mantra - wikipedia, the free encyclopedia

In Tibet, many Buddhists carve

mantras into rocks as a form of

meditation.

Mantras written on a rock near

Namche Bazaar Nepal

The Om syllable (Believed to be the

"Sound of the Universe") is considered

a mantra in its own right in Vedanta

mysticism.

From Wikipedia, the free encyclopedia

A mantra is a sound, syllable, word, or group of words that is considered

capable of "creating transformation" (cf. spiritual transformation).[1] Itsuse and type varies according to the school and philosophy associated

with the mantra.[2]

Mantras (Devanāgarī मन्ऽ) originated in the Vedic tradition of India,becoming an essential part of the Hindu tradition and a customarypractice within Buddhism, Sikhism, and Jainism.

In the context of the Vedas, the term mantra refers to the entire portionwhich contains the texts called Rig, Yajur or Sama, that is, the metricalpart as opposed to the prose Brahmana commentary. With the transitionfrom ritualistic Vedic traditions to mystical and egalitarian Hindu schoolsof Yoga, Vedanta, Tantra and Bhakti, the orthodox attitude of the elitenature of mantra knowledge gave way to spiritual interpretations ofmantras as a translation of the human will or desire into a form of action.

For the authors of the Hindu scriptures of the Upanishads, the syllableOm, itself constituting a mantra, represents Brahman, the godhead, aswell as the whole of creation. Kūkai suggests that all sounds are thevoice of the Dharmakaya Buddha — i.e. as in Hindu Upanishadic andYogic thought, these sounds are manifestations of ultimate reality, in thesense of sound symbolism postulating that the vocal sounds of themantra have inherent meaning independent of the understanding of theperson uttering them.

Nevertheless, such understanding of what a mantra may symbolize orhow it may function differs throughout the various traditions and alsodepends on the context in which it is written or sounded. In someinstances there are multiple layers of symbolism associated with eachsound, many of which are specific to particular schools of thought. Foran example of such see the syllable: Om which is central to both Hinduand Buddhist traditions.

While Hindu tantra eventually came to see the letters as well as thesounds as representatives of the divine, the shift toward writing occurredwhen Buddhism traveled to China. Although China lacked a unifying,ecclesiastic language like Sanskrit, China achieved its cultural unitythrough a written language with characters that were flexible inpronunciation but more precise in meaning. The Chinese prized writtenlanguage much more highly than did the Indian Buddhist missionaries,and the writing of mantras became a spiritual practice in its own right. Sothat whereas Brahmins had been very strict on correct pronunciation, theChinese, and indeed other Far-Eastern Buddhists were less concernedwith this than correctly writing something down. The practice of writing mantras, and copying texts as a spiritualpractice, became very refined in Japan, and the writing in the Siddham script in which the Sanskrit of many

Mantra - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Mantra

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Buddhist Sutras were written is only really seen in Japan nowadays. However, written mantra-repetition inHindu practices, with Sanskrit in any number of scripts, is well-known to many sects in India as well.

Khanna (2003: p. 21) links mantras and yantras to thoughtforms:

Mantras, the Sanskrit syllables inscribed on yantras, are essentially 'thought forms' representing

divinities or cosmic powers, which exert their influence by means of sound-vibrations.[3]

1 Etymology2 Mantra in Hinduism

2.1 Mantra japa2.2 Some Hindu and Jain mantras

2.2.1 Gayatri2.2.2 Lead me from ignorance to truth2.2.3 Navkar2.2.4 Shanti mantra2.2.5 Universal Prayer2.2.6 Additional Hindu mantras

2.3 Neo-Hindu new religious movements2.4 Agnicayana yajna ritual

3 Mantra in Buddhism3.1 Mantra in non-esoteric Buddhism3.2 Mantra in Shingon Buddhism3.3 Mantra in Indo-Tibetan Buddhism

3.3.1 Om mani padme hum3.3.2 Some other mantras in Tibetan Buddhism

3.4 Mantras in other sects and religions3.5 Collection

4 Mantra in Sikhism5 Mantra in Taoism6 See also7 Notes8 References9 External links

9.1 Buddhist mantra9.2 Hindu mantra9.3 Taoist mantra

The Sanskrit word mantra- (m.; also n. mantram) consists of the root man- "to think" (also in manas "mind")and the suffix -tra, designating tools or instruments, hence a literal translation would be "instrument of thought".[4][5]

An Indo-Iranian *mantra is also preserved in Avestan manthra, effectively meaning "word" but with


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far-reaching implications: Manthras are inherently "true" (aša), and the proper recitation of them brings about(realizes) what is inherently true in them. It may then be said that manthras are both an expression of being and"right working" and the recitation of them is crucial to the maintenance of order and being. (See also: Avestanaša- and Vedic ṛtá-).

Indo-Iranian *sātyas mantras (Yasna 31.6: haiθīm mathrem) thus "does not simply mean 'true Word' butformulated thought which is in conformity with the reality' or 'poetic (religious) formula with inherent fulfillment

(realization).'"[6]

Latin word Mentor (also in its usage in English and other languages) is a cognate (cf. Mens sana in corpore sano= Healthy mind in a healthy body), as is the root preserved in most Slavonic languages as Mądr-/Mudr-, for

wisdom and Sage, cf. Russian Mudrec.[citation needed][7]

The Chinese translation is zhenyan 眞言, 真言, literally "true words", the Japanese on'yomi reading of theChinese being shingon (which is also used as the proper name for the prominent esoteric Shingon sect).

Mantras were originally conceived in the Vedas. Most mantras follow the written pattern of two line "shlokas"although they are often found in single line or even single word form.

The most basic mantra is Om, which in Hinduism is known as the "pranava mantra," the source of all mantras.The Hindu philosophy behind this is the idea of nama-rupa (mind-body), which supposes that all things, ideas orentities in existence, within the phenomenological cosmos, have name and form of some sort. The most basicname and form is the primordial vibration of Om, as it is the first manifested nama-rupa of Brahman, theunmanifest reality/unreality. Essentially, before existence and beyond existence is only One reality, Brahma, andthe first manifestation of Brahma in existence is Om. For this reason, Om is considered to be the mostfundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers. While some mantrasmay invoke individual Gods or principles, the most fundamental mantras, like 'Om,' the 'Shanti Mantra,' the'Gayatri Mantra' and others all ultimately focus on the One reality.

In the Hindu tantra the universe is sound. The supreme (para) brings forth existence through the Word (Shabda).Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world.The purest vibrations are the var.na, the imperishable letters which are revealed to us, imperfectly as the audiblesounds and visible forms.

Var.nas are the atoms of sound. A complex symbolic association was built up between letters and the elements,gods, signs of the zodiac, parts of the body – letters became rich in these associations. For example in theAitrareya-aranya-Upanishad we find:

The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The muteconsonants represent fire, the sibilants air, the vowels the sun? The mute consonants represent the

eye, the sibilants the ear, the vowels the mind.[citation needed]

In effect each letter became a mantra and the language of the Vedas, Sanskrit, corresponds profoundly to thenature of things. Thus the Vedas come to represent reality itself. The seed syllable Om represents the underlyingunity of reality, which is Brahman.

There are several forms of mantras:[citation needed]


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Bhajan, spiritual songsKirtan, repetition of God's name in songsHealing mantraGuru mantra, the first initiation (Diksha) given by the master to the discipleBija mantra, represents the essence of a mantra (e.g. "Om")

Mantra japa

Main article: Japa

Mantra japa was a concept of the Vedic sages that incorporates mantras as one of the main forms of puja, orworship, whose ultimate end is seen as moksha/liberation. Essentially, mantra japa means repetition of

mantra,[8] and it has become an established practice of all Hindu streams, from the various Yoga to Tantra. Itinvolves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples ofthree), the most popular being 108. For this reason, Hindu malas (bead necklaces) developed, containing 108beads and a head bead (sometimes referred to as the 'meru', or 'guru' bead). The devotee performing japa usinghis/her fingers counts each bead as he/she repeats the chosen mantra. Having reached 108 repetitions, if he/shewishes to continue another cycle of mantras, the devotee must turn the mala around without crossing the headbead and repeat.

To attain single-pointedness of mind, repetition of mantra's can be done in the following ways:[9]

Mantra Yoga (chanting)Japa Yoga:

Vaikhari Japa (speaking)Upamsu Japa (whispering or humming)Manasika Japa (mental repetition)Likhita Japa (writing)

It is said that through japa the devotee attains unity, or extreme focus with the chosen deity or principal idea ofthe mantra. The vibrations and sounds of the mantra are considered extremely important, and thus

reverberations of the sound are supposed to awaken the Kundalini[10] or spiritual life force and even stimulate

chakras according to many Hindu schools of thought.[11]

Any shloka from holy Hindu texts like the Vedas, Upanishads, Bhagavad Gita, Yoga Sutra, even theMahabharata, Ramayana, Durga saptashati or Chandi are considered powerful enough to be repeated to greateffect, and have therefore the status of mantra.

Some very common mantras, called Nama japa, are formed by taking a deity's name and saluting it thus: "OmNamah (name of deity)" (meaning "I honor/salute...") or "Om Jai (name of deity)" (meaning "Hail..."). There areseveral other such permutations, including:

Om Namah Shivaya or Om Namo Bhagavate Rudraya Namah (Om and salutations to Lord Shiva)Om Namo Narayanaya or Om Namo Bhagavate Vasudevãya (Om and salutations to God Vishnu)Om Shri Ganeshaya Namah (Om and salutations to Shri Ganesha)Om Shri Mahalakshmiyei Namah (Om and salutations to Shri Lakshmi, the Great One)Om Kalikayai Namah (Om and salutations to Kali)Om Sri Maha Kalikayai Namah (the basic Kali mantra above is strengthened with the words Sri [anexpression of great respect] and Maha [great]. It has been said that this mantra is rarely given to anyone

because it is so intense.)[12]


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Om Hrim Chandikãyai Namah (Om and salutations to Chandika)

Om Radha Krishnaya Namaha (a mantra to Radha, said to promote love in a relationship)[13]

Om Namo Venkateshaya (Om and salutations to Lord Venkateswara)

Repeating an entire mantric text, such as the Durga Saptashati, in its entirety is called patha.

The use of Mantras is described in various texts which constitute Mantra Shastra (shastra, sastra: law-book, rule

or treatise).[14]

Some of the major books which are used as reference for Mantra Shastra are

Parasurama Kalpa SutraSharada TilakamLakshmi TantraPrapanchasara

Some Hindu and Jain mantras

Gayatri

Main article: Gayatri Mantra

The Gayatri mantra is considered one of the most universal of all Hindu mantras, invoking the universalBrahman as the principle of knowledge and the illumination of the primordial Sun.

ॐ भूभुर्वःव: |तत्सिवतुवर्रेण्यम ्|भगोर् देवःय धीमिह |िधयो यो न: ूचोदयात ्

Om Bhūr Bhuva Svaha(Om) Tat Savitur VarenyamBhargo Devasya Dhīmahi

Dhiyo Yo Nahah Prachodayāt, (Om)[15]

Lead me from ignorance to truth

असतोमा सद्गमय ।तमसोमा ज्योितर ्गमय ।मतृ्योमार्मतृं गमय ॥ॐ शािन्त शािन्त शािन्तः ।।

asato mā sad gamayaTamaso mā jyotir gamayamṛtyor mā amṛtaṁ gamayaOṁ śānti śānti śāntiḥ (Bṛhadāraṇyaka Upaniṣad 1.3.28)

From ignorance, lead me to truth;From darkness, lead me to light;


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From death, lead me to immortalityOm peace, peace, peace

Navkar

The Navkar Mantra or Namokar Mantra is the supreme Jain mantra and the fundamental prayer in Jainismwhich can be recited at any time of the day. While praying by reciting this mantra, the devotee bows withrespect to Arihantas, Siddhas(liberated souls), spiritual leaders (Acharyas), teachers (Upadhyayas) and all themonks. This worships the virtues of all the supreme spiritual people instead of just worshipping one particularperson. It is important to note that the Navkar/Namokar Mantra does not mention the names of evenTirthankaras and Siddhas. At the time of recitation, a Jain devotee remembers their virtues and tries to emulatethem. In this mantra Jains bow down to these supreme spiritual personalities, and therefore, it is also calledNamokar Mantra. The Digamber Jain believe the starting 5 lines is the original Mantra whereas, Shewtambarsbelieve the Nine Line... The Rest Four lines as per Digambers are the advantages or the description of theMantra. This Mantra is called the King of Mantras. According to Jain Text, all Mantra in the world came fromthis Mantra hence, this is also called Mahamantra. The Jains in this mantra bows to the Five Teachers, hence it isalso called Panch- Parmesthi mantra. It is said that if someone recites this mantra, no celestial, and any mantra,tantra can affect him i.e., it saves and wins over all other Mantra, hence it is also called Aparajit Mantra. It isalso mentioned in the books that Namokar Mantra has no beginning and no end, no one creates it and no one inthe world can destroy it hence this is also called Anadhi-Nidhan Mantra.

Why Namokar Mantra is called king of all other mantra is because "OM" came from Namokar mantra. If webreak OM, it is Arihant(A), Ashariri Siddh(A), Aacharya(AA), Upadhyay(U), Muni(M) i.e., A+A+AA+U+M=AUM =OM. Every Mantra other than Namokar uses OM like in Hindu, Sikh, Buddha mantra which is originallycame from Namokar Mantra hence it is called the King of all Mantra. It can recited anywhere, any how, in anysense, when you are in danger or in home, or sleeping, or resting, or sitting, or standing, or while listening, whileyou are eating, bathing or anything, just you need to have clean heart, i.e., your thoughts must be clean and youmust have faith in it. It has the power to save from any diseases, any suffering, anything, anywhere, any how.

Namo Arihantânam I bow to the Arihantâs (Prophets).

Namo Siddhânam I bow to the Siddhâs (Liberated Souls).

Namo Âyariyânam I bow to the Âchâryas (Preceptors or Spiritual Leaders).

Namo Uvajjhâyanam I bow to the Upadhyâya (Teachers).

Namo Loe Savva Sahûnam I bow to all the Sadhûs (Saints).

Eso Panch Namokkaro,Savva Pâvappanâsano,Mangalanam Cha Savvesim,Padhamam Havai Mangalam.

This fivefold bow (mantra) destroys all sins and obstaclesand of all auspicious mantras, is the first and foremost one.

Shanti mantra

Oṁ Sahanā vavatusahanau bhunaktuSahavīryam karavāvahaiTejasvi nāvadhītamastuMā vidviṣāvahai


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Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ.

Om! Let the Studies that we together undertake be effulgent;Let there be no Animosity amongst us;OM. Peace, Peace, Peace.(Recited before the commencement of one's education)

– Blackkrishna Yajurveda Taittiriya Upanishad 2.2.2

Universal Prayer

सवेर्षां ःविःत भवतु । सवेर्षां शािन्तभर्वतु ।सवेर्षां पनूर्ं भवतु । सवेर्षां मड्गलं भवतु ॥

Sarveśām Svastir BhavatuSarveśām Sāntir BhavatuSarveśām Pūrnam BhavatuSarveśām Mangalam Bhavatu

May good befall all,May there be peace for allMay all be fit for perfection,May all experience that which is auspicious.

सवेर् भवन्तु सुिखनः। सवेर् सन्तु िनरामयाः।सवेर् भिािण पँयन्तु। मा किश्चत ्दःुख भाग्भवते॥्

Sarve bhavantu sukhinaḥSarve santu nirāmayāḥSarve bhadrāṇi paśyantuMā kaścit duḥkha bhāgbhavet

Om, May all be happy. May all be healthy.May we all experience what is good and let no one suffer.

Additional Hindu mantras

Om Namo NarayanayaOm Namo Bhagavate Vasudevaya Dvadasakshari mantraOm Sri Ram Jai Ram Jai Jai RamHare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, HareHare. Also chanted as Hare Rama Hare Rama, Rama Rama Hare Hare, Hare Krishna Hare Krishna,Krishna Krishna Hare Hare.Om Namah Shivaya Panchakshara mantraSūrya namaskāra

So'ham (I am He or I am That)[16]

Ram Nam Rama Mantra

Aham Brahma Asmi (I Am Brahman)[16]

Sri Vidya MantrasDakshinamoorthy Mantra


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Replica of the altar and utensils used

during Athirathram

Neo-Hindu new religious movements

The Transcendental Meditation technique, also known as 'TM', uses mantras that are assigned to the practitioner

to be used as sound only, without connection to any meaning or idea.[17]

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

Repetition of a "mantram" (e.g., mantra) or holy mane is Point 2 in the eight-point Passage Meditation programtaught by Eknath Easwaran, who recommended using a mantram drawn from a faith tradition, east or west. The

mantram is to be used frequently throughout the day, at opportune moments.[18] This method of mantramrepetition, and the larger program, was developed for use in any major faith tradition, or outside all

traditions.[19] Easwaran's method of mantram repetition has been the subject of scientific research at the SanDiego Veterans Administration, which has suggested health benefits that include managing stress and reducing

symptoms of PTSD.[20][21]

Agnicayana yajna ritual

Main article: Agnicayana

The Atiratra Agnicayana "the building up of the fireplace performedover-night") or Athirathram; the piling of the altar of Agni is a twelveday Śrauta yajna ritual of the Vedic religion, the predecessor of modernday Hinduism which is considered to be the greatest ritual as per the

Vedic ritual hierarchy.[22] It is also the world's oldest surviving ritual.[23]

Its mantras and theological explanations in the Brahmana texts are firstattested in the Yajurveda Samhitas (Taittiriya, Kathaka; Vajasaneyi). Thepractice of this ritual was generally discontinued among Brahmins by thelate Vedic period, during the rise of Jainism and Buddhism in India.Nevertheless, a continuous, unbroken 3,000 year tradition has been found to exist among a few NambudiriBrahmin families in Kerala, South India.

Mantra in non-esoteric Buddhism

In Buddhism in China and Vietnam, ten small mantras[24][25][26][27][28][29][30] were finalized by the monk Yulin(玉琳國師), a teacher of the Shunzhi Emperor for monks, nuns, and laity to chant in the morning.

Along with the ten mantras, the Great Compassion Mantra, the Shurangama Mantra of the Shurangama, Heart

Sutra and various forms of nianfo are also chanted.[31][32]

The Shurangama Mantra may be the longest mantra.

There are Thai buddhist amulet katha.[33]

Mantra in Shingon Buddhism


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Kūkai (774-835), a noted Buddhist monk, advanced a general theory of language based on his analysis of twoforms of Buddhist ritual language: dharani (dhāra.nī) and mantra. Mantra is restricted to esoteric Buddhistpractice whereas dharani is found in both esoteric and exoteric ritual. Dharanis for instance are found in theHeart Sutra. The term "shingon" (lit. true word) is the Japanese pronunciation of the Chinese term for mantra,chen yen.

The word dharani derives from a Sanskrit root dh.r which means to hold or maintain. Ryuichi Abe suggests thatit is generally understood as a mnemonic device which encapsulates the meaning of a section or chapter of asutra. Dharanis are also considered to protect the one who chants them from malign influences and calamities.

The term mantra is traditionally said to be derived from two roots: man, to think; and the action-oriented suffix-tra. Thus a mantra can be considered to be a linguistic device for deepening ones thought, or in the Buddhistcontext for developing the enlightened mind. However, it is also true that mantras have been used as magicspells for very mundane purposes such as attaining wealth and long life, and eliminating enemies. In daily living,many thought the pronunciation of the mantra was not important to take its effect and the expected effect maynot happen because of fixed karma (定業), or because there appears a better way to solve the situation.

The distinction between dharani and mantra is difficult to make. We can say that all mantras are dharanis butthat not all dharanis are mantras. Mantras do tend to be shorter. Both tend to contain a number of unintelligiblephonic fragments such as Om, or Hu.m, which is perhaps why some people consider them to be essentiallymeaningless. Kūkai made mantra a special class of dharani which showed that every syllable of a dharani was amanifestation of the true nature of reality – in Buddhist terms that all sound is a manifestation of shunyata oremptiness of self-nature. Thus rather than being devoid of meaning, Kūkai suggests that dharanis are in factsaturated with meaning – every syllable is symbolic on multiple levels.

One of Kūkai's distinctive contributions was to take this symbolic association even further by saying that there isno essential difference between the syllables of mantras and sacred texts, and those of ordinary language. If oneunderstood the workings of mantra, then any sounds could be a representative of ultimate reality. This emphasison sounds was one of the drivers for Kūkai's championing of the phonetic writing system, the kana, which wasadopted in Japan around the time of Kūkai. He is generally credited with the invention of the kana, but there isapparently some doubt about this story amongst scholars.

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

In this system of thought all sounds are said to originate from "a" – which is the short a sound in father. Foresoteric Buddhism "a" has a special function because it is associated with Shunyata or the idea that no thingexists in its own right, but is contingent upon causes and conditions. (See Dependent origination) In Sanskrit "a"is a prefix which changes the meaning of a word into its opposite, so "vidya" is understanding, and "avidya" isignorance (the same arrangement is also found in many Greek words, like e.g. "atheism" vs. "theism" and


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"apathy" vs. "pathos"). The letter a is both visualised in the Siddham script, and pronounced in rituals andmeditation practices. In the Mahavairocana Sutra which is central to Shingon Buddhism it says: Thanks to theoriginal vows of the Buddhas and Bodhisattvas, a miraculous force resides in the mantras, so that bypronouncing them one acquires merit without limits". [in Conze, p. 183]

Mantra in Indo-Tibetan Buddhism

Mantrayana (Sanskrit), that may be rendered as "way of mantra", was the original self-identifying name of those

that have come to be determined 'Nyingmapa'.[citation needed] The Nyingmapa which may be rendered as "thoseof the ancient way", a name constructed due to the genesis of the Sarma "fresh", "new" traditions. Mantrayanahas developed into a synonym of Vajrayana.

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

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

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

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

Om mani padme hum

Main article: Om mani padme hum


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Om Tare Tutare Ture Soha.

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

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

Donald Lopez gives a good discussion of this mantra and its various interpretations in his book Prisoners ofShangri-LA: Tibetan Buddhism and the West. Lopez is an authoritative writer and challenges the stereotypicalanalysis of the mantra as meaning "The Jewel in the Lotus", an interpretation that is not supported by either alinguistic analysis, nor by Tibetan tradition, and is symptomatic of the Western Orientalist approach to the'exotic' East. He suggests that Manipadma is actually the name of a bodhisattva, a form of Avalokiteshvara whohas many other names in any case including Padmapani or lotus flower in hand. The Brahminical insistence onabsolutely correct pronunciation of Sanskrit broke down as Buddhism was exported to other countries where theinhabitants found it impossible to reproduce the sounds. So in Tibet, for instance, where this mantra is on the lipsof many Tibetans all their waking hours, the mantra is pronounced Om mani peme hum.

Some other mantras in Tibetan Buddhism

The following list of mantras is from Kailash - Journal of Himalayan Studies, Volume 1, Number 2, 1973.(pp. 168–169) (augmented by other contributors). It also includes renderings of Om mani padme hum.

Please note that the word swaha is sometimes shown as svaha, and is usually pronounced as 'so-ha' by Tibetans.Spellings tend to vary in the transliterations to English, for example, hum and hung are generally the same word.The mantras used in Tibetan Buddhist practice are in Sanskrit, to preserve the original mantras. Visualizationsand other practices are usually done in the Tibetan language.

Om vagishvara hum This is the mantra of the Mahabodhisattva Manjusri, Tibetan: Jampelyang (Wylie"'jam dpal dbyangs")... The Buddha in his wisdom aspect.Om mani padme hum The mantra of Avalokitesvara, Mahabodhisattva, the Buddha in his compassionaspect.Om vajrapani hum The mantra of the Buddha as Protector of the Secret Teachings. i.e.: as theMahabodhisattva Channa Dorje (Vajrapani).Om vajrasattva hum The short mantra for White Vajrasattva, there is also a full 100-syllable mantra forVajrasattva.Om ah hum vajra guru padma siddhi hum The mantra of the Vajraguru Guru Padma Sambhava whoestablished Mahayana Buddhism and Tantra in Tibet.Om tare tuttare ture mama ayurjnana punye pushting svaha The mantra of Dölkar or White Tara, theemanation of Arya Tara [Chittamani Tara]

Om tare tuttare ture svaha, mantra of Green Arya Tara - JetsunDolma or Tara, the Mother of the Buddhas: om represents Tara'ssacred body, speech, and mind. Tare means liberating from alldiscontent. Tutare means liberating from the eight fears, theexternal dangers, but mainly from the internal dangers, thedelusions. Ture means liberating from duality; it shows the "true" cessation of confusion. Soha means"may the meaning of the mantra take root in my mind."

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

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circle of reincarnation. Tara representing long life and health.

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

There are mantras in Bön and some Chinese sects.[34][35][36]

Mantras in other sects and religions

Nam Myōhō Renge Kyō The mantra of the Nichiren Buddhism.

Ná Mó Běn Shī Dà Zì Zai Wáng Fó (南無本師大自在王佛)[37] The mantra of the Buddhayana sect (佛乘宗).Námó Tiānyuán Tàibǎo Āmítuófó (南無天元太保阿彌陀佛) The mantra of the Way of Former Heaven

and the T'ung-shan She.[38][39]

Guān Shì Yīn Pú Sà (觀世音菩薩) The mantra of the Li-ism[40][41]

Zhēnkōngjiāxiàng, wúshēngfùmǔ (真空家鄉，無生父母) The mantra of the Luo Sect (羅教)[42]

Gomtrazan．Gwaarla．Rarunka．Sohuan．Satnum The mantra of Ching Hai.[43]

Zhōngshùliánmíngdé, zhèngyìxìnrěngōng, bóxiàoréncíjiào, jiéjiǎnzhēnlǐhé (忠恕廉明德、正義信忍

公、博孝仁慈覺、節儉真禮和) The mantra of the Tiender and the Lord of Universe Church[44]

Qīngjìng guāngmíng dàlì zhìhuì wúshàng zhìzhēn móní guāngfó (清淨光明大力智慧無上至真摩尼光

佛) The mantra of the Manichaeism in China[45]

Collection

The mantra in Chinese Buddhist Canon are collected by Qianlong Emperor into a book. Kuang-Ming Lin (林光

明) amended it.[46][47]

In the Sikh religion, a mantar or mantra is a Shabad (Word or hymn) from the Adi Granth to concentrate themind on God and the message of the ten Sikh Gurus.

Mantras in Sikhism are fundamentally different from the secret mantras used in other religions.[48] Unlike inother religions, Sikh mantras are open for anyone to use. They are used openly and are not taught in secret

sessions but are used in front of assemblies of Sikhs.[48]


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

There are mantras in Taoism such as the words in Dafan yinyu wuliang yin (大梵隱語無量音) and the Tibetan

Buddhism mantra om (唵).[49][50][51][52]

There are mantras in Cheondoism, Daesun Jinrihoe, Jeung San Do and Onmyōdō.[53][54][55][56][57]

BījaBuddhist chantDhikrKhadgamalaKirtanKotodamaKuji-inPranava yogaPrayer beadsRabbit rabbit,rabbit, superstition periodic mantra.Sandhyavandanam

^ Feuerstein, G. The Deeper Dimension of Yoga. Shambala Publications, Boston, MA. 2003.1.^ "What is a Mantra?" (http://www.meditationden.com/questions/what-is-a-mantra/) . Meditationden.com.http://www.meditationden.com/questions/what-is-a-mantra/ .

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^ Khanna, Madhu (2003). Yantra: The Tantric Symbol of Cosmic Unity. Inner Traditions. ISBN 0-89281-132-3 &ISBN 978-0-89281-132-8. p.21

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^ Whitney, W.D., Sanskrit Grammar § 1185.c, p. 449(New York, 2003, ISBN 0-486-43136-3).5.^ Schlerath, Bernfried (1987). ""Aša: Avestan Aša"". Encyclopaedia Iranica. 2:694-696. New York: Routledge &Kegan Paul p. 695.

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^ <---!PLEASE ALSO EXPLAIN RELEVANCE OF THIS CITATION, WHICH SHOULD BE IN A FOOTNOTE,WHERE I HAVE MOVED IT, RATHER THAN WITHIN TEXT: ---> See also Russian Wikipedia page for Sage:ru:Мудрец

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^ A Dictionary of Hinduism, p.15610.^ A Dictionary of Hinduism, pp.57,5811.^ Meditation and Mantras, Swami Vishnu-Devananda (Motilal Banarsidass Publishers) 1981, p.6612.^ Shakti Mantras, Thomas Ashley-Farrand (Ballantine Books) 2003, p.18213.^ A Dictionary of Hinduism, p.27114.^ Meditation and Mantras, p.7515.^ a b Meditation and Mantras, p.8016.^ Shear,Jonathon,Editor.The Experience of Meditation:Experts Introduce the Major Traditions,pg.28.ParagonHouse. St Paul, MN.,2006.

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^ In Hinduism, frequent repetition at opportune moments is a common type of japa.18.^ Eknath Easwaran (2008). Mantram Handbook (see article) (5th ed.). Tomales, CA: Nilgiri Press. ISBN1-58638-028-1 (originally published 1977).

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^ "Mantra - 真佛蓮花小棧(True Buddha Lotus Place)" (http://lotushouse.weebly.com/mantra.html) .Lotushouse.weebly.com. 2010-02-27. http://lotushouse.weebly.com/mantra.html . Retrieved 2012-07-17.

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^ "本師『大自在王佛』的出處" (http://epaper.buddhayana.info/?p=170) . Epaper.buddhayana.info.2004-05-15. http://epaper.buddhayana.info/?p=170 . Retrieved 2012-07-17.

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^ 口訣辨正 (http://www.1-kuan-tao.org.tw/zongsu/culture/9902/206/206p7-9.pdf) 38.^ 同善社# (http://www.fxzhwm.com/shijian/tongshanshe.htm) 39.^ 在理教与杨柳青 (http://ns2.1818168.com/digest/sk_xs/zxzj/2006/03/12/125190.shtml) 40.^ "(三)理教" (http://www.cass.net.cn/zhuanti/y_haixia/hx_01/hx_01_16_03.htm) . Cass.net.cn.http://www.cass.net.cn/zhuanti/y_haixia/hx_01/hx_01_16_03.htm . Retrieved 2012-07-17.

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^ "畫符念咒：清代民間秘密宗教的符咒療法" (http://www2.nutn.edu.tw/randd/post/40-2/humanistic/2-29-2.pdf) (PDF). http://www2.nutn.edu.tw/randd/post/40-2/humanistic/2-29-2.pdf . Retrieved 2012-07-17.

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http://ramsss.com/ching-hai/c/buddhist_cults_2.htm . Retrieved 2012-07-17.^ "人生守則廿字真言感恩、知足、惜福，天帝教祝福您！" (http://tienti.info/v2/precepts) . Tienti.info.http://tienti.info/v2/precepts . Retrieved 2012-07-17.

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^ a b Tālib, Gurbachan Siṅgh (1992). "MŪL MANTRA" (http://www.advancedcentrepunjabi.org/eos/MUL%20MANTRA.html) . Encyclopaedia of Sikhism. Patiala: Punjabi University.http://www.advancedcentrepunjabi.org/eos/MUL%20MANTRA.html . Retrieved 19 September 2010.

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Abe, R. The weaving of mantra: Kukai and the construction of esoteric Buddhist discourse. (New York:Columbia University Press, 1999.)Beyer, S. Magic and ritual in Tibet: the cult of Tara. (Delhi: Motilal Banarsisdass, 1996).Conze, E. Buddhism : its essence and development. (London : Faber, c1951).Eknath Easwaran Mantram Handbook (see article) Nilgiri Press (4th ed. ISBN 978-0-915132-98-0) (5thed. ISBN 978-1-58638-028-1)Gelongma Karma Khechong Palmo. Mantras On The Prayer Flag. Kailash - Journal of HimalayanStudies, Volume 1, Number 2, 1973. (pp. 168–169).Gombrich, R. F. Theravaada Buddhism: a social history from ancient Benares to modern Colombo.(London, Routledge, 1988)Govinda (Lama Anagarika). Foundations of Tibetan Mysticism. (London : Rider, 1959).Khanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity. (Inner Traditions, 2003). ISBN0-89281-132-3 & ISBN 9780-89281-132-8Lopez, D. Prisoners of Shangri-La: Tibetan Buddhism and the West. (Chicago : University of ChicagoPress, 1998)Mullin, G.H. The Dalai Lamas on Tantra, (Ithaca : Snow Lion, 2006).The Rider Encyclopedia of Eastern Philosophy and religion. (London : Rider, 1986).Skilton, A. A concise history of Buddhism. (Birmingham : Windhorse Publications, 1994).Sangharakshita. Transforming Self and World: themes from the Sutra of Golden Light. (Birmingham :


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Windhorse Publications, 1994).Walsh, M. The Long discourses of the Buddha: a translation of the Digha Nikaya. (Boston : WisdomPublications, 1987)Durgananda, Swami. Meditation Revolution. (Agama Press, 1997). ISBN 0-9654096-0-0Vishnu-Devananda, Swami. Meditation and Mantras. (Motilal Banarsidass Publishers, 1981). ISBN81-208-1615-3Ashley-Farrand, Thomas. Shakti Mantras. (Ballantine Books 2003). ISBN 0-345-44304-7Stutley, Margaret and James. A Dictionary of Hinduism. (Munshiram Manoharlal Publishers, 2002). ISBN81-215-1074-0

Mantra (http://www.whatismantra.com/) Mantra Marga on Hindupedia (http://www.hindupedia.com/en/Mantra_Marga)

Buddhist mantra

The benefits of reciting Chenrezig's mantra (http://www.mantra.co.nr/) Examples of several Buddhist mantras (http://www.tibetanbuddhistmantras.com/) Listen to most common Buddhist mantras (http://www.ommantra.com/)

Hindu mantra

Hinduism Mantras (http://www.godandguru.com/mantras/index.html) (English/Sanskrit)Mantra - The Spiritual Background of "Yoga in Daily Life" (http://www.yogaindailylife.org/esystem/yoga/en/160400/the-spiritual-background/mantra/) Vedic Mantra (http://www.vedicrishi.in/mantra/)

Taoist mantra

咒语大全官方网站 (http://www.51zhouyu.cn)

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