A Mantra is a hymn or chant that is sung with a specific intonation and rhythm. Mantras are said to be non-different from the very substance which they invoke.
Mantras are classified as either saura (solar) or saumya (lunar) as well as either masculine, feminine, or neuter. The saura mantras are generally masculine and saumya mantras are generally feminine. The masculine and neuter forms are called mantra. The feminine forms are known as vidya. The neuter mantra, usually end with Namah. The masculine mantra usually end with Hung, Phat, and feminine mantra end with thang or svaha.
Beeja is a sound-seed that represents energy. Beejas are found in the pre-Vedic times too. In Vedic Period we see the Beejas encapsulated into mantras. Each god-form is identified with a particular energy form, represented by a beeja.
Beej mantras, such as Aing, Kling, Hring, have no meaning, according to the ordinary use of language. Their meaning is the own form (sva-rupa) of the particular Devata, whose mantra they are, and that they are the dhvani which makes all letters sound and which exists in all which we say or hear. Every mantra is, then, a form (rupa) of the Brahman. Though, therefore, manifesting in the form and sound of the letters of the alphabet.
Mantra is defined as "Mananaat trayate iti mantram", meaning the word that protects when recalled repeatedly.
Each mantra has a rishi, chandas and devata. Rishi is the seer that revealed the mantra. Chandas is the meter of the mantra. Devata is the diety being prayed to in the mantra.
Mantra is said to be the sound-form of a god-form. Each god has a mula-mantra consisting of or equivalent to the energy generated by the beejas of that god-form.
The entire universe is the play of Primal Rhythmic Energy and in its essential form matter is also energy. Vibrations comprise the universe. Vibrations produce sound and the kind of energy generated and its effects depend on the nature of vibrations.
By the repeated chant of a mantra the energy represented by it can be invoked and directed towards specific purposes. For this reason scriptures prescribe that the eligibility of a person should be adjudged before inducting (upadesa) into such practice (Anusthana). It should be learnt from a preceptor (guru) and practiced the way it is taught, for improper practice can be harmful to the individual as well as surroundings.
The repeated chanting of a mantra is called japa. There are three modes in which japa is done:
1. Chanting the mantra loudly in a rhythm
2. Not chanting aloud but it in a low voice or simply recalling the mantra with lip movement. This is called Upamsu japa.
3. Recalling the mantra within, without making any voice, lip movement or movement of tongue. This is called Antarjapa. This is the state best recommended.
Mantra-Anusthana is an encapsulation of mantra japa into the astanga yoga. The steps like yama, niyama, pratyahara are general rules. A few of them are: Each devata is said to have specific timings in the day when the devata wakes/sleeps. Japa is prescribed in the time the mantra adhidevata (deity of the mantra) wakes. One should do japa facing different directions when seeking different results. Asana is the posture in which japa is done. Pranayama is the breath regulation done before japa. Dharana is done through karanyasa and anganyasa, this is invoking devata in the body. Dhyana sloka is chanted after that, this is concentrating on the form of devata. Then japa is started. One is said to get to Samadhi state with japa.
The state where the energy represented by a god-form can be invoked is called mantra siddhi. Every devata is said to be mantra-baddha, that is, the devata is obliged to fulfill the purpose why the devata is invoked.
Sukta (hymn) is a collection of mantras on a specific diety (god-form).
A samputikarana is a sequence of mantras used for specific purposes combined with specific procedures.
mantra, Rev. 11, Last changed on 2007-09-14 10:46, 2447 page hits