The Dattatreya Ekakshari Sadhana — Why the Fear of Becoming an Avadhoot Is Misplaced, and a Members' Question Session

Videos sent in claimed it leaves one with no concern for home, family or the world.

Sadhaks had sent him links to videos claiming that if one performs Bhagavan Dattatreya's sadhana, the avadhoot state will be attained — avadhoot meaning one who has no concern left with home, family or the world. Because of this, he says, fear has arisen in people, and he had kept the subject brief the previous day but now takes it up at length.

Some sadhaks of his sadhak family, the speaker says, sent him links, and asked questions too. The maximum number of them said the same thing: that videos of this kind are available in which it is being told that if we do the sadhana of Bhagavan Dattatreya, then the state of an avadhoot will be attained — avadhoot meaning one who has no concern with home, family or the world. One good sadhak also sent it in and asked why people say things of this kind, and what its purport is. Is it now necessary that it will be exactly so? Even if we keep a different kamana, can it still happen? Because of this, he says, fear is somewhere or other arising in people. He had tried to keep this subject brief the previous day, he says; today he will discuss it at length.

Why does the Aghor form disprove the fear of becoming an avadhoot?

If such a thing were true, he says, consider that Bhagavan Sadashiva too is not a householder in one form — he too is in the Aghora form, absorbed on Kailash in yoga mudra and in his dhyana. Have all the people who do his puja and seva renounced the world? Whoever worships that Aghor form today, he says, is the biggest householder of all: he has taken Aghor diksha, has made a whole separate tradition of his own, is marrying and fathering children, and is calling himself an Aghori too.

If such a thing were the case, the speaker says, then consider that Bhagavan Sadashiva too is not a householder in one of his forms. He too is in the Aghora form. He too dwells on Mount Kailash, always in yoga mudra, always in his own dhyana. So have all the people who do his puja and seva renounced the world? In today's time, he says, the one who is worshipping his Aghor form is the biggest householder of all. He has taken the Diksha of Aghor and has built and kept a whole separate tradition of his own. He is marrying too, brothers are producing children too, and calling themselves Aghori as well. Where is that parampara, he asks. And yet all of you today are afraid of Bhagavan Datta. Consider, he says, that you are afraid of such a form of God.

What happened when Brahma went to Kailash to meet Mahadev?

It is said that Bhagavan Shri Brahma once went to Mount Kailash to meet Mahadev. Mahadev was absorbed in dhyana, and Brahma was in great haste and did not want to wait — all of this, the speaker adds, was the leela of the Tridevas. He began saying repeatedly that the Lord should open his eyes at once, give darshan and hear him. Nandi ji Maharaj tried to stop him, saying wait, the Lord will come out of dhyana and then you may speak, but Brahma would not agree.

It is said, the speaker relates, that Bhagavan Shri Brahma ji once went up Mount Kailash to meet Mahadev. Mahadev was absorbed in dhyana. Brahma ji was in a great hurry. He did not want to wait — all this, the speaker notes, was the leela of the Tridevas alone. He began to say again and again that the Lord should open his eyes at the earliest, give darshan, and hear his words. Nandi ji Maharaj tried to stop him: wait, the Lord will come out of dhyana and then you may speak. But Brahma ji was not agreeing.

What happened when Sadashiva opened his eyes in anger?

When Bhagavan Sadashiva began to be troubled, he opened his eyes with anger, and because they were opened in anger Brahma ji's body began to decay. Brahma invoked Narayan for protection. Narayan manifested between Shiva and Brahma, and by the time Sadashiva calmed his anger, more than half of Narayan's own form had decayed because of that anger. That form, the speaker says, was somewhere absorbed and kept aside.

When Bhagavan Sadashiva began to be troubled, he opened his eyes with anger. And because the eyes were opened out of anger, Brahma ji's body began to decay. So he began to invoke Narayan for protection. Narayan manifests between Shiva and Brahma, and by the time Bhagavan Sadashiva calmed his anger, more than half of Narayan's form had already decayed on account of that anger. Everyone here, the speaker remarks, is keeping the other's honour. It is said that this form was somewhere or other absorbed and kept.

How were the three sons born from Mahasati Anusuya's test?

When Mahasati Anusuya took her test and invoked the Tridevas in the form of sons — making all three into children by the shakti of her satitva — the form that was to manifest from Narayan's amsha was to come. When they returned to their former state they gave the blessing that they would be her sons, equal to the Tridevas themselves. From Brahma ji's amsha Chandrama was born, from Shiva ji's amsha Rishi Durvasa was born, and from Bhagavan Narayan's amsha Bhagavan Datta.

This same form, the speaker continues, came into play when Mahasati Anusuya took her test and invoked the Tridevas in the form of sons, making all three into children by her own shakti, by the shakti of her satitva. So the form that was to manifest from Narayan's amsha — when they came back into their former state they gave the blessing that yes, we shall be your sons, equal to the Tridevas. And all of you know, he says, that from Brahma ji's amsha Chandrama was born; from Shiva ji's amsha Rishi Durvasa was born; and from Bhagavan Narayan's amsha, Bhagavan Datta.

Why do all three tattvas reside inside Bhagavan Datta?

The form of Bhagavan Narayan whose body had decayed before Shiva's anger was the amsha given to Bhagavati Mahasati Anusuya — which is why that form could not be born or produced completely. To make it complete, Brahma ji and Mahadev absorbed their own shaktis into it, and so the entire shaktis of the Tridevas came to reside in Bhagavan Datta.

The form of Bhagavan Narayan whose body had decayed when he stood before, and in the face of, Bhagavan Shiva's anger — that very thing was given in the form of an amsha to Bhagavati Mahasati Anusuya. Because of which that form could not take birth completely, could not be produced completely. So, to grant that form completeness, Brahma ji and Mahadev absorbed their own shaktis into it. Because of which the whole shaktis of the Tridevas that there were came to be absorbed into Bhagavan Datta.

Which tattvas are present within Bhagavan Datta?

Within Bhagavan Datta, the speaker says, the tattva of Brahma ji the creator is present; the Shri tattva of Narayan, the sustainer, is present; and the Rudra shakti, the Rudra tattva of the deity of dissolution, is present. So if you need the capacity for creation within you — to become a teacher, a scientist, an engineer, to go into the medical profession, into any creative field at all — Bhagavan Datta will grant grace there.

Because of all this, the speaker says, within Bhagavan Datta the tattva of Brahma ji who is the creator is present. The Shri tattva of Narayan, the maker of Shri, the sustainer, is present. And the Rudra shakti, the Rudra tattva of the deity of dissolution, is present as well. Go into any field at all for Bhagavan Datta, he says. You need the capacity for creation within you: you want to become a teacher, you want to become a scientist, you want to become an engineer, you want to go into the medical profession. Wherever you wish to go in the creative field, Bhagavan Datta will grant his grace there. That shakti of his, that samarthya, will support you; that same tattva of his will take you forward.

Which aspect of Datta is invoked for wealth and material desires?

If you wish to go into service work, if you wish to advance greatly in business, to attain wealth and grain, to be counted among the rich, if you want the fulfilment of material desires — then the Shri-tattva-endowed shakti of Bhagavan Datta, which is the form of Narayan, will grant grace, and Shri will be given to you.

If you wish to go as a servant, for service work; if you wish that you should advance very greatly in business, that the attainment of wealth and grain should come; that you should be included among the rich; if you want the fulfilment of material desires — then the Shri-tattva-endowed shakti of Bhagavan Datta, which is the form of Narayan, will grant grace, and Shri will be given to you.

Which aspect helps a sadhak seeking siddhi or protective work?

If you wish to become a sadhak, to go into sadhanas, to attain siddhis, to go into public service or national service or into the kind of work that is protective in nature, then it is the Rudra shakti of Bhagavan Datta, the helping Rudra tattva, that becomes the helper and takes you forward in it.

You wish to become a sadhak, you wish to go into sadhanas, you wish to attain siddhis. You wish to go into public service, into national service, into the kinds of work that are protective in nature. Then there, the speaker says, the Rudra shakti of Bhagavan Datta, that helping Rudra tattva, will become the helper and will take you forward in it.

Does japa of Datta's ekakshari beej force the avadhoot state?

All three kinds of shakti are absorbed in him, the speaker says, and whatever you need — with whichever kamana you do japa of his mantra — that is what you will attain. There is not the slightest need to be afraid anywhere, that doing japa of Datta's Ekakshari beej will bring the avadhoot state. It is not so. What matters is the sankalpa with which you are doing the japa, and you are not doing it for the avadhoot state at all.

All three kinds of shakti are absorbed in him, the speaker says. Whatever you need, with whichever kamana you do japa of his mantra, that will be attained by you. In this there is not the slightest need for you to be afraid anywhere at all — that we shall do japa of Bhagavan Datta's Ekakshari beej and from that the state of an avadhoot will be attained. It is not so. With which SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. are you doing japa of that mantra? You are not doing japa for the avadhoot state at all. You have hardly taken the sankalpa that let the avadhoot state be attained by me, let the state of samadhi be attained, let divine shaktis be attained. You have taken the sankalpa that the grace of Bhagavan Datta be attained — and he knows what desires there are in your material life.

Is the avadhoot state attainable by a lakh and a quarter of japa?

The avadhoot state is not so easy that you will do a lakh and a quarter or five lakh japa and your state will become like that, the speaker says. Speaking plainly, he adds, we too could make and upload videos on YouTube saying that five lakh japa were done and such a thing happened — but believe it, after five lakh japa not a leaf stirs. It is not that easy.

The avadhoot state is not so easy, the speaker says, that you will do a lakh and a quarter or five lakh japa and your state will become like that. It is a thing said for the saying of it. Speaking plainly, he says, we too could make and put up videos on YouTube saying that five lakh japa were done and such a thing came about. Believe it: after five lakh japa not a leaf stirs. It is not even that easy. Yes, their shaktis do give great support. In material matters they give very great support indirectly. As for what people call direct — the karma of those who are doing new sadhanas is not so strong that in five lakh japa all the prarabdha built up from before will end at once and all your suffering will end.

What does the first sadhana actually accomplish?

You will not have all your suffering ended, the speaker says, but samarthya will be given to you. Their support will come; they will bring out the path by which you may get free of all those things. And at present, when you do your first sadhana, the papa of earlier times will be washed — from where, he asks, would the avadhoot state be attained by you?

No, the speaker says, but samarthya will be given to you. Their support will be received. They will bring out the path — how you may come out of all those things. So at present, when you do your first sadhana, the earlier papa will be washed. From where, he asks, will the avadhoot state be attained by you?

What is seated inside the Damodara beejakshara?

Damodara is the sustaining form of Bhagavan Narayan, and in that form, in the measure of agni, the measure of brahma and the measure of the anga, Bhagavati Jagadamba Anagha Lakshmi herself is seated in the beejakshara. He is the sustainer and the maker of Shri, endowed with Shri; the agni beej is there to grant fire within the Shri; the "ra" sound is in the Rudra form; and as the anga above there is the "a" sound, the "ma" sound, or the "ga" sound, whichever you are to do japa in.

Damodara, the speaker says: the Damodara form is the sustaining form of Bhagavan Narayan. In that form, in the measure of agni, the measure of brahma and the measure of the anga, Bhagavati Jagadamba Anagha Lakshmi herself is seated in the beejakshara. So he is the sustainer, the maker of Shri, endowed with Shri. He is in the sustaining form of Narayan. The agni Bija Mantra is there in the form of granting fire within the Shri. The "ra" sound is in the Rudra form. And as the anga, above, is the "a" sound, the "ma" sound, or the "ga" sound — whichever you are to do japa in. And if you are doing it from here, he says, then we tell you the "ma" sound, because we have to go into the sustainer; we have to accomplish the fulfilment of material desires.

Whose grace is received in Bhagavan Datta's Damodara ekakshari mantra?

In it, the speaker says, you will receive the grace of four principal deities — Narayan, Bhagavati Anagha Lakshmi, Bhagavan Shri Rudra and Agni Devata. And whatever sankalpa you take in this, that alone will be fulfilled.

In it, the speaker says, you will receive the grace of four principal deities: Narayan, Bhagavati Anagha Lakshmi, Bhagavan Shri Rudra, and Agni Devata. And in this, whatever SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. you take, the fulfilment of that alone will come about.

If Datta is taken as guru, will the guru lead one to the avadhoot state?

If you have taken him in the form of guru — then what is a guru? The guru is not taking you into the avadhoot state, the speaker says. The guru will bring about whatever events have to be absorbed into your life, whatever has to be made to happen. So do Bhagavan Datta's ekakshari sadhana free of anxiety, he says, if you have no guru.

You have taken him in the form of Guru — so what is a guru? The guru is not taking you into the avadhoot state. The guru will bring about whatever is proper, whatever events have to be absorbed into your life, whatever has to be made to happen. Therefore, becoming free of anxiety, do the Ekakshari sadhana of Bhagavan Datta — if you have no guru.

How much should a completely new sadhak do at the start?

It is not that because the mantra is short you may do five hundred japa in a single day, the speaker says. Do a little less at the start. New sadhaks do not yet know how to turn the Mala, and have done no special sadhana before — so after performing the Diksha vidhan, do as much as you can: 27 mala, or 11 mala. Along with it, do one path of Bhagavan Dattatreya's Vajra Kavach, which was uploaded that day; there is no need to recite it more, one path is enough.

In this there is no such state, the speaker says. Yes — at the start it is not that because it is a short mantra we may do five hundred japa in a single day. Do a little less at the start. The sadhaks are new; you do not yet know how to turn the Mala. And if you have done no special sadhana before, then in that case, after performing the Diksha vidhan, do 27 mala as far as you can, do 11 mala. Along with it, do one path of Bhagavan Dattatreya's Vajra Kavach, which was uploaded today. There is no need to do more paths. Do just one path. Begin with this much for now.

What happens after about a month of Datta sadhana?

By the time a month has passed, the speaker says, the path will begin to open for you as to how to go forward in the sadhana — you will come to know of yourself that such a thing should be done. He cites sadhaks on the channel, naming Meghnath ji and Andhakasura as among those whose experience this was: doing Bhagavan Datta's sadhana, Datta appeared to them directly in dreams and gave guidance that this sadhana of yours is complete, now do your further work in such a manner.

By the time a month has passed, the speaker says, the path will begin to open for you as to how to go forward in the sadhana, what has to be done. You will come to know of yourself that such a thing ought to be done. There are sadhaks like this on the channel, he says — Meghnath ji, or Andhakasura; the experience was that of one of these. They had said that while doing sadhana, having done Bhagavan Datta's sadhana, through a great many dreams he is seen directly in the dream and gives guidance: this sadhana of yours is complete, now do your further work in this manner. In the form of guru, he is doing all that guidance.

Is the avadhoot state itself something to run from?

This is a divine sadhana in itself, the speaker says, and you are not to be troubled anywhere that something untoward will befall you. And if the avadhoot state is attained by someone, then in itself it is divine and miraculous. Why are people running from it, he asks, and why is this thing being made frightening? It is a matter worth thinking about, why people fear it. Becoming an avadhoot is not so easy a matter, and even if it did happen, in itself it is divine — you would liberate your whole kula.

This is a divine sadhana in itself, the speaker says. In this you are not to be troubled from anywhere that something untoward will come about with you. And if the avadhoot state is attained by someone, then in itself it is divine and miraculous. Why are people running away, or why is this thing being made frightening? It is a thing worth thinking about, why people are afraid of this. You will become an avadhoot — well, becoming an avadhoot is not so easy a matter either, and even if it does happen, in itself it is divine. You will liberate your whole kula.

Which shloka of the Vajra Kavach describes Datta's changing states?

In the path of the Vajra Kavach, the speaker says, you will find a shloka written about Bhagavan Datta: "कदा योगी कदा भोगी कदा नग्न पिशाच वत" — sometimes he is a yogi, sometimes a bhogi, and sometimes he wanders in a digambar state like the pishachas. It is written precisely so that you do not make the mistake of thinking he remains only in the avadhoot state; in whatever form the devotee calls him, for whatever desired end, that is what he fulfils.

In the path of the Vajra Kavach that you will do, the speaker says, you will get to read a shloka written about Bhagavan Datta: "कदा योगी कदा भोगी कदा नग्न पिशाच वत". Sometimes he is a yogi, sometimes he is a bhogi, and sometimes he wanders in a digambar state like the Pishachas. It has been written for exactly this reason, he says, so that you do not make the mistake of understanding that he remains only in the avadhoot state. In whatever form the devotee calls him, for the fulfilment of whatever desired end he calls him, he will fulfil that very thing.

What did Bhagavan Datta promise Rishi Parnad?

In the Vajra Kavach itself, the speaker says, you will read that when Rishi Parnad called him, he said that with whatever bhava, with whatever purpose you call me, I will fulfil that very purpose. So why do you have this fear, he asks, when he himself is saying this? Therefore leave off fearing.

You will get to read it in that very place, the speaker says — you will get to read it in the Vajra Kavach itself. When Rishi Parnad called him, he said that with whatever bhava, with whatever purpose you call me, I shall fulfil that very purpose. So why do you have this fear, when he himself is saying this thing? Therefore leave off doing fear. You perform, among sadhanas, such sadhanas from which something untoward is bound to happen. But in the ordinary sadhana, from which you are going to gain something, you begin to be afraid. Do not fear.

How should a new sadhak build up the japa count?

Do not do excessive japa, the speaker says. If you are new, first practise. Recite the Kavach. Strengthen your manobal. Do a little less japa — do just 11 mala. As your hand settles on the mala, as the method of turning the mala comes, as the dhyana begins to hold, and as your manobal in the Lord's form increases and the feeling of surrender and shraddha begins to come, then slowly increase your capacity and increase the mala japa. A positive effect will fall on your body.

Do not do excessive japa, the speaker says. We shall certainly say this much: if you are new, then first practise. Recite the Kavach. Make your manobal strong. Do a little less japa. Do just 11 mala. As your hand settles on the Mala, as the method of turning the mala comes to you, as the dhyana begins to hold, as your manobal in the form of the Lord increases and the bhava of surrender and shraddha in him begins to come — then slowly increase your capacity, increase the mala japa. A positive effect will fall upon your body.

Why do male sadhaks report swapna dosh after long sitting?

Warning that some listeners will find the words offensive, the speaker says this happens especially with boys — that swapna dosh occurs. The cause he gives is that you have no practice of sitting. You have sat down for sadhana, laid your asana, but have no knowledge of what an asana should be like: there is no Kusha Asana, the blanket asana is very thin and touching the ground completely. The Muladhara is held to be at the place where the spine ends at the very bottom, and long sitting puts pressure on it.

If you do not do this, the speaker says, then in a single day you will have done 100 mala of japa. Here, he notes, something is made especially of the boys — there will be a few words you find offensive. Even so, he says he wishes to say it: it happens especially with the boys that swapna dosh is occurring, that such a thing is occurring. You have no practice of sitting. You have sat down to do sadhana. You have laid your asana. If you have no knowledge of what the asana should be like — there is no Kusha Asana, the blanket asana is very thin, it is touching the ground entirely, you are sitting on a thin asana — then what happens is this. The state of the Muladhara: at the very bottom, at the place where the bone of the spine ends, that place is held to be the place of the muladhara. Pressure falls on it when you sit for a long time.

Sitting an hour or two in one posture presses the nerve and brings swelling.

Ordinarily you keep moving about, the speaker says, but when you sit in one place in one posture for at least half an hour, an hour, two hours, pressure falls on the nerve there; when pressure falls on the nerve, swelling comes somewhere in it, and then you have trouble. It is for this that pranayam was told to be done. It is for this that it was said to do Surya Namaskar. But none of this is to be done — we are to do japa directly and nothing else — so, he says, this state is bound to arise a little with you.

Pressure falls on it when you sit for a long time, the speaker says. Ordinarily you go on moving about, but when you sit in one and the same place in one and the same posture for at least half an hour, one hour, two hours, then pressure will fall on the nerve there. When pressure falls on the nerve, swelling will come somewhere in it. When swelling comes, you will have a little trouble in it. That is why it was said to do pranayam. That is why it was said to do Surya Namaskar. But none of this is to be done: we have to do japa directly, and all the remaining things are not to be done. So if they are not to be done, then this state is going to arise a little with you.

Can a sadhak defeat prakriti by will alone?

If it is suppressed for that long, where will it go, the speaker asks — you cannot win against prakriti. Read, or know, or observe the state of the Naga sadhus, he says: in what manner they try to walk contrary to prakriti, how they practise, what their state is, in what manner they go into hatha yoga and do all those things — and it is then that they gain victory over it. If they leave off their practice, they will return to what they were before; the condition of their body will become as it was.

If it is pressed for that long, where will it go, the speaker asks. You cannot win against prakriti. Even the Naga sadhus — read their state sometime, or know it, see it, observe it: in what manner they try to walk contrary to prakriti, how they practise. What is their state? In what manner do they go into hatha yoga and do all those things? It is then that they gain victory over it. If they were to leave off their practice, they would become as before. The condition of their body would become as it was before. It is for this reason that they practise.

Should a householder sadhak be frightened by others' bad experiences?

You are not to become a Naga sadhu, the speaker says — you are to do sadhana and attain material things. Wealth is wanted, he says, and apsaras to spend the wealth on; all the kamanas are there. So do it free of anxiety, but do not run, do not fear in this way on hearing some person's experience that he did japa of some mantra and such a state came upon him, that a Dakini Tradition came and began taking his bhoga directly. That state is a separate matter.

So you are not to become a Naga sadhu, the speaker says. You are to do sadhana, to attain material things. Then apsaras too are to be attained; beautiful apsaras should come into your life. All the kamanas are there, are they not — wealth is wanted, and apsaras are wanted to spend the wealth on. So, brother, do it becoming free of anxiety, but do not run, do not fear in this way. On hearing some person's experience — that he did japa of some mantra and such a state came about with him, that a Dakini Tradition came and began taking his bhoga directly — that state is a separate matter. A great deal can be said for the saying of it, but there is no need to be led astray by all these things.

Difficulty at the start comes from the body's own state having been interfered with.

There will be a great deal behind it, the speaker says, and the person will hardly tell you the whole thing. The body's state is its own natural thing; if it is interfered with, there will be difficulty at the start when you practise. The second matter, he says, is the subject of tantra: tantra's subject comes in where there is already some negative energy on the body, some negative element. At such a time too all these things happen, so that you may not be able to complete the sadhana — an attempt is being made to purify you.

There will be a great deal behind it, the speaker says. The person will hardly tell you the whole matter. The state of the body — the body is its own natural thing; if there is interference with it, there will be difficulty at the start when you practise. The second matter is the subject of tantra. Where does the subject of tantra come in? If there is already some negative energy upon the body, some negative element. At that time too all these things happen, so that you may not be able to complete the sadhana. An attempt is being made to purify you.

What is the remedy when bodily trouble in sadhana keeps recurring?

It is for this that the Kavach exists, the speaker says: do the kavach so that the body may be protected. If this difficulty is occurring again and again, recite the Ratri Suktam before sleeping — recite the Tantrokta Ratri Suktam, and protection will come from it. Do not eat heavy food. Do not eat hot food; very hot food should not be eaten.

For this there is the Kavach, the speaker says. Having done the kavach, do it, so that the body's protection may take place. If this difficulty is occurring again and again, then before sleeping recite the Ratri Suktam. Recite the Tantrokta Ratri Suktam; protection will come from it. Do not eat heavy food. Do not eat hot food. Very hot food should not be eaten.

What did one saint's guru identify as the cause of his broken sadhana?

Reading the account of a saint with whom this state kept recurring, the speaker relates that the saint asked his guru: I never do any lustful contemplation, nor read wrong literature, nor watch such moving pictures, I have left everything and no such feeling comes into my mind, yet my sadhana keeps being broken again and again — how is this happening and what is the cause behind it? The guru asked him how and from where he eats his food. He said a certain person cooks it and he eats from that person's hands. The guru said: just change that, do not eat food from his hands.

When you read the inner life of sadhus and saints, of the time of their sadhanas, the speaker says, and the discussions they had with their gurus when such events befell them — all this you will find written in a great many places to read. In one such he was reading the account of a saint with whom this state kept happening again and again. He asked his guru: I never do any lustful contemplation, nor do I read any wrong literature, nor do I watch moving pictures of this kind, I have left off every thing, nor does any such feeling come into my mind — and still my sadhana is being broken again and again. How is this happening, what is the cause behind it? His guru said: how do you eat your food, from where do you eat it? He replied that a certain person cooks it and he eats from his hands. The guru said, just change that. Do not eat the food from his hands.

Why are good sadhaks svapaki — cooking their own food?

This is the reason, the speaker says, that good sadhaks are svapaki and cook and eat food with their own hands. The grain that is being cooked — trouble will come from whose money that grain belongs to, from how that person earned it; that too will have its effect on the eater, for as the grain, so the mind. Secondly, what feeling was in the mind of the person cooking with his own hands at that time.

This, the speaker says, is the reason behind good sadhaks being svapaki, cooking food with their own hands and eating it. The grain that is being cooked: whose money that grain belongs to — trouble will come from that too, from how that person earned that money. That too will have its effect upon the one who eats. As the grain, so the mind. Secondly, the person who is cooking the food with his own hands — what feeling was in his mind at that time, when he was cooking the food. When the mother cooks, when the parents of the house cook and earn and bring, then there is their love in it. There is their blessing, that my children will eat and be nourished. So from eating food from the hands of parents you will have no difficulty. If your own thinking is disordered there will be difficulty, but that is another matter.

What is the effect of eating food cooked by an outsider?

When you eat food from the hands of an outside person, the speaker says — you eat from some such person, or there are other members in the house and you eat from their hands — if their thought was running in that way at the time, and they cooked the food in that state of thought, then that effect falls upon the body.

But when you eat the food from the hands of an outside person — you eat from some such person, or there are other members in the house and you eat from their hands — then if their thought was running in that way at that time, and in that very state of thought they made the food, made the meal, then that effect falls upon the body.

What should a sadhak do who cannot cook his own food?

Now you will say, brother, should we then give up eating food during sadhana — how will it work, we cannot cook for ourselves. There is no difficulty, the speaker says, eat your food. When the food comes to you, first offer that meal to your aradhya, to your ishta, and eat it after that: it will be free of dosha. That much you can certainly do. And if even after this an effect falls on the body, then strengthen the weakness in the body caused by sitting — practise a little and you will get past it.

Now you will say, brother, so should we give up eating food in sadhana? How will it work then? We cannot cook and eat for ourselves. There is no difficulty, the speaker says — eat your food. When the food comes to you, first offer that meal to your aradhya, to your ishta, and after that eat it. It will become free of dosha. That much at least you can do. And if even after this an effect is falling upon the body, then the weakness you have in the body, the difficulty arising in the body from sitting — strengthen that a little. Practise a little, and you will get past this.

Should every problem be attributed to tantra?

If you will think that every thing is tantra, that every thing is a negative effect falling on the body, that this thing will only be cured by mantra, only cured by a tantric prayoga — then that is your foolishness, it is superstition, the speaker says plainly. He says he cannot support this thing every time. The reason is that you are twisting every thing around and joining it to tantra.

If you will think that every thing is tantra, that every thing is a negative effect falling on the body, that this thing will be set right only by mantra, only by a tantric prayoga — then it is your foolishness, it is superstition, the speaker says. He says he cannot support this thing every time. The reason is that you are twisting every thing about and joining it to tantra. Do not join every thing. Even if a tantric prayoga has indeed been used upon you in life, still every thing is not to be joined to that — that whatever is going wrong in your life is happening only because of tantra. There are good things too, brother. Things also go bad because of your own self.

Can a negative shakti take away the japa of this mantra?

Women too become alarmed that some negative shakti may have been attracted and come, the speaker says. Keep it in mind: in the japa of this mantra no negative shakti has the capacity to take it. The reason is that the agni beej is in it. Where the agni beej will be, where the measure of agni will be, the vayavya shaktis — that is, the pret and pishach, who are of a vayavya form, of the nature of air — do not have the capacity to receive the japa of a mantra endowed with agni tattva.

These things happen with women too, the speaker says. They too become alarmed that some negative shakti may have been attracted and come along. Keep it in mind, he says. In the japa of this mantra no negative shakti has the capacity to be able to take it. What is the reason? The agni Bija Mantra is in it. Where the agni beej will remain, in whatever place the measure of agni will remain, the vayavya shaktis — that is, the Preta and Pishach, who are in a vayavya form, that is, whose form is of air — do not have that much capacity to be able to receive the japa of a mantra endowed with agni tattva. Therefore, he says, you may do japa of it free of anxiety.

What difficulty do veer sadhaks face in negative places?

Suppose sadhana has to be done in some negative place — the veer sadhanas, in which high-grade sadhaks go into negative places, the speaker says. Their wish is for lok kalyan, or many sadhaks do it for themselves too, that we shall go and accomplish some high-grade veer; and the whole tantric subject of it is such that they will go into some ruin, into a cave, into the forest to do mantra japa. On going there they find that the place looks very good, but pishachik shaktis dwell here, and they can take my mantra japa.

Suppose it happens that sadhana has to be done by going into some negative place, the speaker says. All the veer sadhanas that there are, in which people go into negative places, are of some high-grade sadhaks. Their wish is that they do it for lok kalyan, or a great many sadhaks do this thing for themselves too — that we shall go and accomplish some high-grade veer. And its whole tantric subject is such that we are going to go into some ruin, into a cave, into the forest, and do mantra japa. And when they go into that place they come to know that the place looks very good, but pishachik shaktis dwell here. They can take my mantra japa. However much we may make a cordon, because the place is theirs, their station, it may be that if even the slightest slip or mistake occurs from us then all our japa energy will go.

How is a negative place cleared for sadhana?

In such a state, the speaker says, those sadhaks do japa of the agni beej in an authoritative quantity. Or they place the agni beej as a Samput in the Gayatri Mantra and do japa. Because of which so great a measure of agni tattva is produced there that the pret and pishach simply withdraw. Or they take the Kavach of their own aradhya, which they have made siddh by the guru's command, and apply the agni beej to it as a samput.

In such a state, the speaker says, those sadhaks do japa of the agni Bija Mantra in an authoritative quantity. Or they place the agni beej as a Samput in the Gayatri Mantra and do japa. Because of which so much measure of agni tattva is produced there that the Preta and Pishach withdraw of themselves. Or, whichever Kavach of their own aradhya they have made siddh by the guru's command, they apply the agni beej to it as a samput and place it. Now, having heard from me, do not begin applying it of your own accord, he warns. All this is done under someone's guidance; he is telling it for information, so that all of you may understand and know these subjects. These are all practical topics, experimental subjects — when people do sadhana they make use of them in this manner.

How does a mantra samput change the atmosphere of a place?

Such an energy is produced, the speaker says. What is energy? It is in your own mouth — the mantra is energy. So the utterance of the mantra is done in this manner, with the Samput applied, so that the atmosphere of that place becomes endowed with agni tattva for a fixed period of time. And after that, by their own shakti and samarthya, they invoke whoever is to be invoked, do japa of whichever mantra is to be done, offer to them, accomplish them, take their word, and come away.

So such an energy is produced, the speaker says. What is energy? It is in one's own mouth — the mantra is energy. So the utterance of the mantra is done in this manner, applying the Samput, so that the atmosphere of that place becomes endowed with agni tattva for a fixed period of time. And after that, by their own shakti and samarthya, they invoke whoever has to be invoked, do japa of whichever mantra has to be done, offer to them, accomplish them, take their word, and come away. We have said it in an ordinary way, he adds — it is not such an easy dish as that; but an example has been given of how these things are done.

What can be recited for peace of mind during Datta japa?

Therefore, in the japa of this mantra especially, do not think that there is some negative shakti and that if we do japa somewhere it will take it. Even so, for the satisfaction of your own mind, you may do the utterance of the twelve names of Bhagavan Datta, which have already been given on the channel. If you do not recite the whole shloka there is no difficulty — there is no need at all to recite the whole shloka; recite just the twelve names that have been given.

Therefore, in the japa of this mantra especially, do not think that there is some negative shakti and that if we do japa anywhere it will take it, the speaker says. Even so, for the satisfaction of your own mind, you may do the utterance of the twelve names of Bhagavan Datta — those have already been given on the channel. You may do that. If you do not recite the whole shloka there is no difficulty. There is no need at all to recite the whole shloka. Recite as much as the twelve names that have been given.

How much of the Dattatreya Vajra Kavach should an ordinary sadhak do?

The Dattatreya kavach, which is the Vajra Kavach, has in it the mool kavach with the whole story from top to bottom — how that kavach was obtained, how its Viniyoga is done, and so on. Do only as much of the viniyoga and Nyasa as stands above the point where the mool kavach begins. There is a separate viniyoga and nyasa for the Mala Mantra; the mala mantra was given last year, and there is no need to do it — it will become very long in this. An ordinary sadhak should not do that much: recite only the mool kavach, that alone is plenty.

The Dattatreya Kavach, which is the Vajra Kavach, has in it the mool kavach with the whole story from top to bottom, the speaker says — how that kavach was obtained, how its Viniyoga will be done, what will happen. Where the mool kavach begins from, do only as much of the viniyoga and Nyasa as is above that. There is a separate viniyoga and nyasa for the Mala Mantra. The mala mantra was given last year. There is no need to do the mala mantra. With the mala mantra it will become very long in this. An ordinary sadhak should not do that much. Recite only as much as the mool kavach is — that alone is a great deal.

Why might a sankalpa of Baglamukhi satnaam fail to complete?

Asked by VK 1209 why the sankalpa of Maa Baglamukhi's satnaam has twice not been completed, the speaker says there can be two causes behind it. The first is that there may be some Mannat of yours which you are not fulfilling — some matter of a god or goddess which you have forgotten; fulfil it and the Sankalpa too will be completed. The second is which antar-Dasha is running according to your birth kundali: especially if Shani Bhagavan's is running, you will progress very slowly in the field of sadhana.

A listener, VK 1209, writes that twice now the sankalpa he had made of Maa Baglamukhi's satnaam is not being completed, and asks for guidance as to why this is happening. If the sankalpa is not being completed, the speaker says, then there can be two causes behind it. The first cause would be that there may be some Mannat of yours which you are not fulfilling. There will be some matter of some god or goddess which you have forgotten. Fulfil it, and the sankalpa too will be completed. The second may be this: according to your birth kundali, whose antar-Dasha is running. Especially if that of Shani Bhagavan is running, then you will progress very slowly in the field of sadhana.

How is deepdaan done for Bhagavan Datta?

Asked to tell the vidhi of Deepdaan for Bhagavan Datta, the speaker says time is very short, but according to the information obtained so far, deepdaan of 16 lamps should be done for Bhagavan Datta. He says he learnt this through a very good sadhak who does Bhagavan Datta's sadhana himself and on whose kula parampara Bhagavan Dattatreya's grace is very particular.

Asked to kindly tell the vidhi of Deepdaan on behalf of Bhagavan Datta, the speaker says time is very short. Even so, according to the information that has been obtained so far, deepdaan of 16 lamps should be done on behalf of Bhagavan Datta. There is a very good sadhak, he says, who himself does that sadhana of Bhagavan Datta. The grace of Bhagavan Dattatreya, of Bhagavan Datta, on his kula parampara is very particular. So through him it has been learnt that deepdaan of 16 lamps is done on behalf of Bhagavan Dattatreya.

How can Baglamukhi satnaam help against repeated shamshanik tantra by enemies?

Harish ji asks how, when enemies repeatedly do tantra and it is a matter of the shamshan, this can be set right with the help of Maa Baglamukhi's satnaam. First complete the satnaam sadhana once, the speaker says. Then, using the havan vidhi on Apamarg wood that was told in the previous day's live, if you begin offering ahuti of Bhagavati Bagla's 108 names with the sankalpa that shamshanik tantra, the vichar karma and Kritya prayoga be destroyed and we be protected, then that work will be accomplished.

Harish ji writes that enemies repeatedly do tantra, that it is a matter of the Shamshaan, and asks how it can be set right with the help of Maa Baglamukhi's satnaam. First complete the satnaam sadhana once, the speaker says. Then, by the havan vidhi on ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood that was told in the previous day's live — if with that you begin to offer ahuti of Bhagavati Bagla's 108 names, with the sankalpa that the shamshanik tantra, the vichar karma and the Kritya prayoga be destroyed and our protection take place — then by that the matter will be accomplished.

Can the ekakshari or the mala mantra be done as a one-day vidhan?

Titu ji asks whether one may do japa of Bhagavan Dattatreya's single-syllable beej mantra, or japa of the Datta mala mantra, and make a one-day vidhan of it, and whether Kar-mala japa may be done. You certainly can, the speaker says, and you can do a one-day one too. But after doing the one-day vidhan, from the next day do at least one mala of japa each — do one mala of japa of the single syllable, and certainly recite the mala mantra at least five times.

Titu ji writes asking whether one may do japa of Bhagavan Dattatreya's single-syllable beej mantra, or japa of the Datta mala mantra, and make a one-day vidhan; and whether Kar-mala japa may be done. So out of the two you wish to do one, the speaker observes. Yes, certainly you can do it, and you can do a one-day one as well. But after that, after doing the one-day vidhan, from the next day do at least one mala of japa each. Do one mala of japa of the single syllable, and certainly recite the Mala Mantra at least five times.

Can Guru Datta be held as param guru alongside Sadashiva as parameshthi guru?

Avadhesh ji asks whether, having held Bhagavan Sadashiva as parameshthi guru, he may hold Guru Datta in the form of param guru, or prapta-par guru. There is no such necessity, the speaker answers, but even so you may do it.

Avadhesh ji writes that he has held Bhagavan Sadashiva as his parameshthi Guru, and asks whether he may hold Guru Datta in the form of param guru, of prapta-par guru. There is no such necessity, the speaker answers. Even so, you may do it.

Can a lakh and a quarter anushthan be done four times to complete five lakh?

Rahul Chaudhary ji asks whether the anushthan of a lakh and a quarter of the mantra may be done four times to complete five lakh mantras. Yes, certainly you can, the speaker says. If it does not happen in one go, you may do it in four. If it is your wish, and if you cannot do even a lakh and a quarter, then do it in five goes of one lakh each. It can be done in as many goes as are possible; there is no difficulty. If you cannot do a large anushthan, complete it by doing small ones.

Rahul Chaudhary ji writes asking whether the anushthan of a lakh and a quarter of the mantra may be done four times in order to complete five lakh mantras. Yes, certainly it can be done, the speaker says. If it does not happen in one go, it can be done in four goes as well. If it is your wish, and if you cannot do even a lakh and a quarter, then do it in five goes, of one lakh each. In as many goes as it can be done, you can do it; there is no difficulty. If you cannot do a large anushthan, then complete it by doing small, small ones.

In which puranas is the full description of Batuk Bhairav found?

Asked in which purana the complete description of Batuk Bhairava will be found to read, the speaker says that in the puranas you will find separate descriptions here and there. Even so, if you study these two — the Brahmavarta Purana and, second, the Skanda Purana — then you will get it to read.

Asked in which purana the complete description of Batuk Bhairava will be found to read, the speaker says that as such you will get different descriptions in the puranas. Even so: take the Brahmavarta Purana, and second the Skanda Purana. If you study these two, if you make a study of both of these, then you will get it to read.

Why was the Batuk form manifested at all?

For the ending of the rakshasa named Apada, the speaker says — Apad was the very name of that rakshasa. He had asked of Bhagavan Brahma ji the boon that his death should come at the hands of a child. In such a state, aradhana of Bhagavan Sadashiva was performed by the devas, aradhana of Bhagavati was performed, and the wish was made for this form: that you should manifest some such form.

For the ending of the rakshasa named Apada, the speaker says. Apad — that was the very name of the rakshasa. He had asked of Bhagavan Brahma ji the boon that his death should be at the hands of a child. So in such a state, aradhana of Bhagavan Sadashiva was done by the devatas, aradhana of Bhagavati was done, and the wish for this form was made: that you should manifest some such form.

Does crossing a dev nadi during sadhana incur a dosha?

Asked by a listener who crosses the Ganga daily to go to office whether dev nadis too incur the dosha that crossing the sea does, the speaker says that this is not possible, and that when the dosha of crossing dev nadis applies depends on the mantra. In some tantric granthas a description of it is found: at the time of doing sadhana one should not cross rivers. Crossing rivers, the mantra bala comes to an end. It has even been held that if a drain is flowing, one should step over it and go.

Amit Kumar ji writes that the speaker had said in a live that a dosha attaches to leaping over the sea, and asks whether dev nadis too carry a dosha, since he crosses the Ganga daily to come and go to office, and asks for the remedy if there is a dosha. This is not possible, the speaker says, and when the dosha of crossing dev nadis applies depends on the mantra. In some of the granthas of tantra a description of this is found: at the time of doing sadhana one should not make an ullanghan of rivers. From the ullanghan of rivers, the mantra bala comes to an end. So this thing exists — to the extent that it has been held that even if a drain is flowing, one should put a foot in it and go across. But now, in today's time, this is not possible.

What is the remedy for one who must cross the Ganga daily?

So if such a dosha is indeed attaching, the speaker tells Amit Kumar ji, then in that situation, if you have to cross over Bhagavati Ganga, if you are doing sadhana and have to go to office, then recite the 108 names of Bhagavati Ganga once every day — it will take two minutes — saying that you may be freed of the dosha that has attached to you.

So if such a dosha is indeed attaching, Amit Kumar ji, the speaker says, then in such a situation, if you have to go crossing over Bhagavati Ganga, if you are doing sadhana and have to go to office — then you should recite the 108 names of Bhagavati Ganga once daily. It will take two minutes of time. Saying this: that you may be released from the dosha that has attached to you.

How should the daily and special-day puja of Batuk Bhairav be done?

Ankur ji asks how to do the daily ordinary puja of Batuk Bhairava, and the special puja on Ashtami, on his birth jayanti, or on any other special day of his. The daily pujan should be done just as it is for ordinary gods and goddesses, the speaker says. And their whole vidhan of pujan is available on the channel, in which everything has been told — what bhog is to be offered to him, how and what is to be done; you may do it by that vidhan.

Ankur ji asks about the daily ordinary puja of Batuk Bhairava, and about Ashtami, his birth jayanti, or any other special day of his — how the special puja of that day should be done. See, the speaker says, the daily pujan is as it happens for ordinary gods and goddesses; it should be done in that same manner. And their complete vidhan of pujan is available on our channel, in which we have told everything — what bhog is to be offered to him, how and what is to be done. By that vidhan you may do it.

Which part of Dattatreya's twelve-name stotra should be recited most?

Yes, certainly, the speaker says: in Bhagavan Dattatreya's twelve-name stotra it is the mool stotra in particular that is to be recited more. The rest — the Phalashruti and so on — has been given for your information.

Yes, certainly, the speaker says. In Bhagavan Dattatreya's stotra of twelve names, it is the mool stotra in particular of which more recitation is to be done. The rest, the PhalashrutiThe closing section of a hymn or scripture that lists the benefits and results promised to whoever recites it. and so on, has been given for your information.

Can the Hanuman Chalisa havan method be used with other chalisas?

Asked whether the havan told with the Hanuman Chalisa can also be done with the Durga or Batuk Bhairav chalisa, the speaker says it can be done with the Durga Chalisa; for Batuk Bhairav it will be better if you do it with his 108 names.

A listener asks about the havan that was told from the Hanuman Chalisa — whether such a havan may also be done from the Durga or Batuk Bhairav chalisa. It can be done with the Durga Chalisa, the speaker says. As for Batuk Bhairava, if you do it with his 108 names it will be better.

Which deity is the vrat of each tithi kept for?

Asked the difference between the Pradosh vrat and the Trayodashi vrat, and whether both may be kept together by a listener who already keeps Ashtami, Pradosh and Purnima, the speaker asks where the rest are being left, and then enumerates them: keep Pratipada too, for Prajapati; Dwitiya for Chandra Bhagavan; Tritiya for Gauri ji; Chaturthi for Vinayaka; Panchami for Mahadev; Shashthi for Chhathi Maiya, and for Skanda Mata, for Katyayani, and for Devsena the wife of Bhagavan Kartikeya; Saptami for Surya Bhagavan; Ashtami you already keep; Navami for Durga ji; Dashami for Ganga ji; Ekadashi for Narayan; Dwadashi and Trayodashi you are doing; Chaturdashi for Kali ji; and Purnima is already there. Eat and drink nothing, he adds.

The question is what the difference is between the Pradosh vrat and the Trayodashi vrat, and whether both vrats may be kept together — the listener already keeps Ashtami, Pradosh and Poornima. So where are all the rest being left, the speaker asks. Keep all the rest too, Bhakti ji. Keep Pratipada also, for Prajapati. Keep Dwitiya, for Chandra Bhagavan. Keep Tritiya, for Gauri ji. Keep Chaturthi, for Vinayaka. Keep Panchami, for Mahadev. Keep Shashthi, for Chhathi Maiya — and for these too, for Skanda Mata, for Katyayani, and, he says, forgetting the name for a moment, for Devasena, who is the wedded wife of Bhagavan Kartikeya. Keep Saptami, for Surya Bhagavan. Ashtami you do keep. Keep Navami, for Durga ji. Keep Dashami too, for Ganga ji. Do Ekadashi too, for Narayan. Dwadashi and Trayodashi you are doing. Keep Chaturdashi for Kali ji. And Poornima is there already. Eat and drink nothing, he adds.

Should so many vrats be kept in one life?

So many vrats and upvas are not done in life in this manner, the speaker says. Any one vrat should be done by you with its complete vidhi-vidhan, according to your kundali or according to your ishta-aradhya. If you hold Mahadev to be everything, then according to that do only the Pradosh vrat. If you are keeping two vrats, doing Pradosh as well as Trayodashi, then where will the completeness of even one vrat come about? Where will the whole rule of Pradosh be followed?

All right, the speaker says — do the vrat well for your whole life. See: so many vrats and upvas are not done in life in this manner. Any one vrat should be done by you with its complete vidhi-vidhan, according to your kundali or according to your ishta-aradhya. If you hold Mahadev to be everything, then according to him do only the Pradosh vrat. You are doing two vrats — you are doing Pradosh, and doing Trayodashi as well. Then where will the completeness of even one vrat come about? Where will the whole rule that belongs to Pradosh be followed? Therefore a vrat should never be done in this manner.

Is it acceptable to keep the same vrat in both pakshas?

Do any one vrat, the speaker says. If you keep Ashtami, then which one — Krishna Paksha or Shukla Paksha? If you keep both, that too is all right. If you are doing Pradosh in both, that too is all right. But carry one along. Those who do Ekadashi do only Ekadashi, of both pakshas. If you are doing Chaturthi, both Chaturthis or one — that is fine. But having done Ashtami, Pradosh, Trayodashi and Purnima, four vrats each — then what mistake have the remaining tithis made? Do theirs too, and the grace of all will be obtained by you.

Do only one, any one vrat, the speaker says. If you keep Ashtami, then which one? Are you doing Krishna Paksha, are you doing Shukla Paksha? If you are doing both as well, that too is all right. If you are doing Pradosh in both, that too is all right. But carry one along with you. Those who do Ekadashi do only Ekadashi, of both pakshas. You are doing Chaturthi — are you doing both Chaturthis or one? That is fine. But so much of it: having done Ashtami, Pradosh, Trayodashi, Purnima — four vrats each. Then what mistake have the remaining tithis made? Do theirs too. The grace of all will also be obtained by you.

Can Guru Dattatreya's twelve names be recited for life?

Asked whether Guru Dattatreya's twelve names can be recited for one's whole life, the speaker says certainly they can — you may do it exactly like a guru mantra. There is no difficulty at all in your doing naam japa. The naam japa of any god or goddess can be done while walking and moving about. Do the twelve names; you certainly can.

Asked whether the twelve names of Guru Dattatreya may be recited for one's whole life, the speaker answers that they certainly may. Exactly like a guru mantra, you may certainly do it. There is no difficulty at all in your doing naam japa. The naam japa of any god or goddess may be done while walking and moving about. Do that of the twelve names. You certainly may.

What is obtained in the gakar as against the makar?

Rajesh ji asks: if material desires are fulfilled in the makar, what happens in the gakar? See, the speaker says, the gakar becomes tantrokta. For tantra siddhi we go into the gakar. Although there is tantra siddhi in both — in the gakar it becomes one thing, in the makar it becomes another.

Rajesh ji asks that, as the speaker has just told them that material desires will be fulfilled in the makar, what then will happen in the gakar. See, the speaker says, the gakar becomes tantrokta. In the gakar, for the sake of tantra siddhi, we go into the gakar. Although there is tantra siddhi in both. In the gakar it becomes one thing, in the makar it becomes another.

Can a one-day japa of the twelve names be done on the jayanti to cut karma?

A listener who has a bhautik guru asks whether he may complete a japa of the twelve names on the following day, the jayanti, as a one-day observance, for the cutting of his whole karma. Certainly you can, the speaker says — do as much of it as possible.

A listener says he saw the video of Bhagavan Datta's twelve names the previous day, and that he has a bhautik guru; he asks whether he may complete the japa of the twelve names on the following day, the jayanti, as a one-day observance, for the cutting of his whole karma. Certainly you can, the speaker answers. Do as much of it as you can.

Can the viniyoga be done afresh after japa done without it?

A listener says he has done more than three lakh japa of the Panchakshari without the Viniyoga and so on, and now wishes to do it afresh with the viniyoga. Yes, certainly you may do so, the speaker answers.

A listener says he did more than three lakh japa of the Panchakshari without the Viniyoga and the rest, and that he now wishes to do it anew, with the viniyoga. Yes, certainly you may do it, the speaker answers.

How long should the kalash stay after the Dattatreya kalash sthapana?

Rohan ji asks what is to be done with the Kalash and the coconut after the pujan, having to do the kalash sthapana for Bhagavan Dattatreya the next day. So you have done the kalash sthapana, the speaker says — now, how many days of sadhana are you doing? If you are doing a sadhana of one month, then for the whole month let the kalash remain as it is. It is the cold season, so there is no difficulty. On the last day, after you have done the havan and so on, comes their Visarjan.

Rohan ji writes that he has to do the Kalash sthapana of Bhagavan Dattatreya the next day, and asks what is to be done with the kalash and the coconut after the pujan. See, the speaker says, you have done the kalash sthapana. Now, how many days of sadhana are you doing? If you are doing a sadhana of one month, then for the full one month let the kalash remain as it is. It is the season of cold, so there is no difficulty. On the last day, once you have done the Havan and so on, after that comes their Visarjan.

On which day should the kalash of a one-day anushthan be immersed?

If you are doing a one-day anushthan on the following day, the speaker says, then keep in mind that you should not do the Visarjan on Thursday. You may do their visarjan on Friday. If you have kept a Kalash of some metal, then after immersion in the river bring it back with you. Immerse the coconut in the river.

If you are doing a one-day anushthan on the following day, the speaker says, then keep in mind that you should not do the Visarjan on Thursday. On Friday you may do their visarjan. If you have kept a Kalash of some metal, then after the immersion in the river, bring it back with you. Immerse the coconut in the river.

Is there a dosha in doing havan after sunset, and is dikpala bali always required?

Asked whether any dosha arises from doing Havan after sunset, and whether balidan on behalf of the ten dikpalas is compulsory in every havan, the speaker says that the matter of dosha and so on is in the Vedic havan. If you are doing an ordinary tantrokta havan and the like, there is no dosha in it and you may do it. And if you are performing the complete vidhan of havan with Bali on behalf of the ten Digpalas, then it is necessary; if you are doing an ordinary havan, it is not necessary every time.

A listener asks whether there is any dosha in doing Havan after sunset has taken place, and whether balidan on behalf of the ten dikpalas is compulsory in havan every time. See, the speaker says, the matter of dosha and so on is in the Vedic havan. If you are doing an ordinary tantrokta havan and the like, then there is no dosha in it; you may do it. And if you are performing the complete vidhan of Bali havan on behalf of the ten Digpalas, then it is necessary. If you are doing an ordinary havan, it is not necessary every time.

Can other deities be worshipped in the same kalash as the ishta?

Asked whether, in a symbolic sadhana, the pujan of gods and goddesses other than the ishta may ordinarily be done in the Kalash itself, the speaker says it certainly can. This time's Diksha vidhan, he says, has been shown done entirely on the kalash precisely for this reason — so that those videos may be cut and made separately to show that this is the manner of kalash pujan. In it you may do the puja of all the gods and goddesses in this way; do it exactly in the manner told there.

Asked whether, in a symbolic sadhana, the pujan of gods and goddesses other than the ishta may ordinarily be done in the Kalash itself, the speaker says it certainly may be done. This time's Diksha vidhan, he says, has been shown done wholly upon the kalash for exactly this reason — so that those same videos may be cut and made separately to show that yes, this is the method of the pujan of the kalash. In it you may do the puja of all the gods and goddesses in this manner. It has been told there, so do it exactly in that way. We have shown it done wholly in Hindi.

Where the Hindi of the mantras is not available, it will be written in bhava-pradhan Hindi.

The attempt is to do the vidhi of pran pratishtha in Hindi as well, the speaker says. The Hindi of a great many mantras is not being obtained — what is to be said in them, and how. So in those too they will write it in bhava-pradhan Hindi and show the whole thing, how the pratishtha vidhi is performed.

There is an attempt to do the vidhi of Prana Pratishtha in Hindi too, the speaker says. The Hindi of a great many mantras is not being obtained — as to how, and what is to be spoken in them. So in those as well, writing it in bhava-pradhan Hindi, they will show the whole thing: how the pratishtha vidhi is performed.

Why are some Datta upasak sadhus seen consuming intoxicants?

Asked to throw light on Datta's Aghor form, since many sadhus who are Datta upasaks have been seen consuming cigarettes in his upasana, the speaker says there is no need to throw light. They have left home and gone into the sanyas ashram; theirs is their own state. They say for the purpose of holding dhyana that we are taking booti — those are their things, and it is also true that they consume herbs in that manner. In the regions of the mountains, he says, whether Girnar, the Vindhya region or the Himalaya region, in every region there are divine Aushadhis, divine herbs.

A listener asks: Datta has an Aghor form, and in his upasana we have seen many sadhus who are Datta upasaks consuming cigarettes — kindly throw light on the Aghor form. There is no need to throw light, the speaker says. They have left home and hearth and gone into the sanyas ashram. Theirs is their own state. They say, for the sake of holding dhyana, that we are taking booti. Those are their things. That they do consume herbs in that manner is also true. In the region of the mountains, whether it be Girnar, whether the Vindhya region or the region of the Himalaya, in every region there are divine Aushadhis, divine herbs. Of these, he says, we do not know. The manner of taking them may be different.

Is what is seen as chillam and ganja the same as what the sadhus take?

Chillam and ganja are a separate matter, the speaker says; but the attainment of dhyana yoga through it, the consumption of those herbs, is taken by a different medium. You are thinking that they are taking a chillam, but that is a different subject, that thing is altogether different. And worldly persons cannot understand those subjects — therefore it is not proper even to discuss it. To them it will only seem that the man is indulging in an addiction of some kind.

Chillam, ganja and the rest are a separate matter, the speaker says. But the attainment of dhyana yoga through it, the consumption of those herbs — that is taken through a different medium. You are thinking that they are taking a chillam, but that is a separate subject; that thing itself is different. And worldly persons cannot understand those subjects. Therefore it is not proper even to discuss it. To them it will only appear that the man is doing an addiction of some kind.

Under what circumstances are such herbs administered at all?

One who can do it without any intoxicant is a separate subject, the speaker says; but in hatha yoga, and for attaining certain particular states which are not coming about by ordinary practice, it is then that consumption of it is administered there by the guru. Now in the Kaul parampara and in all these, he adds, this whole subject becomes somewhat apart — and since mothers and sisters are listening too, he avoids these subjects a little, and will tell them some other time.

One who may do it without any intoxicant is a separate subject, the speaker says. But in hatha yoga, and for attaining some particular kinds of states which are not being reached by ordinary practice, it is then, there, that its consumption is administered by the Guru. Now in the Kaul parampara and in all these, this whole subject becomes somewhat apart. Mothers and sisters are also listening, he says, and so he avoids these subjects a little. He will tell them some other time.

If one already recites the Kaal Bhairav kavach, should the Datt Panjar kavach also be recited?

Asked whether, reciting the Kaal Bhairava kavach, one should also recite the Datt Panjar kavach, the speaker says: do any one Kavach. There is no need to do all the kavachs.

A listener says he recites the Kaal Bhairava kavach, and asks whether he should also recite the Datt Panjar kavach or not. Do any one Kavach, the speaker says. There is no need to do all the kavachs.

Should someone who already has a guru do this diksha vidhan?

Asked whether those who already have a guru may do this Diksha vidhan for the pleasing of Bhagavan Dattatreya, the speaker says there is no need for the diksha vidhan. You may do his pujan, you may do his Havan. There is no need of diksha.

A listener asks whether those who already have a Guru may perform this Diksha vidhan for the pleasing of Bhagavan Dattatreya. There is no need for the diksha vidhan, the speaker answers. You may do his pujan, you may do his Havan. There is no need of diksha.

From when is the Datt Purnima sadhana to be begun?

Asked whether the Datt Poornima sadhana is to be done from the next morning itself, the speaker confirms that it is to be done from the 7th itself.

A listener asks whether the sadhana of Datt Poornima is to be done from the very next morning. Yes, the speaker answers — it is to be done from the 7th itself.

What can be added to a Tuesday Hanuman puja beyond the Chalisa and Sundarkand?

Bhakti ji asks what to add to her Tuesday Hanuman puja in the temple, apart from the Chalisa and the Sundarkand. Do this, the speaker says: add Hanuman ji's Sahasranama, and add a Kavach as well.

Bhakti ji writes asking what she should add to the puja of Hanuman ji on Tuesday, apart from the Chalisa and the Sundarkand which she does in the temple. You are doing the Chalisa and the Sundarkand and want to add something more, the speaker says. So do this: add Hanuman ji's SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., and add a Kavach as well.

May one eat food from another household during a sadhana period?

Asked whether one may not take food from anyone's house during the sadhana period, the speaker says one ought not to. Regarding food, this much should hold: that the meal be cooked by oneself, or that it be from the hands of whoever keeps sattvik thoughts — that is more proper.

A listener asks whether one may not take food from anyone's house during the period of sadhana. See, one ought not to, the speaker says. With regard to food, this much should hold: that the meal be made and eaten by oneself, or that it be from the hands of whoever keeps sattvik thoughts. That is more proper.

From what age may children be made to perform havan after the janeu?

Asked from when children may be made to do Havan after the janeu, the speaker says begin teaching them. Agnihotra should indeed be done if you follow that much of the rule; otherwise seat them along in the weekly havan or the monthly havan and get them to practise, show them how it is done. After they have become 12 to 13 years old, you may give them the liberty of doing it themselves.

A listener asks from when children may be made to do Havan and so on after the janeu. Begin teaching them, the speaker says. Agnihotra should indeed be done, if you keep that much of the rule. Otherwise, seat them along with you in the weekly havan or in the monthly havan, and make them practise, show them how it is done. After they have become 12 to 13 years of age, you may give them the liberty of doing it of themselves.

What is the daily pujan vidhan in the Datta sadhana?

Asked what the vidhan of daily pujan is in the Datta sadhana, the speaker says it has already been told — there is a video on the channel, in the Diksha vidhan, as to how it is to be done daily. The ordinary things have been told in it.

Asked what the vidhan of daily pujan is in the Datta sadhana, the speaker says it has already been told. There is a video on the channel, in the Diksha vidhan, as to how it is to be done each day. The ordinary matters have been told in it.

Should an anushthan be done to cut severe accumulated karma from a past life?

A listener says it has been told to him that very bad karma accumulated in a past life is going to bring affliction — that in a manner of speaking he will come to bed — and that for its cutting an anushthan has been prescribed, for which he has been given mantra Diksha. Yes, certainly do it, the speaker answers.

A listener says it has been told to him that a great deal of bad karma has accumulated from his past birth and that affliction is going to come — that in a manner of speaking he will be brought to his bed — and that for its cutting an anushthan has been told, for which he has received mantra Diksha. Yes, certainly do it, the speaker answers.

What should be done if bodily trouble arises each time an anushthan is performed?

A listener says that when he performs the initiated Navarna anushthan, some bodily trouble or other arises, and asks the remedy. See, the speaker says, if trouble is increasing very much from performing the anushthan, then first of all you should, through the sadhaks, tell your guru ji and have the anushthan performed through him first. After that, do it yourself.

A listener, who says he holds Shiv ji and Mahakal ji in great regard, writes that when he performs the initiated Navarna anushthan some bodily trouble or other arises, and asks what remedy to make. See, the speaker says, if from performing the anushthan the trouble is increasing very much, then first of all you should tell your Guru ji through the sadhaks and have the anushthan performed through him first. After that, do it yourself.

How is a havan of Durga's hundred names performed?

Asked how to do the havan of the stotra names, the satnaam, for obtaining Bhagavati Durga's grace, the speaker says: as it is done, Durgesh ji — you may do the ahuti with ghee and guggul, with their 108 names. With an ordinary sankalpa.

A listener asks how to do the havan of the stotra names, of the satnaam, for the sake of obtaining the grace of Bhagavati Durga. As it is done, Durgesh ji, the speaker says: with ghee and guggul, you may do the ahuti with their 108 names. With the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., in the ordinary way.

May the twelve names be recited lifelong purely for material desires?

Deepak ji asks that, since there is not much need to hold Guru Datta as param guru, he may still — only for his grace and for some material desires — do a lifelong recitation and sadhana of the twelve names. Yes, certainly you may, the speaker answers.

Deepak ji writes that, as there is not much need to hold Guru Datta in the form of param guru, he asks whether he may still, only for the sake of his grace and for some material kamana, do a lifelong recitation and sadhana of the twelve names. Yes, certainly you may do it, the speaker answers.

Does one need special permission to recite the names of a deity?

For sadhana of the names of the Lord and so forth, there is never any need to ask anything special, the speaker says — especially for the Ashtottara Shatanama, for the twelve names, and for the sahasranama and the like. In the sahasranama, in the "da"-syllables, the "ka"-syllables and all of them, one has to look a little at whether you have the practice, because clarity of the tongue becomes very necessary: it should not be slurred, the pronunciation should not be wrong. Beyond that there is no special matter.

For sadhana and the rest of the names of the Lord, there is never any need to ask anything special, the speaker says — especially for the Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count., for the twelve names, for 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. In the sahasranama, in the "da"-syllables that there are, the "ka"-syllables that there are, in all of those one has to look a little at whether you have the practice — because clarity of the tongue becomes very necessary. It should not be slurred; the pronunciation should not be wrong. And there is no other special matter.

Is it better to keep one kavach siddh or more than one?

You can do more than one, the speaker says. You should have one brahmastra with you, of which you have done a very great deal of japa — you are doing three or four sadhanas of 11,000 each, and in two or three years you cross the lakhs. Keep one such Kavach made siddh; besides that you may also keep other kavachs made siddh.

Asked whether it is more beneficial to keep one Kavach made siddh, or whether making more than one siddh is right, the speaker says you can do more than one. You should have one brahmastra with you, of which you have done a very great deal of japa. You are doing three or four sadhanas of 11,000 each; you cross into the lakhs in two or three years. Keep one kavach of this kind made siddh. Apart from that, you may keep other kavachs made siddh as well.

Should Batuk Bhairav be given a copper or a brass lamp?

Asked whether a copper or brass lamp may be lit for Batuk Bhairava, since a clay lamp is not always obtainable, and what real chameli oil is, the speaker says you may certainly light a brass lamp. Lighting a copper one will give a little trouble; do not light copper, light a brass lamp. And if chameli oil is not obtainable, then use mustard oil.

A listener asks whether a copper or brass lamp may be offered to Batuk Bhairava, since it is not always possible to get a clay lamp, and which is the real chameli oil. See, the speaker says, you may certainly light a brass lamp. There will be a little trouble in lighting a copper one. Do not light copper — light a brass lamp. And if chameli oil is not being obtained, then use mustard oil.

If husband and wife both do the five lakh japa, is everything doubled?

Avadhesh Pandey ji asks whether, if he and his wife both wish to begin the five lakh japa, all the materials told will be used in twos. If you wish to do the five lakh japa of Bhagavan Dattatreya's sadhana, the speaker says, then whatever the vidhi-vidhan of pujan is, it will be one only. If husband and wife are doing it, nothing is to be done in twos. Only the Yantra that is being made — the two yantras to be worn and worshipped — will be separate, yours separate and hers separate; besides that, the Mala will be separate for both of you. All the rest of the pujan, whatever bhog is offered, whatever flowers and prasadi there are, will be in one place only, not separately.

Avadhesh Pandey ji writes that he and his wife both wish to begin the five lakh japa from the following day, and asks whether all the materials told in it will be used in twos. If you wish to do five lakh japa of Bhagavan Dattatreya's sadhana, the speaker says, then whatever the vidhi-vidhan of pujan will be, it will be one only. Husband and wife are doing it: nothing at all is to be done in twos. Only the Yantra that is being made — the two yantras that are to be made for wearing and for pujan — those will be separate, two: yours will be separate, theirs will be separate. Apart from that, the Mala will be separate for both of you. For the rest, whatever bhog will be offered in the pujan, whatever flowers and prasadi there will be, will be in one place only, not separate.

Does Ambikapur in Chhattisgarh fall in a Shakti Peeth region?

Asked by Rahul Chaudhary ji whether Ambikapur in Chhattisgarh comes in the region of the Shakti Peeth, the speaker says he will have to look. As far as he knows, it should fall somewhere around Dantewada.

Rahul Chaudhary ji asks whether Ambikapur in Chhattisgarh comes within the region of the Shakti Peeth. It will have to be looked into, Rahul Chaudhary ji, the speaker says. As far as he knows, it should fall somewhere around Dantewada.

Must the preliminary pujans be done daily before the Dattatreya pujan?

Asked whether, in the pujan of Bhagavan Dattatreya, the pujan of Gauri Ganesh, the Kalash, the Navagraha, the Kshetrapal and the Digpalas must all be done first each day, the speaker answers yes — do them first.

A listener asks whether, in the pujan of Bhagavan Dattatreya, the pujan of Gauri Ganesh, of the Kalash, of the Navagraha, of the Kshetrapal and of the Digpalas all has to be done first, each day. Yes, do them first, the speaker answers.

In which metal vessel is it best to keep a shivling?

Asked in which metal vessel it is best to keep a Shivling, the speaker says that if it is to be spoken of that way, a vessel of silver is the most excellent. You may keep it in brass as well — keep it in brass.

A listener asks in which metal's vessel it is most excellent to keep a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples.. If it is to be said as such, the speaker answers, then a vessel of silver is the most excellent. You may also keep it in brass. Keep it in brass.

How should the ahuti be worded in a havan with a 32-name list?

Asked how the havan is to be done when performing it with the Mata's 32-namavali — whether "दुर्गाय नमः स्वाहा, दुर्गाय नमः स्वाहा", or "दुर्गाय नमः" — the speaker answers that it will be done saying "दुर्गाय नमः".

A listener, saying that the sadhana of Mata Manasa will come before Kharmas ends, asks how the Havan is to be done when it is done with the Mata's 32-namavali: is it "दुर्गाय नमः स्वाहा दुर्गाय नमः स्वाहा", or "दुर्गाय नमः"? It will be done saying "दुर्गाय नमः", the speaker answers.

On which side of Durga does the vigraha of Manasa stand?

Asked, by a listener whose kuldevi is Manasa and whose ishta is Maa Durga, on which side of Maa Durga the vigraha of Maa Manasa will stand in the house, the speaker says he will message her personally after looking — he cannot say it without seeing. It will have to be seen where Bhagavati Manasa has been given a place, on which side of Bhagavati. Because, he says, if she stays together with Shiv ji, with Shiv-Parvati ji, then she sits on Bhagavati's left side.

A listener whose Kuldevi is Manasa and whose ishta is Maa Durga asks on which side of Maa Durga the vigraha of Maa Manasa will stand in the house. All right, the speaker says — we shall message you personally after looking; without seeing it cannot be told. It will have to be seen where Bhagavati Manasa has been given a place, on which side of Bhagavati. Because, if she stays together with Shiv ji, with Shiv-Parvati ji, then she sits on the left side of Bhagavati.

How does the panchayatana arrangement change the placement?

Now if you have kept Durga ji's Panchayatana, the speaker says, then Shiv ji moves — Shiv ji comes to Durga ji's left side. So according to that it will then have to be seen where Manasa ji's place will be. And if a mandala of Shiv-Parvati ji is being made, of the Shiva family, and you are giving Manasa ji a place in it, then she gets a place on the left side alone — and her puja too is done with the left hand.

Now if you have kept Durga ji's Panchayatana, the speaker says, then Shiv ji moves along — Shiv ji comes to Durga ji's left side. So according to that it will then have to be seen, once, where Manasa ji's place will be. And if a Mandala of Shiv-Parvati ji is being made, of the Shiva family, and in it you are then giving Manasa ji a place, then she gets a place on the left side alone. And her puja too is done with the left hand.

If a lakh and a quarter cannot be done continuously, what unit should be used?

Asked whether, if a lakh and a quarter of sadhana cannot be done continuously, small anushthans of 25,000 each may be done, the speaker says yes, certainly — it will count, but do it continuously. And rather than an anushthan of 25,000, he says, do one of 27,000: because with 27 and 27 it becomes 54, and 54 and 54 becomes 108, and in this way you keep increasing. Then when you do 27 again, your lakh and a quarter will be completed comfortably.

A listener asks whether, being unable to do the lakh-and-a-quarter sadhana continuously, small anushthans of 25,000 each may be done. Yes, certainly you may, the speaker says. Yes, brother, it will certainly count in the reckoning — but do it continuously. Meaning, suppose you do not do an anushthan of 25,000: do one of 27,000. Do it in 27s, because with 27 and 27 it becomes 54; 54 and 54 becomes 108. In this way you will keep on increasing. Then when you do 27, your lakh and a quarter will be completed comfortably. So do it in 27,000s.

What should be done when a sadhana keeps breaking before completion?

Asked whether, if a sadhana breaks a few days before the end of a 30-day sadhana period, the effect and fruit will be obtained, the speaker says: if the sadhana is breaking before completion, then first of all, if this is happening again and again, do the seva and puja of Bhagavan Vighneshwara Vinayaka. And take the sankalpa in it — that for whatever cause this may be, be it pitr dosha, dev dosha, pret-pishach dosha, or a vichar, O Vinayaka, do the uprooting of that dosha, and have my sadhana completed.

A listener asks whether, if the sadhana becomes Khandita a few days before the end within a 30-day sadhana period, the effect and fruit will be obtained or not. See, the speaker says, if the sadhana is breaking before completion, then first of all do the seva and puja of Bhagavan Vighneshwara Vinayaka, if this is happening again and again. And in it take the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit.: that for whatever cause this may be — be it a pitr dosha, a dev dosha, a pret-pishach dosha, or a vichar — O Vinayaka, do the uprooting of that dosha. And have my sadhana completed.

Is the fruit lost if a sadhana breaks at the last moment?

This thing is not right, the speaker says — that the sadhana is about to be completed and at the very last moment it becomes broken for whatever reason. The obtaining of the fruit is a separate matter: the grace of the deva will indeed be received; it is not that it will not be received if you leave the sadhana. But materially this thing is not right.

This thing is not right, the speaker says: that the sadhana is on the point of completion and at the very last moment it becomes Khandita for whatever reason. The obtaining of the fruit is a separate matter. The grace of the deva will indeed be received — it is not that it will not be received if you leave the sadhana. But materially this thing is not right.

To whom may deepdaan be made with a copper lamp?

Asked to whom Deepdaan may be made with a copper lamp, the speaker says the use of a copper lamp is itself different. Lighting a copper lamp is not auspicious for everyone. In a copper lamp you may always burn mustard oil; never burn til oil or ghee in it in the ordinary daily way.

A listener asks to whom a copper lamp may be given in Deepdaan. See, the speaker says, the use of a copper lamp is itself a different matter. Lighting a copper lamp is not auspicious for everyone. And in a copper lamp you may always burn mustard oil. Never burn til oil or ghee in it in the ordinary daily way.

For which deities may a copper lamp be lit?

It may be lit for the ugra devas and for Bhairav ji, the speaker says. It may be lit for Hanuman ji as well — in Hanuman ji's name, for him too.

And it may be lit for the ugra devas, for Bhairava ji, the speaker says. It may be lit for Hanuman ji too. In Hanuman ji's name, for him as well.

Can chameli oil be made by mixing it into til oil?

Asked whether chameli oil may be made by mixing chameli oil into til oil, given that top-quality til oil and chameli oil are available, the speaker says yes, mix it, there is no difficulty. Keeping only chameli, he adds, it burns away very fast.

A listener asks whether, having top-quality til oil and chameli oil available, chameli oil may be made by mixing chameli oil into til oil. Yes, mix it, the speaker says. There is no difficulty. With only chameli in it, it burns away very fast.

How the astras operate will be covered as discussion and information only.

Once Bhagavan Dattatreya's sadhana is completed, the speaker says, one tremendous topic after another will come. The whole topic of the astras is still left, in which all of you will get to know how the astras operate. It is only discussion and information, he says — the capacity to wield them is not in him nor can it be in you; we are hardly such great sadhaks. But whatever interest is obtained by the grace of the Devi and of the saints, whatever is heard through this medium, he will place before all of you.

Let Bhagavan Dattatreya's sadhana be completed, the speaker says, and after that one tremendous topic after another will come. Just now the whole topic of the astras is left over. In it all of you will get to know how the astras operate. It is only discussion, only information — the capacity to wield them is neither in us nor can it be in you, nor can it be in us either; where are we such great sadhaks. But whatever interest is obtained by the grace of the Devi, by the grace of the saints, whatever is heard through this medium, he will place before all of you.

The messages that came in were mostly the fear of becoming an avadhoot.

Just now, the speaker says, it was only being discussed that tomorrow's sadhana should be completed, because a great many people's messages had come in. The biggest fear everybody had, he says, was that we may not become an avadhoot — meaning that if we become an avadhoot then we will wander about the house like that, and even if someone strikes us it will have no effect.

Just now, the speaker says, it is only being discussed that the sadhana of tomorrow should be completed, because a great many people's messages had arrived. What was everybody's biggest fear? That we may not become an avadhoot. Meaning, if we become an avadhoot then we shall wander about the house like that, and even if someone strikes us it will make no difference.

What can be done when someone is attempting to entrap one by prayoga?

Ghanshyam Das ji asks about Bhagavati Durga's yogini sadhana; the speaker says it is not possible to tell it at once, because all the materials would have to be arranged, and an ordinary vidhan cannot be told just like that either. Instead, he says, if this is a matter of fraud, if such a situation has arisen, then arrange to obtain Bhagavati Durga's Vajra Panjara Kavach kavach. And if not that, then, doing samput with the Argala mantra, or with the "शूलेन पाहि नो देवी" mantra, recite the Tantrokta Devi Suktam.

Ghanshyam Das ji asks about the Yogini sadhana of Bhagavati Durga. It will not be possible to tell it at once, the speaker says, because for that all the material would have to be arranged; and an ordinary vidhan cannot be told just like that either. But do one thing, he says: if it is this matter of fraud, if it appears so, if such a situation has arisen — then make arrangements to obtain Bhagavati Durga's Vajra Panjara Kavach kavach, if you can get it. If not that, then doing Samput with the Argala mantra, or else doing samput with the "शूलेन पाहि नो देवी" mantra, recite the Tantrokta Devi Suktam.

What lemon bali accompanies the Tantrokta Devi Suktam path?

Only one path is to be done, the speaker says, but a very strong path will give effect. And when you do this path — as in the Kalika yogini sadhana a bali of nine lemons, of five lemons, had been offered, with laung and kapoor burnt on top of the lemon — in this sadhana you will have to offer a bali of nine lemons daily, cutting the nine lemons into two pieces each and burning laung and kapoor placed on them. A very strong blow will fall on whoever is trying to entrap you.

Only one path is to be done, the speaker says, but a very strong path will give effect. And when you do this path — see, in the Kalika Yogini sadhana a Bali of nine lemons, of five lemons, had been offered, and laung and kapoor are burnt upon the lemon. In this sadhana you will have to offer a bali of nine lemons daily, and to cut the nine lemons into two pieces each and place laung and kapoor upon them and burn it. A very strong blow will fall upon whoever is trying to entrap you.

What are the conditions and starting tithi for the Devi Suktam prayoga?

How it is to be done: the Tantrokta Devi Suktam is to be samputed with the "शूलेन पाहि नो देवी" mantra. And, the speaker says, Brahmacharya must be observed thoroughly and completely; there should be no difficulty on your part; keep the eating and drinking wholly sattvik. It can be begun from the Ashtami tithi of the Krishna Paksha.

How is it to be done, the speaker asks, and answers: the Tantrokta Devi Suktam is to be samputed with the "शूलेन पाहि नो देवी" mantra. And BrahmacharyaStrict celibacy required through an extended ritual observance. must be observed absolutely and well. There should be no difficulty for you. Keeping the eating and drinking wholly sattvik. It can be begun from the Ashtami tithi of the Krishna Paksha.

Can the Durga Saptashati be recited independently for such trouble?

You can also become free of these troubles by reciting the Durga Saptashati independently, the speaker says. Of the Durga Saptashati path that we do, it is held that the madhyam charitra should be recited at minimum — the full path is to be done with the six angas.

By reciting the Durga Saptashati independently as well, you can become free of these troubles, the speaker says. Of the Durga Saptashati path that we people do, it is held in it that the madhyam charitra should be recited at the minimum. The full path is to be done with the six angas.

May an individual chapter of the Saptashati be recited on its own?

Now when a particular trouble arises, the speaker says, such a description too is found, and such a prayoga is indeed done by the knowledgeable, and an ordinary person too can do it — but the cause must be exact. If you are truly in the right and difficulty is occurring, then you can do an independent path. For instance, the seventh adhyaya.

Now when a particular difficulty arises, the speaker says, then such a description too is found, and by the knowledgeable such a prayoga is indeed performed, and an ordinary person can do it too — but the cause should be exact. If you are truly in the right and difficulty is occurring, then you may do the path independently. For instance, the seventh adhyaya.

What is the lighter form of the Shulen Pahi No Devi path?

In the seventh adhyaya there are a great many mantras, the speaker says, and to describe those mantras on a live would probably not be right — otherwise there are such mantras that when a Samput of them is applied it gives immediate effect. If you can do this, it is very fine; if you cannot, then do the ordinary form: one mala of japa of "शूलेन पाहि नो देवी", then the path of the Tantrokta Devi Suktam, then one mala of japa of "शूलेन पाहि नो देवी" again. If one mala is not possible, then recite the mantra at least 27 times. Doing it with even this much sankalpa, he says, you will get great relief.

In the seventh adhyaya there are a great many mantras, the speaker says. To describe those mantras on the live would probably not be right. Otherwise there are such mantras that when their Samput is applied it gives immediate effect. That can be done. If you are able to do this, it is very fine. If you will not be able to, then do the ordinary form: one mala of japa of "शूलेन पाहि नो देवी", then the path of the Tantrokta Devi Suktam, then one mala of japa of "शूलेन पाहि नो देवी". If one mala will not be possible, then recite the mantra at least 27 times. If you do it taking even this much SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., you will get a great deal of relief.

Where does the Dattatreya Vajra Panjar Kavach begin?

Asked where Bhagavan Dattatreya's Vajra Panjar Kavach will begin from, and from where it is to be done, the speaker says to look at it — you may begin reading from the twenty-sixth shloka. After that comes the Viniyoga.

A listener asks where Bhagavan Dattatreya's Vajra Panjar Kavach will begin from, from where they will do it. Look at it, the speaker says. The twenty-sixth shloka — you may begin reading from there. After that comes the Viniyoga.

What is the viniyoga of the Dattatreya Vajra Kavach?

The speaker reads it out as: "अस्य श्री दत्तात्रेय वज्र कवच स्त्रोत मंत्रस्य किरात रूपी महारुद्र ऋषि अनुष्टुप छंद श्री दत्तात्रेय देवता। द्राम बीजामाम शक्ति क्रोम किलिकम ओम आत्मने नमः।" Now this whole nyasa and so on has been given, he says, and having recited all of these one should do the nyasa of all of them.

The speaker reads the viniyoga out as transcribed: "अस्य श्री दत्तात्रेय वज्र कवच स्त्रोत मंत्रस्य किरात रूपी महारुद्र ऋषि अनुष्टुप छंद श्री दत्तात्रेय देवता।" "द्राम बीजामाम शक्ति क्रोम किलिकम ओम आत्मने नमः।" Now this whole Nyasa of yours and so on has been given, he says. Having recited all of these, one should do the nyasa of all of them.

How is the viniyoga of the Datta Vajra Kavach physically performed?

The whole mantra of the Viniyoga, up to "jape viniyoga" — that is, "अस्य श्री दत्तात्रेय वज्र कवच स्त्रोत मंत्रस्य" and onward — is recited with water taken in the hand. After reciting up to "jape viniyoga", you will offer the water near the Shri feet of Bhagavan Datta.

What is the method of doing the Nyasa and how is the Viniyoga to be done — listen to this too, the speaker says, as some questions had come from those listening. The whole mantra of the viniyoga, up to "jape viniyoga" — the "अस्य श्री दत्तात्रेय वज्र कवच स्त्रोत मंत्रस्य" — you will recite this whole mantra taking water in the hand. After reciting up to "jape viniyoga", you will offer the water near the Shri feet of Bhagavan Datta.

In which form are the beej mantras of the Datta Vajra Kavach read?

Whatever beej mantras there are, you are to read them all in the makar, the speaker says — keep this in mind. "आम शक्ति क्रोम" — so it is to be read as om, krom. The "dram" will be read in the makar. "Shreem" too in the makar, "som" too in the makar. However many have been given — "क्लाम, क्लूम्" — all will be read in the makar. Keep this in mind.

However many Bija Mantra mantras there are, you are to read them all in the makar, the speaker says. Keep this in mind. "आम शक्ति क्रोम" — so it is to be read as om, krom. The "dram" that there is will be read in the makar. "Shreem" also in the makar, "som" also in the makar. However many have been given — "क्लाम, क्लूम्" — all will be read in the makar. Keep this in mind.

What comes between the nyasa and the path of the Datta Vajra Kavach?

A small mantra has been given for digvandan, the speaker says, and that should be done. Then there is the dhyana mantra. And after the dhyana mantra the path of the kavach begins.

A small mantra has been given for digvandan, the speaker says. That should be done. Then there is the dhyana mantra. And after the dhyana mantra, then the path of the Kavach begins.

What does the kavach say about Dattatreya's daily round?

It is written in it, the speaker says, that Mahamuni Dattatreya daily bathes in the morning in the river Ganga at Kashi; then, reaching the Mahalakshmi temple of Kolhapur by the sea, does japa and dhyana of the Devi; and going to Mahuripur, Mahurgadh, does bhiksha there; and then rests and sleeps in the caves of Sahyachal in digambar garb. Reading all this, he says, you will get to know a great deal — there are many things in this kavach.

Now it is written in this, the speaker says: That Mahamuni Dattatreya bathes daily, in the morning, in the river Ganga at Kashi. Then, reaching the Mahalakshmi temple of Kolhapur by the sea, he does japa and dhyana of the Devi. And going to Mahuripur, to Mahurgadh, he does Bhikshatana there. And then he rests and sleeps in the caves of Sahyachal in digambar garb. Reading all this you will get to know a great deal, he says. There are a great many things in this kavach.

How does the path change if the kavach is to be recited more than once?

After the viniyoga, if the path is to be done once, then you may recite everything that is written, the speaker says. And if you do not have to recite it all — meaning you wish to recite it more than once, you wish to do 11 paths of the kavach — then after doing the Viniyoga you should come straight to the kavach mantra, which begins from "ओम दत्तात्रेय सिरह पातु". From there you will begin the path of the kavach.

So after the Viniyoga, all this thing that is written — since the path is to be done once, you may recite all of this, the speaker says. And if all of it is not to be recited, meaning that it is to be recited more than once, that you wish to do 11 paths of the kavach — then after doing the viniyoga you should come straight to the kavach mantra. Which begins from here: "ओम दत्तात्रेय सिरह पातु" — the mantra begins from here, and beginning from here you will begin the path of the kavach. If you have the wish to do it more than once, 11 times.

Up to which line is the repeated kavach path carried?

And up to where will it be done, the speaker asks — up to just before the point where the Phalashruti is about to begin: "ताहनंत यत स्थानम रक्षित वादी मुनीश्वरा", up to here. For doing japa of the Mala Mantra the nyasa and so on have again been given at the end; there is no need to do this. Of it, only the ordinary that has all been given will simply be recited, because it will otherwise become an extensive vidhi.

And up to where will it be done, the speaker asks. Up to before the point where the PhalashrutiThe closing section of a hymn or scripture that lists the benefits and results promised to whoever recites it. is about to begin. "ताहनंत यत स्थानम रक्षित वादी मुनीश्वरा" — up to here. For doing japa of the Mala Mantra, the Nyasa and so on have been given again at the end. There is no need to do this. Of it, only the ordinary that has all been given will simply be recited, because otherwise it will become an extensive vidhi.

What may be done during sutak kaal?

On the point that during Sutak kaal there is only manasik japa, the speaker says yes — japa of the twelve names of Bhagavan Datta may be done. And, he adds, it would be good for you to recite the seventh adhyaya of the Gita.

On the point that during Sutak kaal there is only Manasika Japa, the speaker says yes: japa of the twelve names of Bhagavan Datta may be done. And it would be good for you, he adds, if you recite the seventh adhyaya of the Gita.

His gurus already exist, and it would be the very sadhana being told here.

Asked which sadhana he would do if he had to do his first sadhana of Shri Dattatreya ji, the speaker says his gurus already exist, and that it would be the very one he is telling all of you.

A listener asks which sadhana he would do if he had to do his first sadhana of Shri Dattatreya ji. My Gurus already exist, the speaker says. The very thing we are telling all of you — that.

Which mantra samputs the Tantrokta Devi Suktam?

A listener says he cannot make out which mantra the Tantrokta Devi Suktam is to be samputed with, and asks him to say the mantra. Search for it and you will find it, the speaker says: "सूलेन पाहि नो देवी". "सूलेन पाहि नो देवी". This whole mantra, he says, we cannot speak in full — search for it; it begins from "सूलेन पाहि नो देवी".

A listener says he is unable to understand which mantra the Tantrokta Devi Suktam is to be samputed with, and asks him to speak the mantra. You should search for it and you will find it, the speaker says. "सूलेन पाहि नो देवी". "सूलेन पाहि नो देवी". This whole mantra — we cannot speak the whole mantra, he says. Search for it. It begins from "सूलेन पाहि नो देवी".

The panchayatana arrangement and its samput are to be drawn out and sent as a diagram.

Asked to tell the panchayatana of Maa Bhagavati Durga again, and how the samput is done, the speaker says all right — we shall make a diagram and send it, and you will get it; and he says he will write it out and give it.

A listener asks him to tell the Panchayatana of Maa Bhagavati Durga again a number of times, and asks how the Samput is done. All right, the speaker says: we shall make a diagram and send it to you, and you will get it. All right, he says — we shall write it out and give it to you.

An independent Saptashati exposition, the Gupt Saptashati, Devi Rahasya and the ten Mahavidyas.

It will be enjoyable further on, the speaker says, when they do an independent exposition of the Saptashati. The Gupt Saptashati was being asked about just now. Then there is the Devi Rahasya. Then, when the whole series is begun, there will be separate discussion of the ten Mahavidyass, and in it discussion of the yoginis of each one — discussion for the sake of information. Sadhanas are a separate subject; the subject of sadhana is different, but there should be knowledge, and the aim is that you should have the information.

It will be enjoyable further on, the speaker says, when we people do an independent exposition of the Saptashati. Just now the Gupt Saptashati was being asked about. Then there is the Devi Rahasya. Then there will be separate discussion of the ten Mahavidyass, when the whole series is begun. And in it there will be discussion about the Yoginis of each one — discussion for the sake of information. And sadhanas are a separate subject. The subject of sadhana is different. But there should be knowledge; the aim is that you should have the information. There will be great enjoyment in it.