Pranav
Every question on the site tagged Pranav, each answered from a timestamped source rather than a summary written from memory.
The sacred syllable "Om," considered the primordial sound of creation.
79 notes from our sourcesNotes from our sources
A basic havan given without the Pranava, for householders with no qualified priest, held to be effective in Kali Yuga
Yes — a basic Hawan method without the Pranava (Om), taught for householders who cannot access a qualified priest, is presented as effective in the current age (Kali Yuga) provided it is performed with faith.
Should householders chant the Vedic Pranava (Om) independently, or use the Tantric Pranava instead?
As prescribed in the Shiva Mahapurana, independent recitation of the Vedic Pranava is ordained strictly for sannyasis — householders should either combine it with a divine name (such as 'Hari Om') or use the Tantric Pranava, which does not reduce a mantra's spiritual efficacy.
Why should the sacred-thread-wearing chant Panchakshari without Pranava?
Adding Pranava (Om) to Panchakshari — making it Shadakshari — is prescribed only for Nivritti Marga (renunciation, liberation); it is not for material, Pravritti Marga desires, and shouldn't be adopted without a Guru's specific instruction.
Should someone without the sacred thread (Yajnopavita) recite the Om (Pranava) prefix in a mantra?
Initiated practice (Diksha) under a competent master is essential for specific mantra recitations, and those who do not wear the sacred thread should omit the Pranava (Om) prefix where scriptural rules specify it.
Who may add the pranava before a Shiva mantra?
By guru's instruction, only those who have taken up and wear the yajnopavita add the pranava (Om) before a Shiva mantra like "Om Namah Shivaya." Anyone who has not undergone that samskara — including women — chants with namah alone, after Shivaya, without the pranava; even a thread-wearer who does not keep ashtami-chaturdashi brahmacharya makes the pranava-recitation largely fruitless.
Which mantras did Brahma and Vishnu receive upon obtaining Shiva's vision?
When Brahma and Vishnu obtained Shiva's vision, they received initiation into the Pranava (Om), the Panchakshari Mantra, Gayatri Mantra, Mahamrityunjaya Mantra, Chintamani Mantra, and Dakshinamurti Mantra.
Belpatra from a Narmadeshwar Shivling may be consumed for healing, Omkara is reserved for the Yajnopavita-initiated, and Kalsarpa Dosha is eased by worshipping Sadashiva with Vasuki
Belpatra offered on a Narmadeshwar Shivling may be consumed for healing; chanting Omkara is traditionally reserved for those initiated with the Yajnopavita, others chanting without the Pranava prefix; and Kalsarpa/Naga Dosha is best mitigated by worshipping Sadashiva with Vasuki Naga, Narayana with Shesha Naga, or reciting Manasa Devi Sahasranama.
Who may prefix Om to the Panchakshari, and the Namah Shivaya versus Shivaya Namah order
The speaker says the right to prefix Pranav belongs only to sannyasis walking the path of sannyas dharma; householders should do the pure Panchakshari without Om, and anyone who tells you that without Om you will not get Shiva's full grace has incomplete knowledge — this is why a guru is needed. Among householders, those who have had the Yajnopavita sanskar say Namah first and Shivaya after, as the mantra stands; those who have not — those who are not entitled to it, those for whom it is never done, and mothers and sisters — say Shivaya first and Namah after. The Vishveshwar Samhita is the proof, he says, and it adds that a guru giving Diksha of this mantra should give it in the same way for each kind of person. A kshatriya or brahmin who has never actually worn the yajnopavit should also say Namah after: without it you are simply not dvija, so why put it first? It is for your own welfare, he says, not a matter of quarrelling "we are brahmins, we are kshatriyas".
Three-stage snan of the mala before prana pratishtha
The speaker says the Mala is placed in a bowl and first washed in pure water; if one can, the vowels and consonants are recited during this, each with the anusvara, beginning with Om (Om am aam im eem um oom and so on through all the vowels and consonants). Then it is bathed in Panchagavya with the Vamadeva mantra, then again in pure water with the Sadyojata mantra, then washed in a mixture of Chandan water with the Gandhadwaram mantra, and finally rinsed well in pure water. After the bath the mala is laid on the peepal leaves in the way it is worn.
Bead-by-bead abhimantran of the mala with the Ishana, Aghora and Tatpurusha mantras
The speaker says the full method is to hold each bead and recite the vowels and consonants nasally, from a to am and ka to ksha, enclosed in Om as a Samput. But ordinarily two mantras suffice. First, with a little chandan water, chandan is applied to every bead while the Ishana mantra is spoken (Om ishanah sarvavidyanam ishwarah sarvabhutanam brahmadhipati brahmanodhipati brahma shivo me astu sadashivam), because Ishana, Shiva's form, is the lord of all vidyas and mantras; after all 108 beads, the Sumeru is charged with the Aghora mantra (Om aghorebhyo atha ghorebhyo ghora ghoratarebhyah sarvebhyah sarva sarvebhyo namah shivebhyah). Then a second round over every bead with kumkum and the Tatpurusha mantra (Om tatpurushaya vidmahe mahadevaya dhimahi tanno rudra prachodayat), the sumeru again with Aghora. The Abhimantran of the mala is then complete.
Om in the Anagha tarpan mantra only for wearers of the sacred thread
The speaker says that in this mantra the Pranav (Om) is to be used only by those who wear the Yajnopavita; everyone else uses 'Shri' instead. So the first mantra is 'Shri Anaghaya Namah', spoken during the Tarpana as 'Shri Anaghaya Tarpayami Namah' while pouring the water onto the tree from the leaf.
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.
How the shaktis delude an unguided Navarna sadhak
The speaker says that as the sadhika pressed on with more japa, the shaktis began to give delusion: in dreams she started receiving mantras — do this mantra, this is the deity, these are the shaktis — and every one she was told she would search on the internet and follow. About two months into her anushthan she found online some Navarna-related mantras claiming that a samput of certain bija mantras fully awakens divya drishti; the craving for divya drishti had already taken hold, and YouTube, he says, is full of such material. With practice her 108 malas now took only 3.5-4 hours and she raised the count; it was still just Navarna, done with pranav. Between four and five lakh her state became so ugra that any shakti she meditated on seemed to stand there in person — while she no longer looked at her own body and had completely skipped her home.
The Pranava as the first upadesh, and its birth from the five faces
The speaker says the first upadesh Bhagavan Sadashiva gave was the Pranav: Omkar is the vachak and Shiva the vachya, the mantra is his own form, and daily remembrance of the Pranava is remembrance of him. A-kara came from the northern face, u-kara from the western, ma-kara from the southern, Bindu from the eastern and Nada from the middle face; with these five parts the Pranava expanded fully and became one syllable, and from it the whole world arose. He asks listeners to keep in mind that the form of bindu is the form of Mahamaya, as the Devi Atharvashirsha says bindu rupena: Bhagavati herself emerged as the bindu from the eastern face and took the form of Omkar.
From the five faces to the Panchakshara, the Tripada Gayatri, the Vedas and crores of mantras
The speaker says the separate letters that came in order from the same five faces are Bhagavan Sadashiva's Panchakshara, and from the Panchakshari Mantra the matrika varnas of five kinds appeared; the Panchakshara is held to be Shiva's own form, the one place where his full five-faced form is described. Citing the ninth and tenth adhyayas of the Vishweshwara Samhita, he says from that shiro-mantra the Tripada Gayatri Mantra appeared through four faces, from the Gayatri the whole of the Vedas, from the Vedas crores of mantras, and by those mantras different works are accomplished. So at the root stand the Pranava and the Panchakshara, and through them every work in this world can be accomplished.
What should be done on Devshayani Ekadashi?
Tomorrow is Devshayani Ekadashi and Chaturmas begins from it. The first work of the day, the speaker says, is to do a havan as strength allows in the name of Bhagwan Narayan — do a sukshma havan, but do it — offering ahutis with his 108 names.
Who has the adhikar of Shiva pujan and the Panchakshari?
The adhikar of the pranav is not for everyone, the speaker says, but it is stated in the Vidyeshvara Samhita of the Shiv Mahapuran, as discussed on the channel, that once you have made Shiv ji your guru, the adhikar of japa of his Panchakshari mantra belongs to all — the shudra has it too, women have it too, and the adhikar of Shiva pujan belongs to everyone.
What should those without a yajnopavita write and wear?
Those who have not had diksha and do not wear the yajnopavita at all should write the Panchakshari mantra without the pranav on bhojpatra — offering one to Shiva and wearing one around their own neck — and do japa of that same mantra.
How is naam japa of Jagadamba done?
If you wish to do japa of Jagadamba, to do japa of the name Durga, then do Durga Durga. Why do you keep reading up on whether we will apply the pranav in front or apply Shri or not apply it — name japa alone is to be done, so do it. Or do the Jayanti Mangala mantra.
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.
Which mantras should not be uttered freely?
He says Vedic mantras are told not to be uttered; Pranav has been forbidden and one should have the adhikara for Pranav; Gayatri should have adhikara and has its rules, and he states that women should not do Gayatri — over which, he says, people go to war, as they do over women wearing the yajnopavita, and people are even having it done. He adds that the Mahamrityunjay mantra should not always be uttered, yet people play it day and night in the house to drive away negativity, and all of this becomes a cause of dosha.
May a person who eats tamasic food and wears no janeu do the Shiva Panchakshari with pranav?
Those who take tamasic food and do not wear the janeu should not do japa of the Shiva Panchakshari mantra together with the pranav, the speaker says: there will be difficulty.
What is the pranav, and what should those who do not wear the janeu do?
Asked what the pranav is and what those who do not wear the janeu should do, the speaker says that those who do not wear the janeu should do japa without the pranav, without this.
Can a bhoot seize someone who wears the janeu?
If the truth be told, the speaker says, those who accept the rules of the janeu and carry it cannot even be touched by any vayaviya shakti, any pret, pishach or negative shakti. The reason is which deities are invoked in its nine strands — you will know it if you wear the janeu. There is no Mahashakti of theirs that escapes: the invocation of all the Mahashaktis takes place. Everyone is consecrated there in the janeu for you, together with the pranav. So it is simply not possible.
What if one is not in a pure state — can japa still be done with the pranav?
No, the speaker says: when that purity is not there, japa will not happen with the pranav. Mantra japa will not happen. If you are reciting some stotra, if you are reciting a sahasranama and something comes in the middle of it, if you are doing sabar — then that is a different matter.
Which mantras then do require a guru?
The specific mantras — Gayatri and the like, the vaidik mantras and the like — in which very particular attention must be kept on the uccharan and the vidhi vidhan must be followed: for those it is necessary for you. Otherwise, for pauranik and tantrokta mantras and the rest, leaving out something in the pranav and so on, do them if you wish. Do them according to your capacity.
Should Panchakshari be done with or without the pranav?
A listener says he has taken Bhagavan Shiva as his guru, does the puja of Hanuman ji, reads the chalisa, and does japa of the Panchakshari. If you are initiated, the speaker answers, do it with the pranav; if you are not initiated, then do japa of the Shiva mantra without attaching the pranav.
A panchagavya bath and one mala of Panchakshari do not consecrate a mala
The speaker says the Mala used in the Navarna case was an old red-chandan mala that, in his view, was not consecrated at all. The man had done no pratishtha and no vidhi of that kind on it; he had only bathed it in Panchagavya and panchamrita and, following the channel, done one mala of the Panchakshari Mantra with Pranav over it, which the channel said would consecrate it. The speaker says that absolutely cannot consecrate a mala; had the man at least done the Ishan mantra one could grant that something was done, but this was something else entirely.
Should Om be added before the Navarna mantra and Namah after it?
The speaker says the Navarna the man had been given carried Pranav in front and "namah" after "vichche", whereas in the original Navarna Mantra, as anyone in a Guru Parampara would know, neither exists. Some 90% of YouTube videos say Om must be added to balance the mantra's energy, but he says a tantric mantra has its own rule, which is exactly why a Guru is necessary; who should add pranav and who should not is a separate matter. Adding namah is the graver error: mantras are held to have gender, feminine, masculine and so on, and without knowing what namah does to a mantra's gati one has added it on one's own. Navarna, he says, is not a plaything; the man chanted this wrong mantra for many days and even did Purashcharana with it.
Whether pranav goes with the Navarna mantra is decided only by the diksha guru
The speaker says the man in the Navarna case chanted with Pranav attached and was not an adhikari for that at all. Whether pranav is attached to the Navarna Mantra or not is a separate matter altogether: it applies only to those who are initiated (Diksha), and what their Guru instructs can differ from person to person. It is never a common rule, he says; always remember this.
Ganpati japa with pranav and no Bhairav pujan alongside Navarna
The speaker says that the ordinary Ganpati sadhana the man did alongside the Navarna was also done with Pranav, so a mantra Dosha attached there too. Asked about Bhairava pujan, there had been none in particular: he would read the Kaal Bhairav Ashtak once and, when very pleased, the Shiv Chalisa on Mondays and Fridays. That, the speaker says, is no Bhairav pujan.
Navarna mantra samput around the Saptashati adhyaya for the undiksha reader: one mala each side or at least nine, without pranav
The speaker says that if one does the Navarna Mantra and the like, make a Samput with one Mala each side — one mala before the first adhyaya and one mala after. If one does not do that, do the Navarna at least nine times. It is done without Pranav. For fuller japa and the methods of siddhi and the like, he says, one should take Diksha and then do them.
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.
Which mantra should be used for a havan to the kul devata when the Bhairav is unclear?
Asked by someone wishing to do a twenty-seven day havan for the kul devata and kuldevi, the speaker says that if the kuldevi is Bhagavati Sheetla then do hers; and where you feel the kul Bhairav is not being properly identified, use the Mahabhairav mantra given on the channel. It has no pranav attached, and it carries Bhairav ji's beej mantra — so men and women alike may all do it, whether or not they wear the janeu, with no difficulty of any kind.
Which Bhairav mantra should be used for sadhana?
The sadhana mantra of Kaal Bhairav, the Mahabhairav mantra, has been given on the channel Mahakal Status Official, the speaker says. Bhairav ji's sadhana should be done with that mantra; it is pranav-rahit. Also, it is a mantra samputed with the Bhairav beej, and any woman or man may do its sadhana without any doubt or hesitation whatever.
What happened on the night of Mahashivratri?
On the night of Mahashivratri, he says, Shiva appeared before Brahma and Vishnu in an embodied form, in the Panchanan swaroop. The Pranav, the Gayatri and the Panchakshari mantra — all three — arose that day from the mouth of Shiva, and the guru diksha of these three was received by Brahma and Vishnu.
Can the Pranav be used in every mantra while wearing a kusha pavitri?
Asked whether, wearing a kusha pavitri, one may use the Pranav in all mantras, and if so whether in Gayatri and Mahamrityunjay too, he answers: no. If some such subject has been discussed personally, that is a separate matter with its own reason, or it has been discussed at some particular place for a particular reason. In this manner it cannot be done. It should be done only after the pavitri and the rest.
What should a woman do in place of the Gayatri mantra?
To a listener he says it is a very good thing that she is not doing the Gayatri mantra: you are a woman, so in place of the Gayatri mantra you should do the Panchakshari mantra, as has been said again and again. The Panchakshari, the Gayatri and the Pranav — all three appeared on one and the same day and at one and the same time, from Shiva, on Mahashivratri, as they discussed today. First the Pranav, then the Panchanan swaroop, and then from the four-faced swaroop the Tripada Gayatri appeared.
Is there a daily japa that everyone must keep?
Yes — ten mala of some one mantra every day, man or woman, and with no Sankalpa attached to it for any particular work to be completed. Those entitled to the Vedic Sandhya are told ten mala of the Gayatri; those who cannot, the Panchakshari. The speaker says this is compulsory for all.
May the Pranav be uttered at the start and end of the Batuk Bhairav Ashtottar Satnam?
Yes, do it. And in the Viniyoga of the Datta Mala Mantra, saying "Datta Devata Prityarthe Kripa Prapti" is not necessary — say that in the Sankalpa instead.
Who may recite the Pranava with the Panchakshari?
A listener writes that for doing japa of the Panchakshari with the Pranava it has been said that the utterance of the Pranava should be done only by sannyasis, and that therefore they should do only the Panchakshari. The speaker agrees: for doing japa of the Shadakshari, only if some guru gives diksha and then, having given diksha and upadesh, commands you to do the japa, should you use the Shadakshari. Otherwise, if you are not initiated, do japa only of the Panchakshari — and in that too, if you do not wear the yajnopavit, do the japa with namah placed afterwards.
What is recited for Bhairav ji, and what about the pranava?
After that comes the stotra and satnamavali of Bhairav ji. Everywhere in it the tantric pranavas have been written in, so the problem of whether to say Om or not no longer stands before you: Om is written there, so pronounce that and comfortably recite all the names, the full 108 names of Batuk Bhairava ji. A purashcharan of these also exists, he says, but since Shiva ji is the main work now, their recitation will certainly be done.
Is the Panchakshari written with the pranava, and who says namah first?
In the japa, the Panchakshari mantra has been written here without the Pranav. Its rule will be written in the PDF that is uploaded, and everyone knows it: those who do not wear the Yajnopavita will place namah afterwards.
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.
With what is the havan done after the Shiv Mala Mantra japa?
In this way, if there is also the Shiv Mala Mantra, then after doing the japa of the Shiv Mala Mantra the havan is to be done with these themselves — with the Mahamrityunjay Stotra Satnamavali. Havan is always to be done with a namavali. And again, he says, in every namavali the tantric pranava has been written in, so anyone at all can pronounce it; there is no need for any change or separate consideration.
What do these four days do to a mantra that never bore fruit?
For those doing japa of the Ekakshari, these four days are for making it firm and accomplished. Where a mantra never awakens, never becomes accomplished and gives no experience however much Purashcharan is done — many kinds of dosha are held to attach to a mantra, as when people add the Pranav themselves — these four days, with Bhagavati's worship, release them.
Who is authorized to recite mantras with 'Om' (Pranava), and what should an uninitiated practitioner do instead?
Reciting mantras with the sacred syllable Om is not authorized for everyone; mantras whose scriptures mandate formal initiation should only be recited after Diksha — otherwise, chant permitted texts like the 108 Names or a Kavach to build the penance power to obtain a Guru.
Navgrah mantras open to everyone: beej-and-naam mantras, with or without the yajnopavita
The speaker says Navagraha mantras exist in Tantrokta, pauranik and Sabar forms, and choosing among them is very difficult: one who wears the Yajnopavita may use all of them, while one who does not may jap the Bija Mantra-based mantras without the Pranav. For this reason the mantras he gives in this vidhan are all of the kind everyone can jap, mantras made of beej and naam, which woman or man, with or without the yajnopavita, may jap without any doubt or hesitation.
Maha Ganapati split the Vedic Pranav at the root of creation and manifested with Shabda, Nada and Bindu
It is said that the piercing of the Vedic Pranav — the sound that first manifested at the root of the first creation — was performed by Maha Ganapati, and that he then manifested along with Shabda, Nada and Bindu. As Brahma, Vishnu, Mahesh and Mahashakti are from creation's beginning, so is he.
How is the tulsi-wood lamp for Narasimha actually made?
Take the whole dried wood of tulsi ji and wrap it together with the cotton wick of the lamp, pour ghee, and light it while reciting Bhagavan Narasimha's mantra or remembering him — if nothing else, saying "नरसिंहाय नमः". The speaker says anyone at all, man or woman, may do this, and there is no need even to add pranava.
Who has the right to japa of the Panchakshari mantra?
It is the shastrokta right in Panchakshari that anyone may do its japa. Without the pranava, every man and woman may do japa; and for the chaturvarna woman it is that the "namah" is placed afterwards. He says this has been discussed many times before, and that the yantra of this very mantra should never be mistaken for something ordinary.
Which mantras should be practised in Savan, and what changes for women?
Householders who are initiated should perform the sadhanas of whatever mantras they have received from their guruji, the speaker says; regarding the Panchakshari he has spoken in an earlier live. If deeksha has not been received, then men should do japa without the pranav. Women should place the namah afterwards and should not do japa placing it before, and they should not utter the pranav.
Can a devi or devta be accepted as guru when one has no guru?
When knowledge comes to you and power comes to you, the speaker says, you will keep yourself motivated enough to stand before anyone — so you should have that much information. Asked whether one may accept a devi or devta as guru if one has no guru, he says: absolutely, it can be done and accepted; there is no difficulty of that kind. Take special care in uttering the pranav and proceed slowly.
Gayatri and Panchakshari each stand in their own place, and Panchakshari is best done without pranava
Whether or not one has Gayatri diksha, the speaker says, Gayatri is in its own place and Panchakshari is in its own place. Panchakshari done without pranava is most excellent; beyond that, as your own viveka says.
Even a brahmin with the sacred thread should not do it with pranava — see the Shiva Mahapurana
To a listener who says he is a brahmin with the sacred thread, the speaker says that even so it should not be done with pranava. Look through the Shiva Mahapurana without pranava, he says, and you will find out.
What does the Trigun aarti show about the three devatas?
Since Shravan is running and you will be doing aarti daily, he points to the Trigun Swami ji ki aarti — jo koi nar gaave, Brahma Vishnu Sadashiv, the three assuming one form. No aarti of a trigun form exists in any panth or sampradaya, he says, but right now in Shravan every Shiva bhakta is performing it. So the three are one, between the separate pranava letters — the three are one. Capacity is within all of them, but they have made a boundary: this belongs to him, such a planning has been made, this leela is to be done by his hands.
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.
What must be installed in the place of an entity that has been removed?
And when you remove it, he says, after that you must certainly give a place there to some divine energy, some divine shakti relating to Sanatan culture — especially the Panchmukhi Hanuman form, or the form of Bhairav ji. Among Bhairav ji, give it in Batuk Bhairav; and do not think of Batuk Bhairav as an ordinary saumya Bhairav. He closes by saying that they will meet again after a somewhat longer time, and that meanwhile videos will keep coming on the channel.
Should Navarna or Siddh Kunjika be done without diksha?
In his own reckoning, the speaker says, Siddh Kunjika and Navarna japa should not be done without diksha. He says listeners are free to agree or disagree; he is putting his view according to his own experience. If you do it, do it within a limit — he is not forbidding it — but if you do unlimited japa while not being initiated and not being an adhikari of the pranava, and you do japa with the pranava attached, then harm is done to the devatas.
May a householder add the Pranav to the opening seven shlokas of the Durga Saptashati?
Add the Pranav in all of them — add the Tantric Pranav.
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.
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.
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.
Does the pranava go only on the first shloka in the havan or samput?
If you are doing the samput with the pranava itself, the speaker says, then it will apply to all of them. There are two methods: you may give each mantra nine ahuti in turn, or, if you have done a hundred paath, do the havan of eleven paath as the dashansh. It is not necessary to give one ahuti of each mantra in sequence. You may give nine ahuti of the first mantra, then nine of the second, then nine of the third — and this is better. The pranava applies when you continue nine ahuti of each mantra in this way.
Should the pranava be prefixed to each of the seven shlokas in the ahuti?
If you are giving each shloka its ahuti separately — nine of the first, then nine of the second — then the pranava will apply in all of them. But if you are giving it while reciting the whole stotra, one ahuti of the first shloka, then one of the second, then the third and so on, then there will be no need at that time of applying the pranava.
Which mantra is most abused today?
He says that of the mantras most ill-used today the Navarna mantra is the foremost. Some channels are based on that mantra alone, with one in every two videos on it. The reference of Gita Press Gorakhpur is being given nowadays, that it is written there to do the japa without the pranava — but, he asks, where is it written there that without a guru's upadesh you may perfect the mantra, do its japa, and obtain the adhikara for the mantra?
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.
Is it acceptable to add beej mantras or extra pranavas to the Panchakshari?
Apart from that, he says, those who use a beej mantra in it, or use the pranava and so on, of their own will or having heard it somewhere — in his view that is not proper. To tamper with these mantras is not proper. To the claim that the mantra is keelit and that saying the pranava five times before and five times after will give ten times the effect and grant its siddhis, he answers: first look at the state of the one telling you.
Which alterations to the Panchakshari and Gayatri mantras are wrong?
He names them: that you should put om ten times before the Panchakshari; that five oms should be put before the Gayatri; that agni beej should be used five times before the Gayatri; that maya beej is made to be used five times; and other beejas besides. Do you even know, he asks, what the state of the person will be after using agni beej, and for what purpose he is using it?
May om be used in the Dattatreya mala mantra?
On japa with om in the Dattatreya mala mantra, he says one absolutely can, there is no difficulty at all — it has been given along with it, so those who wish may do it. In the satakshari, in the sahasrakshari, in all of those there is not that much trouble, and it has already been given. Had it not been there, he says, he would have removed it beforehand.
What benefit is there in adding om before and after every mantra?
Asked what benefit there is in placing om before and after every mantra, he says the answer he has is so fine, but that it is a public platform and it should not be given; such words should not be used by him. He will say only this much: do not do it. One should not apply it by one's own whim. He notes the Shiv Tandav can absolutely be done. And he allows that if your guru is telling you some special vidhi vidhan, telling you the use of nishkilan and the like, then whatever is done in that is a different matter — for the rest, one should not do it like this oneself.
Should an uninitiated person use the pranava in panchakshari japa?
If you are not initiated, he says, do not attach the pranava; and if you are to attach one, attach the tantric pranava. Attach it or do not attach it, but certainly do it by the vidhi. Observe the discipline. That alone is what will go there — the Shmashan Bhairav will send that alone along with you.
Why do Jain tantric texts use the tantric pranav rather than the Vedic one?
A listener had asked why Jains pronounce the tantric pranav. The speaker answers that they very rarely pronounce the Vedic pranav and recite Vedic mantras very little. In the tantra of the Jains, he says, the thing used most and most prominently is the yakshas: all their tirthankaras have their own yakshas, some having twenty-four and some some other number. He says he does not have very much information and has studied only a little, but as far as the root goes, each of them has one or another yaksha.
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.
Which pranav should a person pronounce?
Again he says to keep the pranav in mind. Pranav means Om: you must keep in mind which pranav you are to pronounce, so that the correct fruit is obtained. If you wear the yajnopavit, then the Vedic pranav; otherwise all the rest. It has also been said, he adds, that the Vedic pranav should be pronounced by sanyasis — one person had commented on this too, and it is a correct point, but everybody will not accept it. He says that is all right, it is your own wish; but keep at least this much regard for these mantras and do not transgress them.
The pranav and the mala, on which the whole of tantra runs, draw the fewest viewers
This subject has been put on the channel today, the speaker says. What do you think — the subject of the pranav, this subject of the mala: consider how necessary a subject it is for everybody. How many people watch it? A thousand people, two thousand people. And it is by this that the whole tantra is going to run: by this very mala and by these very mantras every single subject of yours will run — and people will not listen to it or watch it. But put out that a pir's siddhi took place, put out videos with as much experience in them as you like, and they will watch that.
A viewer objected that a pandit giving out mantras carrying the pranav was not entitled to the pranav because he does not wear the yajnopavit
There is a pandit ji who was giving upayas to everyone, and in those he was giving mantras with the pranav. A viewer of his own channel said that he is not entitled to the pranav, that he does not wear the yajnopavita, and asked whether he should do japa without the pranav or with the pranav.
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