Mala Mantra
Every question on the site tagged Mala Mantra, each answered from a timestamped source rather than a summary written from memory.
Reciting a mantra using a rosary (mala) to count repetitions.
96 notes from our sourcesNotes from our sources
What does regular recitation of the Narsimha Mala Mantra protect against?
Regular recitation of the Narsimha Mala Mantra offers effective protection against negative energies and unauthorized occult practices.
Can mala-mantra japa be done while walking around?
Simple name-remembrance may be done while walking, but counted mala-mantra japa should never be performed while moving about (chalat-firat); whatever else needs attending to, the seva itself should not be done in a way that brings on dosha.
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.
When the Shani Maha Mala Mantra anushthan is called for and what it is said to relieve
The speaker says people of the four Shani lagnas, and anyone suffering greatly from Shani — false court cases, a prison sentence, bone disease, severe back or joint pain, trouble from a head injury — whose chart shows his antardasha, sukshma dasha, Shani Sade Sati or Shani Dhaiya running, should take refuge in him and do the Shanaishchar Maha Mala Mantra anushthan. He says it gives immediate relief and a way out from every trouble born of that graha, even those due to Prarabdha, whether the cause is Abhichara, Preta-pishach, enemies or a false case, because the grahas are authorised by God to give the fruit of karma and react fastest. One must serve one's ishta, but also worship the grahas per the chart, above all Shani when his special influence is on. Those denied a child because Shani's third aspect falls on the fifth house should do it too.
Daily recitation of the Shani Maha Mala Mantra for life after the anushthan
The speaker says that after the 7- or 21-day sadhana is done, recite the mala mantra at least once every day for the rest of your life; there is no problem in that. If by Shani's grace this mala mantra becomes siddha, he says, it gives many effects.
What counts apply to Kavach and Stotra practitioners at the Kumbh?
A thousand a day for the Sankat Nashan Stotra so that it becomes a divine weapon; a Bagalamukhi Kavach taken to the point of being irresistible; and five hundred a day for the Datta Mala Mantra.
How many rounds of the Lakshmi mala mantra should accompany the Lakshmi Ashtak?
Asked how many to do who wishes to do the mala mantra along with the Lakshmi Ashtak, the speaker says do 108. Asked whether the Mahalakshmi Ashtakam can be recited with a samput made from the fourth adhyaya of the Vishnu Sahasranama, he says it can absolutely be done.
What is done in the first mandal of the Mahabhairav vidhan?
In the first mandal, japa of the Mahabhairav mantra in which the names of Kaal Bhairav, Batuk Bhairav, Bhoot Bhairav and Mahabhairav all come — four Bhairavs are principally present in it. If possible, at least 41 malas each day for 41 days is wonderful; if not at one sitting then at two, 11 and 11 morning and evening; and if even that is not possible, at least five and five. If someone does 41 malas in a day — 21 in the morning and 21 in the evening — for the full 41 days, then one mandal is complete.
Which mantras are prescribed for the Sharad Purnima night?
For tomorrow night, Sharad Purnima, the speaker names mantras connected with Bhagavan Krishna, mantras connected with Bhagavati Lakshmi, and mantras connected with the saumya forms of Bhagavati Jagadamba — an Ashtottar Shatanam, a mala mantra, whether of Dhanada Lakshmi, of Shri Lakshmi, the Mahalakshmi Ashtakam and so on.
Where should the Vaidyanath and Mahamrityunjay mala mantras be made siddh?
The mala mantra of Baba Vaidyanath and the mala mantra of Bhagavan Mahamrityunjay, the speaker says, are to be made siddh by sitting on this night near a Shiva temple — and especially such a Shiva temple where Nandi ji is outside in a mandap-vihin area, especially if it is an old temple. The art is to sit beside Nandi ji and make them siddh.
How is the sahasranama archan actually recited?
Now one person is doing the paath — "Shri Mahalakshmi" — and everyone together will say "namah" and, with whatever substance each has taken and sat with, perform her archan, the speaker says. "Shri Vishnu Priyayai namah" — everyone says "namah" together and offers again. In this manner do Bhagavati's archan. It becomes divine if you do the sahasra archan of Bhagavati Lakshmi ji, because archan is dear to Bhagavati; to all the forms of Jagadamba, archan is exceedingly dear.
What does the completed programme for the night consist of?
So the naivedya is done, the sixteen lamps are done, her sahasra archan is done, the paath of the Mahalakshmi Ashtak is done, the speaker says — and if more is to be done, then do the Mahalakshmi mala mantra, not much, just five times. If you do this much, then take the whole time as well: do it from evening up to night.
What should someone already reciting a Lakshmi text do?
If you have been doing the paath of Dhanada Lakshmi from before, or the paath of the Dhanada kavach, or the paath of Bhagavati's mala mantra, the Lakshmi mala mantra and the like, then offer through that as well, the speaker says: bring a hundred and eight bilva leaves and do the Mahalakshmi mala mantra a hundred and eight times. Tomorrow is Wednesday, so there is no difficulty — you can comfortably pluck bilva patra. Recite over them, offer the bilva patra, and make kheer and offer it.
Which Dattatreya mantras should be taken up, and what may not be done with them?
The Ekakshari for those who have performed the Deva Diksha procedure, with either the Vajra Kavach or the Datta Mala Mantra alongside; the twelve names for those who cannot manage a Kavach. No mantra may be used for a prayoga during the sadhana.
What is the first thing to do in Navratri?
The very first thing is that the Shri Durga Saptashati is the base of shakti sadhana. The Sahasrakshari mantra — the thousand and eight beej mantras, of which you are now going to do one beej — is the Sahasrakshari mala mantra of Bhagavati Chandika, in which those 1008 beejas are contained together in one lay; and that is the original Saptashati.
Is japa done from memory, without a mala, of any use?
A listener says he has not been able to do mantra japa with a mala for two or three months but does japa whenever he remembers. The speaker asks which mantra it is: if you are doing a mala mantra in that manner, that is not proper. Everything has a maryada. Naam japa you may do at any time.
A havan of one mala each of these mantras should be kept continued.
A listener says he does a havan of one mala of the Mahabhairav mantra, the Sudarshan mantra and the complete Narasimha mala mantra. Very beautiful, the speaker answers — keep this continued.
The sequence opens with Bhagwan Dattatreya as guru, using his Vajra Panjar Kavach, his mala mantra, or the Dvadash Stambh.
He begins with Bhagwan Dattatreya, the guru, since their whole sequence runs from the beginning. The discussion will be on three things: if the listener has ever performed an anushthan of Bhagwan Datta's Vajra Panjar Kavach, or of his mala mantra, or the third — his Dvadash Stambh, which they have given on the channel.
Two materials suffice for a pitr problem, disease, or the presence of prets — the handling stays the same for every deity, only the mantra changing.
Supposing there is a pitr-related problem in the house, or much disease, or the presence of prets and pishachas — then, if the listener has done the mala mantra, he says no other material is needed: only gather two materials. What is to be done with those two will remain common for every deity, he says; only the mantras will change, according to whoever the listener's aradhya is.
The panchang, shatkarma and achman come first, then a brief Ganpati and guru pujan, before the material is charged 108 times with the mala mantra.
Perform the initial kriyas — the panchang they do, the shatkarma and the rest, the achman at the beginning, that whole vidhi — and do the Ganpati pujan and guru pujan briefly, in ordinary short form. Taking Sharad Purnima as the example day, do all that first. Then, if you have performed an anushthan of Bhagwan Datta's mala mantra, even of 1100, you will charge the material with that same mala mantra, at least 108 times.
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.
Kula deities give more effect under a tantrokta vidhan — but an ugra one must be particularly pacified when its prayoga is made.
They will give more effect, he says, because they are the deities of the kula and the work is proceeding by a tantrokta vidhan. There is also the full Narsingh mala mantra. But at the time of making the prayoga of ugra deities, he says, keep in view that pacifying them in particular is necessary.
Which Hanuman mala mantra should be done?
Asked which Hanuman mala mantra — Lakshman-krit, Shatrughna-krit, Vibhishan-krit, or Badvanal, or Vichitra Virya — he says do whichever you like, if there is such an obstruction, do it.
How should the Hanuman mala mantra be performed?
He says that if you are doing the mala mantra of Hanuman ji, do it with full niyam, nishtha, samarpan and purity. Even if you do it only once, let the pronunciation be clear, with the feeling of samarpan, and do it remembering Bhagwan Shri Ram and Maa Janaki — then you will get a very good effect.
Why can the Brahmastra and Pratyangira mantras bring harm on oneself?
Mantras such as the Brahmastra mala mantra and the Pratyangira mantra, in which words like dah dah pach pach math math han han, dagdha dagdha are used against the enemy. Seeing that such words have been selected in them, the mind gets a peace of its own and it feels that harm will certainly reach the enemy. And very often, in this pursuit, our own harm happens instead.
Why do people who do maran karma keep the sahasranama memorised?
Those who do maran karma and such things a great deal — you will see that the sahasranama and satnam stay entirely memorised for them. They will go on doing it constantly. Mala mantras and the rest they keep entirely memorised — sahasranamavali, sahasra mala mantra, sat mala mantra, whatever there is, the whole of their own ishta aradhya, whether Bhairav ji or Bhagavati Bhairavi — they keep it wholly memorised and keep japping it rapidly, because they know that at any moment anyone may return it.
Which mala should be used for the Narsingh mala mantra?
Asked by someone who wants to do the Narsingh mala mantra from one Navami to the next, after a five-day Ganpati anushthan from Kartik Shukla Chaturthi, he says: use a mala of tulsi, or else use a mala of ten-mukhi rudraksha.
Should the Vichitra Veer Hanuman Mala mantra be preferred over the Hanuman Chalisa?
You may do the Mala Mantra, but relate it back to the Chalisa and you will find Tulsidas incorporated much of it there. The Mala mantra is Ugra and can trouble anyone without the right to it — the Hanuman Chalisa is complete in itself.
With the Shiva kavach from the Mahakumbh, the Shiva Mala mantra is the recommended recitation
For the Shiva Kavach that came at the time of the Mahakumbh (Kumbh), perform the Shiva Mala Mantra — the speaker says that will be very divine.
What should be done where a sadhana provokes something at the place?
Then something at the place where you are must have been pained by the effect of your sadhana, and is attempting to cause you hardship through that medium. Since you are performing Bhagavan Dattatreya's at present, do a dhuni there with the Mala Mantra.
What is the chakra vidhi of Bhagavati's thirty-two namavali?
The method of doing sadhana by the chakra vidhi of Bhagavati's thirty-two namavali is broadcast on the channel; search "32 namavali chakra vidhi grihastha tantra" on YouTube and it will be found. The whole PDF is uploaded too, so that you need not construct the chakra vidhi yourself, with the thirty-two mantras each made into its own paragraph.
How is a rudraksha mala purified?
Information on Swarnakarshan Bhairav sadhana can never be had on this channel, the speaker says, and for that he asks pardon — because the chief tantra sadhanas are also most particular sadhanas, and there is no benefit in making them public; people only listen, and then only misuse of it happens. Asked how a purchased rudraksha mala is to be purified, he says the vidhi of purification has been given on the channel — look at the very first five or seven videos, in which the whole method for a mala has been told. Asked which mantra should be taken to begin sadhana, he says one may do a beejakshari, and one may also do a mala mantra.
A month or forty-one days of the Ekakshari at 108 mala a day, then eleven days of the Mala Mantra — about two months of preliminary work.
For at least a month, or forty-one days as far as possible, 108 mala a day of the Ekakshari mantra. When that is done, at least eleven days of the Mala Mantra, 108 a day. About two months of preliminary sadhana have gone in this, with the food rules kept throughout.
Does the daily sitting keep growing as sadhanas accumulate?
No — once each is accomplished, every count is reduced. One mala of the Datta Ekakshari, the Mala Mantra five times or once, Sankat Nashan once, the Batuk Ashtottar Satnam once, the Hanuman Kavach once, and the nine grahas gathered into a single Navagraha Stotra. Five minutes in all.
At Ashadha Purnima a havan with 108 recitations of the Datta Mala Mantra makes the first sadhana conscious again.
The first sadhana — Dattatreya's. At Ashadha Purnima, Guru Purnima, everything is made conscious again through a Havan, with 108 recitations of the Datta Mala Mantra. Panchanga worship means completing each of the principal deity's recitations in turn, after which only one recitation of each remains daily.
What should be done on Margashirsha Purnima, and how should children be brought in?
Deepdaan on Margashirsha Purnima is called extremely necessary. And tie a knot for Thursdays: on that day recite Bhagavan Dattatreya's Mala Mantra at home, twenty-seven times if you can. There is no question of entitlement in it. Introduce the children to Datta as the Guru form from childhood.
Siddhi of the Panchakshari mantra comes first in Savan, with the mala mantra carried alongside it
He will upload two or three more videos for other sadhanas, and tomorrow a video of some special experiences of the mala mantra, and a vidhan for making the mala mantra siddh. Those not doing very much Panchakshari japa may carry the mala mantra along with it — but keep the first priority on making the Panchakshari mantra siddh.
What should be done for a graha problem such as a Shani mahadasha?
If a problem relating to a graha is running — you know that a Shani mahadasha is on, that he is marakesh and your situation is about to worsen or has already worsened — then at such a time, along with the pujan of Bhagwan Shiva in Savan, do japa of Shani Dev's mala mantra or the Shani Ashtak in the Shiva temple itself, for his pleasure.
What is in the Shiv mala mantra?
In the Shiv mala mantra that people recite and do japa of, all the chief Bhairav forms of Bhagwan Shiva are described. It is among the most extremely fierce mala mantras. But in that mala mantra such beejas and mantras of Bhagwan Shiva have also been given that they all become gentle, and when the circumstance is most severe its japa and path should be done.
May a sadhak disregard the grahas?
No. Ishwar has appeared in the form of the grahas, he says. When you do the mala mantra of Bhagavati, or read the Saptashati Hriday, Bhagavati herself says that she is in the form of the navagraha. So one who says of herself that she is in the form of the navagraha cannot be honoured while the navagraha are set aside; you cannot say we will not ask the navagraha and will ask Bhagavati directly.
Japa done at the sthan of Bhagavan Datta near the Manikarnika ghat is taken as the worked example of japa at Kashi.
Let us understand it from the beginning, he says. Suppose we went into the Kashi region — whether at a parva kaal or otherwise — and sat at the place near the Manikarnika ghat where the sthan of Bhagavan Datta is, and there did japa of mantras, recited the Vajra Panjar kavach of Bhagavan Datta, did the path and japa of his mala mantra, for one day, two days, ten days, forty-one days, as much as was in our capacity, in a fixed number — saying that here we are doing at least one hundred and eight recitations of the kavach itself. We did our karma.
Hostile house shaktis block the road to siddhi in a home sadhana
The speaker says the more sadhana a person does in such a house, the more these shaktis will block the road to siddhi — before the sadhak can complete the japa through which siddhi is to be attained, and especially when it is being done at home. The reason is that one is doing a high-order sadhana; in this case the sadhak was doing japa of Bhagwan Datta's ekakshari and mala mantra, and its full effect would not come when the japa was completed.
Are the grahas separate from the great deities?
There is one thing here, he says: in many mala mantras of Bhagavati you will read that Bhagavati herself is in the form of the nine grahas; that Bhagavan Narayana himself is in the form of the navagraha; that Bhagavan Shiva himself is. Every mahashakti is to be seen in the form of the navagraha.
A Batuk Bhairav deepdaan and a Shani mala mantra anushthan brought one listener relief and unpublicised results in a court case.
A listener writes that he did a Batuk Bhairav deepdaan and a Shani mala mantra anushthan, from which he got great relief and, moreover, obtained unpublicised results in a court case. The speaker thanks him and tells the others to be motivated by such people and to do it themselves — if you do these things, fruit will certainly be obtained.
What should those doing other Shiva texts add to the sankalpa?
Only the purashcharan of the Shiv Panchakshari mantra is named there, because that is the mantra to be japped most of all. But those who are going to do the Mahamrityunjay Stotra, the Shiv Raksha Stotra or the japa of the Shiv Mala Mantra will pronounce all these things here too. If you are doing only Panchakshari and the rest will get one recitation each, then not pronouncing them causes no difficulty. Someone doing the Shiv Mala Mantra will simply say Shiv Mala Mantra in place of Shiv Panchakshari.
What is the alternative to the Mahamrityunjay Stotra?
Suppose you did not do the Mahamrityunjay Stotra and say you have practice of the Mala Mantra and will do the mala mantra — then you may do the mala mantra as well. The mala mantra is somewhat ugra. As for the nitya niyam, full Brahmacharya and the rest is to be observed and onion and garlic are not to be eaten — that applies in every sadhana connected with Mahamrityunjay. The vidhan will be the same, but the mala mantra is a little long.
How many recitations of the mala mantra should be done daily?
With practice this too becomes possible very easily, he says, and if there is prior practice then it is excellent. If you cannot do 108 daily in these, then do 54 and 54 recitations, morning and evening; if 108 happens, that is most excellent. These too are to be put in samput with Panchakshari in the same way.
What is the relation of the namavali to the Shiv Mala Mantra?
This same Ashtottara Shatanamavali of Mahamrityunjay is embedded — garbhastha — within the Shiv Mala Mantra; more or less the names that are there are embedded in it. So it becomes divine, most divine, that if you take up the practice of the Shiv Mala Mantra and perform its purashcharan, then both the Mahamrityunjay Stotra above and the Mahamrityunjay Ashtottara Shatanamavali below will be found embedded there, and the effect of both, and an effect beyond that, will be obtained in the Shiv Mala Mantra.
Why is the mala mantra said to exceed a kavach, and what is its difficulty?
It is said that the effect of a Mala Mantra stays greater than that of a Kavach and the like — but comparison is not to be made, he says; it is an ordinary matter, because things have been embedded in it. However, it also contains beej mantras (Bija Mantra), so it becomes difficult: if you get caught in the pronunciation and the tongue cannot articulate properly, then rather than doing it wrongly, either learn the pronunciation, or if it seems to be taking too much time, switch — do the Ashtottara Shatanamavali or the stotra.
Who needs these three practices in life?
All three have effect, he says — leave aside the question of more or less; all three have a full, divine, most divine effect. And the chief and special thing to know is this: whether you are a new sadhak now or an old one, whether you are unmarried or married, whether you have children or not, the need for these arises in life at some time or other.
With what is the havan done after the Shiv Mala Mantra japa?
In this way, if there is also the Shiv Mala Mantra, then after doing the japa of the Shiv Mala Mantra the havan is to be done with these themselves — with the Mahamrityunjay Stotra Satnamavali. Havan is always to be done with a namavali. And again, he says, in every namavali the tantric pranava has been written in, so anyone at all can pronounce it; there is no need for any change or separate consideration.
What secrets attach to the many forms of Bhagavati Pitambara?
Because Pitambara has many forms, the speaker says there is what is called a kramagat mantra, and a difference in her ekakshari as well, all interlinked. A high-calibre guru will tell which kind of ekakshari is used as samput with the shodashabhuja or ashtadashabhuja form, what her thirty-six letters are, and with which form's dhyana the sahasrakshari Brahmastra Vidya mala mantra should be recited.
Which mantra may be recited during the tulsi-wood deepdaan for Narasimha?
The speaker says those who walk a little by niti and niyam may all do this, and if they wish, may perform the deepdaan while reciting the Ugra Viram mala mantra — given in the transcript as "उग्र वीरम महाविष्णु जलंतम सर्वतो मुखम नरसिंहम".
How may the Narasimha deepdaan be made more special?
Light two lamps, in the names of Lakshmi and Narasimha — of Bhagavan Shri Lakshmi Narasimha. To make it more particular still, light the lamp in this way daily from Pratipada up to the Chaturdashi or the Purnima, and after that do japa of the Narasimha mala mantra, which the speaker says has long been given on the channel.
How should the Narasimha Kavach be begun for someone under tantric attack?
Asked how to begin the Narasimha Kavach from Narasimha Jayanti for a sister on whom tantric kriya has been done for a long time and whom no tantric has been able to set right, the speaker answers that if it is to be Bhagavan Narasimha, the Narasimha mala mantra is fiercer than the kavach. Do both: for one kavach, do the mala mantra five times. And for a sister's problem, the Kamakhya Kavach is best of all.
What should be recited while performing the abhishek of a yantra?
For Bhagwan Datt, he says, you will be reciting his Vajra Panjar kavach, his mala mantra, his stotra and satnamavali. Recite these and perform the abhishek at the same time; or commit the stotra and satnamavali or the stotra to memory and perform the abhishek while reciting it or doing japa, with more than one repetition.
The brihad pujan of a yantra — shatarchan or sahasrarchan, with the Shiva mala mantra recited over each bel-patra
That much is the ordinary pujan of a yantra. If you have more time and wish to do a brihad pujan, do shatarchan or sahasrarchan. For Bhagwan Shiva, recite the Panchakshari daily, or recite the Bhagwan's ashtottara satnaam, and most divine of all, recite Bhagwan Shiva's mala mantra and offer with it. If, say, you got five bel-patras, take one bel-patra in the hand, recite the whole Shiva mala mantra, and offer it on the yantra.
A shatarchan with the Datta mala mantra brings the grace of the whole Datta mandala
If you have time, do a shatarchan. Doing japa of Bhagwan Datt's mala mantra and making the offering upon the yantra brings the grace of the whole Datta mandala; reciting his Vajra Panjar kavach and making the offering brings a divine kavach and a divine blessing.
A house is secure only once the mantras, stotras, kavachas and mala mantras of the protective deities are perfected
Until you perfect the mantras, stotras, Kavachs and mala mantras of the protective deities and become capable, he says, you will remain unsafe.
People never get prepared because they wander between mantras and never grip one deity
They keep wandering, he says, asking which mantra we should do — they are unable to grip the deity at all. He gives his own case: he does seva-puja in the Vindhya kshetra; if tomorrow he goes to Patan Devi he will take darshan of Bhagavati there, but will not do japa of any mantra of Patan Devi — even there he will do japa of the mantra of his own Vindhyavasini, will read her kavach, will read her mala mantra, will recite her sahasranama.
Can an undiksha person worship Guru Dattatreya by his twelve names?
Asked by a listener who is not initiated in any parampara whether he may worship Guru Datt by his twelve names and later go on to the Datta Mala Mantra, the speaker says yes, you can absolutely do it.
Why does anger arise after japa of the Narsingh mala mantra?
A listener who has taken a sankalp of 108 japa of the Narsingh mala mantra daily for 108 days in a temple, for the destruction of a-vichar, says anger began to rise in his mind after the first japa. The speaker says the japa of Bhagavan Narsingh is with ugra bhav, veer bhav; when the bhav is such and the devata's subject is such, some presence of anger will indeed occur from the ugrata. Do kshama prarthana and the rest, and recite a stuti afterwards — from that anger will not come. Keep it saumya.
After five lakh japa of the Durga pranava, may the mala mantra be done samput in chakra vidhi?
Asked whether, after five lakh japa of the Devi Durga pranava, the Durga mala mantra may be done in chakra vidhi with the devi pranava as samput, and whether the Durga pranava may be put in the chakra vidhi in place of the devi pranava maya beej, the speaker says absolutely you may put it — most excellent, very good. If you have done the japa of the Durga beej, five lakh, and now after that you do this prayoga, it is entirely right, you can absolutely do it. And in that there is no need for you to put the maya beej, to put the devi pranava separately.
What is given where obstruction comes from pitr dosha?
If you are initiated, your guru can tell you a great deal. Otherwise the prayoga given is the mala mantra connected with Bhagavan Dattatreya — because if anything has run in unconsidered fashion with the pitrs in your house, Bhagavan Datta stops that thing; his vidya works in the manner of a sieve, and having strained it he conveys the right thing to the pitrs.
Where can the Dattatreya mala mantra be learnt?
He tells the listener Divyajay that for the Dattatreya mala mantra there is already a live, in which it has been told in full brihad form. Listen to it once, he says; it will be about a year old.
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.
Can the ekakshari or the mala mantra be done as a one-day vidhan?
Titu ji asks whether one may do japa of Bhagavan Dattatreya's single-syllable beej mantra, or japa of the Datta mala mantra, and make a one-day vidhan of it, and whether Kar-mala japa may be done. You certainly can, the speaker says, and you can do a one-day one too. But after doing the one-day vidhan, from the next day do at least one mala of japa each — do one mala of japa of the single syllable, and certainly recite the mala mantra at least five times.
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.
Should the procedure change if the morning worship is repeatedly missed after a bali?
No, there is no need to change the procedure in this. Do Bhairav ji's alongside as well.
Only what everyone is generally entitled to is given out; the complete Mala Mantra needs at minimum the Upadesh for Bhairav ji
No. The speaker says he can give only what everyone is generally entitled to. The half-and-incomplete Mala Mantra he sees being given in place after place he will not give; and for the complete one, at minimum the Upadesh for Bhairav ji should have been obtained.
Which pranava should be used in the Datta mala mantra?
Wherever a pranava appears, the speaker repeats, if it is the vaidik pranava then do the tantrik pranava there. From now on he will try to have the tantrik pranava written everywhere in the PDFs. Anyone at all may utter the tantrik pranava.
What is the minimum japa for a mala mantra kavach?
At least eleven thousand, certainly. The speaker says a minimum of 11,000 japa of a mala mantra kavach must be done.
Can a sankalp for all four purusharthas be made with the 32 Nama mala mantra?
Yes, a sankalp for all four purusharthas can absolutely be made in the paath of the 32 Nama mala mantra, the speaker says.
Can the Narasimha mala mantra be recited?
Absolutely, the japa of the Narasimha mala mantra can be done, the speaker tells Rishikesh; the vidhan has also been given on the channel.
Will 108 paath of the Narasimha mala mantra have a negative effect?
If you are going to do 108 paath, the speaker tells Rishikesh, it will be better first to certainly do the stuti and the like of Bhagavan Narayana; and if you are doing 108 paath, then along with it also do eleven paath of Bhagavati Lakshmi's mala mantra. Do both.
Dattatreya's sadhana needs diksha, but his sharanagati is open
The speaker says that one who takes Bhagwan Dattatreya along should jap his Mala Mantra, which is on his channel; this is what comes before the arambhik sadhana of Bhagavati Pitambara without Diksha. He acknowledges that Dattatreya's sadhana too requires diksha, but says he is the param Guru: if a guru is not being obtained because one's Prarabdha has not yet formed one, then at the very least his sharanagati should be accepted. How the preliminary Dattatreya sadhana is done is told in full in a video on his channel; the sadhana of Guru Gorakhnath and the Navnath is on his Siddh Sabar Vidya channel, and one of these preliminary sadhanas should be done first.
Japa counts for the preliminary Dattatreya sadhana
The speaker says Bhagwan Dattatreya has an Ekakshari mantra; it is a beejakshar, but since there is no Pranav in it, it is at least suitable, and one may use it for smaran or jap his name. Of this one should first do at least a Savalakh; if that much cannot be done, 27000 must certainly be done, a thousand for each Nakshatra. If one does the Dattatreya Mala Mantra instead, an anushthan of at least 1100 should be done.
May a havan of a mala mantra be done at home?
Asked about the havan vidhi of the mala mantra, the speaker says that it is not to be done at home — he always forbids it. There, the mala mantra is done in the rarest of cases, if the matter is being discussed personally; if he has told someone to do it in such and such a manner that is a different thing, but it is not for everyone. He says the same of doing a havan at home for the Navarna mantra.
May the Ashtalakshmi mala mantra be done in the five days of Diwali?
The speaker says the Radha Kripa Kataksha and Tulsi Vandana may absolutely be done, and that the Ashtalakshmi mala mantra may be done in the five days of Diwali, 1100 paths being completed in five days. But if you wish to do the Ashtalakshmi mala mantra, first send it so that it can be seen which one you will do — whether you are doing it according to a Yamala granth or according to the Tilak or by which authority. That should be looked at, because when you read the mantra and the phalashruti you will understand the reason; if it is done without knowing the whole subject, difficulty follows.
How many Anushthans does the Lakshmi Mala Mantra take?
How much brings the full fruit may differ for everyone. Ordinarily, once you have completed eleven thousand of a Mala Mantra, Kavach and the like, its effect begins to come into life — an effect that cannot be turned back. Afterwards, even eleven recitations daily will keep the grace running.
What makes a mantra that gives no effect finally work?
The prescriptions for a mantra that gives no effect: stand navel-deep in the Ganga and do at least one mala — one mala if it is a long Mala Mantra, a hundred mala if it is an Ekakshari, Panchakshari or Ashtakshari. Or stand in a flowing river and do japa from the beginning of an eclipse to its end.
Sadhaks of the Aghor astra, Mahamrityunjay astra, Ravan Khadga mala and Khanjan vidya are addressed here.
He turns to those who, through this channel or through his sadhak parivar, have been doing astra sadhana in particular for two or three years now — whether it be the Aghor astra, the Mahamrityunjay astra, the Ravan Khadga mala, or the Khanjan vidya of all of these. Many did japa of these in Sawan and many in Margashirsh, and had seen their tremendous effect.
What should astra-mantra sadhaks do with their mantras in Sawan?
Take advantage of this time in Sawan, he says: do the abhishek with those very mantras. Those who have used the Khanjan vidya, or have made it siddh by reciting it for so long, are this time also to do only the paath of that mala mantra, and to do Shiva ji's abhishek with that paath.
Which Shiva mala mantras must not be used for prayoga in Sawan?
Those who have done japa of Bhagwan Shiva's mala mantra, or who perform its anushthan — the Shiv mala mantra, the Mahamrityunjay mala mantra, the Mrityunjay mala mantra — should avoid using them in the month of Sawan. Do not do prayoga and the like. He observes that those who make a mala mantra siddh see an effect that is very divine and immediate; and those in the sadhak parivar who have learnt the whole vidhi vidhan of wearing and doing abhishek with the tantrokta rudraksha, the one with the eight patals, do not delay in doing a prayoga. That, he says, is one wrong thing.
What's the difference between an ekakshari (single-syllable) mantra and a mala mantra, and how does a practitioner progress between them?
A newly initiated practitioner typically begins by mastering a single-syllable bija (ekakshari) mantra, with the guru introducing progressively longer, elaborate mala mantras — garlanded strings of names, attributes, or bijas — as the practitioner's proficiency and capacity grow.
If someone wants to follow only one form, what is owed to the rest?
If you want to proceed with one single swaroop, at the very least the utterance of the others' names must certainly take place. He is not saying that you should sit and do each one's kavach — first Ganpati kavach, then Ganpati sahasranama, then Hanuman ji's. He compares it to a family: you love your husband greatly but respect the elders and give affection to the younger ones. So the special pujan is of your aradhya — if Bhagavati Durga is your aradhya, then her kavach, her sahasranama, her special stuti; for the rest, mere utterance of the name, their ten names or the twelve-name stotra, and that much is plenty.
Should Bhairav be coated with kajal as is done in Chhattisgarh?
A listener says that in Chhattisgarh Bhairav ji is coated with kajal, so he has blackened his household Baal Bhairav, and asks what if Baal Bhairav did not like being black. Very well, the speaker answers — do according to what is done in your region. Asked whether pushp archan may be done during Bhairav ji's anushthan, he says it may certainly be done, with his Satnamavali or with his Sahasranamavali.
Can a silver kada be made siddh with the mantra used for a copper one?
You have made a copper kada siddh, the speaker says — do the silver kada with that very mantra. It can absolutely be done. Asked also which Mahakali Sahasranama may be recited at home at night, he asks the questioner to specify which one, since there is more than one Mahakali Sahasranama.
Which Kali Sahasranama is sattvik, if one attracts negativity?
Ashish ji writes that he has learnt that negativity is attracted by the Sahasranama he recites. Do the Dakshina Kali Sahasranama, the speaker answers; do the Adya Kali Sahasranama, and it will not happen with those. If you are doing the Shamshan Kali one, then there will be difficulty.
Is diksha needed for the Bhairav Sahasranama, and why was nyasa removed?
For the Bhairav Sahasranama diksha is not needed, the speaker says, but if there is some special vidhi vidhan in its phalashruti, then it should be taken. Difficulty arises with respect to nyasa and the like. In the Bhairav stotra Satnamavali vidhan he will give the next day, there is a complete nyasa vidhi — but people do not keep the rules: they will eat and drink madira and meat, do crooked work, smoke ganja, touch women and girls, and do Bhairav ji's puja alongside and carry out his whole stotra anushthan too. What effect will that give? So he has removed the nyasa vidhi from it and said in the video that nyasa should not be done. Those who wish to do it with the full vidhi vidhan, after thinking it over, may contact him and he will tell them.
Does everything taught in spiritual discourse trace back to some shastra?
The speaker says that however many things are being said in the world, their root is some shastra somewhere. By experience the arrangement can change a little, statements can change, methods can change, the manner of explaining can differ on the basis of experience — but the root of all of it is one or another Sanatan granth. Of his own speaking he says the root is the great purashcharan he performed of Bhagavati's Ashtadashakshari mantra, through which everything occurs, experiences arise, and whatever tantra is done is done.
If the grahas are below Bhagavati, why do japa of them at all?
The speaker takes the objection — that the grahas and nakshatras are below Bhagavati and not above her, so why should we do japa of the grahas — and answers: read the mala mantras of Bhagavati Durga, or read her Sahasranama, and Mai herself is saying there sapta-vimshati nakshatrena rupena, that is, I myself am the form of the twenty-seven nakshatras; I myself am the form of the Navagraha. So all the forms of the grahas and nakshatras are Bhagavati's own; somewhere she herself made them, telling them to give effect in people's lives according to their karmas. Therefore we cannot pass over the Navagraha and go on.
Is Lankini only a rakshasi?
The speaker asks in what form Bhagavati Lankini was established in Lanka, and why she said nothing before Hanuman ji, how she let him enter. Lankini is not only a rakshasi: Mai too is there in a Lankini form. Recite the Sahasranama and you will find the Lankini form there to read — and you will say that this is the name of Lankini the rakshasi. But in the Sahasranama, he says, "mutra sudhani" is also written: that is, the place where mal and mutra are, in that place too is a form of Jagadamba. Nothing has been left out anywhere. This is Kaul, he says; this is the truth, and there is much to be known.
What is the ladder from kavach to mala mantra to Hriday to Gita?
Now multiply the kavach paath by a hundred, the speaker says, and it becomes the mala mantra. Multiply the mala mantra by a hundred and it becomes the Hriday. Multiply the Hriday by a hundred and it becomes the Gita. So at the last comes the Gita — and of any devi or devata whatsoever, the Gita gives the greatest fruit.
Where is the importance of a Sahasranama paath stated?
The importance of a Sahasranama paath, the speaker says, will be shown to you after each Sahasranama itself.
Why the Datt mala mantra needs no diksha
The speaker says that because this is a Mala Mantra, no Diksha of any kind is needed for it, and the sadhak should remove that doubt from his mind. The tantra granths describe, he says, that a mantra of more than a hundred words or beejakshars does not require diksha, so it may be done without any. It has no adverse effect, he says, because the mantra is supreme and swayam siddh; the sadhak's task is to make himself worthy of it so that its effect is received.
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