Kusha Asana
Every question on the site tagged Kusha Asana, each answered from a timestamped source rather than a summary written from memory.
A seat woven or spread from Kusha grass, considered spiritually purifying and used for austere mantra sadhana such as a Shani anushthana.
66 notes from our sourcesNotes from our sources
Kusha or a gold ring in hand for the sankalpa, and taking it in Hindi
The speaker says to use Kusha in the sankalpa if possible. If you are wearing a kusha Pavitri or a gold ring, there is no issue; but if you have neither, kusha must be in the hand at the time of the sankalpa. On the wording, if you can take the full sankalpa in Sanskrit that is fine; otherwise a simple sankalpa in Hindi is acceptable, and the complete method of taking it in Hindi, with a PDF, is in the channel's video on Bhagavan Dattatreya's Dev Diksha Vidhan.
Start days, length, daily count, seat and direction for the Shani Maha Mala Mantra anushthan
The speaker says the anushthan is best begun on Makar Sankranti, and can also start on a Saturday of the Krishna Paksha, on Shanishchari Amavasya or on Shani Jayanti. It runs at least 7 and at most 21 days, with the mala mantra recited at least 27 and at most 108 times a day, seated on a Kusha Asana. Grihasthas face west for this vidhan (though tantra usually faces south); if west is not possible, east will do.
Start day, dress, asana and direction for the Datta ekakshari japa
The speaker says to begin the sadhana from the Poornima tithi of any month. Keep yellow cloth and a yellow asana, or an asana of Kusha. Face north, east or west, or face the direction in which Girnar parvat in Gujarat lies from your home. Since Datta is Parabrahma and present everywhere any direction works, but grihasthas should not face south at home in sadhana, shanti or Paushtik Karma; apart from that, east, west and north are allowed.
What is wrong with the yellow cloth and the asan?
So first of all you bathed using a thing containing meat, he says. The second thing is the initial rule of wearing cloth. Now for the pujan of Brihaspati Dev a yellow cloth is to be worn; you put on a stitched yellow one. A stitched cloth was not to be worn; a yellow asan was to be kept, of a blanket or the like, or those very asans were to be kept. In their place these days all the stylish sort has come in — nylon and all that; and you sat upon that asan. So see, he says, you are indeed making a compromise.
Should one buy a new mala or asan for this?
But the materials and the time will be the same, he says: you should have your own mala for japa, the one on which you have been doing japa already. Not that you will take a new mala and do japa on it. Not that you will now bring a new asan. The asan that you had before, the mala that you had before, the one on which you have been doing japa — keep this in mind.
What should be done with a sadhak's old and torn clothes?
Asked what a sadhak should do with old torn clothes, when it is not possible to make an asan or bedding in such quantity — they cannot be burnt, they must not be burnt, he says. A sadhak should wash the old clothes and, if they are to be given away, then do your daan and the like of them.
What clothing, asana and direction are prescribed for this sadhana?
Wear any one of the three — red, yellow or white cloth; if you wear white or yellow it is most excellent. Keep an asana of wool, of blanket, or of kusha. The direction may be any of east, west or north, chosen according to your convenience. Then take the sankalp for that intractable work — only that sankalp, for that work alone.
What is shravan?
One who, seated on an asana, with body and mind honouring my katha, kirtan and the rest daily, hears them joyfully with his own ears — that has been called shravan. The speaker tells listeners that those of them sitting comfortably and listening are performing bhakti of Bhagavan at that very moment; this is not entertainment. Of the nine angas of bhakti, the first is listening.
Can the Durga kavach be used for dig bandhan and asan bandhan?
Yes. Within the one kavach, whatever shaktis have been named for the protection of the directions — you can do the dig bandhan with just that many mantras. Those who say they wish to do asan bandhan and dig bandhan before sitting in sadhana will find it happening automatically in the kavach paath.
What is the fruit of bathing Shiva with kapila panchagavya and kushodak?
If, mixing kushodak into the panchagavya of a kapila cow — kushodak meaning the water of kusha — Bhagwan Shiva is given a bath, then from that ananta phala is obtained.
Five or seven kusha are made into a small broom of one bitta for the abhimantran.
Of Bhagwan Dattatreya, he says, you have to take a small quantity of kusha — five or seven kusha — and make of it something like a broom. A small one, of one bitta. Take that and sit down to perform the abhimantran.
The mala is counted with the left hand while the right keeps touching the kusha to the bowl, the powder never knocked out.
Whatever you use to turn the mala or to count the 108, do it with your left hand. With the right hand, in which the kusha is held, keep touching it upon the bowl. The material inside — the powder you have prepared — must not be knocked out; it should not fall. Keep it safe, keep touching, and keep reciting the mala mantra.
No havan at all: red chirmi and yellow mustard powdered in a brass bowl, charged 108 times with the ashtottara satnam, the moonj kusha touching it throughout.
If you have made use of Batuk Bhairav ji's mantra and have used khair wood, he says, that is for the dhoop — he is discussing no havan at all, nothing special, only the simple thing: red chirmi and yellow mustard made into a powder, kept in a brass plate or bowl, and, seated on your asana having done everything according to vidhi, charged with Batuk Bhairav ji's ashtottara satnam by taking the moonj kusha and touching it while reciting, 108 times.
Eleven hundred paths of the eleventh adhyaya of the Shrimad Bhagavad Gita, or of one's own aradhya, are taken up after that.
After that, either the path of one's own aradhya, or of the Shrimad Bhagavad Gita — and take the shelter of the eleventh adhyaya. Since the listener is himself a brahmin, he should learn the uchcharan and do at least eleven hundred paths of it, keeping water in front during the path so it becomes abhimantrit, and sprinkling that water with kusha on the upper part of the main doorframe of the house.
Is the full fruit of sadhana obtained only in the solitude of the night?
A listener says the full fruit of sadhana is obtained only in the solitude of the night, and that for the past twenty years he has wanted to do sadhana in the Rudra place there. Certainly do it, the speaker says, it is a very good thing; you can do it by day as well. At night you can do it in the courtyard of the temple — it is not necessary that you sit right before them, if there is room there.
What is the method of rising from the asana after puja?
The ordinary way, the speaker says, is that one has to rise from the asana behind, and on rising one must not move away entirely — that is, the asana is not to be abandoned. Lift the asana just a little, pour water, and then, saying Indraya Namah, apply water to the forehead three times, and only then lift the asana away.
What is prescribed when a Baglamukhi anushthan is not giving effect?
If you are doing an anushthan of some mantra of Bhagavati Bagla, especially of Bhagavati Mahapitambara, and the mantra is not giving effect — though there can be many causes for that — then, the speaker says, you should recite thirty-six times while looking at the rising sun that you can see, wearing yellow cloth, standing upon a kusha asana, and then again give arghya to Surya. By this, mantras work with great swiftness.
Can sadhana be done without bathing, and can a copper ring replace kusha?
Asked whether, after working in the day, one may do sadhana in the evening without bathing, only washing hands and face, he says: heat the water and bathe. At most, do not wash the hair, if there is a possibility of feeling cold. Asked whether a copper ring can be used in place of kusha, he says you can — you can use a copper ring, and you can use a gold one too.
Stage one of Badavanal siddhi: Sitaram japa from Ekadashi to Ekadashi
The speaker says the vidhi begins on the Ekadashi of any month and runs to the Ekadashi of the next paksha. In that period one does 108 malas daily of the Sitaram nama on a genuine Tulsi mala of 108 beads plus a sumeru, to destroy one's paap and taap and to produce in the body the element that can hold the Badavanal vidya. It is done with Brahmacharya, sleeping on the ground if possible, after a morning bath and puja of Shri Ram's darbar, on a Kusha Asana laid with its head east, in yellow clothes, facing east only, with achaman and a Sankalpa naming the purpose and also all paap, shraap and kundali doshas; each day's japa is surrendered with water into Ram's right hand or Janaki's left. After the home puja one goes to a Shiva temple, lights five ghee lamps, does abhisheka with milk, curd and honey and then water, offers bilva and flowers and recites the Rudrashtakam eleven times; back home, one feeds the creatures around the house before eating. Kept up to the Ekadashi, this completes the first stage.
Daily framework of the householder Navratri: fixed aarti times, path by morning, japa by night, dress, asana and direction
The speaker says the first day goes partly in Ghatasthapana itself; after that a morning and evening Aarti is a must, and if the family joins, do the aarti at a fixed time and do one's own path afterwards. The path in the Mahavidya krama is done in the morning; Bhagavati's mantras are japped in the night or at Sandhya. Make a full effort to wear red or yellow — it must be coloured: red, yellow or orange. The asana should be of Kusha, red or yellow, red being best, and one faces east or north.
Materials for the Pitru Beesa ahuti: kishmish, honey, silver, an earthen fire pot and the rest
The speaker lists what is needed daily: about twenty-one kishmish; honey, of which at least 250 grams should be bought and kept at one go; a small silver vessel; an earthen vessel for lighting the agyari (the fire), round or four-cornered as one likes; about 50 grams of cow's desi Ghrit; a little raw milk in a silver glass or a copper vessel; Kapoor; white cloth; a Kusha Asana; and a kusha Pavitri, which he calls very necessary in this krama and says must be with you.
Can the Pranav be used in every mantra while wearing a kusha pavitri?
Asked whether, wearing a kusha pavitri, one may use the Pranav in all mantras, and if so whether in Gayatri and Mahamrityunjay too, he answers: no. If some such subject has been discussed personally, that is a separate matter with its own reason, or it has been discussed at some particular place for a particular reason. In this manner it cannot be done. It should be done only after the pavitri and the rest.
What should be done if the body cannot bear the whole procedure?
When the body is not fully capable, he says, one should not force it too much. If you are new and there is trouble in the body from your prarabdha, or there is some abhichaar dosha as well, then do the whole thing seated; do not do it by stubbornness. If you cannot sit, sit on a chair or the like and do it. When you become capable, when the vichaar is cut a little, when Bhagavati's kripa comes and the body becomes a little secure, then perform the main anushthan.
Should kusha and durva also go into the packet?
Asked whether kusha and durva should also go into the wooden packet, he answers: yes, absolutely, kusha and durva should be there as well. He adds that in every kshetra secrecy is being maintained.
How is a Kusha asana made, and when is the Kusha to be gathered?
A ready-made Kusha asana is available — use that. The Kusha itself is drawn on the day of Kushotpatini Amavasya, the Bhadon Amavasya. If that much procedure is possible for you, do that too; and there is a rule within it distinguishing the married from the unmarried.
Which colour of asana should be used for the Panchakshari?
Asked whether a white asana is compulsory for Panchakshari japa and whether the red asana on which the questioner does other divine sadhanas may be used, he answers that choosing a sadhana according to colour is a subject that has come down from before. So use only a yellow asana, a white asana, or a kusha asana. The red asana is for Bhagavati, and in Bhagavati the colours also change according to the difference of her forms.
What does Shani in the lagna do for a tantric sadhak's asana capacity?
A sadhak who does tantric sadhana and moves forward with sadhanas of this kind finds his physical capacity and yogic capacity greatly increased, he says: the capacity to sit on the asana increases greatly, there is no suffering, no problem in the spine. Many people get sciatica from sitting — there are many such sadhaks and there is nothing to hide in it. Where there is no capacity to sit on the asana, no deva kripa, where a person is forcing it and does mostly Sabar sadhana without walking by niti-niyam, sciatica occurs. With Shani in the lagna and such sadhana, this trouble does not come quickly, the person can do long sadhana, and the asana becomes siddha.
What clothing is prescribed, and how strictly?
Keep the vastra either yellow or white — every person, woman or man. If you genuinely want benefit, or want to see a real change in your life and to come out of whatever distress you are in, then do not compromise and look for alternatives, he says: not in the asana, not in the vastra, not in the place.
Which asana may be used, and must the cloth be unstitched?
The asana may be of Kusha Asana, of blanket, or of wool; yellow or white will serve. The vastra should be yellow or white and unstitched. Observe at least this much of the shastrokta vidhi, he says, so that the devata too is compelled to give his effect. Do not leave yourself the excuse that the fruit did not come because you had not done it this way.
Morning chaukhat seva for the kul pitr
The speaker says the morning prayog is done after one's own bath (sweeping and mopping may come first, but the bath must precede the prayog), and preferably before the daily puja: prepare the puja place fully but do not sit down for puja — only light the karma-sakshi lamp there, then come to the chaukhat. Wash the chaukhat well top and bottom, apply chandan ittar (rose water and agaru if allergic), wipe it with a good cloth, place two small kusha seats of two blades each on either side, set a one-wick ghee lamp of clay or brass on each, and light them saying: may the kul pitr of our house be pleased, show grace, protect our house, and forgive whatever known or unknown dosha or offence we have committed. It is to be done within one hour of sunrise.
Evening chaukhat seva for the kul pitr
In the evening, the speaker says, either wash the chaukhat again or soak a clean white cloth in rose water or ittar and make the whole chaukhat fragrant with it. Then at both corners apply chandan — first white chandan below, then yellow chandan on it (chandan is applied in the morning too). Make very small chaumukh lamps of wheat flour, lay kusha seats of two blades on each side as in the morning, set one atta lamp on each side, fill them with mustard oil and light them for the kul pitr, saying: be pleased with us and forgive whatever offence we have committed.
Gita chapter 7 with kusha water for the kul pitr
If one gets time at midday during the kul pitr prayog, the speaker says, recite the seventh chapter of the Shrimad Bhagavad Gita — in Hindi is fine — with a lota of water in front into which kusha has been put, and be sure to sprinkle that water in the house and on the chaukhat. This may be done at midday or in the morning as part of one's own puja-paath. Together with the chaukhat seva, he says, it becomes a most divine prayog for the pleasure and peace of the kul pitr and for release from their wrath.
Should a beginner take up the most elaborate vidhi at once?
No. He says that if you enter the elaborate vidhi brand new, there will be difficulty, because to do it with a great deal of vidhi one needs tapo-bala and a siddh asana. Asana siddhi, he explains, means that you have the capacity and the patience to sit; otherwise a beginner will do it for two or three days and then abandon it.
Which five things must a sadhak have perfect?
He recalls a video from two or three years earlier: mala, yantra, asana, mantra and vastra — these five things should be perfect with oneself. The first of them concerns one's own body, and the first thing on the body is the cloth; vastra has its importance at the time of sadhana.
What should the daily sankalpa of a sadhak be?
In the daily seva-puja, he says, keep a paushtik sankalpa: for obtaining the deity's grace, for ananya bhakti, for the quelling of the obstacles that come in the path of bhakti and japa siddhi, and for the obtaining of capacity — Bhagwan, give us the capacity that where today we are doing only ten paths, we may take it to a hundred paths daily. Give us capacity; let sleep not come to us; let laziness not come to us; when we sit, let our asana be siddha; let us be able to sit as long as we wish — make us that capable, and take our seva from us endowed with capacity. He says explicitly that he is saying this for sadhaks: ordinary people should not take tension, but take whatever rules they wish and do what is theirs — wealth, vaibhav, the obtaining of some object or some person.
What should be done with the Kalash materials, Asana and cloth used in Navratri?
All of it is preserved: the Kalash contents, the Asana you performed the japa on, and the cloth you wore for the japa and Havan. Even after that cloth tears it should be used by you alone; the Asana is never shared, and never burnt.
The vessel goes in the Ishan kona, with an evening ghee lamp on kusha beside it
Keep the vessel of water in the Ishan kona, he says, or leave the corner aside if you wish — people begin discussing kona and vastu and at once grow weary of how many rules there are. If you keep a good vessel which you wash daily and fill with water, and in the evening light a ghee lamp on kusha at that place, you will be saved from diseases a great deal.
Does a dosh attach if the feet point toward the deity in siddhasana?
Asked whether a dosh will attach when, in sitting in siddhasana, the feet have to go in front and so go toward the deity, the speaker asks how you are sitting that the foot is going toward the front — do not sit that way. Change your direction a little.
Water, asana and clothing for the eclipse guru sadhana
The speaker says to keep Gangajal in a bowl with rose water mixed in, and a lota of water with an achamani. The asana cloth is yellow or white, or a Kusha Asana. Women sadhikas may wear a yellow or a red saree, or colours of their choice, but not black: because this guru sadhana is sattvik and for householders, black or dark cloth is not to be used at all; yellow, red or pink may be used. One sits on the asana facing east.
How long should one remain seated after the worship ends?
A minimum of one or two minutes at least. Then lift the Asana, pour water there, apply that water to your own forehead, and rise while remembering Bhagavan Indra.
Can one make a kusha asana oneself?
Asked by T N Tiwari ji whether, in the absence of silk or wool asanas for sitting in sadhana, a kusha asana can be made by oneself, he answers that it can absolutely be made — there is no need of any rule; you can make an asana in this.
Is an asana needed for japa in a temple or at a river?
To sit in a river, the speaker says, no asana is needed — you sit directly. For a temple an asana is needed. That many temples now do not even allow an asana to be carried in is, he says, a matter worth serious thought — because japa cannot be done sitting on the bare floor.
How to offer the japa when one must rise from the asana, or does several mantras in a temple?
The speaker calls this a right question: when you must rise from the asana to offer, or are doing more than one mantra in a temple or somewhere, how is the samarpan to happen each time? Keep offering mentally, he says, and offer once at the end.
May the aarti be done standing on the asana used for path?
Asked whether the aarti can be performed standing on the asana on which one sits to do path, he says: absolutely you can do it.
May women do Gita path and other upaya for the pitrs?
Asked whether women can do Gita path or any other upaya for the pitrs, he says: absolutely they can. There is no problem in reciting the Bhagavad Gita. Wear the durva ring, the kusha ring.
Can japa be done standing if you cannot sit?
Why do japa standing, he asks. Whoever has a problem with sitting, that we cannot sit down on the floor — there is no need even to change the puja place of God. Do this: light the puja-path, dhoop, deep and agarbatti there, move a little away, and have a comfortable chair arranged where you can sit, and sit there comfortably and do the japa. Believe it, he says, in a household no dosha attaches if your body is not capable. Do not remain in the illusion that if we do not sit on an asana we will not get the fruit of the japa. Sit comfortably on a chair and do the japa; there is no difficulty. Is Jagdamba not seeing how much suffering her son or daughter is in — is it only if you sit that it will happen?
Raise or change the puja place, and keep an asana under the feet when standing
By that reckoning, he says, either change the place of the pujan or raise it a little, or arrange your chair likewise, and then sit on the chair and do the japa. And if you are capable of doing it standing, do that too; there is no difficulty. Only, there must certainly be an asana under the feet.
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.
How is Ganpati tarpan done by someone who is not initiated?
In the Tantrokta method, use Durva in place of Kusha; or if you bathe in a river, offer the tarpan straight there. It is a Deva tarpan, so water is given straight from the Anjali. Say Shri Vakratundaya tarpayami namah and release the water, and so through the twelve names.
The threshold rite of the kul havan: kush and mango leaf, five tilaks and the two lamps at the main door
The speaker says the house is cleaned a day before and the prayog begun with a firm Sankalpa, at the main door of the house, or in a rented house at the door where one's own boundary begins. The door is wiped with a cloth soaked in Gangajal. A mango leaf with its tip cut off is bound at the back with at least three Kusha, dipped in Gangajal and hung exactly at the middle of the door; it is marked with Mahabiri Sindoor mixed with ghee, and five tilaks are made on the Chaukhat in the Kuldevi's name. Facing out of the house, a Chaumukh Deepak lamp of mustard oil is lit on the right for the kula's protector Bhairava and one of sesame oil on the left for the kuldevi, each set on a little Akshat or flowers, never on bare ground.
Precaution: the kush and mango leaf at the door are not changed until the last day
The speaker says the three Kusha and the mango leaf tied at the middle of the door on the first day are not to be changed until the last day of the prayog. He asks that it be tied very tightly so that it does not dry out and fall.
Why is the Bhadrapada Amavasya called Kushotpatini?
Every Amavasya tithi has had its own special importance, he says, and the Bhadrapada Amavasya has been special above all for the karmakandi Brahmins who perform pujan-paath: it is the Kushotpatini Amavasya. On that day kusha is uprooted and kept for the whole year — the same kusha is then used in your Pitru Paksha, and through the year in making the pavitri and in whatever karmakand there is, especially for tarpan, whether it be deva karma or pitru karma.
Is there a rule for a sadhak who goes to bring kusha on that day?
Alongside the Vaidik karmakand and the ordinary nitya niyam pujan-paath, on the day of Kushotpatini Amavasya those sadhaks in particular who have made it the aim of their life that after gaining siddhi they will employ it in the welfare of people — when they go to take kusha, when they bring kusha mool, there is a rule in it.
Why is kusha held to be so important?
Anyone who has heard the kathas of the Shrimad Bhagavat and the like will know how much importance kusha has. Without the water of kusha — by sprinkling the water of kusha — we purify a place. And whenever there is some negative shakti that has not at all been sanctioned, it is through kusha that it is removed.
What is the moonj yajnopavit offered to Hanuman ji?
Moonj is a plant related to kusha, and brahmacharis make its janeu and put it on Hanuman ji — what we read in the Hanuman Chalisa as "kandhe moonj janeu saaje". If on the day of Kushotpatini Amavasya the moonj plant is brought with vidhi-vidhan and a janeu is made from it with full vidhan, with the complete pujan of nine tantus and the japa of Gayatri and the rest, and it is put on Hanuman ji, then special grace is attained.
Why does moonj and kusha carry so much importance in this?
Because it is held to be supremely pure — its origin is held to be from the Shrikanta ang of Narayana. For that reason, when they have it renounced from their body, when they release it, then whatever things there are depart peacefully. It is not that any distress comes to them, that is, to the shaktis that are being removed, in the vidhi by which they are removed.
A khatiya woven from moonj rope is used in several tantra vidhis, work differing by region
A listener says that in their guru parampara a rope is made from moonj and a khatiya is woven from it, which is later used in several tantra vidhis. Yes, he answers, according to the place and region different kinds of work take place. Moonj has very great importance.
Must one who fasts in Navratri sleep on the floor?
If your body has the strength then do bhumi shayan — on kusha, or on a blanket, or thicken the blanket. One should not sleep on a khat. If you do not sleep on a bed, that is best. And if you are sleeping raised because there is simply no room on the floor, or some such matter arises in the family, then there is no difficulty: sleep above, asking Bhagavati for forgiveness. But bhumi shayan is the best of all — a kusha mat on the ground, or a blanket.
How should the sadhana asana be washed?
The speaker says the sadhana asana may be washed. When you wash it the first time, do not wash it with soap and detergent — take water in a bucket, put the earlier asana into it and wring it out entirely into that same bucket. Pour that water into some plant, and after that wash it properly. While a sadhana is running, the asana should not be washed in the middle of it.
In which asana does sadhana give more fruit?
A householder should perform sadhana sitting in the ordinary sukhasana, the speaker says. For the rest, if by asana you mean something connected with skins — that it be a lion or vyaghra charmasana, that it be a mriga charmasana — then if it relates to all those things the matter becomes altogether different.
Two mistakes in temple sadhana: sitting on another's asan and offering flowers through the pandit's hand
Asked how long his sadhanas ran, the sadhak said none could complete at home, so all were done at a temple. The speaker says a mistake everyone makes there is sitting on the asan already kept in big temples by others; whoever does sadhana outside must take his own asan. Also, samarpan of a flower to any deity must go straight from your hand to the deity's feet — thrown from a distance or placed up close, both are fine — with a pure feeling of offering; if it is done through a pandit ji, keep the flower on a leaf so that his hand does not touch it and it reaches there. Without this care, he says, no special benefit comes, because in this tantric process the energy of your japa counts somewhat more than bhava alone; these mistakes too were keeping the sadhak's efforts from taking effect.
What are the opening acts before the worship begins?
Once the place is given, the invocation begins the worship. Before that: keep two Lotas and an Achmani, consecrate the water with the Ganga-Yamuna-Saraswati mantra and perform the Achman; then the washing of the hands; then the wearing of the Pavitri, the Kusha ring.
Why does sleep come during puja, and what is the practical remedy?
If you do the pujan in the early morning and your sleep has not been completed, it will happen, the speaker tells Nisha Sharma ji — and the greatest cause of that will be your mobile, since you sleep while watching it at night. If you do it in the evening, it will happen too, from the whole day's fatigue; that is ordinary. Practically: if the puja place is a little large, spread a sheet and sit; and when sleep begins to come, set an alarm for five minutes only and sleep. Ask forgiveness and no dosha will attach; do not worry. When you wake after five minutes you will be able to do sadhana well for a full hour and a half or two hours.
What can be done for free by someone with no money at all?
Every single vidhan of the Durga Saptashati has been given on the channel, the speaker says. Nobody is asking you for ₹2100 — do it yourself. If you are poor, reading costs nothing. Light one lamp for two or three hours; if you cannot even light that, go into a temple; take an asana; buy one book of the Saptashati and take it with you. You know how to read Hindi, so sit and read it in Hindi. Read for nine days — the thirteenth adhyaya daily; and if you will not manage the thirteenth adhyaya, the Mahavidya krama has also been explained, so look at it and do it.
What should someone with back pain during japa do?
To a listener who keeps brahmacharya, does the regular japa of the 32 Namavali, does the daily paath of the Gita and a daily mala of Shiva ji's Panchakshari, and has pain in the waist, the speaker says: sit for as long as you have the capacity, and do not force it too much. If there is trouble in sitting upon the asana, then have a wooden seat made a little high and have the asana made upon that, and then sit, so that sitting is easy. The second thing is that the feet should simply not be upon the ground: keep your asana large so that you can sit comfortably. You may do this, he says; there is no dosha in it.
Daily japa vidhi of the Datt mala mantra
The speaker says the sadhak wears yellow or white cloth, or bhagwa (saffron), and sits on a Kusha Asana or a yellow asana. The Sankalpa is taken for Dattatreya's supreme kripa, the shaman of all bad prarabdha, the rise of punya, a guru in physical life and full success in the sadhanas to come; water is offered, and then the dattatreya-mala-mantra is recited 108 times on a panchmukhi Rudraksha mala. The Viniyoga and the opening shlokas are done only once, he says, and the japa is offered into the Lord's right hand. If no vigrah or yantra is kept, the same is done before Sadashiv's vigrah or a Shivling with a lamp lit, and the japa is offered to him.
No notes match "".