Mantra is a group of sacred words attributed to God, devas and other deities. One cans appease/call upon deities and get the desires fulfilled by chanting the mantras. In the modern science age, man has drifted away from his path but people who recited the Mantras with complete faith are benefited to a great extent and help others who are in need of them.
God has many names and all names are termed as Mahamantras. These names constitute a mantra and their recitation in a methodical way leads to appeasement of God and the Sadhaka is blessed with fulfillment of his desires.
This book is a compendium of our work on Tantra, Mantra and Yantra. This book is purely based on old Sanskrit classics. In this book we have tried to associate the mantra shastra with astrology. In addition of this, some of the problems of the devotees have been addressed in our work on mantra sadhana. It deals with mantras for worship, sadhana, appeasing of deities, will power, concentration and many other aspects on mantra sadhana.
Classics say that mantras are sounds, which originated from the five faces of Lord Shiva in different forms. The basics of mantra i.e., shabda, is more ancient than any thing which was subtle in form. It could be said that shabda, the sound was born before deity and human being. It is said that sound leaves its impact on common human being from heart to soul.
In philosophy of Paanini it was said that Sabda is Brahm.
Since Vedic period a lot of research has been done by our seers on this aspect and discovered that creation of many things is based on sound. It is said that in Uta college of Medicines, London, Sound therapy is being used for healing different diseases. Sound is classified as Sphota, Nada, Anahata, and Ahata. Before the listener experiences a mantra perfectly it has to pass four stages known as para, pashyanti, madhyama and vaikhari. These four levels of sound correspond to four states of consciousness.
Para represents the supernatural element in experiencing consciousness. It indicates sound is beyond the perception of the senses. Pashyanti represents the intellectual consciousness and considered to be the first precipitate of speech where power of will exist. Madhyama represents the mental consciousness and power of knowledge. In addition, vaikhari represents the physical consciousness. To sum up, vaikhari is the gross quality of the vocal organs, madhyama i is the subtler quality of the same physical organs, pashyanti is the quality of the subconscious and para is the quality of the pure conscious.
Mantra, Yantras and Astrology are complimentary to each other. It is said that astrology is the eyes of Hinduism and mantra is its heart. Astrology facilitates to look into the problems, mantras invokes their remedies. No doubt, if mantras are practiced in letter and spirit, they give fruits as per the devotees desires. While practicing the mantras the devotee should follow the rules provided in the classics such as Brahman granths, Tantra, agams, upnanishads etc.
The compilers (Shri Vashisth and Shastri) of the book have made their best efforts to collate every traditional way of sadhana and depicted it lucidly. The book is useful for devotees of any Sect of traditional samarth sadhana. The compilers have dwelt on some of the rare Mantras and their usage. I wish and hope they will be enlightening us by more such precious research work like Remedies through Mantras for the times to come.
All "Matter" (moveable or immoveable) in the universe are considered to be creation of God and Humans are supposed to be His best creation. Say our classics that God create/generates. He sustains His creations and also destroys them giving place to new. It is we humans who revere these powers of God in its various forms such as Brahma, Vishnu, Mahesh, Shakti, Agni and so on. Our seers who dwelt deeply into it discovered that these "Powers" of God can be awakened by means of To get best our of it, the seers ritualized ways and means in the course of actions. This whole exercise is known as Tantra (technology) of whose mantra and yantra are two pillars.
Mantras are the spells of single syllables or short phrases which when chanted correctly as well as repeatedly produce vibrations which set the nerves in motion and stimulate them for suitable action in consonance with desired achievement.
We would like to underscore here that mantras and Yantras are interconnected. Different Yantras are connected with different deities coupled with different mantras. All the five basic elements namely earth, water, fire, air and sky are connected with Yantras and through specific rituals one controls the nature to get the desired benefit. So, according to classics yantra is a science, which can be used through five elements and recitation of mantras. So, it could be said that yantra and mantras are complementary to each other.
Some points to remember while practicing the Mantras as told in this book.
In the book we have discussed practical part of mantras and did not go into the details keeping into the length of the book. We would like to underscore here that the mantras given in the book are only for recital of the said deity for the purpose as mentioned. The worship of the deity is done through the Panchanga sevanam (five subsidiaries) which are known as Gita (Philosophical basis of a deity), Sahasranama (thousand names for frequent devotional repetitions), Stotra (hymns for invocation), Kavacha (Armour of the God), Hrdaya (Heart).
Rishi (Sage):- All mantras have certain subsidiary attachment Rishi and are originated from Lord Shiva. Certain sages have been dictated these Mantras from the Lord and practiced them for years together and had achieved success. Those sages have transmitted the Mantra to their disciples and these disciples to their disciples. This tradition 'had been kept orally for thousands of years. Consigning them to writing was supposed to deprive, them of their efficacy. The original Sage is always mentioned as the concerned Sage, before repeating a mantra for ritualistic purposes. While mentioning the name of the Sage the devotee touches his 'head or he 'performs the "Nyasa" on his head.
Chandas (Meter):- The Mantra has to be covered and protected well. This rite is Chandas ordinarily the meter is also meant. The Nyasa of Chandas is in mouth.
Devta (Deity):- The 'vital element that controls influences and manages all the activities of human 'beings, is caused by the Devta. Since this vital power is situated in the individual's heart the Nyasa of the deity is in the heart.
Bija (seed):- Bija means the seed. The principle that generate the power of a mantra is called by the term Bija (the seed). Hence the Nyasa of the Bija is in the privies. Each letter in the Devanagari script has a mystic value. The symbolic significance of each letter of the Sanskrit language is given in this book. According to the BijaCode each letter of the Sanskrit varnamala (alphabet) represents certain instincts. Since each letter has a different acoustic root, each one of them creates a different vibration which often corresponds to the psyche of the persons being addressed. For the persons practicing mantras it is important to know the sound root and the power of all the letters used in Sanskrit.
a Death destroying (It is in the image of the allpervading
aa Attracts (feminine gender)
i Strengthening (neuter gender)
r Upsetting and stunning
ly Arouses envy
e Controls and influences others
ai Controls the male element
O Creates mass hypnosis
au Controls people in authority
a Controls the wild element
ah Fights death
ka Poison at its acoustic root
kha Obstruction at its acoustic root
ga Ganesha at its acoustic root
gha Destruction at its acoustic root
ada Demon at its acoustic root
ca Moon at its acoustic root
cha Gain at its acoustic root
ja Brahma rakshas at its acoustic root
Jha Fulfilment at its acoustic root
na Mohan at its acoustic root
ta Remorse at its acoustic root
tha Moon at its acoustic root
da Garuda at its acoustic root
dha Kuber at its acoustic root
na Devil at its acoustic root
ta Represents eight elements
1.guru Beej 2. shakti Beej
3.rama Beej 4. kam Beej
5.yog Beej 6. tejo Beej
7.shanty Beej 8. raksha Beej
tha Yama at its acoustic root
da Durga at its acoustic root
dha Sun at its acoustic root
na The rapeutic quality at its acoustic root
pa Varuna at its acoustic root
pha Vishnu at its acoustic root
ba Brahma at its acoustic root
bha Kali at its acoustic root
ma Fire at its acoustic root
ya Air at its acoustic root
ra Makes one indifferent or detached
la Indra at its acoustic root
va Defeats death
sa The goddess of wealth at its acoustic root
sa Sun at its acoustic root
sa The goddess of learning at its acoustic root
ha Shiva at its acoustic root
ksa Bhairava at its acoustic root.
Shakti (Power):- This is the principle with whose help the Bija develops into a full fledged Mantra. The Nyasa of the Shaktis is at the feet.
Kilaka (Nailing up):- It is said that Lord Shiva has nailed all the mantras. Hence there is a kilka for every mantra to denail the same. This is the vital link between, the Mantra and the devotee. Even if the devotee becomes inadvertent this nailing power kilaka holds the Mantra within the ambit of the aspirant and keeps the efficacy of the said Mantra well balanced. The Nyasa of a kilaka is all over the body.
Viniyoga (application): The devotee expressly states that he makes use of the particular Mantra in a particular rite. The texts on Tantra maintain that the knowledge of the Sage, meter etc. is a must for the efficacy of the Mantras as a mean to realize the intended benefit. The Mantra becomes weak if the devotee does not expressly state that he is making use of a particular Mantra in a particular rite.
Nyasa Through it Heart, Head, Tuft, Armour or the body as protected by armour, eyes, and the paint of the hand. These are the six limbs where the rite of Nyasa (ritualistic touch) is performed. The performance of these Nyasa helps in eradicating all hindrances and obstacles, thus, ensuring the achievement of the result. If out of ignorance or inadvertence the devotee does not perform Nyasa he is suet to be suffering by obstacles at every turn. In certain rites the Nyasa are only five. In that case "eyes" are omitted.
Samputa:- Samput are specified words used in a mantra. These can be used in the beginning, middle or at the end of a mantra. The samput has a great value in mantras and is used carefully. It means covering up process in which repeating a mantra before and after a mantra. We use the Mula mantra to be covered by the maya bija (Hrim) and repeat it seven times before the prescribed mantra is taken up.
We will be providing the specific mantras for the specific use. Bija mantras too have been provided. The meanings of most common important words are provided below.
Hrim O, destroyer of time
Shrim O, terrific one.
Klim Thou who are beneficent, possessors of all
Aing Thou are both form and formless.
In this material world people at large are of destructive mind, selfish and do the acts as through which they can gain, may others adopt it for a misuse. If, at the time of Japa someone is sitting by your side, then recite the mantra in a upansu or mansic way. Japas are of following types.
Upansu Japa:- It is a method where japa is done very slowly so that nobody can here it. Only lip movement should be there.
Mansic Japa:- The japa carried out only in the heart without any sound or lip movements.
Vachnik japa:- In this method one can recite the mantra in a low, medium or high tone of his/her sound.
One can recite "HIS NAME "OM" etc., in a Vachnik way but mantras are to be recited in this way only when one is alone at a secluded place.
We would again like to thank our readers for subscribing to our work and hope that this will go a long way in establishing a common man's faith in this field of mantra. We would look forward to your valuable suggestions, which we would certainly try to incorporate in our forthcoming works.
Original Tantric Texts (24)
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