The Simplest Vidhi for Panchakshari Mantra Siddhi, per the Shiv Mahapuran

What is the Panchakshari mantra, and where did it come from?

The speaker says that when Bhagwan Shiva first manifested his sakar (embodied) panchavaktra svarup, the Gayatri appeared from his five mouths, along with the Pranav (Om). Pranav has a subtle (sukshma) form, which is Om itself, and a gross (sthula) form, which is this very Panchakshari mantra — born of the five svarups Sadyojata, Vamadeva, Aghora, Tatpurush and the rest. A sadhak who does its japa receives the grace of all five of these mahasvarups, and the tattva of all five becomes present in his aura.

The speaker introduces the mantra: Bhagwan Shiva's most famous mantra is the Panchakshari Mantra, and the Shiv Mahapuran carries many accounts of its mahatmya. When Bhagwan Shiva first manifested his sakar (embodied) svarup — his panchavaktra (five-faced) form — the Gayatri appeared from his five mouths, and along with the Gayatri, the Pranav appeared as well. The Pranav, he explains, which is called Omkar or Om, is said to be of two kinds: sthula (gross) and sukshma (subtle). The subtle form is the Omkar itself; the gross form, the saakshaat (directly manifest) svarup, is this Panchakshari mantra of Bhagwan Shiva. These five svarups of Shiva's panchanan panchavaktra form — Sadyojata, Vamadeva, Aghora, Tatpurush and the rest — are themselves what gave rise to this Panchakshari mantra. So if a sadhak does japa of the Panchakshari mantra, he receives the grace of all five of these mahasvarups of Bhagwan Shiva, and the tattva of these five svarups becomes present in the aura of his body — which is why, the speaker says, it is called a mahamantra. By the grace and sadhana of this mantra, all four purusharthas are accomplished. He adds a caution to always remember: if someone tells you to do japa with the Pranav prefixed and you do not, you will not receive the complete grace of Bhagwan Shiva — that would be incomplete knowledge. This, he says, is why a guru is needed, to clear away such doubts.

The Shiv Mahapuran has Shiva, as guru, giving this very diksha to Vishnu and Brahma at Mahashivratri

The speaker says that when reading of Mahashivratri in the Shiv Mahapuran, it is said that in that most divine time of Mahashivratri, Bhagwan Shiva in the form of guru, and Bhagavati Jagadamba in the form of guru-mata, gave diksha of this very mantra to Vishnu ji and Brahma ji.

Having given the mantra's introduction, the speaker points to where the Shiv Mahapuran further establishes it: reading of Mahashivratri there, it is said that in that most divine kaal of Mahashivratri, Bhagwan Shiva ji in the svarup of guru, and Bhagavati Jagadamba in the svarup of guru-mata, gave the diksha of this very mantra to Vishnu ji and Brahma ji. The introduction of this mantra, he says, is in this way exceedingly vast, exceedingly divine, and alaukik (transcendent).

Every shakti connected to Shiva takes refuge, and the kundli's twelve bhavas are cleared of dosha

If we accomplish siddhi of the Panchakshari mantra in our life, the speaker says, then every shakti connected to Bhagwan Shiva — yaksha, bhoot, pret, pishach, updev, or the greatest mahashaktis and other svarups of devi-devta — all take refuge in Bhagwan Shiva. So if this mantra becomes jagrat and siddh in our aura, our karan and sukshma svarup, and in our soul, all shaktis become favourable to us, all grahas and nakshatras become favourable, and whatever dushprabhav is falling in the twelve bhavas of the kundli, or whatever bad period we are passing through, is all destroyed.

Now, the speaker asks, how do we obtain this mantra's grace? If we accomplish siddhi of this mantra in our life, then every shakti connected with Bhagwan Shiva — and there is no shakti anywhere in the entire world that does not take refuge in Bhagwan Shiva — comes under his shelter. Whether it is yaksha, bhoot, pret, pishach, updev, or the very greatest mahashaktis, or any other svarup of devi-devta, all of them hold Bhagwan Shiva as their refuge. That is to say, if we make the Panchakshari mantra jagrat (awakened) and siddh (accomplished) — if this mantra of Bhagwan Shiva becomes present in our aura, in our karan and sukshma svarup, in our very atma, and his energy becomes samavisht (incorporated) there — then all shaktis become favourable to us, all grahas and nakshatras become favourable to us, and whatever dushprabhav (adverse effect) is falling in the twelve bhavas of the kundli, whatever bad period (durdin) is running for us, all of it gets destroyed.

Twenty-five lakh in a lifetime per the Vishveshwar Samhita, doubled for Kaliyug

The speaker says the Vishveshwar Samhita of the Shiv Mahapuran states that if a person does at least 25 lakh japa of this mantra in his life, he becomes mukt (liberated). The general rule for any mantra is one lakh japa per syllable, so five lakh normally accomplishes this five-syllable mantra — but in Kaliyug, since dharma (in its Vrishabh svarup) is said to stand on only one of its four legs, a fourfold purashcharan is required, meaning a minimum of 20 lakh japa. The Shiv Mahapuran further illustrates the count with an account of graduated stages of five lakh each, culminating in siddhi at twenty-five lakh — which he stresses is not exaggeration but a shastrokta statement in the Vishveshwar Samhita itself, and holds that this mantra's greatness is such that anyone, regardless of gender or social station, can become shuddh and attain its siddhi by its japa.

Turning to how much japa should be done, the speaker says its mahatmya is anant (endless). If we do japa of Bhagwan Shiva's Panchakshari mantra, then the Vishveshwar Samhita of the Shiv Mahapuran states that a person who does at least 25 lakh japa of this mantra in his life becomes mukt (liberated). The general rule for Mantra Siddhi is described by syllable count: as many lakh japa as the mantra has syllables gives its siddhi. So ordinarily, five lakh japa of the Panchakshari accomplishes it. But in Kaliyug, he explains, dharma — whose svarup is the Vrishabh (bull) with four legs, the very Vrishabh who belongs to Bhagwan Shiva — is said to stand on only one of its four legs in this age, its other three having been lost. For this reason a fourfold PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. must be done, meaning a minimum of 20 lakh japa should be assumed necessary for siddhi in Kaliyug. Even looking at the Shiv Mahapuran itself, he says, it further illustrates this by an account of stages: successive rounds of five lakh japa each are needed, culminating in full siddhi at twenty-five lakh in total. The verses proving this, he notes, are shown on screen as a screenshot — this, he stresses, is not exaggeration or something invented, but a shastrokta matter stated in the Vishveshwar Samhita of the Shiv Mahapuran itself. Such is this mantra's mahatmya, he says, that anyone at all — regardless of gender or social station — can become shuddh (purified) by its japa and attain its siddhi; this is a written matter, and experiential accounts beyond it may differ still further. Such being its mahatmya, everyone should accomplish this mantra's siddhi in their life.

Who may prefix Om to this mantra, and in what order are Namah and Shivaya spoken?

The right to prefix Pranav (Om) belongs only to sannyasis on the path of renunciation, the speaker says; householders should do the plain Panchakshari japa without it. Among householders, those who have had the yajnopavita sanskara say Namah first, Shivaya after ("Namah Shivaya"); those who have not — including women, for whom yajnopavita is never done — say Shivaya first, Namah after ("Shivaya Namah"). He adds that a guru giving diksha of this mantra should apply the same convention, matched to whether the disciple has actually undergone the yajnopavita sanskara or not, since it is the sanskara itself — not identity or pride — that the convention turns on.

The speaker turns to who chants the mantra in which way. Even those who have had the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. sanskara should do the plain Panchakshari japa — do not chant with Pranav prefixed. The adhikar (right) to prefix Pranav belongs only to sannyasis who are walking the path of sannyas dharma. The rest, who are grihasthas (householders), should purely do only the Panchakshari japa. Among these, those who wear the yajnopavita say the mantra as it is normally known: Namah is spoken first, Shivaya after — that is, 'Namah Shivaya.' But those whose yajnopavita sanskara has not been done, who are not eligible for it, for whom it never happens, and mothers and sisters (women) — all of these say Shivaya first and Namah afterward: 'Shivaya Namah.' This too, he says, has its proof in the Vishveshwar Samhita of the Shiv Mahapuran. He adds that when a guru is giving diksha of this mantra to a disciple, the guru should give it following the very same convention prescribed for that person — matched to whether the disciple has actually undergone the yajnopavita sanskara or not. Even someone who by upbringing would be entitled to the sanskara, but never actually received it — as has become common under the influence of Kaliyug — should still follow the without-yajnopavita convention if he now wishes to take up this sadhana, since it is the sanskara itself, and not any other factor, that the convention turns on; without it, that convention simply does not apply. This, he stresses, is for the sadhak's own kalyan (welfare) — laying out the shastrokta view is only meant to motivate the practice that actually bears fruit. It is not a matter for pride or dispute over identity, he says; each person should simply see what applies to their own case and follow it. Such is this mantra's glory, and by that glory and vidhan we do its japa to attain siddhi and the fulfilment of our desires.

Is there any additional japa that gives extra grace alongside the Panchakshari?

The speaker notes that whenever we do japa of a mantra, if we also do japa of the corresponding stri shakti's mantra — since Panchakshari is a purush mantra — we receive still more special grace. Those doing purashcharan of the Panchakshari should, he suggests, also do a dashamsha of Bhagavati Parvati's Saptakshari mantra alongside it; he clarifies this particular addition is from his own experience, not something the Shiv Mahapuran itself states.

The speaker adds one more point to keep in mind: whenever we do japa of any mantra, if we also do japa of the corresponding shakti's mantra — as Panchakshari is a purush (masculine) mantra — then we receive still more special grace. So whoever is doing purashcharan of the Panchakshari, he suggests, should also do a DashamshaThe one-tenth proportion rule chaining a sadhana's stages together — Havan performed at a tenth of the total Japa count, Tarpana at a tenth of the Havan count, and Marjan at a tenth of the Tarpana count. of Bhagavati Parvati ji's Saptakshari mantra; that is very good to do. He is careful to clarify, however, that this particular point is not something the Shiv Mahapuran itself states — it is being offered according to his own personal experience.

Shravan, Bhadrapada or Magh — the months in which the mantra is said to awaken most swiftly

If this mantra's purashcharan is done in the months of Shravan, Bhadrapada or Magh, the speaker says, the mantra becomes jagrat (awakened) very swiftly and Bhagwan Shiva's special grace is received. He notes that every kind of being — dev, danav, yaksha, gandharva, kinnar, apsara, lok devi-devta, or shamshanik and graha-based shaktis and baital — are all subordinate to Bhagwan Shiva, and by this mantra's siddhi all such beings, ganas, pret, pishach and brahma-rakshas become shant and favourable. He says the anushthan can in fact be done in any month, but Shravan carries a particular significance he is focused on here.

The speaker turns to the vidhan for practice: if this mantra's purashcharan is done in the months of [[savan|Shravan]], Bhadrapada, or Magh, then this mantra becomes jagrat very swiftly, and we receive Bhagwan Shiva's special grace. Dev, danav, yaksha, gandharva, kinnar, apsara, lok devi-devta, any shakti at all — whether bhoot-pret, mashaan (cremation-ground) or shamshanik shaktis, any graha, or baital — all are subordinate to Bhagwan Shiva, and this Panchakshari mantra of his carries within it his five mahasvarups. By the siddhi of this mantra, whatever ganas, pret, pishach, brahma-rakshas and the rest there are, all of them become shant (quiet) and favourable through this mantra's prabhav. For this reason, he says, this mantra's shuddhi should certainly be done. He adds that if this anushthan is done across the 30 days of Shravan, or similarly in Bhadrapada, the Shiv Mahapuran states this mantra gives labh and shuddhi is attained swiftly; it can also be done in Magh or in fact any other month — there is no restriction against it — but the present discussion is specifically about Shravan.

Five lakh in a month, about 171 malas a day, with a sava-lakh floor when that isn't possible

The target when beginning this purashcharan should be at least 5 lakh, the speaker says — that is 5000 malas. In about 2 to 2.5 hours (allowing up to 3), doing around 171 malas a day across 30 days completes roughly 5130 malas, comfortably finishing the 5 lakh count. If that much is not possible, he says do 100 malas, or even 50 malas — but at minimum complete 1250 malas (a sava lakh) across the whole month, and not to fixate on falling short of the larger number.

When we begin this purashcharan, the speaker says, keep the target at a minimum of 5 lakh. For 5 lakh japa, that means 5000 malas. Asking how long this generally takes each day, he estimates that even setting aside 3 hours, the japa can comfortably be finished in about 2 to 2.5 hours. If we do at least 166 malas a day — call it 171 malas a day — across 30 days, that comes to 5130 malas, comfortably completing the 5 lakh count and finishing one full purashcharan; doing this much, he says, brings an exceedingly good result in the month of Shravan. 171 malas should be the minimum we aim for. If that much isn't possible, do 100 malas; if even that isn't possible, do 50 malas — but at the very least, 1250 malas across the whole month, completing a sava lakh (1,25,000) japa, should certainly be done. He tells listeners not to fixate on the smaller number.

Should the sankalp for this purashcharan be taken once, or every day?

The speaker recommends taking the sankalp fresh every day rather than once for the whole purashcharan — he has no objection to a single one-time sankalp for those who prefer it, but suggests the daily approach specifically so that a listener new to this practice does not feel distress if the vow happens to break partway through for some reason. The target stays fixed at 5 lakh; only the sankalp and samarpan are renewed daily.

Before laying out the daily materials, the speaker clarifies one point: the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. we take for this purashcharan need not be taken only once. New practitioners especially, he says, may prefer this — he has nothing against taking a single sankalp for the whole month if that is one's preference — but he is keeping things simple here so that no distress arises if the sankalp happens to break partway through for some reason. So he recommends taking the sankalp daily and doing the samarpan daily, while the overall target remains fixed at 5 lakh.

Yellow cloth and asana, a shivling for daily abhishek, bilva patra, kaner, aakavan and shami

A yellow cloth, a yellow asana, and a shivling (so daily abhishek is possible) are needed, the speaker says, along with bilva patra, kaner flower, aakavan flower, and shami leaf or flower if they can be found. Cow's milk is best for the abhishek; if milk isn't available, a gandhodak can be made instead by mixing roli and crushed kapoor with agar or rose water in water. The abhishek is generally done reciting the names of the 12 Jyotirlingas.

For the materials, the speaker says we need a yellow cloth and a yellow asana, and a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. of Bhagwan Shiva should certainly be present so that we can do abhishek daily. [[Bilva]] patra, kaner flower, aakavan flower, and shami leaf or shami flower if they can be found, are needed alongside milk for the abhishek — [[gau|cow's]] milk is best of all. If milk isn't available, he says, a gandhodak can be made instead: mix RoliA red vermilion powder applied to ritual offerings such as the lemons in a sacrificial Bali, before they are circled with water and offered. and crushed kapoor (camphor, ground to a powder) into water, along with agar or rose water — combining all of these makes the gandhodak. A separate video on this is also available on the channel, he notes. For the abhishek itself, he says, we generally do it reciting the names of the 12 Jyotirlingas.

Facing east or north in yellow, two lamps lit — one ghee, one mustard oil — before the purifications

Wearing yellow (or white) cloth, the speaker says to sit on the asana facing east or north and light two lamps — one of ghee and one of mustard oil — while remembering all the devi-devta. The mustard-oil lamp is lit for protective shaktis (Bhairav ji, Hanuman ji, Bhagavati Kali, yoginis), and the ghee lamp for Bhagwan Shiva, Mata Parvati and the poshtik (nourishing) shaktis and kuldevi-devta. After sitting, the preliminary acts — acaman, pavitri dharan, shikha bandhan, bhumi sparsh, asana shodhan and the rest — follow, each shown in full on separate channel videos.

Walking through the daily sequence, the speaker says to wear yellow cloth (or white cloth) and sit on the asana facing east or north. First, light two lamps — one of ghee and one of mustard oil — while remembering all the devi-devta. The mustard-oil lamp, at the time of deep-prajwalan, is lit for raksatmak (protective) shaktis: Bhairav ji, Hanuman ji, Bhagavati Kali, and the yoginis. The ghee lamp is lit for Bhagwan Shiva, Mata Parvati, and all the poshtik (nourishing) shaktis, for the sake of the kuldevi-devta. Having sat on the asana, the beginning process follows: AchamanaThe ritual sipping of water for self-purification before worship, one of the opening Shatkarma/Pavitrikaran rites., pavitri dharan, shikha bandhan, bhumi sparsh, asana shodhan and the rest — the full vidhi for each of these, he says, has been shown live on the channel, and all those videos can be watched there.

Swastivachan, then guru smaran — Dattatreya for those without a guru — then a five-part sankalp

After the opening process, the speaker says to do swastivachan (or, if that isn't known, simply recall the Mangalam Bhagwan Vishnu mantra) and then guru smaran — remembering Bhagwan Dattatreya as guru-svarup if one has no guru of one's own, since he holds the combined shakti of Brahma, Vishnu and Mahesh, or else Bhagwan Shiva or Bhagwan Narayan according to one's own shraddha. The sankalp follows, taken in Hindi or Sanskrit, holding akshat, pushpa and jal while reciting one's name, gotra, tithi and nakshatra, and declaring the japa is for Bhagwan Shiva's prasannata, this mantra's siddhi, the destruction of sins accumulated across births and of all known and unknown doshas, and for the prasannata of the pitr devas.

After the opening process, the speaker says, do SwastivachanA Vedic invocation of auspiciousness and well-being, recited alongside Yajna, offerings, or Havan.; if that isn't known, recall the Mangalam Bhagwan Vishnu mantra instead, and then do guru smaran. If one has no guru, Bhagwan Dutt (Dattatreya) can be remembered in the svarup of guru, since the combined shakti of Brahma, Vishnu and Mahesh is present in him; or Bhagwan Shiva or Bhagwan Narayan can be remembered as guru-svarup, according to one's own shraddha. The guru-smaran mantra (a guru stotra) is provided first in the PDF. After this comes the [[sankalpa|sankalp]]. It can be taken in plain Hindi; taking it in Sanskrit is even better if one can. Holding AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa., pushpa (flowers) and jal in hand, one recites — as much as one is able — one's own name, GotraA family's patrilineal lineage name, stated together with one's own name during a Sankalpa., tithi and nakshatra, declaring that this japa of the Panchakshari mantra is undertaken today, to the best of one's ability, for Bhagwan Shiva's prasannata (pleasure), for this mantra's siddhi, for the destruction — by the grace of this mantra, of Bhagwan Shiva and of Ma Bhagavati — of all sins accumulated across births and rebirths and of all doshas known and unknown, and for the prasannata of the pitr devas and of Bhagwan Shiva. Having spoken this, the sankalp is taken; Ganpati ji is then remembered.

Sankat Nashan Stotra for Ganpati, stotra and satnamavali for Batuk, then a Devi stotra or the Saptashloki

For Ganpati ji's smaran, the speaker points to the Sankatnashan Ganpati Stotra; for Batuk Bhairav ji, his stotra and satnamavali — both given in the PDF. After this, Bhagavati is remembered and worshipped through a reading of the Saptashloki Durga, or her own stotra and satnamavali. This whole opening puja, he says, is comfortably completed within about five minutes.

For Ganpati ji's smaran, the speaker points to the Sankat Nashan Stotra as the means; for Batuk Bhairav ji's smaran, his stotra and satnamavali, all given in the PDF. After this, Bhagavati's smaran and pujan is done — through a reading of the [[durga-saptashloki|Saptashloki Durga]], or through her own stotra and satnamavali. Done this way, he says, this opening pujan is comfortably completed within about five minutes.

Abhishek by the twelve Jyotirlinga names, with a Shiva kavach or Rudrashtakam optional before japa

The speaker says to do the abhishek of Bhagwan Shiva next — the method is shown in full on a separate channel video, or it can be done simply with the 12 Jyotirlinga names, followed by shringar. After this, whichever is possible may be read — the path of Bhagwan Shiva's kavach, his stotra-satnaam, or the Rudrashtakam — before starting japa with a rudraksha mala kept inside a gomukhi.

The speaker says to do the abhishek of Bhagwan Shiva now. The general process for this abhishek also has its own video available on the channel; otherwise it can be done directly with the 12 [[jyotirlinga-stotram|Jyotirlinga]] names, following which shringar (adornment) should be done. After this, if one wishes, the path of Bhagwan Shiva's Kavach can be read, or his stotra-satnaam, or the Rudrashtakam — whichever of these is possible. Then japa should be started, done with a RudrakshaA sacred seed strung into rosaries and worn during shiva worship. mala. How the GomukhiA cloth rosary bag, shaped like a cow's face, used to conceal the hand and rosary while chanting mantras in public. is used and the method of japa also has its own video available on the channel and in the description; japa is done keeping the mala inside the gomukhi.

Samarpan, then Shiv Tandav or Lingashtakam, then camphor aarti — about three hours in all

After japa, the speaker says to do samarpan, then a stuti — the Shiv Tandav Stotra, or Lingashtakam if that isn't possible — followed by aarti with camphor. He estimates this full daily sequence takes a maximum of about 3 hours, out of the 24 in a day.

After the japa is done, the speaker says, do its samarpan, and after that do a stuti again — reciting the Shiv Tandav Stotra, or Lingashtakam if that is what one is able to do, addressing it to Bhagwan Shiva — and after that, do aarti with kapoor (camphor). Doing this much each day, he estimates, takes a maximum of about 3 hours in total — no more than that.

Three of the day’s twenty-four hours across Shravan, with a particular grace for Kashi and Ujjain residents

Taking out 3 of the 24 hours in a day across the 30 days of Shravan, the speaker says, destroys the sins of many births. For those living in Kashi, Ujjain (Avantikapuri) or any tirtha kshetra, this is called a golden period capable of granting mukti. For sadhaks living elsewhere, he adds that Bhagwan Shiva shows special grace when they do this sadhana and remember him from a distance, likening it to how parents feel even greater love for children who live far away.

Taking out 3 of the 24 hours in a day across the 30 days of Shravan, the speaker says, destroys the sins of many births. For those living in Kashi, in Ujjain (Avantikapuri), or in any other tirtha kshetra, this, he says, is a golden period capable of granting them mukti. For sadhaks living in other places, he adds, Bhagwan Shiva shows special grace when they take up this sadhana — just as parents feel even greater love for children who live far away. Whether or not to act on this is up to each person, but for those who are far and still remember him, Bhagwan Shiva becomes more pleased still.

Can the Saptakshari be done alongside the Panchakshari on the same mala?

For those adding Bhagavati Parvati's Saptakshari mantra alongside the Panchakshari, the speaker says even a single mala is enough — it need not be 10 malas. This one mala can be done on the same mala used for the Panchakshari japa, dedicating it to Bhagavati; if a separate mala is preferred, red chandan, red moonga, red hakik, or nau-mukhi rudraksha are suitable options.

For those wanting to add Bhagavati Parvati ji's Saptakshari mantra alongside the Panchakshari, the speaker clarifies that even a single mala is enough — not 10 malas — and this too is given in the PDF. There is no need to use a separate mala for it: the same mala used for the Panchakshari japa can be used for this one mala of Saptakshari as well, dedicating it to Bhagavati at the end. If a separate mala is preferred, a red chandan mala, red moonga (coral) mala, red hakik mala, or nau-mukhi rudraksha mala are suitable options.

What if a sitting has to be interrupted partway through?

If one cannot complete the japa in a single sitting and needs to get up partway through, the speaker says to first do samarpan of whatever has been done in that sitting. After walking a little and straightening the hands, feet and back, one should sit back down on the asana, do acaman again, remember guru and Ganpati again, and then resume japa, doing samarpan again at the end.

The speaker addresses what to do if the japa for 200 or 171 malas cannot be completed in one sitting and there is a need to get up partway through. In that case, he says, do samarpan of whatever japa was completed in that first sitting. Walk around a little, straighten the hands and feet, and straighten the back. Then sit back down on the asana and do AchamanaThe ritual sipping of water for self-purification before worship, one of the opening Shatkarma/Pavitrikaran rites. again. Remember guru and Ganpati again, and start the japa once more, doing samarpan again once it is finished. This, he says, is the vidhi to follow when a sitting must be broken.

A havan on Shravan Purnima with Swaha appended, restricted woods, and added merit for a couple together

On Shravan Purnima, the speaker says a havan must certainly be done, using the same mantra with Swaha appended — Shivaya, Namah, Swaha for those who say Shivaya first, or Namah, Shivaya, Swaha for those who say Namah first. At least 5 malas of ahuti should be given, up to a maximum of 10, 11, 21 or 27 malas. Navagraha wood or cow-dung uple (dried cow-dung cakes) are the samidha; mango wood must never be used, while dried bilva wood is best of all. Ahuti is offered with poshtik samagri (detailed on the channel), especially ghee mixed with guggul. If a husband and wife perform this purashcharan anushthan together, he says, the benefit is at its greatest.

On [[savan|Shravan]] Purnima, the speaker says, a Havan must certainly be done. The mantra used remains the same one already discussed — those who normally say Shivaya first will say Shivaya, Namah, then Swaha; those who say Namah first will say Namah, Shivaya, then Swaha. At least 5 malas of Ahuti should certainly be given; the maximum, as much as one is able, can be 10, 11, 21 or 27 malas. For the samidha (sacrificial wood) used in the havan, he says to use navagraha wood, or gau (cow) dung uple (dried cow-dung cakes) can be used. Mango wood should absolutely not be used — he repeats this caution twice. If dried bilva wood can be found, that is best of all, and ahuti should be offered on it. Ahuti should be given with poshtik (nourishing) samagri — which materials these are is available on the channel — mixed together, and especially ghee mixed with guggul should be offered as a special ahuti. If a husband and wife together perform this purashcharan anushthan, he says, then swarg (heaven) itself becomes theirs through the grace of Bhagwan Shiva and Ma Jagadamba — such a couple should make full use of this divine period.