A Whole Family Under Tantric Attack — Protection Through the Dattatreya Vajra Panjar Kavach Samput Path (Case Story)

The speaker opens a true account of a prayog of Bhagavan Dattatreya's kavach from the Kanpur region of Uttar Pradesh. The sadhak concerned, he says, was no special upasak — he did no sadhana for any siddhi. Every member of his family had some illness or other: one had fever, one stomach pain, one something else. The odd thing was that medical tests showed no solid cause a doctor could name, and fever medicine had no real effect. The family's only earning member was himself completely worn down by it. They had it shown and treated in many places, and there was real relief — whenever jhaad-phoonk and a Tantra Kaat were done, relief came. But it always reversed, whether in ten days or fifteen. The speaker calls this the worst part: the moment pain began in one member, by evening or within a day or two every member was back in the same trouble as before. Alongside this, nobody in the house slept properly at night — very frightening and dirty dreams, waking in fear, and often the feeling that someone was sitting near the head. With this, morale was broken, and a person whose morale is broken does not attempt anything by which he could actually get out. Asked whether they did any puja-path to get free of this, the man answered that they had tried a little at the start, nothing special. But whenever the matter of worship came up the mind became extremely restless: it felt that doing puja to Bhagavan would achieve nothing — do not do all this, these are useless things. For this reason the place of daily seva-pujan in the house had also fallen into a neglected state. They had done small remedies as people advised, had it shown and treated, and it used to bring relief; now the trouble had grown and the relief no longer came. The elderly parents also suffered — old age brings illness, the speaker grants, but this extra illness was a different matter, because at least something should have shown up medically, and nothing did.

When the family's condition was as described, the speaker says, the man was told to first complete Bhagavan Dattatreya's Diksha vidhan, and after that to do a four-lakh PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of Bhagavan Datta's Ekakshari mantra in a Shiva temple. It took him a long time, since he was a completely new sadhak — the method of japa was new to him and, as the speaker notes, a beginner's mala does not turn quickly. But he completed the four lakh. The next AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. he was given was Bhagavan Dattatreya's Vajra Panjara Kavach kavach: 41 days and 4100 paths. So 108 paths of the mool kavach every day — the mool path being from where the kavach speaks of protection, after the Viniyoga, nyas, dhyan and mantra. He could not do them at one sitting, so he did 50 in the morning and 50 or 51 in the evening. His time was the very early morning, when the temple was still shut — the pandit, the speaker says, would come at six or seven — so because of his office he went from four in the morning and finished his japa there. When the temple opened he helped with the cleaning, sat a while longer for another five paths, offered samarpan and left, doing whatever seva, puja and shringar of Shiva he could manage. The speaker adds frankly that the 41-day Mandala puja was completed, but he will not claim every rule of niyam was kept — that simply could not happen. It was a long sadhana and the man's first; before it he had done two small seven-day prayogs, which had succeeded, but only in the temporary way. As a general rule, the speaker says, the samput is not applied straight away: in this case the four lakh of japa and the one-mandal 4100-path anushthan were already done before the prayog was attempted. Whoever wants to do the prayog should first awaken the Ekakshari mantra and do at least 1100 paths of the Vajra Panjar Kavach — if 41 days are not possible, then 11 days — along with puja and seva of Bhagavan Datta, a Havan, and feeding brahmans or a sadhu-sannyasi, so that the kavach is awakened. After that, he says, it can be used for protection or for binding, and all of that work anyone can do.

When the 41-day sadhana began, the speaker says, the problem of Swapna dosha that men get did occur in the middle of it. He raises it deliberately, because many people will comment that in so many days this happens — and yes, it happened to this man too. The sadhak asked him whether the sadhana was now broken (khandit). The speaker's answer: many great saints and mahatmas, and sadhaks of the Shankaracharya tradition, hold that if such a state arises by itself in a dream, and the sadhana is not a Shakti sadhana or a Mahashakti sadhana, you should not take it as any kind of dosha. There is no dosha in it. You made no effort — and you are not to make any. This was true here: the man had made no such attempt; he was a very correct person. So he completed the sadhana. The speaker says he is telling this so that if such a thing happens to anyone in the middle of a sadhana, they at least know that it is not to be given attention or sat upon; it is no fault of yours, it is a bodily condition — ignore it. The other rule, that this too must not happen, belongs to a different kind of sadhana: certain special sadhanas of Bhagavati, Shakti-related sadhanas, are such that all these matters must be specially guarded, and there it becomes compulsory.

Once the anushthan was complete, the speaker says, the prayog began — also in the Shiva temple. The first prayog carried this SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit.: that by this Samput path of the Vajra Panjara Kavach kavach, whatever Abhichara activity and whatever Kritya prayog has been done upon us and our household be destroyed, and we and our family be protected. The path itself was done with the Ekakshari beej as samput. He says he explained this samput vidhan a little in a live once and will explain a little again; privately he always tells Datta sevaks who do anushthans — especially sadhaks from Gujarat and Maharashtra — to do it this way, and it does give benefit, first because their surrender and faith towards Bhagavan Datta already exist, and second because once this vidhan is done it cannot fail to have effect. The structure: the kavach's purva pithika — the whole account of how and to whom the Vajra Panjar Kavach was given — and then the Viniyoga, nyas and dhyan mantra are read once. Both at the time of siddhi and at the time of prayog, PanchopacharaThe basic five-item worship sequence — incense, lamp, fragrance, flower, and food — performed for a deity after the opening rites of a sadhana. or manasik puja is done, and from where the Vajra Panjar Kavach itself begins the samput is applied. In the samput, where Pranav is spoken, the Ekakshari beej is uttered after it; so before and after every shloka the Ekakshari beej is spoken once. Straight before the shloka the Draam beej, and after it the Ekakshari Draam beej again — so it becomes "Om Draam", then the verse beginning "Dattatreyah shirah patu", then "Draam"; then "Draam" again and the next verse, and so on. He recites three verses this way and says every shloka is samputed exactly like that, continuing the path with the Ekakshari throughout. He says he is speaking very slowly so it helps whoever does the prayog. At least 27 such paths are done. Asked up to where, he answers: as far as the Dattatreya Vajra Panjar Kavach speaks of protection — the PhalashrutiThe closing section of a hymn or scripture that lists the benefits and results promised to whoever recites it. is left out; there is no need to samput the phalashruti. This was the vidhan the man followed. After it the effect began and he got great relief. It was only an eleven-day prayog, 27 samput paths a day with a prayer for the family's protection that stayed in the sankalp. The speaker says this kavach vidhan with the samput brought tremendous benefit: the man reported that his child's stomach pain, which had never healed, lessened from the very first day of the anushthan and was completely normal by the third or fourth day. After this a prayog of the Dattatreya Mala Mantra was also done, which the speaker keeps for another video.

Then, the speaker says, the prayog was begun in the house. With a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. for Griha Bandhan — binding the house — 108 Samput paths of the same kavach were done at home, and along with them a Havan with 108 Ahuti using the Ekakshari mantra and the naam mantra of Bhagavan Dattatreya. This havan ran for a week, all seven days. From this, he says, the house became completely secure. The process of Kshetrapala NikariA dispersal ritual offered to the territorial guardian Kshetrapala — requesting protection and the pacification of malevolent entities (Dakinis, Shakinis, Bhutas, Pretas, Pishachas, Vetals) residing in the territory, clearing domestic malevolent energies across the threshold for at least 24 hours. and the like was also carried out. He gives no further detail of it. He closes by saying that the whole of this is a very simple vidhan; there is nothing of the most difficult kind in it. If you do it gradually you will gain the capacity for it and will manage to do it.

Bhagavan Datta, the speaker says, is in guru form — in Mahasiddha Mahaguru form. Do his seva and puja. However great a Preta or Pishach there may be, and whatever Islamic shakti or tantra-mantra has been worked, if you are serving him with surrender, then against every one of those things he holds the gathered shakti of Brahma, Vishnu and Mahesh, and the Mahashakti of Bhagavati Jagadamba"Mother of the World" — an epithet of the Devi. is with him. By Bhagavati's grace, he says, Datta is all-capable, a mahasiddh; all the traditions there are come from him. So by his grace you can gain victory over every kind of tantra. Those behind whom Bhagavan Datta comes to stand, those on whom his grace falls — who can defeat them, and what tantra can run on them? A human being can only be a human being; this is Mahashakti. There is great capacity, he says, in surrendering to him.

On Thursday, the speaker says, all of you should at the very least, for the protection of your family, do a path of the Dattatreya Vajra Panjara Kavach kavach, or a path of his mala mantra, or his ordinary puja, or — if the problem is greater — the DeepdanA ritual lamp offering performed on specific occasions, such as Ganga Dussehra worship of Kaal Bhairav or Batuk Bhairav. vidhi; do it every Thursday without fail. On Thursday, he says, never go to any mulla, MazarAn unscriptural grave shrine — worshipping such sites, especially on Thursday (Lord Dattatreya's sacred day), is contrary to Sanatana Dharma and can feed low astral and ghostly energies. or dargah, to the place of any peer or fakir; go instead to Bhagavan Datta's temple. If there is none, do Bhagavan Datta's puja in your own home, remember him, invoke him. Read this very kavach — Dattatreya's Vajra Panjar Kavach — in Hindi, and you will learn how fast, how quickly Bhagavan Datta comes on mere remembrance. Those who have been listening this long about Bhagavan Datta, he says, have been in that contemplation all this while, and because he is so Smritagami — one who comes at mere remembrance — he will already have come; you only have to feel him, experience him, through your own bhav. So, he asks, for your family's protection and your own, give one day of the week without fail to this Mahaguru, this mahasiddh of the guru sampradaya's Guru Tattva — dedicate it to him. From this your welfare and your family's welfare will come; no harm of any kind will come of it.