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

The speaker says that Diksha brings daksata, and asks on what subject that daksata comes. It comes, he says, in the things that are kriyatmak. From this the question arises: if a person japs any mantra of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi. without diksha, then the pronunciation of that mantra must first of all be correct for them. He asks listeners to know a further distinction. If a person does 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 them or not, becomes a separate subject altogether. Commonly, in which form, makar or kakar, should it be japped? And in which krama does the person wish to travel? This too, he says, becomes necessary to know. One should have information on these subjects.

The speaker raises a second matter: why do people want Diksha at all? He says he has cleared this in a live session of his own and will give its link, and asks those who long for diksha to hear it once. In today's time, he says, one chief reason for diksha has become this: diksha is wanted so that a mantra may be obtained. And after the mantra is obtained, that one may make the mantra siddh and use it according to oneself. Diksha becomes limited to just this much. He adds that when diksha is not obtained according to one's own mind, there is trouble. And suppose diksha is obtained and the guru places a restriction. He specifies that he means a guru of yog-samarthya, not those who have no knowledge and say whatever they please. When a guru of yog-samarthya tells a person something and it is not according to that person's own mind, then too difficulties begin.

The speaker asks: what all can be done without Diksha, especially in the sadhana of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi.? The very first thing to look at, he says, is this: if a person does not wish to take diksha, or their diksha is not happening, or for whatever reason diksha is not being obtained, then first of all they 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 lantern 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, one's purpose becomes clear, and it becomes plain how a Guru is to be searched for, what sort of guru one should want, and who they should be.

The speaker puts it briefly: a person may want to jap the 36-akshari mantra of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi. for any reason. They may have been greatly motivated after hearing someone's video, having heard that person's experience that doing the 36-akshari sadhana brought such and such an effect, and that very distress is in their own life and they want to be free of it, whether the cause is vichar or some enemy. Then first of all, before that, he says, they should do the sadhana of some worthy mahapurush of their own region who is worshipped in the form of a Guru. For example, if one is from the region of Bengal, do the sadhana of Bhagwan Ramakrishna Paramhans; do that of Maa Sarada, Maa Sharadamani and Ramakrishna Paramhans together. If one wants to go further than 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 it. Carry that very mantra along. It is not necessary that a mantra be obtained exactly from a mouth. Carry their kripa along with you.

If a person wants to go further than a regional guru-swarup, the speaker says what he would recommend, in a manner of speaking, as what should be done, and what is best, is the sadhana of Bhagwan Dattatreya. The reason: he is the samyak swarup of all three, Brahma, Vishnu and Mahesh. Whether one is ShaktaBelonging to the stream that takes the Goddess as the supreme principle., Kaula Sampradaya, Shaiv or Vaishnav, the people of every path and the sadhaks of every path accept Bhagwan Dattatreya, and in every panth and every sampradaya he has complete importance. Whatever the swarup one follows, Bhagwan Dattatreya becomes fully integrated into it. And if his kripa is obtained, then in truth one obtains a Guru in physical form as well, and there is advancement on the spiritual path too. The kripa of the Guru Mandala, he says, will be obtained. So either take the ashray of his swarup, or, if one does not want even that, take one of the Navnath as one's swarup.

If a person goes forward with Bhagwan Dattatreya, the speaker says, they should jap his Mala Mantra. The mala mantra is on this very channel. He notes that he is describing what comes before the arambhik sadhana of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi. without Diksha. He concedes that for doing Bhagwan Dattatreya's sadhana too there is a necessity of diksha. Still, he says, Dattatreya is the param Guru. If a guru is not being obtained, 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 yet been formed from prarabdha that a guru should be obtained, then at the very least his sharanagati should be accepted. How the preliminary sadhana of Guru Dattatreya is to be done is fully told in a video on his channel, and one may take that up. The sadhana of Guru Gorakhnath and of the Navnath he has described on his other channel, Siddh Sabar Vidya. Through one of these means, he says, the arambhik sadhana should be done first.

Bhagwan Dattatreya has an Ekakshari mantra and so on, the speaker says. It is a beejakshar, but even so, since there is no Pranav and the like in it, it is at least suitable; one may use it for smaran and such, or jap his name. Of that one should first of all do at least a SavalakhOne hundred and twenty-five thousand — the count a purascharana of many mantras is reckoned in.. If that much cannot be done, then 27000 must certainly be done: a thousand for each NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window., that is, at least 27000 japa. If one does the Dattatreya Mala Mantra instead, then an anushthan of at least 1100 should be done. After doing this much, he says, one turns to what else can be done in connection with Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi..

When the sadhana of Bhagwan Dattatreya has been done, and one's Diksha has still not happened, then after accepting him in the form of guru, the speaker says, one does the sadhana of Bhagwan Ganesha. 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 recite 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, he says, the sadhana of Bhagwan Ganpati should be done.

Now the guru is done and Ganpati is done, the speaker says; now comes Bhairava ji. One is to do Bhairav ji's seva-puja. For doing Bhairav ji's seva-puja, a vidhan of the Mahabhairav mantra has been given on his channel. One may do that sadhana and jap it. With that, he says, the three arambhik sadhanas have been done.

When the three arambhik sadhanas have been done, the speaker says, one may then recite some stotra and the like of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi.. The mool mantra, the beej mantra and so on should be done only after being initiated; or else, after doing these arambhik sadhanas, only up to a fixed period of time. In them one is not to do a SavalakhOne hundred and twenty-five thousand — the count a purascharana of many mantras is reckoned in. anushthan and the like. For that it is necessary to be initiated in some parampara at the least. This, he says, is to be kept in mind. The preliminary methods being described, the things that are common and arambhik, the stotras and so on, those one 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 one is not initiated and wishes to do sadhana without Diksha, then first do these three in order: Bhagwan Dattatreya's sadhana, Ganpati ji's sadhana, and the arambhik sadhana of Bhairav ji as described. After that, take up the Rudrayamala's shatnam of Bhagavati Pitambara, the stotra of 108 names, and go forward with it.

The 108-namavali of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi. described in the Rudrayamala, the stotra of 108 names, is filled with supreme divinity, the speaker says. All the wishes a person has from Bhagavati Pitambara: that she utterly destroy their enemies, or fully destroy vichar and the like; or that if they go into some assembly, their attraction there should increase and people be drawn towards them. The stotra that 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 one should do its anushthan. And how is its anushthan done without Diksha? Without diksha, he says, one can absolutely do its path.

If a person says they do not want to do Bhagwan Dattatreya's sadhana, that they do not have that much time, that they will not do Ganesha ji's or Bhairava ji's, then, the speaker says, at least do one day's sadhana of each. On one day, a Thursday, do Bhagwan Dattatreya's. On the Friday do Ganpati ji's; on the Saturday do Bhairav Baba's. At the very least, over three consecutive days, do even one day's sadhana of each. Their kripa, he says, is extremely necessary. And the devi and devta of one's kula will have their own requirements of the person; all of that must certainly be done.

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

When should the path be done? The speaker says it is done in the night hours, as described from the Rudrayamala Tantra. But whenever a Prayoga connected with Lakshmi is done, it should be done in the morning and the evening only. If one has 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 is done in the night hours. For obtaining Lakshmi and for freedom from debt, he says, it is extremely excellent to do it in the evening or in the early hours of the morning. At night one may do it, but it is extremely excellent to do it in the morning or at the time of SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya.. In this manner, without diksha, he says, one should do this much.

If a person goes forward with only the Rudrayamala shatnam stotra, the speaker says, if their faith rests only in Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi., their pran lives at Pitambara's feet, and Diksha has not been obtained, then they should simply take this into their life: take in the vidhi-vidhan of the shatnam stotra and 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. Do seven days of sadhana, stop two or three days, then seven days again, then stop two or three days. Again and again, keep doing it, keep doing it, taking a sankalp of 1100 each time. As a year, two years, three years pass, he says, one will not believe such kripa of Bhagavati as one will obtain, and such worthy, rich and capable gurus as one will obtain, who will carry one from where one is to somewhere far. When worthiness comes within us, he says, such divine persons come to us, such divine, worthy, siddh gurus, and they then take us a long way. So this, he concludes, is how Baglamukhi sadhana without diksha should be done. If one is not initiated, it does not matter either; following these vidhi-vidhans, one should go forward.