Answer - Bhakti is calling to the mind with all the love, the Supreme Being, it is His darshan, it is singing of His praises, it is selfless service and all effort taken to weave the divine principles of Truth, Love and Joy into our life.

'Bhajasevayam'. The root of the Sanskrit verb 'bhaja', means 'serving with love'. Serving my God with all my love is bhakti. So bhakti is loving God and serving all His children who suffer because of their destinies.

The path that lets us achieve the love of the Parameshwar is the path of Bhakti.

Bhakti is serving with love, it is a heart full of tender feelings, ever-growing and strengthened by its power that is love.

Being constantly conscious about the existence of the Swayambhagwan and progressive strengthening of the same simultaneously while discharging my roles, responsibilities, and duties is how the complete Bhakti is defined.


Bhava means a true heartfelt feeling.

Answer – He, who consistently performs the apt deed by following the conscience or the Vivek in the present, with reference to the knowledge of the past, without worrying about the result held by the future or wishing for a specific fruit, is Arjuna in the real sense of the term. He is the real Jay or a true victory, the perfect disciple and the true bhakta.

Answer – When theist thought becomes aware of the origin of the jivatma and in the process studies the universe around, it also becomes aware of the three basic attributes of the Supreme Being, viz. Truth, Love and Joy and then it begins to feel and experience these in every action and reaction.

Then there is a firm resolve that He and He alone is the Creator of the Universe, the Subject of every occurrence.

This unshakeable resolve is faith.

The common man may not be aware of high and mighty words like ‘reflection’, ‘contemplation’, ‘quest’, etc. but he learns the concept of faith through his daily, worldly experiences and occurrences.

Faith cannot arise in the mind merely because of external hammering and repeated persuasion.

However, faith felt spontaneously and naturally is an inevitable consequence of faith in the previous birth.

Answer – 99% of the happiness and misery that come our way are either short-lived or they change their appearance.

Understanding this short period well and not letting anybody deceive or trick us, is forbearance and fortitude.

It is this forbearance that does away with unnecessary fear, fury and temptation.

Besides, forbearance is not just waiting patiently, but taking the effort to resolve the problem that has arisen, and keeping the fortitude and firm faith that my dearest God is sure to grant the fruit that is apt for me. He will never ever let me down.

What we understand by faith, is turning to God to ask for fulfillment of a wish and forbearance for us is impatient waiting.

It is possible to feign wealth, valour and even faith but it is just not possible to feign forbearance. So, that is where insincere bhakti and false faith are exposed.

Answer – The Dasyabhakti is certainly not pleading, servility, dependance or even feeblemindedness. The Dasyabhakti is ‘wanting to become as sufficient and as strong as the Master’ and with this desire in mind, humbly living at His Feet and constraining oneself to all His laws.

Serving the Paramatma, is becoming the server of the love, the fearlessness and the sanctity of the Parameshwar.

The Dasyabhakti is complete surrender. As Bhagwan Shree Krishna says,



Sarvadharmanparityajyamamekamsharanamvraja |

Ahamtvasarvapapebhyomokshayishyamimaashucha ||

The Bhagwanta says, “O man, shed all your urges, your inclinations and surrender unto Me. I will release you of all sin and grant you the supreme position.”

Giving the Parameshwar preference over all else before setting about a task, is the first condition of Dasyabhakti.

To do every deed for the Parameshwar alone, is the second condition of Dasyabhakti.

To be determined that in my life, whatever is apt is what will happen and it is the Parameshwar, who will make it happen and not be hopeful that the Parameshwar fulfill what I want in life.

I will not ask for the fruit of my seva and my bhakti. I will be contented with whatever He grants me and I will commit and offer my life in His seva, wanting constantly to offer more and more of myself. This is the fourth condition of Dasyabhakti.

No more ‘ifs’ and ‘buts’, no more terms and conditions on my part. They are all over. ‘Happiness or misery, get Your work done’. Such an ardent and genuine desire addressed to the Parameshwar, is the fifth condition of Dasyabhakti.

The seva and the love of the Bhagwanta becomes a source of increasing joy and enriches life both from the individual worldly point of view and from the point of view of attaining the highest aim. Ensuring that this worldly enrichment does not take me away from my entity as server and also that the spiritual progress does not inflate the ego is the sixth condition of the Dasyabhakti.

The conviction that Hanumanta is the only ideal and perfect path and that Bharata’s conduct is the only compass that will guide us in our journey of life, is the seventh and most important condition of Dasyabhakti.

Answer – Truth is that, which at all times and invariably leads to sacredness (purity) and joy.

That which might yield immense happiness but not purity cannot be the Truth.

That which may lead to sacredness and even happiness for the time being, but is likely to bring misery to others and not likely to bring joy to the Almighty, cannot be the Truth.

E.g.: A person, who has pledged to speak the truth, is sitting in the front yard of his house. Just then, a frightened young girl comes rushing up to him and pleads with him saying, “Please save me. There are ruffians chasing me.” The man tells her to hide in his house. The ruffians arrive just then and ask him, “Where is the girl who came running here?” What should be his reply? Should he reveal reality because of his oath to speak the truth? Should he say, “Yes, there she is in my house, meaning, there she is, go and rape her!” In that case, his word and deed may be in keeping with reality but not with the Truth. This kind of a response will not lead to sacredness or joy in the life of the man or that of the young girl or even that of the ruffians, for that matter.

AnswerNamaskara is not merely joining the hands in prayer; it is steering the straying mind in the apt direction. The word ‘namah’ can be said to stand between ‘manah’ (mind) and ‘namah’ (Namaskara). The catalyst in the process of steering the mind in the apt direction is ‘namah’ and ‘manah’ (ego) its opposite, is the catalyst in the opposite process, viz. the straying of the mind.

I must be able to turn inside out, the ‘Dhara’ (meaning flow and signifying the mind) and make out of it, ‘Radha’. What after all is Radha? Radha is pure, sheer, single-minded, whole-hearted bhakti. Radha is ‘Lhadini’, the ‘AlhadiniShakti’, the loving grace of God that sows joy in our life.

Answer – Fate is nothing but the mind. Therefore a change in the mind means a change in the fate. This change is nothing but the transformation of darkness into light, the transformation of the weakness of the mind into the strength of the mind. And that is the one and the only veritable miracle.

 Answer – As bhakti overwhelms the subconscious mind, the various fears hidden in it begin to vanish. This indeed is the fruit of bhakti.

Answer – To live a virtuous worldly life and while doing so, allowing the mind to enter into and take over the subconscious mind is spirituality; whereas to discharge virtuously, all necessary bodily deeds with spirituality as the ultimate objective is living a worldly life.

Every deed of our life is eventually an offering unto the Almighty. He is aware of every word, spoken or unspoken; every deed, every thought, at the very moment these occur. In fact, every moment of our life is open to Him. Spirituality consists in never losing sight of these facts. And so, walking this path leads to contentment, peace and everlasting joy.

Truth, Love and Joy is the only trio of rules of Spirituality whereas Bhakti, Seva and purification of values are the only means of spirituality.

The first successful step towards a spiritual life is living the Brahmacharyashrama, the Grihasthashrama and the Vanaprasthashrama stages of worldly life, with utmost virtue, righteousness and not failing our duty; in other words, the Purushartha of financial pursuits and that of desire have to happen as per the prescriptions of dharma.

If seva and bhakti are made part of the worldly life that we may live as given above, the purification of values takes place, and we end up taking the second successful step of spirituality.

Answer – The Purushartha that we must achieve in our life lies in the interest of each of us, that we overcome this fear of death and the helplessness that it rouses in us. We must strengthen our feeble minds. To make life successful, it is necessary for me to bring contentment, peace, satisfaction into it.

Answer – The human mind holds all kinds of seeds: the good and the bad; the pure and the impure. Innumerable seeds of both the kinds are contained in it. My destiny decides which of these is to germinate and grow and when. However, I can decide which seed out of the ones that germinate, may be allowed to grow and which one may be sheared until it is completely destroyed. This is what is known as ‘Free Will’.

Answer – ‘Desire’, ‘fury’, ‘greed’, ‘temptation’, ‘passion’ and ‘jealousy’ are the six dreadful foes that stand in the way of every human, who dreams of realization.

Fury, the most effective and lethal of the six, can bring about total destruction. One tends to lose control over oneself and acts done in a fit of fury can cost us dear, to the extent of causing irreparable damage to our lives.

The reason behind our fury is always external, it is always someone other than us, who is responsible for it or so we are convinced.

As a matter of fact, fury subsists in the mind, it grows, and the moment there is a suitable trigger, it blows up. Fury thrives on and is sustained by inappropriate thoughts, wrong food, improper activities and misdirected expectations.

Anger in protest against injustice is indeed a sign of vigour and vitality. It is totally different from expressed or unexpressed anger set off by trifles that harms the angry person more than anybody else.

When I am enraged and when I do not at all try to curb my anger, various chemical reactions in the body are adversely affected, and the effect does not wear off easily.

High blood pressure, peptic ulcer, acidity, heart disease, arthritis, bronchial asthma are a few of the diseases that can be traced to uncontrollable and excessive anger. Modern medicine too supports this view.

The grip of the Mahaprana on the mind as also the command and influence of the Almighty both slacken because of rage. Rage also stands in the way of progress on the path of bhakti.

Answer – Fury, the invitation to disease, the hurdle in the flow of grace, is the most lethal of the six defilements (foes). Bhasmasura placed his hand on his head and burnt himself. We have to destroy anger making use of this same principle.

If we direct our anger towards fury, we will surely burn out this anger. But where is the ‘Mohini’ that lured Bhasmasura into this act?

This form, ‘Mohini’ assumed by MahaVishnu is bhakti of the Supreme Being in form. The more the name and the form of the Supreme Being entice me and make way into my heart, the more the destruction of the six foes and consequently, the more the treasures of the Supreme Being that unravel in my life.

Answer – Only the Dattaguru, the SahajaShivaMahadurgeshwar and the JagadambaDurga together are termed ‘Naath’. The Dattaguru is the unexpressed that is the NiranjanNaath; the SahajaShivaMahadurgeshwar or the AadiNaath is the SagunNaath, and JagadambaDurga or the UdayNaath is the SakalNaath. The Three are termed ‘Naath’ that is ‘Parameshwar’. In the word ‘नाथ’ (Naath) – the ‘न’ stands for the NiranjanNaath, the ‘आ’ for the SagunNaath and the ‘थ’ for the SakalNaath. 

Answer – The universe was created from the original, primeval wish or the impulse of the Dattaguru – “EkosmiBahusyaam” meaning, ‘I am one. I want to become numerous, multiples, in multiples, infinitude’, and with this resolve the ParameshwarDattaguru Himself assumed the form of ‘Shree MannaNarayan’ or the ‘Shree Mahadurgeshwar’ and His wish took the form of the ‘AadimataGayatri’ or the ‘Jagadamba’ or the ‘Chandika’. The creation of the universe, its maintenance and also its merger back into Him is the pastime (leela) of the Parameshwar Himself.

This power of pastime (leela) of the ParameshwarDattaguru is called the ‘Lalita’. The AadimataJagadambaLalita is the primeval, the very first pastime of the Parameshwar. She is also the eternal pastime of the ParampitaDattaguru, the NityaShiva and also the primeval desire (AadyaKaamana) of the Mahakameshwar.

The Lalita is the AadiVidya, ShuddhaVidya, ParaaShakti, Chandika, MahaDurga, also ShreeVidya. The Parameshwar is the ‘Shree MannaNarayan’ while She is the ‘Narayani’; the Parameshwar is the ‘Shree Mahadurgeshwar’ while She is the ‘MahaDurga; the Parameshwar is the ‘Mahakameshwar’ while She is the Lalita ‘MahakameshwariKaamakala’.

Answer – We all know that the three forms - the Prajapati Brahma, the Mahavishnu and the ParamaShiva, are the three sons of the Aadipita Sahaja Shiva and the Jagadamba.

Also, though the external forms and the mission and purpose of the three are different, their original and the basic form is that of the ‘Parmatma in the form of the Omkara’.

As per the experiences and the deeds of the past births, every person is naturally given likes, dislikes and choices in all matters. Thus, a person may like a particular deity while someone else may like another deity. Also, many forms of the Members of the Chandika Kul are strongly rooted among the masses, and the centralized representative forms of those are always the MahaVishnu-Laxmi and the ParamaShiva-Parvati. Thus, if a person performs the upasana of the MahaVishnu-Laxmi and the ParamaShiva-Parvati, it, in fact, reaches the TriNaath.

The upasana of the bhaktas of the ‘Mahavishnu’ is accepted by the ‘SahajaShiva’ by the name ‘Narayan’, in the infinite-armed form of the Mahavishnu, and also by the ‘Jagadamba’ in the form of ‘Narayani’. On the other hand, the upasana of the bhaktas of the ‘ParamaShiva’ is accepted by the ‘SahajaShiva’ by the name ‘Mahadeva’, in the infinite-armed form of the ‘Shiva’, and also by the ‘Jagadamba’ by the names ‘Shivaa’ and ‘MahaDevi’.

With this arrangement of the TriNaath, also known as the ‘Naathsanvidh’, a bhakta who adores any form is not deprived of the blessings of the TriNaath.

Answer – The Sachchidananda, i.e. ‘the joy – live, actual and sentient’, of the TriNaath viz. the ParmeshwarDattaguru, the AadiPitaaSahajaShiva Narayan and the AadimataJagadambaNarayani, who manifest as the Sat, Chid, Anand, which is the joy that pervades the entire universe and fills fully, the life of bhaktas. This joy is He, the Swayambhagwan; it is He, the joy of the TriNaath, in substance it is He, the Trivikram.

The Trivikram is the divine bond of love between the TriNaath.

The two words the ‘Trivikram’ and the ‘Swayambhagwan’ are one and the same.

Answer – The Sanskrit one-lettered mantra ‘Om’ that incorporates the absolute power of the TriNaath is the origin and the basis of the creation of the universe. 

In the same manner, the Ramnaam is the supreme mantra that holds the combined and simultaneous existence of the TriNaath. The letter ‘रं’, that is part of the word ‘राम’ (Ram), signifies ‘Agni’ that is the ‘SahajaShiva’, the letter ‘आ’ signifies ‘the original and the basic divine light’ that is the ‘Sacchidananda’, the letter ‘आ’ also signifies (beej) joy, the letter ‘म’ signifies the ‘Shomabeej’ of the AadiMata.

As a result, though the Mahavishnu taking pride in Ramnaam assumed the avatar of ‘Ram’, the Ramnaam is, in fact, complete and alive with all the Beej Mantras of all the TriNaath.

The Dattaguru and hence the SahajaShiva and the Jagadamba, hold the Ramnaam most dear. The letter ‘रा’ in the Ramnaam holds and provides the power of the SahajaShiva that is the power of paternity and the letter ‘म’ holds and provides the power of the Jagadamba that is the power of maternity to everyone, to every Shraddhavan as much necessary. The Hanumant Himself is the carrier of the Ramnaam; moreover, the Ramnaam also makes up the form of the Trivikram.

Answer – Naathsanvidh means the plan by the Jagadamba Durga, a special plan by Her for my new birth, which is different from my previous births. 

The Naathsanvidh meaning the plan of the birth, the complete plan of my whole life that is made with the five attributes from the Dattaguru, the AadipitaMahadurgeshwar and AadimataJagadambaDurga namely – wish, love, compassion, forgiveness and providence of competency and potency. For every person to walk only by this plan, the one and only Bhagwan Trivikram continuously keep working to strengthen his faith and good qualities.

However, care is taken to ensure that the plan does not obstruct the free will of a person. A person is free to accept or reject this plan, but only this plan is the ‘bestest’ for a person.

Answer – ‘Ambadnyata’ is the loving gratitude, boundless and unflinching, that the Shraddhavan has in his heart for the Adimata.

Answer – Consuming or destroying the sins (halahala poison) of the true Shraddhavans is the chief function of the Trivikram. He is the only One who delivers the true Shraddhavans from sins by converting their sins into minor mistakes when they surrender at His feet with complete faith, when they gaze at His feet and recall them.

Answer – It is the peace of mind that one gets in the very first place on the darshan of the Trivikram. The degree to which one gets this peace may vary, but it never happens and never ever will happen that on seeing even the image of the Trivikram one does not find peace.

Answer – Whenever a situation sets a Shraddhavan against a Shraddhaheen (non-believer), the SwayambhagwanTrivikram always comes to the help of the Shraddhavan only.

However, when a conflict arises within the Shraddhaheen, the Trivikram backs those in them who are Shraddhaheen but just out of ignorance. First, He transforms them into Shraddhavan and then makes them victorious.

Thus, the Shree Trivikram makes victors out of the Shraddhavans only and hence He is called the Protector, the Caretaker of the Shraddhavans.

Answer – The Trivikram functions in the life of a Shraddhavan at three different levels, all at the same time.

  • At the supra-ocular (taral) level, He missions in the form of ‘words’ meaning ‘thoughts’ through the medium of the great element ‘Akasha’ or space.
  • At the subtle (sookshma) level, He functions in the form of ‘touch’ meaning ‘impetus’ through the medium of the great element ‘Vayu’ or air.
  • At the gross (sthool) level, He missions in the form of ‘energy’ meaning ‘the zeal, the power, the capacities and abilities at work’ through the medium of the great element ‘Agni’ or fire.

Answer – The BhagwanTrivikram doesn’t accept thanks or gifts from his Shraddhavanbhaktas so as to avoid the sin of ungratefulness being committed at their hands. The Trivikram doesn’t expect us to thank Him as according to the laws of the Almighty, the act of thanking by a bhakta correspondingly adds to his merit or the virtue, but if the Shraddhavan forgets to thank the Trivikram, then it may correspondingly add to his sin. And the Trivikram would never like such sin to get added to the lives of his bhaktas.                                                                        

Whatever we give to the Trivikram, whatever we offer Him should be only done with love and faith or even to fulfil a vow, but not as a note of thanks; it should simply be out of love.

On the contrary, a Shraddhavan should keep offering everything to the Trivikram with love. However, rather than thanking Him, one should keep expressing his love for Him by saying “I love you a lot!” This should be done because the Trivikram likes the most, the feelings and expressions of love, faith, bhakti, loyalty and trust.

Answer – The mind cannot attain peace by reflecting over any branch of knowledge. Peace and happiness are achieved only and only by remaining in the Devotion Sentience.

If the recalling of the word of the Almighty is done without reflecting over and chanting His name, that is, if the teachings of the Almighty are reflected over without remaining in the Devotion Sentience, it will be of no use. Everything else is useless without the love for the Almighty.

Answer – By continually loving – the Naam-Mantragajar of the SwayambhagwanTrivikram, the beauty of His form, the pastimes or the leelas of the Trivikram and His primeval and the original abode (the divine existence of the TriNaath which is beyond comprehension); a bhakta naturally gets to experience the love of the SwayambhagwanTrivikram.

Answer – The first half of this sovereign Mantragajar is the prayer of the Trivikram and the TriNaath performed by the Shraddhavans and the second half of this sovereign Mantragajar is the flow of grace originating from the Trivikram meant for the Shraddhavans that is the “His blessing”. The Mantragajar is sovereign, which means it is unparalleled and unique, the one and only complete and perfect mantra. The start and the end points of the mantra coincide, thereby completing a full circle.

Answer – One can do the Mantragajar of the SwayambhagwanTrivikram whenever he is happy, also when he is facing difficulty or is in misery. Likewise, the Mantragajar can also be chanted when there is neither happiness nor misery that is there is nothing special or specific happening. This all means that the Mantragajar of the Swayambhagwan Trivikram can be recited just under any circumstances whatsoever.

Answer – The relation between a drop of water of the ocean and the ocean itself explains the relation between the Swayambhagwan and every human being.

The ocean and a drop that has separated from it have the same chemical composition. However, the power of the entire ocean and the power of a single drop of its water, now alone and separated, just cannot be compared.

Answer – I am a very small portion of the Almighty, I belong to Him, He resides in my heart, I can live happily only within His love – when a person forgets this eternal truth and takes to the Almighty only for meeting his needs, his state becomes like that of the lone drop separated from the ocean. The drop that is the jivatma or that person’s existence then turns negligible or insignificant and this tiny droplet of water incapable of doing anything seeps into the ground to turn into a muddy puddle.

It is only when the droplet separated from the ocean turns into vapour due to the heat of the sun, rises up in the sky to become rainwater and again merges back into the ocean that it gets the power of the entire ocean, that is the drop achieves the backing of the whole ocean. Likewise, when a person always bears in mind the awareness and consciousness that he is a very small portion of the infinite and the unfathomable Swayambhagwan, he is provided everything by the divine ‘BhagwatSamudra’.

I am a very small portion of the Almighty that is I am not separated from the Almighty – for making this truth a part of life, the Devotion Sentience is the best, the most readily available and the simplest path.

Answer – Even if the human mind is completely absorbed in the Almighty, till the time the body does not get together with the mind, it cannot become calm and steady. And an unsteady, indecisive mind cannot always remain absorbed in His existence. Hence, wherever the mind can go indecisive or weak, the above-mentioned means keep the mind and the body together. The outward formalities like worship or poojan, etc. are the various ways in which the energy centres in the human body are strengthened and purified.

Till the prana resides in the body, a Shraddhavan needs outward practices like bhajan, worship or poojan, prayers or archan, havan, pilgrimage, pious austere vowor vrat, etc.

Answer – Owing to remaining in the Devotion Sentience, the path of the upliftment is opened, and after a little wait a bhakta is entirely delivered from sin; that is, remaining in the Devotion Sentience, helps destroy the effects of the inevitable law of karma.

The Swayambhagwan is free from the sinfulness of sin and virtuousness of virtue. He gets involved only in the Devotion Sentience. In the 30thverse of the 9th chapter of the ShreemadBhagwatGeeta, Bhagwan Shree Krishna clearly says –

“Even if a very vicious and immoral person worships Me with total surrender, he should be regarded virtuous; for, he has very rightly resolved to do bhakti.

 The Swayambhagwan is the one and only true Sadguru and His Mantragajar that was recited by Subhatreyi, can deliver from the sin even the most felonious of morons – the vilest of the sinners, those who have crossed the final limits of sins, those who haven’t left any sin from being committed, if they enter the domain of the Devotion Sentience.

Answer – The Swayambhagwan is the one and the only Doer as irrespective to how everything in the universe happens, irrespective to how anyone uses his free will, ultimately it is the Swayambhagwan who holds all the strings. He runs the universe effectively and hence is referred to as the ‘Sutratma’.

Answer – The one who performs bhakti is a bhakta, and the one who remains in the Devotion Sentience is a true bhakta that is a true ‘Shraddhavan’.

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