Personal mantra

[Anasuyaa]

Namaste all,

I am curious to know more about the tradition of getting personal, private mantras. What are others' thoughts on this? Is this a practice from time immemorial? Does the swami meditate on the devotee to find it out?

Thank you for your thoughts

[ajay]

Namaste all,

I am curious to know more about the tradition of getting personal, private mantras. What are others' thoughts on this? Is this a practice from time immemorial? Does the swami meditate on the devotee to find it out?

Thank you for your thoughts

Namaste Anasuyaa,

Some of my relatives are devotees of Mata Amritanandamayi, and I know that she has a practice of giving mantras to those who ask for it. The mantra given is based on Amma's intuition, and the deity of the mantra will be one that is closest to the disciples sanskaras.

By repeated chanting of the mantra, one gets grace from the Guru, the prana levels increases, and the mind becomes equanimous and one-pointed.

I remember reading a conversation between a man who practice japa and Ramana Maharshi.

After meeting Ramana Maharshi for the first time, the man stated that he had been chanting mantras for a couple of years and he could not see any results. The Maharshi replied that it was because of his chanting, that he was able to come to Ramana Maharshi's satsang in the first place.

Thus mantra chanting brings upon oneself results though they may not be obvious in the beginning.

If one does not have a mantra from a Guru , one can still chant the Panchakshari Mantra, Om Namah Shivayah, which is considered the greatest Vedic mantra.

Pranam.

[Bakta]

Hello Ajay,


If one does not have a mantra from a Guru , one can still chant the Panchakshari Mantra, Om Namah Shivayah, which is considered the greatest Vedic mantra

If a mantra like "Om ham hanumate namaha" is not given by the guru, properly, it doesn't works ?

Pranam

[Sanja]

Hello Ajay,



If a mantra like "Om ham hanumate namaha" is not given by the guru, properly, it doesn't works ?

Pranam

I think it depends on your ability to get deep into the vibration of the sound. There are mantras that might not be that easy to get into, because of someone's current situation and the level of understanding that someone achieved so far. So the mantra, that a Guru gives you, is the one that can help you to go further and reach more awareness and understanding. But - if you choose a mantra for some reason, it might work as well. Don't underestimate your own intuition. You might not be ahead with your studies, but behind this, you are a part of Brahman like we all are.

Blessings....

[Anasuyaa]

Thank you Ajay. What a thorough answer.

It has been quite some time since I posted that question. Much has happened and it seems that the mantra given is not chosen because of the individual, but the very same one is handed down from guru to disciple.

We are told that simply saying it is not enough to realize God. The devotee must hold God in his heart with much love and visualize the chosen ishta.

Namaste,
Anasuyaa

[sreeraksha]

Great said Ajay. Inspired by your words here...

[Ashish_Marathe]

Namaste all,

I have performed sadhanas using various mantras. Some were given by my gurus, some were taken from scriptures and I received a few of them while meditating. When I meditated on each of those mantra, they took me somewhere in the sub-conscious state. I continued riding the rapids and entered a state where there was nothing - no thoughts, no recollections of mantras or their source, not even any awareness of myself. Then, there were times when I couldn't even focus on my goal no matter which mantra I am meditating on.

I can safely say that mantras are mere tools. It wouldn't matter how and where you get them as long as you know how to use them. In the end, all that matters is you, nothing else.

Regards,
Ashish...

[yajvan]

hariḥ om̐
~~~~~~
namasté

Hello Ashish (āśisḥ¹),

. ... they took me somewhere in the sub-conscious state. I continued riding the rapids and entered a state where there was nothing - no thoughts, no recollections of mantras or their source, not even any awareness of myself. Then, there were times when I couldn't even focus on my goal no matter which mantra I am meditating on.
You mention this ‘I’ and ‘me’ in the conditional states suggested above. Can you help and let us know who ( at that time) did you think this ‘I’ and ‘me’ where? There is much the HDF reader can learn from your experience, and the potential of the ‘full’ experience that is possible in vyoman ( ~space~) you have alluded to.

So with that said, do we get any guidance on this matter , of this experience you recall ? I look to the spandakārikā-s found within the non-dual kaśmir śaivism view of Reality. There are other places we can look, yet this seems to be most applicable for this theme.

We are informed by vasuguta-ji in the 1st section (called svarūpa spanda) & the 17th kārikā , of the following:
tasyopalabdhiḥ satataṁ tripadāvyabhicāriṇī|
nityaṁ syātsuprabuddhasya tadādyante parasya tu||17

It informs us,
to the elevated/awakened one (suprabuddhasya), there is (syāt), always (nityam) and continual (satatam), uninterrupted perception (upalabdhiḥ) of That ( tasya ‘of the real nature’) or of Self. It is there ( this uninterrupted perception) in tripada (or the 3 conditions of consciousness wake-dream-sleep). However (tu) to the other one (parasya) That (tad) occurs only at the beginning (ādi) and end (ante).

This needs a bit more explaining. This says ,
for the one awakened\fully alert and elevated the experience of Self ( That/Being, turiya or pure awareness) is there continually; yet to the other one? Who is the other one? That person, practitioner or yogi or sādhu who is not elevated to the suprabuddhi level, only experiences or recollects it during the entry point (ādi) or exit point (ante) of one’s practice ... of one’s ‘dive’ inward taking that person to the level of the 4th (turīya) or pure awareness.

For some this experience ( of entry or exit) does not occur. They will say, hey I have not even had this experience of the entry or exit point... then one just needs more practice as it comes with the territory.

Hence we have 3 types of practitioners:


the suprabuddha sādhu
the prabuddha sādhu
the aprabuddha sādhu


Note the following
One’s real nature is always there ( how could it not, we would not be alive!) but :

for the elevated one it is a continual experience.
For the prabuddha sādhu the experience comes at the beginning and end;
and for the aprabuddha sādhu , he or she is 'work-in-process'.


The insight
For the prabuddha sādhu this pure awareness is found during the entry point (ādi) or exit point (ante). We know this now. Yet the beauty is this exit and entry point is found many times throughout the day and night, we call it the gap , some call it madhya ( middle), others may call it viśrānti or rest point. It is that madhya between wake and dream, even between dream and sleep. It is found between two breaths, that gap between inward and outward breath ( some call sun and moon, others prāṇa and apāna). These are just a few e.g. between two thoughts, between object A and object B.

With that said, your experiences make sense...

इतिशिवं
iti śivaṁ

1. āśisḥ = āśis = blessing, prayer.

[yajvan]

hariḥ om̐
~~~~~~
namasté


Hence we have 3 types of practitioners:
· the suprabuddha sādhu
· the prabuddha sādhu
· the aprabuddha sādhu

Note the following
One’s real nature is always there ( how could it not, we would not be alive!) but :
· for the elevated one it is a continual experience.
· For the prabuddha sādhu the experience comes at the beginning and end;
· and for the aprabuddha sādhu , he or she is 'work-in-process'.

There are several sticking points for the aprabuddha sādhu, also known as aprabuddhamatīḥ¹. The one I think is poignant is called out in the vijñāna bhairava tantra, 15th kārikā ( or verse).
It says,
antaḥsvānubhavānandā vikalponmuktagocarā |
yāvasthā bharitākārā bhairavī bhairavātmanaḥ || 15

I am only interested in this one compound term vikalponmuktagocarā. This is vikalpa unmukta gocarā.


vikalpa – mental occupation, thinking, variety ( differentiated thoughts; of a variety)
unmukta – taken off, laid aside; ~ free from ~
gocarā – dwelling place, field of action


It says that bhairava ( the subject that is being addressed in the first 21 verses) is not an object. It is not liking thinking about a thing (vikalpa - a mental occupation); it is free from (unmukta) the dwelling place (gocarā) of the mind (vikalpa).

See the point? This bhairava or pure Being, pure awareness, is not like an object that one can hold in his/her hand and ponder in the mind. It is not like a thought , it is beyond thought even though we can think about it conceptually, that does not secure one’s experience with it. That is, it cannot be perceived the way one usually approaches something to be studied or learned.

Yet for the new comer (aprabuddhamatīḥ) they approach the subject of unfoldment with the same tools they would use to achieve an object , or career, or A+ in a class. This for a while causes some consternation, and is the fuel for all the books that are offered on this subject.

But yajvan, why? why can’t this pure awareness (bhairava) be secured in the same way as any other ‘thing’ ?

It is because it cannot be found... it is the finder. It is the pure consciousness and pure awareness that is behind ( or that allows) finding to occur. It is like asking your own eye to look at itself ( with no mirror of course). Your eye is the perceiver and not the perceived.

This is the pickle for the new arrival to unfoldment and re-recognition of one’s Self.

इतिशिवं
iti śivaṁ

1. aprabuddhamatīḥ = a+prabuddha+matīḥ = not + awakened + intention , resolution , determination of one’s practice
Prabuddha also means ‘that has begun to take effect’ – so that practitioner which ‘as of yet’ has not gained ground in his/her practice

[Ashish_Marathe]

Namaste Yajvan Ji,


Can you help and let us know who ( at that time) did you think this ‘I’ and ‘me’ where?

There were many of them.

Initially, there was the one who believed his existence necessitated an abode. He bled to create each brick, carefully laid them all one by one but, despite every effort, couldn't complete it. Perhaps, he wasn't looking where he should have.

Then, there was the one who could perceive neither the world nor any need for anything. Where he existed, nothing else did.

Somewhere, between the above two, was the one who picked up a twig and dreamed a whole universe for himself.

There was another, the fourth one, who prefers to remain an enigma.


With that said, your experiences make sense...

Thanks a lot. It means a lot.

Regards,
Ashish...

[yajvan]

hariḥ om̐
~~~~~~
namasté


Hence we have 3 types of practitioners:
· the suprabuddha sādhu
· the prabuddha sādhu
· the aprabuddha sādhu
There are 3 more things we can say about these 3 types of practitioners that ~may~ be interesting to the reader.

Let me start with the most important one as I see it, as it applies to the 3 practitioners and everyone that is on this good earth:

svasvabhāva eca śam̐karaḥ
... or śam̐karaḥ the Lord, is your own Self. That means you do not need to go search for it outside your self. Where ever you are the Lord is existing there. We are told again and again, there is no-thing, no-being, no-existence , state, condition or non-condition that is not the Supreme i.e. śaktimāṁstu maheśvara.
What ever is separate from Him cannot and does not exist. If He is totality, then what can be outside this totality? Being of infinite light (prakāśa , visible , shining , bright; code for consciousness) all that is, or can be, will be, or will not be, is an extension/expansion of His energy.

Now that means for those that do not enjoy this experience on a personal level is still within God Consciousness. How can you be outside of it? Wake-dream-sleep is just an extension of this God Consciousness. It ( the divine level of consciousness) is just not within one’s perception yet ; it is there, it is the basis and foundation for you to be an individual. For some that are elevated they experience it for themselves personally, yet it is still the same Being’s light (prakāśa) for all.

One way to think about this
Look at the earth. While on the earth you experience day-and-night all year long, all life long. Now for someone living say on Jupiter and look at the earth, they see it bathed in the sun’s rays , engulfed in its rays. Even when one hemisphere looks like it is not facing the sun ( night time) the whole earth from the standpoint of that person on Jupiter sees this earth totally bathed in the sun’s rays... the day-night thingy is nothing more than a cycle that goes on. This person see’s the ‘truth’ of the earth’s real position.

For those that are not having the experience of this total immersion of the sun’s rays ( code for prakāśa and God consciousness) they are experiencing wake-dream-sleep consciousness again and again and reside within that cycle ; yet the total earth ( the person) is still bathed\drenched in the sun’s light (prakāśa).

Now for the brute that knows this, they take advantage of it and tell others, ‘oh I am God, listen to me , give me your money’. For those that are beginning to experience these rays (prakāśa) a bit more they think, 'I must have more, I need to expand more.' And to those that live and reside and bathe in these rays all the time ? All is right with the world.


इतिशिवं
iti śivaṁ

[yajvan]

hariḥ om̐
~~~~~~
namasté


The insight
For the prabuddha sādhu this pure awareness is found during the entry point (ādi) or exit point (ante). We know this now. Yet the beauty is this exit and entry point is found many times throughout the day and night, we call it the gap , some call it madhya ( middle), others may call it viśrānti or rest point. It is that madhya between wake and dream, even between dream and sleep. It is found between two breaths, that gap between inward and outward breath ( some call sun and moon, others prāṇa and apāna). These are just a few e.g. between two thoughts, between object A and object B.
If I may let me offer this notion of madhya from another view point, that of a delightful story (upadeśārthavākya¹). We find stories (utprekṣā) on the notion of the gap, madhya ( center or middle most), some call viśrānti or rest point in many śastra-s. It is quite dear within the vijñānabhairava¹ tantra which belongs to the bhairava-āgamas.

Let me point to one story that I am quite fond of and aligns to the notion of this viśrānti or rest point, madhya or gap . Rāmaṇa mahaṛṣi tells of this story as do many ācārya-s. It is that of king janaka and the muni aṣṭāvakra-ji. So I will pick from several stories and the mahābhārata to round out the theme and key offer.

We find the muni aṣṭāvakra-ji’s birth called out in the mahābhārata (vana pravan section). I mention this only because it is interesting and points to how elevated aṣṭāvakra-ji was. While aṣṭāvakra-ji (son of kahoḍa ) was in the womb he heard his father speaking on the knowledge of veda-s. Every time he heard his father make a mistake he would kick, other stories say he squirmed in distress. And other stories mention he’d voice ‘hummm’ from his mother’s womb suggesting hummm ? that of doubt, on the knowledge that was offered by kahoḍa. Due to this rebuttal from his unborn son he gave the son a curse. The infant was to be born with 8 deformities , as he rebuked his father’s knowledge 8 times.
Now this 8 also has other implications. The human body (or deha - form) is considered the city of 8 i.e. the 5 great elements + mind, body, and ego - collectively another name for āpara prakṛti. So this deformity is that of the body which comes and goes and something we too have. Due to these deformities the child was named aṣṭāvakra.

Note his name

अष्टावक्र aṣṭāvakra = aṣṭā + vakra
aṣṭā = aṣṭan =the number 8; also aṣṭa is defined as ‘marked/branded’ ; asta – thrown, cast
vakra crooked , curved , bent , tortuous , twisted , wry , oblique

So, aṣṭāvakra is that person (son of kahoḍa) who is ‘marked’ with 8 bent or twisted forms ( deformities). Even when you look at his name in devanāgarī saṃskṛtā अष्टावक्र you can count 8 twists. Oh, and the deformities? His his feet, hands, knees, chest and neck were bent ( 2+2+2+1+1).

https://upload.wikimedia.org/wikipedia/commons/thumb/1/19/Ashtavakra.jpg/220px-Ashtavakra.jpg
(photo courtesy of wikipedia)

For those that like happy endings there was a big debate that occurred at king janaka’s palace and aṣṭāvakra-ji participated. He gained great renown with the other sages let alone king janaka. This story and the discussion is a ‘big deal’ within the mahābhārata (vana pravan section) and has plenty of subtle and deep meanings. Thirteen to be exact but we will not pursue them here. So, as aṣṭāvakra-ji returned to his aśrama with śvetaketu ( a notable sage found in the chāndogyopaniṣd) and kahoḍa, his father. Kahoḍa asked aṣṭāvakra to bathe in the samanga river. When aṣṭāvakra entered the river, all his crooked limbs became straight.

On to the story
This story has many renditions as I have mentioned before. Also note that the kings of mithilā¹ are known as Janaka-s¹ so the specific rāja (king) in the story is not clear ( and as I have found many times that is intentional). Some know rāja-janaka of mithilā as the father of sītā, but as mentioned this is one of many kings.

This particular king had great interest in becoming a jānaka¹ – a knower. Of what ? Of one’s own Self (ātman). He would always hold court and invite the wise and various paṇḍita to come and speak, debate, and give discourses on knowledge. Aṣṭāvakra-ji went to one of the sessions.

While aṣṭāvakra-ji attended the session he suggested all the paṇḍita there were mere ‘shoe makers’ as they only saw the ‘skin’ the outside; none were familiar with ātman. That is, they were not knowers of SELF. As you would expect the king was aghast with what this person has said. To make a long story short the king said can you show me this Self ? Aṣṭāvakra-ji said 'yes, but under one condition; you must follow my every word to the limit ( to the maximum).' The king agreed, ‘you instruct me (tell me) anything and I will do it, I will comply.’
So, aṣṭāvakra-ji tells the king that he lives in the forest and that the king should meet him there. As the story goes a few days pass and the king makes ready and journeys to the forest , looking for aṣṭāvakra. Some time passes and he finally sees aṣṭāvakra-ji sitting under the shade of tree.

The instruction
The king approaches him; as he is about to dismount his steed he has one foot on a stirrup and is swinging his other leg over the horse. At that very moment aṣṭāvakra-ji comes with his first instruction: ‘Stop! stop right there!!’. Here is the king on one stirrup and the other leg in mid-air and stays frozen in that position.
It is not certain nor are we informed with any high degree of confidence how long the king remains in that position ( seconds, minutes, hours or days). The point and teaching is this: a complete and absolute ‘halt’ a total and complete ‘stop’. This stop was so deep so perfect it was not only physical, it too was mental - the perfect halting place ( another name for āsana).

This is madhya, that gap I have mentioned and that aṣṭāvakra-ji taught to king janaka. The king is ‘in between’ – being on the horse and off the horse (neither on or off); it is that viśrānti or rest point. It is the ~same~ rest point in nature between two breaths, between two thoughts, between two actions, between ____( fill in the blank). Here you will find pure awareness, Being.

And the end to the story? After this event the king realizes his own Self, gets off his steed and falls to the feet of aṣṭāvakra-ji.

There are also other techniques implied in this same parable mentioned above that are offered in the spandakārikā-s and in the vijñānabhairava. We can look at those if there is interest. They are common day events that people run into but do not see as an opportunity to open their attention to this pure awareness.

इतिशिवं
iti śivaṁ

words


upadeśārthavākya – the wise call these 'stories for the sake of instruction'
Abhinavagupta-ji also refers to this vijñānabhairava as śivavijñānopaniṣad
janaka - generative , generating , begetting , producing , causing; a father;
​write janaka as jānaka it now means ‘knower’

this king wishes to be, a knower (jānaka) of the SELF
If I write janaka as janikā it can be a mother or a daughter-in-law.


mithilā - a city said to have been founded by mithi or mithila (it was the capital of videha or the modern Tirhut)

[yajvan]

hariḥ om̐
~~~~~~
namasté

More on this gap...this middle condition ( viṣuvat¹ ) – including during the day and night i.e. when does the universe assist us in our practice?



time of the day: http://hindudharmaforums.com/showthread.php?13597-Most-Effective-Meditation-Length
do not ~worship~ during the day or night... how can this be? See post 13: http://hindudharmaforums.com/showthread.php?8181-veda-a-hint-a-symbol/page2&highlight=worship
on breath & gap: http://hindudharmaforums.com/showthread.php?14278-Meditation-The-breath



इतिशिवं
iti śivaṁ

1. viṣuvat – equinox; sharing both sides equally; being in the middle , middlemost , central

[yajvan]

hariḥ om̐
~~~~~~
namasté


This is madhya, that gap I have mentioned and that aṣṭāvakra-ji taught to king janaka. The king is ‘in between’ – being on the horse and off the horse (neither on or off); it is that viśrānti or rest point. It is the ~same~ rest point in nature between two breaths, between two thoughts, between two actions, between ____( fill in the blank). Here you will find pure awareness, Being.

http://www.thepenzancehorse.com/2008/NEWSLETTERS/MARCH08/g02882art03.jpg

What principle/technique upāyae is being offered by aṣṭāvakra-ji to king janaka ? We find it here from the vijñānabhairava tantra – 61st kārikā or verse:

उभयोर् भावयोर् ज्ञाने ध्यात्वा मध्यं समाश्रयेत्।
युगपच् च द्वयं त्यक्त्वा मध्ये तत्त्वम् प्रकाशते॥ ६१
ubhayor bhāvayor jñāne dhyātvā madhyaṁ samāśrayet|
yugapac ca dvayaṁ tyaktvā madhye tattvam prakāśate || 61

madhyaṁ dhyātvā - putting one's awareness on the center ( madhya); becoming established in that center (samāśrayet¹).

The beauty of this approach? Aṣṭāvakra-ji new exactly what dhāraṇā¹ would be appropriate for the king ( one size does not fit all!).


इतिशिवं
iti śivaṁ

words


samāśrayet - samā +śraya = evenness + refuge/asylum.

dhāraṇā - a method; the term means the act of holding , bearing , wearing , supporting , maintaining ; it also is defined as collection of the mind (joined with the retention of breath). Yet the term called out in the vijñānabhairava tantra is ‘undistracted instruction or practice’ or nistaraṅga upadeśa

[yajvan]

hariḥ om̐
~~~~~~
namasté


madhyaṁ dhyātvā - putting one's awareness on the center ( madhya); becoming established in that center (samāśrayet¹).
The beauty of this approach? Aṣṭāvakra-ji new exactly what dhāraṇā¹ would be appropriate for the king ( one size does not fit all!).

Now, to the brute or paśujana ( worldly, of differentiated consciousness) he/she will say, ‘yes! I will go get a horse and sit ½ way on-and-off and then I will become god! I then will have many possessions, have people serve me at my feet... I will rule and get all the things I wish to possess !’

https://s-media-cache-ak0.pinimg.com/236x/cb/63/8a/cb638ac56a018bf42b3f2ec69e6fe3db.jpg

Yet to the kuśala or competent ( some say proficient), he or she will say, ‘is this the proper approach for me? Is this dhāraṇā¹ the place for me to start?’
What has been offered on this forum many times, within various practices, and viewed from a kaśmir śaivism point of view, the approaches are different based upon
the level of support the aspirant requires ( one size does not fit all ).

One has to ask themselves , ‘do thieves rob my mind ?’ = take away one's focus, they are easily distracted. The 'thieves' here can be one's thoughts, or the wandering of the mind from object, to object, random thoughts, feelings, action. If there are many distractions then a dhāraṇā that gives you maximum support to keep one’s attention in the practice is most likely a good approach.
And, this question asked by others may say , ‘no , my focus is clean and pure. I can alight on an idea for some time.’ Then a different dhāraṇā may be employed. And there may also be others that say ‘thoughts are no longer an issue – they do not distract. I employ them as needed’, then too another approach may be offered.
This is why I suggested above how astute aṣṭāvakra-ji was in employing the proper method for his student.

Regarding the student - ādi śaṅkara-ji uses a term which comes to mind, from his vivekacūḍāmaṇi , 16th śloka:
medhāvī puruṣo vidvān ūhāpoha vicakṣanaḥ |
adhikāryātma-vidyāyām ukta-lakṣaṇa-lakṣitaḥ ||

The key word here is medhāvī. Look at at this way medhā + vī or as medhā + āvī.

medhā = mental vigor or power , intelligence , prudence , wisdom . Memory comes in when this medhā produces thoughts , opinions
medha ( without the long ā ) is essence, marrow; sap
vī = to set in motion , arouse , excite ; going towards, eager for; to get or procure ;
āvī = to grasp , seize

Hence the medhāvī puruṣo (puruṣa = person) has seized (āvī) that mental vigor/ power, or set in motion (vī) to procure this intelligence and mental power.

So what are these means ? Pending your experience there are 3 methods:


śāmbhavopāya
śāktopāya
āṇavopāya

This HDF post will define these for you: http://hindudharmaforums.com/showthread.php?2323-Practical-Wisdom-of-Vijnana-Bhairava&p=18339#post18339
And sometimes people just don’t get it... that too is fine. See this HDF post for a discussion on this : 'I don't get it' : http://www.hindudharmaforums.com/showthread.php?t=3730

इतिशिवं
iti śivaṁ

1. dhāraṇā - a method; the term means the act of holding , bearing , wearing , supporting , maintaining ; it also is defined

[ajay]

Namaste Bakta,

It would be splendid if you can get the mantra from a Guru who would also tell you how to pronounce it well. By chanting the mantra you will be getting grace from the Guru as well.

Mantra chanting will work even if not given by the Guru, but then it will take more time for results to come. When given by a Guru, one can attain results in a shorter span of time with lesser effort.

Vidyaranya had been chanting the gayatri mantra for a very long time, and attained results . When he asked a sage why it took much longer for him to get results when as per the scriptures , only a short time is needed, the sage replied that he had learnt the mantra from a book and not from a Guru without initiation. Hence he had to work much harder .

Pranam.