Eternal India Encyclopedia

Eternal India

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PERCEPTIONS

MANTRAS

(CHANTS OF LIFE)

Man, truly, is the sacrifice. The twenty-four

years which he passes (first) are the morning libation,

for the metre Gaayathri is made up of twenty-four

syllables, and the morning libation is related to the

Gaayathri metre. With this the Vasus are con-

nected. The Praanas indeed are the Vasus, for they

make all this stable.

(3.16.1)

Chant

: “O

Praanas, Vasus, unite this morning liba-

tion of mine with the midday libation. May I who am

a sacrifice not be lost in the midst of the Vasus who

are the Praanas.”

(3.16.2)

Mantra is a Sanskrit syllable or a group of syllables,

used to concentrate cosmic and psychic energies.

Next 44 years

Now, (his next) forty-four years are the midday

libation, (for) the metre Tristubh is made up of forty-

four syllables, and the midday libation is related to the

Tristubh metre. With this, the Rudras are connected.

The Praanas indeed are the Rudras, for they cause

all this (universe) to weep.

(3.16.3)

Chant

: O Praanas, Rudras, unite this midday liba-

tion of mine with the third libation. May I, who am a

sacrifice not be lost in the midst of the Rudras who

are the Praanas. He surely recovers from that and

becomes healthy.

(3.16.4)

The

Gaayathri

is a universal prayer

which does not ask for mercy or pardon but

asks for a clear Intellect, so that Truth may

be reflected therein without distortion.

can be used by men and women of all castes

and creeds,

for it calls upon the Glorious

Power that pervades the Sun and the Three

Worlds, to arouse, awaken and strengthen

the Intelligence, so that it may lead one

through intense

saadhana

to success.

The

Gaayathri

is divided into three sec-

tions. The first section consists of the

Pranava

Aum, Bhuh Bhuvah Svah.

Here, the chanter contemplates the

Glory of Light that illumines the three

worlds or the regions of experience.

Tat Savitur Varenyum.

The second section picturises the Glory,

the Splendour and the Grace which flows

from the Light:

Bhargo Devasya Dheemahe.

The third section is a prayer for final lib-

eration, through the awakening of the innate

intelligence that pervades the Universe as

Light

Dhiyo Yo Nah Prachodayat.

With the chanting of this

mantra

the

chanter is purified and is transformed into a

Vipraha

(wise person, sage) as the mind

gets purged of all the impurities.

"The

Gaayatri Mantra

should be carved on the

doors of every laboratory in the world".

—

J.B.S. Haldane

MANTRA SHAKTHI

Mantra Shakthi

is something which cannot be

seen. It can only be inferred. For instance, when

mantras are uttered and oblations are offered in the

fire, we can see the offered materials being reduced

to ashes and this is called

Pratyaksha

or perception

through direct observation. However, the material

which is reduced to ashes gets converted by

Mantra

to the person for whom it was intended. This cannot

be seen, it can only be inferred and this perception by

inference is called

Paroksha.

Then (his next) forty-eight years are the third libation.

The metre Jagati is made up of forty-eight syllables

and the third libation is related to the Jagati metre.

With this, the Adityas are connected. The Paranas

indeed are the Adityas, for they accept all this.

(3.16.5)

Chant: “O Praanas, Aadityas, extend this third liba-

tion of mine to a full length of life. May I, who am a

sacrifice, not be lost in the midst of the Aadityas who

are the Praanas.”

(3.16.6)

Chants help overcome illness, pain etc.

—

“Chandogya Upanishad”

Further 48 years

It is said of Shiva, the Supreme Spirit

(Paramaatman),

that his body is

mantra

(vidya).

It is made visible in the shape of a

sign

(linga).

The linga is composed of man-

tras and is regarded as the body of Siva, the

place where he is present. Four of these

mantras

occupy the four regions of the

manifested world and the fifth,

Isana,

lies

beyond them, in the central direction. From

there, it is at the same time everywhere, a

subtle luminous presence. It condenses into

a celestial light

(divya-linga)

equivalent to

the vibrations released by the recitation of

the respective

mantras.

The

divya-linga,

which is

Tatpurusha,

forms the central 'root

pillar'

(moola stambha)

of celestial light;

Vaamadeva however is the

linga,

installed

and consecrated on its base. In the 'root

pillar everything has its origin and finally

ends in it. Thus it is said, it was called the

linga.

By the evocative power of the man-

tras, Siva is realized throughout the uni-

verse; the universe is His body

(sarira);

this

body is of pure energy

(saktika sarira),

con-

taining all the elements, itself the primordial

substance

(pradhana)

of the moving uni-

verse.

Stella Kramrisch

Mantras create positive vibrations and healing

energy fields in the surroundings. Hence, they have

powerful effect on the psychic health of the person

chanting them.

--"Trikenu"

Recitation of Lord's name - A must

Hare Rama Hare Rama

Rama Rama Hare Hare

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hindu scriptures extensively glorify the

process of chanting the holy names of Hari.

In the Sree Bhagawatam it is mentioned :

“My dear king, although Kaliyuga is full

of faults, inebrieties, quarrel and hypocrisy,

there is one good quality about this age — it

is that simply by chanting the

Hare Krishna

mantra,

one can become free from material

bondage and be promoted to the transcen-

dental kingdom.”

—

Shree Bhagawatam 12.3.51

Mantras

are rhythmical formulae; they

evoke a supernatural presence, each

mantra

conjures up a corresponding

vision of that supernatural presence.

Stella Kramrisch