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Mantra Yoga is the yoga of rhythmic repetition of hermetically sealed formulas sacred and secret prepared by the ancient mantrakaras (adepts in phonetics and in the power of sounds, including supersonics or sounds Beyond the human ken), each designed separately for winning over the particular God or Goddess representing one or the other powers of Nature. It may be practiced with or without the aid of a rosary of Rudraksha as the shaivites do, or of Tulsi beads, as used by Vaishnavites. The mantras represent vibrations. The most sacred of the Vedic mantras is that of the Gayatri. It is the mood mantra of the Vedas and hence is considered to be of the first importance. It's virtue is said to be great and it's japa or repetition has been enjoined in all Hindus from a very early stage. The easiest and the most efficacious is the sacred syllable. Aum, symbolizing the creative life-principle itself, and hence most of the mantras themselves begin with this sacred syllable. The Advaitists, who see the power of God immanent in all forms and as all pervading, believe in the mantra of identification of atman with Parmatman: Aham Braham Asmi (I am Brahman) and Ayam Athma Brahman (I am thou); and these are often shortened into soham or sohang and hansa or aham-sah, meaning respectively, I am he and he is I. The Vedantist repeat Om Tat Sat (Aum is the truth and the reality) and the Buddhist OM Mani Padme Hum. Next in the scale are mantras dedicated or addressed to this or that deity in adoration, praise, propitiation or entreaty for boons. The efficacy of a mantra depends on it's right pronunciation, right appreciations of it's significance, which is often very profound, the right attitude of the person engaged in Mantra Yoga, and on the competence of the preceptor of guru, who has mastered not only the technique but has successfully manifested for himself the seed power lying hidden in the core of the mantra and can offer it as a prasad or a gift of grace to his disciple. Some of the mantras bring forth quick results, some fructify in their own good time and some bear fruit according to the merit of the individual concerned. Some are, however, of a forbidden type and hence inimical in Nature and more often than not they prove harmful. Again, the effect of a mantra also depends on how the japa is performed. The japa done is whispers is considered as more meritorious than the one uttered loudly, and japa done in low murmurs is still better, while mansic japa done with the tongue of thought is the most meritorious. The japas too are of different kinds according to the occasion, the season and intention of the doer. The nitya are, for example, to be performed every day as a matter of routine. The namittika are for certain ceremonial occasions. The prayshchitta are those done as a penance, atoning for lapses from the path of rectitude. Then there are chala and achala japas, that can be performed at any time, at any place and under any circumstances, in any state or position. The other require a specific asana, place, time and direction, etc, coupled with a regular and elaborate ritual, e.g. offering of flowers, scent, incense, light-waving and bell-tinkling, havan and tarpan (rituals of fire and water), with various purificatory acts. For success in Mantra Yoga it is necessary that the sadhak should observe purity within and without having a full-hearted devotion exemplary character and conduct before he can have any degree of concentration and contemplation. We observe similar practices among the Muslim faqirs, who practice vird or repetition of sacred words like Hu, Haq, Analhaq, and use a tasbih (rosary) for the purpose. The Christian monks also tell their beads and chant hymns and psalms. |