praṇava vicāra: a study on praṇava and tārakabrahma
praṇava
The most famous and most sought-after mantra of all time, which everyone wants to chant. We love to hear a beautiful, deep voice chanting the mantra and then mimic it. But unfortunately (or fortunately, I’d rather say), Narasimhatāpanīya Upaniṣad 1.7 and Praṇakalpa 1.1.17–18 of the Skanda Purāṇa forbid us (women, śūdras, or anyone outside the trivarṇa) from chanting praṇava at all. Praṇavakalpa says that even dvijas shouldn’t chant the vedokta praṇava alone — meaning, even dvijas can’t chant only vedokta praṇava. If he wants to chant it, then he must do so along with a vedokta mantra.
What do tantraśāstras speak about this matter? Kālīvilāsa tantra, 1.5 says the same thing as Narasimhatāpanīya Upaniṣad 1.7 and Praṇakalpa 1.1.17–18 of the Skanda Purāṇa.
As per śiva, in the last line of the 5th śloka, a śudra shouldn’t do japa of mantras that contain of svāhā and vedokta praṇava (स्वाहाप्रणवसंयुतः), for he doesn’t attain any fruit (शस्यते) from their japa —“न शूद्रे शस्यते मन्त्रः स्वाहाप्रणवसंयुतः”. This automatically mean that chanting them will cause adverse affects.
We will learn what happens when a śudra is granted a mantra that contain svāhā and vedokta praṇava.
Tārābhaktisudhārṇava, ch. 2 quotes Devīyāmala — If a dvija gives a mantra that contain the Vedokta Praṇava & Svāhā (स्वाहा प्रणवसंयुक्तं) to a śūdra, then the śūdra goes to hell (निरयगामी), and the vipra (the one who gave it) falls from his state and attains the condition of a śūdra (शूद्रत्वमाप्नुयात्).
This also mean that a śudra should not do japa of the vedokta praṇava & svāhā alone.
According to the Praṇavakalpa, only the sannyāsins can chant praṇava alone.
In that case, what can be done? The scriptures clearly do not allow the vedokta praṇava, but a different praṇava*.*
As per Kaulāvalinirṇaya, ch. 7 —
The vedokta praṇava is regarded suitable for the dvijas. For the śūdras, however, the ‘औ’‑syllable with candra‑bindu (अं) — rendered as ‘औं’ — is considered suitable.
Kālikā Purāṇa, ch. 56 say the same thing —
The 14th svara “औ” which is the last svara, when combined with the anusvara “अं” becomes “औं” and is considered the appropriate setu/praṇava for the śūdras.
Śāktānandataraṅgiṇī, ch. 9 here quotes Yāmala —
चतुर्दशस्वरो देवि पुण्यसिद्धिप्रदायकः।
नादबिन्दुसमोपेतो दीर्घप्रणव उच्यते॥ — Similar to Kālikā Purāṇa, the 14th svara “औ”, when extended with nāda-bindu, come to be known as dīrgha praṇava.
तन्त्रोक्तः प्रणवः सोऽपि स्त्रीशूद्राणां प्रशस्यते।
तस्मात्स्त्रीणां च शूद्राणां स एव परिकीर्तितः॥ — The dīrgha praṇava, which is also known as “tantrokta praṇava”, is equally beneficial for women and śūdras. Therefore that very syllable is declared for women and śūdras as well.
Bhūta Śuddhi Tantram, ch. 12 state —
तन्त्रोक्तं प्रणवं देवि वह्निजायां च सुन्दरि।
प्रजपेत्सततं शूद्रो नात्र कार्या विचारणा॥ — In place of the vedokta vahnijāyā (स्वाहा) and the vedokta praṇava, śūdras and women should chant the tantrokta vahnijāyā and the tantrokta praṇava (औं) respectively. This same rule is also applicable to patita dvijas.
From these sources, it is very clear that although stri and śūdras aren’t adhikṛta in the vedokta praṇava, the tantraśāstras have no problem with allowing them to chant the dīrgha praṇava. However, one must keep this in mind that the dīrgha praṇava has also been called tantrokta praṇava in Yāmala, therefore, it is not japya without dikṣā.
As per Kulārṇava Tantra, 15.20, one should refrain from performing sādhanā with random apps and games as reference, regardless of their suggestion by tāntrikas. Scripture strictly say, performing sādhanā with “book/pustaka”-likhita mantras are dangerous, in that case, pustaka could also mean a source for reference of unauthorized mantras, viz. apps, websites, etc. The pāpa of regularly chanting those mantras is Brahmahatyā and the phala of that pāpa is acquired in the next birth.
Sāṅkhyāyana Tantra, 1.3-6 supports Kulārṇava Tantra and establishes harsh punishments for someone that does japa of a mantra received from a pustaka. This rule is not only for śāktas, but also śaivas and vaiṣṇavas and therefore, guru-dikṣā is universally important and always appreciated. According to Sāṅkhyāyana Tantra, the phala of chanting mantras that one is unauthorized in, is janma in the yoni of a dog which is the result of the pāpa of brahmahatyā as discussed in Kulārṇava Tantra.
As per Bṛhannīla Tantram, 3.5, Siddhi (परा सिद्धि) has its root in dīkṣā which would mean without dīkṣā, there is no siddhi. Therefore, one must undergo initiation — तस्माद् दीक्षां समाचरेत्. One who remains without dīkṣā (does ugra devatā sādhanā without dīkṣā**)**, go to the Raurava hell — दीक्षाहीनो महादेवि रौरवं नरकं व्रजेत्.
There are many praṇava svarupa nāmas that are accessible to all even without dikṣā, and we shall discuss them now.
Rāmarahasyopaniṣad, which is the 54th Upaniṣad among the 108, declare “Rāma” to be tāraka-brahma, parama tapah, parama tattva. Tāraka brahma frees the jivātman from kārmic bonds and bestows vairāgya, śuddha-citta, bhakti, prema, jñāna and mokṣa.
As per Adhyātma Rāmāyaṇa, 2.5.27, In this Kali Yuga, “Rāma” alone is enough for mukti, and nothing else. As discussed above, “Rāma” is a tāraka-brahma mantra and frees a jivātman and bestows them highest siddhi.
The Rāma nāma stuti eulogises the nāma beautifully in just 2 verses, leaving no room for further explanations —
Merely by uttering the syllable “Rā”, sins begin to leave the mouth (of the speaker). —राशब्दोच्चारणादेव मुखान्निर्यान्ति पातकाः. But fearing re-entry, the syllable “Ma” follows like a door that shuts them out. — पुनः प्रवेशनभियामशब्दस्तु कवाटवत्.
By constantly remembering with devotion the two syllables “Rā” and “Ma”, a being attains liberation (moksha). — रामेति वर्णद्वयमादरेण सदा स्मरन् मुक्तिमुपैति जन्तुः. In this age of Kali, those whose minds are afflicted with sin have no eligibility for any other form of Dharma (spiritual path). — कलौ युगे कल्मषमानसानामन्यत्र धर्मे खलु नाधिकारः.
With one praṇava-svarūpa mantra in hand, let us move to another praṇava-svarūpa mantra that can be chanted by anybody. According to the Yoga Vāsiṣṭha, Nirvāṇa Prakaraṇa — Part 2, Chapter 84 (LXXXIV), śloka 11, Vasiṣṭha Muni says thus:
Umā is so called because it contain the essence of praṇava.
Śivarahasyam, Ugrākhya, 7.23.211 says — “तारकं ब्रह्मपरमं शिव इत्यक्षरद्वयम्”.
The nāma of Śiva (Śi+va) alone, just like Rāma or Umā, and even the vaidika praṇava, is a tāraka-brahma and is the granter of mokṣa. The only difference is that, while chanting the praṇava require initiation, chanting Śiva, Rāma or Umā doesn’t.
Or one may simply chant the name of “Hari”.
Bṛhannāradīya Purāṇa, 41.114–115 mentions the auspiciousness of simply chanting the nāma of “Hari”.
It could be anything, be it “Viṣṇu”, “Rāma”, “Kṛṣṇa”, simply chanting the nāma is considered auspicious and enough for mukti in kaliyuga.
Śrimad Bhāgavatam, 6.2.15 explains beautifully the māhātmyam of hari nāma — The human that while falling, slipping his legs, his body being crushed or during a snake bite, getting burnt by fire and even while getting injured, chants the name ‘Hari Hari’, is not tortured by Yama and his companions/attendants. The power of nirantara nāma japa is unfathomable. Śrimad Bhāgavatam, 6.2.14 say bhagavān nāma, regardless of how it’s taken, destroys pāpa, but the reason behind it is that bhagavān nāma bestow vairāgya, bhakti, virakta bhāva towards the worldly pleasures within the citta of the bhakta and hence, nirantara nāma japa bestow mokṣa.
Garga Saṁhitā, 10.61 praises the two syllabled word Kṛṣṇa (Kṛṣ+ṇa). —
कृषि has been explained to be the ‘sarva’ and ण has been called ‘ātma’. Hence, that sarvātmā parabrahma that gives ānanda (mokṣa) to his bhakta, is called Kṛṣṇa.
“Kṛṣṇa” is the essence of all the vedas and hence, the nāma itself is parabrahma.
The śloka 39th say — He who has recited the nāma “Kṛṣṇa” even once in his lifetime, with bhakti and sadbhāva, it has to be understood that he is ready for mokṣa.
शृणु देवि वरारोहे ममैव निश्चितं तव |
दुर्गा हि परमं मन्त्रं दुर्गा हि परमो जपः || १२९ ||
दुर्गा हि परमं तीर्थं दुर्गा हि परमा क्रिया |
दुर्गा हि परमा भुक्तिर्दुर्गा मुक्तिर्महीतले || १३० ||
In Muṇḍamālā Tantram, vol. 1, 6.129–130, Śiva praises the nāma “Durgā” in several ways.
Durgā is the supreme mantra, Durgā is the supreme japa, Durgā is the supreme tīrtha, Durgā is the supreme kriyā, Durgā is the ultimate bhakti and “Durgā” nāma alone gives mukti.
What more to say? the śāstras are very clear on their words.
This name alone is enough for mukti.
We all are familiar with the auspicious bhagavati Mūlaprakṛti Rādhikā, the svāmini of carācara brahmāṇḍa, the one who’s mere flutter of eyes causes creation and destruction. She who is independent, she who is the mistress of Kṛṣṇa, she with who’s grace one can earn the grace of Kṛṣṇa. That bhagavati Rādhikā, auspicious name “Rādhā” has been praised in Brahma-vaivarta purāṇam, 4.17. The purāṇam say thus —
“Rā” is the giver, giver of what? “dhā” which stands for mokṣa. Hence, she who is the bestower of mokṣa is called “Rādhā”. Bhagavati Mūlaprakṛti Rādhikā alone is the bestower of dharma, artha, kāma and mokṣa hence she is called “Rādhā”.
She who embraces Kṛṣṇa, she who resides in him and the one without whom Kṛṣṇa is incomplete is Rādhā and hence, merely chanting her auspicious nāma can bestow caturvarga and help the bhakta attain mokṣa.
Posted Aug 3, 2025, 2:54 PM UTC