Re: Dangerous Mantra Meditation?
hariḥ oṁ
~~~~~~
namasté
There is a few things to consider...akṣara samudaya¹ ( अक्षर समुदय ) is one of them. That is, the union of the sound form ( i.e. the mantra) that comes together for individual use. Will it yield results ( siddhi) or not , will it yield ari ( hostile or pāpā) or not ?
You see, not every mantra's vibration is for every person. Just like our body types, some foods are nourshing for one, and not for the other.
So , how does one know ? When the mantra is given by the teacher one can have confidence it will apply; when picking from a book, one will not be sure if it is applicable. I have found this myself in my studies. I also found some mantra's that yield little results years ago can now be used today. So there is a time factor, a maturity factor, etc. to this. This knowledge is called mantraśāstra.
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.
Within the knowledge of mantra-śastra there is ṣaḍkarma ( some write ṣaṭ-karma) 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 शान्ति - peace. Mantra-s for general well being, and removing one from the cycle of rebirth.
- vaśīkāran or vaśīkāra वशीकार - 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 स्तम्भ - fixedness , stiffness , rigidity ,paralysis , stupefaction . This is for creating obstructions.
- vidveśana विद्वेशन 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 उच्च is high , lofty , elevated , yet also intense , violent + tanā तन uninterrupted succession ; This mantra type is for creating aversion between others ( people, groups, etc.)
- marana or mara मर dying , death. From this word you can see this mantra type is death-causing.
I support the uplifting approach , śānti. The benefits go to the practitioner and the environment. It brings a life-supporting influence to the family of man. This is how I was taught and I stay with the program.
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?
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
words
- akṣara - in this application means syllable or phoneme regarding saṃskṛt sound forms; this word also means imperishableand is another name for śiva or viṣṇu
- samudaya - coming together , union , junction , combination , collection , assemblage , multitude , aggregation , aggregate i.e. to collect or assemble
यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
yatastvaṠśivasamo'si
because you are identical with śiva
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