प्रणवववचिचारPraṇava Vicāratranslated by Detlef Eichler and Peter Freund
Synopsis:
In the beginning of the recitation of Yajurveda the experts in Vedic
knowledge utter “hariḥ om” with udātta accent and 4 mātras of om.
According to the opinion of others, the word “hari” is not uttered, because“om” is such an excellent and auspicious word, Brahman itself, that it does
not require another word uttered before it.
The author of Praṇava Vicāra refutes this opinion by quoting a Śikṣā whichsays that “hari” should be spoken before “om.”Other objections to the correctness of “hariḥ om”:
1. Objection to the udātta of the “i” of “hari” because in the Vedic texts the“i” of “hari” is svarita.
2. Objection to the udātta of “om” because in the mantras, “oṁ tadbrahma,” etc., the “o” is svarita.
3. Objection to the 4 mātrās of om because in the mantras, “om bhūḥ, ombhuva,” etc., “om” has 2 mātrās only.
4. Objection to the visarga of “hariḥ” because according to sandhi rules thevisarga should be replaced by repha (“r”).
The author of Praṇava Vicāra refutes all these objections by quoting verses
from Śikṣās which prove the correctness of “hariḥ om” uttered with udātta
accent and 4 mātrās of “om” in the beginning of the recitation of Yajurveda.

ओम ् लोके यजुरववदिचाधययनिचारमरम्भकिचाल े वेदसवरूपलक्षणज्ञिचावणज्ञाश्शिष्टाः िचााश्शिष्टाः १
1. The teachings of the experts regarding the special invocatory expression
suitable to the dignity and stature of Veda that is uttered at the beginning ofthe recitation of Yajurveda in public.

हवराश्शिष्टाः ओम ्इतयेकमिचातिचाकिचाल अकिचार इकिचारसवहतािचाभ्यिचामरदिचात्तसवरयरतािचाभ्यिचाभ्यां हकिचाररेफिचाभ्यिचामरममिचातिचा किचाल ववसजुमनजनीयने चसवहताभ्यां हवरज्ञाश्शिबदममिचावतकिचा वतसिचानरससवता सभ्यां वज्ञकवववसवत्तववरिचामणे सहचतारमिचामतिचाकिचालोदिचात्तसवरसवहतामोमकिचारभ्यांचोचिचायिचामनन्तारभ्यां वेदिचाधययनिचारमरम्भभ्यां करवमवन्ता २
2. [That special invocatory expression is] “Háríḥ Óm.”In the beginning of the recitation of Yajurveda the experts in Vedic
knowledge utter “Háríḥ Óm,” with udātta accent and 4 mātrāṣ of om. Theduration in mātrās of the word “Háríḥ” is h (1/2), a (1), r (1/2), i (1), and ḥ(1); the hiatus “vatsānusṛti” (1 mātrā), and om (4 mātrās).

अत के वचचतारमिचामतिचाकिचालोदिचात्तसवरवववज्ञाश्शिष्टाः ोमकिचारोचिचारणमिचातमेविचालभ्यां न तार हवर ज्ञाश्शिबदोचिचारणवमवता वदवन्ता ।ओमकिचारसयोतकसष्टाः तविचाता ् ।
3a. Instead of “Hariḥ Om,” some teachers speak “om” only, because of theexcellence of “om.”ओमकिचारशिचाथ ज्ञाश्शिबदश द्वाविचावेता द्वावेतौ ब्रह्मणाश्शिष्टाः पररिचाकण्भ्यां वरम्भतविचा वववनयिचामता द्वावेतौ तासमिचान्मिचाङ्गवलकिचावररम्भिचावववता
3b. The word “om” and the word “atha” emanated from the throat ofBrahmā at the beginning of the creation, and therefore, both are consideredauspicious.

ओभ्यांकिचारसय मङ्गलविचाचकतविचाता ्
3c. Because of the auspiciousness of “om.”ओवमतयेकिचाक्षरभ्यां ब्रह्मेवता1
3d. Om is said to be the one-syllabled Brahman.

ब्रह्मप्रवतापिचादकतविचाच3e. Because of expressing in speech the inexpressible Brahman.

ओमकिचाराश्शिष्टाः सवरमद्वाविचारम ्
3f. The letter “om” is the door of heaven.

तासमिचादब्रह्मिचाद्ध्ेष्यमाणयमिचाण
3g. Because of the letter “om” being the solicitation of Brahman.

एतादिचावदप्रवतापदेतावे ता रममज्ञाश्शििचास्त्रववरेश
3h. And because of its use being enjoined by the law books (dharmaśāstras).

ओभ्यांकिचारसयोतकसष्टाः तववमवता चेन्मवम ् ।
3i. With all these arguments supporting the excellence of “om,” someteachers maintain that this letter “om” (alone) should be spoken at thebeginning of recitation, but it is not correct to recite “om” (alone) in thisway.

ओमकिचारसयोतकसष्टाः तवे सतयवपपसव ् हवरज्ञाश्शिबदोचिचारणिचारम्भिचावेदोषाश्शिष्टाः प्रसजयताे ।
3j. Inspite of the excellence of “om” a fault occurs if one does not speak theword “hari” before “om.”अधयिचायसय मरख े चिचान्ताे रम्भसतविचा ववद्वाविचानतावन्वानतन्द्रितााश्शिष्टाःसभ्यां रक्षणिचाय वेदिचानिचाभ्यां हवरभ्यां प्रणवमरचरेता ्
3k. At the beginning and end of the Vedic recitation, the wise who are alert
to what is correct and proper speak “hari” and “om” in order to protect theVedas. (Sarvasaṁmata Śikṣā 210-211.)
1 Śrīmad Bhagavad Gītā 8.13.

आदिचावनरके स्रववता तासय चिचान्ताे ववज्ञाश्शिजनीयताम े
3l. If it is not spoken out at the beginning the recitation fails; if it is left out
at the end, it is ruined. (Sarvasaṁmata Śikṣā 212.)आदन्ता द्वावेतौ परवपुटिताटितोंकिचार द्वावेतौ सयिचातािचामङ्गिचावन तासय ताता ्इतयिचावद ज्ञाश्शिजनीक्षिचा वचनबिचाहुल्यिचादवणयभ्यां ववसजुमनजनीय सवहताहवरज्ञाश्शिबदपसवमकटितोंकिचारोचिचारणभ्यां कताव्यं म यभ्यां अतिचान्याश्शिष्टाः कवशदिचाक्षेपउचयताे ओभ्यांकिचारिचातपसवमसय हरजनीवता प्रिचावतापवदकतविचातपरसय
ववसजुमनजनीयसय रेफमेताष्यमाणे ववताससतणे रेफप्रिचापाश्शिष्टाःे ३
3m. According to the ancient Śikṣā texts, these two words should beroutinely pronounced together at the beginning of recitation: The word
“hari” with visarga is pronounced before the syllable “om.”हवरर॑ न्॒ यसयिचाभ्यां॒ रम्भवव॑ ता सव॒ रिचाविचा॑न ् 2हवरर॑ वस हिचावरयोजु॒ न इतयिचावद 34a. [In these mantras the second syllable of “hari” is svarita.]सथलेषर वसथतासय हवरज्ञाश्शिबदसय सववरतािचान्तातवदज्ञाश्शिमनिचाच ४
4. And because of seeing in the texts that the end of hari is marked with thesvarita.

ओन्॑ ताद् ब्र॒ह्म
ओन्॑ ताद्वाविचा॒यरवरवता

42 Taittirīya Brāhmaṇa 2.7.12.2; Ṛg Veda 1.95.1
3 Taittirīya Saṁhitā 1.4.28

4 ओ॑न्ताद् ब्र॒ह्म । ओ॑न्ताद्वाविचा॒याश्शिष्टाःर । ओ॑न्तादिचा॒तमिचा । ओ॑न्ताथसवम म ् । ओ॑न्तातपररो॒नमम:॑ । Taittirīya Āraṇyaka 10.68.1: Chapter 10 is the
Mahānārāyaṇa Upaniṣad.

5a. [In these mantras om is svarita.]आवद सथलेषर वसथतासयटितोंकिचारसय सववरतातवदज्ञाश्शिमनिचाचहवररोवमतयवनष्टाः रूपप्रसभ्यां राश्शिष्टाः सयिचाता ् ५
5. And because of seeing that “om” in the texts is marked with the svarita,“harir om” would be the case of a wrong form.

वकञ्च ओम ् रम्भसाश्शिष्टाः । ओम ् रम्भरव इतयिचावद सथलेषरवसथतासयटितोंकिचारसय वद्वावमिचातिचाकिचाल दज्ञाश्शिमनिचादसय
प्रिचारमरम्भकटितोंकिचारसय चतारमिचामतिचाकिचालतवभ्यां कथवमवतानिचायमिचाक्षेपाश्शिष्टाः ६
6. Because of seeing that “om” in om bhūḥ | om bhuva etc. has two mātrās
only why has “om” in the beginning four mātrās?

हवरप्रणवयोममधये वसथतासय ववसजुमनजनीयसय
रेफप्रिचावपरसताजनीवता यदरकम ् । तादयरकम ् ।
7a. It might be expected that the visarga placed between “hari” and “om” istransformed into repha (r); that is not the case.

प्रशिचानरविचाकिचादिचारमरम्भे सववसरर्गोचको हवराश्शिष्टाः ।57b. In the beginning of a praśna and anuvāka, “hari” is spoken with visarga
and udātta.

न सवन्राश्शिष्टाः प्रणवसयिचाद द्वावेतौ ववरिचामे सववरताो रम्भवेता ् ७
5 Śambhu Śikṣā:praśnānuvākādyārambhe savisargoccaro hariḥ
sasandhiḥ praṇavasyādi virāme svarito bhavet
Veda Śikṣā:āraṁbhe hariśabdaś ca savisargaścaro bhavet
na sandhiḥ praṇavasyādau virāme svarito bhavet 1

7c. There is no sandhi (transformation) applied at the start of “om.”पलरतािचानिचाभ्यां प्ररसहिचाणिचाभ्यां च ताथिचा वणक्रम मसय चहवरप्रणवयोममधये सवन्रनम सयिचातकदिचाचनेवता 6
8a. Pluta and protracted vowels, the letters in the varṇakrama recitation andthe visarga in the middle of “hari” and “om” are exempt from sandhi.

ज्ञाश्शिजनीक्षिचायिचाभ्यां ववज्ञाश्शिेषववरेहमवरप्रणवयोममधये वसथतासय
ववसजुमनजनीयसय रेफमेतावे ष्यमाणववता ससतोकरेफरूपसवन्रनम
प्रसरवता ८
8b. Because of this special rule taught in the Śikṣā texts, the transformation
into repha (r) of the visarga between “hari” and “om” does not take place.

वकञ्च । हवररन्यसयिचाभ्यां रम्भववता सवरिचाविचान ् । हवररवसहिचावरयोजुन इतयिचावदसथलेषर वसथतासय हवर ज्ञाश्शिबदवता ्हवराश्शिष्टाः ओवमतयतिचावप वसथतासय हवरज्ञाश्शिबदसय यता ्सववरतािचान्तातवमरकभ्यां तादपयसिचारर । प्रशिचानरविचाकिचादिचारमरम्भेसववसरर्गोचको हवराश्शिष्टाः । न सवन्राश्शिष्टाः प्रणवसयिचाद द्वावेतौ ववरिचामेसववरताो रम्भवेवदवता ज्ञाश्शिजनीक्षिचा वचनिचाता ्प्रशिचानरविचाकिचादिचारमरम्भकिचालोकहवरज्ञाश्शिबदाश्शिष्टाः सोदिचात्त एव ९
9. In the examples cited, “harir anyasyāṁ bhavati svadhāvān,” “harir asi,”and “hāriyojana,” the final syllable of “hari” is spoken with svarita accent.
To speak in this way “hariḥ om” with “hari” receiving final svarita is notcorrect. There is no sandhi (transformation) applied at the start of “om”:
Thus it is stated in the Śikṣā texts. In the beginning of a praśna and anuvāka
6 Compare Ātreya Śikṣā 123.1: haripraṇavamadhye 'pi sandhir na syāt pluteṣu ca.

“hari” is spoken with visarga and udātta always.

वकञ्च । ओमरम्भसाश्शिष्टाः । ओमरम्भरव इतयिचावद सथलेषरवसथताटितोंकिचारवदसय प्रिचारमरम्भकटितोंकिचारसय चतारमिचामतिचाकिचालतवभ्यांनेवता यदरकभ्यां तादपयसभ्यां रतामेव ।
10a. To pronounce “om” with four mātrās, for example in the expressions“om bhūḥ” and “om bhuva” is not correct.

प्रिचारमरम्भकशतारमिचामतो वेदसथाश्शिष्टाः सयिचात्तदरमकाश्शिष्टाः ।
10b. “Om” at the beginning of recitation has 4 mātrās. “Om” occurring inthe Vedic text has half that length. (Sarvasaṁmata Śikṣā 214)अधयिचायिचान्तयोऽनरविचाकिचान्तयाश्शिष्टाः कमिचामदश वतमिचावतक इवता10c. The “om” at the end of recitation and at the end of an anuvāka, as also
at the beginning of a yagya performance has three mātrās. Thus it is laid
down: (Sarvasaṁmata Śikṣā 215)

वचनिचातप्रशिचानरविचाकिचादिचारमरम्भकिचालोकसयटितोंकिचारसय चतारमिचामतिचाकिचालतवभ्यां वसद्धम ् १०
10d. Thus it has been demonstrated that the syllable “om” spoken at thebeginning of a praśna or anuvāka has four mātra duration.

वकञ्च । ओन्॑ ताद् ब्र॒ह्म । ओन्॑ ताद्वाविचा॒यरवरतयिचावदसथलेषरवसथताटितोंकिचारवदसय प्रिचारमरम्भकटितोंकिचारसय यतसववरतातवमरकभ्यांतादपयसमञ्जसम ् ।
11a. “Om” in the expressions “on tad brahma” and “on tad vāyur” is spoken
with svarita accent; however, to speak the “om” at the start of recitation
with svarita accent is not correct.

यजुराश्शिष्टाः प्रणव उचाश्शिष्टाः सयिचाता ् सवरिचााश्शिष्टाः सयरसतवटितों तादिचावदषवादिषडिवता
11b. The “om” in Yajurveda is udātta. It is svarita in the expressions “omtad” etc. Thus it is laid down. (Sarvasaṁmata Śikṣā 213)वचनिचादटितों तादिचावदषादिषडिटितोंकिचारव्यं यवतावरकसथले यजुरववदेप्रणवाश्शिष्टाः सोदिचात्त एव । प्रणवसय सववरतातवभ्यां तार ओभ्यांतादब्रह्मेतयनरविचाकववषयवमवता वववेकाश्शिष्टाः ११
11c. “Om” in the expression oṁ tat, etc., is a special case: at the start ofrecitation of the Veda, “om” is always pronounced udātta. “Om” ispronounced svarita in expressions “oṁ tad brahmā,” etc., occurring in themiddle of an anuvāka. That is the distinction.

तासमिचादजुरववदिचाधययनिचारमरम्भकिचाल े हवराश्शिष्टाः ओवमवतापसवर्गोकवज्ञाश्शिष्टाः सभ्यांप्रदिचाय एव प्रमिचाणवमवता रिचाद्धिचान्तााश्शिष्टाः १२
12. Therefore, in the beginning of the recitation of Yajurveda, “hariḥ om”
is uttered. This is the teaching handed down by tradition since ancienttimes, and it is fully justified: This is the demonstrated conclusion.

हवराश्शिष्टाः ओम ्के वलाश्शिष्टाः सवरयरकश मिचावतकिचासवहतासताथिचा
7सिचाभ्यांरश सिचाररम्भसताश पञ्चवणक्रम मिचावन्वदराश्शिष्टाःप्रिचाकसतािचा वकसतािचा चव सवररम्भकरभक्ती उरम्भे मताेवकसतािचा सवररम्भवकसतार सवयताम े पसवममरचरेता ् १३
13. The syllable “om” by itself and in combination has been examined, andsimilarly the duration of all parts of the expression, “hariḥ om.” Referring tothe teachings of Śikṣā by the wise seers of ancient times, the precise letterby letter pronunciation has been examined as well as the critical
7 Ātreya Śikṣā 13.2-14.1
kevalaḥ svarasaṁyukto mātrikāsahitas tathā 13sāṅgaśca varṇasāraś ca pañcavarṇakramān viduḥ

importance of beginning every recitation with “hariḥ om”.
Correct pronunciation and also the deviations from correct practice havebeen examined, as well as the peculiar absence of sandhi which effects boththe accent and duration. It is wrong to make the intervening visarga into arepha (r), its pronounciation as a visarga preserves the correct pronunciationof all three syllables as udātta.

[इवता प्रणवववचिचाराश्शिष्टाः समिचापम्]End of Praṇava Vicāra

Parallel passages from Ātreya Śikṣā and Sarvasaṁmata Śikṣā
Ātreya Śikṣāprārambhakoṁkārādi sandhiniṣedhaḥ
ādau prārambhakoṁkāre tv akāraḥ pādamātrikaḥsa tripādadvimātra syād ukāro mas tu mātrikaḥ 121=> “a” 1/4 mātrā; “u” 2 3/4 mātrās; “m” 1 mātrā [Total 4 mātrās]
adhyāyānte 'nuvākānte makāras tv ardhamātrikaḥ
varṇakramaprapāṭheṣu svarātkāraparādadhaḥ 122
haripraṇavamadhye 'pi sandhir na syāt pluteṣu ca
Sārvasaṁmata Śikṣā
vedasyopakrame vidvānavasāne'pyatandritaḥ [210]uccaretpraṇavaṁ brahmarakṣāyai chandasāṁ sphuṭam 66 [211]ādāv anukte sravati parastāc ca viśīryate [212]yajuḥ praṇava uccaḥ syāt svārāḥ syus tv oṁ tadādiṣu 67 [213]prārambhakaś caturmātro vedasthaḥ syāt tadardhakaḥ [214]adhyāyāntyo 'nuvākāntyo karmād yaś ca trimātrikaḥ 68 [215]prārambhād yaḥ kramān nādo mātrāṇudvyaṇumātrikaḥ [216]vedastha praṇave tu syāt samakāre dvimātratā 69 [218]__________________________