|
Structure and Implications of Mantras |
 |
 |
 |
|
ThoughtRevolution -
Jap and Meditation
|
Swami Ramatirtha had once stated that – ‘One may become a God but one can never see or show thee...’. The same is true of the subtle elements, they can be experienced or felt-in but can’t be seen or shown in a laboratory. Flow of radio waves through the ether is well known though no instrument has been able to measure or demonstrate the ‘appearance’ or ‘existence’ of ether. We do feel the effects of chill, heat, happiness, sorrow... etc. in our day-to-day life but we can never see or show these effects in visible or otherwise perceivable forms.
Recitation of the mantras is only a means for arousing the omnipresent subtle power of Sabda. When we awake somebody by pushing him by our hand, the hand simply plays the role of a tool, it is not a part of the process of awakening. Similarly, the specific configuration of syllables and the sound (including the sublime sound) produced by the japa of a mantra is only a means for activating specific field of the cosmic energy of Sabda. Which mantra is suitable for awakening what kind of subliminal energy center – is described in the viniyoga (structural classification) of that mantra. All of the Vaidika and the Taantrika Mantras have distinct viniyogas. The ancient scriptures of Aagama and Nigama describe the viniyoga part along with the details on the methods (and saadhanaas) of the japa of the mantras. Before reciting a mantra one must read and understand its viniyoga.
The viniyoga of each mantra has five components – (i) Risi, (ii) Chanda, (iii) Devataa, (iv) Bija and (v) Tatva. The first component contains the names of the risi(s) or the spiritual saints who had discovered, compiled and/or completely mastered that particular mantra and who therefore are regarded authorities on all the knowledge associated with the spiritual practice of that mantra. Such spiritual saints are the ideal gurus (guides) for the disciples who endeavor a Saadhana of that mantra. Recalling this first component of the – viniyoga of a mantra also implies that revered devotion for those risis and adept guidance of a noble guru is essential for practising (the japa of) that mantra.
The chanda indicates the rhythmic composition for the enunciation or chanting of the mantra. As described earlier, each mantra can be practised with different combinations of swaras (musical accents) and gati (amplitudes). Maanasika, Vaacika, Upaansu, Udaatta - Anudaatta, Swarita...., etc are some of the many modes of japa that are also described in the chanda for a mantra. The specific pattern of sonic waveforms generated by the mantra–japa depends upon the syllables of the mantra and the type of chanda used. The assignment of appropriate chanda for the spiritual Saadhana processes of practising a mantra is called – yati. The selection of a yati and hence of a chanda for a given mantra is decided with respect to the purpose of the Saadhana, the configuration of the mantra-syllables and the mental and spiritual level of the saadhaka.
The third component, the devataa represents the specific cosmic field (– of the subliminal energy of Sabda) in the limitless expression of the supreme thy consciousness – that is aimed to be reached (realized) by the japa-Saadhana of the associated mantra. We all know that out of the different programmes being broadcast via the radio waves, a radio set can catch (receive) only the ones whose frequencies it is tuned for. Similarly, from the different streams of the conscious power of Sabda present in the universe, a mantra can be used to link the individual consciousness with the devataa of that mantra.
As the practice of the mantra involves devoted meditation upon the devataa along with the specified (according to the chanda) rhythmic enunciation or chanting, the risis had assigned visible forms to different devataas – representing different manifestations and subliminal expressions of the One, Eternal, Thy Consciousness…. Some of the risis also recommended worshiping the idols – of these forms of the devataas – in sacred atmosphere before commencing the japa of the mantras.
Worshiping an idol of God often facilitates proper meditation and creation of the internal emotions to strike the intrinsic core of absolute faith that is necessary for confluence of the individual consciousness with the cosmic flow of divinity. This type of rituals (called saakaara upaasana) do help conditioning the minds of the disciples who find it difficult to meditate upon the subliminal forms of Sabda in the soonya – the absolute void, the ultimate, the ‘non-existent’ but eternal realms of thy conception.
The bija represents the origin of the mantra. It may be understood as a group of those syllables that contain, in compact coded form, the gist (tatva) of the mantra and thereby imply the latent existence of the specific power of Sabda in that mantra. The japa of the bija generates the ‘energy’ essential for initiating the activation of the ‘power’ of the associated mantra.
The understanding and expertise of the science of mantras had illuminated the minds of the risis with supernormal sagacity. They could therefore grasp the knowledge of the limitless expansion of the universe and completely ‘visualize’ the structure and function of the tiniest part of the over 72000 nerves and glands mysteriously folded inside the human body and could also accomplish remarkable spiritual realizations. They also presented different streams of their intrinsic knowledge in the ancient Indian scriptures via prose consisting of the hymns of mantras.
The scientific significance of the sound produced by specific syllables has attracted many researchers to study the special features of the sonic waveforms generated by the recitation of the mantras. The ultra sonometer developed by Dr.Fristlov is used for triggering different chemical reactions via the effect of ultrasound. The stirrer used in this device can be made to stir (by the obvious effect of ultrasound!) so fast that in no time it can make the steady water – contained around it – churn violently like that during boiling at maximum pace. As far as the sonic effects are concerned, the subtle power of a mantra, if focused, can be more ‘explosive’ than the nuclear power.
The yogis often use the vital power of the air-element (vaayu-tatva) and gain supernatural physical powers. A maantrika works at the highest level (aakaasa) – in the hierarchy of the five basic elements and he can therefore be more powerful than other yogis.
Apart from the physical power of Sabda, the mantras are also endowed with the ‘magnetic’ power of the conscious energy of Sabda. The emotional linkage – through absolute intrinsic faith (sraddhaa) – with the devataa of the mantra attracts the subliminal energy of Sabda.
The devotion and prayers of the devataa of the mantra are performed to initiate this linkage.The rhythmic enunciation or chanting of mantras gives rise to two types of subtle fields of influence – one, the ‘sphere’ of sonic effects, and the other, of emotional (conscious) effects. The expansion and the power of attraction of these fields intensify with continuous (cyclic) japa of the mantras in specific rhythm in a consistent manner. So powerful their force of attraction could be that, any kind of material or conscious form entering into their peripheries could be transformed according to the influence of the mantra. The use of mantras for enlightening the mental and sentimental domains of all the human beings may therefore be regarded as a scientific possibility, a spiritual endeavor, rather than a myth or a daydreaming.
|
