Chowki
Every question on the site tagged Chowki, each answered from a timestamped source rather than a summary written from memory.
A practitioner's physical seat (Sthan) established at home for spirits or lower entities bound under a solemn pact — its power grows or declines over time depending on how it is used and maintained.
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What are the latent and physical symptoms of a severe Marana (lethal occult) attack?
Unexplained fainting or vertigo with no clinical cause, involuntary twitching on one contrary side of the body, sharp pain in ritually targeted areas (face, skull, ears, throat), and identical symptoms manifesting simultaneously across multiple family members, indicating a collective occult installment (Chauki).
What is a chowki?
The speaker says never to assume that Bhagavati Mahakali's own swarup has been installed at such a place. What is actually given a place there, through some mantra of Mahakali or through the sadhak's own guru's teaching, is a particular female pret shakti in a dakini swarup — nourished by Mahakali-related puja, bhog and mantra through this tantra kriya until its energy is transformed into something that broadly reflects Mahakali-related tattva, but in a negative form; it is awakened because it is tivra and works powerfully. Alongside it sit masaan, kache kalve, dakini-related shaktis and pret-vichar, each placed in its own way — together, this whole composite is what is called a "chowki". Perfume, flowers and milk are offered there, but the mantra actually running behind everything is a single Mahakali sabar mantra.
Precaution: a chowki needs one's own house and a family successor
The speaker says that before bringing such a shakti in at all, a sadhak should think about how it will eventually leave. Because he is a householder sadhak giving it a place in his own home, that home should first of all actually be his own — never done in a rented police-residency quarter, company flat, or any place one may someday have to vacate. Even in one's own house, he should see whether a family member exists who can carry this forward after him, so it should be brought only with the intent that the tradition continue and that the shakti, if served, actually does kalyan — and only if it was brought with a lok kalyan bhavna in the first place.
Why a chowki's power falters and turns on its own sadhak
The speaker says such sadhaks sooner or later make the mistake of sending their prayog against a genuine devotee of Bhagavati or Hanuman ji, or a sadhak of high-caliber sadhanas, who retaliates with a badwanal prayog or a high Baglamukhi prayog. This blunts (kunthit) the chowki's shaktis: however much bali or bhog is given, a bound shakti's capacity has a limit, unlike a mahashakti's, which is limitless and can end everything in a moment once pleased. Beaten again and again — by a Hanuman devotee's sota, by a good dham or sadhak whose shaktis line up and thrash such chowkis — the shaktis, once human themselves, resent it and stop supporting the sadhak; his troubles grow, his mind becomes uchchatit, and his own shaktis begin troubling him. In that state he takes on even riskier work for money — vashikaran, ruining someone — and the more he does, the more entangled he becomes.
Final gati of a sadhak who dies without freeing his bound shaktis
If such a sadhak dies for any reason without having freed these bound shaktis, the speaker says he becomes trapped along with them. Citing Narayan's teaching in the Shrimad Bhagavad Gita that one attains what one worships, he says a sadhak who spent his days worshipping the chowki ends up becoming part of that very chowki, and strife begins in his family. So the gati is not mukti — he cannot attain liberation. Freeing him would require releasing every single entity of the chowki individually, with the full support of tantra, which becomes an entirely separate undertaking.
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 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.
How a hired bhagatwal abhichar on a family begins: reconnaissance and the weakest member
The speaker says that with time the bhoot-pret-pishach of a chowki demand more, because a pret body is a body of desires, and when a client offers a bhagat a lakh of rupees to wreck an enemy, the bhagat first does a reki — spying, not healing — of the target family using his Kache Kalve, masan, sometimes a siddh kapal, or shaktis handed down by dying elders who pass on their vachanbaddha powers, even those of Muslim tradition. He looks at what puja the household does. If it does none — the house is not bound, no annual puja, no visits to a Shakti Peeth — the house is open and he applies Vidveshana directly, causing quarrels. If the house does worship, he finds the one member who does not: a teenage son who eats and drinks outside, whose impure body a liquor-craving Pishach easily rides to enter the house and start strife; or a teenage daughter with no kavach or energetic protection — going out with open hair, wearing perfume morning and night, not believing bhoot-pret exist — on whom a mohini or pishachik shakti from the chowki is set, so that she comes home afflicted and either turns irritable, sickly and quarrelsome or begins to go astray in character, against her own will.
Binding a household's own shaktis and driving the family off its worship
The speaker says that if the target family's kula shaktis are not really worshipped there is nothing to stop the bhagat; if they are, the reki finds what is inside and the shaktis are first bound with bhog and mantra — an ordinary puja if the house does little, and even a house that does heavy puja can be blocked if the enemy is jealous enough to pay, since a bhagat who lacks the knowledge gets a bigger sadhak to do the Bandhan once, after which his chowki controls everything. Then strife is made to grow: a son starts drinking, beatings follow, puja is missed, a Purnima puja is dropped, someone in anger throws the puja things — and by insulting the house shaktis knowingly or unknowingly, the family makes them step back, giving the abhichar more room each time. A daughter running away from a good home is also part of such abhichar, he says — she later says she did not want it; people call it vashikaran, but he is describing how a chowki breaks a family. Finally the elders who keep up seva, puja and japa are given bodily pain so they cannot continue, and the household's energy is fully bound.
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.
Muthkarni and the handi prayoga
The speaker says muthkarni prayoga and the Handi prayoga are also parts of the instant, Kritya-type marana. In the handi prayoga, some shakti first lifts the handi from the Chowki and then it is projected, sent to the targeted person, and through that handi his death is carried out.
What is the first thing a tantric prakshepan strikes in a house?
He says that whenever there is a prakshepan of tantra, the first effect is on the Tulsi ji plant. But if in that same tantra, in that same chowki, some shubh shaktis have also been sent that are somewhere constrained by mantra bal, then no effect falls on Tulsi ji either: Tulsi ji stays entirely green while in the house complete quarrel and strife break out.
Can one transferred shakti appear in ten places at once?
The speaker says a shakti of that kind is not so high that one soul, one preta, can be made to manifest in ten places — that is not possible, and saying so is only fooling people. One shakti can travel to ten places, but a preta or masanik shakti lacks the capacity to appear in ten at once; at most it creates maya and illusion. A chowki running 10–15 separate masanik shaktis, each accomplished on its own bhog and pind, is a different thing.
How a genuine shakti transfer is done and why it exists
The speaker says energy transfer was never created to be sold; it exists for a reason. A sadhak who woke a masanik shakti and did much good with it may find that his body or family duties no longer let him give it seva, puja and bhog-bhent, yet he cannot do its visarjan independently. He then gives the shakti to a disciple, a friend, or a capable sadhak who sincerely wants it for the welfare of people. Before the full hand-over there is a test drive: the shakti is given on bhog-bhent for one, two or three paksha; when the recipient proves capable and the shakti itself says it will stay with him and take seva-puja from him, the whole chowki is transferred through the complete process. Anyone who really held such shaktis, he adds, would not be distributing them.
How are a gandi shakti and chowkis cut?
There is a whole method, the speaker says. For ordinary people, it is by the prayoga of the Hanuman Chalisa and the Bajrang Baan.
If only Hanuman ji is worshipped at home, who is the kul Bhairav?
The speaker says that if you have always done Bhagavati's seva-puja and Hanuman ji are worshipped alongside, with no other deva worshipped, then worship Batuk Bhairav in a subtle, symbolic manner, because everyone is present in the chowki — but the chief Bhairav will be the Hanuman ji already worshipped: they have become your kul Bhairav.
Does Kali mount the body of a person?
A listener says the savari of Maa Kali comes upon his wife and she cures people, but that Maa is not becoming manifest. How will she become manifest, he asks — have you the capacity to make Kali manifest? And what proof is there that Kali ji is coming upon your wife? If Kali ji is coming, then she is curing people — what sort of thing is that? Why is she curing them; why is she interfering in someone's prarabdha, upon somebody's body? A gaddi has a rule and a maryada. Kali ji, he says, never comes upon anybody's body — that is the first thing; the body is made of the five elements. Her yoginis come, and they have a limit; they come for the welfare and protection of the family.
Where a savari is made to come and people are gathered at a gaddi, a deception is going on and the work bears no fruit.
If someone begins to have a savari come upon them, and begins of their own accord to call people or people begin to come, and you do all this for them, then it will not bear fruit hereafter. He says he is speaking from experience, that the listener will not like it now and will find his words bitter and may abuse him; and that the woman upon whom the mata comes, if she hears it, will make a still greater commotion at what was said about her. But this, he says, is the truth. Then a deception is going on here — that is what we will tell you straight; the rest is your wish.
On what should the yantra be seated?
All the deities are satisfied, he says; do their abhishek, wipe them well with cotton cloth, and they are dry. As to the asana: one way is to keep it standing, which may be done and is no difficulty. The second is to have a chowki-like asana, spread a cloth over it and seat them upon it — just as, if a Shri Vigraha is to be placed over a yantra, the yantra is placed on the chowki and then the Shri Vigraha. Keeping it that way, he says, is more fitting.
A chowki of two to three hundred rupees for the abhishek, and the tilak of each deity in the yantra
For abhishek you need a chowki, or you may invert a katori that is used in the puja itself and do the abhishek over that. A chowki, he says, is easily had for ₹200–₹300; for daily use take a small chowki and a thali on which the yantra can rest, place it on them and do the abhishek. After that comes the tilak: in the yantra, wherever each deity has his place, there is a vidhi of their archan, pujan and tilak.
What should be arranged for someone on whom sawari comes?
Meet some good knowledgeable person, he says, and first of all have a sthan given to them, so that their sthan is properly made and they come in the right way. Fix their day: that instead of coming daily, let it be Purnima, let it be Ashtami, let them come on some one day; and if you wish to hold the darbar on that day, then hold it. Keep their bhog and the place of puja properly. And along with that, do not now have mannat done at your house. If you are asking, he says, then he is telling according to himself; for the rest it is your own wish — he is telling what is the true thing.
What does a knowledgeable practitioner of kshudra vidya invariably sidh?
The speaker calls this an interesting subject: whenever a cunning person gets tantra used upon someone, and the knowledgeable person who sids kshudra shaktis does it, he will certainly have sidhed a masan — that is a hundred per cent, the masan will certainly be siddh. So whenever he makes a prayoga upon anyone, a harkara or postman — meaning the immediate conveying of complete information about someone — all of this happens through these shaktis.
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.
Why does an abhicharik tantric outlast the person he has attacked?
As soon as you go to take the end of it, he says, the abhicharik tantrics are very active — you are not that active. You will do puja-path for one day, two days, three days; the result will not come and you will leave it. He never leaves it. These people who do wrong work stay fully active at once, watching who is doing what from where. They keep a whole chowki of bhoot-pret seated, this puja and that puja, their whole group is bound together. Very wrong people, he says, do grouping very well; good people are not able to.
What happens when you begin Hanuman puja against an active enemy?
A chowki of Hanuman ji is seated; you decide to do Hanuman ji's puja. You did puja on the first day, they came to know, and you will feel a little relief there. From their side they will do four or five such works — not directly on you, because you are doing it, so they will do something on somebody else in your family. You have a chowki seated at home, you are doing Hanuman ji's puja at home, but at some time you will go out; something will happen so that the body is impure or unclean even for a short while.
How do the attackers work psychologically?
When the enemy does it, he says, because your body has not reached that capacity, you will be shaken. Now some other member of your family has fallen ill, and you will then abandon the puja-path. You will not be able to reach that far and you will keep turning negative. In one way, he says, they play all these games psychologically; they are quite strong, they are not like you, and they will not accept defeat so quickly.
The chowki of a shamshaan, and the seven devis who come in it
Suppose that people in the tantra kshetra have made siddh some kshudra shaktis — as many devis are worshipped in a shamshaan. When a chowki is made siddh, that is when a whole group of some shakti is made siddh together, then seven devis come in it. According to the region they are different devis: somewhere Masani is chief in it, somewhere Kalika, somewhere shaktis related to Sheetla Maa.
Kali told a listener in a dream to offer bilvapatra with chandan tilak and rice — is a tantric misleading him?
Arjun ji writes that in a dream Kali told him that if he does a chandan tilak on three bilvapatra leaves and offers rice, he will get freedom from the chowki of Kali, and asks whether some tantric is confusing him. He answers that if he is speaking of abhichar — that a chowki of Kali has been set going — then there is a separate video on the channel about what that is; watch it and it will be understood.
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