Śrī Anaghāştami Vrat Katha

Chapter One

The very utterance of the name of Śrīpāda was enough for me, Śankar Bhatt, to go into an
intoxicated ecstatic state, which is neither describable nor comprehendible. I lost identity of myself; I
felt I am no longer ‘I’; forgetting even my name I totally immerged into Śrīpāda. Gradually, I
became totally unaware or rather unconscious of both time and place. Even though he was not near
me, I always felt his presence as he if he were next to me. I could feel his Divine consciousness
flowing incessantly into me like an eternal spring.

During evenings, after sunset, taking the permission of Śrīpāda, I would cross the River Kŗşņa and
dwell on the other bank of the river in Pancadev Pahād. There was an ancient Vithal temple, in the
courtyard of which, Śrīpāda used to hold his ‘darbār’ (philosophical discourses were held on
different spiritual topics on every day apart from solving the problems of devotees and ‘anna dāna’-
free distribution of food) inside a reed hut. During nights, I used to meditate under the trees.

I am referring to an event that had happened on a particular Mārgsīş month (between November-
December). I was meditating one night on a full moon day. At midnight, chanting Vedic hymns
intelligibly, many Siddhā Puruşās descended from skies and sat around the tree. Śrīpāda is very fond
of Vedic chants. The Vedic hymns chanted by those Siddhās were not audible to physical ears; only
those persons who could enter into the quiescent conscious semblance could see the Siddhās and
hear the chants. A sweet divine fragrance permeated all over upon their arrival. I came out of
meditation and opened my eyes and beheld Lord Śrīpāda seated on a boulder under a tree. A celestial
lady was seated beside him, on his left side. Comprehending his gesture, I offered obeisance to her.
She blessed me with motherly affection. Words fail me to delineate her; she was the epitome of
warm affection of all the mothers of all the times of the entire universe combined together. She
smiled at me beatifically, as if showering upon me the affection of thousands of mothers, which at
once made me recollect the smile of solace and assurance of all the mothers’ of my previous births.
Yes, it is exactly like the smile of Śrīpāda. Even without my knowledge, I slid and squatted at her
feet. Tears of joy were rolling down my cheeks. Śrīpāda stared at me without batting an eyelid which
made every thing slowly fade away from my eyes and mind. Meanwhile Vedaswasti was over.

Śrīpāda said, “Son! Śankarbhatt! I continuously perform Pancatattva Yajňa here in Pancadev Pahād
so as to transform it into Yogabhūmi. This in turn will help hastening the spiritual evolution in the
world. Here in this ‘Yogabhūmi’ everything - like learning, yajňas and sacrifices, prayers,
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meditation, austerities etc, yields meritorious effects. Above all, the desires of those who perform
‘Anaghāştami Vrat’ thoroughly grasping its quintessence will actualise.

Śrīpāda lovingly looked at the damsel beside him and smiled sweetly. Thereupon she coalesced into
him with ‘Praņava’ sound (Om) as if the entire visible world had conflated into the secret shores of
everlasting bliss. At that very moment all the sages and Nature also immerged into the divine form.
Suddenly there was absolute serenity.

I saw the Almighty Lord Śrīpāda, the one who with his mere conviction could turn all Brahmāndas -
infinite universe- into a ball and could sport with it playfully, sitting amidst the oscillating shadow of
the moonlight peeping through the serene lustrous leaves swinging back and forth. I was witnessing
everything like a mere spectator wondering whether it was dream or a divine illusion. Śrīpāda was
surrounded by a golden aura. He clarified my doubt, “Dear Son, everything is real. If the assigned
role is performed appropriately it does appear as truth. However, if one looks at the role of a low
level from the contemplative grade of a highly elevated role, the farmer appears as a myth, a
delusion; Son, know that whatever roles you come across in your life are emerging from me and
merge within me. Attributes of no object appearing in different roles is permanent. A Yogi who can
enter into subtle conscious roles can change the state, nature and properties of physical matters
through his mere conviction. Hence, devotees should aspire for the oneness i.e. cessation of all
worldly existence and a sense of identification with the Supreme Being, the Brahman which
surpasses all these differentiations, and takes the Sat-being/truth, Chit,-consciousness, Ānand-bliss
forms1. He continued, “Dear Son! All the beings should realise the limits of the egoistic ‘I’, shed it
off and should evolve themselves thereby liberating their souls. Devotees of Datta who sincerely
desire such blissful state and life should definitely perform ‘Anaghāştami Vrat’, which helps destroy
their ignorance and liberates them from the illusory chains of worldly ties. Everything turns
auspicious for them and they will be blessed with fortune. You too perform this Vrat in my presence
on the forthcoming 8th day of dark phase in Mārgsīş month.”

I expressed my ambiguity, “Lord! What does Anagha mean? How does one perform this Vrat? How
to find out whether this Vrat has yielded results or not? Has anyone performed it earlier?” Śrīpāda
calmly elaborated, “Son! Śankara! Who do you think is the damsel, who sat beside me just a little

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Brahma – the Supreme Being (Sat) knows himself and from that Self knowledge proceeds. The
relation of being (Sat) to itself in self-knowledge (chit) is of one perfect harmony, Bliss (Ānanda)
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while ago? She is Anaghā, the mother of entire creation. Complying with my orders, in time to come,
temples of Anaghā-Datta and of my sister Vāsavi will be built here,in this holy place.

I will remain in my Anagha form in it. I will manifest in inconceivable forms to those devotees who
come to this sacred place with genuine devotion to behold my Darşan and to perform the Vrat. Of
course, my advent is a divine secret. Now, time has mellowed for you to know everything about this
Vrat.” He then looking at Vitthal temple, called out aloud, “Son! Bādarāyaņa Śāstri!” A sage came
out of the temple, approached Śrīpāda and bowed to him. Śrīpāda walked towards the temple and
merged into the idol. I humbly bowed to the sage touching his feet; he blessed me. I realised that
Bādarāyaņa Śāstri was none other than ‘Vedavyāsa’ himself. I expressed my earnest desire to
apperceive the stories of Anaghāştami and their profound significance, as illustrated in Datta Purāņa
by him.

I entreated humbly, “O Revered Sage! I was told that in times yore, deities like Lord Indra et al,
suffered a crushing defeat in the hands of demon Jambhāsura. The deities surrendered themselves to
Lord Dattātreya, and by His grace could regain their kingdom. I wonder did Lord Dattātreya wage a
war against the demons in the battle field or did he overpower them with his yogic powers? I am
very eager to know the details. Kindly quench my thirst for knowledge”.

Discerning my sincere interest the sage started narrating, “Son! King Yudhişthira asked Lord Kŗşņa
the same question that you have asked me today. I will just cite the answer Kŗşņa told to Dharamarāj.
Listen to me carefully.”

Kŗşņa said, “O Yudhişthira! Atri, renowned as the intellectual offspring of Brahma was a great seer.
He performed tapasya (penance) very devoutly. His consort’s name was Anasūya. Propitiated with
their penance, the Trinity granted them a boon that they would be born as their children. Accordingly
Brahma, Vişņu and Maheśwara were born as Chandra, Datta and Durvāsa respectively. Chandra and
Durvāsa imparted their ‘Anś’ (part of their divine powers) to Datta and left; whereas Vişņu submitted
himself (Datt) to the sage couple, thus making his name Datta meaningful. Datta’s consort Anaghā is
the embodiment of Goddess Lakşmi Devi. They have eight children, namely Aņima, Laghima,
Prāpti, Prākāmya, Iśitva, Vaśitva, Mahima, and Kāmāvasāyita. Lord Datta, along with Anaghā Devi
was engaged in yogic practice on Sahyādri Mountain.

After receiving boons from Lord Brahma, once an Asura (demon) called Jambhāsura invaded
Amarāvathi, the abode of deities. After a fierce battle for about thousand years, the Asuras inflicted a

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crushing defeat on the deities. Making fun of them and prodding them with their weapons, the
Asurās chased the vanquished Gods. Somehow the Gods managed to escape from them. Later, as per
the suggestion of their preceptor Bŗhaspati, they approached Lord Datta and poured out their hearts
to Him, “O Lord! Defeated by Jambhāsura and his army, we have come to thee seeking refuge. O
Savior of the Destitute! Kindly help us. The demons are not even sparing our shares of oblations
offered to us through god of fire in sacred Yajňas. Please save us from this horrific plight”

The ocean of compassion Lord Datta took pity on them and decided to help them. He announced, “If
you can manage to bring the enemy to me, I, on my part will destroy their power through my yogic
insight. Then it will be easy for you to overpower them. There is no need to worry when I am here to
help you. Go and challenge them for war.”

The reassured Gods, mustered courage, and challenged the Asuras for war. The Asurās started
striking them with thorn-spiked clubs. Enduring severe pain, the Gods fled to the hermitage of Datta
and hid behind Him.

Pursuing them even the Asuras reached the hermitage. There they stood stupefied looking at the
bewitchingly beautiful damsel seated on the lap of Datta. They could not take their eyes off her. To
them, the damsel appeared like the very personification of femininity. Resolved to have her by all
means, they forcefully dragged her from His lap, hurled her into a palanquin and carried it away on
their heads. Datta remained a passive spectator, smiling at them.

Then he addressed the deities, “A highly favourable incident transpired here today. The worst period
and end of the demons is fast approaching. When Goddess Lakşmi who should dwell on one’s
forehead, crossing it if climbs onto one’s head, the property of that person gets confiscated by others.
Hence your kingdom that is now under their control will once again land into your hands. Goddess
Lakşmi will destroy their power as they are entrapped in her delusive power. So, hasten at once and
kill your debilitated enemies.” The deities followed his instructions; Indra killed Jambhāsura. Their
happiness knew no bounds. Anaghā was once again seated on the lap of Datta. The Gods praised
them in many ways.

Śrī Datta explaining about tattva (the real form) of Anaghā said, “O Sacred Deities! Anaghā Lakşmi
is the Yoga Śakti that abides in me, and she is also the Maya Śakti, who deludes the entire universe
into illusion. If ever creation is perceived as a sensual entity by anyone, she takes the form of Maya
Śakti and extirpates their power. Playing the role of the Mother of Knowledge and Yoga, she takes

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the form of Para Śakti and provides all types of riches, comforts and powers, and reveals the path of
salvation to and guides those devotees, who lead a virtuous life, realizing that the entire world is
filled with my consciousness. Further the sins of those devotees get dissolved who devoutly and
devotedly perform this Vrat and contemplate on the intrinsic nature of Datta and Anaghā. They can
contact me directly and in their subtle bodies. They will always be protected by me irrespective of
which world or era or whatever condition they are in. They will lead a happy and opulent life both in
physical and astral worlds. They will be blessed with riches, children, peace, bliss, longevity of life
and perfect health. Neither scarcity nor poverty is felt in the houses of my devotees, this is my
promise.” The congregation of deities returned to their abode after being bestowed with blessings.

O Yudhişthira! Even Devendra, the ruler of the three worlds surrendered himself to Anaghā -Datta
and regained his kingdom with his mercy. Only those persons who totally surrender themselves and
take refuge in Him would perceive and realize his glory. With unswerving faith and devotion, the
devotee can transform his heart into an altar of Lord Datta, thereby binding him there forever. If one
so desires, Anaghāştami ought to be performed on Bahula Aştami (eighth day in the dark phase), in
Mārgsīş month (between November and December), one has to chant the name of Datta and
contemplate on the true forms of Anaghā-Datta. There is no other way except and beyond this.”

Victory to Anaghā Datta!

End of the First chapter of Anaghāştami Vrat stories
from the second volume of Śrīpada Śrīvallabha Caritamŗt

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 Chapter Two

After narrating about Jambhāsura, Lord Kŗşņa said, “O Dharmarāj, after helping the gods regain their
kingdom, Lord Dattātreya decided to engage in tapasya (penance), for the benefit of the people. At
once he started his penance lifting the arms with hands folded in prayer, concentrating on ‘Kūtastha
Chaitanya’ (the point between the eyebrows where one focuses during meditation. Kūtastha
Chaitanya is the awareness of the infinite nature of Spirit inherent in all things) with eyes open and
attracting the satanic energies existing in the universe towards him. Thus, he was engrossed in the
penance called ‘Brahmottara’ for three thousand years.

At the same time, Kārtavīryārjun, who was born with lifeless hands, surrendered himself completely
to Lord Dattātreya and served him with his heart and soul. Propitiated by his devotional service, the
Lord ordered him to ask for any boon. Thereupon Kārtavīryārjun asked that he be granted perfect
ability to rule his kingdom righteously; that he be invincible in the battlefield; that he be surrounded
by virtuous people to beacon him towards the right path, if he unwittingly goes astray in any issue
and finally that he be blessed with death at the hands of a warrior who is equal to Lord Dattātreya.

The Ocean of Compassion Lord granted him all the boons and also bestowed very rare yogavidyas
upon him. Blessed with all these boons, the king, who could now perceive the thoughts of people,
took care of his subjects like a father, fulfilling their desires and administering dharma in all aspects.
He appeased all the Gods and deities by performing Yajňas and sacrifices. Consequently all the
seasons yielded the expected results at the opportune time. He offered alms so generously to
Brahmins and virtuous people that they were well-contented and never knew the word ‘scarcity’ all
through their lives.

He made sure that his people always performed ‘Anaghāştami Vrat’ and thus helped them in
obliterating their bad karma and sins. If anything was lost in their kingdom, it was retrieved just by
the mere utterance of name of Kārtavīryārjun. Sorrow, agony and such accompanying words were
unknown to his subjects. Everyone was habituated to tread on the path of virtue. Thus he ruled his
kingdom peacefully and righteously for 85000 years by the grace of Lord Dattātreya.

Kārtavīrya extolled everyone in valour. He made the King of Nether World, Karkotaka, as the guard
of the city of Māhişmati. One day Kārtavīrya went to River Narmada with lot of pomp and show,
along with his wives and retinue on a pleasure trip. While sporting in the river with his wives, he
stopped the flow of the river with his thousand hands and altered its course. Rāvaņa, who happened

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to be nearby at the same river at same time felt humiliated and challenged him. Kārtavīrya defeated
Rāvaņa and took him to Māhişmati amidst jeers and gibes of his wives and imprisoned him there.
When Pulastya, the grand father of Rāvaņa came to know about it, he approached and pleaded
Kārtavīrya personally. The King released him.

Once, when the God of Fire approached him to appease his hunger, Kārtavīrya gave away the entire
earth in alms. Śrī Kŗşņa concluded, “O King! The person who was once limbless got thousand
powerful arms by performing Anaghāştami and accomplished such great deeds, which illustrate the
glory of Anaghāştami.

Well! Is there anything that is impossible for the one who was fortunate enough to enjoy the grace of
Anagha? Thus during the times of Kārtavīryārjuna all the people performed Anaghāştami Vrat.
There was not a single person who did not perform this Vrat in his kingdom.

Victory to Anaghā Datta!

End of Chapter Two

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 Chapter Three

Yudhişthira! Even the great devotee Kārtavīrya gradually got entrapped in the delusive
entanglements and lo, his period of decline dawned. He became arrogant and insolent and developed
disregard, rather careless attitude towards seers, sages, Brahmins, gurus and righteous people.
However, Destiny under the shroud of hunting, enacting its role, hauled Kārtavīrya in front of the
hermitage of Sage Jamadagni. The sage extended hospitality to the king and his retinue by offering
sumptuous food by the grace of Kāmadhenu, the Divine Cow of Plenty. After enjoying the six
course meal offered by the sage to their heart’s content, Kārtavīrya while bidding farewell, without
deliberating upon his action, forcibly seized Kāmadhenu, ‘the gem of the cows’ and marched
towards his capital.

Meanwhile Sage Jamadagni’s son Paraśurāma returned to the hermitage. When he came to know the
entire incident his anger knew no bounds. Taking an axe into his hands, he at once left for
Māhişmati. Just when King Kārtavīrya was about to enter the capital with the wish-fulfilling cow,
Paraśurāma attacked him wrathfully. A fierce battle ensued between them. Paraśurāma killed
Kārtavīrya using ‘Agneya Astra’. He returned to the āśram with Kāmadhenu and narrated the entire
incident to his father. Jamadagni felt agonised saying that killing a king was an unrighteous act.

The sons of Kārtavīrya lay in wait for the right moment to avenge their father’s death and killed
Jamadagni when Paraśurāma was away from home. When Paraśurama returned to the āśram, he
could not bear the sight of his father’s death. He charged to the capital and mercilessly killed all the
kith and kin of the royal family including infants. Then as per the instructions of his mother, he took
a strong bamboo stick, at its two ends he tied two baskets with strong ropes, and placed his dead
father in one of the baskets and his mother in the other. Carrying on his shoulder this bamboo stick
with a basket at either end, he left for Guru Datta Prabhu. There under the Lord’s supervision
Paraśurāma performed funeral rites of his father and mastered a yogavidya called secret of ‘Tripura’
from the Lord. Taking the blessings of the Lord, he set out to fulfil his vow. Travelling around the
earth for 20 times, he killed all the kşatriyas and made the earth ‘san-kşatriyas’ - devoid of kşatriyas.
Taking holy bath in the River Praņati, once again under the guidance of Lord Datta, he performed
Aśwamedha Yajňa perceiving and honouring Sage Kaśyapa as Lord Brahma. He donated everything
he had as dakşina (charity) in the yajňa”.

King Dharmarāja expressed his obscurity, “The king has right on everything in his kingdom. As such
when a king asks for something, is it not unrighteous to refuse the same to him?” Lord Kŗşņa replied

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with a smile, “Dharma has been ordained in Brahmins, sages, saints and in virtuous people, as they
selflessly engross themselves in the worship and service of the Lord; in turn the Lord shoulders their
responsibilities. So it is the Lord and not the king who has right over everything and them. The Lord
incarnates to punish those kings who not only fail to protect these people, but also inflict hardships
on them. Paraśurāma was one such incarnation. There is no room for erratum in the Divine law.”

Yudhiştir requested, “O Lord! Please narrate the incident about Āmalakāśram near Sahya Mountain.”

Victory to Anaghā Datta!

End of Chapter Three

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 Chapter Four

Lord Kŗşņa elaborated the incident thus, “In times of yore, when Lord Skanda was residing over
Śrīsaila Mountain, a few sages asked him about ‘Āmalakāśram’. I am going to recount the same that
was once narrated by Skanda to them. Listen to me attentively. The story goes thus - Brahma, the
Lord of Creation had devoutly created Gods and Goddesses, Demons, humans, palaces, hermitages,
castes, and spiritual fraternities.

At the initial stage of creation, all human beings adhered to scriptural injunctions and acts. They
were well conversant in Vedas, sound-minded, unblemished, self-realised and analytical thinkers.
Hence the aim of creation was not fulfilled. Wondering what to do, Brahma created a Vidya with five
chapters namely, Tama (Ignorance), Moha (Passion), Mati-Vimoh (Fickle-mindedness), Tāmis
(Darkness) and Andhatama (Extreme darkness). Brahma, who created all these ‘ignorance’, was
himself affected by them and forgot all Vedas. He could not even perceive Mother Gayatri. He was
unable to find out a way to come out of his inability to recollect.

Grief-stricken Brahma invoked Mother Reņuka, who manifested in front of him. She suggested him
to approach Lord Vişņu. Brahma went to Vaikuntha - the Lord’s abode but could not find Vişņu, the
one who dwells in the hearts of all beings. During his search he reached a village, where he saw an
Āmla tree emitting dazzling radiance. Keeping it as a landmark, he continued searching for Him
everywhere. As there was such a bright ‘Āmla’ tree in that village, it was called as ‘Āmalakika’.
Brahma came back to Mother Reņuka with that tree. Moved by his plight, the compassionate mother
called forth Datta. Datta appeared and paid venerations to her, touching her feet. Then obeying her
orders, he addressed Brahma, “Brahma! The infinite and cognate ‘Om’ sound exists in all the letters.
All the letters originate from it only. The source of origin of all these letters is none other than
Goddess Reņuka – the mother of imperishable, heterogeneous Vedas. She is primordial Parāśakti, the
main and key source of all the worlds and she is Sāvitri too. She is the integrated soul of knowledge,
perception and pleasant bliss.

Meanwhile, Brahma witnessed Vedas entering into the shoulders of Reņuka Mā emerging from the
face of Anaghā Lakşmi, the consort who was sitting to the left of Datta. Brahma was rhapsodic
witnessing this marvellous sight. He sang in praise of the three - Lord Dattātreya, Goddesses
Reņuka and Anaghā and exclaimed, “O Mother! All the meters (rhythmic patterns of poetry) are
your organs; the vowels, consonants and the Om form your soul.” Thus Brahma once again
recollecting all the Vedas was about to set out for Satyaloka, his abode with great delight.
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Just at that time, seeing the arrival of Paraśurāma, Mother Reņuka addressing him said, “Son!
Paraśurāmā! Your father used to enter the abdomen of Lord Vişņu to pray to Lord Śiva. Āmla tree is
the abode of the Trinity - Brahma, Vişņu and Śiva and thus forms the epitome of Trinity. Plant this
tree in the yard of this Āśram as a mark of your sincere devotion and love towards me. Relax in it
together with Ātreya and enrich your name and fame. Rāmā! Listen to me carefully. Human beings
attain elevation just by merely touching, seeing, offering venerations to the Āmla Tree or
circumambulating around it. Uplift the world without losing consciousness of who you are. Nurse
the āmla tree - the embodiment of Lord Vişņu, with love and devotion. Son! Be it a man or a woman,
the one who beholds the tree shining like a comet (Ketu) on Sahyadri Mountain, with devotion will
be blessed with eternal bliss and happiness and enjoy all the comforts and luxuries in the succeeding
births. This is the glory of Āmla tree”. Thereupon, Parasurāma entered into the tree. Offering
salutations to Mother Reņuka, Lord Vişņu went and stood beneath the tree. The enlightened Brahma
paid obeisance to all of them and returned to Satya loka. Thus Bādarāyaņa detailed to me
(Śankarbhatt) everything that had been related by Kŗşņa to Yudhişthira.

Victory to Anaghā Datta!

End of Chapter Four

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 Chapter Five

I questioned humbly, “I was told that whoever totally surrenders himself to Anaghā-Datta and
performs Anaghāştami with devout devotion realising the profound quintessence of Anaghā-Datta,
receives their divine grace and attains Aşta Siddhis - eight super natural powers.

“Well! Aşta Siddhis are the children of Anaghā Datta. Aren’t they? Please tell me about them.” Śrī
Bādarāyaņa, glancing at me with parental affection, integrated his consciousness with that of the
sacred cognisance of Goddess Saraswati; intoxicated on the nectar of devotion of Lord Dattātreya,
started his narration as if in a divine trance, “Son! Śankara! I will elucidate about Lord Datta, the
magnanimous sacred incarnation, the knowledge about who alone will suffice to liberate the soul
from karmic flux for births to come, and after comprehending which, there never arises any need to
know anything further. Nevertheless the desire to know the true philosophy of Anaghā-Datta sprouts
up in those hearts whose sin that has been accumulated and piled up from births together, is going to
be obliterated within a trice.

‘Agha’ means sin, the root of which is ‘I’ and ‘mine’. The egocentric feeling and the self-centred
concepts like I, my, mine etc. are sins. If a person immersed neck deep in such parochial bent of
mind, performs any activities, the vibrations produced in the mind at such a level further tightens,
rather strengthens the selfish ‘I’, ‘my’ bondage. Thus, all the karmic effects being stabilized entangle
the person in the whirlpool of transmigration. These binding powers get transformed into country,
time, events, persons, dreams etc. and taking the form of ‘yogamāya’ (the physical and familial
bonds united with delusion) provide multifarious experiences to the persons concerned.

‘Anagha’ means without sin. Anagha is the form of that Parabrahma, the very utterance of whose
name washes out all the sins and bad karma and terminates the transmigration cycle. Mother Anaghā
is none other than Yogamāya, the life force who dwells on His left side in an affiliated state. Mother
Anaghā herself transforms Datta as Anagh.

Lord Dattātreya is none other than the primordial Parabrahma himself. The Great Conviction- which
can create, sustain and dissolve zillions of Brahmandas and which is formless and without attributes.
Well! The same great conviction took the form and attributes and descended onto the earth as Lord
Dattātreya.

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Son! Śankara! Sins are of three types - Mental, Verbal and Physical. Consider that a malign thought
occurred in brain, but the respective act was not performed. Even then the person acquires sin equal
to the evil act performed. The sins acquired through the blemished thoughts are called as Mental
Sins or Mental Flaws.

Telling lies, accusing Gods and Brahmins, ill-treating or humiliating parents, yearning for sensual
pleasures, not contemplating the Gayatri Mantra in spite of knowing its profound essence and
significance etc. are known as Verbal faults (Vachik Doş). Certain thoughts, though not uttered will
definitely prove effective, and the person who nourishes such thoughts will certainly accumulate sin,
in proportion to it.

To encounter a Brahmin who does not perform Sandhyā Vandana; to converse with a Kşatriya who
does not react to or respond when any unrighteous thing is transpiring before his very eyes; to make
friendship with a Vaiśya (Baniya) who adopts foul methods with a selfish motive to gain profits; and
performance of heretic activities etc. are known as Physical flaws. Apart from these there are five
more great sins (Pancha Mahāpātakās).

Continuous contemplation on Datta Tattva mitigates mental sins; chanting his name sweeps
away verbal sins and worshipping Anaghā-Datta destroys physical sins. Performance of
Anaghāştami burns away all types of sins. Dear Son! The devotee who practices yoga (to unite with
the Lord) realising the nature and form (Tattva) of Lord Dattātreya attains eight super human powers
(siddhīs). Indicating this, it is said that he had eight children.

Aņima means the power to disappear by becoming smaller than an atom; it also means exceptional.
Laghima means sharp intelligence, power to become lighter than a soft feather and to levitate.
Mahima or Garima stands for a universally acclaimed siddhi, the power to increase the weight of
the body. Prāpti means the power to impart knowledge of senses in the organs. Prākāmya is the
power to exist at the same time at different places, to see the invisible things or things of other world
and a (free) wanderer. Iśitva is the power to stimulate bodies and persons and to control the powers
of Nature. Vaśitva is the power to control and win over the body. Kāmāvasāita is the power with
which one enjoys the happiness of the three worlds without any effort and whose wishes get
materialised at once. On reaching this stage a person becomes desireless and enjoys the great bliss
without having any desire at all. A devotee who really aspires for self-realization looks upon these
powers as ‘prasād’ of God, without getting carried away by them; he remains unaffected and neutral
endeavouring for uplifting the self, and consequently attains liberation. Lord Dattātreya, the

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embodiment of the Trinity residing at the centre of eight-petalled lotus along with his consort
Anaghā, protects us.”

Expressing my doubt I said, “O Best of Gurus! When and in which month this Vrat should be
performed? What are the rules? What is the procedure and what are the mantras? Please explain to
me in detail the procedure of this Vrat.”

Śrī Bādarāyaņa replied, “Son! Kārtavīrya worshipped Anaghā on the 8th day, in the dark phase of
Mārgaśīş lunar month. Prepare and decorate the altar, consecrating it with Darbha (sacrificial grass),
place the idols of Śrī Datta-Anaghā (Idol of Śrī Rama and Satyanarayana Swami, will also do) on the
altar along with their children (Eight Siddhis). Pray to them and worship them as per the methods
prescribed in the scripture and continue the chain by initiating Vrat to a person who yearns to
perform it. The devotee who performs the Vrat should spend the night chanting and singing the name
of Datta, reading scriptures, etc. without sleeping. The next day morning, after offering flowers,
sweets and giving ‘Ārati’, immerse the idols and other materials, flowers etc. that were used for
worshipping the God in a river or a lake.

Dear Śankara! Now as you are aware of the significance of the Vrat, realise its power to terminate
the transmigration cycle and to grant salvation. In Tretāyuga, Paraśurāma performed this Vrat
placing golden idols. King Daśaratha along with his wives and Emperor Yudhiştira with his wife
Draupadi performed this Vrat. Kunti Devi got rid of her troubles after performing this Vrat with
devotion under the guidance of Sage Durvāsa in Kunti-Mādhava temple in Pithāpuram, which is
considered as one of the 18 Śakti Pīthas.

Similarly, King Alark, Prahlād, Emperor Nahuşa and Kārtavīrya attained liberation after performing
this Vrat.

This Vrat which grants both mundane and spiritual happiness and bliss should be performed
throughout the life to enjoy the same, if not, at least once in a life time. Dear Son! As I desire your
welfare, I elaborated all the details of this Vrat, following the command of Lord Śrīpāda. Devotees
who either perform this Vrat or listen to the story with devotion will be freed from all debts, obtain
all types of riches, beget virtuous children, acquire a new house, become the owners of cattle, wealth,
field and farms. They will receive the grace of the Guru eternally, and all the sins and bad karma
would get obliterated and ultimately they will attain salvation. Son! This Vrat, the wish fulfilling
gem has luckily come into your hands; please do not let it go. Perform it with devout dedication in

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the presence of Lord Śrīpāda on forthcoming Bahulāştami and enjoy the mercy and grace of Śrīpāda
forever.”

Thus after narrating and chanting the mantra ‘Śrīpāda Rājam Śaraņam Prapadye’ and prostrating to
Lord Vithal, the great seer Bādarāyaņa disappeared.

Victory to Anaghā Datta!

End of the Anaghāştami Vrat stories

from the second volume of Śrīpāda Śrīvallabha Caritamŗt

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