Mantra The Primordial Energy os TRI eh S. KrishnamurthiCopyright © S. Krishnamurthi First Edition 2004 1000 Copies Price Rs. 100.00 Printed at : Zion Printers, Ch: 28 Copies can be had from S. Krishnamurthi Flat No. 4, 16, First Street. Bakthavatsalam Nagar, Adyar, Chennai -600 020. The book is printed with the financial assistance granted by Tirumala Tirupathi Devasthanam, Tirupathi. The author of the book is alone liable for any leagl action at his own risk and responsibility in case of disputes or criticism, arising after the publication of the book.Contents Introduction 7 Concept of mantra 25 What is mantra? 26 Structure of mantra 27 Mantra and language 35 Theory of Awareness 40 Pramana — Authority of vedic mantras 41 Mantras prescribe procedure of rites 43 Mantra is neutral 44 Mantra is Vac 45 Vac is revelation of sages 45 Vac is OM the Brahman 53 Theory of Mantra 55 Mantra is Parasakti 57 Sivasakti Doctrine or Sabda Brahman 59 Unity in Diversity 60 Sakti is Prakriti 61 Three aspects of Sakti 63 Cosmic sound forms 67 Evolution of Cosmic forms 67 Hiranyagarbha the cosmic energy 69 Maya the cause behind the creations 73 Everchanging Phenomenal worid 76 Doctrine of Pantheism 77 Macrocosmic forms of Gods 80 Creation of Gods 80 Vedic Gods 81 Puranic Gods 89 Advaita and Polytheism 91Man is Microcosmic 93 Man is Divine 93 Physiological activities inman 96 Performance of Yajnas 101 Invincibility of Atman 102 Srauta and smruta Mantras 105 Vedic Mantra 105 Structure of the vedas 108 Upavedas 112 Vedangas 113 Upangas 114 Agama mantras 116 Secondary mantras 116 Tantric mantra 119 Yantra 120 Vedic mantras and Karma kanda 121 Vedic instructions 121 Para and apara knowledge 123 Karma kanda and Jnana kanda 125 Pravritti and nivritti karma 127 Nitya, naimithika and kamya karmas 127 Sacrifices and rites 128 Vedic mantras and Jnana kanda 133 The Upanisads 134 Jnana kanda and meditation 137 The five kosas 138 Spiritual knowledge is superior 141 Liberation of man 144 Thought process 146 Meditation 148 Gruhya sutras and Samskaras 150 Samskaras 150 Performance of yajnas 154 Important daily practices 155 Contents10. 11 12 13 Mantra Yoga 160 Mantrayoga 161 Preliminaries of Mantra japa 162 Mantras for meditation 164 Bija Mantras 175 Mantra Power 177 Sound Theory 177 Sankalpa 178 Recitation of mantras 180 Understanding meaning of mahtras 183 Vibration theory 184 Correct chanting of mantras 187 Sikksha 190 Mantra and its Utility 193 Veda- The source of all knowledge 193 Social harmony and Peace 194 Agriculture in vedic economy 195 Healing powers of mantra 199 Deliverance from sins 205 Efficacy of Puranic mantras 205 Spiritual Discipline 208 Supremacy of man 208 Qualification to perform rites 211 Obstacles to sadhana 212 Asura and sura 214 Four ashramas of life 217 Atmagunas or Samya Dharmas 218 Niyama in food 219 Conclusion 222 MantraReferences and Abbreviations Amrita Bindu Upanisad Am Bi Atharva Prathishakva APr Avadhuta Gita AG Bhagavad Gita BG Brahma Sutra BS Brhadaranyaka Upanisad Br Up Chandogya Upanisad Ch Up Isavasyopanisad Js Up Kathopanisad Ka Up Maha Narayanopanisad Ma Na Up Mandukya Karika Ma Ka Mundaka upanisad Mu Up Panchikarana Varthikam Pa Va Rk Veda Rv Sama Veda Sv Taittiriya Upanisad Ta Up Taittirya Bhasya Vartica of Sauresvara TBVa Teja Bindu Upanisad Te Bi Up Uddhava Gita UG Upadesa Sahasri Up Sa Yoga Sutra Yo Su 6 ContentsIntroduction Mantras, their role, their powers and efficacy, have survived from the vedic times down to our modern days in securing material gains and mental peace. In every Hindu household itis, therefore, the practice to chant or recite mantras to propitiate the gods to secure wealth, happiness and progeny. The mantras are spiritual vibrations and they transform men to realise and to become one with the atman. The mantra sound vibrations were perceived by the ancient rishis at the subtle level. The mantras are knitted in certain metres so as to produce, on chanting, impulses on the human physiology. The metrical sound vibrations caused by the mantra awaken the supernatural energies within the human body, which bring about connections with the cosmic vibrations. By repeated chanting of the mantras, vibrations are created again and again which facilitate experiencing cosmic consciousness. As esoteric device, the mantras uttered in rituals cure diseases, promote agricultural production and social harmony. Concept of Mantra The technological inventions have made life comfortable and easy but the man is not happy and always feels dissatisfied. New problems crop up as the existing problems get solved and the quest for the source of permanent happiness continues. Man is divine in nature and the desireful personality has, therefore, contrived a tool in the form of God. The gods may be Vedic gods or Puranic gods. The mantras are the means adopted to propitiate these gods to obtain material gains. Mantras mean that upon which one reflects. Mantras are the first to manifest in the form of sound vibrations. The mantras are not products of human wisdom but flash of the divine sound waves experienced by the ancient seers who came into supersensuous Mantra 7contact with the universal truth. The mantras are not mere sound. They possess the energy of the word and are to be articulated. As mantras are sound vibrations and are oral in character they are learnt by rote. Mantras have three components, viz., Rishi, Chand and Devata. The mantras are revelations of Rishis. They experienced the sound flashed in their mind and expressed themselves in such mantras. They are not Mantra Kartas but Mantra Drishtas.The ancient seers were endowed with great mental prowess and intellectual capacity to grasp the subtle sound vibrations that were lying suspended in energy forms in the space. ‘Veda mantras are written in definite rhythm or chandas. Every Varna or syllable has in it power and the syllables are grouped in a particular manner called chandas. There are four padas or foot in any composition of the Veda mantra. The number of syllables in one pada measures the metre or chandas. The mantras are addressed to devatas or Gods who are propitiated in order to win their favour and obtain boons or rewards from them. Mantras are spiritual vibrations and not language. Mantras do not communicate information. The mantras are made in the performatory way. Uttering of the mantra is or is part of the performance of an action. Performatory statement brings about some reaction or response in a hearer to establish awareness of some state of affairs. Mantras transform men to realise the atman. Language unlike mantra is used for communication of thoughts. Language describes the objects and events according to the object perceived of its substance, of its activity, of its stability and of its relationship. Mantra has the energy and to acquire that energy of the word one should pronounce it knowing its meaning or message. Mantras are not concemed with intellectual contents but upon its emotional, sensitive and efficacious power of moving the will. When the psychic entity is nourished with prayers the power is obtained to get the prayers answered. 8 IntroductionMantra is Vac Vedic mantras are thoughts that overflow with love of life and energy for action and take the form of prayer. Vac is the revelation of the soul of the sages. From vac syllables came and collection of syllables is mantra. Letters are names. Speech is greater than names as it makes known the three vedas. Speech is sabda and there are four bhavas of vac viz para, pasyanti, madhyama and vaikari. The para is subtler form and vaikari is the gross articulate speech. Pasyanti and madhyama are the intermediate forms The various sound forms are formed by the combined activity of organs viz. lungs, larynx, tongue, lips, upper and lower pallets, teeth, nerves and brain. These sound forms are named according to their place of pronunciation such as guttural, palatal, dental or labial. The fifty letters in Sanskrit are known as matruka and the letters are para sabda. The Brahman is the substratum of all sounds. The apara sabda reveals itself in the form of matrukas or gross letters. These letters are the forms of cosmic mother Sakti. OM is vac.OM is the matrix of al] sounds. OM is Brahman at the macrocosmic level and atman or self at the microcosmic level. Sound may be produced by contact of one object with another or by causal stress itself. The latter, anahata sabda, for instance, heartbeat is not caused by contact. The unmanifest sound manifests as the articulate letter sound Varnatmaka sabda or unlettered sound, Dhvanyatmaka sabda. So sabda may be either Dhvani or Varna. The causal stress of the para sabda is the cause for the manifestation of mantras. The sound waves lying in the space as dhvani are perceived by the ancient rishis and are heard by the absolute ear. The dhvani is supernatural and is experienced at the subtle level by the rishis who transmitted them by rote in succession. Correct sounding or pronouncing of mantras at various notes and scales brings about an impulse on the energy parts. Individual letters or syllables attain mantra power on recitation. The primordial sabda of saktitattwa is the cosmic precondition of creative evolution. Cosmic energy in the potential and latent form Mantra 9is nada, This is para sabda. The manifested agitation in the primary substance projects itself as audible dhvani or vac. The manifested sabda -apara sabda - reveals itself in the form of matrukas, which are gross letters. Nama and rupa are causes of all differentiation. Parasakti is the creative dynamism of the supreme energy. It is cosmic bliss. Maya gives the name and form. By assuming these forms under their names, different but distinct functions are carried out by the supreme himself. When Siva manifests himself as the universe, sakti evolves as nada to create the universe. Maya sakti intervenes in the creation. The Supreme Brahman identifies with the products ofits own kinetic sakti. As the creator of the universe the supreme conscious is known as Sarasvati. As the maintainer of the world the Jnana sakti pervades the universe in the form of Lakshmi. Lakshmi is the bestower of wealth and worldly possessions to the worshippers. In the third aspect the Parasakti pervades the entire universe as kriya sakti Cosmic Sound forms The humans to correct the adverse situations they face in life resort to the mantras in praise of the devatas. Mantras have a potency to correct the situations according to the sankalpa as the cosmic forms also emanated from the same Nadabrahman and are in identity with the sound forms though in different names or forms. At the time before the universe was created there was absolute chaos and darkness. The Supreme Brahman resolved itself to manifest. The supreme projected a seed. Hiranyagarba or the golden egg is the primordial source of universe. Hiranyagarbha burst with a sound. It is the primordial energy and Prana. Devi is the cosmic sakti and the whole universe is her body. From the yoni the matrix, the subtle space became manifest. The Prana, the primordial energy, which causes the manifestation of the various forms, vibrates in various frequencies. Divine mother is dynamic. She is vac and is vibration. The vac is OM and it is called the Udgitta. Sound is the characteristic feature of space. Sound vibrations are lying suspended in the space in the subtlest 10 Introductionform and were accessible only to the ancient seers through meditation. The uttered sound vibrations are the mantras. From the sound the light came which is the sun. Brahman could create light out of his own being. This means that Brahman is light and light is no other than Brahman. The light is the visible proxy on earth of the invisible deity. The universe is the totality of the gross bodies, From the Supreme Brahman OM the various elements or the panchabhutas space. air, fire, water and earth emerged. In addition to the five elements are the three mental activities of mind, intelligence and ego. All the eight together constitute the material energies of the Lord. Science has confirmed that everything in the phenomenal world is but a form of cosmic energy and is the manifestation of the supreme Brahman. In fact it is the dynamic aspect in him, the sakti, that manifests as the different objects. The Parasakti is mayasakti. Electricity. magnetism, power. heat, light and the five elements are her eternal manifestations. She is the primal force of life, which underlies all existence. The Doctrine of Pantheism says that all forms of universe are but Narayana only, All manifestations have no support but that of Divine Narayana. He is everywhere and the all-pervading reality. Macrocosmic forms Before the creation of the earthly beings the gods were created. The gods embody specific aspects and attributes of god. Brhadaranyaka Upanisad explains the creation of the various gods or devatas. The devatas are also created by the supreme Brahman but they are permanent bodies and act under the dictates and control of the Absolute Brahman. The vedic gods do not have any distinct form and the are propitiated in the natural form. They are energy forms and cause vibrations when mantras are chanted. The vedic gods fall under three categories, viz the gods of the heaven, the gods of air and gods of the earth. Mantra 11The Vedic gods were given human forms and names in the itihasa and purana. The gods were worshipped in the houses by reciting hymns and repeating divine names of the gods. We worship god with flowers, water, praises, and repetition of names or mantras. Man is microcosmic The supreme Brahman meditated and as a result of such meditation ideas sprang up. He first created the cows, horses and other species both male and female from small ants to the highest species of mammals. The devatas rejected all else forms, as they could not get satisfaction out of them. Ultimately the man conforming to the features of the Virat Purusa came into existence. The devatas were satisfied with that form and entered the human form thus created and occupied their respective abodes. Having created the devatas and given them the places of abode in the human being, the Supreme consciousness decided to involve itself in the evolution of human beings. The creator entered the human body, the mansion he has erected, and he inspires and controls the activities of the human being. There is Brahman in every individual with all its qualities but itremains a witness exhibiting the characteristic under the limitation imposed by maya. The selfis the internal ruler and it remains beyond the perception of the senses . The divine entities that exist in the cosmos are present in the human body. The primordial sakti or the Adisakti created the various forms in the universe. Just as the phenomenal world is only the divine mother, man is also mother divine only. The vedas explain how the activities of the human being are regulated in the human physiology by the devatas the energy forces of sakti. Srauta and Smruta mantras Mantra is the natural name, which is the purest, and it is produced by the generating stress of the constituting forces. The mantras chanted at the sacrifices or ceremonials would fall under the categories of Veda mantras and Smruta mantras. Veda is the reverberation of the Brahman. In each syllable of veda there is vibration, which is total knowledge. So by reciting 12 Introductionthe veda mantra one acquires total knowledge capable of achieving whatever one desires. The vedic mantras occur in each of the four vedas viz Rk, Sama, Yajur and Atharva veda. Prajapati meditated and issued knowledge the three vedas. Therefore the vedas are apaurisheya. They do not have an author either human or divine. There are 1180 sakhas codified under Rk, Sama, Krishna yajur, Sukla Yajur and Atharva vedas. The vedic mantras are the experiences of ancient seers and they are the earliest documents of wisdom. The Veda has three parts - Samhita, Brahmana and Upanisads. The samhita is the collection of mantras or hymns in praise of the devatas, transmitted orally by the saints from generation to generation. Brahmana is acompilation of the rites or ceremonies connected with the hymns of the vedas. The Aranyakas are similar to Brahmanas but they restrict themselves to the practices to be observed while in the forests by a person when he is in the vanaprastha ashrama. The Upanisads contain the philosophical approach to human problems through meditation. The upanisads are indifferent to the worldly pleasures and the Vedic practices. They shift the direction of the mind from experiencing the outward mortal world to the inner immortal self. The vedas are augmented by the four upavedas, which are the treatises on the science of Ayurveda, Dhanur veda, Ghandarva veda and Artha veda. Some include Stapatya veda also. To understand the sruti the seers evolved regular systems of discipline. These are the Vedangas, The vedas have six vedangas viz Siksha, Chandas, Nirukta, Vyakarna, Kalpa and Jyotish. The upangas elaborate the Vedic concepts and they developed the six systems of philosophy the Vaisesika, Nyaya, Sankhya, Yoga, Purva Mimamsa and theUttara Mimansa. These are subsidiary to the vedas. These are matters of religious practices. The vedas are the primary mantras. The injunctions are usually pithy and brief and are not intelligible to the ordinary man. So these Vedic injunctions are subsequently explained by the rishis and these compilations are known as the Smrutis. Smruti is what is remembered. The smrutis have authorship. The smrutis constitute Mantra 13the Purana, the itihasa and the Dharma sastras. The itihasas and the puranas also have high moral import and are also included under the mantras. Veda Vyasa gave us eighteen puranas. Each purana keeps asingle deity as its main theme. Based on the deity propitiated the puranas are classified into Vaishnava cult, Siva cult, and sakti cult. Apart from the vedas and puranas the tantric mantras are also in practice. The tantric mantra and rituals recognise the human body as the network of nervous system with nerve centres or nodes. These nerve centres are called the chakras. The tantrik awakens the spiritual power by rousing the Kundalini the serpent power that lies in the chakra like the coiled snake. The divine power lying dormant in the man is aroused and made to move upward to the Sahasrara culminating in the enjoyment of intense Ananda. Vedic mantras and Karma kanda A person in order to be happy in his phenomenal world should realise the fuller unfoldment of his truer and divine nature. One should consistently mould himself as a Godman in this very life. Our worldly pursuits should be directed in the right direction. Whatever we speak and consume cause vibrations within the body. The vedas therefore enjoin one to live in accord with the principles laid down by the vedic scriptures. The Taittiriya Upanisad prescribes the eternal duties of every man who wants to live up to the full dignity of human being. Veda is the source of all knowledge. It is meant for the worldly individual as also for the transcendental person. The Mundaka Upanisad classifies knowledge as Para and Apara — the higher and the lower. The higher knowledge or Para, is the knowledge of Paramatman whereas apara is the means and ends of duty or karma. The vedas are accordingly divided into two parts the Karma kanda and the Jnana kanda. The karma kanda of the vedas contains the prayers, the rituals and the meditations to gain specific results in this life. Jnana kanda consists of the Upanisads. Before attaining jnana or liberation one should complete all duties of life. As one advances in his spiritual practice, subtle pleasures begin to make 14 Introductiontheir appeal. Desires become less crude and physical and the trend of daily attitudes or the mode of living begins to broaden to attain the ultimate goal of supreme bliss. Two paths of dharma are prescribed for two different categories of created beings. The pravritti dharma is prescribed for one who desires prosperity here and hereafter. Nivritti dharma is prescribed for one who seeks mukti or liberation through self-realisation and renunciation. Karma conduces one to purity of mind and if done without prompting for the fruits, dedicated to God, the mind becomes fit to realise the atman. The largest part of the vedas is meant for the common man in the grahastasrama who is tossed about in the worldly dealings, samsara. The scriptures prescribe various karmas, rituals and ceremonies. These are classified as Nitya karma, Naimittika karma and Kamya karma. There is also another category known as Pratishiddha karma. These are prohibited activities. Nitya karma is one, which is compulsory. Naimittika karmas are acts, which are required to be performed on the happening or non-happening of certain events or under certain specified circumstances. The kamya karmas are those sacrifices or rites performed with the object of obtaining certain favours or boons from the devatas or gods. The sacritices have a magical power of fulfilling the desires of the aspirants The vedic hymns are addressed to the devatas. The successful performance of yajnas and samskaras require three essential requisites viz the mantras or the recitation of hymns, devata the deity worshipped and the havis or the offerings made. In yajnas offerings of havis are made to the deities. The offerings are consigned to Agni. The vedas prescribe 21 yajnas. They fall under the three categories viz, Havir yajna, Somayajna and Bhagyayajna. The Havir and the Soma yajnas are performed within the confines of the house and the Bhagya yajna is performed in open premises. Most of the yajnas have fallen into disuse in modem times and are not in practice. The performance of yajnas constitutes a sense of cosmic solidarity of humans with the divine forces. The observance of the Mantra 15rites makes the world and even the gods subsist. The oblations that are made by the human beings only come back to them as rain and vegetation, the essential requirements for life on earth. Vedic mantras and Jnana Kanda Karma kanda cannot annihilate samsara and lead to the realisation of the self. It is only on mastering the word Brahman (apara vidya) one realises supreme Brahman (para vidya). The Jnana kanda of the vedas deals with the philosophical aspects and recitation of the upanisadic mantras and meditation enables one to liberate. The upanisads deal with the pure consciousness. Of the four purusharthas, Dharma, Artha and Kama are attained with the help of injunctions contained in the vedas. The fourth Moksha, absolute bliss, could be attained only by meditating upon the mahavakyas of the Upanisads. The devotees who are mediocre and who form the generality of the beings take shelter in the Vedic gods. The devotees of the various deities are motivated by small desires and the supreme consciousness provides for those devotees of the deities material prosperity so that they continue to worship them. The deities are only the manifestations of the supreme Brahman and Iswara alone gives the fruits of one’s action. The living beings and the Vedic gods are dependent on the supreme only. One should. therefore, realize that he isthe atman. By meditating on the supreme the maya which covers the atman withers away and the Brahman becomes manifest. The individual is freed from the bondage. A person who has no desire for fruits shall long for liberation. Liberation is not accomplished through karma. Desires are caused by ignorance. Action either dharma or adharma are prompted by desires. So by destroying ignorance all desires and actions are destroyed. One must direct himself from his attachment to material world and lear to extricate himself from the fetters created by the maya. The myriad objects of the phenomenal world with their names and forms are merely the projections or figment of the mind. It is 16 Introductionthe mind that creates the multiplicity of objects and experiences. It is from the mind that thoughts arise. Thoughts are only transient. But itis the mind or the ego aspect of mind that is permanent. So if one allows the mind to refuse the flow of mental images one would automatically disengage oneself from the limitations of the intellect and perceive the inner self. Mental activity must yield to mental stillness. In the case of karma yoga the goal to be achieved is the fruits of action. But in jnana yoga one takes pleasure in Brahman consciousness. This experience one gets in the Turiya State. The Turiya State is the bridge connecting the causal body with the atman. It is only in pure, steady. calm mind that one can perceive reflections of the self. Having known the self, he becomes meditative and renounces all possessions in the world. For such a person who has realisation all beings become the very self. Gruhya Sutras and Samskaras Life is a sacred journey. Samskaras are rites that are prescribed to be performed at the different stages ofan individual’s life. God is invoked to obtain the blessings of the respective gods propitiated during such performances. These performances are done within the confines of the house and are therefore known as gruhya karmas and the mantras recited thereat Gruhya sutras. There are prescribed forty samskaras or rites to be performed by a Hindu. ‘The various samskaras in the individual’s life can be grouped under three heads, those done for the welfare of the child, those done as grahasta and those done in the old wisdom years. Namakarana, chadukarana, annaprasanam, karnavedhi, vidyarambha, upanayana and samavartana are the seven samskaras done during the childhood age. During the Brahmacharya stage the instructions with regard to the duties and the rites to be performed as prescribed in the srutis and the smrutis are inculcated to the student so that when he enters the Grahastasrama he has developed within proper tendencies to lead the grahasta life. Mantra 17As the adult the first samskara is the marriage. The marriage is an institution not only to fulfil the biological demands in human being but an act of sacramental order. The wife is an equal partner in the performance of various vedic rites and sacrifices.The other sacraments Garbadhana, Pumsavana and Seemanthonayana are conducted for the welfare of the foetus. At 60 years both husband and the wife reaffirm their marriage union. Age 72 marks the withdrawal from society i.e. vanaprasthasrama. Antiyasti or funeral ceremony isa home sacrament by which the soul is released for holy feet of Siva. The soul transmigrates to take another birth in accordance with the acts of merit or demerit. The samskaras include certain yajnas to be performed by the householder. Apart from the Haviryajna and Somayajna. which are included in the Veda, Pancamahayajna and Pakayajna are prescribed under the Gruhya sutras. The rituals create an atmosphere of holiness. The glorious luster of blazing fire, sweet perfumes of the burnt ghee, the blades of grass, the cooked offering of rice, the crushed soma and all other materials of yajna have their direct purificatory effect on the mind of the worshippers. Mantra Yoga Mantra is sound. It is the potent form of letters, sounds or words. There is an indescribable power in the mantra sound vibration. In mantra there are two sabdas. vacyu sabda and vacuku sabdu. Vacya sabda is the ultimate Pratipadya devata. It is the devata, which is represented by the mantra. Mantramayi Devata is vachaka sabda. The mantras are effective because they identify themselves with the deity designated by the mantra. When mantras are pronounced automatically the forms get portrayed in the mind. Mantra is Lord himself and mantra is Brahman the vital air of the deity. In prayers the devotee opens his soul to the divine within and without. The mantra may be short as the monosyllable OM or group of syllables or words, formulae or an epithet. Repetition of divine name or names 18 Introductionis called japa and is a favourite spiritual exercise. Japa invokes the deity of the mantra. Repetition ofa specific mantra by concentrating on the deity of the mantra is mantra yoga. Mantra japa may be verbal or mental; the verbal may be loud or low. A mere mechanical repetition of the divine name will only result in disbelief, as results will not be achieved. To begin with the ritual performer must undergo a process of metamorphosis. He should purify the mundane body followed by the recreation of the worshipper in the divine image. The recreation of the image of the devata is nyasa. In nyasa letters or nonsentence mantras are uttered and the worshipper touches the different parts of the body indicating thereby the different basic elements of cosmos that are represented in the body. The devotee may choose a single name. OM ora Bija mantra for japa. Gayatri mantras, mahavakyas or vyahrities are also chanted or meditated upon. Mantra power Sound is the basis of the creative manifestation. From the unmanifest sabda all particular sabda forms appear in different forms through its activity in prakriti. While cosmic stress is the cause, the various creatures that manifest in various forms are the result. The prayers addressed to the devatas or encrgy points establish connection or communication with the specific devatas in the astral world as also within the human body. The mantras recited uttered or sung in the Vedic rituals have spiritual efficacy. ‘The mind functions at the waking and the dream States. In the causal state also the mind experiences, It is only in the Turiya state that the mind is not having its influence. Self is in the Turiya state and is beyond the comprehension of the mind. Emotions cause in the mind and also the various organs the vibrations. Prana is vibration All actions and reactions are merely the projections of the prana. So the vibration caused in the objects of the universe is that of the supreme Brahman as well as the atman in the human beings. By use of the mantras a person is able to experience the vibrations of the gods. The potency of the mantra is Mantra 19dependent on the number of times the mantras are repeated or recited The mantra brings one into harmony with the universe connecting the individual with the cosmic consciousness. By repeated chanting of the mantras vibrations are created again and again thereby resulting in creating a union between the vibration in the body and cosmic vibrations. The soul of the mantra is the vritti it evokes. Vritti is the emotions of the man expressed in mantra japa. Matra japa is not merely repetition of memorised sounds or letters. If no emotion is generated in the mind, the japa cannot perform its function of enlightening or ennobling the mind. The mantras are not meaningless words or epithets but are expressive of meaning. The vibrations that are produced on the utterance of mantra only bring results. So whena person chants mantras even without knowing the meaning he would get the benefits of such recitation. Knowing the meaning of mantras adds to the efficacy of the mantra. Language of the vedas or the mother tongue of the individual is not relevant for mantra recitation. The essence of mantra is the sound effect and this cannot be translated into words. Sound has no direct translation. The meaning of the word in the mantra may change by changing the accent ofits letters. The mantras are used in a variety of contexts for plethora of purposes. Mantras are said to be finely tuned for exercising power to achieve particular end. Correct sounding or pronouncing of mantra at various notes and scale brings about an impulse on every part in the body and the cosmos. Every mantra uttered excites or depresses different parts and functions of the body. Mantras must be chanted with perfect rhythm, tone and harmony and these cannot be changed or varied. It is only to preserve the correct rendering of the mantras they are orally transmitted from the Guru to the disciple. Failure to observe the principles of correct accent and pronunciation would detract the effect of the mantras. The mantras are pronounced in three different accents or pitches called udatta, anudatta and swarita. Like the alapana of swaras in bringing out the nuances of a particular raga 20 Introductionpresentation, the padas are chanted back and forth according to a set pattern. The mantras are chanted in various patterns and combination namely vakya, pada, krama, jata, mala, sikha, rekha, dhwaja, danda, ratha, ghana etc. Errors in pronunciation or improper accent will reduce the efficacy or beneficial powers of the mantras. There are regional variations in pronouncing the words more or less of similar sounds. These changes are spelt out in Pratisakya texts. These alterations or changes are sounds used by the Rishis in the suktas and such changes or alterations are permissible. Mantra and its Utility Mantras are meticulously knitted in certain metres so as to produce powerful musical effect. The Rk veda has highly integrated metres than the other Vedas. The sama veda gives a musical rendering to the Rk verses. The yajur veda does not conform to any strict metrical arrangement. There are also prose renderings. The metres help one to awaken the supernatural energies within the body and to bring one into harmony with the universe uniting the individual and the cosmic consciousness. The devatas possess various skills. When a worshipper approaches with request to get his desires fulfilled, sakti the primordial energy whichis all dynamic and encapsulated in the mantra is released by chanting in tune and with utmost faith and devotion. There are different mantras for realising our wishes and to achieve our goals. As esoteric device the mantras uttered in rituals cure diseases, promote agricultural production and social harmony. The Atharva veda offers the means to defend against diseases In every Hindu household it is the practice to chant or recite the mantras from Puranas and to recite various hymns in devotion. Just as the traditional religious rites possess power to evoke the presence of gods, the chanting and parayana of the itihasa also have the efficacy in giving mental quietude to the devotee. The recitation of puranic hymns does not have the rigidities of right pronunciation, accentuation and swara as in case of the Vedic hymns. Mantra 21Spiritual Discipline All creations animate or inanimate, organic or inorganic are the sparks of the same Brahman and it is his life energy that flows through all the myriad forms of the universe. Though the creator created trees, reptiles, beasts, birds and insects he was not satisfied. In the human form the supreme Consciousness entered himself in that mansion which he erected. The human being is the Supreme Being himself. So the human being is endowed with the desire to realise Brahman. The recitation of the mantras is the excellent means to attain Brahma jnana. The reciter of the mantra must have proper moral character, the requisite practical skills, adequate intellectual grounding, sincerity in reciting mantra, correct pronunciation, loudness of voice, proper breathing etc. The embodied soul is entrapped by the twenty four elements forming the gross, subtle and causal sheaths, which constitute the field of activity, and by nescience identifies itself with the ego. A person who is possessed of avarice, delusion, fear, and egotism cannot know the Brahman. One should control and direct the act in the proper way. The Turiya State is the transcendental state where there is no thought mechanism and ego. The Taittiriya Upanishad gives the guidelines or the instructions for leading a worldly life as the Grahasta. In addition to Smrita sutra and Grihya sutra there are eight atma gunas that are prescribed by the vedas to be observed as amember of the society. Atma gunas are prescribed as part of the forty samskaras. No ope attains self- consciousness by merely doing rites and chanting the mantras. One must lead a truly religious life based on the nature’s law. One should be pure and cultivate nectar like virtues of contentment, compassion, forgiveness, straightforwardness, calmness and self-control and observe niyama in his conduct and food. A trained mind, which knows to live in the Turiya State, can only succeed in the realisation of Brahman. 22 IntroductionFaith in the vedic injunctions is sine qua non for realisation. Mind cannot grasp the subtle teachings unless it has been purified to some extent. Any gift including intellectual or spiritual gift cannot be made toa person who is not ready, unworthy and acting foolishly. A fruit plucked before it is ripe will be spoiled. If the scab were removed from the wound before time it would bleed further profusely. But when the wound is healed the scab would automatically drop. It is only after a thorough examination that the upanisads should be imparted to a person devoted to the supreme. It is only sattwic sound waves that can lead to sattwic acts. Sattwic thought waves would be released only when sattwic food is taken. Our scriptures have emphasised the importance of sattwic food The focus is on the man’s inner realisation of desire itself and less is on the physical satisfactions. The devotee shall live not in the physical material plane but on the spiritual plane in the Atmaan itself. Mantra 23Concept of Mantra 1 Life is the moment from a lesser birth of gross existence to higher birth or realization itself. Man is made up of desires. Human beings face problems every day in their efforts to satisfy their desires. As one problem gets resolved, one finds that, some other new problem crops up. There is thus no end to ones desperation or dissatisfaction. In the gross world, all technological advances have a direct influence on the lives of persons. The technological inventions do not by themselves constitute human progress and are nota cause of happiness. The happiness one enjoys, in course of time, seems to be evanescent as conditions that existed at the particular point of invention have completely changed necessitating further advance to make the man happier. The man is thus continually unhappy and is in quest for the source of permanent happiness. Man does not live by instinct alone which is called animal grace. Man is divine. He has atman in him which could achieve and get him absolute bliss if only he tries to understand his true nature as Atman and not the ‘I ‘or ‘Mine’. Progress in spirituality brings infinite and eternal joy. In total enlightenment only one can experience love, joy and peace. The desireful personality has, therefore, contrived a tool in the form of God. The Gods may be Vedic Gods or Puranic gods. The mantras are the means adopted to propitiate these gods to obtain material gains and satisfaction as also absolute bliss. The mantras may be vedic, scriptural or stotras or prayers in praise of the gods. Mantras, their role, their powers and their efficacy have survived from the vedic times down to our modern days and are an important factor in the Hindu religious functions and rituals. Human beings find themselves powerless against the frowns of nature or gods and Mantra 25therefore seek the help of deities to ward off the evil or to win favours and obtain prosperity in life. What is Mantra? There have been a series of definitions of mantra. In simple terms mantras mean that upon which one reflects (manana). It is derived from the root Manas (mind) and the mantra comes into existence by the union of mind (manas) and the vac (word) Br up 1.ii.4 Veda mantra is the name for the formulas, verses or sequences of words in prose which contain praise of Gods and the devatas and are believed to have magical, religious or spiritual efficacy. Veda mantras are the first to manifest in the form of sound vibrations. Hiranyagarbha is the vital force and from the vibrations, asa direct impact on the cosmic space, devatas came into existence. These devatas are merely energy forces and they do not have physical existence as the human beings. The vedic mantra sound vibrations have an impact on the devatas who are formless. The mantras are the prayers addressed to the various gods offering homage to induce them to give some material advantage. Mantras are not products of human wisdom but flash of the divine sparks seen by those eminent men who have come into supersensuous contact with the unseen eternal truth. By concentrating one’s mind on such a mantra the devotee invokes the power inherent in the divine intuition and thus purifies his consciousness. The mantras are recited, muttered or sung in the vedic rituals. The mantra vibrations caused during the recitation in the yajnas perforce cause beneficial effect on the nerve centres and the pranic nodes within the body of the human being. Mantras are said to be sound or words of power for use in rituals, Mantra, therefore. means that which has been thought and has the power to liberate. It is the catalyst that allows the sacred potential of the ritual settling to become areality. Mantra is thought to be truly and most fully experienced in its oral form. The mantras are not mere sound. They possess the energy of the word and are to be articulated. They are muttered or 26 Concept of Mantrapronounced. As mantras are sound vibrations, and are oral in character, they are learnt by rote even though they are written. Vedic civilisation flourished without literacy, Writing was held in lower esteem than memory or sound or recitation . The vedic mantras are, therefore, called the Sruti (that which is heard). The Vedas are learnt by rote to preserve the sacramental character in the rendering of the mantras. The vedic mantras properly chanted with their intonation only maintain their sound power. The vedic mantras have thus been orally handed down for centuries by memorization and recitation. Structure of Mantra Mantra has three components Rishi, Chand and Devata. It is usual and customary to chant the Rishi. the Chandas and the Devata before commencing the chanting of the hymn proper. Rishis the revealers of mantra Vedas are living words and they are the expressions of supreme consciousness. Vedas are timeless and eternal. The characteristic feature of space is sound. [he sound waves are lying suspended in the space. he seers practised discursive meditation and were capable of getting genuine insight into the divine basis ofall the beings. The divine laws governing the universe are psychic and spiritual and are of subjective experience and not physical enjoyment. The men of ancient times were endowed with great mental prowess and intellectual capacity. ‘he word Rishi is variously interpreted. It means one who knows the sense of the vedas 7arelfag Mantrarthavid or one who had vision. 2fF@SIM, Asirdarganat .The yogic powers provided them with powers to grasp the subtle sound vibrations that were lying suspended in energy forms in the space. Mind, itis proved by what is described as the PK effect, may choose to communicate with finite minds outside the human body by thought transference as in the case of telepathy, mind reading etc. Our ancient rishis by controlled breathing could regulate the vibrations in their body as well in the objects around according to their desire. By regular and incessant practice of austerities they could establish Mantra 27rapport with the cosmic breath. The soul of the seers heard and revealed the truth in its inspired condition. Vedas are the oral record of the experiences of the ancient seers at different times and are transmitted from generation to generation by recitation. It was only in the nineteenth century by a series of research that the scientists discovered that there was no solid hard substance in the universe and that matter dissolved into intangible light. It was for along time thought that the building block of the universe was the atoms. Subsequent research proved that the atom could be broken into electrons, protons and neutrons, These transformed into light energy. Matter thus can be converted into light and light back into matter. Our ancient saints by deep meditation experienced that the mantra sounds flashed in their mind as though a beam of light. The sound waves flashed in their minds on their own accord and these flashes were known as the Divine Drusti. The rishis are therefore not mantra kartas 4-4 ai but mantra dristas 7-4 81. The mantras are thus the deep personal experience of the rishis who have expressed themselves in such mantras. These experiences cannot be effectively put into words and thought expression Veda is sruti which is heard and vedic knowledge is an intuitive insight. The rishis transmitted their experience obtained by inspiration by invoking the various deities by oral repetition through succession of teachers. The rishi is not, therefore, the author of the mantras but one who had experienced the Brahman. The vedic scriptures commonly carry the epithets 44d 4@ Ya Yé vam Véda. This is truth. There are many instances in the vedic mantras where the rishis themselves have expressed that the mantras are their own realisations. For instance, in Yajur Veda (verse 32.8) the sage Veena experiences and expresses that the universe is one home wherein unites and therefrom issues the whole. The lord like warp and woof is present underlying the unity. 28 Concept of MantraSe Tea PRET Teng a fea, wate aftatie data ade sheshating: org Vénastat Pasyan Nihitam Guhasad Yatra Vigvam Bhavatyékanidam Tasminnidam Saricavicaiti Sarvam Sa Otahprotascavibhih Prajasu. In Yajur Veda 39.27 the rishi is more expressive when he declares “I have known (experienced) the Great being radiant as the sun beyond the darkness” STE Ue eS TRATA| arias aU AAS: TART | Vedaham Etam Purusam Mahantam. Aditya Varnam Tamasah Parastat. In Aitareya Upanisad Vamadeva gives an account of his experience of self while in the womb and he declares that he knew all about his previous births. The verse II. 1.5 of Aitareya Upanisad says: 7a warcarsaené Sarat apres ara | wea OT area: VaaT rere acetate | THY VATA aR VETTE | Garbhé Nu Sannanvésamavédamaham Devanam vanimani Vigva. Satam MG Pura Ayasiraraksannaghah Syéné Javasa Niradiyamiti Garbha Evaitacchayand Vamadéva Evamuvaca. He says “every time he rose above the levels at which he had been confined he held himself aloft in tranquility “ Rishi Ganaka in Ganapati Atharvsirsha says “I tell the truth “ ETT BAA | TTA PEA Atam Vacmi. Satyam Vacmi. The rishi is more emphatic while he said “I myself say this, which is welcome to the shining ones, and to me I make him who I love heartily, a Brahman, a rishi and a man of talent. Rv 10 .125.5 Mantra 29aetaat Fe sent) BE Aahiter aa: tarda dot ponth Ft wei ei FATT Ahamévasvayam ldam Vadami. Justam Dévébhiruta Manusébhih Yam Kamayéta Tam Ugram Krndmi Tam Brahmanam Resi Tam Suméaham. The hymns revealed by the rishis varied in the manner and range of expression. Some hymns gave expression to the spiritual experience of the ancient seers while others exhibited the profound vedic wisdom of the seers. Some hymns were plain and simple casy to understand while others were baffling and obscure. The names of the rishis are not in many cases known for the rishis did not have a name of their own. Name of the rishis is given in the mantras in association with the words that occur in the mantra itself and called thus. In the vedic era women were not discriminated from men. We find names of women rishis also as the revealers of mantras. For instance. | .opamudra (SIAN) Visvavara (FaaTant ) Apala (379781). Indrani (3st) was the wife of Indra and Yami (ash) is the sister of Yama. Surya (Wal) has revealed the various mantras relating to marriage and these mantras have great significance and are chanted at every marriage. Ghosa (881) propitiated Aswins and they helped her to get youthful beauty and get a rich husband. Chandas or Vedic metre Veda, which is rhythm of the infinite, is heard by the soul. The soul of the seers heard and revealed the truth in its inspired condition as the mantras. Though there were no written vedic mantras it has been possible to have access to the vedic mantras as they existed thousands of years ago as they have been transmitted by oral recitation from generation to generation. The mantras are set to certain metres known as Chandas 8-4. Every Varna or syllable has in ita latency of power involved in it. A combination of these syllables or varna— varnamala - in a particular order may convey a 30 Concept of Mantraparticular etfect also. This grouping of syllables is known as chandas, The chandas gives a direction upward and individual keeps in communion with divine through the reverberations of the vedic mantras. The Atharva Veda (mantra 9.21.1) enumerates them as follows: Gayatrayusniga Anustub Brahati Paritis Tristub Jagatyai The seven metres are associated with the seven tones or svaras of music. One should think of that direction of which one is engaged in praising a feefeetsreearet feeyuereta, vam Digamabhistdsyansyattam Disamupadhavet Ch Up 1.iii.11, One should think of that metre through which one is engaged in chanting the mantra. a Mess TIT A SAT: Fant SAAATTAT Ch Up iii 10 Yeénacchandasa Stausyansya Ttacchanda Upaahavédyéna Stdména Stausyamanah Syattam StGmamupadhavet. Chandas is the metric composition of the Vedic mantras. The Rk and Sama vedas are wholly in verse. Yajur Veda is partly in verse and partly in prose. The svllables are sometimes strung together in sequence called mantramala. Verse in Sanskrit is composed of four padas (I). The foot is called the Pada, Pada is the foot of the Veda Purusha . The Chandas or vedic metre of a mantra is measured by the number of syllables in it. The unit of syllables is one quarter or a pada. which is a fourth of one Rk or stanza. A stanza is thus composed of four padas. Chandas is the number of syllables in each pada, The padas are normally equal or the same (W49a Samavrtta) in some cases one quarter may be different from another. In such cases it is said to be vishama or dissimilar (aang Visamavrtta). The number of letters may vary in such cases from one pada to another. In some cases the alternate padas are similar when it is Mantra 31called atkaagd Achasamavrtta, Each pada may consist of certain number of syllables or aksharas. For counting the syllables only vowels and consonants with vowels only be reckoned. The syllables should therefore end in a vowel. It is immaterial whether the vowel is long or short. Pure consonants are excluded or ignored. The number of syllables is increased by four starting from 24 in the Gayatri metre and 48 in Jagati metre. In Ushnik there are seven syllables in a pada. Slokas with eight syllables in a pada are Anushtup and nine syllables in a pada are Brihati. Where there are ten to a pada it is called Pangti metre. In Trishtup there are eleven syllables ina pada and in Jagati twelve in a pada and so on. In the Vedic period there were seven chandas viz Gayatri, Ushnik, Anushtup, Brihati, Pankti, Trishtup and Jagati. In later years compositions were made in different metres of varying syllables. For instance, 26 syllables to a pada are called Dandakam. In Vishnupadadikesa stotra there are three padas each with seven letters totaling 21 syllables. The king of mantras is Gayatri. The Gayatri has three padas of eight syllables in each pada making a total of 24 syllables; sometimes it is divided into four of six each. Chandas alone ensures that the original form of the Vedic text is preserved. If there is a mistake. then we can determine the correct version. meat B=: afoates qatfed saree Rargicoery | ehare var oT | Gayatri Chandah Agnimilé Purdhitam Yajfiasya Dévamrtvijam. Hautaram Ratna Dhatamam. at oF: SATE a aeeale Yates wae Teter | afefea Feed fareranitets oye gether | Jagati Chandah imam Mé Garigé Yamuné Sarasvati Sutudristomam Sacata Parusniya. Asikniy2. Marudrdhé Vitastayarjikiyé Srunuhya Susaumaya.. 32 Concept of MantraFRY FF: are Sy: fRrereren fare aS A ery: | rar eReAT QI vada we FSA: Anustup Chandah Yata Isuh Sivatama Sivam Babhiiva Té Dhanuh. Siva Saravya Ya Tavatayand Rudra Mrdayah fey, RR: 1a8 eT PSA TT go ofas ate art ated gecatat ange War Fy Akrantsamudrah Prathamé Vidharmajhjanayanpraja Bhuvanasya Raja Vrs Pavitré Adhi Sand Avyé BrhatsOmd Vavrdhé Suvana Indu The standard metres may undergo modification when the number of one or more syllables is increased or decreased. For instance, if the total number of syllables in Gayatri metre is less by one, then the meter is known as Nichrt Gayatri (23 syllables) and if the number exceeds by one it is Bhurik gayatri (25 syllables) Similar modifications are permissible in other metres also. Number Number of of syllables syllables Pada-wise Chandas om: Gayatri 84848 Pee ea ee ae Mantra 33Devatas of mantras The devatas are those in whose praise the mantras are uttered. The devatas or the Gods are propitiated in order to win their favour and obtain boons or rewards from them. In one hymn there may be reference to more than one devata also. The seers of the vedic times were delighted by the mysterious processes of nature, which effected ameeting of the human soul with the cosmos. The seers, therefore, worshipped natural objects. There are prayers addressed to earth, fire, rain etc. There were gods which were anthropomorphic and they worshipped Indra, Vayu, Varuna, Agni, Yama, Esana, Kubera, Niruti etc the Gods who administer the entire creation as proxies of the Supreme Consciousness, the Brahman. While most of the deities were conceived as anthropomorphic deities, theriomorphic deities were not unknown. Animals such as the cow and the horse were also worshipped. No distinction was made in the vedic age between men and animals. There are prayers addressed to plants which supplied them material for the havis, say grass. aswata twigs, medicinal plants etc. The Rk Veda (verse 7.5.72) says that thirty-three deities are the manifestation of truth and Indra is truth. Se a St aa SA AAT ATA Far] Aa FT CHT: | RT: TT SENT. Satyam Idava Utam Vayam Indram Stavama Nanrtam. Av vili 62.12 Yuvam Dévas Traya Ekadagasah. Satyah Satyésya Dadrsépurastat Rv Vill 7.2 The thirty-three Gods are composed of eight vasus, eleven rudras, twelve adityas, Indra and Prajapati. The eight vasus are fire, earth, air, sky, sun, heaven, moon and stars. These transform into bodies and organs of all being which support them in their work fruition and dwelling places. Because they help to live (vas) they are collectively called the Vasus. The eleven rudras relate to ten organs of human body and the mind. When the organs depart from the body their relatives wee (rudr) and they are therefore called 34 Concept of Mantrarudras. The 12 adityas are the 12 months. As they go around in the orbit they take away the life of the human beings. Therefore they are known as Adityas. Indra is cloud. It is vigour or strength. Prajapati is the creator of the universe. He is Hiranyagarabha the Prana. Though there are many deities they are one in spirit. God is supreme consciousness and he reveals himself in myriad forms. He is Sat and reality. He is eternal order also. There is an identity of one in the other. So vedic cult is advaitic though externally there are many forms. Mantra and language Sabda is the creation of vocal organs of men and animals and also of the natural objects. It is the gross level of sound. It manifests itself in the waking state. Gross sound is a creation as the quality or characteristic of space. Sabda or sound , through the medium of air reaches the sense organ, the ears. Gross sound is of two kinds Vaidik or srutasabda that is the natural sound of Supreme Brahman and Laukika sound, the speech of the ordinary mortals. The latter is known as the language. |_anguage is apara sabda. In sushupti or deep sleep stage there is no language but there is intuitive experience of the phenomenal world. Mantras transmit vibrations (spandana). The vibrations are sound waves but mantras are not sound as understood in the ordinary sense. Etchings in stone or noises caused by erosion or the wind may appear to be hieroglyphs or voices but because they are not caused by persons with certain intentions, they are not instances of linguistic communication. They are not mantras. Mantras are detined in terms of rituals and are in some respects similar not only to language but also to certain sound animals make or the bird sings. Mantras are not constructed from language nor are they dependent on it. The mantras predate the language. Rituals have been in practice even before the man came into being. Mantras are, therefore, eternal. Human language has developed from mantras and still preserves some rudiments of this background. Development of mantras from language is not explained but the development of language from mantras, on the other hand, can be explained. Mantra 35Mantras differ from language chiefly in that in language the meaning prevails over form whereas in mantras form prevails over the meaning. Mantras may not always have an apparent meaning. They have a meaning but, in some cases as in the bija mantras, one is notable to understand it. Further more, many mantras are used, though appear to be meaningless, which have subtle meaning not understood by human beings. In the Sama Veda, after each verse generally from the Rk Veda set to music in accordance with a melody (saman) there is another round of meaningless syllables. In Sama veda these arealled the stobha. The stobhas are the bits and very often are similar to the bija mantras of tantrism. The distinction between meaningful and meaningless words is fundamental to human language in all its uses. Modern person sees the word as a carrier of information. It is the vibration in the mantra that gives power to the mantra. Pronunciation and rendering to the accent are. therefore. important in mantra. The main difference between mantras and word or language is that the mantras bring about an effect or they are deemed to bring about effect. The vedas deal with rituals and performance of various sacrifices (yajnas) the mantras serve to create and allow participation ina known and repeaiable situation. The vedic prayers are born ina spiritual mood, a praying attitude in which the mind responds to the vision of the Divine. The mantras bring an experience in the person who chants or utters. The mantras not only transform men but also lead them to a new existence. The individual gradually comes to know of his being and in fact realises and becomes the being the atman in him. The characteristic feature of mantra distinguishing it from language is that the former is vibration caused at the causal level of the human being, which is a supersensuous experience in communion with the Supreme consciousness. In ancient days, aside from the Rishis of the vedic scriptures there were realised souls who are known as the ‘Siddhars’ whose original names even are not known. The siddhars by the intuition and by regular, incessant practice of 36 Concept of Mantraausterities realised the truths of nature and poured their feelings as spiritual utterances. These utterances have enriched the Tamil spiritual literature, culture and system of medicine as well. These expressions are mantras and are as efficacious as the vedic mantras themselves in leading one to attain realisation of God. Bhajans and Nama sankeertans have spiritual vibration and persons of different nationalities or religions have realised self and attained salvation by pursuing the Bhakti marga or the Devotional path. One desirous of realising absolute truth can take to Bhakti yoga also as a path to realise atman. In Bhakti yoga the devotee fixes his mind on the supreme and engages himself in singing songs of praise. Bhajans or chanting holy names of god Namasankeertan, in ecstasy. These are rupturous delight induced by music and the devotee is in transcendantal love with the personal god. These songs of praise and devotion are mantras and by practising Bhakti marga Bhakta Ramadoss, Saint Thyagaraja, Kabir Das and Mira bai attained spiritual realisation. In Devotional prayer one uses speech and sound say of cymbals and other musical instruments and it may not involve rituals, sacrifices and charities. Every word uttered is in harmony with god and with one’s own self and help achieve realisation. Correspondence or Descriptive Theory Language is used for communication of thoughts. Language describes the objects and events according to the object perceived of its substance, (IFA) of its activity (fn) of its quality (7PM) and of its relationship (@4*7). Brahman, which is truth, cannot be categorised under any of these characteristics as it is subtle and is not subject to the limitations of the phenomenal world. Mantras are not mere communication of thoughts. Mantras do not always require a speaker and a hearer and do not necessarily convey information. A more refined version of correspondence theory is the contribution towards enriching the descriptive hypothesis by the performatory theory. Philosophers have agreed that an utterance, to become a statement, does not exclude the possibility of its possessing a Mantra 37performatory character. Being a statement and being a performative one are not incompatible concepts. They may go together without any prejudice to the distinction between performatives and constatives. Performative statement does not describe. It does not report or describe anything whatever in the word or statement. It performs a performatory role. The statements in many mantras are made themselves in the performatory way. Mantras are experienced and not described. Mantras are subjective and not objective. The vedic statements serve a purpose by virtue of imparting instructions. Just as an error of mistaking a rope to a snake is removed on hearing the nature of rope, an error in mistaking the ego for self would also vanish when one hears of the nature of Brahman. Speech Act Theory Mantras are classical examples of what are called speech acts. The performative utterance does not describe or report anything. Uttering of the sentence is or is part of the performance of an action. Speech act theory claims that the most fruitful way to approach the linguistic phenomena is to see them as actions. that is. rules govern behaviour of intelligent agents for the achievement of certain ends. Whether a particular linguistic event is a speech act is tantamount to asking whether it was produced with an intention to bring about some reaction or response in a reader or hearer to establish awareness of some state of affairs or even to bring a state of affairs into existence. Speech act theory does not focus so much on the idea that is produced by speakers with certain intentions as on the notion that language involves carrying out actions. The heart of speech act theory is in the carrying out of actions that are intended or expressed and realised. Mantra is one by which you do something. By using the tool of mantra one begins to reflect upon something which is integral to the opening of the channels between men and the gods. The attention of the worshipper and the devatas is focussed on the words or sounds 38 Concept of Mantraemitted. From the focussing on the verbal or phonetic form the attention of the worshipper may pass on to another plane be it a postulated inner nature or essence of the mantra or some higher transcendental reality of which the mantra is the expression. There is thus a direct relationship between ritual actions and mantras. By observing or following the mandate of the mantras the results arise. The results are also experienced according to the gradation of virtuous and vicious deeds done either in the present birth or in the previous births. There is a gradation in the perception of sorrow or happiness because there is a gradation in the causes, which have resulted from one’s being in the life. The following mantra explains by two analogies that good deeds would declare themselves in spite of the humility of the sadak like the fragrance of a well-flowered tree is wafted by the wind froma distance. Similarly sinful acts would also bring about curse on him however much he tries to conceal the sinful acts like the cutting edge of the sword laid over a pit by treading over it. MN UP 11 1 pasate agqege cat frafrentt ad Taya BAT Yatha Vrksasya Sampuspitasya Duradgandho Vatyévam Punyasya Karmand Duradgandhé VvatiYatha Sidharam Karté Vahitamavakramé Yadyuvéyuvé Hava Vihvayisyami Kartam Patisyamityévamamrtadatmanam Jugupsét. The vedic mantras are used to take away the effects of the poison in the case of snakebites or scorpion bite or to remove obstacles. These mantras are performatory mantras as recitation of the mantras brings about the desired results. The sastras, which the Dhanur Veda talks about, exemplify the mantra power. The mantras on utterance win the enemy. There are many instances in Puranic stories where Sastras (7) are used to win the enemy in the war. Mantra 39Theory of Awareness The decisive factor in any religious act is seen not in the actual performance of action but in its intention expressed in the words. The word, therefore, forms the link connecting the path of knowledge, the Jnana marga and the path of devotion, the Bhakti marga. So the accent here is not on the intellectual contents but on the emotional, sensitive, efficacious power of moving the will and elevating the subject to the divine height. In prayer the subject reveals himself in his reality and the (Vac) words expressed carry authenticity and every authentic word is prayer. Mantra has the energy and to acquire that energy of the word one should pronounce it knowing its meaning or message or its vibrations. The mantras produce a change in the mental state of the person who utters it. These changes result from its utterance in association with the concentration of the utterer’s attention upon it. As the upanisads put it, what a man thinks that he becomes. The mantras have a purpose to serve and they conform to the theory of awareness.The individual mind discovered wherever rites are performed with faith and devotion there is a subjective experience. The Devatas are independent psychic powers. When the psychic entity is nourished with prayers the power is obtained to get the prayers answered. So whatever happens by virtue of the observance of rites with faith and devotion is in accord with the natural law. The mantras are statements beautifully expressed or repeated keeping a thought in the mind. They produce effects in line with the thoughts, which are being concentrated upon, or the sankalpa. Faith is the basic characteristic of mantra recitation. One should be aware of what he utters. This awareness is not present in language. Awareness is sankalpa. By prayer the man comes in contact with the core of reality inside him that is the Atman. A blessing or curse similarly does not work by magic. Its efficacy depends upon whether an empty sound is conveyed or a full and living reality. 40 Concept of MantraPramana - Authority of Vedic mantras There are three sources of knowledge; knowledge from sense perceptions, knowledge from reasoning and knowledge from superconsciousness. The Nyaya sastra usually called the Tarka Sastra presents three fundamental aids to attain knowledge. These are known as Pratyaksha, 9ede anumana, 34 and sabda, We respectively. Knowledge by perception is pramanaas it is pratyaksha. Man has aricher experience of the world because of the five senses. When sense perception is communicated, the hearer can understand the words of the other by recalling his own experience. The means of knowledge like the ear, nose etc have their own respective spheres of perception. Physical sciences have their own limitation in that they are limited by cause, time and effect. Science can exhaust its studies so far as what are perceived by the senses or to some extent the mind. Anumana is reasoned deduction by the intellect. It is anumana that helps one to examine the belief or vedic faith but the mantras deal with superconscious experience. In the external world sense perception (Pratyaksha) and reasoning (anumana) are only perccived by the gross sense equipments. Facts of perception cannot be challenged. Anumana cannot overrule what is perceived or Pramana fe Sedat SAA NY LARK Nahi Pratyaksarn Anumanéna Vaahitum Sakyaté .In the case of consciousness the Upanisads guide the individual and the mantra enables one to experience the atman through sound. Atman is capable of achieving everything. Sabda is the oral saying of the Rishis. The Veda mantras are utterances of Brahman itself. These are accepted without any argument. The vedic mantras delineate the nature of the ultimate reality Vedic dicta are superconscious. The vedic scriptures usually contain the epithet 3 44 4g Ya Yévam Veda It is truth. U5 STR: Esa Adééah this is command, wa stew: Esa Upadésa this is the teaching wa deta Esa VedSpanisat it is the secret of the vedas, TAIRA, Etadanusasanam This is commandment etc. Knowledge through inference, perception and other sources which are associated with human factor could possibly be liable to defect or distortion, Mantra 41spoteereracan carrer sete] | fey memes fe CaeTeTSs 1 Fafa: | TBVa Il 245 Srutéranatigarikyatva Tsambhavyéna Yathdaitam. Linga Pratyaksagamyé Hi Syada$anka Nrbuddhitah But Sruti can never be doubted, as it is apauruseya. It is authoritative. The secret of all vedas is that they are said to be Vedopanisad. They should be understood as commands of Isvara TBVa I. 1182 Vartika (verse 1.182) says St 04 Sart eM | aeadierea HAMA: = Rahasyam Sarva Vedanam Véddpanisaducyaté. Anusasanamiéasya Jnéyamétatparatmanah TBVa I. 1182 One should follow actions, which are not opposed, to Sruti and Smriti and which do not conflict with the practice of the wise. aafreqrafa cant frerantonta a arerepaitor sprattor 3 fares apfefera TB Va l.74 Srutismrtyavi Ruddhani Sistacarépagani Ca Asmatkarmani Karyani Na Virodhini Karhicit The srutis furnish with knowledge of spheres of existence beyond our senses. 53ferat a cifsraret farsa ferent fafa | Srutisca No Tindriyartha Visayé Viihandtpattau Nimittam The vedas constitute the knowledge beyond the gross level of existence. So one must go beyond the realm of physical sciences to experience truth. The Taittiriya Upanisad (verse 1].6.1) says that the truth indicated in the Veda or the scriptures should be experienced as non-existence. All speech turns back with the mind without reaching Brahman the Eternal Truth. All that is manifest in the gross world can be experienced by either the gross organs or the mind. But only when one transcends the supreme consciousness in him the atman would be realised. areata B vale) seals Aaa safes wee Bae armed aet fergie cede ve ede aT a: YT 42 Concept of MantraAsannéva Sa Bhavati. Asadbrahméti Vedacét. Asti Brahméti Cédvéda . Santaménam Tatd Viduriti. Tasyaisa Eva Sarira Atma. Yah Parvasya.. The srutis are powerful in the sphere of super consciousness. Srutis cannot be contradicted afafent® =rererarateranl Srutivirddhe Nyayabhasatvépagamat The vedas therefore reveal truths but not create truths or do they compel one to read or act accordingly. Statements relating to rituals are not known to us by instinct or from sense knowledge. All that is existing can be experienced from the body. mind or even intellect. Things that exist have some qualities and one experiences through sense organs all the fleeting joys of the things of the phenomenal world. The vedas convey knowledge in a sphere different from that of science or language. Atma Jnana or knowledge of self is the realm of the Upanisads. Science cannot explore in this area which is beyond the reach of the gross sense organs or other equipment. Upanisads reveal superconscious truths while science reveals the truths of the world. Vedic truths transform men, the brute into a man of divine experience of the rishis Mantras prescribe procedure of rites The Brahmanas indicate the procedures of the sacrifice and the things employed in them. Brahmana alludes to what is going on in the sacrifice as the priest executes it. Recited in the proper sequence they help the priest see what he is doing and remind him of what has yet to be done, They provide a running narrative of the rite. For instance. in Brhadaranyaka Upanisad (verse VI iii 6) it is stated that the performer of the sacrifice drinks the whole remnant of the soma, washes his hands and lies behind the fire with his head to the east. In the moming he salutes the Sun. aeaa Ts TAR AS: RTT FTA BT TTT Weer EAT MSE: Serene oTRTRTAa TE Mantra 43Ahameévedam Sarvam Bhiyasam Bhirbhuvah Svahsvaha Ityantata Acamya Pani Praksalya Jaghanénagnim Prakésirah Samvigati Prataradityamupatisthaté And so in so far as they pertain to the facet of itikartavyata procedure they are pramana with regard to dharma. Just as the texts that lay out various acts and the order in which they are to be performed are pramana so are the mantras that during the actual performance of those acts highlight what is being done and signal what comes next. Mantra is neutral Sastras only reveal; they never command. It is left to the person to follow or not 3TH f& MAA F FIC Jidpakam Hi Sastranna Tu Karakam Vedas do not prescribe any punishment or do they offer fruits. The upanisads do not prescribe an external agency to punish or reward. Man is his own architect. Sruti remains neutral.. The srutis and the other mantras do not say anything either for or against diversity of actions or their results. The various mantras only prescribe the means for the attainment of ends or avoidance of untoward results. People on their own accord adopt particular means. The srutis do not refrain from enjoining them because utility relates to something for material ends. By observing the vedic injunctions results accrue automatically to the individual as revealed in the texts. There is no possibility of acceptance or rejection.. The man who follows the vedic statements, goes after his death by the Northern hemisphere and he becomes a Brahman, the ultimate Bliss. Only by pondering over fruits of attainment of enlightenment one gets incentive to observe the vedic statement AraaIA HOTS fe Tel HAE Wale: SAT Tatvajiana Phalalocané Hi Tat Sadananusthané Pravrttin Syat. Non observance will entail rebirth. 44 Concept of MantraMantra is Vac 2 Vedic mantras are thoughts that overflow with love of life and energy for action and take the form of ardent prayer. When the sages uttered their experience of inner truth, vac revealed itselfina noble form asa loving wife appears to her husband. Appearance of words is likened to finely robed loving wife appearing before her husband. SA TRF ee AT Ta: LA TT, sare ast fares oa oes sere Gar: Rv 71.4 Uta Tvah Pagyan Na Dadarga Vacam Utah Tvah Srinvan Na Srindsyénam Utdtvasmai Tanvam Visastré Jayéva Patya Ugati Sivasah, Ry 71,4 Vac is revelation of sages Vac (speech) is revelation of soul of the sages and itis creative. It is the revelation of the soul of the inner truth. Mouth, the organ, in the human being does both the functions of speech and taste. Taste is rasana and is the function of the sense organ mouth. It is annamaya kosa. But speech is prana and it is vibration. Prana is the subtle body and it is the pranamaya kosa. Vac is the organ of speech. Vac is also the mantra limited by the number of letters and it is subject to a sequence in conformity with the meaning intended to be conveyed. Kena Upanisad (verse 1.5) says that vac is the Brahman or atman inside and not the organ of speech. Mantra 45aarasaafed Fa aNgqe | aaa we cs fae Ae afeeAaAA | YadvacaNabhyuditam Yéna Vagabhyuayaté. Tadéva Brahma Tvam Viddi Nédam Yadidamupasaté.. Vac is that from which speech is revealed aTat © OTe Vacoha Vacam It is speech of speech. It is the Brahman who inhabits or He who controls the organ of speech is the internal ruler the unmanifest self-inside. arenfe fearetsaR: a aE a ae Tea are ERA Tt area saat ws a arearareaga: Br Up Ill vii 17 Yévaci TisthanvacOsNtarah Yam Van Na Veda Yasya Vak Sariram Y6 Vacamantaro Yamayati Esa Ta Atmantaryamyamrtah Vedic revelation is in the Vac. Vac is sruti. $e We ara AG aq ie art UM: |. Bruhaspaté Prathamam Vaco Agram Yat Prairat Na&madhéyam Dadhanah. Rv 10.71.12 Letters and Syllables From vac syllables came and collection of syllables is mantra. The Veda mantras are living words and are the expressions of the supreme consciousness and are existing from the very beginning. Vac is figuratively represented by the fifty letters of the sanskrit alphabet and including ‘H there are 51 letters. The vowels are more essential than the consonants because for the utterance. the consonants need vowels to stand on. So the vowels are created first.All the vowels in sanskrit language are the limbs of Indira: the vital force; all aspirals sa(@) s’a (#7) sha(¥)ha (&) are the limbs of Prajapati and the consonants beginning with ka (#)are the limbs of death. Chandogya Upanisad 1122.3 says: WAR FRI: WS HSA: WHT: BS BAT Bee ale eagoENs MeO WoAIS yet Bea aeeines 5a, 46 Mantra is VacSarvésvard Indrasyatmanah Sarva Usmanah Prajapatératmanah Sarvé Sparéam Mrtyératmanastam Yadi Svarésupalabhéténdram Saranam Pramanna Bhivam Satvaprati Vaksyatityénam Briyat The fifty syllables are divided into eight parts viz, A (3) varga, ka (®) varga, ca (4) varga, ta (2) varga, tha (A) varga, pa (9) varga, ya(@ ) varga and sa (@) varga. The vowels (16 letters) belong to a: They are:3, FT, 8, % 3,3, %, %, FU, U, at, at, Ft: The seven groups of consonants are: (HT) FAITS (AT) ITAAT; (2a) 73 SsU; (Aah) TITIA; (Ta) THI; (FT) ISA; (Aa) UT AES. Names and Speech The letters are but names. Chandogya Upanisad (verse VII.1.4) gives a list of names. They are: the three vedas, Rk, Sama and Yajur, Atharva veda, the fourth veda ithihasa and purana or history and mythology with Mahabharata, the 5" veda. Grammar, Pitrym or the sraddha performed for the manes, rasim is mathematics, daivam natural disturbances; nidhi, minerology; Vakovak logic; ekayanam ethics; devavidya; etymology, brahmavidyas; study of elements. Satravids: science of archery Nakshatravidhya; astrology and astronomy Sarpa vidya, science of serpents devajanavidya, subject of fine arts animals and birds. A ST ETSY ASR: AAAS aT TT SETA IT: aA Semi de: frat ainest itatareteretatee setaen yafeen erafaen veer weasrfaer arpa erararareatet Mantra 47Nama Va Rgvédo Yajurvedah Samavéda Atharvanagcaturtha dha Itinasapurinah Paficamo Vedanam Védah Pitryd Ragirdaivo Nidhivak6vakyamekayanandévavidya Brahmavidy& Bhitavidya Ksatravidya Naksatravidya Sarpadévajanavidva Namaivaitatnamopassvéti Speech is greater than name. By articulating the letters or names one gets to know of the things. So speech is greater than name. Speech is the essence of human beings. In the absence of speech one cannot hear and without hearing there could be no learning. Speech is necessary for acquiring knowledge of virtue or vice. good or bad, pleasant or unpleasant. Chandogya Upanisad (verse VII.2.1) says speech is greater than name as it makes known the three vedas, the fourth veda and the fifth veda, grammar. the rites for the pitru, mathematics the subject of natural disturbances, mineralogy, logic, etymology, the subject of archery, astronomy, the science of the serpents. the subject of fine arts, heaven and earth, water, fire. animals and birds. virtue and vice. truth and untruth good and bad. aefatcera Feet weed Serra Se fed Thar ea Pater arerareta Fatera wefset apfaeieataai veataen wieasrataen fecte pleat war] are aoa oma tata Wyse We Tats a Prarenitimareramnicangyiiities oy arent a wel Urge TAY STANY B eeaa TET FT ae aTSAaSy erat area aarafaers aed Arse A TY ATTY A BRAT area araacaaa Feremrate are | 48 Mantra is VacVagvava Namno Bhiyasi Vagva Rgvédam Vijifiapayati Yajurvedarn Samavédamatharvanam Caturthamitinasa Puraénam Maficamam Védanam Védam Pityarn Rasim Daivarn Nidhim Vakévakyamékayanam Dévavidyam Bahmavidyam Bhitavidyariksatravidyam Naksatravidyam Sarpadévajanavidyam Divafica Prahivim Ca Vayum Cakagam Capasca Téjasca Dévarhsca Manusyamsgca Pasirnsgca Vayamsi Ca Trnavanaspatifsvapadanyak i tapatarigapipilikam Dharma Cadharma Ca Satyam Canrtam Ca Sadhu Casadhu Ca Hrdayajfiam Cahrdayajfiam Ca Yadvai Varindbhavisyan Dharmé Nadharmé Vyaifidpayisyanna Satyam Nanrtam Na Sadhu Nasadhu Na Hrdayajid Nahrdayajid Vagévaitatsarvama Vijfiapayati Vacamupassvéeti Vac is Brahman and it is the first offspring of the Absolute supreme. It is the reverberation of the dynamic sakti. Vac is therefore not man made or a mere tool of communication. Four Bhavas of vac Speech is of four bhavas: three are hidden and only one is expressed. The four bhavas of the sabda are para, pashyanti, madhyama and vaikhari. The sages know the three also. But men speak the fourth type of speech (vaikhari) only. arartt arp ofetiner venta aha fargy arene eta: | aerate ats arat ayer aah. Rv 1.164.45 Catvari Vak Parimité Pad&ni Nani Vidur Brahmana Yémanisinah, Guhatrini Nihitd Nédgayanti Tiriyam Vacd Manusya Vadanti, Rv1, 164.45 Mantra 49Para is superfine and is in the region of navel. This is the muladhara the sacral plexus. The Pasyanti (heart) and Madhyama (Throat) are the intermediate stages of sound. They are situated in the region of manipura and anahata chakras respectively. Vaikhari is the articulate speech. Vaikhari is the grossest form manifesting as syllables with various pitch and letter sounds. The first three forms of sound are related respectively to prana, manas and the budhi. Fire that exists in the power of words manifests itself through vigorous friction as speech. Para is spark, the pashyanti is the tangible fire. the Madhyama is the blazing fire and Vaikhari form is sound. Paramatman who lies in the spinal column in the sushumna nadi with the prana manifests itself inthe vaikhari form of sound . Buy stat freemafa: oot STI TRE Hae: | Fas PNT We Ora Sa UT hat RAAB: 11 UG V7 Sa Esa Jivd Vivaraprasitih Pranéna Ghdséna Guham Pravistah. Mandmayam Siksmamipétya Ripam Matra Svard Varna Iti Sthavisthah..UG vii 17 Since the Vedic period in spite of the superiority of the spoken word, the highest and most efficacious form of that word was not the loudest or the most intense but on the contrary. the most silent and subtle, the inner utterance the purely mental one. Whispered utterance of a mantra was always considered higher than the audible one and highest of all was the silent that is to say the mental (manasa) utterance. Eight organs are instrumental in speech viz lungs. larynx. throat. tongue, lips. upper and lower palate. teeth, nerves and brain and there are 30 steps involved in the utterance of speech. URE HE TeAaRATATET | eaaarst FA) Sv Miiiiix3 Vacamastapadimaham Navasraktimrtavrdham. Indratparitanvam Mamé. 50 Mantra is Vacfaerie areTTS Hee | wie SARE BAT: Sv VI. iii v6 TriMSaddhiima virLjati vikpataNgLya dhDyaté, prati vastoraha dyubhiH Speech mechanism Sound cannot be produced without the upper jaw and the lower jaw. Vac is the intermediate form. The tongue regulates the sound to constitute the language. STATA | TTY: TTS) SATS BT ARB BART: | FAT VATA | STAT! Ta Up 1s Athadhyatmam. Adharahanuh Purvardpam. Uttarahanuruttara Ripam. Vak Sandhih. Jihva Sandhanam, Ityadhyatmam.. ‘The various sound forms constituting the word are classified according to their place of pronunciation uccharan (33RU) such as guttural. palatal, dental or labial. A proper intonation of the words and syllables is necessary while reciting or chanting the mantras. In the mouth there are differences in the mode of production of different sounds of the spoken alphabet. 4S fet: ART Mukhé visssah Karanasya A Pr .18. The vowels require effort to pronounce. They are pronounced with resonance; the aspirates are pronounced without being swallowed clearly and the consonants are uttered slowly. PRMISTAT ATT Aga SHAT: ATT neers aa eran Serratartigen seen yeaa afrerontfet | Ch Up 11225 Sarvé Svar Ghdsavantd Balavanto Vaktavya Indré Balam Dadanitisarva UsmandGrasta Anirasta Vivrta Vaktavyahprajapatératmanam Paridadaniti Sarvé Spars3 L@sénanabhinihita Mantra 51Vaktavya Mrty6ratmanam Pariharaniti, Ch Up 1.22.5 The vowel sounds are produced due to the vibration of vocal chords placed at the top of the wind pipe edge to edge with a narrow slit between them. The muscles attached to the vocal chord produce sounds of various frequencies. The consonants are particular reduction of the vowel sounds. Without vowels they cannot be pronounced. So the vowels are called the sakti of the consonants. The Atharvaveda Pratisakhya 1.19-28 gives the place and mode of production of various syllables | Organ producing sounds . Nature of sounds __ 4 | Throat sounds | USITATRUS: | Lower part of the throad | Kanthayanamaoharakanthah 19 | Gutterals | Base of the jaw i oe | Jinvamiliyandm Hanumidlam 20 | Palatals. inva Trea eat, idle of the tongue 6 | | Middle of t Bu Talavynam Maahyajihvam 21, i \ ke : 1 | “ Linguals . | | Tip of the’tongue rolled yer fray wicater |, | | back Mardhanyanam Jihvagram i Prativéstitam 22 j Sha syllable | Trough shaped tongue | See ere i | Sakarasya Draunikd 23 L sao — - oo oo _— \_. Dental . | | Tip of the tongue thrust wat frent wei | forward Dantyanam Jihvagram Prastirnam 24 | Labial Lower lip = Osthyanamadharaustham 25 52 Manira is VacNose sounds Nose j NasikyanamNasika 26 Nasalised sounds Mouth and nose sepia yer! Anunasikaindmm Mukhandsikam 27 RS ST | Root of the teeth Réphasya Dantamilani 28 Vac is OM the Brahman Through speech and mind the vedas Rk, Yajur and Saman the metres, time, men, animals and other forms emerged. Speech is the essence of human beings .Speech or the organ of speech is the essence of Rk mantra .Rk mantra is the essence of the Sama. OM, Udgitta is the essence of Sama mantras. Sama is vital air. When the pair, speech and vital force.is united syllable OM is the result, Each constituent of the pair gratifies the desire of the other. ChI. 1.6 When aman and woman meet together then each one often gratifies the desires of the other. So when one chants OM he gets possession of both the attributes. One becomes the fulfiller of all desires. OM represents the nada form of sabdabrahman before it is disseminated over the cosmos. OM is vac. Any activity is the result or effect of movement and movement causes sound. All energies light and heat can be related to sound energy: Sound may or may not be heard. The sound waves can be perceived only if they are within the range of reach of the sense organs or indriyas and mind gives attention to these energy vibrations. It is from the disturbance of the equilibrium in the primordial sakti the myriad forms of creation resulted. The creation arises due to the causal stress and the vibration that is released manifests as Pranava Dhvani or the OM sound. OM is the matrix of all sounds .OM is Brahman and the Brahman is the substratum of all sounds The Taittiriya Upanisad defines Brahman as OM. 2tfafer wat arte wae! Gmiti Brahma, Mantra 53Omitidam Sarvam. Ta Up 1.8. OM is the most exalted in the vedas. From the vedas syllable OM flashed and it cannot be said to have originated. It is eternal and itis Brahman argeatset ae: were: THT: | athena fe freacarara tteahreera 11 TB Val.70 AmrtébhydsSau Vedébhyah Pratibhatah Prajapatéh. Omkarasya Hi Nityatvannafica Sotpattirucyaté.. Asall the leaves are held together in the stalk all names are inOM Fen wesc wetats ead | ataerrred serehres a ferent TBVal. 138 Tadyatha Sarikunétyévam Sarvamomiti Yucyaté. Abhidhandarté Yasmadabhidhéyam Na Vidyaté.. OM is a monosyllable formed by the combination of three sound elements ‘A’ ‘U’ and ‘M’. ‘A’ emerges when one opens the mouth wide open and utters the syllable. It represents the waking state of the mind. Waking (Jagrat) is the state where the senses give rise to the knowledge of the external objects. The three factors of the gross body earth, water and fire constitute the waking state and is represented by A’. This is knownas visva (microcosm) and the Virat (macrocosm). The sound ceases when the mouth is closed. *M’ is the closing part of the utterance of the syllable. It represents the deep sleep state where both the waking and dream states are withdrawn and the mind lapses into its causal condition. The condition is called the deep sleep (susupti) state. In deep sleep it is temporarily in a state of unity with the Brahman but it is influenced by ignorance or the maya. The individual considers him separate from super consciousness. The duality is the characteristic feature of Prajna State. It is Prajne in the individual level and Isvara in the cosmic level Pure intelligence is a state of homogeneity wherein all attributes are transcended. In other words, the idea of separation and variety are eliminated. 54 Mantra is Vac