Taking Dev Diksha from Bhagwan Dattatreya — The Full Householder Procedure, Purnima to Purnima

On which day may the Dattatreya dev diksha vidhan be performed?

The speaker says this vidhan may be done on the purnima of any month, or in any auspicious parva kaal. If you perform this sadhana from purnima to purnima it is extremely excellent. Because you will not receive the mantra from any guru parampara, he says, you should perform this vidhan for one month.

This vidhan, the speaker says, you may do on the Poornima of any month whatsoever, or you may do it in any auspicious parva kaal. If you perform this sadhana from purnima to purnima, he says, then it is extremely excellent. The reason he gives for the one-month span is that you will not obtain the mantra from any Guru parampara. For that reason, he says, you should perform this vidhan of one month.

A single day's vidhan is possible, and the whole samagri is to be looked over before beginning.

He says that if you perform even a single day's vidhan, what its vidhan is will be told in the video ahead — every single thing will be explained. He then asks the viewer to look carefully at all the samagri that will be needed.

If you will perform even one day's vidhan, the speaker says, then what its vidhan is he will tell in the video ahead — he will explain every single thing. He then turns to the materials: look over well, he says, all those things, whatever samagri will be required.

A photo or Shri Vigraha of Dattatreya, as large as means allow — he is being taken as Sadguru for life, so it must be there.

A photo of Bhagwan Dattatreya, decorated with as many flowers as are shown. The speaker says you may keep the photo as large as your capacity allows, or keep a Shri Vigraha. Since he is being taken as Sadguru for the whole of life, he says, his Shri Vigraha or photo must certainly be there.

A photo of Bhagwan Dattatreya is needed, with as many flowers as have been arranged around it in the demonstration. According to your capacity, the speaker says, you may keep the photo large, or you may keep a Shri Vigraha. Since, for the whole of life, he is being taken as Sadguru, his Shri Vigraha or photo must certainly be present.

Kalash, purna patra, akshat, doob, tulsi, bilva, paan, supari, laung and elaichi, with a yellow pitambari dhoti and gamcha for the guru varan.

The kalash goods: the kalash, the purna patra that goes above it, rice akshat, and doob. Then tulsi patra, bilva patra, paan leaf, supari, laung and elaichi; and along with all these, for the purpose of guru varan, one vastra — which will be a dhoti, a yellow pitambari vastra. A yellow dhoti and gamcha should certainly be with you.

The Kalash goods are needed, the speaker says: the kalash itself, the purna patra that goes above it, rice AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa., and doob. Also tulsi patra, bilva patra, paan leaf, supari, laung and elaichi. Along with all of these, for the purpose of guru varan, one vastra is needed — which will be a dhoti, a yellow pitambari vastra. A yellow dhoti and gamcha, he says, should certainly be with you.

Dakshina, durva, fruit and sweets, two small bhojpatra, a new gomukhi, and a genuine rudraksha mala meant for a lifetime of japa.

Some money for dakshina; durva grass, fruit, flowers and sweets. Two small bhojpatra will be needed. A gomukhi — a new gomukhi — and a new rudraksha mala. The rudraksha mala should be genuine and correct, the speaker says, because japa is to be done on it for the whole of life. In time, if you wish, you may also take a tantrokta rudraksha mala.

Some money is needed for dakshina. Arrange also durva grass, fruit, flowers and sweets. Along with this you will need two small BhojpatraBirch bark, used to write a mantra or a person's name with a pomegranate-twig pen and red sandalwood ink for Tantric applications, such as placing a name upon a Shivlinga's base for a honey Abhisheka.. A GomukhiA cloth rosary bag, shaped like a cow's face, used to conceal the hand and rosary while chanting mantras in public. is needed — a new gomukhi — and a new RudrakshaA sacred seed strung into rosaries and worn during shiva worship. Mala. The rudraksha mala should be genuine, should be correct, the speaker says, because japa is to be performed on it for the whole of life. In time, if it is your wish, you may also take a tantrokta rudraksha mala.

Supari for the Gauri Ganesh mandal; ashtagandha, kesar, kumkum and gorochan for the ink; a silver wire and two kavach khol.

Supari and the like should be with you for making the mandal for Gauri Ganesh. Then ashtagandha will be needed, along with kesar, kumkum and gorochan for making the ink, one silver wire, and two kavach — the kavach khol that is worn around the neck. After arranging all these materials, the speaker says, you will begin this sadhana.

For making Gauri Ganesh and the rest — for making the mandal — supari and such should also be in your possession. You will collect all these objects. AshtagandhaA fragrant paste made of eight substances, applied as a tilak before vermilion (sindoor) in remedy and worship rites. will be needed, along with kesar, kumkum and gorochan for making the ink, one wire of silver, and two Kavach — the kavach khol that is worn around the neck. After arranging all these samagris, the speaker says, you will begin this sadhana.

The anushthan opens by kindling the karma sakshi deepak with 'Deep aur Jyotir Namastute'.

The whole anushthan is begun by kindling the karma sakshi deepak, with "Deep aur Jyotir Namastute". Do it by the ordinary simple vidhan, the speaker says; those who know the full vidhi vidhan may do it according to that.

This entire anushthan, the speaker says, we will begin by kindling the Karma Sakshi deepak. He speaks: Deep aur Jyotir Namastute. Do it by the ordinary simple vidhan, he says. As for the vidhan he is giving here, those people who know the full vidhi vidhan may do it in accordance with that.

The vidhi is pitched at ordinary householders altogether new to sadhana, with no specially difficult mantras.

The speaker says he is giving the vidhi for people of the entirely ordinary class, who are householders and altogether new to sadhana; so he will keep his words completely simple and will not use any specially difficult mantras. A ghee lamp is kindled, given tilak with kumkum and the like to make it fragrant, and water is sprinkled all around as before.

He states his audience plainly: he is giving the vidhi for people of the completely ordinary class, who are grihasthas and are altogether new in sadhana. For them he will keep his words entirely simple, and he will not use any specially difficult mantras. So in this manner the ghee lamp is kindled, and it is given tilak with kumkum and the like so as to make it fragrant. Just as water was sprinkled all around earlier, it is to be sprinkled in the same way. This, he says, is the puja of the karma sakshi deepak.

Akshat and pushpa in hand, the sankalp names one's place, state and gotra.

Taking akshat and pushpa in the hand, the sankalp is taken for the purpose of accepting Bhagwan Datta in the form of guru. In the sankalp you will name your place, the name of your state, your gotra and so on. The speaker pronounces an example aloud which listeners may hear and write down.

Now, taking akshat and pushpa in the hand, the sankalp is taken for the purpose of accepting Bhagwan Datta in the form of guru. In the sankalp, the speaker says, you will speak the name of your place, the name of your state, the name of your gotra and so forth. By way of example he pronounces it here, and listeners may hear it and also write it down.

The sample sankalp runs from kalp and manvantar down to the tithi, the gotra, and the purpose of accepting Dattatreya as Sadguru.

The speaker pronounces a sample sankalp: Hari Om Vishnu Vishnu Vishnu, remembering Shrimad Bhagwan Mahapurush, in the Shri Shwetavara kalp, Vaivasvat manvantar, the 28th, in the first charan of Kaliyug, in Bhulok, Jambu Dweep, within Bharatvarsha, the state named Sikkim, the place named Guwahati, near the Kamarup Kamakhya peeth, at his own home, in the auspicious month of Margashirsha, on the Shukla Paksha Panchami tithi, in the morning — born in the Vishwanath gotra, Rudranshu — taking the sankalp to complete the pujan paath and the dev diksha vidhan for accepting Bhagwan Dattatreya in the form of Sadguru.

The sample sankalp as he speaks it names the cosmological frame — Hari Om Vishnu Vishnu Vishnu, with remembrance of Shrimad Bhagwan Mahapurush, in the Shri Shwetavara kalp, the Vaivasvat manvantar, the 28th, in the first charan of Kaliyug — then the place: Bhulok, Jambu Dweep, within Bharatvarsha, the state named Sikkim, the place named Guwahati, near the Kamarup Kamakhya peeth, at his own home. Then the time and the person: in the auspicious month of Margashirsha, on the Shukla Paksha Panchami tithi, in the morning; born in the Vishwanath gotra, Rudranshu. Then the purpose: for accepting Shri Bhagwan Dattatreya in the form of Sadguru, and within today's puja the Ganesh Ambika pujan, the kalash pujan of Varuna Devta, the navagraha, 64 yogini, panch lokpal and ten digpal pujan and so on, according to capacity and according to vidhi. And the fruit sought: by their grace, lifelong spiritual advancement, advancement in sadhana, and from Bhagwan Datta always his grace, raksha and samrakshan — for the obtaining of which he takes the sankalp to complete the pujan paath and the dev diksha vidhan.

The sankalp closes with a prayer to be accepted as a disciple and guided lifelong, offered with 'Shri Dattatreya Gurudevaya Namah'.

He prays: may Bhagwan Datta bestow grace on me, accept me in the form of his disciple, and casting his glance of grace on me lifelong, always guide me as a son, as a daughter, as his disciple. The sankalp is offered to Bhagwan Datta with: Om Vishnave Namah Vishnave Namah Vishnave Namah Shri Dattatreya Gurudevaya Namah. The flowers are then offered at the feet and the sankalp is complete.

The closing petition of the sankalp, as he speaks it: may Bhagwan Datta bestow grace on me, may he accept me in the form of his disciple, and casting his glance of grace upon me for the whole of life, may he always guide me in the form of a son, in the form of a daughter, in the form of his disciple. This sankalp is offered to Bhagwan Datta with the words: Om Vishnave Namah Vishnave Namah Vishnave Namah Shri Dattatreya Gurudevaya Namah. In this manner you will take the complete sankalp, he says, and will offer the flowers at the Shri feet of Bhagwan. Here the sankalp is complete, and the puja will begin.

Gauri Ganpati are worshipped first, and where mantrochcharan is not known the pujan may be spoken in Hindi with plain bhav.

After the sankalp, the pujan of Gauri Ganpati is done. The sankalp has made it clear, the speaker says, that the Gauri Ganpati and kalash pujan and everything else is being done for the purpose of obtaining diksha from Bhagwan Dattatreya. Mantra recitation now begins — and if one does not know mantrochcharan, he says, then with an entirely simple bhav we will do it speaking in Hindi.

After performing the sankalp, the pujan of Gauri Ganpati is now done. It has become clear in the sankalp, the speaker says, that we are doing today's Gauri Ganpati and kalash pujan and everything else for the sake of obtaining Diksha from Bhagwan Dattatreya; it is within that purpose that this pujan is being done. Now the mantrochcharan will begin. If mantrochcharan is not known, he says, then with an entirely simple bhav we will do it speaking in Hindi.

Two supari stand for Ganesh and Parvati; each is invoked with a flower and given water four times — feet, hands, achman, snan.

One supari is Ganesh ji, the second supari is Maa Bhagavati Parvati. Taking a flower, their avahan is made — wherever you may be, come here and be established — and the flower is then offered. Water is then poured four times over each: first for washing their feet, then for washing their hands, then for achman, and then for snan.

One supari is Ganesh ji; the second supari is Maa Bhagavati Parvati. For the avahan a flower is first taken in the hand: O Gauri Ganpati, wherever you may be, come here and be established. After the avahan the flower is offered. Now water is to be poured four times over both. Why four times? First for washing their feet, then for washing their hands, then for achman, and then for snan. While pouring the water you may also say it aloud, he says — O Shri Ganesh, this water is for washing your feet; O Shri Ganesh, this water is for your achman, for rinsing your mouth; O Shri Ganesh, this water is for your snan.

Mauli thread serves as vastra and upavastra, each offering followed by water three times for achman — a vidhan open to men and women alike.

After snan, vastra and upavastra are offered by breaking off mauli thread and offering it, saying "O Shri Ganesh, accept this vastra", then pouring water three times; the same is then done for Maa Parvati. After vastra, upavastra and yagyopavit, water must certainly be poured three times, for achman. The speaker says the vidhan is being told in so common and simple a way that it is for everybody — men and women both can do it.

After snan and the rest, vastra and upavastra are offered. For the vastra, mauli thread is broken off and offered: O Shri Ganesh, accept this vastra. Then water should be poured three times. Then for the upavastra another thread is offered, with: O Shri Ganesh, accept this upavastra. Maa Parvati is offered vastra and upavastra in the same way. After offering vastra, upavastra and YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., water must certainly be poured three times — achman is performed, achman is caused to be done. The janeu is then offered. If you wear the yagyopavit, if you wear the janeu, you may do so; otherwise it should simply be placed as it is placed here, and water should be poured three times. Men and women both, the speaker says: this vidhan is being told in so common and simple a manner that it is for every single person, and anyone at all can do it in the ordinary way.

Ashtagandha, then sindoor, then akshat — each applied to a flower and offered to Ganpati first, then to Maa Parvati.

Ashtagandha tilak is done: taking a light touch of the gandh on a flower it is offered to Ganpati ji, then a little gandh is taken and offered to Maa Parvati. Then the sindoor tilak, applied to a flower and offered first to Ganpati ji and then to Maa Parvati. Then akshat is offered to both. The speaker says the full vidhan is being shown slowly, one item at a time, so that an ordinary person can watch and do it.

Now the ashtagandha tilak is being done. Taking a light touch of gandh on a flower, offer it to Ganpati ji; then take a little gandh and offer it to Maa Parvati. Then the sindoor tilak: sindoor too is applied to a flower and offered upon Ganpati ji, then taken and offered to Maa Parvati. In this way, the speaker says, we will go on doing one vidhan after another, slowly. The attempt is to show the full vidhan so that an ordinary person may watch and perform it; it is being done with the feeling of welfare, and he prays that Jagadamba grant that all may be able to do it. Akshat is then offered to both.

Naivedya to both, and on a paan leaf with its front tip cut off, supari, two laung and one elaichi offered to each separately.

As much upchar pujan as you know should be done; panchopachar may be done, or what is being done here. Naivedya is offered first to both. The speaker says paan patta could not be obtained here because of some shortage of resources, but that all of you should certainly offer paan patta — cutting off the front tip of the leaf, as shown in other videos. On the paan leaf, supari, two laung and one elaichi are to be offered separately to each. Then bhog is offered and dhoop and deep are shown.

Now, the speaker says, as much upchar pujan as you know how to do, that much should be done. You may do panchopachar, and you may also do it as it is being done here. Here naivedya has been offered first; flowers and the rest will be offered after this again. Naivedya is offered to both. There has been some shortage of resources, he says, which is why paan patta and the like could not be made available — but all of you should certainly offer paan patta too. He is saying it in the video. Then deep darshan is shown to them. The front tip of the paan leaf is cut off — he has shown in other videos how the paan leaf is offered — so paan patta should certainly be offered. On the paan leaf, supari, two laung and one elaichi should be offered, to each of the two separately. Then bhog should be offered, and dhoop and deep are shown.

Durva and flowers belong at the very beginning, and dhoop is shown to Ganpati only, never to Bhagavati.

The speaker says the durva grass that had been left out may also be offered at the beginning — doob grass, flowers and the rest should all be offered at the outset. In the demonstration the flowers and grass had not arrived and so are being offered now. He states that dhoop is not to be offered to Bhagavati; dhoop is to be offered only to Ganpati. Then the aarti is done.

The durva grass that had been missed, he says, you may also offer at the beginning — doob grass and flowers and the rest should all be offered at the outset. At that time in the demonstration the flowers and grass had not come; perhaps somebody brought them, and so they are being offered now. You will offer all this at the very beginning. Dhoop is not to be offered to Bhagavati, he says; dhoop is to be offered only to Ganpati. After that we will do the aarti.

The aarti is shown three, five or seven times, water poured around it, and dakshina offered to close the Gauri Ganpati pujan.

In this way the pujan of Ganesh Ambika, that is of Gauri Ganpati, is completed. The aarti should be shown five times — three times, five times or seven times. After showing the aarti, a little water should be poured all around the aarti. Then dakshina is offered with the words: that we may obtain the full fruit of whatever pujan we have done, O Ganpati, O Ambika, I offer you dravya dakshina according to my capacity.

In this manner the pujan of Ganesh Ambika, that is to say of Gauri Ganpati, is completed. The aarti should be shown five times — three times, five times or seven times. After showing the aarti, a little water should be poured all around the aarti. After this dakshina is offered, with the words: that we may obtain the complete fruit of whatever pujan we have done, O Ganpati, O Ambika, I offer you dravya dakshina according to my capacity. Here it is being offered symbolically, he says; you may offer as much as you wish and as much as your means allow. This is to show you what the vidhi is, done briefly and in a simple way. After that flowers are offered in samarpan.

The kalash is filled with water while the rivers are remembered, marked with a swastika and mauli, and given durva, supari and a coin.

For the puja of Varuna Devta the kalash is decorated and filled with water, and placing the hand upon it all the rivers are remembered with the mantra: Ganga cha Yamuna cha yo Godavari Saraswati Narmada Sindhu Krishna Kaveri jalasnidhyam kuru — or else the names of all these rivers are spoken. A swastika is drawn on it and mauli thread is wound at its neck. Into it are put durva, then supari, and some dravya dakshina — a copper coin here, though any coin may be used.

Now, for the puja of Varuna Deva Devta, the kalash is to be decorated in this manner and filled with water, and placing the hand upon it all the rivers are to be remembered. The mantra as he speaks it: Ganga cha Yamuna cha yo Godavari Saraswati Narmada Sindhu Krishna Kaveri jalasnidhyam kuru. This mantra is to be spoken, he says, or else the names of all these rivers are to be taken. A swastika has been made on the kalash, and mauli thread is wound at its neck. Into it durva is first put; after that supari is put in, and some dravya dakshina. Here a copper coin is being put in — you may put in any coin at all.

Five, seven or nine mango leaves marked with sindoor go over the kalash, and the purna patra is a plate of unbroken rice.

After that the panch pallav are put in the kalash: mango leaves, five, seven or nine of them, marked with sindoor and then placed over the kalash. This is the ordinary vidhi of kalash sthapana, told here without any mantra so that everyone can do it. The purna patra is a plate filled with rice — it should be unbroken rice; the speaker says he is showing with what was available, and asks people to use good rice that is not broken.

After this the panch Pallav are put into the kalash. Mango leaves — let them be five, seven or nine leaves — are marked with sindoor and then placed over the kalash in this manner. The ordinary vidhi of kalash sthapana is being given here plainly, without any mantra, so that everybody may be able to do it. The purna patra is a plate filled with rice. The rice should be unbroken. Whatever was available with him he is showing, in order to make the vidhi, the speaker says; you people should use good rice, and the rice should not be broken.

The coconut is set on the rice with its jata side upward and turned toward the worshipper.

A little flower and durva are placed on the rice, and then the coconut is placed — the coconut being the purna phal. Keep in mind, the speaker says, that this part of the coconut, the part with the jata, should be facing upward, and turned toward you. In this way the coconut is established over the kalash, and here the Varuna Devta kalash sthapana vidhi is complete. A panchopachar pujan of them is then done.

On the rice a little flower and durva are placed, and then the coconut is placed. The coconut, he says, is the purna phal, the complete fruit. Keep in mind that this portion of the coconut, the portion with the jata, should be facing upward — and it should be turned toward you, toward your own side. In this manner the coconut is to be established over the kalash. Here your Varuna Devta kalash sthapana vidhi is complete. Now their panchopachar pujan will be done. Seated well upon the kalash, and upon that same kalash, a brief pujan of the navagraha, the shodash matrika and the 64 yogini will be performed with matrik flowers and leaves, remembering them.

Karma sakshi deep, sankalp, Ganesh Ambika, then the kalash sthapana — and all the devas are invoked into the kalash itself.

The speaker recapitulates: first the karma sakshi deep was kindled, then the sankalp was taken, after that the pujan of Ganesh Ambika was done, and after the Ganesh Ambika pujan the kalash sthapana was done for Varuna Devta. Now the pujan of the Varuna Devta kalash will take place. In the kalash itself the avahan of all the gods and goddesses will be made, and upon it the pujan of the other devas will be done.

Here, the speaker says, we can see that first of all we kindled the karma sakshi deep, then took the sankalp. After that we performed the pujan of Ganesh Ambika. After the pujan of Ganesh Ambika we did the kalash sthapana for the sake of Varuna Devta. Now the pujan of the kalash of Varuna Devta will take place. In the kalash itself the avahan of all the gods and goddesses will occur, and upon that same kalash the pujan of the other devas will be performed.

Varuna is invoked with a flower, with his family and ayudhas, and given water four times.

Taking a flower in the hand you will say: O Varuna Devta, I make your avahan; be present here with your whole family and with all your ayudhas, be seated in the kalash and accept my pujan. After that water is given for washing his feet, then for rinsing the mouth, then for achman, and then for snan — water is poured there four times in this way.

Now the avahan of Varuna Devta will be made upon the kalash. Taking a flower in the hand you will say: O Varuna Devta, I make your avahan. Be present here together with your entire family and with all your ayudhas, be seated in the kalash and accept my pujan. Thereafter water for washing his feet, then water for him to rinse his mouth, then water for achman, and thereafter for snan. So four times in this way we will pour the water there.

Mauli serves as vastra and upavastra with water three times after each; the yagyopavit may be wound on the coconut, or a rakta sutra given in its place.

Vastra is offered in the form of mauli thread, the kalava, after which water is poured three times; then for the upavastra another thread is offered and water is poured three times again. The yagyopavit may be wound on the coconut, or kept, or in its place a rakta vastra or rakta sutra may be offered in the same way. In the demonstration it is already wound on the coconut and so is not offered separately, but the speaker says you may offer it.

Thereafter vastra is offered to Varuna Devta. In the form of vastra, mauli thread — the kalava — is offered in the same manner, and then water is poured three times. Then for the upavastra a thread is again offered, and water is poured three times. The yagyopavit you may wind on the coconut, or you may simply keep it, or in its place a rakta vastra, a rakta sutra, may be offered in this same manner. In the demonstration it is already wound beforehand on the coconut, which is why it is not being offered separately here — but you may offer the yagyopavit.

Ashtagandha and kumkum are offered on a flower, then a flower garland is placed over the kalash.

Ashtagandha is offered for the tilak, applied on a flower; then kumkum is offered in the same way, applied on a flower. After that a mala is to be offered on the kalash of Shri Varuna Devta — a flower garland is placed over the kalash so that he is made to wear it.

Thereafter ashtagandha is offered for the tilak, applied on a flower. Then kumkum is offered in this same manner, applied on a flower. After this much has been done, a mala is to be offered on the kalash of Shri Varuna Devta. A flower garland is offered over the kalash in this way, and in this manner he is made to wear it.

On the paan leaf, supari with two laung and an elaichi are offered along with the bhog.

After the flower garland, bhog is offered. The speaker says you should certainly also offer, on the paan leaf, two laung, one elaichi and supari — it was left out here, and he is saying it in the video so that all of you will certainly offer it. He then repeats the list in a differing form: paan patta, one supari, two elaichi, two laung, one elaichi.

After offering the flower garland, bhog is now offered to Varuna Devta; in this manner the bhog has been offered. On the paan leaf, the speaker says, you should certainly also offer two laung, one elaichi and supari. It was left out here — he is saying it in the video, and all of you will certainly offer it. He then states the list a second time, and the two statements do not agree: paan patta, one supari, two elaichi, two laung, one elaichi. Both readings are recorded here as spoken.

Brahma, Vishnu, Mahesh, all the rivers and oceans, Indra, Varuna, Yama and Kuber are held present in the kalash when the dhoop is shown.

After the naivedya the deep is shown, and after the deep the dhoop is shown over the whole kalash. Because all the gods and goddesses come and are present in the kalash, the speaker says — Brahma, Vishnu, Mahesh, all the rivers, all the oceans, the presence of all of them is there, Indra, Varuna, Yama, Kuber — remembering them, the dhoop is shown in the kalash. There is a mantra for it, he notes, but here it is being done plainly.

After the pujan in this manner the deep will be shown; after the naivedya the deep is shown in this way. After the deep the dhoop is to be shown, and it is shown over the whole kalash. Because all the gods and goddesses come and become present in the kalash — Brahma, Vishnu, Mahesh, all the rivers, all the oceans, the presence of all of them is there, Indra, Varuna, Yama, Kuber. So, remembering them here, the dhoop will be shown in the kalash. There is a mantra for it, the speaker says, but here it is being done in the ordinary way.

Camphor aarti three, five or seven times, water sprinkled thrice around it, then dakshina to Varuna.

After that the aarti is to be done, kindling camphor. The aarti should be taken round three times, five times or seven times; remembering Varuna Devta, the aarti of the kalash is taken. Then water is to be sprinkled three times all around the aarti — this, the speaker says, is an ordinary vidhi of karmakand. Then dakshina is offered to Varuna Devta according to capacity, symbolically here, with water offered three times.

After that the aarti is to be done: camphor is kindled, and in this way the aarti is performed. The aarti should be taken round three times, five times or seven times. So remembering Varuna Devta, the aarti of the kalash is taken; in this manner the aarti is to be given. Now water is to be sprinkled three times, in this way, all around the aarti. This, the speaker says, is an ordinary vidhi of karmakand. Then dakshina is offered to Varuna Devta, whatever dakshina you wish to offer according to your capacity — symbolically here — and water is offered three times.

One flower is offered on the kalash with the nine planetary names, from Sum Suryaya Namah to Kem Ketave Namah.

On the kalash itself, remembering the navagraha, a flower is offered. Taking one flower you will say: Sum Suryaya Namah Som Somaya Namah Mam Mangalaya Namah Bum Budhaya Namah Brim Brihaspate Namah Sum Shukraya Namah Sang Shanaishcharaya Namah Raam Rahave Namah Kem Ketave Namah — Navagraha ityadi Surya ityadi Navagraha prasanna bhavatu. Then the flower is offered and water is offered three times.

Now, upon the kalash itself, remembering the Navagraha we will offer a flower. One flower is taken and in it is spoken: Sum Suryaya Namah Som Somaya Namah Mam Mangalaya Namah Bum Budhaya Namah Brim Brihaspate Namah Sum Shukraya Namah Sang Shanaishcharaya Namah Raam Rahave Namah Kem Ketave Namah. Then: Navagraha ityadi Surya ityadi Navagraha prasanna bhavatu. Speaking in this way the flower is offered — that is, remembering the navagraha the flower is to be offered — and after that water is to be offered three times. On the kalash itself, in this brief form, the navagraha pujan is done.

The shodash matrikas, panch lokpal and das dikpal each receive one flower and water three times.

A flower is offered in the name of the shodash matrikas, saying Shodash Matrikabhyo Namah, and water is offered three times. Then in the name of the panch lokpal, saying Panch Lokpalbhyo Namah, a flower is placed and water is offered three times. Then in the name of the das dikpal, saying Das Dikpalbhyo Namah, a flower is offered and then water. In this way, by the brief vidhi, the pujan of all the devatas is done.

Now in the name of the shodash matrikas one flower will be offered: saying Shodash Matrikabhyo Namah the flower is offered, and water is offered three times. Then in the name of the panch Lokpal, saying Panch Lokpalbhyo Namah, a flower is placed and water is offered three times. The pujan of the panch lokpal will be done by the brief vidhi. Then in the name of the das Digpala, saying Das Dikpalbhyo Namah, a flower will be offered and then water will be offered. In this way, by the brief vidhi, the pujan of all the devatas will be performed.

The 64 yoginis are worshipped with the Jayanti Mangala Kali verse and 'Chasu Shashthi Yogini Matrikabhyo Namah'.

In the name of the 64 yoginis the speaker recites: Jayanti Mangala Kali Bhadrakali Kapalini Durga Kshama Shiva Dhatri Swaha Swadha Namastute. Then: Chasu Shashthi Yogini Matrikabhyo Namah, Shri Bhagavati 64 Yogini prasanna bhavatu.

In the name of the 64 Yoginis he recites: Jayanti Mangala Kali Bhadrakali Kapalini Durga Kshama Shiva Dhatri Swaha Swadha Namastute. Then: Chasu Shashthi Yogini Matrikabhyo Namah, Shri Bhagavati 64 Yogini prasanna bhavatu.

Three heaps of flowers are laid — Bhagavati Anusuya, Dattatreya in the middle, and Maharshi Atri — each marked with kumkum and given a lamp.

Now the pujan of the chief Mahamuni, Maharshi, Mahashakti Bhagwan Dattatreya is done. Before his place three heaps of flowers are made: the first heap in the name of Bhagavati Anusuya, who is Bhagwan Dattatreya's mother; the middle one in the name of Bhagwan Dattatreya; and the one beside it in the name of Mahamuni Atri, Atri Rishi. Kumkum is then put on all three heaps of flowers, and a lamp is given a place upon each.

Now, the speaker says, we will perform the pujan of the chief Mahamuni, Maharshi, Mahashakti Bhagwan Dattatreya. For his pujan, three heaps of flowers are made in front of his place. Of the three heaps, the first heap of flowers is in the name of Bhagavati Anusuya, who is Bhagwan Dattatreya's mother. The middle one is in the name of Bhagwan Dattatreya, and the one beside it is in the name of Mahamuni Atri, Atri Rishi. In the demonstration the puja is first done there in the name of Anusuya Mata, then here in the name of Maharshi AtriOne of the Saptarishi (seven great sages), and father of Lord Dattatreya through his wife Anasuya. Rishi, and then in the middle in the name of Bhagwan Dattatreya. Kumkum is to be put in this way on all three heaps of flowers. Then a lamp is to be given a place upon each of them; the lamp has been given a beautiful tilak of kumkum, ashtagandha and the like, and he says you should certainly decorate your own lamp in this same manner.

A ghee lamp with a long wick; a khadi batti, the standing wick, is not to be used in this pujan.

The speaker says it should be a ghee lamp with a long wick, and that you should not use a khadi batti, a standing wick, in this pujan. The three lamps are then decorated and made ready in the name of the three devatas, the three mahashaktis, and are kindled one by one.

Let it be a ghee lamp, the speaker says, and let there be a long wick. Do not use a Khadi Batti in this pujan. The three lamps are here decorated and made ready — in the name of the three devatas, in the name of the three mahashaktis. Now they will be kindled, one by one.

Anusuya's lamp is kindled first, then Dattatreya's, then Maharshi Atri's, with the Shubham Karotu Kalyanam verse if it is known.

First the lamp of Bhagavati Anusuya will be kindled, then Bhagwan Dattatreya, and then Bhagwan Datta's father, Maharshi Atri. Mantra paath may be done if it is known: Shubham karotu kalyanam arogyam sukh sampadam shatru buddhi vinasham cha deep pur jyoti namastute, deepo jyoti param brahma deepo jyoti janardana deepo haratu me papam sandhya deepam namastute ya deepam jyoti namastute.

Now the deep prajwalan will be done. First of all the lamp of Bhagavati Anusuya will be kindled, then Bhagwan Dattatreya, and then Bhagwan Datta's father, Maharshi Atri. Mantra paath may be done if one knows it, the speaker says, and he recites: Shubham karotu kalyanam arogyam sukh sampadam shatru buddhi vinasham cha deep pur jyoti namastute deepo jyoti param brahma deepo jyoti janardana deepo haratu me papam sandhya deepam namastute ya deepam jyoti namastute.

Where the mantra is not known the lamp may be kindled with remembrance alone, water then sprinkled on all of them from a flower.

Whatever mantra you know you may recite, the speaker says, or else kindle the lamp while remembering Bhagwan. Water should certainly be sprinkled here on all the lamps, taking the water on a flower, and they should be set down in this way. All the lamps have been well decorated so that they look divine and attractive, so that when Bhagwan is present he may be pleased.

Whatever mantra you know, you may do that mantra paath, he says; or else kindle the lamp while remembering Bhagwan. And in this manner water should certainly be sprinkled here over all the lamps, and they should be set down like this — taking the water with a flower. In this way the deep prajwalan is done. All the lamps have been well decorated so that they may look divine and attractive, so that when Bhagwan is present he may be pleased.

Dattatreya is invoked as Anusuya's son with a flower, given an asan, then water for feet, hands, achman and snan.

Taking a flower in the hand the avahan is made: O Bhagwan Dattatreya, son of Anusuya Mata, wherever you may be in these three worlds, I make your avahan; be present here and accepting this pujan vidhan of mine, be pleased with me — for the avahan I am offering a flower. Then, taking a flower again, the asan is given, and water is offered for washing his feet, washing his hands, achman and snan.

Now the chief pujan of Bhagwan Dattatreya begins. Taking a flower in the hand the avahan of Bhagwan is made: O Bhagwan Dattatreya, son of Anusuya Mata, wherever you may be in these three worlds, I make your avahan; be present here, and accepting this pujan vidhan of mine, be pleased with me — for the sake of the avahan I am offering a flower. Then taking a flower in the hand again, the asan is now given: O Bhagwan Datta, be seated here. Now you will wash Bhagwan Dattatreya's feet, offering water for it: O Lord, wash your feet. Then water again: O Bhagwan Datta, wash your hands. Then water: O Bhagwan, perform your achman, O Lord, perform your achman. Thereafter water is given for snan: O Lord, take your bath and the rest.

A dhoti or rakta sutra serves as vastra and upavastra, then the yagyopavit, water for achman following each.

After the snan, vastra is offered — you may also give a dhoti and the like, or, as is done here, rakta sutra is offered with the words "O Lord, accept this", followed by water three times. After the vastra, water is poured for achman; then for the upavastra rakta sutra is again offered, then water three times. Thereafter the yagyopavit is offered, placed before him, and water is given three times for achman.

After causing the snan, vastra is offered to Bhagwan. You may also give a dhoti and the like, the speaker says, or, as is being done here, rakta sutra is offered: O Lord, accept this. Then water is poured three times. After the vastra, water is poured for achman. Then for the upavastra, rakta sutra is again offered: O Lord, accept this and be pleased. Then water is offered three times. Thereafter the yagyopavit is offered, to be placed before him: O Lord, accept the yagyopavit. Then water is given three times for achman.

Chandan tilak first, then ashtagandha or kumkum, then a fragrant flower and the garland — the whole vidhi done in Hindi, with bhav.

The speaker says the whole vidhi is being told in Hindi with bhav, and it is to be done with bhav — the Lord will certainly be pleased and bestow grace, for his glory is endless. Chandan tilak is then applied on a flower and offered: O Lord, apply the chandan tilak on your forehead. Then ashtagandha or kumkum tilak. Then a beautiful fragrant flower is offered, then flowers and a flower garland, and after that water again for achman.

All the vidhi is being told in Hindi and with bhav, the speaker says, and it is precisely with bhav that it must be done; the Lord will certainly be pleased and bestow grace, for his glory is endless. Thereafter chandan tilak is applied on a flower and offered: O Lord, apply the chandan tilak upon your forehead. Then ashtagandha or kumkum tilak is applied in the same way. After doing this you will offer flowers to Bhagwan — a beautiful, fragrant flower: O Lord, accept this and be pleased with me. A pranam is made. After offering the flowers and the flower garland, water is again given for achman.

A sweet that gladdens one's own heart, with bilva and tulsi patra set in it, and water circled five times around the naivedya.

When the shringar of Bhagwan is done, naivedya is offered: a beautiful sweet, whichever sweet brings a feeling of gladness to your own heart. Both fruit and sweets may be offered, and you may put both bilva patra and tulsi patra into the sweet. Placing it before Bhagwan Datta, water is then circled five times around the naivedya and poured. If the mantra is known — Prana Swaha, Vyana Swaha — that may be used; otherwise, plainly, taking Bhagwan's name and remembering Bhagavati Annapurna. Then the aarti of Bhagwan is taken.

When the shringar of Bhagwan has been done, then naivedya will be presented to him: a beautiful sweet — whichever sweet brings to your own heart a feeling of gladness, that is the sweet you will offer as bhog. Both fruit and sweets may be offered, and into the sweet you may put both bilva patra and tulsi patra. Placing it before Bhagwan Datta, water is then circled five times around the naivedya in this manner and poured. If the mantra is known — Prana Swaha, Vyana Swaha — then that may be done; otherwise plainly, taking the name of Bhagwan and remembering Bhagavati Annapurna, you will pour the water in this way. Then the aarti of Bhagwan is taken.

Why is Dattatreya said to grant this diksha even without a living guru?

The pujan of Bhagwan Dattatreya is here completed according to vidhi and capacity, and the speaker says it should be done with full bhav. He calls this quality smarangamita: he has told repeatedly, he says, that Datta Bhagwan himself said to Danadan Muni that whoever remembers him, in whatever bhav, he becomes present immediately. So when you perform the pujan by this vidhi with such bhav, he says, Bhagwan will be present and will certainly grant you that diksha imperceptibly and accept you as his disciple.

Here, the speaker says, the pujan of Bhagwan Dattatreya as it was to be done according to vidhi and according to capacity is being completed; perform this pujan with full bhav. He calls this quality smarangamita. Again and again, he says, he has told about this Bhagwan: that Datta Bhagwan himself said to Danadan Muni that whoever remembers him, in whatever bhav, he becomes present at once. So when you perform the pujan by this vidhi with so much bhav, then becoming present he will certainly grant you that Diksha in an imperceptible manner, and will accept you as his own disciple.

Dravya dakshina, then mantra pushpanjali, and the whole puja itself offered at his Shri feet.

Dravya dakshina is offered to Bhagwan according to capacity, for the obtaining of the complete fruit of the complete puja, and after offering the dakshina water is offered again. Then a pushpanjali is given: taking flowers in the hand and remembering Bhagwan, mantra pushpanjali is offered while taking the name of Bhagwan Datta. The whole puja too is offered at his Shri feet — whatever puja was done according to vidhi is offered to you, Bhagwan, may you be pleased.

Now dravya dakshina has been offered to Bhagwan according to capacity, for the obtaining of the complete fruit of the complete puja; after offering the dakshina you will again offer water. Then you will give Bhagwan a pushpanjali: taking flowers in the hand and remembering Bhagwan, mantra pushpanjali, taking the name of Bhagwan Datta, you will offer the pushpanjali. And the whole puja too will be offered at the Shri feet of Bhagwan: whatever puja was done according to vidhi is offered to you — Bhagwan, may you be pleased.

On a yellow peet vastra with flowers, akshat, durva and dakshina, Dattatreya is asked from that day to become one's param guru and Sadguru.

For the guru varan you should have a vastra — a dhoti or gamcha of yellow colour, a peet vastra. Upon it you will place flowers, akshat, durva grass and some dakshina. Then with full bhav, remembering and invoking Bhagwan Datta, you say: from today I accept you in the form of guru; become my param guru, become my Sadguru, and always do my welfare; within this dev diksha vidhan I accept you in the form of guru along with dakshina and present guru dakshina — please be pleased and accept me as your disciple.

Now you are going to make the guru varan of Bhagwan Dattatreya, the speaker says. In that vidhi you should have a vastra — a dhoti or gamcha of yellow colour, a peet vastra. Upon it you will place flowers, will place akshat, will place durva grass, and will place some dakshina. Thereafter, with full bhav, you will remember Bhagwan Datta, and making his avahan you will say: O Bhagwan Datta, from today I accept you in the form of guru; become my param guru, become my Sadguru, and always do my welfare. For this purpose, within this vidhan of dev diksha, according to my capacity and according to vidhi, accepting you in the form of guru together with this dakshina, I present guru dakshina to you — please be pleased and accept me as your disciple. Saying this, all the akshat and flowers that are upon the vastra are to be placed at the feet of Bhagwan, and the vastra is to be set aside.

At what moment does Dattatreya become one's Sadguru?

The akshat, flowers, dakshina and the rest that were upon the vastra are to be offered in this way at the Shri feet of Bhagwan; and with that samarpan itself, the speaker says, the udghosh occurs that you accept Bhagwan Datta mentally, in the form of dev diksha, as your Sadguru — and Bhagwan Datta has become your Sadguru.

The akshat, flowers, dakshina and so on that were upon the vastra are to be offered in this manner at the Shri feet of Bhagwan. And with this samarpan itself, the speaker says, the udghosh takes place — that you accept Bhagwan Datta mentally, in the form of dev diksha, as your Sadguru; and Bhagwan Datta became your Sadguru.

For five minutes after the pujan, Datta is petitioned for one's abhisht and for acceptance as a disciple, he being present by the vidhi just performed.

When you have completed this vidhan of pujan, then for the next five minutes, remembering Bhagwan Datta, you will make your request to him for the fulfilment of your abhisht: O Bhagwan Datta, today I have taken you in the form of guru and completed this vidhan; please accept me as your disciple. Bhagwan himself has said that he comes and fulfils the abhisht of whoever contemplates him, the speaker says, and you have invoked him by the full vidhi vidhan, so he is present there for the fulfilment of your abhisht.

When you have completed this vidhan of pujan, then for the next five minutes, remembering Bhagwan Datta, you will make your request to him for the fulfilment of your abhisht. The words given: O Bhagwan Datta, today I have taken you in the form of guru and have completed this vidhan; please accept me as your disciple. Bhagwan himself has said, the speaker recalls, that he comes and fulfils the abhisht of whoever contemplates him. And you have invoked him with the full vidhi vidhan, so now he is present there for the fulfilment of your abhisht.

Why must the beej mantra be perfected by the sadhak himself, and what is needed for it?

Because the first mantra, the beej mantra, has not been obtained by you from the mouth of any guru, the speaker says, you must perform that vidhan yourself and awaken his beej mantra. This mantra you will always keep secret — it is not to be pronounced with the mouth. For the vidhan two bhojpatra are needed, and in a small brass bowl you are to keep ashtagandha, gorochan, kesar and the like, mixing Gangajal and rose water into it to prepare the ink, with a pen of silver wire.

Now, the speaker says, how his first mantra, the beej mantra, is to be perfected — because it has not been obtained by you from the mouth of any guru. For that reason you must yourself perform that vidhan and awaken his beej mantra. This mantra you will all always keep secret; it is not to be pronounced with the mouth. As to how the mantra is to be perfected, see what the vidhan is: two BhojpatraBirch bark, used to write a mantra or a person's name with a pomegranate-twig pen and red sandalwood ink for Tantric applications, such as placing a name upon a Shivlinga's base for a honey Abhisheka. will be needed, and in a small brass bowl you are to keep ashtagandha, gorochan, kesar and the like, and mixing Gangajal and rose water into it, prepare the ink. A pen of silver wire is needed. His own is a fully made pen, he says; you should bring one silver wire, and with that the vidhan of this yantra is to be completed. Mix it in this way and make the ink first.

Two inverted triangles — Mool Prakriti and Param Purush — are drawn on each bhojpatra with the Dattatreya beej mantra between them.

The yantra is to be made on both bhojpatra: two inverted triangles one upon the other. These two, the speaker says, are the symbol of Mool Prakriti and Param Purush. Between them the beej mantra of Bhagwan Dattatreya is to be inscribed. He says that the whole vidhi vidhan — which is what and done how — cannot be told; the ordinary simple way is being given, and one should do it accordingly.

The yantra is to be made on both bhojpatra. This is the kind of Yantra you have to make, the speaker says: two inverted triangles, one upon the other. These two, he says, are Mool Prakriti and Param Purush; that has become their symbol. And in between them the beej mantra of Bhagwan Dattatreya is to be inscribed. On both bhojpatra the yantra is constructed in this same manner, and after that the beej is written as shown. The whole vidhi vidhan that there is, he says, cannot all be told — which one, how, what is to be done. The ordinary, simple way is being told; kindly do it in this manner, according to your own situation.

Two bhojpatra per person, given pratishtha simply by placing them at Datta's Shri feet with one flower on each; no separate tantrokta vidhan is needed.

Two bhojpatra will be needed for one person — keep that in mind. Writing on both, you will offer them near Bhagwan Datta. For the pratishtha vidhi, first place them at the Shri feet of Bhagwan Datta; there is no need to do any separate tantrokta vidhan — do it if you know it, and it will do even if you do not. Only keeping them there and remembering Bhagwan, speaking to Bhagwan Datta, one flower is to be offered on each of the two.

Two bhojpatra will be required for one person — keep this in mind, the speaker says. So you will write on both bhojpatra and will offer them near Bhagwan Datta. Having offered them, how they are to be received and how they are to be awakened — listen to this vidhi too. First of all, placing them at the Shri feet of Bhagwan Datta, you will perform the pratishtha vidhi. For the pratishtha vidhi there is no need to do any separate tantrokta vidhan: if you know it, do it; and if you do not do it, that too will serve. Only keeping them there, and remembering Bhagwan, speaking to Bhagwan Datta, one flower is to be offered on each of the two. He says he is showing briefly how it is to be offered, and that by this too it will be awakened. It is to be done with complete bhav, and the presence of Bhagwan Datta will certainly be there.

The written beej is pronounced three times and declared established lifelong in one's prana, atma and mind, as the equal of a guru mantra.

A flower is taken in the hand — a red flower, a yellow flower or a white one may be taken. Then, remembering Bhagwan Datta, the beej mantra you have written in the middle is to be pronounced only three times. Then you are to say: from today, lifelong, this is for me the equal of the guru mantra; O Lord, be established in it forever; in my prana, in my atma, in my mind, may this beej mantra be established forever in the form of guru. Saying this, one flower is to be offered on each of the two.

A flower is taken in the hand. You may take a red flower, you may take a yellow flower, you may take a white one too. After that you are to remember Bhagwan Datta. The beej mantra which you have written in the middle is to be pronounced only three times. And after that this is to be said: from today, lifelong, this is for me equal to the guru mantra. O Lord, be established in it forever. In my prana, in my atma, in my mind, may this beej mantra be established forever in the form of guru. Saying this, one flower is to be offered upon each of the two. Chetana comes from chetana, the speaker says: there is chetana in your prana, and in the same way Bhagwan himself is of the nature of chetana. Through this flower and through your bhav the meeting of the two will occur, and in this way the yantra will become established.

A rudraksha mala strung in yellow thread with a yellow gomukhi, made chaitanya by the pran pratishtha vidhi given separately.

For doing the japa the mala will be a rudraksha mala. It should be strung in yellow thread, and there will be a beautiful yellow gomukhi. The pran pratishtha vidhi, the speaker says, is available on this same channel, and he will also give the link in the description of this video — the vidhi for how the rudraksha mala is to be made chaitanya will be given there.

Now, he says, understand the whole vidhan here — in what manner you are to do japa and so forth. For doing the japa, the mala that will be used will be a rudraksha mala. It should be strung in a yellow thread. There will be a yellow gomukhi, a beautiful one. The Prana Pratishtha vidhi will be found on this same channel, and he says he will also give the link in the description of this video, in which the vidhi for how the rudraksha mala is to be made chaitanya has been told.

Which malas are forbidden, and who may use a tantrokta mala?

The mala should be genuine and should be correct; we will not take a wooden mala, the speaker says. Those particular persons who wish to walk the path of sadhana, who want special siddhi and grace, who want to learn tantra and mantra later on and who hold an expectation of special favour from Bhagwan Datta — such persons may use a tantrokta rudraksha mala, and may contact him on Telegram for it, where he will explain the full vidhan. Ordinary new people can do it perfectly well with an ordinary mala; only the mala must be genuine.

The mala should be genuine, should be correct. We will not take a wooden mala, the speaker says. Those particular persons who wish to walk upon the path of sadhana, who need special siddhi and grace and the like, who wish to learn tantra and mantra and so on going forward, and who hold an expectation of special favour from Bhagwan Datta — such persons may use a tantrokta rudraksha mala. For that they may make contact on Telegram, where he will tell the whole vidhan. Ordinary people who are new can do it perfectly well with an ordinary mala; only, they will keep in mind that the mala must be genuine.

The diksha vidhan is done only on a purnamasi, or in the parva kaal of Shivratri and Navratri; the japa runs purnima to purnima.

The japa is to be done from purnima to purnima. This vidhan, the diksha vidhan, the speaker says, you should do only on the day of the purnamasi of any month; or else you may do this vidhan in the special times, the special days of Shivratri and Navratri, which are divine kaal and parva kaal.

The japa is to be done from purnima to purnima. This vidhan, the vidhan of diksha, you should do only on the day of the purnamasi of any month, the speaker says. Or else you may do this vidhan in the special time, on the special days, of Mahashivratri and Navratri — those which are divine kaal and parva kaal.

In the one-day form only one of the two yantras comes into use; the other stays lying there.

Suppose you did the sadhana of only one day, did the diksha vidhan of only one day — then of the two yantras that will be made, only one will come into use for you. One should remain lying there.

Now in this, the speaker says, there is this: suppose you did the sadhana of one day only, did the diksha vidhan of one day only. Then of the two yantras that will be made, only one will come into your use. One should remain lying there.

Five lakh japa makes the beej param siddha, sava lakh is the minimum, and failing that 108 mala in a single day.

This beej mantra, the speaker says, becomes param siddha by doing 5 lakh japa. But at the very least you should certainly do sava lakh japa. If you will not do even sava lakh, then at the least do 100 mala of japa, 108 mala of japa, in one day; and having done it, put that yantra into a silver khol and wear it — if you are doing the one-day vidhan.

Now what you have to do, he says: this beej mantra becomes param siddha by doing 5 lakh japa. But at the very least you should certainly do sava lakh japa. If you will not do even sava lakh, then at the least do 100 mala of japa, 108 mala of japa, in one day — and having done so, put that yantra into a silver khol and wear it, if you are doing the vidhan of one day.

108 mala on the first day, then the yantra sealed in a silver or copper kavach and worn, with 108 mala daily until the next purnima.

If you are doing the one-month vidhan, then after doing the japa and so on on the first day — say you did 108 mala on the first day — having done the 108 mala, the aarti and the samarpan, you then put that yantra into a silver khol, or also into a copper kavach, and wear it around the neck on a yellow thread. After that your japa of 108 mala will go on daily until the next purnima.

But if you are doing the one-month vidhan, then on the first day, after doing the japa and so on — suppose that on the first day you did 108 mala — having done the 108 mala, having done the aarti and the rest, then after the samarpan you will put that yantra into a silver khol, or also into a copper kavach, and wear it around the neck on a yellow thread. And after that your japa of 108 mala will go on daily, until the next purnima.

Roughly 3 lakh japa stand completed by the next purnima, when the second kavach goes into a fine silver khol to be worn for life.

On the next purnima, when your japa is completed, you will offer it to Bhagwan; reckon that roughly 3 lakh japa will have been done in it. After that, the kavach you had kept near Bhagwan Dattatreya, at his Shri feet, is to be put into a fine silver khol — have a very good square, beautiful silver khol made, and if the Shri Vigraha of Bhagwan Datta is made upon it that is very good, or else have Om written on it, so that it looks attractive, because this kavach is to be worn around the neck for the whole of life.

On the next purnima, when your japa will be completed, you will offer it to Bhagwan; reckon that roughly 3 lakh japa will have been done in it. So 3 lakh japa will be done. After that, the kavach you had kept near Bhagwan Dattatreya, kept at the Shri feet of Bhagwan Datta, is to be put into a fine silver khol. Have a very good silver khol made, square and beautiful. If the Shri Vigraha of Bhagwan Datta is made upon it, that is very good; or else have Om written upon it, beautifully, so that it is attractive to look at — because this kavach is to be worn around the neck for the whole of life.

The beej holds every shakti of Dattatreya and works lifelong as one's guru mantra and vajra kavach.

This is your guru mantra, the speaker says, and this very divine mantra is what will always accompany you. Being a beej mantra, all the shaktis that Bhagwan Dattatreya has are contained and present within it. This same beej mantra will work everywhere for you like a guru mantra, like a vajra kavach. So have a beautiful kavach made, and on the next purnima, the day you do your conclusion, put this yantra into that kavach and wear it around your neck.

This is your guru mantra, the speaker says, and this very divine mantra is the one that will always accompany you. Because it is a Bija Mantra mantra, all the shaktis that Bhagwan Dattatreya has are contained and present within it. This very beej mantra will work for you everywhere like a guru mantra, like a vajra Kavach. So have a beautiful kavach made; and when the next purnima comes, the day on which you will do your conclusion, on that day put this mantra, this yantra, into that kavach and wear it around your neck.

Worn on a silver chain, a yellow thread, or gold if means allow — this becomes a guru sadhana, and should be the first of one's life.

You may wear it on a silver chain, or you may also wear it on a yellow thread; and if your means are of gold, of swarna, then you may have a small golden khol made, beautifully, with Om and the like written on it, put this into it, and wear it on a gold chain. Doing this sadhana, the speaker says, this became a guru sadhana — and this should be the first sadhana of one's life.

Either you may wear it on a silver chain, or you may also wear it on a yellow thread. And if your means are of gold, of swarna, then you may have a small golden khol made, beautifully, with Om and the like written upon it, and putting this into that, wear it on a gold chain, a swarna chain. This, he says, is the method. During the performance of this sadhana — this became a guru sadhana — this should be the first sadhana of one's life.

A cow and dogs must be fed daily through the sadhana, and never harmed — lifelong, but scrupulously across these thirty days.

For as long as this sadhana runs, the speaker says, you should certainly feed a cow every day and should certainly feed dogs. Never at any time cause harm to cows, to gauvansh, or to dogs. Harm is not to be caused lifelong, he says, but for these 30 days you are to keep very well indeed.

For as long as this sadhana will run, the speaker says, every day you should certainly give food to a cow. You should certainly give food to dogs. Never at any time cause harm to cows and Gau vansh, or to dogs. Harm is not to be caused for the whole of life, he says — but for these 30 days you are to keep very well indeed.

Full brahmacharya throughout, and a mantra never spoken aloud — a doubt is passed to a fellow practitioner in writing, never by speech.

Full brahmacharya is to be observed properly. This mantra and this vidhi are never to be told to anybody — it should be utterly secret for you. The mantra is not to be pronounced aloud. If some other person is performing this vidhan along with you and has a doubt, then even so, tell it by writing it down; do not tell it by speaking. The guru mantra, the speaker says, is always kept secret.

You are to observe full BrahmacharyaStrict celibacy required through an extended ritual observance. properly. This mantra and this vidhi are never to be told to anyone. It should be utterly secret for you. The mantra is not to be pronounced aloud — keep this matter in mind. If some other person is performing this vidhan along with you and has some doubt, then even then tell the mantra by writing it down; do not tell it by speaking it. The guru mantra is always kept secret. In this way you are to observe all the rules — keep this in mind.

A daily ghee ahuti is optional, the beej uttered mentally with Swaha.

A havan of that mantra will also take place, the speaker says. If you have the means and the wish, then daily, if you like, you may also make ahuti by mentally uttering this beej mantra of Bhagwan Dattatreya and saying Swaha — with ghee it will be exceedingly excellent. He says he will explain this vidhan separately and in more detail some other time, though he considers he has explained things quite well here.

There will also be a Havan of that mantra. If there is capacity in you, if there is the wish, then daily — if you choose, daily — while mentally uttering this beej mantra of Bhagwan Dattatreya and saying Swaha, you may also make Ahuti. With ghee it will be exceedingly excellent. Separately too, he says, he will tell this vidhan again some time in a detailed manner, although here he has already told it quite well; all of this will be for you.

The vidhan complete, one serves Datta as guru for life — and by his grace a physical guru may still be obtained later.

In this manner, the speaker says, this vidhan of dev diksha of Bhagwan Dattatreya will be complete, and lifelong you will do the seva of Bhagwan Datta, having accepted him in the form of guru. By his grace, he says, if he so wishes, you will certainly obtain a physical guru as well later on in life.

In this manner, the speaker says, this vidhan of dev diksha of Bhagwan Dattatreya will be complete. And for the whole of life you will do the seva of Bhagwan Datta, having accepted him in the form of guru. By his grace, if he should so wish, you will certainly obtain a physical guru as well later on in life.

One ghee lamp is asked to be kindled in the speaker's own name for the duration, so no rinanubandha forms between them.

For the sake of rin dosh, the speaker says, whenever you perform this vidhan of Bhagwan Datta, for as long as you do the sadhana, certainly kindle one ghee lamp in his name — so that there may not be a rinanubandha between the two of them, and so that Bhagwan Dattatreya may bestow grace upon him too. He closes hoping that Sanatanis will certainly take benefit from this.

For the sake of rin dosh, the speaker says: whenever you perform this vidhan of Bhagwan Datta, for as long as you do the sadhana, certainly kindle one ghee lamp in his name. So that there may not be a Rinanubandha between the two of them, and so that Bhagwan Dattatreya may bestow grace upon him too. He closes by saying he hopes Sanatanis will certainly take benefit from this, with Jai Maa Vindhyavasini.