hariḥ oṁ
~~~~~~
namasté
From a past post...
Some say there are 70 million mantra-s; This is called out in the Mālinīvijayottara tantra (1.18). Later the book calls out that Śiva has appointed 35 million mantras for use. Others say each word of the veda is a mantra ( which is true when one understands the word in full) . In any case there are many more mantras available then one individual may make use of.
Now, there is a body of knowledge called mantra-śastra. Within that body there is ṣaḍkarma ( some write ṣaṭkarma) meaning 6 actions or intent (purpose) of mantra-s. Are there others? Yes, but for this post let me offer the following.
Here are the 6
- śānti - peace. Mantra-s for general well being, and removing one from the cycle of rebirth.
- vaśīkāran or vaśīkāra - bringing into control; subjugation; We see the word vaśī + kāra : vaśī or holding others in submission to the will + kāra making , doing , working , a maker ; Some may call this vidheya - to make obedient.
This was called out above . Mantra-s used to captivate another with-or-without their knowing.
- stambhanam or stambha - fixedness , stiffness , rigidity ,paralysis , stupefaction . This is for creating obstructions.
- vidveśana vid + veśana - vid to get or procure for + veśana - that act of entering ; one can consider veśī or piercing. This mantra type creates a split ( or difference ~ dissention) between others ( people, groups, etc).
- ucchatanā ucca + tanā : ucca is high , lofty , elevated , yet also intense , violent + tanā uninterrupted succession ; This mantra type is for creating aversion between others ( people, groups, etc.)
Some may be using a mantra and not know its influence and this can bring the wrong influence (cause mischief) , even though the intent was well-meant. Others may be using a mantra with no results, it is dead. What do I mean?
- marana or mara dying , death. From this word you can see this mantra type is death-causing.
Mantra-s need to be enlivened , brought to life and there are multiple 'features' to this which I choose not to lay out. But that said, the value of receiving a mantra from a proper instructor ( teacher, guru, etc.) is of great value; Given by the guru this enlivening process has been accomplished and the mantra is ready for application.
What is needed is the proper application and purascarana (number of repetitions) for siddhi ( sidh = to turn out well i.e. success).
This is the value of teacher-student ( guru-śiṣya ) relationship, as the guru brings the knowledge of the paramparā (tradition, lineage) to use in the proper mantra application.
praṇām
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