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Mantra

Topic: Unsolved

 From HandWiki - Reading time: 38 min
Short description: Sacred utterance or sound used in meditation, often repeated
The Om syllable is considered a mantra in its own right in the Vedanta school of Hinduism.
Om Mani Padme Hum, a Buddhist Mantra written in Tibetan Script with Mandala Style

A mantra (Sanskrit: मन्त्र, romanized: mantra, /ˈmʌntrə/; Pali: mantaṃ)[2] is a sacred utterance, a numinous sound, a syllable, word or phonemes, or group of words in Sanskrit, Pali and other languages believed by practitioners to have religious, magical or spiritual powers.[3][4] Some mantras have a syntactic structure and literal meaning, while others do not.[3][5]

The earliest mantras were composed in Vedic Sanskrit in India.[6] At its simplest, the word ॐ (Aum, Om) serves as a mantra, it is believed to be the first sound which was originated on earth. Aum sound when produced creates a reverberation in the body which helps the body and mind to be calm. In more sophisticated forms, mantras are melodic phrases with spiritual interpretations such as a human longing for truth, reality, light, immortality, peace, love, knowledge, and action.[3][7] Some mantras without literal meaning are musically uplifting and spiritually meaningful.[6]

The use, structure, function, importance, and types of mantras vary according to the school and philosophy of Hinduism, Buddhism, Jainism, and Sikhism.[4][8] In Japanese Shingon tradition, the word Shingon means mantra.[9] Similar hymns, antiphons, chants, compositions, and concepts are found in Zoroastrianism,[10] Taoism, Christianity, and elsewhere.[3] Mantras serve a central role in tantra.[6][11] In this school, mantras are considered to be a sacred formula and a deeply personal ritual, effective only after initiation. In other schools of Hinduism, Buddhism, Jainism or Sikhism, initiation is not a requirement.[10][7]

Etymology and origins

Mantras written on a rock near Namche Bazaar Nepal

The Sanskrit word mantra- is derived from the root man- "to think".[12][13][14][15][16]

Scholars[3][6] consider the use of mantras to have begun before 1000 BC. By the middle Vedic period (1000 BC to 500 BC) – claims Frits Staal – mantras in Hinduism had developed into a blend of art and science.[6]

The Chinese translation is 眞言, 真言; zhenyan; 'true words', the Japanese on'yomi reading of the Chinese being shingon (which is also used as the proper name for the Shingon sect). According to Alex Wayman and Ryujun Tajima, "Zhenyan" (or "Shingon") means "true speech", has the sense of "an exact mantra which reveals the truth of the dharmas", and is the path of mantras.[9][17]

According to Bernfried Schlerath, the concept of sātyas mantras is found in Indo-Iranian Yasna 31.6 and the Rigveda, where it is considered structured thought in conformity with the reality or poetic (religious) formulas associated with inherent fulfillment.[18]

Definition

There is no generally accepted definition of mantra.[19]

Renou has defined mantra as a thought.[20] Mantras are structured formulae of thoughts, claims Silburn.[21] Farquhar concludes that mantras are a religious thought, prayer, sacred utterance, but also believed to be a spell or weapon of supernatural power.[22] Zimmer defines mantra as a verbal instrument to produce something in one's mind.[23] Bharati defines mantra, in the context of the Tantric school of Hinduism, to be a combination of mixed genuine and quasi-morphemes arranged in conventional patterns, based on codified esoteric traditions, passed on from a guru to a disciple through prescribed initiation.[24]

Jan Gonda, a widely cited scholar on Indian mantras,[25] defines mantra as general name for the verses, formulas or sequence of words in prose which contain praise, are believed to have religious, magical or spiritual efficiency, which are meditated upon, recited, muttered or sung in a ritual, and which are collected in the methodically arranged ancient texts of Hinduism.[26] There is no universally applicable uniform definition of mantra because mantras are used in different religions, and within each religion in different schools of philosophy. In some schools of Hinduism for example, suggests Gonda, a mantra is sakti (power) to the devotee in the form of formulated and expressed thought.[3] Staal clarifies that mantras are not rituals, they are what is recited or chanted during a ritual.[6]

In Oxford Living Dictionary mantra is defined as a word or sound repeated to aid concentration in meditation.[27] Cambridge Dictionary provides two different definitions.[28] The first refers to Hinduism and Buddhism: a word or sound that is believed to have a special spiritual power. The second definition is more general: a word or phrase that is often repeated and expresses a particularly strong belief. For instance, a football team can choose individual words as their own "mantra."

There is a long history of scholarly disagreement on the meaning of mantras and whether they are instruments of mind, as implied by the etymological origin of the word mantra. One school suggests mantras are mostly meaningless sound constructs, while the other holds them to be mostly meaningful linguistic instruments of mind.[7] Both schools agree that mantras have melody and a well designed mathematical precision in their construction and that their influence on the reciter and listener is similar to that is observed in people around the world listening to their beloved music that is devoid of words.[3][6]

Staal[6] presents a non-linguistic view of mantras. He suggests that verse mantras are metered and harmonized to mathematical precision (for example, in the viharanam technique), which resonate, but a lot of them are a hodgepodge of meaningless constructs such as are found in folk music around the world. Staal cautions that there are many mantras that can be translated and do have spiritual meaning and philosophical themes central to Hinduism, but that does not mean all mantras have a literal meaning. He further notes that even when mantras do not have a literal meaning, they do set a tone and ambiance in the ritual as they are recited, and thus have a straightforward and uncontroversial ritualistic meaning.[6] The sounds may lack literal meaning, but they can have an effect. He compares mantras to bird songs, that have the power to communicate, yet do not have a literal meaning.[29] On that saman category of Hindu mantras, which Staal described as resembling the arias of Bach's oratorios and other European classics, he notes that these mantras have musical structure, but they almost always are completely different from anything in the syntax of natural languages. Mantras are literally meaningless, yet musically meaningful to Staal.[30] The saman chant mantras were transmitted from one Hindu generation to next verbally for over 1000 years but never written, a feat, suggests Staal, that was made possible by the strict mathematical principles used in constructing the mantras. These saman chant mantras are also mostly meaningless, cannot be literally translated as Sanskrit or any Indian language, but nevertheless are beautiful in their resonant themes, variations, inversions, and distribution.[6] They draw the devotee in. Staal is not the first person to view Hindu mantras in this manner. The ancient Hindu Vedic ritualist Kautsa was one of the earliest scholars to note that mantras are meaningless; their function is phonetic and syntactic, not semantic.[31]

Harvey Alper[32] and others[33] present mantras from the linguistic point view. They admit Staal's observation that many mantras do contain bits and pieces of meaningless jargon, but they question what language or text doesn't. The presence of an abracadabra bit does not necessarily imply the entire work is meaningless. Alper lists numerous mantras that have philosophical themes, moral principles, a call to virtuous life, and even mundane petitions. He suggests that from a set of millions of mantras, the devotee chooses some mantras voluntarily, thus expressing that speaker's intention, and the audience for that mantra is that speaker's chosen spiritual entity. Mantras deploy the language of spiritual expression, they are religious instruments, and that is what matters to the devotee. A mantra creates a feeling in the practicing person. It has an emotive numinous effect, it mesmerizes, it defies expression, and it creates sensations that are by definition private and at the heart of all religions and spiritual phenomena.[3][24][34]

Hinduism

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History

The name ‘Veda’ is given to the vast body of literature made up of Mantra and Brahmana. So far we have been referring mostly to Mantras which constitute the Samhita portion of the Veda. The Rigveda Samhita contains about 10552 Mantras, classified into ten books called Mandalas. A Sukta is a group of Mantras.[35] Mantras come in many forms, including ṛc (verses from the Rigveda for example) and sāman (musical chants from the Sāmaveda for example).[3][6]

According to Indian traditional thoughts ‘Veda’ is regarded as revealed scripture, it is not composed by any human authors. The Vedic hymns (Suktas) or verses (Mantras) are seen and only spoken by the seers (Rishis). These seers are neither author of the Mantras nor are they responsible for the contents of the Mantras. Yaska, the oldest expositor of Veda, has distinctly said that these seers received the sacred knowledge or knowledge was revealed to them. They then handed it down to descendants by oral instruction. They are oral compilations which survived from the time immemorial. They are not only identified as scriptures, but also as the fountain head of Indian culture and human civilization.[35]

During the early Vedic period, claims Staal,[6] Vedic poets became fascinated by the inspirational power of poems, metered verses, and music. They referred to them with the root dhi-, which evolved into dhyana (meditation) of Hinduism, and the language used to start and assist this process manifested as a mantra. By the middle vedic period (1000 BC to 500 BC), mantras were derived from all vedic compositions. They included ṛc (verses from Rigveda for example), sāman (musical chants from the Sāmaveda for example), yajus (a muttered formula from the yajurveda for example), and nigada (a loudly spoken yajus). During the Hindu Epics period and after, mantras multiplied in many ways and diversified to meet the needs and passions of various schools of Hinduism. Mantras took a center stage in the Tantric school,[36] which posited that each mantra (bijas) is a deity;[11] it is this distinct school of Hinduism and 'each mantra is a deity' reasoning that led to the perception that some Hindus have tens of millions of gods. In the Linga Purana, Mantra is listed as one of the 1,008 names of Lord Shiva.[37]

Function and structure

One function of mantras is to solemnize and ratify rituals.[38] Each mantra, in Vedic rituals, is coupled with an act. According to Apastamba Srauta Sutra, each ritual act is accompanied by one mantra, unless the Sutra explicitly marks that one act corresponds to several mantras. According to Gonda,[39] and others,[40] there is a connection and rationale between a Vedic mantra and each Vedic ritual act that accompanies it. In these cases, the function of mantras was to be an instrument of ritual efficacy for the priest, and a tool of instruction for a ritual act for others.

Over time, as the Puranas and Epics were composed, the concepts of worship, virtues and spirituality evolved in Hinduism. Religions such as Jainism and Buddhism branched off, and new schools were founded, each continuing to develop and refine its own mantras. In Hinduism, suggests Alper,[41] the function of mantras shifted from the quotidian to redemptive. In other words,[42] in Vedic times, mantras were recited a practical, quotidian goal as intention, such as requesting a deity's help in the discovery of lost cattle, cure of illness, succeeding in competitive sport or journey away from home. The literal translation of Vedic mantras suggests that the function of mantra, in these cases, was to cope with the uncertainties and dilemmas of daily life. In a later period of Hinduism,[43] mantras were recited with a transcendental redemptive goal as intention, such as escape from the cycle of life and rebirth, forgiveness for bad karma, and experiencing a spiritual connection with the god. The function of mantras, in these cases, was to cope with the human condition as a whole. According to Alper,[7] redemptive spiritual mantras opened the door for mantras where every part need not have a literal meaning, but together their resonance and musical quality assisted the transcendental spiritual process. Overall, explains Alper, using Śivasūtra mantras as an example, Hindu mantras have philosophical themes and are metaphorical with social dimension and meaning; in other words, they are a spiritual language and instrument of thought.[43]

According to Staal,[6] Hindu mantras may be spoken aloud, anirukta (not enunciated), upamsu (inaudible), or manasa (not spoken, but recited in the mind). In ritual use, mantras are often silent instruments of meditation.

Invocation

For almost every mantra, there are six limbs called Shadanga.[44] These six limbs are: Seer (Rishi), Deity (Devata), Seed (Beeja), Energy (Shakti), Master (chanda), and Kilaka (Lock).

Methods

The most basic mantra is Om, which in Hinduism is known as the "pranava mantra," the source of all mantras. The Hindu philosophy behind this is the premise that before existence and beyond existence is only One reality, Brahman, and the first manifestation of Brahman expressed as Om. For this reason, Om is considered as a foundational idea and reminder, and thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual gods or principles, fundamental mantras, like the 'Shanti Mantra, the 'Gayatri Mantra' and others all ultimately focus on the One reality.

Tantric

In the Tantric school the universe is sound.[45] The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world.

Buhnemann notes that deity mantras are an essential part of Tantric compendia. The tantric mantras vary in their structure and length. Mala mantras are those mantras which have an enormous number of syllables. In contrast, bija mantras are one-syllabled, typically ending in anusvara (a simple nasal sound). These are derived from the name of a deity; for example, Durga yields dum and Ganesha yields gam. Bija mantras are prefixed and appended to other mantras, thereby creating complex mantras. In the tantric school, these mantras are believed to have supernatural powers, and they are transmitted by a preceptor to a disciple in an initiation ritual.[46] Tantric mantras found a significant audience and adaptations in medieval India, Southeast Asia and numerous other Asian countries with Buddhism.[47]

Majumdar and other scholars[3][48] suggest mantras are central to the Tantric school, with numerous functions. From initiating and emancipating a tantric devotee to worshiping manifested forms of the divine. From enabling heightened sexual energy in the male and the female to acquiring supernormal psychological and spiritual power. From preventing evil influences to exorcizing demons, and many others.[49] These claimed functions and other aspects of the tantric mantra are a subject of controversy among scholars.[50]

Tantra usage is not unique to Hinduism: it is also found in Buddhism both inside and outside India.[51]

Japa

Main page: Unsolved:Japa

Mantra japa is a practice of repetitively uttering the same mantra for an auspicious number of times, the most popular being 108, and sometimes just 5, 10, 28 or 1008.[3][52][53] Japa is found in personal prayer or meditative efforts of some Hindus, as well during formal puja (group prayers). Japa is assisted by malas (bead necklaces) containing 108 beads and a head bead (sometimes referred to as the 'meru', or 'guru' bead); the devotee using his/her fingers to count each bead as he/she repeats the chosen mantra. Having reached 108 repetitions, if he/she wishes to continue another cycle of mantras, the devotee turns the mala around without crossing the head bead and repeats the cycle.[54] Japa-yajna is claimed to be most effective if the mantra is repeated silently in mind (manasah).[52]

According to this school, any shloka from holy Hindu texts like the Vedas, Upanishads, Bhagavad Gita, Yoga Sutra, even the Mahabharata, Ramayana, Durga saptashati or Chandi is a mantra, thus can be part of the japa, repeated to achieve a numinous effect.[55][56][57] The Dharmasāstra claims Gāyatri mantra derived from Rig Veda verse 3.62.10, and the Purușasūkta mantra from Rig Veda verse 10.90 are most auspicious mantras for japa at sunrise and sunset; it is claimed to purify the mind and spirit.[3]

Transcendental Meditation

Main page: Unsolved:Transcendental Meditation

The Transcendental Meditation technique, also known as 'TM', uses mantras that are assigned to the practitioner to be used as thought sound only, not chanted, without connection to any meaning or idea.[58]

The spiritual exercises of Surat Shabda Yoga include simran (repetition, particularly silent repetition of a mantra given at initiation), dhyan (concentration, viewing, or contemplation, particularly on the Inner Master), and bhajan (listening to the inner sounds of the Shabda or the Shabda Master).

Repetition of a "mantram" (i.e., mantra) or holy name is Point 2 in the eight-point Passage Meditation program taught by Eknath Easwaran, who recommended using a mantram drawn from a faith tradition, east or west. The mantram is to be used frequently throughout the day, at opportune moments.[59] This method of mantram repetition, and the larger program, was developed for use in any major faith tradition, or outside all traditions.[60] Easwaran's method of mantram repetition has been the subject of scientific research at the San Diego Veterans Administration, which has suggested health benefits that include managing stress and reducing symptoms of PTSD.[61][62]

Examples

Mantra of the Hare Krishna bhakti school of Hinduism
Gayatri
The Gayatri mantra is considered one of the most universal of all Hindu mantras, invoking the universal Brahman as the principle of knowledge and the illumination of the primordial Sun. The mantra is extracted from the 10th verse of Hymn 62 in Book III of the Rig Veda.[63]
ॐ भूर्भुवस्व: |तत्सवितुर्वरेण्यम् |भर्गो देवस्य धीमहि |धियो यो न: प्रचोदयात्
Oṁ Bhūrbhuvaswaha Tatsaviturvarenyam bhargo devasya dhīmahi dhiyo yo naḥa prachodayāt,[64]
"Let us meditate on that excellent glory of the divine Light (Vivifier, Sun). May he stimulate our understandings (knowledge, intellectual illumination)."[63]
Pavamana
असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मामृतं गमय ॥ asato mā sad-gamaya, tamaso mā jyotir-gamaya, mṛtyor-māmṛtaṃ gamaya.
(Bṛhadāraṇyaka Upaniṣad 1.3.28)[65]
"from the unreal lead me to the real, from the dark lead me to the light, from death lead me to immortality."
Shanti
Oṁ Sahanā vavatu
sahanau bhunaktu
Sahavīryam karavāvahai
Tejasvi nāvadhītamastu
Mā vidviṣāvahai
Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ.
"Om! Let the Studies that we together undertake be effulgent;
Let there be no Animosity amongst us;
Om! Peace, Peace, Peace."
– Taittiriya Upanishad 2.2.2

There are numerous other important mantras.[66]

Shiva sutra

Apart from Shiva Sutras, which originated from Shiva's tandava dance, the Shiva Sutras of Vasugupta[67] are a collection of seventy-seven aphorisms that form the foundation of the tradition of spiritual mysticism known as Kashmir Shaivism. They are attributed to the sage Vasugupta of the 9th century C.E. Sambhavopaya (1-1 to 1–22), Saktopaya (2-1 to 2–10) and Anavopaya (3-1 to 3–45) are the main sub-divisions, three means of achieving God consciousness, of which the main technique of Saktopaya is a mantra. But "mantra" in this context does not mean incantation or muttering of some sacred formula. The word "mantra" is used here in its etymological signification.[68] That which saves one by pondering over the light of Supreme I-consciousness is a mantra. The divine Supreme I-consciousness is the dynamo of all the mantras. Deha or body has been compared to wood, "mantra" has been compared to arani—a piece of wood used for kindling fire by friction; prana has been compared to fire. Sikha or flame has been compared to atma (Self); ambara or sky has been compared to Shiva. When prana is kindled by means of mantra used as arani, fire in the form of udana arises in susumna, and then just as flame arises out of kindled fire and gets dissolved in the sky, so also atma (Self) like a flame having burnt down the fuel of the body, gets absorbed in Shiva.[69]

Buddhism

Theravada

The use of mantra or the repetition of certain phrases in Pali is a highly common form of meditation in the Theravada tradition. Simple mantras use repetition of the Buddha's name, "Buddho", [as "Buddho" is actually a title rather than a name] or use the "Dhamma", or the "Sangha", the community, as mantra words. Other used mantras are directed toward developing loving kindness. Some mantras direct attention to the process of change by repeating the Pali phrase that means "everything changes", while other mantras are used to develop equanimity with phrases that would be translated, "let go".

Mantra practice is often combined with breathing meditation, so that one recites a mantra simultaneously with in-breath and out-breath to help develop tranquility and concentration. Mantra meditation is especially popular among lay people. Like other basic concentration exercises, it can be used simply to the mind, or it can be the basis for an insight practice where the mantra becomes the focus of observation of how life unfolds, or an aid in surrendering and letting go."[70] The "Buddho" mantra is widespread in the Thai Forest Tradition and was taught by Ajahn Chah and his students.[71] Another popular mantra in Thai Buddhism is Samma-Araham, referring to the Buddha who has 'perfectly' (samma) attained 'perfection in the Buddhist sense' (araham), used in Dhammakaya meditation.[72][73]

In the Tantric Theravada tradition of Southeast Asia, mantras are central to their method of meditation. Popular mantras in this tradition include Namo Buddhaya ("Homage to the Buddha") and Araham ("Worthy One"). There are Thai Buddhist amulet katha: that is, mantras to be recited while holding an amulet.[74]

East Asia

China

In Chinese Buddhism, various mantras, including the Great Compassion Mantra, the Uṣṇīṣa Vijaya Dhāraṇī from the Uṣṇīṣa Vijaya Dhāraṇī Sutra, the Mahāmāyūrī Vidyārājñī Dhāraṇī, the Heart Sutra and various forms of nianfo are commonly chanted by both monastics and laymen. A major mantra in the Chan Buddhist tradition is the Śūraṅgama Mantra from the Śūraṅgama Sutra, which extensively references Buddhist deities such as the bodhisattvas Manjushri, Mahākāla, Sitatapatra, Vajrapani and the Five Tathagatas, especially Bhaisajyaguru. It is often used for protection or purification, as it is often recited as part of the daily morning session in monasteries. In addition, various Buddhas, Bodhisattvas and deities also have mantras associated with them.

In China and Vietnam, a collection of ten small mantras (Chinese: 十小咒; Pinyin: Shíxiǎozhòu)[75] were fixed by the monk Yulin (Chinese: 玉琳國師; Pinyin: Yùlín Guóshī), a teacher of the Shunzhi Emperor, for monks, nuns, and laity to chant during morning liturgical services.[76] They are as follows:

Cintamani Cakravartin Dhāraṇī (Chinese: 如意寶輪王陀羅尼, Pinyin: Rúyìbǎolúnwáng Tuóluóní; associated with Cintamanicakra):

南無佛馱耶。南無達摩耶。南無僧迦耶。南無觀自在菩薩摩訶薩。具大悲心者。怛侄他。唵。斫羯囉伐底。震多末尼。摩訶。缽蹬謎。嚕嚕嚕嚕。底瑟吒。爍囉阿羯利。沙夜吽。癹莎訶。唵。缽蹋摩。震多末尼。爍囉吽。唵跋喇陀。缽亶謎吽。

(Traditional)

Námó fótuó yé. Námó dámó yé. Námó sēngjiā yé. Námó guānzìzài púsà móhēsà. Jùdà bēixīnzhě. Dázhítā. Ǎn. Zhuójié luōfádǐ. Zhènduō mòní. Móhē. Bōdēn mí. Lǔ lǔ lǔ lǔ. Dǐsèzhā. Shuòluō ājiélì. Shāyèhōng. Báshāhē. Ǎn. Bōtàmó. Zhènduō mòní. Shuòluōhōng. Ǎn bálǎtuó. Bōdǎn míhōng.

(Pinyin)

Adoration to the three gems. Adoration to the noble (ārya) Lord (īśvarā) who gazes down (avalokite) the world (loka), the enlightened sentient being, the great sentient being, the great compassionate one! Like this: Oṃ! Turn the wheel, the wish-fulfilling jewel, the great lotus, (quick, quick), Flame stays firm! Calling for the holy mind to destroy obstacles, So be it!

(English)[76]

Jvala Mahaugra Dhāraṇī (Chinese: 消災吉祥神咒, Pinyin: Xiāozāi Jíxiáng Shénzhòu):

曩謨三滿哆。母馱喃。阿缽囉底。賀多舍。娑曩喃。怛侄他。唵。佉佉。佉呬。佉呬。吽吽。入縛囉。入縛囉。缽囉入縛囉。缽囉入縛囉。底瑟奼。底瑟奼。瑟致哩。瑟致哩。娑癹吒。娑癹吒。扇底迦。室哩曳。娑縛訶。

(Traditional)

Nǎngmó sānmǎnduō. Mǔtuónán. Ābōluōdǐ. Hèduōshě. Suōnǎngnán. Dázhítā. Ǎn. Qū qū. Qū xì. Qū xì. Hōng hōng. Rùfùluō. Rùfùluō. Bōluō rùfùluō. Bōluō rùfùluō. Dǐsèchà. Dǐsèchà. Sèzhìlī. Sèzhìlī. Suōbázhā. Suōbázhā. Shàndǐ jiā. Shìlīyè. Suōfùhē.

(Pinyin)

Adoration to the universal Buddhas (and their) unimpeded religions (śāsana)! Thus: om! in the sky (ākāśa 虛空中), in emptiness, destroy, destroy (all obstacles), the holy mind! the holy mind! Flame, light, brilliant light, brilliant light, stay, stay. Shatter, shatter, burst, burst, disperses calamities (and brings) fortune/opulence (śrī) So be it!

(English)[76]

Guna Ratna Sila Dhāraṇī (Chinese: 功德寶山神咒, Pinyin: Gōngdé Bǎoshān Shénzhòu):

南無佛馱耶。南無達摩耶。南無僧伽耶。唵。悉帝護嚕嚕。悉都嚕。只利波。吉利婆。悉達哩。布嚕哩。娑縛訶。

(Traditional)

Námó fótuó yé. Námó dámó yé. Námó sēngjiā yé. Ǎn. Xīdì hùlǔlǔ. Xīdōulǔ. Zhǐlìbō. Jílìpó. Xīdálī. Bùlǔlī. Suōfùhē.

(Pinyin)

Adoration to the Buddha! adoration to the Buddhist teaching! adoration to the Buddhist community! Accomplished one, quick, quick, accomplishes quick, be merciful, be compassionate, accomplishes perfectly. So be it!

(English)[76]

Mahācundi Dhāraṇī (Chinese: 準提神咒, Pinyin: Zhǔntí Shénzhòu; associated with Cundi):

南無颯哆喃。三藐三菩陀。俱胝喃。怛侄他。唵。折戾主戾。準提娑婆訶。

(Traditional)

Námó sàduōnán. Sānmiǎo sānpútuó. Jùzhīnán. Dázhítā. Ǎn. Zhélì zhǔlì. Zhǔntí suōpóhē.

(Pinyin)

Adoration to 'seven billions perfect status, perfect enlightened beings', like this: om cha'le chu'le Chundi (the Extreme purity), All hail!

(English)[76]

Aparimitāyur-jñāna-suviniścita-tejo-rājāya Dhāraṇī (Chinese: 大乘無量壽決定光明王陀羅尼, Pinyin: Dàchéng Wúliàngshòu Juédìng Guāngmíngwáng Tuóluóní; associated with Amitabha):

唵。捺摩巴葛瓦帝。阿巴囉密沓。阿優哩阿納。蘇必你。實執沓。牒左囉宰也。怛塔哿達也。阿囉訶帝。三藥三不達也。怛你也塔。唵。薩哩巴。桑斯葛哩。叭哩述沓。達囉馬帝。哿哿捺。桑馬兀哿帝。莎巴瓦比述帝。馬喝捺也。叭哩瓦哩娑訶。

(Traditional)

Ǎn. Nàmó bāgéwǎdì. Ābāluōmìdá. Āyōulī ānà. Sūbìnǐ. Shízhídá. Diézuǒ luōzǎi yě. Dátǎgědá yě. Āluōhēdì. Sānyào sānbùdá yě. Dánǐyětǎ. Ǎn. Sàlībā. Sāngsīgélī. Bālīshùdá. Dáluōmǎdì. Gěgěnà. Sāngmǎwù gědì. Shābāwǎ bǐshùdì. Mǎhē nàyě. Bālīwǎlī suōhē.

(Pinyin)

Adoration to the Honourable, Highest(pari)-Infinite(amita)-life(ayus)- insight(jnna) -decisive-light(tejo)-king(raja), Exalted-one (Tathagata, thus come), perfect disciple (Arahat), completely, perfectly enlightened one (Samyak-sambuddha). Like this: Om! all (sarva) righteous behaviour are in highest purity, reality of phenomena enters into emptiness, intrinsic nature are completely purified. Family of Great School have auspiciously completed.

(English)[76]

Bhaiṣajyaguru Vaiḍūrya Prabhasa Tathāgatā Abhisecani Dhāraṇī (Chinese: 藥師灌頂真言, Pinyin: Yàoshī Guàndǐng Zhēnyán; associated with Bhaiṣajyaguru):

南謨薄伽伐帝。鞞殺社。窶嚕薛琉璃。缽喇婆。喝囉阇也。怛他揭多也。阿囉喝帝。三藐三勃陀耶。怛侄他。唵。鞞殺逝。鞞殺逝。鞞殺社。三沒揭帝莎訶。

(Traditional)

Nánmó báojiāfádì. Bǐngshāshè. Jùlǔ xuēliúlí. Bōlǎpó. Hēluōdū yě. Dátājiēduō yě. Āluōhēdì. Sānmiǎo sānbótuó yé. Dázhítā. Ǎn. Bǐngshāshì. Bǐngshāshì. Bǐngshāshè. Sānméi jiēdì shāhē.

(Pinyin)

Give Praise to Honorable Medicine-teacher lipis-light-king, the Exalted One, The perfected disciple, Perfectly Self-Awakened One! Like this: "Auspicious one! on medicine, on medicine, the medicine appears, so be it!"

(English)[76]

Āryavalokiteśvarā Bodhisattva Vikurvana Dhāraṇī (Chinese: 觀音靈感真言, Pinyin: Guānyīn Línggǎn Zhēnyán; associated with Guanyin):

唵。嘛呢叭彌吽。麻曷倪牙納。積都特巴達。積特些納。微達哩葛。薩而斡而塔。卜哩悉塔葛。納補囉納。納卜哩。丟忒班納。捺麻嚧吉。說囉耶莎訶。

(Traditional)

Ǎn. Maní bāmí hōng. Máhé níyánà. Jīdōutè bādá. Jītè xiēnà. Wēidálīgé. Sàérwòértǎ. Bolī xītǎgé. Nà bǔluōnà. Nàbolī. Diūtè bānnà. Nàmá lújí. Shuōluōyé shāhē.

(Pinyin)

Oṃ maṇi padme hūṃ. Determined to leave greatly (the passions and delusions). Constant thought of reflection. All truths are greatly accomplished (siddha) with full (pūrṇa) satisfaction (kāmam). Manifestation (utpannā) of great (bhūri) luminosity (dyota). Adoration to the Lord (iśvarā) of the world. All hail!

(English)[76]

Sapta Atitabuddha Karasaniya Dhāraṇī (Chinese: 七佛滅罪真言, Pinyin: Qīfó Mièzuì Zhēnyán; associated with The Seven Buddhas of Antiquity):

離婆離婆帝。求訶求訶帝。陀羅尼帝。尼訶囉帝。毗黎你帝。摩訶伽帝。真陵幹帝。莎婆訶。

(Traditional)

Lípó lípó dì. Qiúhē qiúhē dì. Tuóluóní dì. Níhēluō dì. Pílínǐ dì. Móhē jiādì. Zhēnlínggàn dì. Shāpóhē.

(Pinyin)

Calling, calling out! Revealing, Revealing all! Making heartfelt prayers! Dissolving, disappearing blame! Vanishing vanished blame! Eminent virtues appear, and all blame is truly buried and gone by this power, svaha!

(English)[76]

Sukhāvatī-vyūha Dhāraṇī (Chinese: 往生淨土神咒, Pinyin: Wǎngshēng Jìngtǔ Shénzhòu; associated with Amitabha and his Pure Land of Sukhāvatī):

南無阿彌多婆夜。哆他伽多夜。哆地夜他。阿彌利。都婆毗。阿彌唎哆。悉耽婆毗。阿彌唎多。毗迦蘭帝。阿彌唎哆。毗迦蘭多。伽彌膩。伽伽那。枳多迦利。娑婆訶。

(Traditional)

Námó ēmíduōpó yè. Duōtājiāduō yè. Duōdeyètā. Ēmílì. Dōupópí. Ēmílìduō. Xīdān pópí. Ēmílìduō. Píjiālándì. Ēmílìduō. Píjiālánduō. Jiāmínì. Jiājiānà. Zhǐduō jiālì. Suōpóhē.

(Pinyin)

Adoration to the Perfect One of Infinite Light, namely: Nectar-producing one! Nectar-creation-perfecting one! Nectar-miracle one! (One) performs miracle with nectar, he makes (nectar) to pervade as widely as sky, All Hail!

(English)[76]

Sridevi Dhāraṇī (Chinese: 大吉祥天女咒, Pinyin: Dà Jíxiáng Tiānnǚ Zhòu; associated with Lakshmi):

南無佛陀。南無達摩。南無僧伽。南無室利。摩訶提鼻耶。怛你也他。波利富樓那。遮利三曼陀。達舍尼。摩訶毗訶羅伽帝。三曼陀。毘尼伽帝。摩訶迦利野。波祢。波囉。波祢。薩利縛栗他。三曼陀。修缽黎帝。富隸那。阿利那。達摩帝。摩訶毗鼓畢帝。摩訶彌勒帝。婁簸僧只帝。醯帝簁。僧只醯帝。三曼陀。阿他阿 [少/免] 。婆羅尼。娑婆訶

(Traditional)

Námó fótuó. Námó dámó. Námó sēngjiā. Námó shìlì. Móhē tíbí yé. Dánǐyětā. Bōlì fùlóunà. Zhēlì sānmàntuó. Dáshění. Móhē píhēluó jiādì. Sānmàntuó. Píní jiādì. Móhē jiālì yě. Bō mí. Bō luō. Bō mí. Sàlì fùlìtā. Sānmàntuó. Xiūbōlí dì. Fùlìnà. Ālìnà. Dámódì. Móhē pígǔbì dì. Móhē mílè dì. Lóubǒ sēngzhǐ dì. Xīdìshāi. Sēngzhǐ xīdì. Sānmàntuó. Ā tā ā [shǎo/miǎn]. Póluóní. Suōpóhē.

(Pinyin)

Adoration to the Buddha, adoration to the Buddhist teaching, adoration to the Buddhist community, adoration to the great auspicious goddess! Like this: Oṃ (She) completes (pūrṇa) the deed (ka're, kama) successively (pari), all good to be seen, abides in great position, understands (mana) all good knowledge stays peaceably in great practice (caryā), in procuring (sādhane) all truths perfectly, and approaching great indestructible nature benefits (all) with great compassion, manages the great defilements, supports the welfare (of all), All Hail!

(English)[76]

Japan

Kūkai (774–835), a noted Buddhist monk, advanced a general theory of language based on his analysis of two forms of Buddhist ritual language: dharani (dhāra.nī) and mantra. Mantra is restricted to esoteric Buddhist practice whereas dharani is found in both esoteric and exoteric ritual. Dharanis for instance are found in the Heart Sutra. The term "shingon" is the Japanese pronunciation of the Chinese transcription of the Sanskrit word "mantra", 真言 (zhēnyán). Kūkai classified mantra as a special class of dharani and suggested that every syllable of a dharani was a manifestation of the true nature of reality – in Buddhist terms that all sound is a manifestation of shunyata or emptiness of self-nature. Thus rather than being devoid of meaning, Kūkai suggests that dharanis are in fact saturated with meaning – every syllable is symbolic on multiple levels.

One of Kūkai's distinctive contributions was to take this symbolic association even further by saying that there is no essential difference between the syllables of mantras and sacred texts, and those of ordinary language. If one understood the workings of mantra, then any sounds could be a representative of ultimate reality. This emphasis on sounds was one of the drivers for Kūkai's championing of the phonetic writing system, the kana, which was adopted in Japan around the time of Kūkai. He is generally credited with the invention of the kana, but there is apparently some doubt about this story amongst scholars.

This mantra-based theory of language had a powerful effect on Japanese thought and society which up until Kūkai's time had been dominated by imported China culture of thought, particularly in the form of the Classical Chinese language which was used in the court and amongst the literati, and Confucianism which was the dominant political ideology. In particular, Kūkai was able to use this new theory of language to create links between indigenous Japanese culture and Buddhism. For instance, he made a link between the Buddha Mahavairocana and the Shinto sun Goddess Amaterasu. Since the emperors were thought to be descended form Amaterasu, Kūkai had found a powerful connection here that linked the emperors with the Buddha, and also in finding a way to integrate Shinto with Buddhism, something that had not happened with Confucianism. Buddhism then became essentially an indigenous religion in a way that Confucianism had not. And it was through language and mantra that this connection was made. Kūkai helped to elucidate what mantra is in a way that had not been done before: he addresses the fundamental questions of what a text is, how signs function, and above all, what language is. In this, he covers some of the same ground as modern day Structuralists and others scholars of language, although he comes to very different conclusions.

In this system of thought, all sounds are said to originate from "a". For esoteric Buddhism "a" has a special function because it is associated with Shunyata or the idea that no thing exists in its own right, but is contingent upon causes and conditions. (See Dependent origination) In Sanskrit "a" is a prefix which changes the meaning of a word into its opposite, so "vidya" is understanding, and "avidya" is ignorance (the same arrangement is also found in many Greek words, like e.g. "atheism" vs. "theism" and "apathy" vs. "pathos"). The letter a is both visualised in the Siddham script and pronounced in rituals and meditation practices. In the Mahavairocana Sutra which is central to Shingon Buddhism it says: "Thanks to the original vows of the Buddhas and Bodhisattvas, a miraculous force resides in the mantras, so that by pronouncing them one acquires merit without limits". [in Conze, p. 183]

A mantra is Kuji-kiri in Shugendo. The practice of writing mantras, and copying texts as a spiritual practice, became very refined in Japan, and some of these are written in the Japanese script and Siddham script of Sanskrit, recited in either language. There are thirteen mantras used in Shingon-Buddhism, each dedicated to a major deity. The mantra for each deity name in Japanese, its equivalent name in Sanskrit, a transliteration of mantra, and the Japanese version in Shingon tradition are as follows:[77]

  1. Fudōmyōō (不動明王, Acala): nōmaku samanda bazaratan senda makaroshada sowataya untarata kanman (ノウマク・サマンダ・バザラダン・センダマカロシャダ・ソワタヤ・ウン・タラタ・カン・マン)
  2. Shaka nyorai (釈迦如来, Sakyamuni): nōmaku sanmanda bodanan baku (ノウマク・サンマンダ・ボダナン・バク)
  3. Monju bosatsu (文殊菩薩, Manjushri): on arahashanō (オン・アラハシャノウ)
  4. Fugen bosatsu (普賢菩薩, Samantabhadra): on sanmaya satoban (オン・サンマヤ・サトバン)
  5. Jizō bosatsu (地蔵菩薩, Ksitigarbha): on kakaka bisanmaei sowaka (オン・カカカ・ビサンマエイ・ソワカ)
  6. Miroku bosatsu (弥勒菩薩, Maitreya): on maitareiya sowaka (オン・マイタレイヤ・ソワカ)
  7. Yakushi nyorai (薬師如来, Bhaisajyaguru): on korokoro sendari matōgi sowaka (オン・コロコロ・センダリ・マトウギ・ソワカ)
  8. Kanzeon bosatsu (観世音菩薩, Avalokitesvara):on arorikya sowaka (オン・アロリキャ・ソワカ)
  9. Seishi bosatsu (勢至菩薩, Mahasthamaprapta): on san zan saku sowaka (オン・サン・ザン・サク・ソワカ)
  10. Amida nyorai (阿弥陀如来, Amitabha): on amirita teisei kara un (オン・アミリタ・テイセイ・カラ・ウン)
  11. Ashuku nyorai (阿閦如来, Akshobhya): on akishubiya un (オン・アキシュビヤ・ウン)
  12. Dainichi nyorai (大日如来, Vairocana): on abiraunken basara datoban (オン・アビラウンケン・バサラ・ダトバン)
  13. Kokūzō bosatsu (虚空蔵菩薩, Akashagarbha): nōbō akyashakyarabaya on arikya mari bori sowaka (ノウボウ・アキャシャキャラバヤ・オン・アリキャ・マリ・ボリ・ソワカ)

India and Tibet

Mantrayana (Sanskrit), which may be translated as "way of the mantra", was the original self-identifying name of those that have come to be determined 'Nyingmapa'. The Nyingmapa which may be rendered as "those of the ancient way", a name constructed due to the genesis of the Sarma "fresh", "new" traditions. Mantrayana has developed into a synonym of Vajrayana.

Noted translator of Buddhist texts Edward Conze (1904–1979) distinguishes three periods in the Buddhist use of mantra.

Initially, according to Conze, like their fellow Indians, Buddhists used mantra as protective spells to ward off malign influences. Despite a Vinaya rule which forbids monks engaging in the Brahminical practice of chanting mantras for material gain, there is a number of protective mantras for a group of ascetic monks. However, even at this early stage, there is perhaps something more than animistic magic at work. Particularly in the case of the Ratana Sutta the efficacy of the verses seems to be related to the concept of "truth". Each verse of the sutta ends with "by the virtue of this truth may there be happiness".

Conze notes that later mantras were used more to guard the spiritual life of the chanter, and sections on mantras began to be included in some Mahayana sutras such as the White Lotus Sutra, and the Lankavatara Sutra. The scope of protection also changed in this time. In the Sutra of Golden Light the Four Great Kings promise to exercise sovereignty over the different classes of demigods, to protect the whole of Jambudvipa (the Indian subcontinent), to protect monks who proclaim the sutra, and to protect kings who patronise the monks who proclaim the sutra. The apotheosis of this type of approach is the Nichiren school of Buddhism that was founded in the 13th century Japan, and which distilled many previously complex Buddhist practices down to the veneration of the Lotus Sutra through a recitation of the daimoku: "Nam myoho renge kyo" which translates as "Homage to the Lotus Sutra".

The third period began, according to Conze, in about the 7th century, to take center stage and become a vehicle for salvation in their own right. Tantra started to gain momentum in the 6th and 7th century, with specifically Buddhist forms appearing as early as 300CE. Mantrayana was an early name for what is now more commonly known as Vajrayana, which gives us a hint as to the place of mantra in Indo-Tibetan Buddhism. The aim of Vajrayana practice is to give the practitioner a direct experience of reality, of things as they really are. Mantras function as symbols of that reality, and different mantras are different aspects of that reality – for example wisdom or compassion. Mantras are often associated with a particular deity, one famous exception being the Prajnaparamita mantra associated with the Heart Sutra. One of the key Vajrayana strategies for bringing about a direct experience of reality is to engage the entire psycho-physical organism in the practices. In one Buddhist analysis, the person consists of 'body, speech and mind' (refer: Three Vajra). So a typical sadhana or meditation practice might include mudras, or symbolic hand gestures; the recitations of mantras; as well as the visualisation of celestial beings and visualising the letters of the mantra which is being recited. Clearly here mantra is associated with speech. The meditator may visualise the letters in front of themselves, or within their body. They may be pronounced out loud, or internally in mind only.

Om mani padme hum
Om mani padme hum on the Gangpori (photo 1938–1939 German expedition to Tibet.

Probably the most famous mantra of Buddhism is Om mani padme hum, the six syllable mantra of the Bodhisattva of compassion Avalokiteśvara (Tibetan: Chenrezig, Chinese: Guanyin). This mantra is particularly associated with the four-armed Shadakshari form of Avalokiteśvara. The Dalai Lama is said to be an incarnation of Avalokiteshvara, and so the mantra is especially revered by his devotees.

The book Foundations of Tibetan Mysticism by Lama Anagarika Govinda, gives a classic example of how such a mantra can contain many levels of symbolic meaning.

Other

The following list of mantras is from Kailash: A Journal of Himalayan Studies, Volume 1, Number 2, 1973. (pp. 168–169) (augmented by other contributors). The mantras used in Tibetan Buddhist practice are in Sanskrit, to preserve the original mantras. Visualizations and other practices are usually done in the Tibetan language.

  • Om vagishvara hum This is the mantra of the Mahabodhisattva Manjusri, Tibetan: Jampelyang (Wylie "'jam dpal dbyangs")... The Buddha in his wisdom aspect.
  • Om vajrasattva hum The short mantra for White Vajrasattva, there is also a full 100-syllable mantra for Vajrasattva.
  • Om vajrapani namo hum The mantra of the Buddha as Protector of the Secret Teachings. i.e.: as the Mahabodhisattva Channa Dorje (Vajrapani).
  • Om ah hum vajra guru padma siddhi hum The mantra of the Vajraguru Guru Padma Sambhava who established Mahayana Buddhism and Tantra in Tibet.
  • Om tare tuttare ture mama ayurjnana punye pushting svaha The mantra of Dölkar or White Tara, the emanation of Arya Tara [Chittamani Tara]. Variants: Om tare tuttare ture mama ayurjnana punye pushting kuru swaha (Drikung Kagyu), Om tare tuttare ture mama ayu punye jnana puktrim kuru soha (Karma Kagyu).

File:Om Tare Tutare Ture Soha.vorb.oga

  • Om tare tuttare ture svaha, mantra of Green Arya Tara—Jetsun Dolma or Tara, the Mother of the Buddhas: om represents Tara's sacred body, speech, and mind. Tare means liberating from all discontent. Tutare means liberating from the eight fears, the external dangers, but mainly from the internal dangers, the delusions. Ture means liberating from duality; it shows the "true" cessation of confusion. Soha means "may the meaning of the mantra take root in my mind."

According to Tibetan Buddhism, this mantra (Om tare tutare ture soha) can not only eliminate disease, troubles, disasters, and karma, but will also bring believers blessings, longer life, and even the wisdom to transcend one's circle of reincarnation. Tara representing long life and health.

  • oṃ amaraṇi jīvantaye svāhā (Tibetan version: oṃ ā ma ra ṇi dzi wan te ye svā hā) The mantra of the Buddha of limitless life: the Buddha Amitayus (Tibetan Tsépagmed) in celestial form.
  • Om dhrung svaha The purification mantra of the mother Namgyalma.
  • Om ami dhewa hri The mantra of the Buddha Amitabha (Hopagmed) of the Western Pureland, his skin the color of the setting sun.
  • Om ami dewa hri The mantra of Amitabha (Ompagme in Tibetan).
  • Om ah ra pa ca na dhih The mantra of the "sweet-voiced one", Jampelyang (Wylie "'jam dpal dbyangs") or Manjusri, the Bodhisattva of wisdom.
  • Om muni muni maha muniye sakyamuni swaha The mantra of Buddha Sakyamuni, the historical Buddha
  • Om gate gate paragate parasamgate bodhi svaha The mantra of the Heart of the Perfection of Wisdom Sutra (Heart Sutra)
  • Namo bhagavate Bhaishajya-guru vaidurya-praba-rajaya tathagataya arhate samyak-sambuddhaya tadyata *Tadyata OM bhaishajye bhaishajye maha bhaishajya raja-samudgate svaha The mantra of the 'Medicine Buddha', Bhaiṣajya-guru (or Bhaishajyaguru), from Chinese translations of the Master of Healing Sutra.

There are mantras in Bön and some Chinese sects.[78][79][80]

Other sects and religions

  • Ye Dharma Hetu Ancient Buddhist mantra, often found in India and other countries.
  • Om Ma Tri Mu Ye Sa Le Du A mantra of Bon[81] in Tibetan.
  • Nam Myōhō Renge Kyō (南無妙法蓮華経) The mantra of Nichiren Buddhism in Japanese.
  • Na Myōhō Renge Kyō (名妙法連結経) The mantra of the Tenshō Kōtai Jingūkyō in Japanese.
  • Námó Běnshī Dà Zìzàiwángfó (南無本師大自在王佛)[82] The mantra of the Buddhayana sect (佛乘宗) in Chinese.
  • Námó Tiānyuán Tàibǎo Āmítuófó (南無天元太保阿彌陀佛) The mantra of Xiantiandao and Shengdao in Chinese.
  • Wútàifó Mílè (無太佛彌勒) The mantra of Yiguandao[83] in Chinese.
  • Guānshìyīn Púsà (觀世音菩薩) The mantra of the Li-ism[84][85] in Chinese.
  • Zhēnkōng jiāxiàng, wúshēng fùmǔ (真空家鄉，無生父母) The mantra of the Luojiao[86][87] in Chinese.
  • Zhōng Shù Lián Míng Dé, Zhèng Yì Xìn Rěn Gōng, Bó Xiào Rén Cí Jiào, Jié Jiǎn Zhēn Lǐ Hé (忠恕廉明德，正義信忍公，博孝仁慈覺，節儉真禮和) The mantra of the Tiender and the Lord of Universe Church[88] in Chinese.
  • Qīngjìng Guāngmíng Dàlì Zhìhuì Wúshàng Zhìzhēn Móní Guāngfó (清淨光明大力智慧無上至真摩尼光佛) The mantra of the Manichaeism in Chinese.

Collection

The mantra in Chinese Buddhist canon are collected by Qianlong Emperor into a book. Kuang-Ming Lin (林光明) amended it.

Jainism

The concept of mantras in Jainism mainly deals with seeking forgiveness, praising Arihants, or deities like Nakoda, Padmavati, Manibhadra, Saraswati, Lakshmi, and others. Yet some mantras are claimed to enhance intellect, prosperity, wealth or fame. There are many mantras in Jainism; most of them are in Sanskrit or Prakrit, but in the last few centuries, some have been composed in Hindi or Gujrati languages. Mantras, couplets, are either chanted or sung, either aloud or by merely moving lips or in silence by thought.[89]

Namokar

Some examples of Jain mantras are Bhaktamara Stotra, Uvasagharam Stotra and Rishi Mandal Mantra. The greatest is the Namokar or [[Navkar Mantra.[90] Acharya Sushil Kumar, a self-realized master of the secrets of the Mantra, wrote in 1987: "There is a deep, secret science to the combination of sounds. Specific syllables are seeds for the awakening of latent powers. Only a person who has been initiated into the vibrational realms, who has actually experienced this level of reality, can fully understand the Science of Letters...the Nomokar Mantra is a treasured gift to humanity of unestimable (sic) worth for the purification, upliftment and spiritual evolution of everyone.".[91] His book, The Song of the Soul, is a practical manual to unlock the secrets of the mantra. "Chanting with Guruji" is a compilation of well-known Jain mantras, including the Rishi Mandal Mantra.[92]

The Navkar Mantra (literally, "Nine Line Mantra") is the central mantra of Jainism. "It is the essence of the gospel of the Tirthankars."[93] The initial 5 lines consist of salutations to various purified souls, and the latter 4 lines are explanatory in nature, highlighting the benefits and greatness of this mantra.

Namo Arihantânam I bow to the Arihantâs (Conquerors who showed the path of liberation).
Namo Siddhânam I bow to the Siddhâs (Liberated Souls).
Namo Âyariyânam I bow to the Âchâryas (Preceptors or Spiritual Leaders).
Namo Uvajjhâyanam I bow to the Upadhyâya (Teachers).
Namo Loe Savva Sahûnam I bow to all the Sadhûs in the world (Saints or Sages).
Eso Panch Namokkaro,
Savva Pâvappanâsano,
Mangalanam Cha Savvesim,
Padhamam Havai Mangalam. 		This fivefold salutation (mantra) destroys all sins
and of all auspicious mantras, (it) is the foremost.

Universal compassion

Pratikraman also contains the following prayer:[94]

Khāmemi savva-jīve savvë jive khamantu me I ask pardon of all creatures, may all creatures pardon me.
Mitti me savva-bhūesu, veraṃ mejjha na keṇavi May I have a friendship with all beings and enemy with none.

Forgiveness

Forgiveness is one of the main virtues Jains cultivate. Kṣamāpanā,or supreme forgiveness, forms part of one of the ten characteristics of dharma.[95]
In the pratikramana prayer, Jains repeatedly seek forgiveness from various creatures—even from ekindriyas or single sensed beings like plants and microorganisms that they may have harmed while eating and doing routine activities.[96] Forgiveness is asked by uttering the phrase, Micchāmi dukkaḍaṃ. Micchāmi dukkaḍaṃ is a Prakrit phrase literally meaning "may all the evil that has been done be fruitless."[97]

In their daily prayers and samayika, Jains recite the following Iryavahi sutra in Prakrit, seeking forgiveness from literally all creatures while involved in routine activities:[98]

May you, O Revered One, voluntarily permit me. I would like to confess my sinful acts committed while walking. I honour your permission. I desire to absolve myself of the sinful acts by confessing them. I seek forgiveness from all those living beings which I may have tortured while walking, coming and going, treading on a living organism, seeds, green grass, dew drops, ant hills, moss, live water, live earth, spider web and others. I seek forgiveness from all these living beings, be they one sensed, two sensed, three sensed, four sensed or five sensed, which I may have kicked, covered with dust, rubbed with earth, collided with other, turned upside down, tormented, frightened, shifted from one place to another or killed and deprived them of their lives. (By confessing) may I be absolved of all these sins.

Sikhism

In the Sikh religion, a mantar or mantra is a Shabad (Word or hymn) from the Adi Granth to concentrate the mind on God. Through repetition of the mantra, and listening to one's own voice, thoughts are reduced and the mind rises above materialism to tune into the voice of God.

Mantras in Sikhism are fundamentally different from the secret mantras used in other religions.[99] Unlike in other religions, Sikh mantras are open for anyone to use. They are used openly and are not taught in secret sessions but are used in front of assemblies of Sikhs.[99]

The Mool Mantar, the first composition of Guru Nanak, is the second most widely known Sikh mantra.

The most widely known mantra in the Sikh faith is "Wahe Guru." According to the Sikh poet Bhai Gurdas, the word "Wahe Guru" is the Gurmantra, or the mantra given by the Guru, and eliminates ego.[100]

According to the 10th Sikh Master, Guru Gobind Singh, the "Wahe Guru" mantra was given by God to the Order of the Khalsa, and reforms the apostate into the purified.

Taoism

There are mantras in Taoism, such as the words in Dàfàn yǐnyǔ wúliàng yīn (大梵隱語無量音), the recitation of a deity's name. The Indian syllable om (唵) is also used in Taoist mantras. After the arrival of Buddhism many Taoist sects started to use Sanskrit syllables in their mantras or talisman as a way to enhance one's spiritual power aside from the traditional Han incantations. One example of this is the "heart mantra" of Pu Hua Tian Zun (普化天尊), a Taoist deity manifested from the first thunder and head of the “36 thunder gods” in orthodox religious Taoism. His mantra is "Ǎn hōng zhā lì sà mó luō - 唵吽吒唎薩嚩囉". Taoist believe this incantation to be the heart mantra of Pu Hua Tian Zun which will protect them from bad qi and calm down emotions. There are also mantras in Cheondoism, Daesun Jinrihoe, Jeung San Do and Onmyōdō.[101]

Sufism

The Sufis use the "Names of God" or particular phrases found in the Quran or hadith qudsi in a mantric way, which they call dhikr. Of particular importance is the phrase Lā ilaha īlla-Llāh (لا إله إلا الله) and numerous variations. These words or phrases are often counted on a string of beads called a tasbiḥ or misbaḥa or in Iraq "sibha", similar to a mala but generally consisting of 33 or 99 beads. The recitation of these formulas can be done individually, or in unison in large assemblies with musicians and directed by an elder (shaikh). Each Sufi order has its particular formulas and group ceremonials.

See also


Notes

  1. ↑ This is a Buddhist chant. The words in Pali are: Buddham saranam gacchami, Dhammam saranam gacchami, Sangham saranam gacchami. The equivalent words in Sanskrit, according to Georg Feuerstein, are: Buddham saranam gacchâmi, Dharmam saranam gacchâmi, Sangham saranam gacchâmi. The literal meaning: I go for refuge in Buddha, I go for refuge in Buddhist teachings, I go for refuge in Buddhist Monastics.
  2. ↑ "mantra" . Random House Webster's Unabridged Dictionary.
  3. ↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 3.11 Jan Gonda (1963). The Indian Mantra. 16. Oriens. pp. 244–297. 
  4. ↑ 4.0 4.1 Feuerstein, Georg (2003), The Deeper Dimension of Yoga. Shambala Publications, Boston, MA
  5. ↑ James Lochtefeld, The Illustrated Encyclopedia of Hinduism, Volume 2, ISBN:0-8239-2287-1, pages 422–423
  6. ↑ 6.00 6.01 6.02 6.03 6.04 6.05 6.06 6.07 6.08 6.09 6.10 6.11 6.12 Frits Staal (1996). Rituals and Mantras, Rules without meaning. Motilal Banarsidass. ISBN 978-8-12081-412-7. https://books.google.com/books?id=CKLxjjXqAsQC. 
  7. ↑ 7.0 7.1 7.2 7.3 Alper, Harvey (1991). Understanding mantras. Delhi: Motilal Banarsidass. ISBN 978-81-208-0746-4. OCLC 29867449. 
  8. ↑ Nesbitt, Eleanor M. (2005), Sikhism: a very short introduction, Oxford University Press, ISBN:978-0-19-280601-7
  9. ↑ 9.0 9.1 Law, Jane Marie (1995). Religious Reflections on the Human Body. Indiana University Press. pp. 173–174. ISBN 0-253-11544-2. https://books.google.com/books?id=DfgICZVIqkoC. Retrieved 16 October 2016. 
  10. ↑ 10.0 10.1 Boyce, M. (2001), Zoroastrians: their religious beliefs and practices, Psychology Press
  11. ↑ 11.0 11.1 Goudriaan, Teun (1981). Hindu tantric and Śākta literature. Wiesbaden: Harrassowitz. p. Chapter VIII. ISBN 978-3-447-02091-6. OCLC 7743718. 
  12. ↑ Monier-Williams, Monier (1992). A Sanskrit-English dictionary etymologically and philologically arranged with special reference to cognate Indo-European languages;. Leumann, Ernst, 1859-1931., Cappeller, Carl, 1842-1925. (New ed.). Oxford: The Clarendon Press. p. 787.1. ISBN 8121502004. OCLC 685239912. 
  13. ↑ "Definition of MANTRA". https://www.merriam-webster.com/dictionary/mantra. 
  14. ↑ Macdonell, Arthur A., A Sanskrit Grammar for Students § 182.1.b, p. 162 (Oxford University Press, 3rd edition, 1927).
  15. ↑ Whitney, W. D., Sanskrit Grammar § 1185.c, p. 449(New York, 2003, ISBN:0-486-43136-3).
  16. ↑ "Mantra". https://www.etymonline.com/word/mantra. 
  17. ↑ Alex Wayman; Ryujun Tajima (1992). The Enlightenment of Vairocana. Motilal Banarsidass. pp. 225, 254, 293–294. ISBN 978-81-208-0640-5. https://books.google.com/books?id=rlhQwTAYR-oC. Retrieved 16 October 2016. 
  18. ↑ Schlerath, Bernfried (1987). ""Aša: Avestan Aša"". Encyclopaedia Iranica. 2. New York: Routledge. pp. 694–696. 
  19. ↑ Harvey Alper (1989), Understanding Mantras, ISBN:81-208-0746-4, State University of New York, pages 3–7
  20. ↑ T Renou (1946), Littérature Sanskrite, Paris, page 74
  21. ↑ L. Silburn (1955), Instant et cause, Paris, page 25
  22. ↑ J. Farquhar (1920), An outline of the religious literature of India, Oxford, page 25
  23. ↑ Heinrich Robert Zimmer (1946), Myths and symbols in Indian art and civilization, ISBN:9780691017785, Washington DC, page 72
  24. ↑ 24.0 24.1 Agehananda Bharati (1965), The Tantric Tradition, London: Rider and Co., ISBN:0-8371-9660-4
  25. ↑ Harvey Alper (1989), Understanding Mantras, ISBN:81-208-0746-4, State University of New York, page 9
  26. ↑ Jan Gonda (1975), Vedic Literature (Samhitäs and Brähmanas), (HIL I.I) Wiesbaden: OH; also Selected Studies, (4 volumes), Leiden: E. J. Brill
  27. ↑ "Mantra" . Oxford Living Dictionary.
  28. ↑ "Mantra" . Cambridge Dictionary.
  29. ↑ Frits Staal (1985), Mantras and Bird Songs, Journal of the American Oriental Society, Vol. 105, No. 3, Indological Studies, pages 549–558
  30. ↑ Harvey Alper (1989), Understanding Mantras, ISBN:81-208-0746-4, State University of New York, pages 10–11
  31. ↑ Frits Staal (1996), Rituals and Mantras, Rules without meaning, ISBN:978-8120814127, Motilal Banarsidass, pages 112–113
  32. ↑ Harvey Alper (1989), Understanding Mantras, ISBN:81-208-0746-4, State University of New York, pages 10–14
  33. ↑ Andre Padoux, in Understanding Mantras, ISBN:81-208-0746-4, State University of New York, pages 295–317; see also Chapter 3 by Wade Wheelock
  34. ↑ Harvey Alper (1989), Understanding Mantras, ISBN:81-208-0746-4, State University of New York, pages 11–13
  35. ↑ 35.0 35.1 "Vedic Heritage". http://vedicheritage.gov.in/introduction/. 
  36. ↑ Frits Staal (1996), Rituals and Mantras, Rules without meaning, ISBN:978-8120814127, Motilal Banarsidass, Chapter 20
  37. ↑ Lal Nagar, Shanti (Translator) (2011). Linga Mahapurana. I. Delhi, India: Parimal Publications. Chapter 65, page 259. ISBN 978-8-17110-392-8.  (Set ISBN:978-81-7110-391-1)
  38. ↑ Jan Gonda (1963), The Indian Mantra, Oriens, Vol. 16, pages 258–259
  39. ↑ Jan Gonda (1980), Vedic Ritual: The non-Solemn Rites, Amsterdam; see also Jan Gonda (1985), The Ritual Functions and Significance of Grasses in the Religion of the Veda, Amsterdam; Jan Gonda (1977), The Ritual Sutras, Wiesbaden
  40. ↑ P.V. Kane (1962), History of Dharmasastra, Volume V, part II
  41. ↑ Harvey Alper (1989), Understanding Mantras, ISBN:81-208-0746-4, State University of New York, see Introduction
  42. ↑ Harvey Alper (1989), Understanding Mantras, ISBN:81-208-0746-4, State University of New York, pages 7–8
  43. ↑ 43.0 43.1 Harvey Alper (1989), Understanding Mantras, ISBN:81-208-0746-4, State University of New York, Chapter 10
  44. ↑ Swami, Om (2017). The ancient science of Mantras. Jaico Publications. ISBN 978-9-38634-871-5. 
  45. ↑ Spencer, L. (2015). Flotation: A Guide for Sensory Deprivation, Relaxation, & Isolation Tanks. ISBN:1-32917-375-9, ISBN:978-1-32917-375-0, p. 57.
  46. ↑ Gudrun Bühnemann, Selecting and perfecting mantras in Hindu tantrism, Bulletin of the School of Oriental and African Studies / Volume 54 / Issue 02 / June 1991, pages 292–306
  47. ↑ David Gordon White (2000), Tantra in Practice, Princeton University Press, ISBN:978-0-69105-779-8
  48. ↑ Jean Herbert, Spiritualite hindoue, Paris 1947, ISBN:978-2-22603-298-0
  49. ↑ Bhattāchārya, Majumdar and Majumdar, Principles of Tantra, ISBN:978-8-18598-814-6, see Introduction by Barada Kanta Majumdar
  50. ↑ Brooks (1990), The Secret of the Three Cities: An Introduction to Hindu Sakta Tantrism, University of Chicago Press
  51. ↑ David Gordon White (Editor) (2001), Tantra in practice (Vol. 8), Motilal Banarsidass, Princeton Readings in Religions, ISBN:978-8120817784, Chapters 21 and 31
  52. ↑ 52.0 52.1 Monier Monier-Williams (1893), Indian Wisdom, Luzac & Co., London, pages 245–246, see text and footnote
  53. ↑ A Dictionary of Hinduism, Margaret and James Stutley (Munshiram Manoharlal Publishers) 2002, p.126
  54. ↑ Radha, Swami Sivananda (2005). Mantras: Words of Power. Canada: Timeless Books. p. 54. ISBN 978-1-93201-810-3. https://books.google.com/books?id=BFfxHiQb3HAC. Retrieved 16 October 2016. "Mantra Yoga (chanting), Japa Yoga: Vaikhari Japa (speaking), Upamsu Japa (whispering or humming), Manasika Japa (mental repetition), Likhita Japa (writing)" 
  55. ↑ Some very common mantras, called Nama japa, are: "Om Namah (name of deity)"; for example, Om Namah Shivaya or Om Namo Bhagavate Rudraya Namah (Om and salutations to Lord Shiva); Om Namo Narayanaya or Om Namo Bhagavate Vasudevãya (Om and salutations to Lord Vishnu); Om Shri Ganeshaya Namah (Om and salutations to Shri Ganesha)
  56. ↑ Meditation and Mantras, Swami Vishnu-Devananda (Motilal Banarsidass Publishers) 1981, p.66
  57. ↑ A Dictionary of Hinduism, p.271; Some of the major books which are used as reference for Mantra Shaastra are: Parasurama Kalpa Sutra; Shaarada Tilakam; Lakshmi Tantra; Prapanchasara
  58. ↑ Shear Jonathon (Editor), The Experience of Meditation: Experts Introduce the Major Traditions, p.28. Paragon House. St Paul, MN., 2006.
  59. ↑ In Hinduism, frequent repetition at opportune moments is a common type of japa.
  60. ↑ Eknath Easwaran (2008). Mantram Handbook (see article) (5th ed.). Tomales, CA: Nilgiri Press. ISBN:1-58638-028-1 (originally published 1977).
  61. ↑ Bormann, J. E.; Thorp, S.; Wetherell, J. L.; Golshan, S. (2008). "A spiritually based group intervention for combat veterans with posttraumatic stress disorder: Feasibility study". Journal of Holistic Nursing 26 (2): 109–116. doi:10.1177/0898010107311276. PMID 18356284. 
  62. ↑ Jill E. Bormann & Doug Oman (2007). Mantram or holy name repetition: Health benefits from a portable spiritual practice. In Thomas G. Plante, & Carl E. Thoresen (Eds.), Spirit, science and health: How the spiritual mind fuels physical wellness (pp. 94–112) (table of contents ), Westport, CT: Praeger. ISBN:978-0-275-99506-5
  63. ↑ 63.0 63.1 Monier Monier-Williams (1893), Indian Wisdom, Luzac & Co., London, page 17
  64. ↑ Meditation and Mantras, p.75
  65. ↑ Brhadaranyaka-Upanisad (Brhadaranyakopanisad), Kanva recension; GRETIL version, input by members of the Sansknet project (formerly: www.sansknet.org)
  66. ↑ For example, see: Om Namo Narayanaya called as Narayana Ashtakshara Mantra; Om Namo Bhagavate Vasudevaya Dvadasakshari mantra; Om Sri Ram Jai Ram Jai Jai Ram; Hare Krishna Maha Mantra; Om Namah Shivaya Siva Panchakshara mantra; Sūrya namaskāra; So'ham (I am He or I am That) (See Meditation and Mantras, p.80); Ram Nam Rama Mantra; Aham Brahma Asmi (I Am Brahman); Sri Vidya Mantras – There are 3 Sri Vidya Mantras – Bala Tripurasundari Mantra, Panchadasi Mantra, Shodasi Mantra; Dakshinamoorthy Mantra; Chandi Navakshari Mantra; Santhana GopalaKrishna Mantra; Shoolini Durga Mantra; Maha Sudarshana Mantra; Maha Ganapathi Mantra; Svayamvara Kala Parvati Mantra
  67. ↑ Siva Sutras: The Yoga of Supreme Identity, by Vasugupta, translation, Motilal Banarsidass, Delhi, 1979. "Archived copy". http://bibleoteca.narod.ru/tantra/Jaideva_Singh_Siva_Sutras.pdf. 
  68. ↑ Beck, G.L. (1995). Sonic Theology: Hinduism and Sacred Sound. Motilal Banarsidass Publ. p. 165.
  69. ↑ Singh, J. (2012). Siva Sutras: The Yoga of Supreme Identity. ISBN:8120804074, ISBN:978-8120804074
  70. ↑ Kornfield, j. Modern Buddhist masters, pg 311.
  71. ↑ Ajahn Chah, Clarity of Insight, "Clarity Insight". http://www.ajahnchah.org/book/Clarity_Insight1.php. 
  72. ↑ Stede, William (1993). Rhys Davids, T. W.. ed. The Pali-English dictionary (1. Indian ed.). New Delhi: Motilal Banarsidass. ISBN 8120811445. https://dsal.uchicago.edu/dictionaries/pali. Retrieved 25 May 2017. 
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  74. ↑ "A mini reference archive library of compiled Buddhist Katha/Katta". Mir.com.my. http://www.mir.com.my/leofoo/Thai-amulets/Chris_Tam_katha_libary/index.htm. 
  75. ↑ "Pinyin of ten mantras". 24 March 2007. http://www.amtfamtf.net/nfgy/sxz.htm. 
  76. ↑ 76.00 76.01 76.02 76.03 76.04 76.05 76.06 76.07 76.08 76.09 76.10 "Ten Small Mantras". http://www.buddhamountain.ca/Ten_Small_Mantras.php. 
  77. ↑ The Koyasan Shingon-shu Lay Practitioner's Daily Service , Shingon Buddhist International Institute (1999)
  78. ↑ "雪域佛教". http://www.yzbj.com/doc/hcy_01_txt.txt. 
  79. ↑ "普傳各種本尊神咒". Buddhasun.net. http://www.buddhasun.net/descript/utf_8/infotext1.php. 
  80. ↑ "Mantra – 真佛蓮花小棧(True Buddha Lotus Place)". Lotushouse.weebly.com. 27 February 2010. http://lotushouse.weebly.com/mantra.html. 
  81. ↑ Audio |Bon Shen Ling Audio |A Tibetan Bon Education Fund
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  83. ↑ "An "Emperor" and a "Lord Buddha" of the Yi Guan Dao Are Executed". Chinese Sociology & Anthropology 21 (4): 35–36. 1989. doi:10.2753/CSA0009-4625210435. 
  84. ↑ 第094卷 民国宗教史
  85. ↑ 《原本大学微言》09、中原文化的精品|南怀瑾 – 劝学网
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  87. ↑ 清代的民间宗教
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  91. ↑ <Id., at 23.
  92. ↑ <Chanting with Guruji, Siddhachalam Publishers, 1983.
  93. ↑ Id., at 22.
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References

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