there is a specific sequence to how the counting is done on one's hand
during Mantra Jaap. The following sections of your fingers are used for
counting.
Use the sequence in drawing 1 on your right palm to count every time you
utter the mantra. After a set of 10 chants, count one in your left hand in
the sequence shown in drawing 2.
Varahi Tantra (English Study) by Roberta Pamio | 2014
Chapter 4 - Preliminaries to the Puraścaraṇa (continuous repetition of the
Mantra)
Summary of the Vārāhī Tantra
The chapter deals with some preliminaries to the Puraścaraṇa (lit.
"continuous repetition" of the mantra).
It opens with the rules concerning the favourable time in which the
Puraścaraṇa should be undertaken (vv.1-12'). In this way, having considered
the auspiciousness of both the time as well as of the place, an initiate
should propitiate the ground (bhūmiparigraha) and make offerings (bali) to
the kṣetrapālas, dikpālas, gaṇas, yoginīs and all the beings (vv.12"-19).
Then, the next day in the early morning, he should bathe and repeat one
thousand times the gāyatrī, by means of which all sins are purified, both
known and unknown (v. 20).
Then are given the gāyatrīs of the Aṣṭamātṛkās (the Eight Mothers) and a
list of the Sixty-four Yoginīs (vv.21-29’). Thereafter are presented some
exceptions for the auspicious time for dīkṣā (vv.29"-36'); for example, it
is said that if the master by his own desire summons the disciple to bestow
upon him initiation, the rules about time should not be taken into account
(v. 31"-32’).
The second part of the chapter gives instructions about japa and āsana
(seat). For counting the repetitions of the mantra three kinds of mālā
(rosary) are described: karamālā, i.e. the hand rosary (vv.36"-50'),
varṇamālā, the rosary of the letters of the alphabet from a to kṣa, with
kṣa as Meru (vv.50"-51'), and maṇimālā, a regular rosary made of beads
(51"-53').
Then are indicated the appropriate mālās for each deity and the fruits
arising from making japa with the various mālās (vv.53"-72).
Then a description of various āsanas (seats), such as seats made of wool,
in particular red for one’s own deity, of sacred grass (kuśa), of black
antelope' skin and of tiger's skin. Instead one shouldn't make japa while
sitting directly on the ground without any āsana, and one should avoid to
use āsanas made of wood, bamboo, stone, grass, twigs or cloth (vv.73-76').
Verses 76"-77 say that in order to perfect the mantra (mantra siddhi) of
Vārāhī one should sit on a human skin and repeat the mantra with a bone
mālā, using a skull vessel for one's worship. It is added that
Vajravārāhikā is the Protectress of all the gods.
The chapter concludes describing the ten saṃskāras ("consacrations") to
purify a rosary made of bones (vv.78-96).
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
K RAJARAM IRS 5725
On Sat, 5 Jul 2025 at 10:04, kamalesh pathak <kamleshsomn...@gmail.com>
wrote:
> References for the fingers used for japa are mostly mentioned in sharda
> tilak tantram published by motilal banarasidas edited by arther avlon, book
> hae 25 chapters with sect wise upasana system, 900 odd pages, kindly refer,
> if time permits I will revert with reference, regards
>
> *Kamlesh Pathak*
>
>
> On Sat, Jul 5, 2025, 5:55 AM Harry Spier <vasishtha.sp...@gmail.com>
> wrote:
>
>> Dear list members,
>> I was asked to find out if japa finger rings, (finger rings with little
>> nodules on them, which you move with your thumb to do japa) are a modern
>> invention, or if they were used in pre-modern times in India.
>>
>> Any information would be appreciated.
>> Thanks,
>> Harry Spier
>>
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