Some thoughts on mantra

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

I have been seeing more conversations as of late on the notion of mantra-s. I thought I could contribute some information regarding these prescribed sounds, yet will not go too deep on this.

My intent is to offer a better understanding on this subject before one picks-up a sound and uses it and finds it may or may not be tailored to one's needs.
I have no desire to subscribe mantras to individuals - it would be wise to pursue this under proper guidance ( other then me).

When we talk of mantra one is in the realm of sound (śabda) and vibration (spanda). An individual would be wise to consider:

• Mantra types - purpose and intent
• Proper time and place (muhūrta) for the birth (jāti) of the mantra to occur within the individual.
• How to kindle the mantra, etc.
• Dikbala - or directional strength
• etc.

Are there other considerations ? Sure, yet if we go deeper and deeper into the subject that may in fact just cause consternation and/or confusion so we will leave it to a few ideas and concepts.

Mantra types
Overall mantra-s can be grouped into ṣaḍ-karma ( or 6 types of actions). They have guṇatā (attributes or qualities ) of satvic, rajasic and tamasic.

• śāntiḥ or śānti शान्ति -peace ; those sounds and vibrations that bring, establish and perpetuate peace in the
  individual and surroundings ( surroundings = environment, society, universe).
• vasikārā वसिकारा - vasi 'a dwelling place' + kārā 'binding, confinement' ; hence vasikārā mantra-s deal with confinement, captivating, binding, attracting to the point of possession.
• stambha स्तम्भ - is support , propping , strengthening ; yet this is also means stiffness , rigidity , paralysis , stupefaction. These mantra-s when designed can have two outcomes, that of support or propping up, or those that are used for limitation. Hence stambhana mantra-s are for stopping, halting, obstructing or limiting, making immobile.
• uccatanā उच्चतना - ucca is high, loftly; yet it is also intense, violent; tanā is succession , one after another , continually. This mantra vibration brings continual intensity. Its focus is on aversion towards a person, place or thing.
• maraṇa मरण - the act of dying , death from the root (√) 'mṛ' dying , death . Those vibrations that inflict stimulate and cause/influence the act of death.

This is a start... in a future post we can add to the overall conversation and add a few more items.

praṇām

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

I wrote,

My intent is to offer a better undersanding on this subject before one picks up a sound and uses it and finds it may or may not be taylored to one's needs.

How does perfectly taylored to one's needs occur ? By a guru. What does the guru bring?
This HDF post may assist: http://www.hindudharmaforums.com/sho...highlight=guru

praṇām

[sunyata07]

Namaste Yajvan,

Thanks for starting this thread. You don't know how long I've been waiting for someone to offer their knowedlge of mantra usage in general on this forum, without being overly technical or overly simple. As usual, the sanskrit terminology clarifies a lot. My experiences with using mantras has been mostly devotional; I've never had much success with using it for deep meditation purposes or for raising kundalini or anything like that. I've only read Thomas Ashley-Farrand's "Change Your Karma with the Power of Sacred Sound" book, and while the explanations for beej sounds were good, I felt it oversimplified some aspects of mantra use. I ended up showing this book to my sister very early on in my studies of mantra use as part of yoga practice and she was very skeptical, incidentally making me wonder if there was sense in thinking that by chanting a mantra somehow I could win the lottery! If only life were half so straightforward!

I'm now interested in hearing about proper mantra usage, its benefits, what not to do, etc. In particular, this perscription of mantras for different people sounds interesting. Are some mantra sound vibrations better suited for some temperaments and individuals than others? I'm also wondering what you mean by proper time and muhurta for using mantras optimally. I had this notion that dawn/dusk was the best time for any use of mantra meditation. Please correct me if I've been misinformed on this! Unfortunately, I have no guru to instruct me on this, and I would be very careful about following the advice of self-help books that seem like a quick fix to all manner of problems we face in everyday life.

[yajvan]

hariḥ oṁ
~~~~~~

Namast� sunyata07,

I'm also wondering what you mean by proper time and muhurta for using mantras optimally. I had this notion that dawn/dusk was the best time for any use of mantra meditation. Please correct me if I've been misinformed on this!

In the coming days we will talk a bit more about this...You can look at this post and it will help: http://www.hindudharmaforums.com/showthread.php?t=622


Yet one can also consider the proper day (vara - choicest , valuable , precious ) , time (muhūrta), direction( dikbala - N, NE, W, S, etc.), to begin and continue one's practice. This will be some of the ideas we can discuss.
Yet , after its all said and done, its of key import to practice and not get too confused with all the possibilities. I see this occur in ayurvedic practices on eating the right things - people at times get all confused and that does little good to one's overall nourishment albeit the stomach or the mind .


Lets wait till a few more HDF members read this posts above so they can reivew and participate as they see fit.


praṇām

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

Some information from a few previous conversations on HDF that is applicible to this string.

There is a rule of thumb that suggests repetitions depend on the number of akṣara अक्षर (syllables or phonemes) the mantra contains. Pending the number, 1 lac (lakśa लक्ष; 1 lac =100,000) is counted for each akṣara and the total count = the total repetitions that bring siddhi (sidh= to attain or success).
That is why the proper mantra format is of great value. The correct akṣara is considered from the saṁskṛt akṣara format not an interpretation. This has nothing to do with meaning of the mantra but its saṁskṛt (some like to write sanskrit) akṣara count.

Here are some bīja sounds we talked about from another post: http://www.hindudharmaforums.com/showpost.php?p=34201&postcount=5
With regard to the bīja (seed) sounds that accompany the mantra i.e. kṛṁ कृं ( some prefer it written kreem) and the like, each seed sound is owned/influenced/stimulated by that bīja (seed) sound. Each sound has a influence, an intent.

As you would suspect this 'k' sound stimulates Mars. What are Mars seed sounds?

• क ka - it is a influence of fire hence maṅgala - perhaps saying aṅgāra is better - aṅgāra is charcoal. We think of heat & flame with charcoal; another name of Mars. Also aṅgiras which is a noun of agni and also a family of ṛṣi-s. We can see the connection to aṅgāra and aṅgiras - both deal with luminosity.
• ख kha - (my favorite) as it is associated with ākāśa. This HDF post is all about this ākāśa
  http://www.hindudharmaforums.com/showthread.php?t=4704
  This akāśa is expressed by khaṁ खंbīja vibration (from खkha) and this khaṁ is said to be brahman.
• ga ग- is rooted in gam; ga is associated with or a noun of gaṇeśa. If you look for gaṇeśa mantra-s, you will find gam prevalent. Hence this tells us by this seed bīja Mars and gaṇeśa have an association.
  We will leave this for another time., yet this gam is 'going, moving' . We can see the association of Mars (energy) and gaṇeśa's removal of obstructions - both in going, moving, energy.

How long will it take to do 1 lakśa (100,000) repetitions (purascarana) of a mantra? Lets make a few estimates.
For a mantra that is bīja-akṣara¹ (written bījākṣara) lets assume the matra¹ is 3 ,4 or 5 seconds in duration. This also includes the pause matra being each repetition.

• 3 seconds = 20 per min, 1200 per hour and 83.3 hrs per 1 lakśa
• 4 seconds = 15 per min, 900 per and hour 111.1 hrs per 1 lakśa
• 5 seconds = 12 per min, 720 per hour and 138.9 hrs per 1 lakśa

One can say I plan on doing 1 hr per day or 2 hrs, etc. and can then calculate the number of days for the completion of 1 lakśa (some prefer to write lac).

Lets go to a prasiddha (well known) mantra that has more then just one syllable:
Śiva's pañckṣara ( 5 syllable ~phonemes~ or akṣara) - namaḥśivāya
It is recommended it should be repeated 5 lac times i.e. 5 akṣara in the mantra X 100,000 = 500,000 or 5 lakśa.
Is there some authority that suggests this number is correct? Yes. The Śiva mahāpurāṇa, Vidyeśvara saṃhitā (section), 17th khaṇḍa (chapter or parvan) 53rd śloka.
Lets continue then with the calculation:

• 4 seconds = 15 per min, 900 per hour and 111.1 hrs per 1 lakśa ; 5 lacs = 555.6 hours
• 5 seconds = 12 per min, 720 per hour and 138.9 hrs per 1 lakśa ; 5 lacs = 694.4 hours
• 6 seconds = 10 per min, 600 per hour and 166.6 hrs. per 1 lakśa ; 5 lacs = 833.3 hrs.

So what does one do when talking of these large amounts? One approach is to calculate what matra or personal measure is at i.e. personal metre ( chandas).

Lets say my speed is at 5 seconds per repetition. And this is done for 2 hrs a day ( AM and PM). This then suggests that 347.2 days are needed to complete 5 lakśa.
In this method one does not count the individual repetitions but only the days that pass not getting caught into the detail of each mantra repetition.
With this approach one can also set a 'missed repetition' number. That is, say your mind wanders and you miss a few repetitions. No worries. You say ( and calculate in) that you miss on avg. 2%. So you add in 2% more back end of this practice. That is, you add an additional 13 hrs ( 2% X 694 hrs) to the total or 694.4 + 13 = 707.4 hrs, or a total of 353.7 days ( round up to 354 days).

Atanu-ji offers the following from a past post:

The number of repetitions cannot be same for two different sadhakas of unequal maturity. The rule that I follow is to just continue to do it till it does not go away on its own. Satapatha Brahmana has instruction regarding this. It says that whatever form of Agni one lights up (for worship, contemplation, japa etc.) one must continue with the same for at least one year.

My teacher favored this time period also, he would say it is better to be late by 6 months, then to be one day too early with one's use of the mantra.

Are there other approaches? Sure. Use the 108 count for each sitting for japa of the mantra. Many like to use multiples of 108. This is where you actually count each mantra. This is usually done with some mālā¹ .

Other approaches? I am sure members of HDF also have some ideas on this matter.

praṇām

words

• matra मात्र- measure of any kind ( note not mantra)
• praṣṭṛ प्रष्टृ- one who asks or inquires
• bīja बीज seed; element , primary cause or principle , source ; syllable which forms the essential part of the mantra of any devatā
• aksara अक्षर- the syllable ; also means imperishable
• prasiddha प्रसिद्ध- well known
• mālā माला- a string of beads , necklace , rosary; also a wreath. Not to be confused with mala - that of a blemish, dirt, etc.

[amra]

Also a mantra is a telephone line to the deity you are aiming to propitiate. By repeating a mantra you attempt to tap into a divine source. You invite the deity into your consciousness by repeating syllables that correspond in gross speech to the entities subtle form. But an imprtant point is that all letters and words are gross forms. The subtle forces have to be attracted to the mantra. This can only be accomplished by an adept a Siddha. A normal person does not understand the subtle forces and by repeating a mantra may attract forces and then cause disrespect to them. As our knowledge-understanding of the divine worlds is now fading in the modern age, in order to prevent misunderstandings, I would say the only mantra one should repeat is the name of God the formless creator under whatever name one feels comfortable.

[kd gupta]

Listen the MANTRA with closed eyes....

http://www.totalbhakti.com/bhajans.p...al&visit=visit

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

amra writes,

Also a mantra is a telephone line to the deity you are aiming to propitiate. By repeating a mantra you attempt to tap into a divine source. You invite the deity into your consciousness by repeating syllables that correspond in gross speech to the entities subtle form. But an important point is that all letters and words are gross forms. The subtle forces have to be attracted to the mantra.

What amra offers is of great import. The mantra on the lips is at the surface level of the mind. Like a ship on an ocean, bobbing hear and there, being moved by the current and large waves. The intent of the mantra is pada-gata ( step + departed from the world) i.e. the movement of the awareness inward closer to pure awareness.


The mantra is a vehicle to take us from sthūla¹ (gross) to sūkṣma¹ (subtle). The devatā reside in the subtle, the finer levels of existence. Hence I have been taught excessive verbal use of ajapa mantras i.e. not repeated on the lips reduces their effectiveness. Why so ? Co-mingling of the gross and the subtle. The devatā being 'called' prefer the indirect method ( so says the upaniṣads) of being addressed - subtle, inward.


More on this matter as the knowledge unfolds and others contribute to the thread.

praṇām

words

• sthūla - course, gross; bukly, massive
• sūkṣma - subtle; the subtle all-pervading spirit , Supreme Soul

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

With mantra-s as mentioned in post 1, we use them to settle down the mind, to bring peace i.e. śānti शान्ति -peace ; those sounds and vibrations that bring, establish and perpetuate peace in the individual and surroundings ( surroundings = environment, society, universe).
So, lets look at meditation and settling down the mind. First we need to bring in pratiprasava.

pratiprasava is a tatpuruṣa ( a compund word) prati + prasava :
prati प्रति means back , again , in return + prasava प्रसवmeans being set in motion. It also means birthplace and procreation. So when we add this together prati or back, return + prasava or birthplace = returning back, or reversing the birth process , or returning back to the original state.


Meditation is a vehicle for pratiprasava, reversing the birth process. That is, thoughts have 'births'. Meditation is the process of reversing that process. It's like going to work every day. One gets in their car, or public transportation and goes to work. What do you do when you come home? You reverse the process, pratipradava, daily.

But you say 'my mind fly's here and there, how can I settle it down?'. Even Arjuna mentions this concern to Kṛṣṇa. This is where the wise assists us in our understanding. The sage uddālaka āruṇi teaches his son śvetaketu on some key principles in the chāndogya upaniṣad , Chapt 6 (6.8.1). We will use these concepts next to help explain the settling down of the mind.

Consider the mind like a tethered bird to a post (says this upaniṣad). It flaps here and there, yet can go no further then the length of the string. As it grows tired it finally settles down on the post. Like that, the mind goes from here-to-there all day. Many times thoughts are going on, and you may or may not be aware of them , yes? So what is this mind tied to? It is tied to prāṇa, it is born of food, yet it has the ability to settle down each night when one retires and one sleeps (svapiti), and goes to deep sleep.

Hence if one's mind is aflutter with thoughts, and scattered randomly, then what can one do? Settle the mind down by managing the lord of the mind, prāṇa. And what is the approach? - prāṇāyām. It is considered one of ther 8 means (accessories) of attaining yoga called out in Patañjali’s yogadarśana (the yoga sūtras of Patañjali).
There is a post on prāṇāyām here on HDF - http://www.hindudharmaforums.com/showthread.php?t=3351&highlight=pranayama .

As a wind drives away smoke and impurities from the atmosphere, prāṇāyām drives away impurities from the body and mind - B.K.S. Iyengar

More on this pratiprasava in a future post.

praṇām

[devotee]

That was a very valuable post, Yajvan ji. Thanks !

OM