Mantra Use

Mantra Use

I’ve talked here a number of times about mantras, but mainly in the context of meditation. Recently I talked some about how everything is vibration and thus Word or mantra.

In the west, we see a little of sound healing and music therapy. But the science of mantra is applied to multiple fields in the east. Not only is it used in meditation and devotional ritual, it’s used in healing, neutralizing karma, developing abilities, architecture, and more.

The trick is, much of it has become couched in ritual and religion making it much less accessible. This was one of Buddha’s big pushes: to throw out superficial ritual and dogma and come back to the core teachings. Father Joseph Girzone also spoke to this on another post.

To understand mantra, the first part to know is the language of nature, the sounds (vibrations) nature uses to build the world. According to Shiksha, a Vedic book on Sanskrit, the closest we have to nature is the Sanskrit alphabet. This is the foundation of all mantra.

Shiksha describes an alphabet of 64 characters but many of these are very rare punctuation and the extra-long 3-count vowels. The working alphabet of common use is about 48 to 50 characters. That’s what is typically taught as a foundation.

Like English, a letter represents a sound, not a word. Sanskrit is twice the size of the English alphabet but has none of the variables. A given letter is only pronounced one way. And unlike many First Nations languages or something like Greek or Russian, the entire Sanskrit alphabet can be represented (transcribed) with English letters, although a few accents may be needed. There is 36 phonemes of 21 unique sounds. The rest are variations in tongue position and length resulting in 4 N’s, 3 S’s, some D’s, short and long vowels, and so forth.

Some of the differences are subtle to a western ear but it is precise and consistent and pretty easy to learn. Sanskrit grammar, however, is much more complex. But to simply read and speak it, little of that is necessary. Just a familiarity with the alphabet and a few common compound consonants like Ksha. (as in kshatriya, the ruling and warrior caste)

Bija mantras are based directly on the Sanskrit alphabet. Add an M to any letter and you have a new, potent tool. Even reciting the alphabet itself is a form of mantra practice, addressing the range of nature. The alphabet also gives you the ability to read many of the old texts directly, checking how the translator interpreted the work.

It’s worth noting here a key aspect of Sanskrit and mantra. In Sanskrit, there is a direct relationship between the sound, the form that sound produces, and the meaning of the sound. These are not just random sounds but sounds that can be experienced in form when heard on the vibrational level of consciousness, known as ritam bhara pragya.

And this is why correct pronunciation and correct choice of mantra is significant. The effects are significant. The sound is the form or effect. The chair you’re sitting on has a Sanskrit name that produces its form. The name also give you its nature, composition and complete history. It’s the signal key to the chairs knowledge base.

Thus, you want to make sure you’re starting with the correct pronunciation. You’ll want an understanding of the right tongue position and audio samples to get it right. A tutor can certainly help.

Another issue is that a lot of the Sanskrit floating around is actually  Hindi, a “modernized” version. You’ve undoubtedly seen the Om symbol, looking like a decorated 3. That’s not proper Devanagari Sanskrit even if it says otherwise. The proper A looks like an open hand pointing down because it is – Shiva’s. He is said to be the source of the alphabet. His drum (a damaru) beats out the vibrations and his hands show the correct symbols (letters). We might even call the letter-shapes mudras. That’s why it’s called Deva-nagari. (see comments)(It’s also worth noting that Nature operates in a 3D space. Sanskrit is not used linearly by nature.)

I didn’t find a single on-line alphabet that was correct classical devanagari. I thus decided to prepare a reference file.
The Attached Alphabet (113k) has 3 sections:
1 – The Alphabet with transliteration and some usage examples and modern variants. Also a table of Sanskrit numbers and some compound consonants.
2 –  The “Classic” Alphabet alone
3 –  The Alphabet with sample words for pronunciation practice plus a mouth position chart for the Tongue position key.
(I’d been meaning to update my scribbled table anyway)

There is a large and growing library of Vedic texts in devanagari on-line, for free. A few are extremely rare.

My own study was in grad school with the man who literally wrote the book used in Universities of the west to learn Sanskrit. But those materials are not available free on-line. And I’m no pronunciation expert.

Once the alphabet is known, you can begin to study mantra. And then you learn technique. If you just say a mantra or think it in your head, it’s just a sound like any other in the noise of the world. Proper technique charges or energizes the mantra so it works on the level of vibration itself. This is, for example, partly the purpose of a guru puja before meditation instruction. Also one of the reasons you want proper instruction in meditation rather than learning from a book.

From these basics you can learn the applications. The mantras for different body parts and locations, for the areas of a building, for special abilities, and for various influences in time. This is also the origin of yagyas or performances to bless a home or new child or marriage.

Without the right mantra at the right time and the right technique, a precisely performed yagya will offer a pleasant blessing rather than a profound result. Much of it is taught traditionally, passed down within families and traditions. It is kept secret from the untrained to avoid folly. But that also makes it hard to find quality information.

In my own experiments with a healing mantra, for example, I tried the right mantra on a joint. It made little difference. But when I used it in a more effective way, putting the sound into the flow of the energy, it was much more potent and brought immediate results.

A good introduction to applications is Mantra Yoga and Primal Sound, Secrets of Seed Mantras by Dr. David Frawley. While I don’t agree with all of his interpretation, the small book is packed with reference charts and detailed background.

While all this may seem kind of strange and foreign, much of our world-context is derived from this ancient set of sciences. Our number system, the way we divide space (360 degrees), the way we divide time (hours, days, etc), and more.

As may now be clear, the basics are simple and powerful but it’s all in the details and it takes some training and practice to become proficient. Still, it’s worth getting to know the alphabet. If you know of any good on-line audio resources, let me know. The British prof who sounds like she’s being poked when she does a, i, u really won’t do. 😉

Last Updated on September 12, 2018 by Davidya

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  7. Hi Jnana
    Firstly, I’ll say that I am not a mantra expert. This is a highly specialized study. However, I have formally studied Sanskrit and the giving of bija mantras, so I understand some of the principles.

    The Mahamrityunjaya is also known as “the great death-defying mantra” and is a mantra to a form of Shiva to liberate us from death.

    I would not describe this as a householders mantra.

    As another point, the mantra originates as a verse in the Rik Veda. In the Shankaracharya traditon, the Rik Veda is only to be recited by those in the linage of the original seer, a Vedic pandit. It is for us to listen rather than recite.

    As a broad principle, householder mantras are associated with the divine mother or tridevi. They favour success in the world to better support a spiritual practice.

  8. I would further note that the meditation I suggest is an effortless one that uses bijas as a vehicle to go beyond mind, form and meaning.

    A longer mantra may be used as a method of prayer but I’ve not found it as effective for samadhi and the establishment of presence.

    It is the development of samadhi that helps awakens the Self here. With awakening, we recognize ourselves to be the immortal Self and thus overcome death.

    This is the direct way, from my perspective.

  9. That said, we may not have much of a choice as to whom we offer our devotion. For some this carries forward through lifetimes.

    But our practice, as noted above, can be distinct from our devotion. It also can carry forward through lifetimes, as mine has.

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  12. Dana

    Have you ever heard anything about the Hebrew letters in relation to the Sanskrit alphabet? In Kabbalah they spoke about some of the same concepts, such as the vibrations of the letters being building blocks of creation, and the shapes of letters having various meanings.

    1. Hi Dana
      I’ve never seen a direct comparison.

      What comes to mind is a couple of things Maharishi Mahesh Yogi said many years ago. To paraphrase:

      One was that Sanskrit matched nature about 95%. Hebrew matched nature about 75%. If I recall English was about 25%. Broad numbers of course.

      The other was that language arises from the local laws of nature so will naturally be different in different areas. He thus saw value in preserving indigenous languages.

      (On the flip side with modern globalization, there is a kind of homogenization of language going on.)

      Finally, a point about the 4 levels of language (speech).

      Sanskrit in the context of mantra is Pashyanti, used on the causal. We might call modern Hindi the Vaikhari or common spoken version. It’s used for communication not effects. Less aligned with nature.

      Modern Hebrew is also Vaikhari. But in the Kabbalah, they’re talking causal so the language is used and seen differently there. Letters have meanings and numerical values, and so forth.

      So it’s not just about language but usage or technique – just as with mantra.

      A comparison would be possible but it would take experts in both languages with a sense of the genetics of the variations.

      All the mentioned alphabets start with A, for example, the beginning.

  13. Lorey

    Regarding the Mahamrityunjaya, I have done a program with this mantra of 4 hours a day for 30 days, which was sent/gifted by one of Maharishis disciples. He did not instruct me to do the program, it was an inner knowing.

    This is a very powerful mantra and may enliven devatas and other benefits, including those stated above. I would not recommend it to anyone who does not have access to the Ritam.

    Correct vibratory resonance is key to any mantra. . .

    1. Hi Lorey
      This is why it’s not a householders mantra. (laughs) But yes, doing a specific approach for a specific time period is common as a yagya. Also knowing how to use it well and having access to those levels where it can have more than a superficial benefit.

      For most people, I wouldn’t recommend this amount of time in practice. If the practice is effective, you don’t need to be spending a lot of time doing it. Most of our time should be living the life we’ve been given in the world. 🙂

  14. Lorey

    Lol, regarding the householder designation. To do this kind of “program” with the Ma ha Mantra is like a mini renunciation, which seems to be a pattern here. For approximately 3.5 years I did a home renunciation that consisted of meditating for 10 to 16 hours a day, which was not actually planned but just arose. This can create some havoc in your life, lol. Since then, there seems now a pattern associated with the build up/expansion to further refinement and shifts. These mini renunciations can also be in the form of emmersion in reading and contemplation of Sutras, others comnentary such as yours, and online videos and writing.

    Have noticed since the 3 month Ma ha program that I know the sounds of objects.

    As you have recommended, have been watching Loren Hoff videos. He emits light and changes colors. Have you noticed this? Reminded me of Krishna in the Gita.

    Cheers and many thanks.

    1. Hi Lorey
      Well – there’s several things here. There is being born a natural renunciate and living that way. This is true for only a very small % of the population.

      There is going through a more renunciate period, such as in parts of a Rahu Dasha or going on a long retreat or though a stage of development.

      And there is inner surrenders, the renunciation of former attachments, identifications, etc. For big ones, there can sometimes be a few days or weeks where we take a step back and process what has opened.

      If it’s called for, life will organize itself around such things so it works out fine, although we may resist the unexpected changes and the releasing may create karmic events. If we’re getting blow-back, it can be a sign we’re overdoing.

      If we develop an aversion to the world, there can be the tendency to withdraw into overdoing practices or escapist things.

      (I write here to all who may read, not to anyone personally) 🙂

      But it is fascinating how things arise and call for attention and contemplation and life moves to support what is being called.

      On Lorne, yes. In fact, occasionally on retreats he suggests a way of looking which encourages that. It can break our identifications with habitual seeing.

  15. Lorey Hobbs

    Thanks, David. I have a natural tendency to spaciousness and needing to spend time alone to the point of being reclusive. True also in my work as an artist, which seems to have contributed to the spiritual: spending long stretches of time painting that would be qualified as “peak experience.” My initial awakening was spontaneous in 2004.

    Rahu Dasha: Perhaps I should have one of the TM Joytishes do a chart.

    Seems like moving toward something rather than aversion or escapism. Always good to check and use discernment along the way.


    1. Hi Lorey
      I also have that tendency which I’ve taken as a need to focus and do things to ground. My work is also mostly solo and has been for some time. Here, I found I needed to balance that with a social life and cultured that. We’re all different though.

      I do find it useful to understand the nature of time I’m in. Dasha changes have often brought significant changes here, for example. Most jyotishis are cheaper than the TM ones. I list a few on the Consult tab. Andrew has a TM background if you’d prefer that.

      And yes – being aware of whats driving movement is the best way to understand its character and if it’s something to support or resolve.

      Cheers! 🙂

  16. Lorey

    Thanks, Davidya for responding and recommendations. Yes, I am understanding what you say about grounding. I have found an increasing pull toward this grounding. I have referred to this as movement back into the world. Seems appropriate with the descent. Social part is somewhat awkward sometimes. My responses and reactions to conversations get strange looks sometimes. Important to meet others where they are it seems.

    1. Hi Lorey
      Yes, the descent is very much about embodying/ bring the inner out into the world.

      (laughs) I know what you mean. I moved a few years ago, partly to be around people who could relate to what is here more. But I also hang out with semi-normal people in groups. I find it balancing.

      Being able to speak to people on their level is associated with the gift of teaching. Not everyone has it. But it is good to be able to communicate. We’re in this together. 🙂

  17. Hi Lorey
    One version of the alphabet includes 54 letters, half of 108.

    I’ve never been one to count repetitions. In my meditation, the mantra is a vehicle to go beyond the mind so counting would be a hindrance. In some practices or yagyas, a certain number of counts is used, often with a mala. But the issue to me is if there is some control being used to maintain the count, its holding the practitioner in the mind. Thats an impediment to yoga.

    More useful to me would be some intention but the attention being allowed to move freely. Then you have closer to Sanyama than japa.

    1. Lorey

      Agree with moving freely. I don’t count them either. I learned the Maha from a recording. They are always 108. The 432 is the Shuman resonance. Another TM friend mentioned that there are 432 initial impulses of intelligence. The ancient Rishis were quite amazing. These numbers and combinations run through sacred geometry.

      What this seems to point to is that they were repeating for each impulse, and therefore touching each at the Mahatattwa (first born).

      1. Yes, 108 then 109 for the guru. I wouldn’t try to give the impulses a count. Millions from what I’ve seen. There is a 1 into 3 into 7 into 12 process that leads into 108. Agreed on geometry.

        There have been some truly remarkable sages and rishis but many were supported by higher ages.

        And yes, layering with repeats. I’m also reminded that there is a level where they work in teams of 50 in a 3D array. The math isn’t always tidily synced.

        Back on 108, a standard deck of cards is half @54 and has metaphysical origins.

  18. Lorey

    Thanks for the additional references, etc. It only makes sense that math is never exact due to dynamism. There would be no creativity or matter or life. . .

    Regarding the millions of impulses, was this via direct perception?

    1. Yes. Here, first born is Narayana, the cosmic body. The devatta body is then a direct expression of that. It’s composed of millions of devata managing the bodies of all beings in all places and all time.

      One could debate if these are the “first impulses”. Or you could go forward to the bliss kosha where primordial sound arises and first vibratory impulses. Or drop back to the Shaktis of Divinity which are unexpressed. Theres fewer of those but they’re profoundly networked so I don’t see how you could come up with a fixed count.

      I’m sure there are other things that could be added. Traditions don’t even agree on how many archangels there are so it gets tricky to say how many of X. Depends on from where you’re experiencing and and from when. 🙂

  19. Aliyah

    Hi David, I’m studying mantras as a path to transformation with Russill Paul. You had asked in your article for more reference material. He has a book The Yoga of Sound that may be of interest. Blessings, Aliyah

  20. Found an online tool for building Sanskrit words. However, it was using Hindi letters rather than true Devanagari. I spoke with the originator and he was able to add a proper Devanagari keyboard just by changing the font.

    This allows you to construct Sanskrit with standard modifiers. The keyboard also does standard compound consonants. See the included instructions.

    You can do similar things with a Sanskrit font in a word processing tool and Special Characters. The page links to a related font.

  21. I’ve been on the TM path for over 50 years, and teaching [a similar program]. It is always fascinating to read technical details about the relative expressions related to the Absolute, such as meanings and constructions of bija mantras. But I wouldn’t actually attempt to use any such knowledge myself: I realize that after all this time and passing through people’s conceptualizations, it is probably not reliable, so I wouldn’t want to practice something that wasn’t known to produce a particular result. I have tried to teach advanced techniques (longer mantras), but found that people tended to add effort and so sometimes get worse results. I use a longer mantra myself (via TM instruction), but usually its pronunciation is allowed to be unclear, just a feeling.

    But more importantly, I feel there is only one result worth pursuing, and it is not the exotic, such as Patanjali’s super powers or Yogani’s bandhas, etc. It is just the ordinary processes of transcending all of the relative to reach nirguna samadhi/Self absorption, or, compatibly, making use of advaita vedanta pointers for direct path contemplation to reach self-realization, via Mooji, Rupert Spira, and others.

    Along the way I’ve taken four TM teacher training courses consecutively, taken courses in Sanskrt at the Advaita Meditation Center in Massachusetts, taken Maharishi’s TM-Sidhi Course, and learned other knowledge, most of which I’ve probably forgotten. All that sticks is the delight of experiencing unbounded witnessing, and the everyday joy of seeing my meditation clients having their own flavors of transcendent experience.

    I don’t know if I’ll ever reach awakening/Atman/Cosmic consciousness/the 5th state or beyond. But I don’t care. I’m not really an earnest seeker; I just do what I like without expectation, and see how sometimes I enjoy the result in my ordinary daily life.

    1. Hi David
      I’ve met a few people who have the gift of expertise in mantra. It’s fascinating to see them work.

      I agree that transcending (yoga) is key for the process. Healing the larger impediments can be helpful as well. Modern advaita can have a role but it’s not as reliable a path on its own. Mindfulness, for example, requires some presence. Otherwise, it’s just mind reflecting on itself. How culture presence? Transcendence. Further, there’s no culturing of refinement which will limit progress, unlike transcendence.

      If you’re a long term transcender, you’ll very much awaken. Most people need a catalyst to awaken, usually in the form of someone already awake. So spending time with the awake can be valuable once you become ripe. In some ways, the process becomes inevitable. If not this life, then the next.

      But it’s not you who awakens. We awaken From the me into our universal/ cosmic nature. As such, you have no control over when. It happens when it’s right for the whole.

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