The Datt Mala Mantra — An Anushthan from Purnima for a Sadhak with No Guru

What difficulty does a sadhak face when he has no physical guru?

When there is no guru or guide in our life in physical form, it becomes quite difficult for us to choose which sadhana path to take, what kind of sadhana to do, whether to do Pauranik mantras or Tantrokta mantras within Sabar, and which swarup of the Lord to worship. First of all comes the hard situation of which deity to choose in the form of guru, which Mahashakti to worship as guru. There are many options, but the capacity within us to select among them, the capacity to decide, somewhere fails to keep us company.

When in physical form there is no guru or any guide in our life, the speaker says, then in such a state it becomes quite difficult for us to choose which sadhana path we should take. What kind of sadhana should we do? Within Sabar, should we do Pauranik mantras, or Tantrokta mantras? Which swarup of the Lord should we worship? And first of all this hard situation comes before us: in the form of a guru, which deity are we to choose? Which Mahashakti are we to worship in the form of guru? There are many options before us, but the capacity that should be within us for selecting among options, the capacity to take a decision — that somewhere fails to give us its support.

What does doubting one's chosen ishta cost the sadhak?

Even if we do make a choice, the doubt remains within us whether what we have done is right or wrong. In such a state, when wavering begins to come, and when you doubt and suspect the Mahashakti whom you have accepted as your ishta and as your guru, then somewhere the full fruit of your sadhana will not be obtained by you. Seeing all these circumstances, he says, today's sadhana is for every sadhak — new or old, doing any kind of sadhana, Pauranik or Tantrokta, or of the Sabar field, men, women and sadhikas alike.

In such a state, even if we do make a choice, the doubt still remains within us as to whether what we have done is right or is wrong, the speaker says. In such a situation, when wavering begins to come; in such a situation, when you doubt and suspect your aradhya — whichever Mahashakti you have accepted as your ishta, as your guru — then somewhere the full fruit of your sadhana will not be obtained by you. Seeing all these circumstances, and whether one is a new sadhak or an old sadhak, doing any kind of sadhana at all — Pauranik or Tantrokta, or a sadhak of the Sabar field — for every sadhak, new or old, man or woman, for sadhikas, for new sadhaks, for all of them, this is today's sadhana.

Why is Bhagwan Dattatreya chosen, and where is he said to dwell?

Because the samyak swarup of all three Mahashaktis — Bhagwan Brahma, Bhagwan Vishnu and Bhagwan Shiva — has been called Bhagwan Dattatreya. Just as Bhagwan Sadashiv Maharudra is said to dwell eternally upon Kailash Parvat, and the residence of various kinds of shaktis is said to be there, in the same way the residence of countless crores of siddhas is said to be with Bhagwan Dattatreya on Girnar Parvat, where he dwells eternally.

Because the samyak swarup of all three Mahashaktis — Bhagwan Brahma, Bhagwan Vishnu and Bhagwan Shiva — has been called Bhagwan Dattatreya, the speaker says. Just as Bhagwan Sadashiv Maharudra is said to dwell always and eternally upon Kailash Parvat, and the residence of various kinds of shaktis is said to be there, in that same way the residence of countless crores of siddhas is said to be with Bhagwan Dattatreya on Girnar Parvat. Upon Girnar Parvat Bhagwan Dattatreya resides eternally.

When is Dattatreya Jayanti, and what is the katha of his appearance?

The Purnima tithi of the month of Margashirsh is taken as Dattatreya Jayanti, that is, as the day of his descent. In the katha, when Brahma, Vishnu and Mahesh came for the testing of Mata Anasuya — for the test of her satitva — and prayed for nirvan diksha, Mata Anasuya, keeping her satitva and her pativrat dharma, by the effect of that made all three of them into infant form.

And the Purnima tithi of the month of Margashirsh is taken as Dattatreya Jayanti, that is, as the day of his avataran, the speaker says. All of you will have knowledge of the katha, he adds, and will know about this katha: that when Brahma, Vishnu and Mahesh came for the testing of Mata Anasuya, for the test of her satitva, and when they prayed for nirvan Diksha, then Mata Anasuya, observing her satitva and her pativrat dharma, by the effect of that made all three of them into the form of infants.

Chandrama, Durvasa and Dattatreya appeared from the three gods; Dattatreya bears three heads and six arms holding Brahma, Vishnu and Mahesh.

Of the swarups that appeared by the kripa of those three, one swarup was called Bhagwan Chandrama, one swarup was called Bhagwan Durvasa, and one swarup was called Bhagwan Dattatreya. Bhagwan Dattatreya is taken chiefly from Vishnu ji's ansh, but in this the samyak form is of all three Mahashaktis. He has three heads together with six arms, in which are Brahma, Vishnu and Mahesh, all three.

And of the swarups that appeared by the kripa of these three, one swarup was that which was called Bhagwan Chandrama, the speaker says. One swarup was that which was called Bhagwan Durvasa, and one swarup was that which was called Bhagwan Dattatreya. Bhagwan Dattatreya has been taken chiefly from Vishnu ji's ansh, but the samyak form in this is of all three Mahashaktis. With six arms, whose heads are three, in which are Brahma, Vishnu and Mahesh, all three — and six arms. In this manner is Bhagwan Dattatreya.

Every guru parampara and guru mandala in the brahmand descends from Brahma, Vishnu and Mahesh, which is why Dattatreya is worshipped daily as Mahaguru.

For his pleasure, his pujan should be done daily in the form of Mahaguru. Whatever guru paramparas there are in this brahmand, whatever guru mandalas there are, they have all come out from the parampara of Brahma, Vishnu and Mahesh; somewhere or other it is their parampara. And it was by the samyak effect of Maa Jagadamba, Bhagavati Mahashakti, by her kripa and blessing, that these became the greatest shaktis.

For his pleasure, his pujan should be done daily in the form of Mahaguru, the speaker says. Whatever guru paramparas there are in this brahmand, whatever Guru Mandalas there are, all of them have issued from the parampara of Brahma, Vishnu and Mahesh. Somewhere or other it is their parampara. And it was by the samyak effect of Maa Jagadamba, Bhagavati Mahashakti — by her kripa and her blessing — that these became the greatest shaktis.

What does taking the shelter of Girnar's Mahaprabhu secure?

When we take the shelter of this Mahaprabhu, this Mahashakti of Girnar, it simply cannot happen that we should remain deprived of the kripa of any guru, of any guru mandala. Whichever parampara you may wish to go into, but you do not know how to do what, and there are many options before you and you cannot take a decision — in such a state, take the shelter of Bhagwan Dattatreya, because by the kripa of him within whom all three Mahashaktis stand in samyak form, your every wish will be accomplished.

And when we take his shelter — when we take the shelter of this Mahaprabhu, this Mahashakti of Girnar — then it simply cannot be that we should remain deprived of the kripa of any guru, of any Guru Mandala, the speaker says. Whichever parampara you may wish to go into, but you may simply not know how to do what and what not to do; there may be many options before you and you may be unable to take a decision. In such a state, take the shelter of Bhagwan Dattatreya. Because Brahma, Vishnu and Mahesh — all three Mahashaktis — are within him in samyak form, by his kripa your every wish will be accomplished.

What does the Datt mala mantra do for a new sadhak?

The sadhana and aradhana being put forward — the japa of the Datt mala mantra, its prayog and its anushthan — should be done by every sadhak, whether new or old. If a new sadhak does it, then first of all whatever bad prarabdha exists on account of all his past accumulated karmas will be cut. Tapobal will grow within him. Protection will be obtained in the future.

This sadhana and aradhana of his which he is placing before everyone today — the japa of the Datt Mala Mantra, its prayog and its anushthan — should be done by every sadhak, the speaker says. Whether he is a new sadhak or an old sadhak. If new sadhaks do it, then first of all this will happen: whatever bad PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. exists on account of all their past accumulated karmas will be cut. Within them, TapobalSpiritual power accumulated through austerity and sustained practice — the counterweight that must exceed accumulated black-magic or negative energy for an affliction to fully lift. will grow. Protection will be obtained in the future.

The Datt mala mantra performs asan, disha and sharir bandhan by itself, so none need be done separately.

When you do this sadhana you will not need to do asan bandhan, disha bandhan and the rest, or sharir bandhan, separately. By the effect of this mantra every such thing will be accomplished; that, he says, is the biggest thing. Along with this, for the purpose of a guru mantra you may jap the beej mantra of Bhagwan Dattatreya, and you may also jap it mentally.

When you do this sadhana, the speaker says, you will not need to do asan bandhan, disha bandhan and the rest, or sharir bandhan, separately. By the effect of this mantra every such thing will be accomplished. That is the biggest thing. Along with that, for the purpose of a guru mantra, you may jap the beej mantra of Bhagwan Dattatreya. You may also do the japa mentally.

What should one pray for who has received no guru mantra from anyone?

If you have not received a guru mantra or a naam mantra from any guru in physical form before you, then until that is obtained you may, having taken the refuge of Bhagwan Dattatreya, make this prayer to him daily: that O Lord, blessing us in the form of a disciple, grant us a guru in physical form.

If from before you, in physical form, you have not received a guru mantra from any guru, and have not received a naam mantra, then until such time as that is obtained, the speaker says, you may, having become sharanagat to Bhagwan Dattatreya, make this prayer to him daily. That O Lord, blessing us in the form of a disciple, grant us a guru in physical form.

The japa begins on any month's Purnima — Margashirsh Purnima being Dattatreya Jayanti — before a vigrah under six inches, a yantra, or Bhagwan Sadashiv.

If you do it from Margashirsh Purnima, that day is Dattatreya Jayanti and you may begin from that day; or you will begin this japa from the Purnima tithi of any month. For the vidhi-vidhan you may, if you wish, establish at home a pratima of Bhagwan Dattatreya smaller than six inches, that is a shri vigrah; you may establish a Dattatreya yantra; or, if you do not wish to do so, you may jap his mantra before Bhagwan Sadashiv.

The speaker says he will now give the vidhi-vidhan. If you do it from Margashirsh Purnima, then that day is Dattatreya Jayanti; you may begin it from that day. Or you will begin this japa from the Purnima tithi of any month. For the vidhi-vidhan, at home you may, if you wish, establish a pratima of Bhagwan Dattatreya smaller than six inches, that is to say a shri vigrah. You may establish a Dattatreya Yantra. Or, if you do not wish to do so, you may jap his mantra before Bhagwan Sadashiv.

How is Dattatreya established as adi guru by an uninitiated person?

If you have received no diksha of any kind and wish to obtain one in physical form, then establishing Bhagwan Dattatreya as the first guru, as the adi guru, you may establish him in two ways: either his shri vigrah, or his yantra, or the shri vigrah upon the yantra — wrapping the yantra in yellow cloth and establishing the shri vigrah of Bhagwan Dattatreya upon it. On the Purnima tithi of any month, doing abhishek with panchamrit and adorning the shri vigrah well, doing pujan with dhoop, deep and naivedya as your means allow, light a ghee lamp before him with ghee poured in, and put a little haldi into it.

If, chiefly, you have not received Diksha of any kind, and you wish that we should obtain a diksha in physical form, then establishing Bhagwan Dattatreya as the first guru, as the adi guru, you may establish him in two ways, the speaker says. Either his shri vigrah, or his Yantra; or upon his yantra, his shri vigrah — wrapping the yantra in a yellow cloth and establishing the shri vigrah of Bhagwan Dattatreya upon it. On the Purnima tithi of any month, having done abhishek with panchamrit and the rest, having adorned his shri vigrah well, having done pujan with dhoop, deep, naivedya and so on as your means allow, before him you will light a ghee lamp with ghee poured into it, and will put a little haldi into it.

Yellow, white or bhagwa cloth, seated on a kusha or yellow asana.

After that, wearing yellow or white cloth, seated upon a kusha asana or upon a yellow asana, or wearing the orange — that is bhagwa, saffron — cloth and asana, you will begin the japa of the Datt mala mantra.

Thereafter, wearing yellow or white cloth, and seated upon a Kusha Asana or upon a yellow asana — or wearing the orange, that is the bhagwa asana, the bhagwa cloth, the saffron — you will begin the japa of the Datt Mala Mantra, the speaker says.

The sankalp asks for Dattatreya's kripa, the shaman of bad prarabdha, the rise of punya, a guru in physical form, and success in the sadhanas to come.

In the sankalp you will take this: that for obtaining the supreme kripa of Bhagwan Dattatreya, and by his kripa for the shaman of all my bad prarabdha, for the rising of my punya, for the obtaining of a guru in physical life, and for obtaining complete success in the sadhanas to be done in the coming time, I take the sankalp of the japa of the Datt mala mantra. Saying this you will offer water, and after that you will recite the Datt mala mantra 108 times.

In the sankalp you will take this, the speaker says: that for obtaining the supreme kripa of Bhagwan Dattatreya, and by his kripa for the shaman of all my bad PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., for the rising of my punya, for the obtaining of a guru in physical life, and for obtaining complete success in the sadhanas to be done in the coming time, I take — male or female — the sankalp of the japa of the Datt mala mantra. Saying this, you will offer water. And after that you will do 108 paths of the Datt mala mantra.

The viniyog and opening shlokas are taken once only; the 108 japa is done on a panchmukhi rudraksha mala and offered into the Lord's right hand.

The viniyog and the opening things are to be done only once. All the opening shlokas will be read one time, the viniyog will be taken only one time, and after that you may jap the Datt mala mantra that has been given 108 times upon a rudraksha mala. Let it be a panchmukhi rudraksha mala; having japped upon it, you will offer that japa into the Lord's right hand.

The viniyog and the things at the beginning are to be done only once, the speaker says. All the shlokas at the beginning will be read one time; the viniyog will be taken only one time. And after that, the Datt Mala Mantra which has been given, you may jap 108 times upon a RudrakshaA sacred seed strung into rosaries and worn during shiva worship. mala. Let it be a mala of panchmukhi rudraksha; having japped upon it, that japa you will offer into the right hand of the Lord. If you do not wish to keep a shri vigrah, a yantra and so on, then before the vigrah of Bhagwan Sadashiv, or before his shivling, in this same way you will kindle a lamp and jap, and will offer it up to them.

Fifteen days from Purnima to Amavasya is excellent, eleven days the minimum, and twenty-seven the best of all.

If you do this work from the Purnima tithi up to the Amavasya, fifteen days, that is extremely excellent. Or at the very least you should certainly do eleven days — eleven days you should do. And if you do it for twenty-seven days, that is the best of all. Do the 108 japa daily in the morning; the morning is the best time.

Now this work, if you do it from the Purnima tithi up to the Amavasya, for fifteen days, is extremely excellent, the speaker says. Or at the very least you should certainly do eleven days. Eleven days you should do. And if you do it up to twenty-seven days, that is the best of all. Do the japa of 108 times daily in the morning. The best time is in the morning.

Grain for birds, food for dogs and for the cow must be kept up daily — Dattatreya's swarup stands wholly dedicated to prakriti.

For as long as this japa and anushthan continues, grain must certainly be put out daily, as your means allow, for the birds. Food must certainly be given to dogs. Food should be given to the cow. You will always see, he says, that behind Bhagwan Dattatreya stands Gau Mata; near his feet remain the dogs, and around him birds are certainly flying. That is to say, he keeps a complete relationship with prakriti — this swarup of the Lord is wholly dedicated to prakriti — so this service is extremely necessary for you.

For as long as this japa, this anushthan, continues, for that long every day you should certainly put out grain for the birds, as your means allow, the speaker says. Food should certainly be given to dogs. Food should be given to the cow. You will always see that behind Bhagwan Dattatreya stands Gau Mata. Near his feet the dogs remain, and around him birds are certainly flying about. That is to say, he keeps a complete relationship with prakriti. This swarup of the Lord is wholly dedicated to prakriti. So his seva is extremely necessary for you. If you can feed the cow a mouthful daily, and along with it give food to dogs and give food to birds, then, he says, write it down a hundred per cent: the complete kripa of Bhagwan Dattatreya will certainly be obtained by you, and within the period of this sadhana anushthan itself.

Does the Datt mala mantra require diksha?

One special point, he says: since this is a mala mantra, no diksha of any kind is required for it, so remove the doubt from your mind. Where a mantra has more than a hundred words, more than a hundred syllables or beejaksharas, it comes described in the granthas, in the tantra granthas, that diksha is not required for it — so you may jap this mantra without any diksha. It has no adverse effect at all, because this mantra is in itself the best and is siddh, self-accomplished; what is to be done is to make oneself worthy of this mantra so that its effect may be obtained.

And one special matter, the speaker says: since this is a Mala Mantra, for it no Diksha of any kind is required — so take the doubt out of your mind. A mantra having more than a hundred in number, more than a hundred words or beejaksharas — this matter comes described somewhere in the granthas, in the tantra granthas — that for it diksha is not required. So you may jap this mantra without any diksha. It has no adverse effect whatsoever, because this mantra is in itself the best, and is siddh, self-accomplished. What is to be done is to make oneself, one's own self, worthy of him, worthy of this mantra, so that its effect may be obtained by us. This mantra is siddh.

The last day calls for daan of anna with dakshina to a brahmin at a temple, and five children fed, kheer if possible.

When you have japped for eleven days, twenty-one days or twenty-seven days, or from Purnima to Amavasya, for as many days as your means allowed, then on the last day — whatever the length of your sankalp — you must certainly go to a temple and give daan to a brahmin as your means allow. Daan of anna is to be made, donated together with dakshina. And if possible, at least five children should certainly be fed; feed five children on the last day, sweet kheer if possible, at the temple or at home.

Secondly, how will you use it, the speaker asks. When you have japped for eleven days, twenty-one days or twenty-seven days, or from Purnima to Amavasya, for as many days as your means allowed, then on the last day — whatever the length of your sankalp — on the last day you must certainly go to a temple and give daan to a brahmin as your means allow. Daan of anna is to be given. Giving daan together with dakshina, and if it is possible, at least five children should certainly be fed. Feed five children without fail on the last day; if possible, feed them sweet kheer, but do feed them. Whether you feed them at the temple or at home. If you do this much, then this mantra and the shakti of this mantra will become extremely sharp for you, will become siddh, and whenever you use it a good result will be obtained by you.

Recited five to twenty-seven times daily thereafter, the mantra is said to set sixty-four crore kinds of mantras in motion.

After completing this sadhana you should keep reciting it daily at least five times, or seven, eleven, twenty-one or twenty-seven times, without obstruction and without break. Every day, whenever you sit upon the asana, you will first of all jap this very mantra, whether five times or twenty-seven, as your strength and capacity allow. By the effect of this mantra's awakening, by the kripa of Bhagwan Dattatreya, sixty-four crore kinds of mantras run — that is, every kind of mantra becomes awakened and set in motion and begins to give effect.

After completing this sadhana, you should keep doing the path of it daily at least five times, or seven, eleven, twenty-one or twenty-seven times, without obstruction and without break, the speaker says. Every day, whenever you sit upon the asana, you will first of all jap this very mantra — do it five times or do it twenty-seven times, as much as your strength and capacity allow. In this manner every person can do this sadhana anushthan. Whether you are a new sadhak or an old sadhak, you should certainly do this sadhana. By its effect, by the effect of the awakening of this mantra, by the kripa of Bhagwan Dattatreya, sixty-four crore kinds of mantras run — that is to say, every kind of mantra becomes awakened, becomes set in motion, and begins to give its effect. For this reason, he says, every person should do this sadhana; every sadhak should certainly do it.