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Krishna
December 15, 2018 02:24 AM
When you pronounce as kāḻī (काळी), the 'ḻ' pronounciation makes the tongue touch the roof of the mouth. But when we pronounce as kālī (काली), the 'l' is dental which make the tongue touch the teeth. My personal preference is the traditional sanskrit and I would stick with kālī (काली). You may choose the pronounciation that suits you the most. Please note that the pronounciation of 'ḻ'(ळ), with an underbar beneath, is different from the vowel 'ḷ'('ऌ') with a dot beneath. The vowel is to be pronounced as two dental 'l's combined with 'i' as 'lli'. The regional variations have it as 'llu'. Same is the case with ṛ('ऋ'), it is to be pronounced as two cerebral 'r's combined with 'i' as 'rri'. The regional variations have it as 'rru'. Since the mantras are in Sanskrit, we should stick with the Sanskrit variations, although the regional permutations are also in regular use.
Several discussions and discourses have ensued over the correct pronounciations and there are also ample warnings everywhere in the tantras and other śāstras. Although the pronounciation is very important, it does not override the faith or bhakti that one should possess towards the mantra japa and the deity. Everything else is secondary compared to utmost faith and dedication. This is also reaffirmed by the scriptures again and again.
Krishna
December 15, 2018 01:58 AM
In regional languages such as Telugu, we have 'ఎ', 'ఏ' and 'ఐ'. Only the last two 'ఏ' corresponds to 'ए' (e) in Devanāgari and 'ఐ' corresponds to 'ऐ' (ai). So the bīja 'ऐं' (aiṃ) becomes 'ఐం'.
Gopal
December 14, 2018 11:31 PM
Very informative article
swati
December 14, 2018 11:05 AM
was helpful. thx. having grown up learning with "కాళీ", I had to work to change to pronounce it to pronouncing devnagari "काली". your take is both are fine.
Any idea why "ऐं" becomes "ఐం" in Telugu instead of -say - "ఏం" ?
Krishna
December 14, 2018 01:41 AM
Yes, there would be two svāhā-s. For instance, in the case of this mantra - "om̐ aim̐ śrīm̐ hrīm̐ chrīm̐ hūm̐ krom̐ svāhā", the homam/havan mantra would be "om̐ aim̐ śrīm̐ hrīm̐ chrīm̐ hūm̐ krom̐ svāhā svāhā". The last 'svāhā' should be recited when the homa dravyas/material is put in the fire, signifying that the oblations are being offered to the mantra/deity.
Rishiraj singh
December 13, 2018 06:51 PM
You have cleared the doubt.many thanks to you.Do you mean two svaha to be spoken if mantra already contains one svaha during havan.?
Krishna
December 13, 2018 01:38 AM
The traditional Sanskrit alphabet start with 'a' (अ) and end with 'ha' (ह), which includes the entire Creation manifested by śiva and śakti amalgamating the subtle and gross elements. The one that comprises all this is 'ahaṃ' or the ego, which then assumes it's own personality differing from that of the cause of the Creation. So, the traditional alphabet are only 49. The addition of 'kṣa', which is a conjunct consonant made of 'k' and 'ṣa', makes the alphabet 50. This was a later addition. A much later addition to the alphabet making it 51 and occuring mostly in the post-vedic sanskrit, is 'ḻa'(ळ). From a tantric perspective, the deities associated with the dental 'la' (ल) and the cerebral 'ḻa'(ळ) are mostly the same. One exception is that the mātṛkā 'ḻam̐'(ळँ) is associated with magical powers called siddhis and higher states of consciousness. Similarly, the kuṇḍalinī khecarī mudra associated with the awakening of higher consciousness and for preventing the amṛta or the cerebral nectar from flowing downwards, has the tongue touching the roof of the mouth (cerebral). The Divine Mother kālī is associated with siddhis and is therefore perceived to be connected with 'ḻa' and is pronounced as kāḻī(काळी) in the modern tantric texts. The traditional texts still refer to Her as kālī(काली). There is no harm in sticking to the traditional sanskrit or the modern one, including the 'ḻa' variation. In the regional languages that I'm aware of, the 'ḻa' variation, is used. The word 'kalā' is a more accepted traditional pronunciation vs 'kaḻā', which is a more modern sanskrit variant used in the regional languages as well.
Krishna
December 13, 2018 12:50 AM
Lord Gaṇeśa's Mahāgaṇapati sahasranāmam has the following nāma/attribute - ṭhadvayī-pallavāntastha-sarva-mantreṣu-siddhidaḥ (ठद्वयीपल्लवान्तस्थसर्वमन्त्रेषुसिद्धिदः), which indicates that any mantra ending with svāhā (ṭhadvayī) gets siddhi by the blessings of the consort of siddhalakṣmi - Lord Mahāgaṇapati, from a Gaṇapatya (Lord Gaṇeśa followers, who see Him as the Godhead) perspective.
There are many mantras of Lord Gaṇeśa, including that of Śrī Mahāgaṇapati that end with svāhā. It is definitely permissible for mantras of any deity to end with svāhā. The word 'svāhā' is for offering oblations. These oblations need not necessarily be in the fire and can also be internal for burning up the accumulated karmas. When performing homa for these mantras, an additional 'svāhā' at the end of the mantra is appended.
Rishiraj singh
December 12, 2018 09:57 AM
dear sir i want to know about whether we can speak svaha in a mantra without havan? Do any kind of blemish happens?
Rudra
December 12, 2018 09:13 AM
Understood, sir. Thank you for the clear explanation. I also have one more question.. when we speak about 'Kali' mata, how do we pronounce the 'L' here. L as in 'Lalita' or L as in 'Chandra Kala'?
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