Devi Pranava
Every question on the site tagged Devi Pranava, each answered from a timestamped source rather than a summary written from memory.
Bhagavati Bhuvaneshwari's Maya seed syllable ('Hreem'), open to everyone to chant and never bound — carrying the capacity to unbind any other mantra it is encased with, useful for a practitioner without a Guru.
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What is Devi Pranava, and why can everyone chant it without restriction?
Devi Pranava (Hreem), Bhagavati Bhuvaneshwari's Maya seed, has the capacity to unbind any mantra it's encased with and is never itself bound — making it a viable path for someone without a Guru or unable to afford initiation fees.
How can one meditate on Mother Bhuvaneshwari without formal initiation?
One may meditate on Bhuvaneshwari using the Dhyana mantra from Chapter 11 of the Durga Saptashati, chant the Devi Pranava, and offer direct oblations into the sacred fire with 'Svaha' — this is permissible without formal initiation.
How are tarpan and marjan done for the 108 names?
Use only and only their first name. The first mantra was Bhairavaya Namah — the first name of Bhairav is Bhairav itself — so begin tarpan and marjan with that mantra. Those who wear the yajnopavita use it with the pranava; those who do not, and women, may do it with the Devi pranava or with the Shri beej, with no dosha. The forms are: Shri Bhairavaya Tarpayami Namah, Shri Bhairavaya Marjayami Namah.
Does every mantra have its own separate yantra?
Yes. Any single mantra has a yantra — the Panchakshari mantra has its own yantra. If we attach the pranava to it, the yantra changes; if you attach the pranava before and after, or make a samput with the devi pranava, its yantra changes. Every mantra has a different yantra, and every deity has many kinds of yantra.
How does the dhyana mantra relate to the beej?
The form to be meditated on is the one the dhyana mantra gives. For the Ekakshari mantra of Bhagavati Durga just given, the Beeja Durga Pranava, Bhagavati's dhyana mantra is vidyudama-samaprabham — she whose radiance is like lightning. So when you do japa of the Ekakshari, it is that very form of Bhagavati that is to be meditated upon; and the beej mantra you are reciting is one beej, one small portion, of that vast dhyana form within which all the shaktis are contained.
Only a kavach already accomplished is spent on a prayoga; a mantra is capital, and the Durga ekakshari, Durga pranava and 64 Yogini were urged this time.
The first thing, he says, is whichever kavach the listener has performed an anushthan of up to now. For the remaining mantras he will not raise the subject of prayoga, because a mantra is our capital. He notes that this time he had strongly urged the Durga ekakshari mantra and the Durga pranava, and the 64 Yogini.
Can japa be done with Devi Pranava alongside any form of Bhagavati?
Absolutely, says the speaker. Devi Pranava is that pranava which is Bhagavati's foremost pranava, the beej of her foremost form. So with any form of any Bhagavati you may do its japa and pujan — certainly so if there is a guru's adesh. And wherever a mantra carries the Vaidik pranava, you may use the Devi Pranava in its place.
Should women add the pranav to beej mantras when giving ahuti?
Asked whether women should attach the pranav when giving ahuti with the beej mantras of the navagrahas, the first mantra of the Argala and the ashtottara shatanama of the deities, the speaker says it should not be attached. The Maya beej may be attached if you very much wish it.
Where did those nyasas come from, and who may use them?
In the Tantrokta granthas of the Durga Saptashati the nyasa of the seventh and thirteenth adhyaya is found, but not that of the mantras of the Kavach, Argala and Keelak. By Bhagavati's grace, capable sadhaks who hold such ancient books and granthas, still unpublished, gave what they had after discussion, for the welfare of the members of the Grihastha Tantra family. Whether you are diksha-holder or not, woman or man, whether you wear the janeu or not, he says there is no difficulty.
Who has the adhikar of the pranava in these namavalis?
The satnamavali of Mahamrityunjay has been given here with the Pranav. The adhikar of the pranava, of the tantric pranava, belongs to everyone; every person can pronounce the names with this pranava. The devi pranava has been removed too — the tantric pranava is for all.
A sadhana for a good wife is entirely permissible, and applying the Devi Pranava is right
Reading a listener's comment, he says: absolutely do it, brother, for a good wife — there is no difficulty in this. And to another he says that applying the Devi Pranava is right as they have said; it can be done in that way.
After five lakh japa of the Durga pranava, may the mala mantra be done samput in chakra vidhi?
Asked whether, after five lakh japa of the Devi Durga pranava, the Durga mala mantra may be done in chakra vidhi with the devi pranava as samput, and whether the Durga pranava may be put in the chakra vidhi in place of the devi pranava maya beej, the speaker says absolutely you may put it — most excellent, very good. If you have done the japa of the Durga beej, five lakh, and now after that you do this prayoga, it is entirely right, you can absolutely do it. And in that there is no need for you to put the maya beej, to put the devi pranava separately.
What can an ekakshari mantra do if it is taken properly?
He gives the example of an ekakshari mantra — Bhagavati Kali's Chintamani, the Kali pranava, the Devi pranava, or any deity's ekakshari pranava mantra such as Bhagavati Pitambara Baglamukhi's. If only that is taken in a proper kramagat Shakta diksha, and after it four lakh is done — one lakh gives one prasaran, but four lakh is held to be the mool prasaran, at minimum a fourfold — and it is done traditionally, then by the effect of that one ekakshari mantra a great many works and prayogas can be performed, and the prayoga of several mantras can be accomplished from it.
Who among women may pronounce the pranav while offering ahuti?
Speaking openly and clearly, he says to all the mothers and sisters whose menopause has taken place, who are above fifty years of age, whose menstruation has stopped: you may, if you wish, offer ahuti pronouncing the pranav. But those who are not yet in that state should not pronounce the pranav and so on; they should pronounce the Devi pranav, and doing the paath of the mantras while pronouncing the Lakshmi beej, they should then offer the ahuti.
Can two kavachs be recited in one day?
To a questioner who has started japa of Bhole Baba eleven times under his guidance, he says: absolutely, do it. Asked whether two kavachs can be done in one day, he answers: absolutely. And he repeats that the Devi pranav should be used in place of the pranav, or the Lakshmi beej that has been written.
May the same silver bowl be used for kindling and for Naivedya?
No. The vessel in which you kindle and the vessel in which you offer Naivedya will be separate. You will not burn clove and camphor in the same bowl in which Naivedya is offered — that has become a small Khappar in form.
Which pranava should be used in the Datta mala mantra?
Wherever a pranava appears, the speaker repeats, if it is the vaidik pranava then do the tantrik pranava there. From now on he will try to have the tantrik pranava written everywhere in the PDFs. Anyone at all may utter the tantrik pranava.
How much japa of the beej mantra may be done without initiation?
The japa of the beej mantra you may certainly do up to a limited quantity, the speaker says, because it is Bhagavati Bhuvaneshwari's and it is the Devi Pranava — that you may do. But if a brihat anushthan of hers is to be performed, then doing it after taking upadesh is best, because the matter of avaran pujan and the rest then arises. If you have done a sava lakh there is no issue; do that much certainly. Doing ten mala of japa every day is excellent. But if you now want to do eleven lakh or twenty-one lakh, then you should become initiated.
If a woman should not utter Om, what of the mantras that begin with it?
It is a very good question, he says. Wherever there is Om at the head of the mantra whose path you are doing — in his video he has said this: do the japa of the Devi Pranava. Japa is forbidden; the uttering will do. But if you have to do it more and more, then do it applying the Devi Pranava. Do its path with the Devi Pranava.
Is the first mantra of the Argala to be said with the pranava?
The first mantra of the Argala: if you wear the janeu then with the pranava, and if you do not wear it then without the pranava. It can also be done with the Devi Pranava.
The Jain mantras carry the tantrokta and Devi Pranav, not the Vedic pranav
He says that on reading their mantras carefully after that comment, he found that the Vedic pranav is not there at all in what is written; there too it is particularly the tantrokta pranav, and the Devi Pranav and the like are present in the chief mantras. There are mantras of such shaktis that only the name is different: read their dhyana, their mala mantras and their principal working mantras and it becomes clear that these are related to here. Only a slight change has occurred, a slight difference of form; all of it is connected with Sanatan and is not very different.
Who may do the Dvadashakshari and Ashtadashakshari of Narayan?
If you wear the yajnopavit, the speaker says, then you can do this mantra with a tulsi mala; and if you wear the yajnopavit, then it can be done by attaching the tantric pranav and the Devi Pranav which he has explained. Even so, this mantra should not be uttered publicly either. This Dvadashakshari mantra of Bhagavan Narayan is his most particular mantra — or the Ashtadashakshari — and so it should be done only after being made dikshit, by a Vaishnav jan.
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