The word Mantra is coined in many ways (Vyutpatti). In Nirukta Mantras are called ‘Mantra manat’. It means that the process generated in the mind is called Mantra. In the Shatpath Brahman it is said ‘Vagvai mantraha’. It means Mantras are a chain of words uttered by a sanctified speech. In Tantra Science it is said ‘Mantri gupta bhashane’. It means Mantra is mysterious secretive speech. If all these 3 types of meanings are analyzed in a holistic manner it would mean that Mantra worship methods must encompass the following:
a) Confluence of mental focus and steadfast devotion
b) A sacred speech uttered by a sanctified inner personality
c) Deep faith in the mysterious potential of Mantras
d) Instead of broadcasting it when not required, keeping it hidden
In Mantra Energy 4 precepts emerge and they are:
2) Self control
4) Deep faith
It is sound oozing with sanctity that emerges from Mantra chanting along with apt woven words in Mantras that reap great success. A devotee after protecting his energies from lack of self control setting in the body and mind must use it for spiritual practices like devotion, worship, meditation etc. All paraphernalia used for this like rosary, seat cover, worship rite materials etc must be kept pure and clean. There should not be even an iota of a lack in one’s deep faith and trust in Almighty God. Wherever all these disciplines are put into practice aptly there the results of worship, Mantra chanting etc shall reap rich dividends. When the very pillars of meditation/worship start falling down success shall run miles away from us.
In Tantra Science the heart is called Shiva and the tongue is called Shakti. These are also called Prana and Rayi. As per Physics these can be called a positive and negative electric charge. When the tongue chants Mantras it can be called setting in of movement or upheaval. The more energy is embedded in it more is the effect noted. This effect is created in the electrical powerhouse of the heart. Over here when we say heart it means that stature of sacred sensitive sentiment that gets created not at a surface superficial level but that it has its source in the deep recesses of our inner personality. The heart is called Agni (fire) and tongue is called Soma (immortal nectar). When both unite a miraculous soul power emerges. When our sacred sensitive sentiments and actions become supremely great our Mantra practice gets very immense life force. Lest this mystery is understood properly and imbibed none shall face despair in this realm.
In order to bear rich fruits of Mantra Energy mere chanting and following its methodology is not enough. The radiant inner personality of the devotee also has much more weight age and thus is most required for Mantra practices. Maharshi Jaimini while throwing light on the advancement of Mantra Energy in his literature called ‘Purva Mimansa’ has listed its 4 foundation pillars thus:
A) PRAMANYA: This means that Mantra practices must be done using prescribed procedures and not as per one’s whims and fancies.
B) FALPRADA: This means its apt reaction and result can be noted.
C) BAHULIKARAN: This means that it influences a very widespread region.
D) AYAT YAMTA: This means the potential of the great glorious inner personality of the devotee.
When all above are included in Mantra chanting process, divine energy manifests in it and thus its miraculous results can be witnessed.
Maharshis Vishwamitra, Vashishtha, Parshuram etc after worshiping Super Power Gayatri attained divine fruits yet ordinary laymen do not reap such success. In it blame cannot be put on the supremacy of the Mantra and its greatness. Such people taste defeat only because their unripe weak inner personality is incapable of accruing desired beneficial results. If you aim a bullet using a toy gun that children play with you cannot pierce your target. For getting proper desired beneficial results mere using a bullet is not enough because a proper gun too is most required. In King Dashrath’s Putreshti Yajna help had to be taken from the great Rishi Shringi who observed strict religious vows while performing intense austerities. In the epic Mahabharat there is a story that Ashwatthama and Arjun had let loose ‘Sandhan Astra’ that was a weapon operating on Mantra Energy. On noting its terrible power Veda Vyasji came and stood in the middle and asked both Ashwatthama and Arjun to recall their ‘Sandhan Astra’. Since Arjun was a Brahmachari (celibate) he was capable of recalling his ‘Sandhan Astra’ but since Ashwatthama totally lacked self control he could not recall his weapon.
In the Shatpath Brahman there is a story of an argument taking place between Rishis Yaruchdeva and Nrumedha. Since each of these wanted to prove them to be adept at Mantra practices they would exhibit their power. Yaruchdeva via Mantra chanting ignited fire in wet wooden sticks whereas Nrumedha throat emitted mere dark smoke. When this happened Yaruchdeva told his competitor: You know only how to chant Mantras but I have realized its very soul.
Almighty God is a witness, seer and taint free. He can be called a director of the movements of this world. A divine existence renders high-low the conscious movements of this cosmos. This divine existence can be termed the sanctified form of the individual’s soul existence. Everything takes place as per God’s wish. Wherever this is quoted know for sure that it is a description of the desire power or will power of a sanctified form of the individual’s soul existence. Due to Mantra based penance the potent Paravak (subtle speech) due to its pristine purity and radiance becomes Almighty God’s divine will. Its vibration influences all molecules and cells of the entire world. As a result of this the direction of world human thinking changes positively. Messengers of God, Avatars and great Self Realized Gurus do exactly this. Their actions are but Almighty God’s divine will and wish. Behind the wish of these Messengers of God, Avatars and great Self Realized Gurus it is the law of Almighty God that is at work. Sidhas and great saints of austerities too are Avatars in their own right. Their Paravak Energy of subtle divine speech is not used merely for speaking but that it plays a major role in controlling, disciplining, augmenting glory and positively transforming this world.
This entire cosmos is a tree and the microcosm is its seed. In a tiny seed the potential of the entire tree can be found subtly. Similarly whatever dwells in this cosmos its essence and gist is found in the human being or the microcosm. But the question here is of awakening that which is latent. In order to render a seed into a huge tree the means required are the gardener’s hard work, will power and other materials. In order to render the sperm into a baby both the mother and father have to contribute. Similarly in order to render an ordinary weak microcosm’s potential one that can influence the entire gigantic cosmos intense spiritual practices or Sadhana is required. Due to this austerity based spiritual practices the use of Paravak Energy of subtle divine speech is most essential.
In the Yajna Section only Paravak Energy of subtle divine speech has been greatly eulogized. In the Vaikhari or gross speech heard by the ears only fire rituals that purify polluted air dwells. With it only Nityakarmas or daily chores get fulfilled. Due to the confluence of Paravak Energy of subtle divine speech and Yajna Fire, light and radiance manifest. Its stature is different from the fire flames. While elucidating the deep import of Jyoti or light the Shrutis say: Due to it our sorrow and pain are uprooted and the devotee attains grandeur, wealth, peace and progress in life.
In the Bhagwad Geeta scripture a description of Divine Yajna is given. In Divine Fire Divine Havi (Yajna materials) are offered. Yajna means spirituality. Yajna Fire is great actions done for glorious goals. Vak or speech is Ghee or clarified butter and is the essence of a great radiant inner personality. The atmosphere created due to the combined effect of both of them in it brim forth an infinite vault of material grandeur called Ridhis. Rain water no doubt pours down in areas where no Yajna activity is executed yet rains that pour down joy and peace occur only via Yajna methods.
Mantra Viniyog (choice for attaining specific goals) has 5 parts:
B) Cchanda (poetic meter)
C) Devta or deity
D) Beej or seed
E) Tattva or element
All the 5 mentioned above are the foundation stones of the Mantra’s body. The 5 gross elements combine to form our gross physical body. Via the 5 Pranas (vital force) the subtle body gets created. The causal body comprises of 5 Tanmatras or subtle elements. The 5 parts of plants are made use of (fruits, flowers etc). Panchgavya (milk, skin etc) are said to be the 5 nectarine juices of a cow’s body. Amongst precious jewels 5 predominate. Worship and religious rites of 5 Devtas or deities is well known. The method of the science of awakening the 5 Koshas or sheaths is explained by painting 5 faces of Super Mantra Gayatri. In order to awaken Mantra Power the above mentioned 5 foundation stones have been included in its Viniyog.
A) RISHI: Rishi means an adept Guru who guides us. Devotion and worship is a very important Spiritual Science. It can be called a special sculptor. For this end a well experienced and adept masterful guide is a must. Mantra practices cannot be rendered successful merely by reading its procedure from text books. In so many medical books etc diagnosis of various diseases and therapies are detailed. Yet we have to take medical treatment from a qualified expert doctor. This is because every disease has its own symptoms and state. By assigning an apt tandem and relationship between them the expert doctor has to use his independent brain skills and has to decide what shall be the mode of healing for that particular illness. After noting the increase-decrease of disease symptoms in tandem with it new changes have to be made in medicines and therapies administered to the patient. The same holds true for Mantra practices. An adept spiritually powerful Guru bestows the boon of spiritual capability on his disciple and based on circumstances gives apt advice and guidance. Hence for succeeding in this goal it is most required that a high Rishi stature guide helps us in Mantra practices etc
B) CCHANDA: It is the 2nd leg of Viniyog. It means rhythm, tune, poetic meter etc. In what tone-Swara, which sequence and with what rise-fall should Mantras be chanted? What should be its speed? In Mantra Science this is an independent scripture. In a guitar the number of strings attached remains the same and in all such other musical instruments fingers a moved. Yet since each musician as per his musical skill twangs these strings in varied ways different Raagas or tunes emerge imbued with varied sound flows from the guitar etc. On the basis of Mansik-Vachik-Upanshu-Udat-Anudat-Swarit a lot of differences emerge in various Mantras. Thus every Mantra gives different results. There was a time when in Samaveda there were 100 branches of written Mantras. It means amongst these there was a technique of singing-sounding each of them with 1000 sound rhythms. This was created not merely on the basis of music but that it was done from the energy manifestation standpoint also. Which person, for what aim, must execute which Mantra practice and with which rhythm? On understanding this scriptural injunction very potent results were accrued.
C) DEVATA: It is the 3rd leg of Viniyog. Devata means choosing a desired layer from the energy flowing in the subtle world. In space at one point in time many radio stations function yet the broadcast of each of these has its own typical frequency. If this were not the case all the sounds of various broadcasts would unite and become one which would emit a chaotic noise only. In order to hear a desired program broadcasted the radio’s needle has to be tuned to that particular radio station. In the air system in space there are so many layers of wind. Even in sea water layers of water and streams flow. Even when the ground is dug up various layers of soil emerge. Very similar to this even in the subtle world various stature of energy streams flow. These are called Devatas. Solar light has 7 types of rays. Via the medium of colored glass we can catch whichever color we want for our use. The same goal is pursued via worship of Almighty God. If a proper contact is made with divine powers that give energy to Mantras, its desired beneficial result shall definitely accrue.
D) BEEJ: It is the 4th leg of Viniyog. Beej means fount. In the gross/subtle/causal bodies there are many divine centers. The extraordinary specialty of hormonal glands is directly perceived in the gross physical body. Expert anatomists and physiologists are well aware of miraculous potentials embedded in nerve networks, subtle plexus or Yogic Chakras and brain based glands. The subtle and causal body overflows with subtle plexus or Yogic Chakras, 3 complexes or Granthis, 108 subtle nerve networks, thousands of energy Naadis etc. These divine centers are called ‘switches’ that help us contact subtle energies. When you press a switch the bulb gets lit. There is a special injunction for pressing which switch in which special way for succeeding in Mantra Japa practices. In Tantra Science for this end Beej Aksharas or alphabets like Hrim, Shrim, Klim etc are used. In Yoga Science it is prescribed to perform various special meditation techniques, Naad, Asan or posture, Pranayam or breathing exercise, Mudra, Bandhas etc. By imbibing these sequential methods Mantras can be awakened and rendered potently energized. When we dial different set of numbers on the telephone we contact different people at different places for conversing with them. Along with Mantras if the Beej and Samput are changed, its potential and direction of flow changes.
E) TATTVA: It is the 5th leg of Viniyog. Tattva means the aim and goal. Tattva means deciding as to why worship is being done i.e. what is its Sankalpa or mental resolve? Different parts of a single tree possess different types of qualities. In one single type of material many types of chemical particles can be found. As per Ayurveda mode of medical therapy food items have 3 types of Prakriti or nature viz. gross/subtle/causal. From the gross part of food our body’s flesh, blood etc is made. From the subtle part of food our body’s mind and intellect are formed. From the causal part of food our body’s inner qualities, actions, nature, aspiration and nature are formed. In Yoga Science this classification is done in the form of Sattva, Rajas and Tamas. Amongst means used in Mantra worship which Tattva predominates? Keeping in mind this fact specific materials are made use of in it. In various Mantras differences like place, food intake, methodology, application etc can be noted. It must be accepted as conjoined to the mode of Tattva. Differences like Muhurat (auspicious hour), Ritu (season), Tirth (pilgrim spot), Sarovar (water area) etc have to be demarcated aptly so as to usher in a proper tandem between the Tattva state of Prakriti and spiritual practice being pursued.
In Ayurveda mode of medical therapy before executing ‘Kalpa’ therapy the Naadi Shodhan Process that purifies our subtle nerves etc has to be undergone. Naadi Shodhan Process has 5 parts:
Via these procedures bodily dirt and taint gets flushed out and thus the possibility of therapy administered succeeding increase manifold. Rajyoga’s 5 Yamas and 5 Niyamas are very well known. If these are executed properly know for sure that the path of following Pratyahar (sense control), Dharana (mental focus), Dhyan (meditation) and Samadhi (trance) shall reap success. Tantra Yoga’s 5 Makars and Hatha Yoga’s 5 Prayas (efforts) are done at first. The 5 symbols of Sikh Religion are well known. Within Viniyog it has already been detailed as to on what basis Mantra practices become more and more radiant and thus reap rich success. While properly understanding these 5 legs (Rishi, Cchanda, Devata, Beej and Tattva) we must use it in a well combined manner. Thus our Mantra practices shall not face any difficulty in attaining great beneficial results.
What are Devatas? How does their divine brilliant aura enter the human body? What type of influence do they exhibit in our body? While throwing light on this Shrutis say:
Vishnumukha vai devaicchandobhirimanlokanan pajapyambhya japan.
MEANING: Devata is the mouth of Vishnu. They are Mantra in form. These Mantra Devatas or deities uproot those tough obstacles that otherwise is impossible to do so. They further win over that which is termed ‘invincible’.
If worship practices of Mantras whose words are woven in special ways are done following scriptural injunctions gives proper results. Along with this an important fact is that if great glorious thoughts are imbibed by our consciousness in great measure our inner personality shall get molded in accordance with it. Thus this too becomes a way of Mantra practices entering actively in our day to day transactions and lifestyle. A speech conjoined too goodwill sentiments that is used for great welfare tasks also accrues rich benefits very much like those noted in Mantra Power.
Saint Acharya Vinoba Bhave in a religious discourse given by him at the Pandharpur Sarvodaya Conference threw light on worship of speech by saying: I speak in order to execute Japa or Mantra chanting. Whatever thoughts I utter become firm and steadfast. Whatever is done is done by you all. But I have done Japa or Mantra chanting. When I did Japa of Bhoodan (land donation) I got Bhoodan. When I did Japa of wealth donation I got wealth donation. I do not perform Yajnas, I do not donate, I do not perform austerities etc. I do only Japa and thus all my tasks get fulfilled successfully.
In the Shatpath Brahman there is a quote: It is the word and sound flow that washes off the dirt of world society that is called Saraswat Mantra. Speech uttered with the intention of working selflessly for public well being can be called equal to the positive influence noted via Mantra practices.
In Vedas Mantras are said to have 20,000 Richas. All these are categorized in various Cchandas (rhythms). Cchanda also means singing hymns. All these songs and hymns have their limits. Which shall be sung in which way? This had been demarcated by Rishis at that very hour when they were created. These must be sung with proper rhythm and musical notes. A very gross classification has been done in the form of Udat, Anudat and Swarit. When Mantras are written above and below them lines that go upwards, that are slanting etc are drawn. These lines give hints about the manner in which they must be chanted. Yet when they have to be sung along with Swara (rhythm and musical notes) their Sargam has been given in the Samaveda. There symbols of numbers gave been given. The 1,2,3,4 etc numbers of Vedic Sargam have been given above the alphabets. These are sounds based on which Hindi language songs can be sung in varied ways. Keeping in mind the varied nature of these Sargams the methods of singing are numbered accordingly. Those who sing them infer via these slanting etc lines and hence sing those Cchandas in that very sequence. Each Cchanda can be sung with varied sounds. Apart from Sargam in these varied sounds hints given in these slanting etc lines create apt tune. In this manner in Vedic Mantras those Richas sung in the form of Samaveda singing are etched with numbers that give directions for the manner of sing each specifically. This then is the tradition of Samagan or Samaveda singing. Some years back there were many branches of Samagan or Samaveda singing but today many are extinct. Only a few are available today that got saved from extinction.
Apart from this there are methods of singing called Jatapath and Ghanpath. Some of these exist but remaining is extinct. Those that are available majority are Shruti wealth. Uttering or hearing these or memorizing them was the Vedic tradition. But today hardly anyone labors thus. Whatever is there in written form, with its aid only, the Vedic Richa heritage exists today and it shall do so in future times to come.
For proper chanting in its pristine form if these Richas are memorized they prove to be trustworthy and authentic also. It is not only from the standpoint of singing that it was rendered rhythmic and tuneful because otherwise their meaning and results also change. For what aim, which Mantra and with which rhythmic tune must be sung? This has its own special science and philosophy. Mantras have varied goals. Mere word meaning is only its superficial aspect. It can easily be understood with the help of Nirukta, Vyakaran (grammar) and dictionary. Along with Cchandas, Rishis, Devatas etc too are mentioned. From the calculation of these directions it is inferred that the meaning shall be assigned for what goal? From the standpoint of word meanings each Mantra can have many meanings. Yet in order to find out what meaning of an episode is required by a Rishi, we must understand the Cchandas, Rishis, Devatas etc assigned to each Mantra. In accordance with this a decision must be taken.
Word meaning of Mantras cannot be given whole and sole importance. This is because we must pay a lot of attention to the reaction emerging from the sound flow emitted via Mantra chanting. What shall be the result of it?
The reaction of words uttered while conversing can give both good and bad reactions. Sweet or harsh venomous speech reaps good or bad results. In the same way the results of utterances in the realms of body/mind/ethics/intellect are varied in their own way. It is these that are called the mature results of Mantras. In particular techniques by using particular Mantras certain bodily diseases and mental aberrations are uprooted. Certain types of thoughts arise and certain types of sentiments take birth. Man enacts so many types of activities that render him zestful, despairing, joyful, sad etc. The effect of these mental thoughts is of varied types in various arenas of human living. This then is mature results of Mantras. Via Mantra Power although none gets a huge vault of wealth yet such activities arise as a result of which man either benefits a lot or endures immense losses.
Invisible beings of the subtle unseen world many a times establish a subtle bond with certain people and thus create good or bad reactions. If amongst these some inflict bad effects they can be warded off and silenced via Mantra chanting power. It is said that at certain points in time stars, planets etc inflict good bad influences on certain people. This by itself is called good or bad fortune and destiny. All such situations can be rendered conducive via Mantra Energy and all obstacles can be properly uprooted.
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