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

The circulating claim that Datta sadhana brings the avadhoot state

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.

Sadashiva is also not a householder, yet his Aghor worshippers are the biggest householders

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.

Brahma's impatience while Mahadev sat in dhyana

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.

Narayan standing between Shiva and Brahma, and his form decaying

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.

Chandrama from Brahma, Durvasa from Shiva, Bhagavan Datta from Narayan

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.

The incomplete amsha completed by Brahma and Mahadev pouring in their shaktis

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.

Srijan of Brahma, Shri of Narayan, and Rudra tattva

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.

The Shri-tattva-endowed shakti that is Narayan's form

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.

The Rudra shakti as helper in sadhana, siddhi and raksha karma

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.

The sankalpa decides the result, not the mantra

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.

After five lakh japa, not a leaf stirs

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.

Samarthya and a way out, and the washing of earlier papa

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?

Agni, brahma and anga matras with Anagha Lakshmi in the 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.

Narayan, Anagha Lakshmi, Shri Rudra and Agni Devata are invoked in the Damodara 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.

The guru brings about the events that must be brought about in your life

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.

27 or 11 mala after the diksha vidhan, with one path of the Vajra Kavach

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.

The path opening on its own, and Datta appearing in dreams as guru

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.

If it does come, it is divine and liberates the whole kula

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.

"कदा योगी कदा भोगी कदा नग्न पिशाच वत"

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.

Fulfilling whatever bhava and purpose he is called with

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.

Practise first, strengthen manobal, then raise the mala count gradually

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.

A thin asana, pressure on the muladhara, and no knowledge of how to sit

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.

Pressure on the nerve, swelling, and the skipped pranayam and surya namaskar

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.

The Naga sadhus' unremitting practice against nature

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.

You are not to become a Naga sadhu — do not run, do not fear

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 came and began taking his bhoga directly. That state is a separate matter.

Pre-existing negative energy on the body being cleared out

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.

Kavach, the Tantrokta Ratri Suktam before sleep, and light food

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.

The guru telling him to change whose hands the food came from

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.

Whose money the grain came from, and the cook's state of mind

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.

The cook's state of thought passing into the body through the food

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.

Offering the food to your ishta first makes it dosha-free

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.

The speaker refusing to support attributing everything 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.

The agni beej and the vayavya nature of pret and pishach

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.

Pishachik shaktis able to take the japa in a place that is theirs

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.

Agni beej japa, or samput with Gayatri or a siddh kavach

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.

Mantra energy in the mouth charging the atmosphere with agni tattva

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.

The twelve names of Bhagavan Datta

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.

Only the viniyoga and nyasa above the mool kavach, not the mala mantra

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.

An unfulfilled mannat, or the running dasha in the birth chart

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.

Sixteen lamps offered in his name

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.

Ahuti of the 108 names on apamarg wood with a protective sankalpa

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.

A one-day vidhan with kar mala, then at least one mala daily

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.

Not necessary, but permitted

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.

Breaking a large anushthan into smaller repeated ones

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.

Brahmavarta Purana and Skanda Purana

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.

The rakshasa Apad and his boon of death at the hands of a child

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.

Mantra bala ending from the crossing of rivers

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.

A daily path of Bhagavati Ganga's 108 names

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.

Daily pujan as for ordinary deities; the full vidhan is on the channel

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.

The mool stotra, with the phalashruti given for information

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.

Durga Chalisa yes; for Batuk Bhairav the 108 names are better

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 vrat for every tithi of the fortnight and its presiding deity

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.

One vrat, chosen by kundali or by ishta, kept with its full vidhi

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?

One vrat carried through, in one paksha or both

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.

Naam japa needing no permission, doable while walking about

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.

Gakar becoming tantrokta, used for tantra siddhi

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.

A one-day observance of the twelve names for 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.

Redoing the viniyoga after three lakh of Panchakshari 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.

The kalash left as it is for the whole length of the sadhana

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.

Not on Thursday; the metal kalash brought back, the coconut 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.

No dosha in a tantrokta havan; the ten dikpala bali only in the full vidhan

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.

The kalash pujan shown in this diksha vidhan as a reusable model

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.

Bhava-pradhan Hindi where the Hindi of the mantras is not available

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.

Sanyasis in their own state, and the divine herbs of the mountain regions

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 separate subject that worldly people cannot understand

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.

Given by the guru in hatha yoga for states ordinary practice cannot reach

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.

Any one kavach — not all of them

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.

No diksha needed — pujan and havan are open

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.

From the morning of the 7th

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.

Adding the Hanuman sahasranama and a kavach

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.

Self-cooked food, or food from hands that hold sattvik thoughts

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.

Teaching from the janeu; independent performance from 12 to 13 years

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.

Already given in the diksha vidhan video on the channel

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.

Performing the anushthan one has been given the mantra diksha for

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.

Having the guru perform the anushthan first, then doing it oneself

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.

Ahuti of the 108 names with ghee and guggul

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.

Lifelong recitation of the twelve names for Datta's grace

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.

No permission for ashtottara or the twelve names; clarity of tongue for the sahasranama

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.

One kavach as a brahmastra, with others alongside

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.

Brass rather than copper, and mustard oil if chameli is not available

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.

One pujan vidhan for both, with separate yantras and malas

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.

A question the speaker leaves open

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.

Gauri Ganesh, kalash, navagraha, kshetrapal and digpala pujan first

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.

Silver best, brass also usable

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.

"दुर्गाय नमः" without the svaha

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".

The speaker declining to answer unseen, and the placement of Shiva beside Bhagavati

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.

Shiva moving to Durga's left in her panchayatana, and Manasa to the left in a Shiva mandala

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.

27,000 rather than 25,000, because it doubles to 54, 108 and beyond

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.

Seva of Vighneshwara Vinayaka with a sankalpa for the removal of the dosha

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.

Dev kripa still comes, but materially the thing is not right

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.

Copper not auspicious for all — mustard oil only, never til or ghee daily

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.

The ugra devas, Bhairav ji and Hanuman ji

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.

Mixing permitted; pure chameli burns very fast

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.

The whole topic of the astras, 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.

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.

The Durga Vajra Panjar Kavach, or samput with Argala or Shulen Pahi No Devi

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. And if not that, then, doing samput with the Argala mantra, or with the "शूलेन पाहि नो देवी" mantra, recite the Tantrokta Devi Suktam.

Nine lemons daily, cut in two, with laung and kapoor burnt on them

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.

Strict brahmacharya, sattvik food, and a start from Krishna Paksha Ashtami

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.

Madhyam charitra at minimum, with the six angas

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.

The independent path permitted when the cause is exact

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.

One mala of Shulen Pahi No Devi, the Devi Suktam, then one mala again

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.

From the twenty-sixth shloka, followed by the viniyoga

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.

The viniyoga text as read out

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.

Water in the hand, recited to "jape viniyoga", then offered at Datta's feet

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.

Every beej read in the makar

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.

The digvandan mantra and then the dhyana mantra, before the Vajra Kavach path begins

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.

Ganga at Kashi, Kolhapur, Mahurgadh and the caves of Sahyachal

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.

Straight from the viniyoga to "ओम दत्तात्रेय सिरह पातु"

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.

Stopping just before the phalashruti, and leaving the closing nyasa undone

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.

Manasik japa only, the twelve names, and the Gita's seventh adhyaya

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.

The very one he is telling the listeners

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.

"सूलेन पाहि नो देवी", which he will not utter in full on the live

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 diagram to be drawn and sent

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.

An independent Saptashati exposition, 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.