How to Do Prana Pratishtha of a Japa Mala — Materials, Panchagavya Snan, Viniyoga, and Bead-by-Bead Abhimantran

Why must a mala be given prana pratishtha before it is used?

The speaker says a mala that has not been given Prana Pratishtha cannot give its effect in full. Whether the mala is going to be worn or used for japa, its divinity is used fully only once it has been consecrated — a mala worn after prana pratishtha and mantra japa becomes fully imbued with divinity and shows its full effect.

The speaker opens by saying that today's subject is how to give prana pratishtha to any mala and how to then put it to use. A mala that has not been given Prana Pratishtha, he says, is not able to give its effect in full — so to use its divinity fully, the mala must certainly be given prana pratishtha. This holds whether the mala is going to be used for wearing or for japa. Even if it is meant to be worn, he says, once it has been given prana pratishtha and mantra japa has been done in it, wearing it around the neck will make it fully imbued with divinity and able to show its complete effect.

The mala, dhoop, gangajal, two chandans, ashtagandh, roli, haridra, a deepak, nine peepal leaves and panchagavya

The speaker lists the materials: the mala itself, dhoop, a lota of water, gangajal, two kinds of chandan, ashtagandh, roli, haldi, a deepak, nine peepal leaves, and panchagavya — cow's milk, curd, ghee, gobar and gomutra. There is a specific proportion for panchagavya, but he says it can simply be mixed together and used.

The speaker lays out the items needed and names each one: the mala that is to be given prana pratishtha; a dhoop; a lota of water; GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity.; two kinds of chandan; AshtagandhaA fragrant paste made of eight substances, applied as a tilak before vermilion (sindoor) in remedy and worship rites.; roli; haldi; a deepak; and nine peepal leaves. Along with these, he says, PanchagavyaA purifying mixture of five cow-derived products, used with Panchamrita and Tulsi leaves to purify a home, especially its threshold. is needed — that is, cow's milk, curd, ghee, gobar (cow dung) and gomutra (cow urine). This has a specific proportion, he notes, but ordinarily these can simply be mixed together and used.

A shubh muhurat, or failing that the day’s chowghadiya, with laung and elaichi set aside

Once all the materials are gathered, the speaker says to check a shubh muhurat; if that is not available, at least check the day's shubh chowghadiya, morning and evening. Doing the prana pratishtha in the morning is best. Two laung (cloves) and one elaichi (cardamom) should also be kept ready, to be used after the prana pratishtha is done.

After gathering all the materials, the speaker says to check a shubh muhurat. If a shubh muhurat is not to be had, he says, at least look at the chowghadiya — check which chowghadiya on that day, morning or evening, is auspicious for the prana pratishtha. If the prana pratishtha is done in the morning, he says, that is very good — so a morning shubh chowghadiya should be checked. Along with this, two laung and one elaichi are needed; these will be used after the prana pratishtha is done, so they too should be kept at hand.

Nine peepal leaves laid as an eight-petalled lotus, invoking Narayan, one's ishta and kuldevta

The first step, the speaker says, is to arrange nine peepal leaves on the plate into the shape of an ashtadal kamal (eight-petalled lotus). While doing this the names of Bhagwan Narayan, one's ishta, and one's kuldevi-devta should be taken continuously, so the work becomes fully fruitful. Good, unblemished peepal leaves should be used. After arranging them, a little haldi and kumkum should be put on them, since Brahma, Vishnu and Mahesh are said to eternally dwell in a peepal leaf — which is why peepal leaves are always used for prana pratishtha.

The very first step, the speaker says, is to take nine peepal leaves and arrange them on the plate into the shape of an ashtadal kamal (eight-petalled lotus). While this arranging is being done, he says, the name of Bhagwan Narayan should certainly be taken, along with one's ishta and one's kuldevi-devta — so that the work becomes fully fruitful. Good, unblemished peepal leaves should be used for this (he notes that in the video he is using leaves only to demonstrate the method). Once the peepal leaves are arranged, a little haldi and kumkum should certainly be put on them — this makes them attain still greater divinity, because, he says, it is held that Brahma, Vishnu and Mahesh eternally dwell in a peepal leaf. This is why peepal leaves are always used for prana pratishtha.

Prakshalan in plain water first, with the vowels and consonants recited in anusvara where one can

The mala is placed in a bowl and given a snan with pure water first of all — this prakshalan is done with plain water. If one is able to, the speaker says, it is very good to recite the vowels and consonants during this prakshalan: starting from Om and adding anusvara throughout — Om am aam im eem um oom and so on through the full set of vowels and then the full set of consonants.

First of all, the speaker says, place the mala in a bowl in this way and give it a snan with pure water — the mala is first prakshalit (ritually washed) with pure water. If, while doing this prakshalan, one is able to recite the vowels and consonants, that is very good indeed, he says. This recitation of swar-vyanjan means reciting them always with the Pranav and the anusvara mark added — starting from Om, then Om am, aam, im, eem, um, oom, and so on, going through the complete set of vowels and then the complete set of consonants in this manner.

Bathed in panchagavya to the Vamadeva mantra

After the plain-water prakshalan, the mala is bathed in panchagavya while reciting: Om vamadevaya namo jyeshthaya namo shreshthaya namo rudraya namo kalaya namo kalavikaranaya namo balavikaranaya namo balaya namo balapramathanaya namo sarvabhutadamanaya namo manonmanaya namah.

After the plain-water prakshalan, the speaker says, the mala is next bathed with PanchagavyaA purifying mixture of five cow-derived products, used with Panchamrita and Tulsi leaves to purify a home, especially its threshold.. While giving this panchagavya snan, a mantra should be used. The mantra recited while bathing the mala in panchagavya is: Om vamadevaya namo jyeshthaya namo shreshthaya namo rudraya namo kalaya namo kalavikaranaya namo balavikaranaya namo balaya namo balapramathanaya namo sarvabhutadamanaya namo manonmanaya namah. He says he will give this mantra in the video description.

A second bath in pure water, this time to the Sadyojata mantra

After the panchagavya prakshalan, the mala is bathed again with pure water, this time reciting the Sadyojata mantra: Om sadyojatam prapadyami sadyojataya vai namo namah bhave bhave nati bhave bhavasva mam bhavabhavaya namah.

After this prakshalan with panchagavya, the speaker says, the mala is bathed once more with pure water. While giving this snan, this mantra can again be recited: Om sadyojatam prapadyami sadyojataya vai namo namah bhave bhave nati bhave bhavasva mam bhavabhavaya namah.

A chandan-jal bath to the Gandhadwaram mantra, then laid on the peepal leaf as it will be worn

After the two water snans, a mixture of chandan and water is prepared and the mala is bathed in it while reciting: Om gandhadwaram durdharsham nityapushtam karishinim ishwarim sarvabhutanam tamihopahvaye shriyam. This fully sandalwood-scented bath completes its divinity; the mala is then rinsed clean with pure water and laid on the peepal leaf in the same shape it will be worn.

After that, the speaker says, a mixture of chandan and water is prepared, and the mala is prakshalit with it. The mantra recited is: Om gandhadwaram durdharsham nityapushtam karishinim ishwarim sarvabhutanam tamihopahvaye shriyam. To give the mala full divinity, he explains, it is first bathed in the fully fragrant sandalwood water, washed well, and then rinsed clean with pure water. Once this snan is complete, the mala is laid on the peepal leaf in the same shape in which it is worn.

The prana pratishtha is never done without its viniyoga, read first

The speaker says the prana pratishtha must be done along with its viniyoga. The viniyoga mantra recited is: Om asya shri prana pratishtha mantrasya Brahma Vishnu Rudra rishayah, rig-yajuh-samani chhandamsi, prana-shakti-devata, aam bijam, hreem shaktih, kraum keelakam, asmin male prana-pratishthapane viniyogah.

Now, the speaker says, the actual vidhi of prana pratishtha of the mala has to be done, and this prana pratishtha has to be done along with its Viniyoga. He notes that the prana pratishtha mantra itself, and the exact way to use it, are given in the video's description (and he attempts to also upload a PDF with the full vidhi for viewers to download). Before reciting the prana pratishtha mantra, the viniyoga is read: Om asya shri prana pratishtha mantrasya Brahma Vishnu Rudra rishayah, rig-yajuh-samani chhandamsi, prana-shakti-devata, aam bijam, hreem shaktih, kraum keelakam, asmin male prana-pratishthapane viniyogah.

Taken fully into the left hand, covered by the right, and the first flower offered after

After the viniyoga mantra, the mala is taken fully into the left hand and covered with the right hand; the prana pratishtha mantra is then recited over it in this position. Once the mantra is complete, the mala is placed back on the peepal leaf and its first flower is offered, saying: Om sarvashakti swarupinye shri malayai namah pushpam samarpayami.

After reciting the viniyoga mantra, the speaker says, the mala is taken fully into the hand. It is held in the left hand and covered over with the right hand. Once it is covered in this way, the prana pratishtha mantra (given in the description) is recited. When that mantra is complete, the mala is taken again and, having now received its prana pratishtha, is placed back on the peepal leaf. A flower is then offered first, saying: Om sarvashakti swarupinye shri malayai namah pushpam samarpayami.

Bhog of laung and elaichi, then chandan, kumkum on the sumeru, and deep with dhoop

After the flower, a bhog of laung and elaichi is offered, then chandan is offered (Om sarvashakti swarupinye shri malayai namah chandanam samarpayami), then kumkum on the sumeru bead (...kumkumam samarpayami), then the deepak is shown while it rests in the agni-kund (...deepam darshayami), and finally dhoop is shown (...dhoopam samarpayami). With this the offering stage of the vidhi is complete.

After offering the flower, the speaker says, bhog is offered next — the bhog of laung and elaichi. After the flower and this bhog, a light offering of chandan is made, saying: Om sarvashakti swarupinye shri malayai namah chandanam samarpayami. Kumkum is then offered on the sumeru bead, saying: Om sarvashakti swarupinye shri malayai namah kumkumam samarpayami. After that the deepak is shown, saying: Om sarvashakti swarupinye shri malayai namah deepam darshayami — the deepak itself is kept resting in the agni-kund while this is done. Finally dhoop is shown in the same way, saying the corresponding mantra for dhoop, while reciting which the dhoop and deep are shown and offered. With this, the speaker says, this stage of the vidhi is complete.

Each bead by anunasik recitation of the vowels — or the simplified two-mantra alternative

Ordinarily, the speaker says, each bead is held in turn and consecrated by an anunasik (nasal) recitation of the vowels from a to am and the consonants from ka to ksha, enclosed within Om. But he says this can also be done more simply, with two mantras.

The speaker now turns to what comes next: how each individual bead of the mala is given prana pratishtha. Ordinarily, he says, each single bead is held and an anunasik — that is, nasal — recitation of the vowels and consonants is done over it: a bead is held and, enclosed within Om, the sound is carried from "a" through the full set of vowels up to "am", and then from "ka" through the full set of consonants up to "ksha", giving it Abhimantran (ritual empowerment) in this way. But, he says, this can ordinarily also be done with just these two mantras that follow.

The Ishana mantra bead by bead with chandan, and the sumeru with the Aghora mantra

The first mantra is the Ishana mantra, applied bead by bead with chandan mixed in a little water: Om ishanah sarvavidyanam ishwarah sarvabhutanam brahmadhipatir brahmanodhipatir brahma shivo me astu sadashivam. This is said over every bead because Ishana, Bhagwan Shiva's form, is the ruler of all vidyas and all mantras. Once all 108 beads have received this abhimantran, the sumeru bead is then consecrated with the Aghora mantra: Om aghorebhyo atha ghorebhyo ghora ghoratarebhyah sarvebhyah sarva sarvebhyo namah shivebhyah — completing one full round of the vidhi.

The first mantra, the speaker says, is the Ishana mantra. To do abhimantran with the Ishana mantra, chandan is used — a little water is mixed into the chandan, and it is applied to every single bead while the Ishana mantra is recited: Om ishanah sarvavidyanam ishwarah sarvabhutanam brahmadhipatir brahmanodhipatir brahma shivo me astu sadashivam. Each bead is consecrated in turn in this way, moving from one bead to the next, always with the Ishana mantra — because, he explains, Ishana is the form of Bhagwan Shiva who is the ruler (raja) of all vidyas and all mantras, which is why every bead is given abhimantran with the Ishana mantra. Once all 108 beads have received this abhimantran, the sumeru (meru) bead is then consecrated with the Aghora mantra: Om aghorebhyo atha ghorebhyo ghora ghoratarebhyah sarvebhyah sarva sarvebhyo namah shivebhyah. This, he says, completes one full round of the vidhi.

The same round repeated with kumkum and the Tatpurusha mantra, the sumeru again with Aghora

Once the first round is complete, the whole sequence is repeated: kumkum is used this time, and each bead is consecrated with the Tatpurusha mantra — Om tatpurushaya vidmahe mahadevaya dhimahi tanno rudra prachodayat. When every bead has again been covered, the sumeru is once more consecrated with the same Aghora mantra, and this completes the full abhimantran of the mala.

Once this first round is complete, the speaker says, kumkum is used next while reciting the Tatpurusha mantra, and every bead is again consecrated with it. The Tatpurusha mantra — Bhagwan Shiva's Tatpurusha mantra — is: Om tatpurushaya vidmahe mahadevaya dhimahi tanno rudra prachodayat. In the same way, each bead is held in turn and this Tatpurusha mantra is recited over it, moving bead by bead; and once this round reaches the sumeru again, the sumeru is once more consecrated with the same Aghora mantra. In this way, he says, the full abhimantran of the mala is complete.

At least one round of the mantra it is actually meant for, before regular use

Once abhimantran is complete, the mala is taken in hand and the mantra one actually intends to use it for — for example a mantra of Bhagavati Durga or Mahalakshmi — is japped on it, closed within the hand, at least 11 times, or one full round bead by bead. As an example, for the Shreem mantra one would recite Om shreem namah on each bead for a complete round.

Once the abhimantran is complete, the speaker says, the mala is taken in hand, and after that, whichever mantra one actually intends to do japa of on this mala — he gives the example that if he intends to do japa of a mantra of Bhagavati Durga or of Mahalakshmi — is then recited. This is done closed within one's hand, at least 11 times, or else bead by bead for one complete round: for example, if it is the Shreem mantra, then Om shreem namah is recited on each bead in turn, going all the way around once in full.

Back onto the peepal leaf, an optional kapoor aarti, and the mala is ready

After this round of japa, the mala is again placed on the peepal leaf, and one may optionally show it a kapoor aarti. This completes the full prana pratishtha of a mala. The speaker closes by saying this vidhi should be followed to give a mala its prana pratishtha before using it for japa or wearing it.

After this japa, the speaker says, the mala is again placed on the peepal leaf in the same way, and one may, if one wishes, show it a kapoor aarti once. This, he says, completes the full Prana Pratishtha of a mala. He closes by telling viewers to adopt this vidhi to give their mala its prana pratishtha, and then to use it either for their japa or for wearing.