Some thoughts on mantra

[atanu]

hariḥ oṁ
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.
praṇām

Namaste Yajvan ji,

We had a discussion on this earlier. Though the vehicle is the property of the owner, yet the vehicle is vested with the power to lead the owner astray. That is Ganesha, the Buddhi may apparently be scattered by the restless Rat -- the mind.

What I wish to remind is that the prAna, which has remained indivisible is master of the discrete minds. But the MIND, called prAnanAtha, is the Lord of prAna. The MIND was created first, though mind and breath are always together and move together. Gaining control over one is gaining control over the other also.

That the Mind came first is described below:

Satapatha Brahamana

10:1:2:3. Now with regard to the body. The Fire-altar is the mind, the (chant of the) Great Rite the breath, and the Great Litany speech: all these one ought therefore to undertake together, for mind, breath, and speech belong together; as to why the Fire-altar is built first, it is because the mind is prior to the breathings.

-------------------------

It is said that There was nothing whatsoever. It alone breathed on its own.


Om Namah Shivaya

[Eastern Mind]

Vanakkam:

When we are doing japa, there are two opposite thoughts on time after our due diligence regarding the time spent is over. (whether its 10 minutes, an hour, or a mala round or two)

1) "Thank God this is over. It seems like it lasted forever, and a day."
2) What? I'm done. Feels like I just got started."

Obviously the second thought is the one we'd like to be at.

Aum Namasivaya

[sunyata07]

Namaste EM,

2) What? I'm done. Feels like I just got started."

I would really love to be able to have more of that kind of feeling after japa, but sometimes it seems like a huge relief to my wandering mind to let it loose and just get up from meditation. Are there any disciplines to still fluttering thoughts? Perhaps it is just a matter of consistency and discipline: setting aside X minutes everyday for the mind's "time out". I have been reading that one of the most basic forms of meditation, like watching the breath and control of prana, is very good for keeping the mind quiet. It seems like the first necessary step for successful meditation, and not just sitting still with your legs crossed, picking a mantra at random and thinking you are making spiritual progress.

[atanu]

Namaste EM,
I would really love to be able to have more of that kind of feeling after japa, but sometimes it seems like a huge relief to my wandering mind to let it loose and just get up from meditation. Are there any disciplines to still fluttering thoughts? Perhaps it is just a matter of consistency and discipline: setting aside X minutes everyday for the mind's "time out". I have been reading that one of the most basic forms of meditation, like watching the breath and control of prana, is very good for keeping the mind quiet. It seems like the first necessary step for successful meditation, and not just sitting still with your legs crossed, picking a mantra at random and thinking you are making spiritual progress.

Namaste sunyata,

Every one faces such problems, more so since, the garbage has to brought out to be thrown away, before true meditation can take place. I can only indicate what works for me, but I hope that some of the following may be useful.

When both nostrils are open and smooth, it works best. Neti or putting a drop of til oil in both nostrils clears them up. A short practise of Anuloma-Viloma is invaluable.

Often there is not enough time for doing the preparatory practises. So, it is also essential to employ some management principles and practise time management. Finish other chores on time.

It is best not to intellectualise the mantra. Thoughts will only multiply. The only thought should be that there is nothing as important as attaining tranquility and concentration of the mind.

Under any circumstance, however, I find it useful to dilligently watch every syllable or see every syllable of the japa. Soon japa happens on its own and I become the seer.

Best Wishes.

Om Namah Shivaya

[sunyata07]

Namaste Atanu,

Thank you for the advice. I have read before for optimum benefit, mantra japa should be internalised, although I believe I would be a lot happier trying it out aloud until I am very certain I am pronouncing the syllables accurately with my natural voice.

Some people have told me some mantras should only be used after proper instruction and guidance from a guru through diksha, and that some mantras are even harmful if not used correctly!

Also, what are people's opinion of some of the darker mantras that are used? I have been recently introduced to the Bagalamukhi mantra and I hear that, while it is actually used as a protective mantra against slander, it causes damage to one's enemies? Is this a form of black magic, or could somebody enlighten me on this? Are some mantras destructive in their nature, and even dangerous?

[yajvan]

hariḥ oṁ
~~~~~~

Namasté EM, sunyata07 (et.al)

Vanakkam:
When we are doing japa, there are two opposite thoughts on time after our due diligence regarding the time spent is over. (whether its 10 minutes, an hour, or a mala round or two)

1) "Thank God this is over. It seems like it lasted forever, and a day."
2) What? I'm done. Feels like I just got started."
Obviously the second thought is the one we'd like to be at.
Aum Namasivaya

This also suggests an indication of proper approach...
there is japa and ajapa ( on the lips and within the mind respectively).
When the mind calms and goes inward, time is not there; When the mind sails on the ocean of thoughts , time remains a contender.

Yet this mind, when it has a chance to get back to 'change' and to diversity , to go from one thing to another as a bee looking for pollen flower by flower, will pull the mind out of this silence.

praṇām

words

japa जप - muttering, whispering
ajapa अजप - without muttering on the lips; infers internal japa. This word is also (the female gender) the name for the formula called haṃsa. Much can be said about this haṃsa. The 'all ' of creation and expansion can be found in this vibration - this is some of the wisdom of kaśmir śaivism.

[sambya]

Namaste Atanu,

Thank you for the advice. I have read before for optimum benefit, mantra japa should be internalised, although I believe I would be a lot happier trying it out aloud until I am very certain I am pronouncing the syllables accurately with my natural voice.

Some people have told me some mantras should only be used after proper instruction and guidance from a guru through diksha, and that some mantras are even harmful if not used correctly!

Also, what are people's opinion of some of the darker mantras that are used? I have been recently introduced to the Bagalamukhi mantra and I hear that, while it is actually used as a protective mantra against slander, it causes damage to one's enemies? Is this a form of black magic, or could somebody enlighten me on this? Are some mantras destructive in their nature, and even dangerous?

there are three forms of japa --vaachik(with loud utterance) , upaamshu( low murmuring) and manasic(mental) . out of them manasic japa is considered the best and most effective . however the other two can also be followed . specially with beginers it is seen that they cannot concentrate on the mantra for a long time . during this time it is better to go for vaachik or upamshu japa . it is also advisable when the mind is deeply agitated . however diksha mantras are usually guhya mantras(secretive) and are not supposed to be told or heard by a third person other than the recipeint himself . hence if someone wishes to practice vaachik japa he must check that the sound doesnt reach upto the ears of other people .

all these restriction are applicable to diksha mantras and bija mantras . hymns and glorification mantras in forms of stuti , stava does not require such followings . there are however some texts like durga saptashati chandi , which is not usually read aloud by non brahmin individuals . for personal reading it is okay . but for ceremonial reading or chanting there is a strict and definite set of instructions and rules which have to be followed even by brahmins . as this particular form of text is considered highly ugra and potent , people generally do not break these laws.

bagalamukhi mantra( if it is an ordinary stava stuti or bija mantra) cannot be of any harm in itself , but if followed in the correct procedure it might come in help for occult practises . however the person doing the balck magic or intending someone's harm , is not above the laws of karma . eventually the bad karma of wishing a jiva harm , falls on him and ruins his life too . its best to stay away from such malpractises of mantrashakti .

[atanu]

Namaste Atanu,

Also, what are people's opinion of some of the darker mantras that are used? I have been recently introduced to the Bagalamukhi mantra and I hear that, while it is actually used as a protective mantra against slander, it causes damage to one's enemies? Is this a form of black magic, or could somebody enlighten me on this? Are some mantras destructive in their nature, and even dangerous?

Namaste Sunyata07,

I think sambya has given correct idea. Mantras, if not given by Diksha, are said to be useless, similar as an instruction by atanu to Finance Minister of India is useless. Finance Minister needs to be instructed only by the PM.

But I think the highest teacher is Param Atman Himself. I do not think that meditating on OM or stuti mantras would require such injunction, since such is not told specifically in Gita (as far as I remember). Moreover, one cannot just wait indefinitely for a Guru to appear in person and initiate. Rather, one can take Krishna or Durga or Shiva as Guru; Or even any true unembodied Guru, who pervades regions by the teachings.

IMO, what is more important is the intent. It is said that the egoless-desireless renunciates do not gain anything by action, except that they attain their svabhava (true nature), which is of pure bliss. But detractors gain the negativities and friends gain the positivities of whatever acts such a renunciate appears to go through.

A teacher said: Teachers are many. The teaching is One. Hold fast to the teaching.

Om

[sambya]

dear yajvan .

i think the correct translation of the term ajapa would be that which is never chanted instead of mental japa . because the ajapa or 'ham.....sa' starts right since the birth of an individual and continues till his death in form of inhales(ham) and exhales(sah) irrespective of the whether he is spiritually inclined of not . it can be loosely translated as that japa which is effortless .

all as per my own limited understanding ...............

[yajvan]

hariḥ oṁ
~~~~~~

Namasté sambya,

dear yajvan .
i think the correct translation of the term ajapa would be that which is never chanted instead of mental japa .

What you offer is insightful . Lets take it just a bit deeper, okay?


ajapa - If we look at its root 'jap' it's defined as to utter in a low voice , whisper , mutter ; also to invoke or call upon in a low voice. It also means to whisper repeatedly.

Now we add 'a' to this word which means 'not' , or a negation of the next term. so a+japa means to 'not invoke or whisper, mutter or call upon in a low voice' repeatedly. It simply means the aspirant is no longer voicing a prayer or mantra via the lips and the expulsion of words coming of the mouth does not occur. This word (ajapa) has and is used for mental prayer, invocation, mantra use as it implies no outward movement.
Simply put the mantra is not voiced, but still occurs in the construct of the mind. A subtle difference wouldn't you say?

Also note another definition is the mantra or formula called haṃsa - consisting and or accompanying by a number of inhalations and exhalations of breath. It is said our breath does this automatically, which each breath ( knowingly or unknowingly ) this mantra continues.

One more definition that is worth looking at ; ajapa is another name for a goat-herd. How do we get there? 'aja' is a troop, a drove. And 'aja' is a he-goat , ram. Hence the connection.

We can see how 'aja' can be applied then to ajapa - as one is doing a 'group, a herd' of chanting. Also note ( and this is a bit more esoteric) 'aja' is also another name ( a noun) of indra , of rudra , of one of the maruts and a few others. It is though one's japa or ajapa that one may invoke one of these devatā.

How can we say this? Due to the a+ja definition. Note the 'a' = not +' ja' = born - so aja is the 'not born'. And who are they? The devatā. So we can see there is a richness in this a+japa, jap, aja, and a+ja.

praṇām