Vajra Kavacham
Every question on the site tagged Vajra Kavacham, each answered from a timestamped source rather than a summary written from memory.
A protective armor text recited 1,100 times after 400,000 recitations of a mastered seed mantra — encased (Samputita) with that seed mantra and applied with a formal resolve (Sankalpa) to neutralize malevolent occult influences such as Vashikarana.
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Dream of a white-clad child after starting the Dattatreya Vajra Kavach
The speaker says that a sadhak who began reciting the Dattatreya Vajra Kavacham started, from about the second or third day, seeing a child in white clothes in his dreams every time (Swapna). Because the family already had a tantra-mantra problem and came from a Brahmin lineage, the sadhak feared the child was a bal-brahm — a child of the kul who died young — that the Kavach recitation was making visible again and again.
Prarabdha is cut gradually, not all at once
To those who ask why Bhagwan, since he had come, did not set everything right in one go, the speaker answers that this is how Prarabdha is made to be cut: courage is given and things are put right little by little. The lesson he draws is never to think "I am reciting the Kavach, so why am I not getting full benefit" — ordinary people lack the wisdom to grasp these matters, which become clear only after time. Whatever tattva or shakti one surrenders to and invokes surely comes, stays alongside according to one's bad prarabdha, and works to get it cut; this, he says, is true bhakti and Bhagwan's kripa.
After Ekakshari: Datta Mala Mantra and Vajra Kavach, Thursday puja and purnima deepdaan
The speaker says that once the Ekakshari is done, the two things to practise next are the dattatreya-mala-mantra and the Vajra Kavacham. Whatever level of sadhak you are, completely new or already practising, the first sadhana is of Bhagavan Datta: special pujan on Thursday, Deepdaan for him on purnima and the like, and deepdaan in the time of a maha parva. The full tantrokta vidhi of deepdaan and the experiences of it keep coming on the channel. Done in a spirit of seva and puja, he says, this carries no crooked side-effect and your Tapobal grows. Only after this come the others, such as the Panchakshari Mantra.
How can malevolent occult influences like Vashikarana be neutralized?
A Shiva devotee can recite the Nilakantha Aghorastra mantra 1,100 times with a Shiva Abhisheka; alternatively, one who has mastered a seed mantra and the Vajra Kavacham can perform a Samputita recitation of the two with a formal Sankalpa, or write the afflicted person's name on Bhojpatra and place it at a Shivlinga's base for a honey Abhisheka.
Is recognising such a shakti a separate matter from seeing one?
Through the effect of the Ekakshari mantra, of the Vajra Kavach and so on, the speaker says, recognising or not recognising is a separate matter — because it is also true that even if they come before us, how will we recognise them? They will do their work and their duty and depart, and we will not come to know.
Can the Jayanti Mangala Kali mantra and Batuk Bhairav's 108 names be done on one mala?
Absolutely you can, the speaker says. Do the japa in the manner set out in the Vajra Kavach. Even if you japa only an ekakshari, that too is correct — there is no difficulty.
Must nyasa be done every time a kavach is repeated?
Asked, since there is nyasa twice in the Datta Vajra Kavach, whether nyasa will have to be done every time if it is recited more than once, he answers no — nyasa is to be done only once. The main path is what is to be repeated again and again; the phalashruti too is not done every time. Asked whether, in Pitr Paksha, the bones kept of a grandfather and grandmother may be immersed, he says yes, they can be in Pitr Paksha.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Can Bhagavan Dattatreya's Vajra Kavach be recited for self-protection?
Certainly, he says — the Vajra Panjar Kavach, the Vajra Kavach, Dattatreya Vajra: the paath of all these can be done. The vidhan of the purashcharan and so on he will have to tell separately; or you may look in the phalashruti and do it accordingly.
How should the nyasa of the Datta Vajra Kavach be performed?
Exactly as the vidhi of the nyasa is given in the Datta Vajra Kavach, in that same way it is to be done — at the beginning and at the end both. There is no need to make any change in it.
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