A Guru Gayatri Sadhana for the Eclipse — What a Householder Without a Guru May Do From Amavasya to Guru Purnima

Why is the 21 June solar eclipse being treated as such an important time for sadhana?

The speaker says the solar eclipse falling on 21 June carries a Chudamani yog after 840 years, and that any sadhana done in that time will give great strength to one's sadhana. He says mahatmas, saints and learned people hold the grahan kaal to be the time that gives crores of times more fruit, and that an eclipse falling on a Sunday gives akshay, endlessly multiplied fruit.

The speaker opens by saying that the sadhana he is placing before everyone today is for this Grahan kaal, and that this time is extremely important. On the solar eclipse falling on 21 June, he says, there is a Chudamani yog after 840 years, and any sadhana done at that time will give that much strength to one's sadhana. It is the saying of mahatmas, of saints and of learned people, he reports, that the time which gives crores of times more fruit is the grahan kaal. And within that, if a solar eclipse falls on a Sunday, then it gives akshay fruit — endlessly, endlessly multiplied fruit. That, he says, is why he is placing this sadhana before everyone.

For those with no guru who want to come onto the path, and for householders wanting protection

The speaker says this sadhana is especially for those who have no guru and wish to come onto the sadhana path, and also for ordinary people who wish to do sadhana for the protection of their home and family and of themselves.

This sadhana is especially for those whose guru there is none, he says, and who wish to come onto the sadhana marg. It is also for the ordinary person who wishes to do sadhana for the protection of his house and family and for his own protection. For them, he says, this sadhana is. If a Guru is not being obtained by us, or no guru is being found who suits the mind, then there is no need to wander about. Until a guru is obtained, do this sadhana, and until then awaken these mantras.

Why does a guru not come easily to some people?

He says gurus are not obtained so easily; it is the prarabdha of some of our karmas that a guru is not being obtained. When that prarabdha is cut, punya increases, strength comes into the jivatma and the energy of tapas grows, then a guru will certainly be obtained.

It is so, the speaker says, that gurus are not obtained so easily. It is the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. of some of our karmas that a guru is not being obtained. When that prarabdha is cut, when there is increase in Punya, when strength comes into your jivatma, when the energy of tapas grows and a collection of punya is made, then the guru will certainly be obtained. So this sadhana, and this sadhana done at this time, will certainly increase your tapas, he says — it will increase the Tapo-bala.

Any one of four — rudraksha, black hakik, yellow hakik or sphatik; only one is needed

He says to bring any one mala out of four kinds — rudraksha, black hakik, yellow hakik, or sphatik. Only one of the four is needed.

Asked what things are required to do this sadhana, the speaker says: bring any one kind of Mala out of three or four kinds. That mala should be either of RudrakshaA sacred seed strung into rosaries and worn during shiva worship., or black Hakik, or yellow hakik, or else of SphatikA crystal rosary, chosen over Rudraksha when a practitioner's Venus is favorably placed and outside the 6th, 8th, or 12th houses.. Out of these four, bring any one kind of mala.

Who may be accepted as guru by a person who has no guru?

Citing the verse he opened with, he says that those who have no guru should understand that Brahma ji is the guru, Vishnu ji is the guru, Bhagwan Shiva is the guru, Ma Jagdamba is the guru, that Parabrahma Bhagavati is the guru — and one may accept them as guru.

The mantra he spoke at the beginning, he says, is known to all: गुरुर् ब्रह्मा गुरुर् विष्णु गुरुर् देवो महेश्वरः गुरुर् साक्षात परब्रह्म तस्मै श्री गुरुवे नमः। That is, the guru alone is Brahma, the guru alone is Vishnu, the guru alone is Shiva in person, the Parabrahma in person alone is guru. In that same way, he says, those of you who have no guru should understand this — that Brahma ji alone is guru, Vishnu ji alone is guru and Bhagwan Shiva alone is guru, Ma Jagdamba alone is guru, that Parabrahma Bhagavati alone is guru. So you may accept them as guru. Our worthiness has nothing to do with them, he says; no person can become worthy before them. When their glance of grace is there, when their wish is there, when their blessing and grace is there and the strength of our punya is there, only then will they grant us a guru in gross form, a physical guru of the physical world. So for now, accepting them as guru, we can do these sadhanas of ours, our sattvik sadhanas, for our house and family.

Rudraksha or black hakik for Shiva, sphatik for Jagdamba, yellow hakik otherwise — pran-pratishthit before the eclipse

He says: rudraksha if Bhagwan Shiva is to be accepted as guru, and black hakik may also be brought for Shiva; sphatik if Ma Jagdamba is to be accepted; yellow hakik if Bhagwan Narayan is to be accepted. Bring any one, and have it pran-pratishthit on some special auspicious day before the grahan kaal.

If you are to accept Bhagwan Shiva as guru, then bring a rudraksha mala, the speaker says. A black hakik mala may also be brought if Bhagwan Shiva is to be accepted as guru. If sadhana is to be done accepting Ma Jagdamba as guru, then bring a sphatik mala. If sadhana is to be done accepting Bhagwan Narayan, then bring the yellow hakik mala. Bring any one mala, and before the grahan kaal, on some special auspicious day, have its Prana Pratishtha done. He says he will give the ordinary sattvik vidhi for pran pratishtha, a small vidhi, in a separate video soon — how it can be done in the least time and by the easiest method. This one mala is all that is needed, he says, and it is the most important thing for you; and this mala is what you are to wear.

Guru Gayatri for those without a guru; those who already hold a guru mantra japa that instead

He says the Guru Gayatri mantra is the best for those who have no guru, and best for those who have one too — but those who have a guru have already received a guru mantra, so they should japa that guru mantra and take a vidhan from their own guru. If they can do no other sadhana, they should at the very least japa their guru mantra in this period.

For those whose guru there is none, the speaker says, the Guru Gayatri is the best. It is best for those who have a guru as well — but those who have a guru have already obtained a guru mantra, so they should do japa of that guru mantra alone. They should take a vidhan from their own guru for this grahan kaal. For those who have a guru and have received a guru mantra too, this eclipse time is very important. If there is no time for doing any other sadhana, or no wish, or if for any reason or circumstance they are not able to do it, then let them at the very least do Japa of their guru mantra.

Seated by 10:10, on one asana until at least 2:45, with 12:15 as the practical target

He says the sadhana kaal on 21 June begins at 10:15 in the morning — be seated by at least 10:10 — and one should continue sitting on one asana until at least 2:45 in the afternoon. Those unable to sit that long should at least try to sit continuously for two hours, till 12:15, so that the sparsh kaal and the madhya kaal are reached.

The time of the sadhana kaal on 21 June, the time at which it will begin, will be from 10:15 in the morning, the speaker says. Sit down by at least 10:10 in the morning, and you have to keep sitting continuously on one asana until at least 2:45 in the afternoon. If you are not capable of doing it and cannot sit that long, there is no difficulty and no trouble in that, he says. If you are a new sadhak or have no practice of sitting, it is not as though you must give your life over it — sit and then remain stuck sitting. You may comfortably leave your asana. But make at least an attempt: if you are sitting at 10:15, try to sit continuously for two hours, up to 12:15, so that you reach the sparsh kaal of the eclipse and the madhya kaal. When the full eclipse falls — the full eclipse falls in the madhya kaal — try to cross the time of the full eclipse, that you sit at least till 12:15. If you manage to sit even that long and do it, he says, a great deal of your work will be accomplished.

Gangajal with rose water, a lota with achamani, and a yellow or white asana cloth or kushasana

He says to keep Gangajal in a bowl with rose water mixed in, and a lota of water with an achamani; the asana cloth yellow or white, or a kushasana. Women sadhikas may wear a yellow or red saree, or colours of their choice, but not black — in this guru sadhana, which is sattvik and for householders, black or dark cloth is not to be used at all.

The second thing, the speaker says: keep GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity. in a bowl with rose water mixed into it, and along with it a lota of water with an achamani. The asana cloth should be yellow or white; it may also be a Kusha Asana. The women sadhikas, if they wish, may wear a yellow saree; they may also wear a red saree, and according to their own wish may wear colourful clothes — but they should not wear black. In this guru sadhana, he says, because it is sattvik and is for householder people, black cloth is absolutely not to be used. Dark cloth is not to be used. The attempt should be to use yellow, or red, or pink — these colours may be used. One is to sit on the asana facing towards the east.

Ghee or til oil, placed so the mouth faces east, with two wicks twisted together

He says that if there is much wish, and to give the sadhana strength, light a lamp of either ghee or til oil. A lamp's mouth is always towards the east, so it is placed facing east; and two wicks are used, never one — kalava with cotton, twisted together, so that it can burn for three hours through the whole grahan kaal.

If there is very much wish, and in order to give this strength, then a lamp — either of ghee or else of til oil, the speaker says. And how is a lamp lit? A lamp's mouth is always towards the east, so it is kept facing towards the east and then lit; and the thread that is put into it will be two threads. If you put in kalava, raw thread kalava, or if you put in cotton, then mix kalava together with the cotton and put it in. One single thread is never lit, one wick is never lit — two wicks are lit. So twist the two wicks together and light it comfortably, such that it can burn for three hours, for the whole grahan kaal. Just light it and sit down.

Deliberately simple — remember Bhagwan and do the japa; the mala goes back into the Gangajal after

He says that if one knows achaman and bhumi shodhan, well and good; if not, then remember Bhagwan and do japa of the Guru Gayatri. The mala is already pran-pratishthit, so it is simply taken up and japa begun. After the japa is complete, the mala is placed in the water — which must be Gangajal alone, in the brass bowl with rose water, no other water mixed in — and the japa is mentally offered up.

Whatever vidhi-vidhan you know — doing achaman, purifying the ground and so on — if you know that vidhi then it is fine; if you do not know it, then remembering Bhagwan, do japa of the Guru Gayatri, the speaker says. He states that he is giving an absolutely easy vidhi, kept as easy as possible so that nothing is difficult and no doubt remains in the mind. The mala is already pran-pratishthit. One has only to take up that mala and begin the japa. The time he has already told you. After the japa is complete, the mala goes into that water in which there should be only Gangajal. The brass bowl, with the rose water mixed, should have only Gangajal in it — no other water should be mixed into it. Simply place the mala into it after completing the japa, and mentally offer the japa up.

What are the sutak rules on this eclipse day?

He says this eclipse has six hours of sutak before it and six hours after, so on that day there is no need to do puja-path or dhoop-deep-batti in the puja room; it is not to be done. Keep the whole shutter of the puja room closed. Pujan and bhog of the devatas are not done in the grahan kaal — only japa is done. Outside the puja room, dhoop is not lit; a lamp alone may be lit.

Keep in mind, the speaker says, that this eclipse which is falling has Sutak six hours before and sutak six hours after as well. For that reason there is no need on that day to do puja-path and so on — meaning dhoop, deep, batti and the rest in the puja room. It is not to be done that day. On that day keep the whole shutter of the puja room closed. In the grahan kaal, pujan and bhog and the like of the devatas are not done. Japa alone is done. At the most, outside the puja room — dhoop is not lit, a lamp alone may be lit. That is the only thing that will be done on that day. And the bowl is afterwards placed in the puja room.

A yellow or white kaner root brought on a Thursday, ideally in Pushya, and a fixed daily count to Dashami

He says to bring a yellow or white kaner root on a Thursday — it is properly brought in Pushya Nakshatra, but bring it even if Pushya is not available — and keep it in the water bowl through the whole grahan kaal. From the next day Navratri begins, and after the usual puja-path one does one mala, or ten, of this mantra; but whatever count is fixed on the first day must be the same every day, up to the morning of Dashami.

One more thing, the speaker says: a kaner root. Whether yellow kaner or white kaner, bring the root of either of these two on a Thursday. Although it is properly brought in Pushya Nakshatra, even if Pushya Nakshatra is not obtained, still bring it and keep it; and in that bowl in which you will be keeping the water, keep this root through the whole grahan kaal. Afterwards, from the next day Navratri is beginning. So after doing the puja-path you are to do, if you can do one mala of japa of this mantra then one mala, if you can do ten malas then ten malas — but keep it the same every day. If you do five malas today, then tomorrow too it will be five malas. On the third day of Navratri too it will be five malas, and up to the morning of Dashami you have to keep doing japa of the same five malas each time. Doing five malas of japa you will continue up to Dashami, and after doing the japa you are to keep placing the mala back into the bowl from there.

One full paksha, closing on the Ashadh Purnima of 5 July

He says the sadhana runs until Guru Purnima — the Ashadh Purnima falling on 5 July, which is also a Sunday — and it is on that day that the sadhana becomes complete. He calls it a full two-week sadhana, a one-paksha sadhana, from Amavasya to Purnima, from darkness to light.

Then, the speaker says, up to the Purnima — up to the day on which Guru Poornima is falling, up to Guru Purnima, the Ashadh Purnima falling on 5 July — up to that day you will do it. That day too is a Sunday. It is on going to that day that this sadhana of yours becomes complete. This is a full two-week sadhana, he says, a complete one-paksha sadhana — from Amavasya right up to Purnima, from darkness right up to light, this sadhana is. On that day this sadhana becomes complete.

108 ahutis on Dashami, of ghee only, on mango wood and cow-dung cakes

He says that when the japa is completed on Dashami, do one round of ahuti, a havan, on that day. The havan is to be done only and only with ghee, mango wood and cow-dung cakes — no other thing is to be used, and the ghee must be pure desi ghee. Give 108 ahutis, which is plenty, and then do the purnahuti. This completes the first charan of the sadhana.

When the japa becomes complete on Dashami, then on that day do one round of Ahuti, do a Havan, the speaker says. The havan you will do only and only on ghee and mango wood and cow-dung cakes. No other thing is to be used in it. There should be only ghee, and it should be pure desi ghee. Give 108 ahutis — that is plenty. After giving that much, do the Purnahuti. Here your sadhana becomes complete, he says: the first charan.

The japa continues at one or five malas, and the mala still returns to the Gangajal

He says the mala is still not to be used — after japa it goes back into the same Gangajal bowl. From the day after Dashami, one continues with one mala or five malas of japa, whichever one now wishes; if the wish is to do only one mala from then on, then only one mala is done.

After this, the speaker says, the next charan is that the mala is still not to be used. After doing japa on that mala it is again to be placed in the same way into the same water, into the Gangajal bowl. And after that, what is to be done? From the day after Dashami — again one mala of japa, or five malas of japa, whichever you were doing; now it is your wish. From the day after Dashami, if it is your wish that no, I will do japa of only one mala, then you will do japa of only one mala.

Guru pujan with cloth and bhog, then dan and dakshina — and only then is the mala worn

He says that on that day guru pujan is done for whoever has been accepted in the form of guru: cloth is kept for them, a bhog of sweets and so on is given. After the pujan, things are touched and set aside for dan — whatever ann-dan or other dan one wishes to give, along with some dakshina, kept aside for the yachaks who come asking. Only then is the mala worn around the neck as the guru's blessing and protection.

On that day guru pujan will be done, for whomever you have accepted in the form of guru, the speaker says. Cloth will be kept for them, and a bhog of sweets and the like will be given. And then, after doing the pujan, for the purpose of doing dan and the rest, the articles will be touched and set aside — whatever ann-dan you wish to do, whatever dan you wish to do, will be kept separately along with some dakshina. The yachaks who come to ask for something — you will keep something aside separately to give to them. And after that, taking this mala as the blessing of the guru and as the protection of the guru, treating it as this nimitta, you will wear it around your neck.

What rules apply to wearing the mala after it has been worn?

He says once you have worn it there is no separate niyam with it — there is no requirement about when to take it off or where to keep it; wear it always, and keep no doubt of any kind in the mind. In the case of a rudraksha mala, at the time of shauch it should be taken off; take it off when going for shauch and, after bathing, do pujan and put it on again.

Here you have worn it, and with these there is no separate niyam at all, the speaker says. There is no requirement upon you that you must take it off, or when you must keep it away. Keep it worn always. There is no difficulty, and do not keep any kind of doubt in the mind. Yes — if it is a rudraksha mala, at the time of shauch and the like, it is your wish, but it should indeed be taken off. When you go at the time of shauch, take it off. After bathing, do pujan again and put it on. There is no difficulty. Wherever you go and come, keep it worn always. There is no trouble in this.

Optional from Shravan onward: a mala a day, worn throughout, strengthening tapo bala

He says that from the next day, when Shravan is beginning, it is one's wish — if one likes, continue doing one mala of japa of it every single day, and keep it worn around the neck. This is the first charan of the sadhana; whoever does it will find less difficulty in whatever other sadhana he does afterwards, will be rightly guided, and will get help and strength in completing it, while his punya and tapo bala increase so that he may obtain a direct guru in this physical world.

After that, from the next day, when Shravan is beginning, it is your wish — if you like, then again keep doing japa of one mala of it every single day, and keep it worn around the neck, the speaker says. This will be your first charan of the sadhana. Whoever does it, after that, in whatever other sadhana he has to do, will not have too much distress and trouble in it, there will be right guidance, and whatever sadhana he wishes to do will be completed; from this he will get help and strength in it. Along with that, there will be that increase in your punya and in your tapo bala by which you may obtain a guru face to face, directly, in this physical world.

The guru paksha, with a full Navratri falling between the two eclipses

He says this whole time is the guru paksha, and the grahan kaal and Navratri time is a very special time — there can be nothing more special than that a full Navratri is falling between two eclipses. It is a very good time, he says, for your sadhana, for tapo bala and for energy.

This whole time of the guru paksha, and this grahan kaal and Navratri time, is a very special and very particular time, the speaker says. There can be no time more special than this, that a full Navratri is falling in between two eclipses. For your sadhana, for tapo bala, for energy, it is a very good time. Make good use of this time; begin your sadhana at this time.

Why should a sadhana be begun from the guru at all?

He says that if a person has never done anything for himself, if to this day we have done no sadhana at all, then at the very least this Guru Gayatri should certainly be used once in one's life. Sadhana is always begun from the guru: the guru is Sumeru, the guru is the mountain, and all sadhanas should be started from the guru.

If to this day any of you have done nothing for yourselves, if to this day we have done no sadhana at all, then at the very least do certainly make use of this Guru Gayatri once in your life, the speaker says. Sadhana is always begun from the guru. The guru is Sumeru, the guru is the mountain; all sadhanas should be started from the guru alone. After doing sadhana of this mantra, he says, he will further tell many other sadhanas of the kind that you can comfortably do while staying at home, and can get relief from some of your problems. Beyond that is Bhagavati's wish, he says — by Bhagavati's wish we are all only instruments.