Baglamukhi Without Diksha — The Three Preliminary Sadhanas and the Rudrayamala Hundred-and-Eight Names

Whether the 36-akshari mool mantra, the sahasranama, the stotras and the kavach may be taken up without diksha.

Whether the sadhana of Bhagavati Pitambara Mahavidya can be done without diksha; whether the 36-akshari mool mantra of Bhagavati Pitambara can be taken up without it; whether the sahasranama, the stotras and the like may be recited; whether her kavach and so on may be read; and whether japping mantras connected with Pitambara Baglamukhi without diksha is right, or whether it will produce some adverse effect.

The speaker opens by laying out the questions he will try to know in detail today. Can the sadhana of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi. Mahavidya be done without Diksha? Can the sadhana of the 36-akshari mool mantra of Bhagavati Pitambara be done without diksha? Can the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., the stotras and so on be recited? Can her Kavach and the rest be read or not? Is it right, without diksha, to jap mantras connected with Bhagavati Pitambara Baglamukhi, or will some adverse effect fall from it?

What does diksha actually give, and what must a person without it be careful of?

Diksha brings daksata, and that daksata comes in the things that are kriyatmak. So if you jap any mantra of Bhagavati Pitambara without diksha, the pronunciation of that mantra must first of all be correct for you.

Diksha brings daksata, the speaker says, and when daksata comes, on what subject does it come? It comes in the things that are kriyatmak. The question then becomes this: if you jap any mantra of Bhagavati Pitambara without Diksha, then the pronunciation of that mantra should first of all be correct for you.

Even an ekakshari raises the question of the makar or gakar form, and of which krama one means to travel.

Even if you do a single syllable of Bhagavati Pitambara — an ekakshari mantra — whether it is to be japped in the makar form or in the gakar form, and how far that is suitable for you or not, becomes a separate subject. Which form is commonly to be japped, and in which krama you wish to travel, is also necessary for you to know. Information about these subjects should be had.

Know this distinction as well, the speaker says. If you do even one syllable of Bhagavati Pitambara — even an Ekakshari mantra — then whether that ekakshari mantra is to be japped in the makar form or in the gakar form, and how far that is proper for you or is not, becomes a separate subject altogether. Commonly, which form — that is, makar or kakar — should it be japped in? In which krama do you wish to travel? This too becomes necessary for you to know. Information about these subjects should be had.

Why do people want diksha only in order to obtain a mantra?

The chief reason today, he says, has become that diksha is wanted so that a mantra may be obtained; and after obtaining the mantra, that we make the mantra siddh and use it according to our own wish. Diksha becomes limited to just this much.

Why, in a manner of speaking, do people want to take Diksha, the speaker asks. He notes that he has cleared this subject in one of his own live sessions and will give the link, and asks those who want diksha to hear it once. In today's time, one chief reason for diksha has become this: that diksha is needed so that a mantra may be obtained. And after the mantra is obtained, that we make the mantra siddh and use it according to ourselves. Diksha becomes limited to just this much.

What happens when diksha does not come on one's own terms?

When diksha is not obtained according to one's mind, there is trouble. And even when diksha is obtained, if the guru places a restriction — a guru of yog-samarthya, he specifies, not those who know nothing and say whatever they please — and when what such a guru tells you is not according to your own mind, then too difficulties begin to arise.

And when diksha is not obtained according to the mind, there is trouble even in that, the speaker says. Suppose diksha is obtained and the guru places a restriction. He specifies whom he means: a guru of yog-samarthya. He is not, he says, speaking of those who have no knowledge and say whatever they please. When a guru of yog-samarthya tells you something and it is not according to your own mind, then too difficulties begin to arise.

What should someone do first if diksha cannot be obtained at all?

The very first thing to look at, he says, is that if you do not wish to take diksha, or your diksha is not happening, or for any reason diksha is not being obtained, then first of all you should do the puja of a guru-swarup. He points to his earlier video titled "Aao mitra laltein lekar guru khojte hain" for what a guru-swarup means and how a guru is to be searched for.

So without diksha, what things can we do — especially the sadhana of Bhagavati Pitambara, the speaker asks. The very first thing you should look at is this: if you do not wish to take diksha, or your diksha is not taking place, or for whatever reason diksha is not being obtained, then first of all you should do the puja of a guru-swarup. By guru-swarup he means what he explained in earlier videos, and he asks listeners to hear once the one titled "Aao mitra laltein lekar guru khojte hain" — come friend, let us take a lantern and look for a guru. It is a very good subject, he says; hearing it once, your purpose will become clear and it will become plain how a guru is to be searched for, or what sort of guru we should want and who they should be.

What should be done before taking up the 36-akshari mantra on someone else's testimony?

Whatever the reason for wanting to jap the 36-akshari mantra of Bhagavati Pitambara — hearing someone's video and being greatly motivated by their account of what effect it produced, when that same distress is in your own life, whether the cause is vichar or some enemy — first you should do the sadhana of some worthy mahapurush of your own region who is worshipped in the form of a guru.

In brief, the speaker puts it before everyone: whether you wish to jap the 36-akshari mantra of Bhagavati Pitambara for whatever reason, whatever the cause may be. You may be greatly motivated after hearing someone's video, wanting it because you have heard their experience — that doing the sadhana of the 36-akshari brought such and such an effect — and that very distress is in your own life and you wish to be free of it. Let the cause be vichar, or let it be some enemy. Then first of all, before that, you should do the sadhana of some worthy mahapurush of your own region who is worshipped in the form of a guru — to put it rightly, their sadhana.

Which guru-swarup should someone from the region of Bengal worship?

If you are from the region of Bengal, do the sadhana of Paramhans Swami — Bhagwan Ramakrishna Paramhans — and along with him Maa Sarada, Maa Saradamani and Ramakrishna Paramhans. If you wish to go beyond Bengal into the tantra field and no worthy guru is being found, do the puja of Bama Khepa; simply do his name-japa. "Jai Guru Jai Tara" is what everyone says there, and one may carry that very mantra — it is not necessary that a mantra be received directly from a mouth.

As an example, the speaker says: if you are from the region of Bengal, then do the sadhana of Paramhans Swami — Bhagwan Ramakrishna Paramhans. Do that of Maa Sarada, with them Maa Saradamani and Ramakrishna Paramhans. If you wish to go into the region beyond Bengal, into the tantra field, and no worthy guru is being found just now, then do the puja of Bama Khepa. Simply do his name-japa. "Jai Guru Jai Tara" — everyone says it, he notes; go into the region of Bengal and every single person says "Jai Guru Jai Tara". Carry that very mantra along with you. It is not necessary that a mantra be obtained exactly from a mouth. Carry their kripa along with you.

Which guru-swarup is accepted across the Shakta, Kaul, Shaiv and Vaishnav paths?

If you wish to go further than this, then what he would recommend as best is the sadhana of Bhagwan Dattatreya — because he is the samyak swarup of Brahma, Vishnu and Mahesh, and whether one is Shakta, Kaul, Shaiv or Vaishnav, the people and sadhaks of every path accept Bhagwan Dattatreya, and in every panth and sampradaya he has complete importance.

If you wish to go even further than this, the speaker says, what he would say — yes, this he would recommend, that it should be done — is that the best of all is the sadhana of Bhagwan Dattatreya. The sadhana of Bhagwan Dattatreya, because he is the samyak swarup of all three, Brahma, Vishnu and Mahesh. Whether one is Shakta, Kaul, Shaiv or Vaishnav, the people of every path and the sadhaks of every path accept Bhagwan Dattatreya, and in every panth and every sampradaya Bhagwan Dattatreya has complete importance. Let the swarup be whatever it may, Bhagwan Dattatreya becomes fully integrated into it; and if his kripa is obtained, then in truth we obtain a guru in physical form as well, and in the spiritual path too there is advancement. The kripa of the Guru Mandala will be obtained by you.

Does Dattatreya's own sadhana not require diksha as well?

He says plainly that for doing Bhagwan Dattatreya's sadhana too, diksha is a necessity. But even so he is the param guru; and if a guru is not being obtained by you — if our prarabdha is such that in our life it has not yet been formed that a guru should be obtained — then at the least one should accept his sharanagati and take up his mala mantra, for which there is a video on the channel.

So either take the shelter of his swarup, the speaker says, or, if you do not wish even that, take one swarup from among the Navnath. If you carry Bhagwan Dattatreya along with you, then do the japa of his mala mantra. The Mala Mantra is on this very channel. He adds that this is being told as what comes before the arambhik sadhana of Bhagavati Pitambara without diksha. Although for doing Bhagwan Dattatreya's sadhana too there is a necessity of diksha, still he is the param guru; and if a guru is not being obtained by you — our PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. being such, that in our life it has not been formed from prarabdha that a guru should be obtained — then at the very least his sharanagati should be accepted. His mala mantra, and how the preliminary sadhana of Guru Dattatreya is to be done, is fully told in a video on this channel, and you may take that up.

How much japa of the Dattatreya ekakshari should be done?

Bhagwan Dattatreya has an ekakshari mantra and the like. It is a beejakshar, but even so, since there is no pranav in it, it is at least suitable; you may use it for smaran or jap his name. That should first of all be done at least a savalakh; if you cannot do that much, then 27000 must certainly be done — a thousand for each nakshatra, that is, at least 27000 japa.

Gorakhnath's sadhana and the Navnath sadhana are told on the Siddh Sabari Vidya channel, the speaker says; by that means you should first do the preliminary sadhana. Bhagwan Dattatreya has an Ekakshari mantra and so on. It is a beejakshar, but even so, since there is no pranav in it, it is at least suitable — you may use it for smaran and the like, or jap his name. That you should first of all do at least a savalakh. If you cannot do that much, then 27000 must certainly be done. A thousand for each nakshatra, that is, at least 27000 japa you should do.

An anushthan of at least 1100 is to be done if the Dattatreya mala mantra is taken.

If you do the Dattatreya mala mantra, then an anushthan of at least 1100 should be done.

If you do the Dattatreya Mala Mantra, the speaker says, then an anushthan of at least 1100 should be done. After doing this much, what else can you then do in connection with Bhagavati Pitambara?

Which Ganpati sadhana suits one without diksha, and why is Haridra Ganpati set aside?

After accepting Dattatreya as the guru-swarup you will do the sadhana of Bhagwan Ganpati. The sadhana of Haridra Ganpati, he says, is from the standpoint of tantra, by tantrokta vidhi-vidhan — so leaving that aside, in ordinary Ganpati pujan one should recite the Sankat Haran Ganesh stotra. An anushthan of it should be done of at least seven days: 1100 paths in seven days, 108 paths daily, or 1100 paths in eleven days.

When you have done the sadhana of Bhagwan Dattatreya and your diksha has still not taken place, then having accepted him in the form of the guru-swarup, you will do the sadhana of Bhagwan Ganpati, the speaker says. As for Bhagwan Ganpati — the sadhana of Haridra Ganapati is now from the standpoint of tantra, it is by tantrokta vidhi-vidhan. So not doing that, in ordinary Ganpati pujan one should do the path of the Sankat Haran Ganesh stotra of Bhagwan Ganesh. An anushthan of it should be done of at least seven days: do 1100 paths in seven days, 108 paths daily; or do 1100 paths in eleven days. In this manner Bhagwan Ganpati's sadhana should be done.

Bhairav ji's seva-puja comes next, done by the vidhan of the Mahabhairav mantra.

Now the guru is done and Ganpati is done, and next comes Bhairav ji. You have to do Bhairav ji's seva-puja, and for that a vidhan of the Mahabhairav mantra has been given on the channel; you may do that sadhana and jap it.

Now the guru is done, Ganpati is done, and now we come to Bhairav ji, the speaker says. You are to do Bhairav ji's seva-puja. For doing Bhairav ji's seva-puja, a vidhan of the Mahabhairav mantra has been given on the channel. You may do that sadhana. You will jap it.

What may be taken up once the guru, Ganpati and Bhairav sadhanas are done?

Having done these three arambhik sadhanas, you can then recite any stotra of Bhagavati Pitambara. The mool mantra, the beej mantra and the like should be done only after being initiated, or else, after doing these arambhik sadhanas, only up to a fixed period of time. In them you are not to do a savalakh anushthan and so on — for that it is necessary to be initiated in some parampara.

You will do those three arambhik sadhanas, the speaker says, and after that you can recite any stotra and the like of Bhagavati Pitambara. The mool mantra, the beej mantra and the rest should be done only after being initiated, or else, after doing these arambhik sadhanas, only up to a fixed period of time. In them you are not to do a savalakh anushthan and so on. For that it is necessary that you be initiated in some parampara. This is to be kept in mind. The arambhik methods of Bhagwan Dattatreya's sadhana that are being described, the things that are common and preliminary — stotras and the rest — those you may recite. Recite the shatnam, the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. and so on of Bhagavati Pitambara. Take it up and do its anushthan. If you are not initiated and wish to do sadhana without diksha, then do these three first, in order: Bhagwan Dattatreya's sadhana, Ganpati ji's sadhana, and the arambhik sadhana of Bhairav ji that has been described.

Which text of Bhagavati Pitambara may an uninitiated householder recite?

After that, carry along the shatnam of Bhagavati Pitambara — that is, the stotra of 108 names from the Rudrayamala. The 108-name list described in the Rudrayamala, the stotra of 108 names, he says, is filled with supreme divinity.

And after that, the speaker says, carry along the shatnam of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi. — that is, the stotra of the 108 names, from the Rudrayamala. The 108-namavali of Bhagavati Pitambara described in the Rudrayamala, the stotra of 108 names, is filled with supreme divinity.

What is the Pitambara shatnam stotra held to accomplish?

Whatever desires you carry toward Bhagavati Pitambara — that Bhagavati Pitambara should bring about the complete destruction of my enemies, or the complete destruction of vichar and the like; that when we go into some assembly our attraction there should increase and people be drawn towards us — the stotra capable of accomplishing all these things, he says, is the Rudrayamala's shatnam stotra of Bhagavati Pitambara. You should therefore do an anushthan of it.

Whatever desires you have, taking them to Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi., the speaker says — that Bhagavati Pitambara should bring about the total destruction of my enemies, or the complete destruction of vichar and the rest. That if we go into some assembly, our attraction there should increase and people be drawn towards us. The stotra which is, in a manner of speaking, capable of accomplishing and completing all these things is the Rudrayamala's stotra of Bhagavati Pitambara, the shatnam stotra. So you should do an anushthan of it. And how will you do its anushthan without diksha? Without diksha you can absolutely do the path of it.

What if there is no time for the guru, Ganpati and Bhairav sadhanas?

If you say you do not want to do Bhagwan Dattatreya's sadhana, that there is not that much time, nor Ganpati ji's nor Bhairav ji's, then at the very least do even a single day's sadhana of each: Bhagwan Dattatreya on Thursday, Ganpati ji on Friday, Bhairav Baba on Saturday. At the least do one day each over three consecutive days. Their kripa, he says, is extremely necessary — and whatever your kula's devi-devta require, all of that you must certainly do.

If you want to say that no, we do not have to do Bhagwan Dattatreya's sadhana, we do not have that much time, we do not have to do Ganpati ji's, we do not have to do Bhairav ji's — then at the least do even a single day's sadhana of each, the speaker says. On one day, on Thursday, do Bhagwan Dattatreya's. On Friday do Ganpati ji's, on Saturday do Bhairav Baba's. At the very least, over three consecutive days, do even one day's sadhana of each. Their kripa is extremely necessary. And whatever will be required of you by the devi and devta of your kula, all of that you must certainly do.

What sankalp and count are given for the shatnam stotra?

After that, from any Tuesday, Thursday or Saturday, take a sankalp of 3600 paths. Either take it for 36 days, or, if you do not want to do that much, take a sankalp of 11 days. Taking the sankalp of doing 100 paths daily, you should recite the shatstotra-nam stotra of Bhagavati Pitambara described in the Rudrayamala every day.

After that, from any Tuesday, from a Thursday, or from a Saturday, take a sankalp of 3600 paths, the speaker says. Either take it for 36 days; or, if you do not wish to do that much, take a sankalp of 11 days. Taking the sankalp of doing 100 paths daily, you should every day recite the shatstotra-nam stotra of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi. described in the Rudrayamala.

At what hour should the stotra be recited?

You will recite it in the night hours, as described from the Rudrayamala Tantra. Whenever prayoga connected with Lakshmi is done, it should be done in the morning and evening only. If it is to be done at night, it should be for the destruction of enemies, for the destruction of tantra and vichar-ghat, and for the destruction of another's kritya prayoga. For obtaining Lakshmi and for freedom from debt it is extremely good to do it in the evening or in the early hours of dawn; you may do it at night, but morning or sandhya is best.

When should the path be done, the speaker asks. You will do it in the night hours, as described from the Rudrayamala Tantra. Whenever prayoga connected with Lakshmi is done, it should be done in the morning and the evening only. If you have to do it at night, then it should be for the destruction of enemies, for the destruction of tantra and vichar-ghat, and for the destruction of another's Kritya prayoga — that is when it should be done in the night hours. For obtaining Lakshmi and for freedom from debt, it is extremely excellent for us to do it in the evening or in the early hours of the morning. At night you may do it, but it is extremely excellent to do it in the morning or at the time of sandhya. In this manner, without diksha, do this much.

What should someone whose devotion rests only in Pitambara do over the long run?

If your shraddha is settled only in Pitambara, if your life-breath dwells at Pitambara's feet and diksha has not been obtained, then simply bring this into your life. Take the shatstotra's vidhi-vidhan into you and keep doing 100 paths daily. Take sankalps of 36 days at a time, rest some days, then do it again; if not 36 then 21, if not 21 then 11, if not 11 then seven — seven days of sadhana, stop two or three days, seven days again. Keep taking sankalps of 1100.

If you carry forward with the shatstotra-nam stotra described in the Rudrayamala — if your shraddha is settled only in Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi., if your life-breath dwells at Pitambara's feet and diksha too has not been obtained — then simply bring this down into your own life, the speaker says. Take into yourself the vidhi-vidhan of the shatstotra. Keep doing 100 paths daily. Take sankalps of 36 days each; rest some days; then do it again. If not 36 days then 21, if not 21 then 11, if not 11 then seven days. Seven days of sadhana, stop two or three days, then do seven days again, then stop two or three days. Again and again you keep doing it, keep doing it. Keep taking a sankalp of 1100 and keep doing it. As a year, two years, three years pass, he says, you will not believe such kripa of Bhagavati as you will obtain, and such worthy, rich and capable gurus as you will obtain, who will carry you from where you are to somewhere far.

When capability comes within us, siddh and worthy gurus are obtained, and they take us far.

When capability comes within us, he says, such divine persons will be obtained by us — such divine, worthy, siddh gurus will be obtained, and they will then take us quite far. So this is how Baglamukhi sadhana should be done without diksha; if you are not initiated it does not matter, and you should go forward following these vidhi-vidhans. The remaining subjects — whether to keep a yantra, whether to keep a vigrah, who should not do the sadhana, and how trouble begins to increase — have separate videos on the same channel.

When capability comes within us, the speaker says, then such divine persons will be obtained by us; such divine, worthy, siddh gurus will be obtained by us. And they will then take us quite far. So for this reason, Baglamukhi sadhana without Diksha should be done in this manner. If one is not initiated, it does not matter either. Following these vidhi-vidhans, one should go forward. As for the other subjects that remain — whether a Yantra is to be kept or not, whether a vigrah is to be kept or not, who is not to do the sadhana, and how trouble begins to increase — there are separate videos connected with Bhagavati Pitambara on this same channel, and he asks listeners to hear them so that their subject becomes still clearer.