out the process of balidan at a Shakti Peeth.
What is the kaat (counter) for Valmiki tantra, and what are the cautions?
Asked what the kaat of Valmiki tantra is and what the cautions are, he says either have the kaat done by those who are sadhaks of Valmiki, of the bhagatvaal — have the kaat done by them alone; or else do the absolutely fiercest vidhan with samarpan, and then it will happen. In bhagatvaal, he says, the whole thing is giving bhog, giving akshat, offering upon akshat and bhog, offering upon sweets, offering upon something sweet, offering upon a bali — and its utara likewise in the same manner.
What is done with khappars on the Sharad Chandra night?
Always keep in memory, the speaker says, that in the tantra paddhati there is an art of offering the khappar, from the ordinary khappar up to the special khappar. On the night of Sharad Chandra — tomorrow being Sharad Purnima — for all the daivik khappars and all the sattvik khappars, and especially in matters connected with a kshetra and with bhagatvaal and the like, people certainly take up the subject of khappar siddhi. There are several such regions where you will find that khappar siddhi is done on this very night.
What is khappar siddhi at this time used for?
The khappar siddhi done at this time, the speaker says, is especially for the taking down of any kind of disease, for strengthening a sick person, and for the sake of the capacity to remove illness.
Which mantras are most used in this work?
The greatest use in this, the speaker says, is of the Mahamrityunjay mantra as it runs in bhagatvaal — in the Sabar, the Sabar Mahamrityunjay, which he calls a very different matter. Nathpanthi mantras also occur in it, and people perform the jagran of those.
Can a fierce shakti worshipped in a house be made saumya?
Many people say that such and such a shakti is worshipped in their house and that they do not wish to give her that kind of puja but want her to become saumya, the speaker says. On this night the attempt to placate them is made at the ghat of Ganga ji, giving them an oath there. This, he says, is the whole subject of bhagatvaal; the attempt is made.
In which months is such placating done?
Shravan, Ashadh, and third comes Sharad, the speaker says. It will not be done in Kartik — in Kartik the matter of placating is not able to occur. All these times are put to good use, and in all these times these things run in this manner.
When may the kuldevi khappar vidhan be done?
On the kuldevi khappar vidhan, the paushtik vidhi, the speaker says you can do it whenever there is a divine parva kaal, at tomorrow's time, at a Purnima and the like. Keep the time of japa from the sandhya kaal onwards; and if it is done after eight o'clock, that is exceedingly excellent.
The khappar utarna vidhi is refused, being a matter of siddhi
Asked to kindly explain the method of taking down the khappar to remove disease and obstruction, the speaker refuses: brother, that is a matter of siddhi. Without siddhi, doing the method of taking down a disease in that way is not proper — if it attaches to the one taking it down, then the problem will fall upon another. Let knowledgeable people do it.
What may be done instead of the khappar utarna vidhi?
Offer the khappar — keep the method of offering as much as has been given, the speaker says. In the method of taking down, keep the utara of Kshetrapal and the rest, by which whatever possibility of a dosha attaching may arise is effaced, cut and removed. Do not do that from which the possibility of a dosha attaching is created. If you are not mature and no knowledgeable person is physically available to you, then do not do it.
Is this the kind of possession where the head spins?
No. This is not the spinning kind, the speaker says — in it the head does not spin such that one begins to spin, begins to sway, begins to play. That is not this subject; this is not the subject of bhagatvaal. It is mantratmak energy, and how that mantratmak energy will be is what he asks the listener to understand.
What do bhagat and sokha-ojha types do with a house's negative energies?
He says it also happens often that on some trouble arising, you go and get it examined somewhere, and these bhagatvaal people, or such sokha-ojha people who practise bhagatai, get the negative shaktis themselves given a place in the house by calling them Baba — telling you that these are Baba, they are protecting your house, offer puja in their name.
Stop visiting a bhagat who is working a prayoga on you
He tells Virendra Singh ji that his condition is of a very strange kind, and that if such a thing is happening it is a subject for research and for examination as to how it can be possible at all. And if you are going to a bhagat who is performing some prayoga of this kind upon you, then do not go — do not take this risk; once you understand that something wrong is happening there, there is no need to go again.
What does the Durga Kavach say about shaktis siddha by upadesh alone?
The speaker points to the phalashruti of the Durga Kavach as recited in the Shri Durga Saptashati, in which it is written that the shaktis which are perfected by upadesh alone are bound and destroyed by the recitation of this kavach. Those, he says, are the kshudra shaktis: they become siddha by upadesh alone.
Maran karma is carried out through muthkarni, the running of the handi and similar means, as an astra mantra is used
When some person, some tantric, performs maran karma upon somebody in particular, then — just as some astra mantra and the like is used — in the same way, in ordinary bhagat practice there is muthkarni, there is the running of the handi, there is the sending of milan in prayogas of this kind. All this is done in the attempt at somebody's death.
What does Valmiki tantra actually run on?
The most special thing in them, he says, is that in the Valmiki tantra — or however many bhagat Valmiki tantras there are — there is not much mantra; in them the devatas run on the predominance of bhog, by giving bhog and offerings. And those are not devatas; somewhere or other they are lok shaktis: alive at some time, having done mantra anushthan and the rest, having the grace of some devata, then meeting death, an accidental death, going into the pret yoni, and afterwards becoming worshipped and becoming a devata.
The gramin bhagatvaal who give puchha-bujha run their vidyas on exactly this
The village bhagatvaal, the people who give puchha-bujha, certainly perform siddhis of this kind, he says, and a great deal of shanti is had done through it. He says the shanti of Brahm is also done on this. There are even vidyas by which, through all these, a thief is caught, bhoot-pret are bound, and devi-devatas are called and bound.
What is the Gramin Bhagatvaal stream, and what does it do on this day?
One part of the traditions running in Tantra has been the Gramin Bhagatvaal — a genuine but small-scale branch, mostly of Sabari Vidyas and deity-related practices, carried in a subtle and limited form. On Hal Shashthi its Gurus transmit the Vidyas by Upadesh alone.
What is the Shashthi akhada?
In many territories an akhada is held on Shashthi, always in secret — only knowledgeable practitioners, new practitioners and those about to take Deeksha gather at a Tantra Peeth. There Deeksha is duly given, and those already matured in the Vidyas are made to test their strength against one another by their Gurus.
What is the Hal Deeksha itself?
A Hal Peeth is built as a Bali Peeth is, before the place of the Kula or lineage deity. Upon it the plough is worshipped together with the Chhan — the tie used to bind a one-coloured cow's legs at milking — and through those two the Guru transmits everything he holds, on a Sankalpa and a vow.
A bandhan laid by a tantric, or vachanbaddhata, can stop a shakti from speaking through a body.
The speaker says the second cause is that a bandhan may have been placed upon you by some sadhak of bhagatvaal, by some tantric, or for some other reason; or someone may have learnt that a dev shakti comes upon you and, taking some kind of bandhan or vachan and giving the pujan of Chitrapal, has placed a restraint. Then she will not be capable of speech, because of that vachanbaddhata.
What happens if a negative entity is seated at home merely to pacify it?
The speaker says that if they are negative and you have worshipped them only to quiet them — someone told you and you seated them — then afterwards they will cause a great deal of trouble. If they have not been able to leave the rakshas element, if they are a pishaach and you are worshipping them as a deva, then a devoted bhakta is needed to recognise them in that state.
May a masan ever be worshipped as the kul Bhairav?
No. The speaker says that never, even by mistake — if there are things of bhagatvaal in your house and among them there is a masan or things of that kind, and you worshipped them in the form of Bhairav — this will become wrong. All these matters have to be kept in mind.
Why should a being of an upadev yoni be liberated rather than worshipped?
The speaker calls this a very good question. He says that all the shaktis of the upadev category — whoever goes into that yoni — are in a bhog yoni, and they suffer. They stay bound by maya according to that yoni: as, in the living state, someone very fond of jalebi could eat jalebi, so after death he will not actually eat it, but is nourished by its fragrance, and so will say offer me jalebi. He gets bound there.
How does bhog operate in the work that upadev-category shaktis are made to do?
The speaker says that any deva who works upon bhog will do anything at all for that bhog. The shaktis of bhagatvaal go having taken the bhog: in the way that a shakti went, taking the bhog, and a maran was done upon someone; and to take the next man off, one gives double the bhog and has it lifted from the body. If one cockerel was given, then by giving two cockerels it was removed from the body. They are playing cockerel-cockerel, he says. Because of this the being is bound by the mantra and by the greed arisen within, and for that very reason has gone into that yoni.
The bhog and bhent methods for lok shaktis like Mata Madanand are withheld because the wrong listener would copy the offering without the rest of the remedy.
A listener writes that before meeting him he was giving only a bhog of gur on a cow-dung cake to Mata Madanand along with Maa Kali, because the neighbours do tantra day and night, and that the bhog gave considerable relief. The speaker says this is exactly why he does not tell such things: if he tells this now, people will ask. You are of that region and have been seeing and hearing and doing it from before; but a new person, in whose house it is not known which shakti there is, will read and hear this and do it himself. If he is having a tantra badha, the speaker would tell him to do Hanuman ji's dhooni, that this is the method, do the jhanjhira — and he will not do it. He will say, no, Ranu Kumar Sahu said that on a cow-dung cake we gave only a bhog of gur and he was cured, so we too shall give it to Mata Madanand. And there the difficulty will arise.
Such videos would bring millions of views, but eight of every ten listeners would be harmed.
The speaker says he knows he would get a great many views from it — that overnight he would cross millions if he made videos of this kind. But of those who listen, eight out of ten will be harmed, and that he never wants. He tells the questioner: you are getting relief, you are doing it; absolutely keep it limited to yourself, that is good.
Are people troubled by lok shaktis in every region?
A listener writes that in their place, Dehradun in Uttarakhand, Mata Madanand is used, and that plainly speaking it is by these that people are troubled. The speaker agrees: let it be Baba who is named — somewhere people are troubled by them, somewhere by Chanon Bali, somewhere people are troubled by Goongad, somewhere by Melody. In every region, he says, people are troubled by some such odd being or other.
How pret shaktis from abhichar deaths get installed as household deities through bhagatvaal
Below the lok devatas, the speaker describes still lower powers: when an ordinary person died through some abhichar kriya, local devotees working through tantra and bhagatvaal often gave that person a place in the family's own home and had them worshipped as a devata — a pret shakti in deva form. After a generation or two of worship such a power becomes so awakened that it can no longer be abandoned. He gives Brahm devs as an example — a married woman given a place after death, either independently or under a Mahadev temple as a Brahmashila — and says unruly abhichar shaktis that have killed people are likewise often housed at home rather than at a dham.
Laag: kuldevi bhog shared between separated branches of one family
The speaker says the same kuldevi is worshipped in two homes only when they were once one family that later separated — and even then a difference arises. If some knowledgeable member who is awakening tantric shaktis installs the kuldevi separately after parting from the family, he may install new shaktis alongside her, and bhog may be offered to those others along with the kuldevi. In the language of bhagatvaal this is called laag — effectively jhoothan — and it is a dosha: all the energy one has gathered through mantra japa and karmakand becomes polluted.
Dosha when a Mahakali lineage's bhog reaches a home worshipping a pret shakti
Reversing the case, the speaker says that bhog offered to Mahakali and subtly taken by her yoginis carries a different energy and divinity altogether. If that prasad enters a home whose people serve a shakti of upadevata grade and they consume it, the level of Mahakali's energy is explosive, and because of her divine ansh the shakti in that house becomes bound and stunted — it suffers. He stresses this concerns kul-shakti bhog only, not the prasad of outside temples, and adds that the pret installed as kuldevata need not have been a sadhak in life; wicked people too are made household deities through bhagatvaal, and when such bhog reaches them they suffer.
Special case: an uncontrolled installed shakti troubling the daughters and brides
The speaker says that in some homes — an exception, not the rule — a somewhat uncontrolled shakti is installed: one that was licentious in the extreme, went into abhichar, and was given a place by mistake or on a bhagatvaal sadhak's word. There the chance of dosha is greater: it falls on the daughters, who begin to "play" (the shakti comes upon them) and suffer, and even the brides who married in are forbidden to approach. Such a family is effectively trapped by an ancestor's error, without the knowledge to bring the shakti under control, and sometimes never knowing the reason at all.
Ancestral tantric shaktis that were never released trouble the descendants
The speaker says many families had a father, grandfather or other elder who did tantra sadhana or ojha-sokha work, but died untimely or otherwise failed to hand the vidya, its vidhan and its rules to the next generation. The present descendants know nothing of which shaktis were served or how, so when they fall into trouble and take up any sadhana or upasana, those shaktis come and begin to wreak havoc. Even if the ancestor's deeds were good, some human error may have left things untold or the visarjan undone; the shaktis may be shmashan shaktis, siddha, kul or lok yoginis, chetak shaktis, or a deeh group of the powers that run on a chain or a chauki.
Where a sokha or ojha seats his shaktis
The speaker says a sokha or ojha never keeps every shakti seated at his own house, especially an ancestral one: many are kept at his place of worship, some at the deeh with the Kshetrapal — he goes there with puja and bhog when he needs them — some in a worshipped peepal tree, and veer-type shaktis at the root of a fire. Each keeps them in his own way, according to his own cunning, and uses them from time to time. That, he says, is why the family in his case story could never get the matter fully examined — how many shaktis there were and what was where.
The one master shakti every bhagat family keeps secret
The speaker says every family whose ancestors did bhagat work surely holds one shakti that is like a master key: once awakened and at full fierceness she can bring every other shakti under complete control, and she is also the most gracious to her bhakt-sadhak — the one the ojha turned to when he was losing against all the others. Because she is the root, she is kept wholly secret, told to a single person and withheld from everyone else; even if you lose everything, if she remains she will restore it all. Such a presence, he says, existed in the sadhak's family and troubled him greatly.
How long does a vajra body actually take?
We all read that by the effect of mantras the body becomes like vajra, he says — vajra kaya, vajra deha. This effect is not obtained by doing this sadhana for one day, two days, four days or forty-one days. If you go into its root principles, set aside the very great sadhanas — those you will only get to read about and hear about. What you will actually see with your own eyes is the things connected with bhagatvaal.
What is siyar singhi, and is it available?
Siyar singhi, also called gidad singhi, is a tantric object, he says. It is banned now. What you get here and there on the roads is not actually it; the same thing is also handed over to people in the form of mrig kasturi, but in reality such things are not what they are sold as. The government and the forest department have imposed a ban, and if a genuine one were found it would mean going straight to jail.
How is the awakened singhi then used?
After awakening it, he says, one sits in what is called sitting like a kukkut — like a cockerel — which simplified is what we call sitting chukka-mukka, the way a man sits on a West Indian toilet. Sitting that way, the gidad singhi is taken in the hand and held near the heart and those mantras are japped. If that sadhak has accomplished the siddhi, then his body from the brain down the spine to the tail bone becomes such that if someone strikes it even with a lathi the lathi will break.
The siyar singhi was only seen breaking the iron; it was never handed over to be struck and tested oneself.
As for the direct example of how far this state goes, he says he saw only this much — yes, it broke. But it was not given over for checking, that you may strike it yourself and see. So that he cannot say.
One and a half to two kilos of iron dropped from above onto the head leaves the sadhak unhurt.
After establishing the thing in the heart and doing japa, he says, take very small things — reckon on material of up to about one and a half or two kilos — and drop it from above onto their head, and they are not hurt in the slightest. He does not claim five or ten kilos, but at least a kilo and a half to two kilos of iron was being dropped from above; they dropped it and showed, saying, look, it will not hurt.
What are the three vachans usually taken?
There are rules for after the vachan is given and rules for before it, he says, and the vachan is also administered in different ways. But in the three vachans the chief thing remains this: when I call, you will have to come; where I send you, you will have to go; and whatever I say to do, you will have to do. Ordinarily, in bhagatvaal, it is chiefly on these very things that the vachan is taken. These are the three vachans.
Plain, correct teaching for householders finds no audience, so the matter gets dressed up
If you tell right and simple things plainly for the householder, he says, then people do not even want to listen. So they too have to put their matter in such a way that people will listen, so that their popularity also increases and the work is also done. Because of this, real matters are never told by anyone.
What can be done when family members do jhaad-phoonk without diksha?
A listener says that at his house, even without initiation and without fitness, relatives are carrying on jhaad-phoonk in an arbitrary way, that nobody listens to him, that he is undergoing suffering and feeling very helpless. This thing, the speaker answers by name, is the worst thing of all. He understands what he is saying: that the people of the house are doing jhaad-phoonk and none of them is initiated — and if a shakti of that kind is established at the house through which work of this sort is being done. There is a playlist called Bhagatvaal Grameen, he says, in which they have explained each thing: what troubles arise when you do jhaad-phoonk; what falls upon the one doing the jhaad-phoonk and what falls upon his family; how to be saved. In this, he says, you can do nothing. If the people of your house are not listening, then pray to your ishta and aradhya that they may be given good sense.
What has he seen happen to those caught up in jhaad-phoonk?
But he has seen this, he says — it is his own personal experience of life — that those people who get caught in this do not understand until they are punished in the right way, or, to put it another way, until the family is well and truly scattered. It is a kind of intoxication.
The limits of his own personal life are the reason he tells people to seek somebody else
A listener says he is right in asking why he tells people to search for someone else. The reason, he says, is that his own personal life is not such that he should enter into all these subjects with everybody. To his capacity, by the order of the guru, he is doing as much as is possible before all of you. His own life has a boundary, a maryada, and he does not wish to come outside it, nor does he ever wish to meet anyone or meet anyone. To his capacity, as far as it can be done, according to his own strength and the strength of his fellow sadhaks, he certainly cooperates. The second reason he tells people to meet somebody else is that you should be satisfied — go there and have the work done from there. Seva, puja, bhakti and paath have their own place, and as much as is needed is in its own place; but to go entirely to the depth in all these things, and after that the satisfaction of the person before you, depends on that.
Complete removal of a sawari over a call is a false assurance he refuses to give
Asked whether, if a sawari comes while talking to him on Telegram, he will completely remove it, he answers by name: speak on Telegram, but complete removal is not possible. I can absolutely not give such a false assurance, he says, that while talking on the phone I will do a removal. Whichever shakti it may be, negative or positive, I cannot even interfere from here. This much I can certainly do: speaking to them respectfully, making a prayer and a request, I can ask what is there and what is not, and according to myself I can pray to Bhagavati on your behalf. More than this I cannot give you a false assurance — that I shall do this and I shall do that; nor does any such thing happen.
He holds the capacity to eat any mleccha tantra prayoga made against the house
When a prayoga of mleccha tantra of any kind is made, he says, this one will hold the capacity to eat that mleccha tantra. And for this you do not have to do any separate puja-paath, bhog, prasadi or offering — none of that bhagat-style business of give this, give that, of one bali becoming two, of two chickens cut and three crows cut. None of that has to be done here.
Is the trinetra the same as receiving a divine eye?
The speaker says the trinetra is what he has just been describing; the matter of receiving an eye is separate. The bestowal of an eye by devatas, or the attainment of an eye in bhagatvaal, is a different subject altogether, and there is a video on the channel about the kinds of eye one may receive.
Why do tantra-afflicted people end up quarrelling with sadhaks and gurus?
By the time you understand it, the speaker says, you will already have picked quarrels with two or four tantriks, with gurus, with someone; you will have quarrelled with some bhagatvaal sadhak who wished you well; you will have called someone a fraud, a cheat, anything at all. The reality is that you did not even want to do it — but the enemy side, he repeats, the one who gives pain to others through kshudra vidyas, knows how to play with the mind, and plays with you psychologically, very correctly.
How does one destroy a tantra prayoga made upon oneself?
Asked how any tantra prayoga is destroyed, the speaker says many videos on the channel already teach the use of different vidyas for tantra nash. You can destroy tantra yourself through the vidyas — you should be capable, and your mental strength should be such that you can stand firm in the field. Only then will you be able to destroy the prayogas made upon you.
What is a ghunghat masani?
Asked what a ghunghat masani is, the speaker says it is that kind of masani which does not give the bhed — which is why she is called ghunghat masani. She will not even open her mouth; you will not be able to get the bhed of the chowki. If some bhagatvaal sadhak has made a prayoga with a ghunghat masani, then however much the next person is beaten he will simply not say what shakti is upon him, what it is, what it is not. In bhagatvaal, he says, people are worn out trying to make her speak; the prayoga of the barati and such also fails very often.
The sadhak's foot band: which foot and which metal
Asked about the foot band (bedi) worn by those who work in bhagatwal, the speaker says it is not only for them — every Sadhak should wear one. A band on one foot is necessary for everyone and is also the best; a band on both feet is not for everyone and raises many further matters, including tradition-specific ones. It is worn on the right foot, and silver is the best metal; copper and gold are not for everyone and may be worn only after a proper study of the full birth chart — which tattva dominates the body and which metal can affect the person how.
Why do a crow, then cats and then dogs cry at two in the morning?
Asked why for four days at two at night a crow first calls, then cats fight, then dogs howl, continuing between two and four, he says that if this is continuing and happening at one and the same place, then let one thing be told: all the shaktis there are have a route determined for them, and according to the month they roam along their route. Where sawari comes upon people, where there is a truly auspicious divine shakti, one sometimes hears that at the time a divine shakti is to depart she will have said beforehand that she will come at that time and will have at least one pot of water poured, so that her grace may be obtained upon that house.
How can one find out oneself which deity's shaktis are working?
Asked how, without taking the help of any bhagat, one may find out for oneself which deity's shaktis are running with us, so that their seva and sadhana may be done better and without error, he says there is a whole separate video on this on the channel — not one but two or three videos — and asks the questioner to look at them once.
Should one touch the feet of a person on whom a sawari comes?
If the truth is spoken, brother, then the feet should not be touched, he answers. If the sawari of a devi or of some divine shakti is coming, or even the sawari of a negative shakti, then one should neither touch the feet nor have one's own feet touched. Do pranam with folded hands. From touching the feet, difficulty can arise for the person in front too and difficulty can arise for you, because your energy at that time simply does not remain balanced — that is the greatest thing. And if a sawari comes upon you on a fixed day and tithi, then follow that rule around that time; for the rest of the time you can remain ordinary.
A gaddi has come by Ma's grace but the rules are not known — what should be done?
To Neelam ji he says first of all to note whether the gaddi that has come is a traditional one of the guru parampara. If your mother has given it to you, then you will run the same vidhi-vidhan that will already have been running. Secondly, if you wish to take it forward and hold a darbar and you are not established at all, then first you should do sadhana and so on for some time. Even after taking trivacha you should not hold a darbar for at least sava saal; rather you should increase your siddhis. And his own experience, he says, is that holding a darbar becomes somewhere a very great obstruction in a sadhak's progress. If you only want grace to reach somebody through the gaddi and his welfare to happen, then alongside it such sadhanas should be done, or such a vidhi-vidhan kept, that no obstruction of any kind is made in your own progress.
What happens when village devi-devatas are made siddha?
Asked what comes of the devi-devatas that people make siddha in villages, and whether shakti bandhan will then not be possible, he says that the devi-devatas made siddha in villages are laukik devi-devatas. Whether shakti bandhan will be possible or not depends. Those who only make devatas siddha have a bhagatvaal running in a different manner, a field of bhagatai running, and it depends on very many things; the subject becomes wholly separate. Bandhan will certainly happen, he says — it is not that bandhan will not be possible.
How is the siddhi of a kul devata done?
Asked how the siddhi of a kul devata is done, he answers that it will be told by that vidhi-vidhan according to who your kul devata is. To Shivanandan Swaroop ji he says to increase the tapobal — those who do jhaad-phoonk and so on should always have strong tapobal; he will explain this subject separately.
The Mata herself has come upon me and sent a gaddi — what should be done first?
To a listener who says that the Mata has come upon her herself and has sent a gaddi, he says that even then you should first of all do the sadhana of a mantra and so on, even though she is coming — and even if the yogini bhav is coming.
That shakti is a very ugra swaroop associated with Sheetla Mata, and is kept secret
To Shiv Kumari ji, who has written the name of a shakti, he says that not everything can be placed before people. She too is a swaroop of Bhagavati, and a very ugra swaroop. In some places she is held to be one among the swaroops that go with Sheetla Mata. Her control is of a very different kind. She is quite famous in the field of the Bhagatvaal and of Bhagavati, and she stays very hidden; so that subject he would not wish to tell here.
Why are tantriks so often weak in money?
A listener observes that every tantric he has seen is weak in money, having shaktis but very few sources of wealth, always needing help from others. The speaker calls it a very correct observation, and adds that you will also have seen tantriks who progress greatly at first, with heaps of money, until a time comes when they, or their next generation, are completely ruined.
Why does knowing a kshetra's Mahima matter?
Because the benefit only comes to those who know it. If you know the glory of Tirtharaj Prayag, of the Kashi kshetra, of the Ganga and Godavari, of every great tirtha, then you can take its benefit and get clear of these things. Otherwise spend a hundred years in Kashi and nothing will happen.
What do Kaul and Shakta sadhaks do with the moonj janeu on Bhadrapada Amavasya?
Just as at Hal Shashthi the gramin bhagatvaals give their disciples all the things that come by upadesh, so on the day of the Bhadrapada Amavasya those sadhaks in particular of a Kaul parampara or a Shakta parampara who now wish it — whatever siddhis related to the ang vidyas they hold, or upadeshatmak siddhis — either renounce them through this very moonj janeu, or bestow them on some fit disciple of theirs.
What is the difference between a sadhak and a god-gifted bhagat?
A sadhak learns and does a thing by his own labour, out of the sadhanas, and then advances slowly, after falling however many times. He falls for many reasons — sometimes because of his own mentality, sometimes because of his ahankar, sometimes when things were about to be attained and, coming very close, because of his own bhagya, for numberless reasons.
A god-gifted bhagat is born into a kula where bhagati already ran — which he calls nepotism
The meaning of a god-gifted bhagat is straightforwardly this, he says: that you took birth in such a kula where the bhagati has been coming down, and it was obtained. He has spoken of this before. The gaddi that was there was obtained; whether or not there is capability within you has nothing to do with it — which is called nepotism. So here too nepotism happens. It happens in every line, he says, and it happens here as well, whether the son is fit or unfit; he gives the example of a political family in which a resignation is offered and not accepted, so that the heir simply continues.
A bhagat has bound someone's oot pitrs and will not release them — what should be done?
Two things have to be done, Mahi Blog ji, he says. If they are oot, then over an oot the rule of Bhagavan Shri Ganesh holds — all of you should have this information. Because Bhagavan Ganpati in the form of Bal Ganesh, and Batuk Bhairav, both of them — chiefly, from the puja of Ganpati, the oots obtain capacity and shakti. Because with Bhagavan Ganpati there are somewhat tantrokta matters: understand it from just this much, that the head of Bhagavan Shri Ganpati was cut. The rest of the secret has not been written out and told for everything in the puranas.
How a kul-worshipped shakti is turned into a weapon of abhichar
The speaker explains that the sent thing was an old shakti worshipped in someone's kul, of the kind of Bali Baba or Bulaki Masan. Such shaktis, he says, are fine at one level, but once the matter of running them in a negative way arises there is great trouble, they take their own course and fifty complications follow, unless they are handled purely by the Bhagatvaal method. The attacking family had sent their own kul-worshipped shakti onto the bride through Akshat or some such medium; it is a strong thing, its daily puja continues at their house while it sits on the victim. This is very common in rural areas, he says: when a shakti of the pret or Upadeva kind is worshipped in a house as a Kul Shakti, the first person to strike sends exactly that. Because the shakti kept saying such things, the village people understood that it was a worshipped shakti.
Reversing a sent kul shakti: identification through the kshetrapal, bhog-bhet by the bhagatvaal reckoning, and sending it back
The speaker says the elderly, experienced village sadhaks used the process by which, at the time of hal-srishti, a guru gives everything to his disciple through updesh, which he has explained in another video. Knowing which area the attackers' sthan was in, they drew out through the Kshetrapal only which shakti it was and what it belonged to; once known, they first propitiated it with the correct bhog-bhet reckoned by the pure Bhagatvaal method, that is how much it is taken down for, double or four times. Then, having all the information, they took it off her, and before sending it back to the house it belonged to they attached some things of their own and sent it, the fully tantric Palatna reversal. They bound and protected her body, and the problem was about ninety percent solved, while trouble broke out in the attackers' house and news of it came, so the family also learnt whose house it was. After Holi she returned to her in-laws' with no particular problem, keeping up what the bhagat ji had told her.
Do the mahashaktis withdraw where impure materials are used?
The speaker says this has been spread as a mere kidwanti — that wherever things of this kind are used the mahashaktis will withdraw. The whole world is pervaded in the class of Narayan. Bhagwati Prithvi is verily the form of Bhagwati; excrement and urine go upon her, so does she cease to show grace? Is there any more patient than she who bears the earth? Is her puja therefore not done, or does she not show grace?
Which household shaktis are targeted by bhagatvaal sadhaks?
Saying that although it is not proper to speak it he will tell one more thing, a prayogik matter of tantra, the speaker describes households in which the presence of a devi remains — some principal yogini shakti of Bhagwati, of a very compassionate disposition, who does not answer a tantric abhichar prayoga at all. Such saumya shaktis are present in the houses and kulas of very many people, and they become angry or wrathful in the rarest of cases. The difficulty is that the sadhaks of the bhagatvaal region create a great deal of trouble with such shaktis.
Why do such sadhaks want to take a household shakti away?
Because within these shaktis there is capacity, the speaker says: many kinds of upadeva-category shaktis run under them, obey their word and seek their refuge. So people wish to take shaktis of this kind away and keep them at their own place, and for this they perform various kinds of tantric prayogas — everyone has his own vidya. He then says that for protection from these vidyas, at all the tantric parvas — whether the mahanisha of the Ashtami that has just passed, or the mahanisha of Diwali that is coming —
How does a mantra come to a sadhak within his sadhana?
He relates a listener's experience: a friend of Satpal ji, himself a good knower of tantra who does sadhanas and is also a sadhak of the Bhagatvaal, was doing the Bhairav sadhana that had been told from Ashtami up to Chaturdashi; within the sadhana a mantra was obtained by him, with the adesh that this very mantra was to be japa'd. He sent it as a voice recording, and the speaker sent him a video link in which the whole answer stands, with the mantra and the vidhi. When you do the most ugra sadhana, or some protective sadhana, and the devi-devatas of that place become pleased, then what do you need? How will you get out? They themselves will give it to you — through a dream, or in dhyana, by some medium or other they will let you hear that mantra.
If later generations forget a mahashakti's seva, does the whole kula face her wrath?
There is truth in it, he says, but with a distinction. If you do not do the Mahashakti's seva, the Mahashakti is not going to come to trouble you. Mahashakti means the chief shaktis within the param satta; they will not trouble. We are within them and they are within us; it is by them that we go on. But it is her ganas that trouble — the lok ganas especially trouble. He points the questioner to the playlist made under the name Bhagatvaal on the same channel, which answers the whole question step by step: what happens if someone receives kripa and the people who come after do not do that thing, and what should be done when the bhagat who was there before dies.
What is the effect of offering water on bamboo?
Giving water on bamboo has a very divine effect, he says, which those in the field of tantra will know. If a cow's peg is of bamboo, if Hanuman ji's dhwaja is of bamboo — if the peg of the gauvansh, or of a buffalo, is of bamboo and they are tied to it — then there are many prayogas in tantra, especially among the rural bhagat practitioners, that are accomplished on these alone; and there are certain shaktis of the upadeva category, not deva but upadeva, who are pleased merely by water being offered on them.
What can be done about a shakti seated in a village house as "Bhairav" forty years ago?
A listener says his great-grandfather was a sokha and seated some shakti in the village calling it Bhairav; it has been worshipped for forty years, no longer cuts calamity, and is becoming a cause of untimely death. The speaker asks whether it was seated in the house or in the village, establishes that it is in the village house, and says that having grown entirely old it will now behave in just that way — and that the grandfather, who was himself a sokha, seated it himself and will not have passed on the secret before going.
A seated shakti is either removed by a knowledgeable person, or covered by placing a small Shiv temple over the spot.
First, bring a knowledgeable person and have it removed from there. Second, if you cannot get it removed or it will not go, then with the help of both a knowledgeable person and a qualified Brahman, establish that shakti beneath a small Shiv temple built on your own land — telling it that it will be worshipped, but not independently: go beneath Shiv ji. Then its capacity will not remain such that it can trouble anyone. But in his own view, he says, try to have it given visarjan.
What can be done when nobody in the family knows the old bhagatvaal?
Where the grandfather was in the bhagatvaal and after him nobody has any knowledge, the speaker says the Kshetrapal pujan vidhi he has given is what should be done for the nivaran. Although, he adds, peace will be obtained from it and they will come under control — but those things will not leave.
What does the word sokha mean?
The bhagats in a village, who have knowledge of the rural bhagatvaal, are called sokha. And if you are asking about Sokha Baba, who is worshipped in place after place as a kul devata, then that is a swaroop of Virabhadra ji.
Can a brahm settled in a house be removed, or does it come and go at will?
It depends, the speaker says. If the brahm came into your house through abhichar, then it can be removed. If someone brought it himself in order to make it siddh, or you have built your house on their place, or some brahm dosha has attached on account of felling a tree or demolishing a house, then the difficulty there is different. Third, if it is a brahm worshipped by the household, or a brahm of the house, it can create this kind of difficulty. Fourth, if there is a duplicitous sokha or ojha who takes it away and releases it again and again to earn money, that too will cause this trouble.
Why the Baglamukhi anushthan struck both perpetrators with vak stambhan
The speaker says the matter did not end with the family's recovery: both the man who entered the house and the one who had it done lost their speech — their throats swelled, a nerve was pressed and the vocal cords inflamed — exactly as Bhagavati Bagla's dhyan describes her seizing the enemy's tongue with the left hand and striking with the mudgar in the right. He explains why: as the family did their daily bali vidhan to cut the kriya, the tantrik would learn of it and counter with his own vidya — Bhagatwal things, as far as he knows Jwalapanthi practices of the kind connected with the great masan people call "Badshah", whose name he will not take — used negatively; however great such a thing is, it is negative and wrongly used, and as he kept reversing the kriya, Bhagavati controlled matters on this side while his own tongue would not move. The identical affliction of both men later confirmed that the "friend" the office colleague had recommended was the tantrik himself.
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