Nyasa
Every question on the site tagged Nyasa, each answered from a timestamped source rather than a summary written from memory.
The ritual placement of a mantra's seed syllables onto the head, mouth, heart, and other limbs of the body, which transforms the practitioner into a living form of the deity being worshipped.
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Batuk Bhairav Hridaya Stotra: viniyoga, rishyadi nyasa and the 27 to 108 recitations with cloves and camphor
The speaker says to print the Batuk Bhairav Hridaya PDF from the description and first do the opening vidhi it gives: the salutations to Ganesha, Uma-Maheshwara, guru and Bhairav, the purva peethika, Shri Devi Uvacha and Shri Shiva uvacha. For the Viniyoga take water in hand, say the viniyoga mantra — asya Shri Batuk Bhairav Hridaya Stotrasya, Brihadaranyaka rishi, anushtup chhanda, Shri Batuk Bhairav devata, abhishta-siddhyarthe pathe viniyogah — and drop the water beside the burning Chaumukh Deepak lamp. Do only the rishyadi Nyasa, touching head, mouth, heart and then the whole body; leave out the hridaya, anga and kara nyasa. Then, holding at least 18 cloves and one big lump of camphor in the hand, recite verses 1 to 14 — from "Om pranave sah shirah patu" to "raksha raksha mam kaal sankatat" — at least 27 times, at most 108; 108 is best, 27, 54, 81 or 108 as you are able, counted with supari, flowers or on the fingers. Increase daily and never decrease: never do 108 the first day and 27 the next. Afterwards put the cloves and camphor in an empty clay lamp, offer water at the chaumukh lamp, which is Bhairav's form, and light them there. This is done daily for 11 or 21 days, and the anushthan at least three times.
Bagalamukhi's 108 names in eleven eleven-day rounds, the Mahamrityunjaya kavach, three Maha Bhairav observances and the Hanuman Chalisa come before any advanced samput is attempted.
Before an advanced Samput — such as the Saptashati encased with Bagalamukhi's 36-letter mantra, whose Nyasa alone can take 1.5-2 hours daily — the recommended foundation is: Bagalamukhi's 108 names (11 observances of 11 days), Mahamrityunjaya Kavach, at least 3 Maha Bhairava mantra observances, Hanuman Chalisa or bajrang-baan, then empowering the Saptashloki.
The seat is Vasundhara made manifest — never struck, kicked, stepped on, lent out casually or put to mundane use
The Asana is treated as a manifest form of Earth energy (Vasundhara), consecrated through specific mantras and Nyasa — striking, stepping on, casually sharing, or using it for mundane purposes leaves it unable to sustain the momentum of mantra recitation.
How does a tantric practitioner's daily discipline differ from a Bhakti practitioner's, from waking to sleep?
Both paths follow morning-to-night discipline, but a tantric practitioner adds specific bed-time mantras and Nyasa before rising, performs Tantric Sandhya, Japa, Mahamudras, and precise Naivedya procedures at worship, and treats the evening mantra as working toward mantra Siddhi rather than simply trusting the deity's grace.
Order of worship before the Shani Maha Mala Mantra and who does viniyoga and nyasa
The speaker says first worship the Guru and Ganapati, then do a path of, or at least remember, Bhagwan Surya Narayan together with Shani's mother Chhaya; after remembering both, recite the mala mantra. The mantra comes with a Viniyoga and Nyasa: men who wear the Yajnopavita do them before the japa, while women, boys whose yajnopavit has not yet happened, and men who do not wear it skip them and recite the mala mantra directly.
Japa method of the Datta ekakshari: viniyoga, nyasa, the bare beej
The speaker says the full japa vidhi is a PDF in the video description, to be downloaded and printed. Each sitting begins with Viniyoga and Nyasa, then the Japa of the Ekakshari mantra. Neither Pranav nor namah is to be attached: only the Bija Mantra as it is, and its japa is to be done in the greatest possible quantity.
Should viniyoga and nyasa be done with the Shatanama path?
Only the mool path is to be done. Those who wear the yajnopavita may do the procedure of viniyoga, nyasa and the rest; otherwise do the mool path straight. Do dhyana of Batuk Bhairav and begin the mool path. The mool path runs to the 108 names — that much only; the phalashruti is not to be read every time.
Should nyasa be done with the 108 names?
To a listener doing the 108 names, he says: do the nyasa along with it only if you wear the yajnopavita and the rest; otherwise do it just as it is and you will get the full benefit — do not be troubled. To Punya Singh ji he says the Mahabhairav may absolutely be done, and it will also be proper after 2:00; do it at any time of the whole day, there is no difficulty.
Questions to settle before Navarna japa: adhikar, pranav, nyasa, Ganpati-Bhairav pujan
The speaker says the sadhika had no one to guide her, so she began watching the same channel's videos, which praised the Navarna mantra greatly. She reasoned that if Navarna could be awakened and its siddhi obtained, many siddhis would follow by Bhagavati's grace. She had nothing to do with the questions of who has adhikar for Navarna, who should do it, whether it is done with pranav, whether nyasa is required, and whether Ganpati and Bhairav pujan are needed — she simply bought a red chandan mala, red cloth and a red asan, took the vidhan commonly given, and began 108 malas of japa every day.
27 to 108 paths daily; viniyoga and nyasa are done once, then the 14 shlokas, closing with the single phalashruti shloka.
The speaker says one should do at least 27 up to 108 paths of the hriday every day. Viniyoga, nyasa and the rest happen once — after doing the nyasa and so on, one does the viniyoga once. There are 14 shlokas in it, 14 mantras, and one recites those mantras. After the paath there is a phalashruti, which is a single shloka only, and after doing that one makes the samarpan.
Should nyasa be done for each mantra of the tantrokta Durga Saptashati?
In the tantrokta Durga Saptashati there is a viniyog and nyasa process for each mantra, but his own belief is that you should do the full nyasa and viniyog process only if you are initiated or are doing a great deal. Otherwise do only ordinary japa. Women, he says, should not do the nyasa of each mantra at all — hence he commonly says to leave the nyasa process aside somewhat and do japa having done only the viniyog.
For whom is the Saptashati nyasa intended?
The Saptashati nyasa, and all the nyasas, are especially for those who will do the paath of the whole thirteen adhyayas in a single day. Women too, he says, especially do not need nyasa and the like in it: ordinarily they should just do the paath, there is no need to do nyasa.
Which mantras are used for the Saptashati nyasa, and why they must never be offered in havan?
The nyasa vidhi is stated with the raksha mantras of the fourth adhyaya — "Khadgini Shulini Ghora Shulini pahi no devi, prak Chandaghantaspati Chanda". And always keep in mind: of the mantra by which we are doing nyasa in the Saptashati, we will not offer ahuti. These are astra mantras too, and there should be no ahuti of them.
What do the three "Namastasyai" in the Tantrokta Devi Suktam denote?
Take first the place where the Namastasyai mantra begins — "Ya Devi Sarvabhuteshu Nidra Rupena Samsthita, Namastasyai Namastasyai Namastasyai Namo Namah". The three Namastasyai in it are the sign of the three Mahashaktis. Then it depends in which order and for which devi you are doing it: if for Mahakali, then after Namastasyai Mahakali will be attached.
What is the sequence for a complete Saptashati paath?
For the complete Saptashati paath there are the six angas of the Saptashati — kavach, argala, kilak. At the beginning you will do the process of shaap vimochan and the rest, then you will do kavach, argala, kilak. After that, if you are a woman you will do only the viniyoga of the Saptashati and will not do nyasa. Nyasa is to be done only when a child has been obtained and is over thirteen years of age, or when your rajonivritti — menopause — has come for good.
What comes before the thirteen adhyayas in a complete Saptashati paath?
Before that, one mala of Navarna japa. In that too this same rule will hold. Then nyasa, and the Saptashati viniyoga, and after that the paath of the thirteen adhyayas, exactly as it has been given.
What balances the opening of divya drishti?
To balance this, the speaker says, deva kripa, guru kripa and mantra kripa are all compulsory and necessary — and the thing that becomes the greatest cause in it is the nyasa of the mantra. It is for this reason that the guru teaches the process of nyasa, nyasa performed together with mudra, at the very last.
Why is everything not given to a disciple at the start?
Everything is never given at once at the beginning, the speaker says; when the capacity begins to come, then comes the controlling of energy through mudra — which energy is to be absorbed and which is to be removed. He gives the example that Bhagavan Suryanarayan's heat was very great, and Twashta, who is a form of Bhagavan Vishwakarma, is said to have cut it down on his lathe and thereby reduced Surya's energy and his heat.
How many kinds of nyasa are there?
The mudras carry the effect the guru teaches from his parampara, the speaker says — that with this mudra, if you utter this beej mantra, this quantity of energy will be reduced and that will be increased. Nyasa too is different for each person according to his prakriti; there are at least four kinds, and beyond that the process of nyasa depends on which of the six amnayas you received your diksha in.
What happens if the energy is not balanced?
The speaker calls this a matter of the very end, arising when you begin to deal with energies of that kind and such experiences begin. If it is not done — if you understand that capacity is coming to you, but the art of balancing is absent — then the person begins to move towards a deranged state, does not understand it, and slowly his brain begins to work less.
What do mudra and nyasa each accomplish?
That very thing is what has to be balanced, the speaker says, and in it lies the effect of mudra and nyasa. By mudra comes the capacity to increase or decrease energy — to know who is to be absorbed and who removed — and through nyasa comes the establishing of it in one's own body, becoming equal to the deity, so that only a deity may recognise a deity.
What does it mean for the body to become mantramaya?
When through mudra and nyasa you establish the whole mantra in your body, the speaker says, your body becomes mantramaya — and the mantra is the form of the deity. That is, you become the deity yourself and do the japa of that deity; and having become the deity, after the siddhi of that mantra, when you perform nyasa together with mudra you seat that deity in your own body and, being the deity yourself, are able to have darshan of that deity, of his ganas, and of the akashchari siddhas.
How does the Saptachandi avaran pujan differ from the one on the channel?
Asked about the vidhan of the avaran pujan of Durga ji at the time of the Saptachandi, the speaker says it is the same as the one given on the channel — a somewhat expanded form of it; not somewhat, a very greatly expanded form. What is on the channel is the initial subject. And in the Saptachandi and the rest, the peeth puja happens in a very elaborate form, with the vidhan of the pujan of each single avaran together with the nyasa mantras.
What do the viniyoga and nyasa of a mantra accomplish?
By doing the viniyoga and its nyasa, absorbing that entire shakti into your body, you yourself are becoming shaktimay — and it is then, meditating on her, that you are performing her puja and her japa. When you go as far as this process and it begins to happen again and again, then understand that the energy settles by degrees into your sukshma sharir, and once you have completed japa up to four lakh, it becomes stable.
What should those who wear the yajnopavita do in the Harihar maas?
Those people who wear the yajnopavita and the rest should practise doing the path of the Vishnu Sahasranama properly, together with its nyasa and viniyoga, so that this year's Harihar maas does not go in vain.
What does the advanced form of the Jayanti Mangala mantra involve?
He says that at an advanced level the Jayanti Mangala mantra is done with full vidhi-vidhan — every single meaning of it, doing viniyoga, doing nyasa, doing yantra archan by the full vidhi — and her puja and seva takes place by the whole brihat vidhi. Everything is done with full vidhi-vidhan from the first mantra of the Argala.
When in a puja should nyasa be performed?
He says nyasa should be done daily: whatever mantra paath you perform, whether it be the Bhavani Saptakshari mantra or any other mantra, nyasa always has to be done after the sankalp. The sankalp we take at the beginning — at the outset, after doing Ganpati or svastivachan and the like, we will take the sankalp then and there. After that we will do nyasa, when we go to do the mantra paath, when we go to do mantra japa.
What is the science behind the number 108?
Our birth has taken place among these very 27 nakshatras and four charans. The beads of the mala are also 108, and the names are 108 too. The science behind it has been told: 27 nakshatras into four charans equals 108. Whatever karmakand we will have done to this day — good, bad, sin, merit — all of it lies among the four charans of these 27 nakshatras, and their nivritti too will happen from these very 108.
What rules come with mala japa?
But when you do mala japa, then its rules come in: how you are to do the japa, what the vidhi vidhan will be, whether nyasa is to be done or not, how the viniyoga will happen, how many kinds of nyasa there will be, and what rules you must follow after doing the nyasa. If you do not have this information, then go into the Ashtottar Shatnam.
What should women, and men without the yajnopavit, do about nyasa?
Now in the Ashtottar Shatnam too there is viniyoga and nyasa. Women should do the viniyoga. If there are brihad vidhis of nyasa, they should not be done — in any case women should not do nyasa and should do only the viniyoga. Men who do not wear the yajnopavit should also ordinarily not do the process of nyasa and the like; if there is some brihad vidhi, some anushthan of that kind, they should not do it. Ordinarily they can, but if you follow the vidhi and niyam it is better.
Where are the brihad nyasa vidhis actually found?
When you go to do brihad nyasa — in such texts of tantra, if you ever obtain them. What is available today is not found in that way in a bhasha tika. But from Chaukhamba, or the Sanskrit university of Kashi or something of that sort — he says he cannot recall it properly — some books connected with tantra are published wholly in Sanskrit. In those you will find this vidhi vidhan, but there is no bhasha tika, so you will have to make the meaning yourself unless you find a competent acharya.
What is the brihad vidhi of the Ashtottar Shatnam?
In those, all these things are told: that when we do the complete brihad vidhi of the Ashtottar Shatnam too, then in the brihad vidhi there is a nyasa of each single name. How is the nyasa done? According to your lagna kundali, in which nakshatra your birth took place, which nakshatra is formed for you, and in which charan of that nakshatra it is — beginning from that charan, the 27 nakshatras are written in sequence, and then a counting is made there of which name is falling in which charan of which nakshatra.
Mrigashira nakshatra with birth in its first charan is taken as the example for counting the nyasa
Suppose ordinarily that your nakshatra is Mrigashira. Now Mrigashira nakshatra has four charans, and among the four charans your birth took place in the first charan — taken for example. So now, at what number is Mrigashira nakshatra? At what number is the first charan coming in it? Having made the whole count of how many nakshatras there are before it, that same name is then drawn out in the Ashtottar Shatnam — that yes, the name at such and such a number, when we join it with this name, this name is formed. Beginning from there, nyasa is done in each single name.
The nakshatra charan nyasa vidhi is also found in the nyasa method of the mool mantras and in kavach nyasa
In the Ashtottar Shatnam we call this the nakshatra nyasa vidhi, the nakshatra charan nyasa vidhi. You will find it in the nyasa method of the mool mantras as well — in the vidhan of nyasa of the mool mantras too. And when nyasa of a kavach is done, in those too, and in the brihad vidhis, and in the bhoot lipi vidhan of which he speaks again and again, a great deal of time is taken in the nyasa and the rest.
What is done before Bhairav pujan in the shamshaan?
By him too this thing was there, a little of it, in some pravachan: that when shamshanik kriyas or vidhans of that kind are being performed, then in the nyasa vidhi the most necessary thing for us is that of whomever we have already been doing the seva puja. Bhairav pujan is not done directly — in the shamshaan, Bhairav ji is not done directly; before that there is the whole vidhi vidhan of Shiva ji.
Panchakshar, shadakshar and ashtakshar each have a separate kavach, and the nyasa follows the number of aksharas in the mantra
Whichever mantras of Shiva ji the vidhi of purashcharan has been told to you for — panchakshar, shadakshar, ashtakshar — according to that, according to how many aksharas the mantra is of, there are separate kavachs; and of that kavach and of that mantra the nyasa is done on the body by the full brihad vidhi.
How long does one nyasa last before visarjan?
Once the nyasa has been done, the nyasa is not done again for one paksha. And after one paksha, when the visarjan vidhi takes place, then in whichever river is nearby — if Ganga ji is there, then the vidhi of its visarjan takes place in Ganga ji.
After the nyasa, rule-following comes with great strictness, whatever those who mock such austerities may say
After doing the nyasa, rule-following comes with great strictness. That, he says, is why you will see the bhakti-minded people asking pardon — and he says he asks forgiveness of those sant maharaj ji who say, so what of it, I did not eat this food for so many days, I did not touch money for so many days, what did you do? This matter is not for everybody; people come out in front and display that ego of theirs, saying we did not do it. One is not to say, brother, that we did not do it.
Those performing the complete brihad vidhi of nyasa keep the restrictions, because that vidhi forbids touching dravya
But in reality, which people do not do these things? Those who are performing the complete brihad vidhi of nyasa. They will not do it, because in that there is a prohibition on this thing: you are not to touch dravya, if you have done the nyasa method. He recalls that in some of Basant Vijay Maharaj ji's videos this was told with regard to dravya itself — that today we are telling you people to do this remedy and that remedy, but there the very touching of dravya is forbidden.
The nyasa runs by increase from Pratipada to Amavasya, and by exactly the reverse vidhi through the Shukla Paksha
In their nyasa method too, two vidhis run. The first vidhi runs from Pratipada up to Amavasya, in which the nyasa will happen sequentially by that increase; afterwards, after the Amavasya, in the Shukla Paksha it will happen by exactly the reverse vidhi. And the kapal bhojan too will then remain in that same way. It is not that if someone filled it up, you are eating the whole of it — they cannot even eat the whole.
Behind a broken rule lies a great secret: not merely the loss of fruit but the danda that follows
So what did not happen — behind it there is a very great secret. After the nyasa vidhan and the rest, you have to move with great rule; otherwise it is not that you will merely not obtain the fruit, that is a far matter — the danda that will be obtained at that time is a separate thing. It is out of fear of the danda that people will move by rule.
Which of sankalp, viniyoga and nyasa must be done daily during a sadhana?
Asked which among the processes of sankalp, viniyoga and nyasa are to be done daily in the sadhana kaal, on each day of the sadhana: whatever the mantra anushthan you are performing requires — whatever things are necessary according to it, you should do all of them.
Pujan sequence on the Pratipada of the Annapurna anushthan
On the Pratipada tithi, the speaker says, one first does Gauri-Ganesha pujan, then pujan of the Guru, then Navagraha pujan, then dhyan, and then the pujan of Bhagavati Annapurna herself with shodashopachara, or at least panchopachara with snan and bhog. After the pujan the dhyan mantra of Jagadamba is read and the Viniyoga done; the full mantra vidhan (dhyan mantra, viniyoga, karanyasa, anganyasa and jap mantra) he does not recite but gives as a PDF linked in the video description.
Navakshari nyasa on a mantra that has grown to twelve syllables
Asked whether he did Viniyoga and Nyasa with the mantra, the man in the Navarna case sent the version published by Gita Press. The speaker says that with Om in front and namah behind, the mantra was no longer the nine-syllable navakshari Navarna Mantra but had become an eleven-syllable, in effect twelve-syllable, mantra, and yet he performed the nyasa of the navakshari on it, which was already an error.
The viniyoga and nyasa of the Panchanan mantras are set out independently in the tantras
The speaker says further description is found of how much japa was done and how the complete viniyoga and nyasa run; that is given independently in the tantras, in the Mahakala Tantra and the like.
Can the Lalita Sahasranama be recited without diksha?
The speaker says there is a great deal on the Lalita Sahasranama and one should read its phalashruti to understand it. But if you have no Diksha, recite it without Nyasa and the like. In his view reciting the Namavali — the form with "namah" attached to each name — is more appropriate, since the full sahasranama runs as shlokas with all the names in verse. One may recite it that way or listen to it; there is no difficulty in listening.
What is given for one who cannot japa the Navarna mantra?
If you cannot japa Navarna and the like because you have no diksha, then the first mantra of the Argala, with its full method, is broadcast on the channel — with complete viniyoga and nyasa, which he says he has hardly found in any grantha to this day.
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.
The Aapada Uddharak Batuk Bhairav Ashtottar Satnam suits a beginner best — with its two or three nyasa procedures left out at first.
The Aapada Uddharak Batuk Bhairav Ashtottar Satnam Stotra is the most exact for a beginning practitioner. It carries two or three Nyasa procedures — do not attempt them at the start. Do the Viniyoga simply and recite the 108 names, before an installed Trishul or a picture of Batuk Bhairav.
At about eighteen months the groundwork lets a Guru give the Panchakshari straight away, skipping the four opening sadhanas.
At around a year and a quarter to two years. The speaker undertakes to have the person examined by a suitable authority and formally initiated in a proper tradition — and because the groundwork is done, the Guru may give the Panchakshari straight away instead of the Ekakshari, skipping the opening four sadhanas.
Should the Nyasa be done for the Batuk Bhairav Ashtottar Satnam?
Perform only the Viniyoga to begin with. The full procedure is given in the Purva Pithika, but do the Nyasa only after you have completed 1100. Nyasa, the speaker adds, is not needed by everybody.
How much time does a capable Guru give, and how should one sit before him?
The speaker's own Guru, though extremely busy, gives two to four hours one-to-one whenever he goes — not immediately, but on the third day. And his instruction for the seeker: sit as a fool, and then the matters of knowledge will come. Those who are over-learned will consider you nothing.
Which Shiva mantra needs no viniyoga or nyasa?
Besides the Panchakshari vidhan of Shiva ji, which is on the channel with its full mahatmya, there is the mantra of Shambh Shiva — the mantra "Shri Shambh Shivaya Namah". In that, he says, you have no particular need of viniyoga or nyasa; you can do its japa and the rest directly.
Which mantra of Bhagavati can be done without diksha?
The root mantra for all the forms of Bhagavati that can be done without diksha, together with the full viniyoga and nyasa — Jayanti Mangala Kali — that mantra is present, the speaker says. You can offer ahuti with this mantra for the sake of Bhagavati Tripur Bhairavi, you can do japa with it. You know this. You know the whole vidhi vidhan of the beejakshar ekakshari mantra, and you know the kavach of Bhagavati Annapurna.
Is it a problem to have read the Ram Sahasranama without nyasa?
Aditya ji writes that he did the path of the Ra-kara and other Ram Sahasranama without nyasa. Do it having done nyasa, the speaker answers: if it is to be done, what is the problem, do it with nyasa. Take upadesh from some vipra or some guru for its sake, for the sake of the sahasranama. And if your father is a person who does seva, pujan and path, then you may take upadesh for all these from your father too — ask him to give you the upadesh for it. No dosha will attach. The vast subject of tantric sadhanas needs a guru in abundance; but if your father is learned and is a devoted person who does pujan, path and seva, then take the upadesh of the sahasranama, of the satnam, from him as well. That too will be fully fruitful and will be gracious for you.
Which nyasas are given for the Panchakshari mantra?
After that comes the Panchakshar mantra of Bhagavan Shiva. Someone had asked yesterday how the rishyadi nyasa of Panchakshari is to be done; it has been given here. There is the rishyadi Nyasa, there is the karanyasa, and there is the hridaya nyasa.
Who should do the brihad nyasa and the panchanana nyasa?
After this, the brihad nyasa that is done nowadays, the nyasa of the Panchanana svarupa and so on — it remains better if one who is initiated does that. So this much is the vidhi of the nyasa. Having done the nyasa, for Panchakshari there is first the Viniyoga.
How are the body parts touched during the nyasa?
In the nyasa, having said the mantra, the place of the body that has been pronounced is touched. For the guhya parts, they are not touched — only the bhavana is made mentally. Then comes the karanyasa: the fingers of the two hands are made to touch each other.
How exactly is the karanyasa performed?
At angushthabhyam the two thumbs are joined; at tarjanibhyam the two index fingers are joined; and so on, until at kartal — the palm with which we clap is our tala, and the back part is the prishtha — that is touched. In the hridaya nyasa, the heart, the head, the shikha and the rest are all written down.
What is done at the astra phat, the sixth mantra?
At astra phat, which is the sixth mantra — as in saying yam and then astra phat — you snap the fingers three times around the head, and then a clap is to be made with two fingers. That is called the phatkar. So the astra phat is done. After that comes the dhyana mantra of Bhagavan Shiva.
Should women perform the nyasa vidhi?
Ladies will certainly do the Nyasa vidhi, he says; they can do the vidhi vidhan of Panchakshari, there is no difficulty in it at all. And the Mahamrityunjay naam shrut has already been put in — for Uma Sut ji, it is in this same PDF.
May those without yajnopavita do the nyasa of the Jayanti Mangala mantra?
Asked whether people without the Yajnopavita can do the Nyasa of the Panchakshari and the Jayanti Mangala mantra, he answers: yes, brother — that is exactly why they have been put in; everyone, do it. Asked by Mohinder Sharma ji what sankalpa is to be kept, he says the sankalpa has already been given here before; it is written in it, at the very beginning in the PDF, and he will put the PDF up.
Does one thing's importance reduce another's?
To Arpit ji he says: see, whatever things there are in the world, each has its own importance. From one thing existing, the importance and capacity of another does not become less. And asked whether women should do the nyasa, he says yes.
What does the Tantrokta installation actually build in?
A Peeth Yantra is constructed and the deity installed upon it with his whole family; the Nyasa process is completed in all of them, subtly, in a movable installation. Then even a single mantra japa surrendered there nourishes all the connected powers — the eight Bhairavs, the Matrikas, the Yoginis, the Kshetrapal.
What are the grades of mala Pratishtha?
Three. The simplest: bathe the mala in raw milk, hold the whole of it covered in the hand and read the Pran Pratishtha mantra — or, failing that, Shiva's Panchanan mantras once, or the Panchakshari. The second uses the Bhut Lipi Varna Nyasa in brief. The third consecrates each bead separately with the Vamadeva mantra.
Why nyasa is essential in the special sadhana of a deity
The speaker says Nyasa is not something to be ignored. For preliminary matters, or where it is done only in name, or in some graha-related rituals, it may be skipped — but in the special sadhana of a shakti it has very particular importance. In nyasa the beej mantras are seated in the limbs and fingers, the heart, the shikha, the shoulders (the kavach), and the mantra's rishi in the mouth. Because the mantra is the deity's own form, doing its nyasa makes the sadhak mantramaya and so devamaya — the body becomes the deity's, no difference remains between worshipper and worshipped, and only then do the deity's tattvas reside in the sukshma and karana body.
Continuous sadhana and nitya naimittik upasana bring the same capacity to know a person on sight
That capacity comes to you too, to a degree, when you do sadhana continuously, keep doing anushthan and poshan, and perform your sandhya upasana as nitya naimittik practice — you will begin to know the person before you simply by looking. He then turns back to the nyasa paddhati, in which the parampara descends from the deity to the first initiate and onward to your guru, however many crores of years it took.
How many generations of gurus must a disciple know?
Three kulas must certainly be known — one's own guru, their guru, and their guru: that is, knowledge up to the dada guru and the pardada guru in the kula parampara. When your guru received diksha, their guru would have done all the nyasa fully and properly and told them everything. Then comes your turn.
The mantra may be a naam mantra, a beejakshar or a shloka, and the guru places its nyasa in the body
You may take up such a mantra and walk with it, whether it is a naam mantra, a beejakshar, a beej mantra, a full mantra, any mantra at all, or a shloka. When the guru gives you the mantra he will perform its nyasa in your body — sometimes even a brihad nyasa, according to your own capacity.
By shaktipat and the mantra given in the ear, the deity manifests himself onward in the disciple
The deity is the direct source of energy and shakti; his mantra is directly his own form; his yantra with all his vidyas, and in bindu form he is himself present. The guru, by repeated nyasa and prokshan of those mantras, has himself already become of the form of the deity. Then you, the fifth, are taught the same nyasa paddhati, that energy is projected onto you, shaktipat is done, and the mantra is given in your ear — so the deity is manifesting himself onward and having his own worship performed by you.
What happens if a single letter of a mantra shifts?
If you are doing the Shadakshari, he says, then first know the vidhi vidhan; if even one letter goes here or there, the nature of that mantra changes. The yantra vidhan of the Panchakshari, the whole mandala vidhan, is different, and that of the Shadakshari is different. What you are speaking of, attaching the Maya beej, will change it; when it becomes Shadakshari, everything changes. Knowing these subjects and knowing the nyasa procedure and the like, only then should one do it — the nyasa of each will also be different.
How should the viniyoga and nyasa of the Navarna mantra be done?
Asked in what manner the viniyoga and nyasa and the rest of the Navarna mantra should be done, he answers: do it by speaking it aloud.
Such a sadhak enters the vidhi of brihad nyasa in his daily sandhya
He performs his nitya sandhya according to the parampara of his kula, and in doing so he enters the vidhi of brihad Nyasa.
Why does a sadhak who performs brihad nyasa not touch a deva vigraha?
Because for the one who performs that paddhati there is an adesh that he does not touch any deva vigraha. There is a proper segment of rules for it — in that kshetra, done in that way, he will not offer pranam to a vigraha, because in adopting brihad nyasa his body becomes the very form of the deity, and a deity cannot bow to his own vigraha.
Hanuman would be ashamed if Shri Ram offered him pranam, even in leela
Suppose Hanuman stands in the role of a servant of Bhagavan Shri Ram. Hanuman would never wish that Shri Ram, even in leela, should offer him pranam — he would be ashamed, a little shame would come to him that the Prabhu had bowed to him.
Vigraha pratishtha already contains the paddhati of nyasa, so the deity is directly present
Because the vigraha is already nyasa-ed. Understood technically, the whole procedure of vigraha pratishtha already contains the paddhati of nyasa; the deity is already present in it in a direct manner, and it has already become a deva vigraha. There are rules here, and for this reason it is forbidden — such sadhaks then do not offer pranam or go for darshan of a vigraha.
When should nyasa be learned?
When you have done five or ten thousand, also learn to do the Nyasa of it, he says. And do not get stuck on the view that we have only to do two or three thousand japa, only four or five thousand, that we do not have to do more japa, that our work is done with this much — it is by saying exactly this, he says, that people are cheated and drawn to someone: do not labour.
Why can a person not simply become capable of helping their pitrs now?
The first thing, he says, is that it will simply not be possible — because so long as your Sukshma Sharir does not become completely shubhra, the puja you perform will not properly reach them at all. For it to become shubhra, your prarabdha must be cut. When the prarabdha is cut the tapobala will increase, the sukshma sharir will become shubhra, you will become capable; then when you perform the nyasa paddhati and process you will become deva-swaroop, and then they will begin to be nourished and will begin to do your kalyan.
How does one actually call Chandi within oneself?
If you truly want to call Chandi within you, he says, then understand the samarthya of the mantras: do more and more japa, become initiated, learn the nyasa vidhi and perform it. And if no guru is to be found, then by doing the authorised mantras — Jayanti Mangala and the rest, Saptakshari, Panchakshari — again and again and again, make your body wholly deva-maya.
How should two different mantras be japa'd in one sitting?
The speaker says yes, you can absolutely do this, but it should not be an anushthan — this is your subject of nitya japa. There will be one sankalp only, on one asana. First Bhagavati's nyasa will be done and her japa completed, then Shiva's nyasa and his japa. Samarpan comes after each: Bhagavati's samarpan after Bhagavati's japa, Shiva's samarpan after Shiva's japa.
How much Panchakshari japa should be done daily in Savan, and is nyasa needed?
A listener says he has been doing fifty-one malas daily of Baba's Panchakshari mantra and asks how much should be done in Savan and whether viniyoga and nyasa are needed. If you are initiated, the speaker says, then perform the fifty-one malas of japa doing viniyoga, nyasa and so on. And even if you are not initiated, if you do that much japa, it is much better to do it with nyasa and so forth.
Can the Lalita Sahasranama be recited without Shri Vidya deeksha?
Asked whether the Lalita Sahasranama cannot be done without Shri Vidya deeksha, the speaker says that according to him it cannot, because in it there is the mool vidya, the mool mantra and such mantras whose utterance should not be made without deeksha; people are not the adhikari, and there is the process of nyasa and the rest. And by high-order sadhaks initiated in Shri Vidya too, he says, this very thing has been said — that it should not be done.
Must nyasa be done every time a kavach is repeated?
Asked, since there is nyasa twice in the Datta Vajra Kavach, whether nyasa will have to be done every time if it is recited more than once, he answers no — nyasa is to be done only once. The main path is what is to be repeated again and again; the phalashruti too is not done every time. Asked whether, in Pitr Paksha, the bones kept of a grandfather and grandmother may be immersed, he says yes, they can be in Pitr Paksha.
The Puri Shankaracharya's position on nyasa and diksha for the Lalita Sahasranama is cited against the conflicting claims made online
The speaker says a great deal is being said on YouTube and asks how many things one could prove wrong, since everyone has his own self-serving proof available. He gives the example of the Shankaracharya Maharaj of Puri, who said — and said truly, in his view — that in the matter of the Sahasranama of Bhagavati Lalita Tripurasundari, if you go into the full vidhan, with the process of shodhan and with nyasa, brihad nyasa and the rest, then how can an unauthorised person perform those processes? For the nyasa of the mantras connected with the Trikuta — without your diksha having taken place, how can you perform their nyasa, and how will you even know it?
May the Lalita Sahasranama be recited without nyasa?
In his own view, the speaker says, the Shankaracharya has not said anything wrong. But even so, if without the process of nyasa and the rest you hold that much capacity and observe the rules with discipline, then do the paath.
Learning avaran pujan from someone who knows it is a good thing
A listener says he had done the Saptashloki sadhana in Ambubachi with viniyoga and nyasa, that a divyansh was obtained, and having completed the sadhana and reported it he was told that now he wishes to be taught the avaran pujan. The speaker says: you did the Saptashloki sadhana; and having done the Saptashloki sadhana you wish to learn avaran pujan, or are learning it, are learning it from someone — that is a good thing, you learn it. In this, he says, there is nothing further we can do.
May a man without a janeu utter the Tatpurusha and Sadyojata mantras?
Asked whether a man without a janeu utters the mantra of the Tatpurusha form and of Sadyojata ji, he says that in the nitya abhishek you may perform the abhishek of Bhagavan Shiva by all five mantras — there is no difficulty. But if you have to do japa of them independently, of all of them, and to perform the viniyoga and nyasa of each, then the subject is different.
The Chandi Kavach, Bhadrakali's veer kavach, Shiva's Aghor kavach, Virabhadra's and Panchmukhi Hanuman's
He says that in earlier times, what used to happen was that the brave warriors who went into the army had that very nyasa performed upon them for the sake of obtaining victory in war. In the same manner, he says, take the Chandi Kavach in the Shri Durga Saptashati and the like, the veer kavach of Bhagavati Bhadrakali, the Aghor kavach of Bhagavan Shiva, the raksha-granting kavach of Bhagavan Virabhadra, the kavach of Panchmukhi Hanuman ji — all these kavachas endowed with fierceness. The nyasa of all these kavachas: nyasa of the kavach here means the nyasa of the whole kavach.
Only a sadhak who has accomplished the kavach can perform it, and with a sankalp
He clarifies that he is not speaking here of the viniyoga and the mantra rishi nyasa that follow. Keep in mind, he says, that it is by the procedure of the nyasa of the whole kavach that this thing happens — but for that, either a sadhak must have accomplished the kavach and, making a sankalp, perform it upon you. As for all this subject, he says, practically he has not seen it before his own eyes, so he cannot state it — but he has certainly heard of it.
How are the tattvas within us connected to the Saptashati?
He says to the listener Abhishek that all the tattvas are within us, and in the Saptashati the relation of these tattvas is also with that shakti which is present there. Agni, Vayu, Sur Tattvani — when you go into the Navarna it comes with the three tattvas. Although, he notes, in the prevalent Saptashati the viniyoga and nyasa with the tattvas has not been given.
What happens at the pran pratishtha of a vigraha?
Know the vidhi of pratishtha, he says. When the pratishtha of any deity's vigraha is performed, the nyasa of their ayudhs and of each single limb of their body is done. Their avahan takes place, their nyasa takes place; and along with that there are a great many other things too whose avahan and nyasa are done.
Can a beej mantra be japped while walking about?
A question kept coming in the group, he says: if for some reason we cannot do puja-path and are going somewhere, can we do japa of the mantra we do — beej mantras and so on, the Navarna mantra — while walking about? His answer is that it is the naam mantra whose japa should be done. A separate video with the full vidhi-vidhan has been made and will be uploaded soon, but japa of beej mantras is never done while walking about. Those mantras in which the process of nyasa and so on has been prescribed, which have viniyoga by vidhi-vidhan, which are to be japped on a mala with a set direction — never do a walking japa of such a one.
Can the Durga Saptashati be recited without Navarna diksha?
The speaker says no. Two things are wrong: skipping the nyasa because one does not know the vidhi, and reciting the Saptashati without the Navarna because one has no Navarna diksha. Without diksha the Navarna cannot be chanted — it is no ordinary mantra but one of the three mantra-rajas alongside Tripura Sundari's Shodashi and the Panchadashi, and these are never to be transgressed. He dismisses the "she is Jagdamba, she is Mother" objection: Mother is one thing, the mantra's effect another. The uninitiated do not know whether its bija is voiced in ga-kara or ma-kara, whether they belong to Kadi, Hadi or Sadi, that every mantra has its own yantra whose avaran of anga-shaktis is seated with peeth pujan, or that diksha follows the region's peeth — things told only in traditional diksha. So take Shakta diksha; there is nothing else to do.
What are the six angas and two samputs of a Durga Saptashati path?
The speaker says reciting the thirteen chapters straight off — even in Hindi with bhava — is wrong: the Saptashati is recited only with its six angas. Generally these are Kavach, then Argala, then Keelak, then Navarna japa, then Ratri Sukta and the like, then the Saptashati nyasa, and only then chapters one to thirteen, followed by Navarna japa again. The thirteen chapters are enclosed in a samput of Navarna, then a samput of the Suktas — Ratri Sukta and Devi Sukta — and after that a samput of the three Rahasyas such as Murti Rahasya. Six angas plus two samputs give the full effect and complete the vidhi; where traditions differ, follow your guru.
How much of the Dattatreya Vajra Kavach should an ordinary sadhak do?
The Dattatreya kavach, which is the Vajra Kavach, has in it the mool kavach with the whole story from top to bottom — how that kavach was obtained, how its Viniyoga is done, and so on. Do only as much of the viniyoga and Nyasa as stands above the point where the mool kavach begins. There is a separate viniyoga and nyasa for the Mala Mantra; the mala mantra was given last year, and there is no need to do it — it will become very long in this. An ordinary sadhak should not do that much: recite only the mool kavach, that alone is plenty.
What is the viniyoga of the Dattatreya Vajra Kavach?
The speaker reads it out as: "अस्य श्री दत्तात्रेय वज्र कवच स्त्रोत मंत्रस्य किरात रूपी महारुद्र ऋषि अनुष्टुप छंद श्री दत्तात्रेय देवता। द्राम बीजामाम शक्ति क्रोम किलिकम ओम आत्मने नमः।" Now this whole nyasa and so on has been given, he says, and having recited all of these one should do the nyasa of all of them.
Up to which line is the repeated kavach path carried?
And up to where will it be done, the speaker asks — up to just before the point where the Phalashruti is about to begin: "ताहनंत यत स्थानम रक्षित वादी मुनीश्वरा", up to here. For doing japa of the Mala Mantra the nyasa and so on have again been given at the end; there is no need to do this. Of it, only the ordinary that has all been given will simply be recited, because it will otherwise become an extensive vidhi.
Why does the Batuk Bhairav Brahm Kavach come without its Nyasa?
Because performing Batuk Bhairav's Nyasa brings in his mula mantra — the eighteen-syllable or the twenty-one-syllable — and which one you were given at initiation differs. So the Viniyoga was given and the Nyasa was not. Even without it, a Kavach is running in a Nyasa pattern of its own.
Does the mala used at the Dev Deeksha Vidhan need a further Pran Pratishtha?
No. If you performed the Devi Sukta, it is more than sufficient — be at ease. Where the Pratishtha is done by reciting the very mantras by which the Devas and Bhagavati were made manifest, nothing is left lacking in it.
How much japa may be done on the Kar-mala?
You cannot do very much japa on the Kar-mala — keep the count limited there, to 108 only. Do the larger japa on a mala, and perform the Nyasa process within that.
Which pranava should be used when performing nyasa of a mantra?
Nyasa of a vaidik or pauranik mantra may be done, the speaker says, but if a pranava is present in it, then utter the tantrik pranava there and not the vaidik pranava. He says the vaidik pranava is not for everyone in any case; ordinarily all of us should utter the tantrik pranava, and the vaidik pranava is meant particularly for sannyasis.
At what count is the purashcharan of the Jayanti Mangala Kali mantra completed?
The Jayanti Mangala mantra is at five thousand, the speaker says, and in this way the purashcharan is completed for you at eleven thousand. A listener who has done twenty-one thousand is told that this is excellent, and that if he does that mantra independently with the full nyasa and the rest performed in the proper manner, it will be very good.
How should the nyasa of the Datta Vajra Kavach be performed?
Exactly as the vidhi of the nyasa is given in the Datta Vajra Kavach, in that same way it is to be done — at the beginning and at the end both. There is no need to make any change in it.
The viniyoga and nyasa of the Argala's first mantra were given publicly across two or three videos
There are so many things in the first mantra of the Jayanti Mangala Argala, the speaker says, that two or three videos were made clarifying it and simplifying the whole of it, and even its viniyoga and nyasa were given. Search and you will find the first on this channel; the Argala first mantra with its nyasa and viniyoga you will not find anywhere else. And if there is some Sanskrit scholar, leaving aside the question of shastra pramana, show it to a Sanskrit scholar and see whether what is given there is correct according to Sanskrit grammar; from that alone you will understand that the arrangement here is entirely right. But people are not satisfied — society can never be satisfied; they want something more, something special, something strong.
What must the guru supply for a purashcharan to be done rightly?
It is exactly there that the guru is needed to guide you in that manner — to teach arpan, tarpan, mandala and the yantra, to give methodical knowledge of all these things, and to say in which mudra the japa of the hriday is to be done. Only then will the thing be done rightly. If you do japa without the mudra, the energy will build so much that where the purashcharan calls for, say, 11,000 japa, your condition will be ruined in eleven japa. And the satakshari mala and the sahasrakshari mala are a separate matter altogether — leave those; many hridays already contain the satakshari, so the energy rises further still.
After the beej mantras come the mudras, then the avaran vistar and the peeth pujan
When those are learnt, then learn it with the mudras — which mudra is to be shown in which avaran, after how many mantras it is to be shown, how each one differs, where the dhyana is and how it is to be done. When those are learnt, after these three or four things, then learn the avaran vistar — that we are now up to the ninth avaran, how we shall do the tenth and the eleventh, how the twelfth and the thirteenth. Learn that, and learn the peeth pujan.
What precedes the japa once one is seated?
After that, sit comfortably and do guru-Ganapati smaran, light the dhoop and deep, and be sure to do Bhagwan Shiva's abhishek in the morning and his shringar; the remaining members will keep doing theirs later. Then take your asan. If you are entitled to do the viniyoga and nyasa of the Panchakshari — that is, if the yajnopavita has been done — do them; otherwise do only the viniyoga; and if you do not want to do even that, do not do it.
Why does the tantric tradition speak of 51 Shakti Pithas, and what is their connection to the Sanskrit alphabet?
Later tantric texts expanded the list of Shakti Pithas to 51, a number the author says corresponds to the 51 letters of the Sanskrit alphabet — each letter believed to be a Matrika Shakti, a fragment of the universal Adi Shakti's creative sound-energy, a connection reflected in practices like Nyasa.
Nyasa places a mantra's syllables and deities onto the body itself, purifying it and deepening identification with the deity.
Nyasa is the ritual placement of a mantra's syllables, associated deities, or symbolic energies onto specific parts of the practitioner's body using prescribed hand gestures — including forms like Rishi Nyasa, Kara Nyasa, and Matrika Nyasa — aimed at purifying and energizing the body and deepening identification with the mantra's deity.
Should the Baglamukhi mantra be handed around freely?
Among the Mahavidyas, he says, Bhagavati Baglamukhi's form is the most current today, because it is said she will kill the enemy and finish him off. The mantra is distributed like roasted grain — everyone knows the sarva dushta line, but will not know its viniyoga, nor the nyasa, nor the difference between the aksharas, nor which beej goes in it, nor in which amnaya Bhagavati is worshipped, nor where she is two-armed, four-armed or eight-armed.
Is diksha needed for the Bhairav Sahasranama, and why was nyasa removed?
For the Bhairav Sahasranama diksha is not needed, the speaker says, but if there is some special vidhi vidhan in its phalashruti, then it should be taken. Difficulty arises with respect to nyasa and the like. In the Bhairav stotra Satnamavali vidhan he will give the next day, there is a complete nyasa vidhi — but people do not keep the rules: they will eat and drink madira and meat, do crooked work, smoke ganja, touch women and girls, and do Bhairav ji's puja alongside and carry out his whole stotra anushthan too. What effect will that give? So he has removed the nyasa vidhi from it and said in the video that nyasa should not be done. Those who wish to do it with the full vidhi vidhan, after thinking it over, may contact him and he will tell them.
What does nyasa mean, and why is it dangerous for a defiled character?
Nyasa means causing those shaktis of Bhairav to dwell in your own body, the speaker explains. And when the deva shaktis have taken up residence in your body, and vikara is arising in your mind, and your eating, your living and your character are being defiled by that vikara, and you touch someone in that bhaav — then your difficulty will increase and you will not obtain success. Then you will weep that you did so much.
Shakambhari anushthan setup and order of worship: cloth, direction, vigraha, nyas and kavach
The speaker says to use red or yellow cloth, a yellow or red asana, and to do the japa facing east or north, before an installed Shri Vigraha of the four-armed Jagadamba or, alternatively, of the eight-armed Durga, on which the archan and pujan are done. The order is smaran of Guru, Ganapati and the rest, then dhyan of Bhagavati Shakambhari Durga, then the viniyoga, rishi and other nyas, kar nyas, hriday nyas, dhyan mantra and japa mantra exactly as written in the PDF linked in the video description. Before that vidhi one may recite the Shakambhari kavach, or, if it is not available, Bhagavati's Chandi Durga kavach from the Saptashati, and then perform the anushthan of the mantra.
Who is the rishi of the Panchmukhi Hanuman kavach?
The speaker says that when you go inside tantra you will see many such subjects. Read the kavach of Panchmukhi Hanuman, read the kavach of Saptamukhi Hanuman. In tantra it is described that the sadhana of Panchmukhi Hanuman was performed by Bhagavan Shri Ramchandra ji; and when you do the nyasa and viniyoga of the Panchmukhi Hanuman kavach, there too you will read Ramchandra rishi — that is, the making of that kavach and its first recitation, siddhi and grace were done first of all by Bhagavan Ramchandra. Consider, he says: he whose aradhya Rama is — Rama himself did the sadhana of that form so that friendship with Hanuman ji might be established, and that is the description.
Who has the adhikar to do nyasa with the Lalita Sahasranama?
If you recite the Lalita Sahasranama abundantly, the speaker says, or if you wish to obtain that kind of particular experience, wish to obtain grace, then it should be done after being made dikshit — otherwise you should do it without the nyasa and the rest. Because the adhikar to do nyasa belongs to Shri Vidya. Therefore it should be done only after taking diksha.
Can the Gita Press version be used, and can nyasa be done in the Shiva kavach?
What is given in the Gita Press, the speaker says, you can do. Yes, do it. Asked whether nyasa can be done in a certain Shiva kavach, he answers that it can.
How is Mahadev pleased, and how is Bhagavati pleased?
For Mahadev there are upayas of pleasing him; for Akash Bhairav, he repeats, it is not a matter of pleasing but of kriyatmak things. Those who wish to please Bhagavati should do japa of her hundred names, sing of her state, perform her archan with her sahasranamas, do her shringar — Bhagavati will give kripa; do japa of her name. But if you must do the Siddh Kunjika, then japa in lakhs, together with nyasa and the rest, and after that it will happen.
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