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For other uses, see Mantra (disambiguation).
For secular and business interpretation, see Motto.
This article has multiple issues. Please help improve it or discuss these issues
on the talk page.
* It may contain original research or unverifiable claims. Tagged since May
2009.
* Its neutrality or factuality may be compromised by weasel words. Tagged si
nce February 2009.
In Tibet, many Buddhists carve mantras into rocks as a form of meditation.
A mantra is a sound, syllable, word, or group of words that are considered capab
le of "creating transformation" (cf. spiritual transformation).[1] Their use and
type varies according to the school and philosophy associated with the mantra.
Mantras (Devanagari ??????) originated in the Vedic tradition of India, later be
coming an essential part of the Hindu tradition and a customary practice within
Buddhism, Sikhism, and Jainism. The use of mantras is now widespread throughout
various spiritual movements which are based on, or off-shoots of, the practices
in the earlier Eastern traditions and religions.
The aum syllable is considered a mantra in its own right in Vedanta mysticism.
In the context of the Vedas, the term mantra refers to the entire portion which
contains the texts called Rik, Yajuh or Sama, that is, the metrical part as oppo
sed to the prose Brahmana commentary. With the transition from ritualistic Vedic
traditions to mystical and egalitarian Hindu schools of Yoga, Vedanta, Tantra a
nd Bhakti, the orthodox attitude of the elite nature of mantra knowledge gave wa
y to spiritual interpretations of mantras as a translation of the human will or
desire into a form of action, with some features in common with spells in genera
l.
For the authors of the Hindu scriptures of the Upanishads, the syllable Aum, its
elf constituting a mantra, represents Brahman, the godhead, as well as the whole
of creation. Kukai suggests that all sounds are the voice of the Dharmakaya Bud
dha i.e. as in Hindu Upanishadic and Yogic thought, these sounds are manifestati
ons of ultimate reality, in the sense of sound symbolism postulating that the vo
cal sounds of the mantra have inherent meaning independent of the understanding
of the person uttering them.
Nevertheless, such understanding of what a mantra may symbolize or how it may fu
nction differs throughout the various traditions and also depends on the context
in which it is written or sounded. In some instances there are multiple layers
of symbolism associated with each sound, many of which are specific to particula
r schools of thought. For an example of such see the syllable: Aum which is cent
ral to both Hindu and Buddhist traditions.
While Hindu tantra eventually came to see the letters as well as the sounds as r
epresentatives of the divine, the shift toward writing occurred when Buddhism tr
aveled to China. Although China lacked a unifying, ecclesiastic language like Sa
nskrit, China achieved its cultural unity through a written language with charac
ters that were flexible in pronunciation but more precise in meaning. The Chines
e prized written language much more highly than did the Indian Buddhist missiona
ries, and the writing of mantras became a spiritual practice in its own right. S
o that whereas Brahmins had been very strict on correct pronunciation, the Chine
se, and indeed other Far-Eastern Buddhists were less concerned with this than co
rrectly writing something down. The practice of writing mantras, and copying tex
ts as a spiritual practice, became very refined in Japan, and the writing in the
Siddham script in which the Sanskrit of many Buddhist Sutras were written is on
ly really seen in Japan nowadays. However, written mantra-repetition in Hindu pr
actices, 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 'thoug
ht forms' representing divinities or cosmic powers, which exert their influence
by means of sound-vibrations.[2]
Contents
[hide]
* 1 Etymology
* 2 Mantra in Hinduism
o 2.1 Mantra japa
o 2.2 Some Jain / Hindu mantras
+ 2.2.1 Navkar
+ 2.2.2 Universal Prayer
+ 2.2.3 Vishnu mantras
+ 2.2.4 Shanti mantras
+ 2.2.5 Lead me from ignorance to truth
+ 2.2.6 Gayatri
+ 2.2.7 Additional Hindu mantras
o 2.3 Neo-Hindu new religious movements
* 3 Mantra in Buddhism
o 3.1 Mantra in non-esoteric Mahayana Buddhism
o 3.2 Mantra in Shingon Buddhism
o 3.3 Mantra in Indo-Tibetan Buddhism
+ 3.3.1 Om mani padme hung
+ 3.3.2 Some other mantras in Tibetan Buddhism
o 3.4 Mantras in other sects and religions
* 4 Mantra in Sikhism
* 5 Mantra in other traditions or contexts
* 6 See also
* 7 Notes
* 8 References
* 9 External links
o 9.1 Hinduism mantra
o 9.2 Buddhist mantra
o 9.3 Vedic and Hindu Mantra
[edit] Etymology
The Sanskrit word mantra- (m.; also n. mantram) consists of the root man- "to th
ink" (also in manas "mind") and the suffix -tra, designating tools or instrument
s, hence a literal translation would be "instrument of thought".[3][4]
A Indo-Iranian *mantra is also preserved in Avestan manthra, effectively meaning
"word" but with far-reaching implications: Manthras are inherently "true" (a a),
and the proper recitation of them brings about (realizes) what is inherently tru
e 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 ord
er and being. (See also: Avestan a a- and Vedic ?tá-).
Indo-Iranian *satyas mantras (Yasna 31.6: hai?im mathrem) thus "does not simply
mean 'true Word' but formulated thought which is in conformity with the reality'
or 'poetic (religious) formula with inherent fulfillment (realization).'"[5]
Latin word Mentor (also in its usage in English and other languages) is a cognat
e (cf. Mens sana in corpore sano = Healthy mind in a helathy body), as is the ro
ot preserved in most Slavonic languages as Madr-/Mudr-, for wisdom and Sage, cf.
Russian Mudrec.[citation needed][6]
The Chinese translation is zhenyan ??, ??, literally "true words", the Japanese
on'yomi reading of the Chinese being shingon (which is also used as the proper n
ame for the prominent esoteric Shingon sect).
[edit] Mantra in Hinduism
This section does not cite any references or sources.
Please help improve this article by adding citations to reliable sources. Unsour
ced material may be challenged and removed. (January 2008)
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v d e
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 ev
en single word form.
The most basic mantra is Aum, which in Hinduism is known as the "pranava mantra,
" the source of all mantras. The Hindu philosophy behind this is the idea of nam
a-rupa (name-form), which supposes that all things, ideas or entities in existen
ce, within the phenomenological cosmos, have name and form of some sort. The mos
t basic name and form is the primordial vibration of Aum, as it is the first man
ifested nama-rupa of Brahman, the unmanifest reality/unreality. Essentially, bef
ore existence and beyond existence is only One reality, Brahma, and the first ma
nifestation of Brahma in existence is Aum. For this reason, Aum is considered to
be the most fundamental and powerful mantra, and thus is prefixed and suffixed
to all Hindu prayers. While some mantras may invoke individual Gods or principle
s, the most fundamental mantras, like 'Aum,' the 'Shanti Mantra,' the 'Gayatri M
antra' and others all ultimately focus on the One reality.
In the Hindu tantra the universe is sound. The supreme (para) brings forth exist
ence through the Word (Shabda). Creation consists of vibrations at various frequ
encies and amplitudes giving rise to the phenomena of the world. The purest vibr
ations are the var.na, the imperishable letters which are revealed to us, imperf
ectly as the audible sounds and visible forms.
Var.nas are the atoms of sound. A complex symbolic association was built up betw
een letters and the elements, gods, signs of the zodiac, parts of the body lette
rs became rich in these associations. For example in the Aitrareya-aranya-Upanis
had we find:
"The mute consonants represent the earth, the sibilants the sky, the vowels
heaven. The mute consonants represent fire, the sibilants air, the vowels the su
n? The mute consonants represent the eye, the sibilants the ear, the vowels the
mind"
In effect each letter became a mantra and the language of the Vedas, Sanskrit, c
orresponds profoundly to the nature of things. Thus the Vedas come to represent
reality itself. The seed syllable Aum represents the underlying unity of reality
, which is Brahman.
All elements and energies in the Cosmos can be influenced and guided by Mantras.
There are several forms of Mantra:[7][8]
* Bhajan - Spiritual Song.
* Kirtan - Repetition of God's Name in Song.
* Prayer - Prayer is a way of communing with God.
* Healing Mantra - the vibration of the Healing Mantra exerts healing influe
nce.
* Guru mantra - The Guru Mantra represents the essence of prayer, and anchor
s us in God, the Atma and the Supreme Self. It is the first initiation given by
the Master to the disciple on the spiritual path.
* The Bija Mantra - Bija mantra represents the essence of the Guru Mantra. I
t is the vibration and the "call" of the soul. Its effects develop more readily
in deep meditation. As it works at the astral level it guides and influences the
course of our destiny.
Continuous practice of mantra purifies the Consciousness and the mind, and remov
es the Karmas in much the same way as constantly walking over weeds crushes them
. A spiritual Mantra always contains the word OM and the name of the divine inca
rnation. A Master only ever passes on a Guru Mantra (Siddha Mantra) to another a
ccording to the ancient Master-Disciple tradition. Siddha Mantra works in such a
way that the spiritual power contained within the vibration of the word(s) is r
ealized within us. Spiritual mantras are generally written in Sanskrit and play
an important role in awakening of the Chakras. Lord Shiva transmitted the Sanskr
it language to humans and its sounds are known as Deva's. The word "Deva" has th
ree meanings: God, protector (guardian angel) and cosmic vibration. Lord Shiva b
rought the Deva's down to earth in the form of Letters and this is why the Sansk
rit letters are known as Devanagari (citizens of God). Vibrations can be audible
or inaudible. Thoughts and feelings are counted as soundless vibrations. These
are no less effective then the spoken word.
The mantra is internalized in five stages:
* Likhita - through writing
* Vaikhari - through speaking
* Upamshu - through whispering
* Manasa - through thinking
* Ajapa - through uninterrupted inner repetition
[edit] 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, or worship, whose ultimate end is seen as moksha/libera
tion. Essentially, Mantra Japa means repetition of mantra,[9] and it has become
an established practice of all Hindu streams, from the various Yoga to Tantra. I
t involves repetition of a mantra over and over again, usually in cycles of ausp
icious numbers (in multiples of three), the most popular being 108. For this rea
son, Hindu malas (bead necklaces) developed, containing 108 beads and a head bea
d (sometimes referred to as the 'meru', or 'guru' bead). The devotee performing
japa using his/her fingers counts each bead as he/she repeats the chosen mantra.
Having reached 108 repetitions, if he/she wishes to continue another cycle of m
antras, the devotee must turn the mala around without crossing the head bead and
repeat.
It is said that through japa the devotee attains one-pointedness, or extreme foc
us, on the chosen deity or principal idea of the mantra. The vibrations and soun
ds 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 e
ven 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 the Mahabharata, Ramayana, Durga saptashati or Chandi are considere
d powerful enough to be repeated to great effect, 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: "Aum Namah (name of deity)" (meaning "I honor/salute...")
or "Aum Jai (name of deity)" (meaning "Hail..."). There are several other such p
ermutations, including:
* Aum Namah Shivaya or Aum Namo Bhagavate Rudraya Namah (Aum and salutations
to Lord Shiva)
* Aum Namo Narayanaya or Aum Namo Bhagavate Vasudevãya (Aum and salutations to
God Vishnu)
* Aum Shri Ganeshaya Namah (Aum and salutations to Shri Ganesha)
* Aum Kalikayai Namah (Aum and salutations to Kali)
* Aum Sri Maha Kalikayai Namah (the basic Kali mantra above is strengthened
with the words Sri [an expression of great respect] and Maha [great]. It has bee
n said that this mantra is rarely given to anyone because it is so intense.)[12]
* Aum Hrim Chandikãyai Namah (Aum and salutations to Chandika)
* Aum Radha Krishnaya Namaha (a mantra to Radha, said to promote love in a r
elationship)[13]
* Aum Namo Venkateshaya (Aum and salutations to Lord Venkateswara)
* Hari om Tatsat Jai gurudatt (Dattatreya Mantra)
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 Sutra
* Sharada Tilakam
* Lakshmi Tantra
* Prapanchasara
[edit] Some Jain / Hindu mantras
[edit] Navkar
The Navkar Mantra is the supreme Jain mantra and the fundamental prayer in Jaini
sm which can be recited at any time of the day. While praying by reciting this m
antra, the devotee bows with respect to Arihantas, Siddhas, spiritual leaders (A
charyas), teachers (Upadyayas) and all the monks. This worships the virtues of a
ll the supreme spiritual people instead of just worshipping one particular perso
n. It is important to note that the Navkar Mantra does not mention the names of
even Tirthankaras and Siddhas. At the time of recitation, a Jain devotee remembe
rs their virtues and tries to emulate them. In this mantra Jains bow down to the
se supreme spiritual personalities, and therefore, it is also called Namokar Man
tra.
Namo Arihantânam Namo Siddhânam Namo Âyariyânam Namo Uvajjhâyanam Namo Loe Savva Sahûnam Es
Panch Namokkaro, Savva Pâvappanâsano, Mangalanam Cha Savvesim, Padhamam Havai Manga
lam.
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 (mantr
a) destroys all sins and obstacles
and of all auspicious mantras, is the first and foremost one.
[edit] Universal Prayer
???????? ??????? ???? ? ???????? ???????????? ?
???????? ?????? ???? ? ???????? ?????? ???? ?
Sarvesam Svastir Bhavatu
Sarvesam Santir Bhavatu
Sarvesam Poornam Bhavatu
Sarvesam Mangalam Bhavatu
May good befall all,
May there be peace for all
May all be fit for perfection,
May all experience that which is auspicious.
????? ?????? ??????? ????? ????? ?????????
????? ??????? ????????? ?? ??????? ???? ??????????
Sarve bhavantu sukhina?
Sarve santu niramaya?
Sarve bhadra?i pasyantu
 Ma kascit du?kha bhagbhavet
Om, May all be happy. May all be healthy.
May we all experience what is good and let no one suffer.
[edit] Vishnu mantras
Some famous Vaishnava mantras are:
"Om Namo Narayanaya"
"Om Namo Bhagavate Vasudevaya"
"Om Sri Ram Jai Ram Jai Jai Ram"
"Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Ram
a, Rama Rama, Hare Hare"
"Om Sri Krishnaya Govindaya Gopijana Vallabhaya Namaha"
[edit] Shanti mantras
Aum.. Aum.. Aum..
Sahana vavatu sahanou bhunaktu
Sahaveeryam karavavahai
Tejasvinavadhitamastu
Mavid visha vahai hi
Aum Shanthi.. Shanthi.. Shanthihi.
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)
Black[krishna] Yajurveda Taittiriya Upanishad 2.2.2
[edit] Lead me from ignorance to truth
?????? ??????? ?????? ???????? ?????
?????????????? ????
Asato ma sad gamaya
Tamaso ma jyotir gamaya
M?tyorma am?tam gamaya
Aum santi santi santi? (B?hadara?yaka Upani?ad 1.3.28)
From ignorance, lead me to truth;
From darkness, lead me to light;
From death, lead me to immortality
Aum peace, peace, peace
[edit] Gayatri
Main article: Gayatri Mantra
The Gayatri mantra is considered one of the most universal of all Hindu mantras,
invoking the universal Brahman as the principle of knowledge and the illuminati
on of the primordial Sun.
? ??????????: |
?????????????????? |
????? ?????? ????? |
???? ?? ?: ??????????
Aum Bhur Bhuva Svaha
 (Aum) Tat Savitur Varenyam
Bhargo Devasya Dhimahi
Dhiyo Yo Nahah Prachodayat, (Aum)[15]
[edit] Additional Hindu mantras
* Tryambakam
* Surya namaskara
* So'ham (I am He or I am That)[16]
* Ram Nam
* Tat Twam Asi (That Thou Art)[16]
* Aham Brahma Asmi (I Am Brahman)[16]
* Swaminarayan Mantra (Important within the Swaminarayan faith of Hinduism)
[edit] Neo-Hindu new religious movements
The Transcendental Meditation technique, also known as 'TM', uses mantras that a
re 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, particu
larly silent repetition of a mantra given at initiation), dhyan (concentration,
viewing, or contemplation, particularly on the Inner Master), and bhajan (listen
ing to the inner sounds of the Shabda or the Shabda Master).
Repetition of a "mantram" (e.g., mantra) or holy name is Point 2 in the eight-po
int Passage Meditation program taught by Eknath Easwaran, who recommended using
a mantram drawn from a faith tradition, east or west. The mantram is to be used
frequently throughout the day, at opportune moments.[18] This method of mantram
repetition, and the larger program, was developed for use in any major faith tra
dition, or outside all traditions.[19] Easwaran's method of mantram repetition h
as been the subject of scientific research at the San Diego Veterans Administrat
ion, which has suggested health benefits that include managing stress and reduci
ng symptoms of PTSD.[20][21]
[edit] Mantra in Buddhism
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[edit] Mantra in non-esoteric Mahayana Buddhism
In Chinese Buddhism, ten small mantras[22][23][24][25][26][27][28] were finalize
d by the monk Yulin (????), a teacher of the Shunzhi Emperor for monks, nuns, an
d laity to chant in the morning.
Along with the ten mantras, the Great Compassion Mantra, the Shurangama Mantra o
f the Shurangama, Heart Sutra and various forms of nianfo are also chanted.[29]
[edit] Mantra in Shingon Buddhism
Kukai (774-835), a noted Buddhist monk, advanced a general theory of language ba
sed on his analysis of two forms of Buddhist ritual language: dharani (dhara.ni)
and mantra. Mantra is restricted to esoteric Buddhist practice whereas dharani
is found in both esoteric and exoteric ritual. Dharanis for instance are found i
n the Heart Sutra. The term "shingon" (lit. true word) is the Japanese pronuncia
tion of the Chinese term for mantra, chen yen.
The word dharani derives from a Sanskrit root dh.r which means to hold or mainta
in. Ryuichi Abe suggests that it is generally understood as a mnemonic device wh
ich encapsulates the meaning of a section or chapter of a sutra. Dharanis are al
so considered to protect the one who chants them from malign influences and cala
mities.
The term mantra is traditionally said to be derived from two roots: man, to thin
k; and the action-oriented suffix -tra. Thus a mantra can be considered to be a
linguistic device for deepening ones thought, or in the Buddhist context for dev
eloping the enlightened mind. However, it is also true that mantras have been us
ed as magic spells for very mundane purposes such as attaining wealth and long l
ife, and eliminating enemies. In daily living, many thought the pronunciation of
the mantra was not important to take its effect and the expected effect may not
happen because of fixed karma (??), or because there appears a better way to so
lve the situation.
The distinction between dharani and mantra is difficult to make. We can say that
all mantras are dharanis but that not all dharanis are mantras. Mantras do tend
 to be shorter. Both tend to contain a number of unintelligible phonic fragments
such as Om, or Hu.m, which is perhaps why some people consider them to be essen
tially meaningless. Kukai made mantra a special class of dharani which showed th
at every syllable of a dharani was a manifestation of the true nature of reality
in Buddhist terms that all sound is a manifestation of shunyata or emptiness of
self-nature. Thus rather than being devoid of meaning, Kukai suggests that dhar
anis are in fact saturated with meaning every syllable is symbolic on multiple l
evels.
One of Kukai's distinctive contributions was to take this symbolic association e
ven further by saying that there is no essential difference between the syllable
s of mantras and sacred texts, and those of ordinary language. If one understood
the workings of mantra, then any sounds could be a representative of ultimate r
eality. This emphasis on sounds was one of the drivers for Kukai's championing o
f the phonetic writing system, the kana, which was adopted in Japan around the t
ime of Kukai. He is generally credited with the invention of the kana, but there
is apparently some doubt about this story amongst scholars.
This mantra-based theory of language had a powerful effect on Japanese thought a
nd society which up until Kukai's time had been dominated by imported Chinese cu
lture of thought, particularly in the form of the Classical Chinese language whi
ch was used in the court and amongst the literati, and Confucianism which was th
e dominant political ideology. In particular Kukai was able to use this new theo
ry of language to create links between indigenous Japanese culture and Buddhism.
For instance, he made a link between the Buddha Mahavairocana and the Shinto su
n Goddess Amaterasu. Since the emperors were thought to be descended form Amater
asu, Kukai had found a powerful connection here that linked the emperors with th
e Buddha, and also in finding a way to integrate Shinto with Buddhism, something
that had not happened with Confucianism. Buddhism then became essentially an in
digenous religion in a way that Confucianism had not. And it was through languag
e, and mantra that this connection was made. Kukai helped to elucidate what mant
ra is in a way that had not been done before: he addresses the fundamental quest
ions of what a text is, how signs function, and above all, what language is. In
this he covers some of the same ground as modern day Structuralists and others s
cholars 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. For esoteric Buddhism "a" has a special function becau
se it is associated with Shunyata or the idea that no thing exists in its own ri
ght, but is contingent upon causes and conditions. (See Dependent origination) I
n Sanskrit "a" is a prefix which changes the meaning of a word into its opposite
, so "vidya" is understanding, and "avidya" is ignorance (the same arrangement i
s also found in many Greek words, like e.g. "atheism" vs. "theism" and "apathy"
vs. "pathos"). The letter a is both visualised in the Siddham script, and pronou
nced in rituals and meditation practices. In the Mahavairocana Sutra which is ce
ntral to Shingon Buddhism it says: Thanks to the original vows of the Buddhas an
d Bodhisattvas, a miraculous force resides in the mantras, so that by pronouncin
g them one acquires merit without limits". [in Conze, p. 183]
[edit] 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'.[cit
ation needed] The Nyingmapa which may be rendered as "those of the ancient way",
a name constructed due to the genesis of the Sarma "fresh", "new" traditions. M
antrayana has developed into a synonym of Vajrayana.
Noted translator of Buddhist texts Edward Conze (1904 1979) distinguishes three pe
riods in the Buddhist use of mantra.
Initially, according to Conze, like their fellow Indians, Buddhists used mantra
as protective spells to ward off malign influences. Despite a Vinaya rule which
forbids monks engaging in the Brahminical practice of chanting mantras for mater
ial gain, there are a number of protective for a group of ascetic monks. However
, even at this early stage, there is perhaps something more than animistic magic
at work. Particularly in the case of the Ratana Sutta the efficacy of the verse
s seems to be related to the concept of "truth". Each verse of the sutta ends wi
th "by the virtue of this truth may there be happiness".
Conze notes that later mantras were used more to guard the spiritual life of the
chanter, and sections on mantras began to be included in some Mahayana sutras s
uch as the White Lotus Sutra, and the Lankavatara Sutra. The scope of protection
also changed in this time. In the Sutra of Golden Light the Four Great Kings pr
omise to exercise sovereignty over the different classes of demigods, to protect
the whole of Jambudvipa (the India sub continent), to protect monks who proclai
m the sutra, and to protect kings who patronise the monks who proclaim the sutra
. The apotheosis of this type of approach is the Nichiren school of Buddhism tha
t was founded in 13th century Japan, and which distilled many previously complex
Buddhist practices down to the veneration of the Lotus Sutra through recitation
of the daimoku: "Nam myoho renge kyo" which translates as "Homage to the Lotus
Sutra".
The third period began, according to Conze, in about the 7th century, to take ce
ntre stage and become a vehicle for salvation in their own right. Tantra started
to gain momentum in the 6th and 7th century, with specifically Buddhist forms a
ppearing as early as 300CE. Mantrayana was an early name for the what is now mor
e commonly known as Vajrayana, which gives us a hint as to the place of mantra i
n Indo-Tibetan Buddhism. The aim of Vajrayana practice is to give the practition
er a direct experience of reality, of things as they really are. Mantras functio
n as symbols of that reality, and different mantras are different aspects of tha
t reality for example wisdom or compassion. Mantras are often associated with a
particular deity, one famous exception being the Prajnaparamita mantra associate
d with the Heart Sutra. One of the key Vajrayana strategies for bringing about a
direct experience of reality is to engage the entire psycho-physical organism i
n the practices. In one Buddhist analysis the person consists of 'body, speech a
nd mind' (refer: Three Vajra). So a typical sadhana or meditation practice might
include mudras, or symbolic hand gestures; the recitations of mantras; as well
as the visualisation of celestial beings and visualising the letters of the mant
ra which is being recited. Clearly here mantra is associated with speech. The me
ditator may visualise the letters in front of themselves, or within their body.
They may be pronounced out loud, or internally in the mind only.
[edit] Om mani padme hung
Main article: Om mani padme hung
Probably the most famous mantra of Buddhism is Om mani padme hum, the six syllab
le mantra of the Bodhisattva of compassion Avalokiteshvara (Tibetan: Chenrezig,
Chinese: Guanyin). This mantra is particularly associated with the four-armed Sh
adakshari form of Avalokiteshvara. The Dalai Lama is said to be an incarnation o
f Avalokiteshvara, and so the mantra is especially revered by his devotees.
The book Foundations of Tibetan Mysticism by Lama Anagarika Govinda, is a classi
c example of how a mantra like om mani padme hung can contain many levels of sym
bolic meaning.
Donald Lopez gives a good discussion of this mantra and its various interpretati
ons in his book Prisoners of Shangri-LA: Tibetan Buddhism and the West. Lopez is
an authoritative writer and challenges the stereotypical analysis of the mantra
as meaning "The Jewel in the Lotus", an interpretation that is not supported by
either a linguistic analysis, nor by Tibetan tradition, and is symptomatic of t
he Western Orientalist approach to the 'exotic' East. He suggests that Manipadma
is actually the name of a bodhisattva, a form of Avalokiteshvara who has many o
ther names in any case including Padmapani or lotus flower in hand. The Brahmini
cal insistence on absolutely correct pronunciation of Sanskrit broke down as Bud
dhism was exported to other countries where the inhabitants found it impossible
to reproduce the sounds. So in Tibet, for instance, where this mantra is on the
lips of many Tibetans all their waking hours, the mantra is pronounced Om mani p
eme hum.
[edit] Some other mantras in Tibetan Buddhism
The following list of mantras is from Kailash - Journal of Himalayan Studies, Vo
lume 1, Number 2, 1973. (pp. 168 169) (augmented by other contributors). It also i
ncludes renderings of Om mani padme hung.
Please note that the word swaha is sometimes shown as svaha, and is usually pron
ounced 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 use
d in Tibetan Buddhist practice are in Sanskrit, to preserve the original mantras
. Visualizations and other practices are usually done in the Tibetan language.
* Om wagishwari hum This is the mantra of the Mahabodhisattva Manjusri, Tibe
tan: Jampelyang (Wylie "'jam dpal dbyangs")... The Buddha in his wisdom aspect.
* Om mani padme hung The mantra of Avalokitesvara, Mahabodhisattva, the Budd
ha in his compassion aspect.
* Om vajrapani hung The mantra of the Buddha as Protector of the Secret Teac
hings. i.e.: as the Mahabodhisattva Channa Dorje (Vajrapani).
* om vajrasattva hung The short mantra for Vajrasattva, there is also a full
100-syllable mantra for Vajrasattva.
* Om ah hung vajra guru padma siddhi hung The mantra of the Vajraguru Guru P
adma Sambhava who established Mahayana Buddhism and Tantra in Tibet.
* Om tare tuttare ture mama ayurjnana punye pushting svaha The mantra of Dölka
r or White Tara, the emanation of Arya Tara [Chittamani Tara]
* Om tare tuttare ture svaha, mantra of Green Arya Tara - [Jetsun Dolma] or
[Tara (Buddhist)|Tara], the Mother of the Buddhas: om represents Tara's sacred b
ody, speech, and mind. Tare means liberating from all discontent. Tutare means l
iberating from the eight fears, the external dangers, but mainly from the intern
al dangers, the delusions. Ture means liberating from duality; it shows the "tru
e" cessation of confusion. Soha means "may the meaning of the mantra take root i
n my mind."
According to Tibetan Buddhism, this mantra (Om tare tutare ture soha) can not on
ly eliminate disease, troubles, disasters, and karma, but will also bring believ
ers blessings, longer life, and even the wisdom to transcend one's circle of rei
ncarnation. Tara representing long life and health.
* Om amarani jiwantiye svaha The mantra of the Buddha of limitless life: the
Buddha Amitayus (Tibetan Tsépagmed) in celestial form.
* Om dhrung svaha The purification mantra of the mother Namgyalma.
* Om ami dhewa hri The mantra of the Buddha Amitabha (Hopagmed) of the Weste
rn Pureland, his skin the 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 (W
ylie "'jam dpal dbyangs") or Manjusri, the Bodhisattva of wisdom.
* Om muni muni maha muniye sakyamuni swaha The mantra of Buddha Sakyamuni, t
he historical Buddha
* Om gate gate paragate parasamgate bodhi svaha The mantra of the Heart of t
he Perfection of Wisdom Sutra (Heart Sutra)
* Namo bhagavate Bhaishajya-guru vaidurya-praba-rajaya tathagataya arhate sa
myak-sambuddhaya tadyata *Tadyata OM bhaishajye bhaishajye maha bhaishajya raja-
samudgate svaha The mantra of the 'Medicine Buddha', from Chinese translations o
f the Master of Healing Sutra.
[edit] Mantras in other sects and religions
* Nam Myoho Renge Kyo The mantra of the Nichiren Buddhism.
* Ná Mó Ben Shi Dà Zì Zai Wáng Fó (?????????)[30] The mantra of the Buddhayana sect (??
).
* Wú Tài Fó Mí Lè (?????)[31][32] some authors said it is the secret[33][34] mantra of
the I-Kuan Tao.
* Námó Tianyuán Tàibao Amítuófó (??????????) The mantra of the Way of Former Heaven and
e T'ung-shan She.[35][36]
* Guan Shì Yin Pú Sà (?????) The mantra of the Li-ism[37][38]
* Zhenkongjiaxiàng, wúshengfùmu (????,????) The mantra of the Luo Sect (??)[39]
* Jot na run jan, om kar, rar run kar, so ham, sat nam or you nie ran yang,
om ga, ra ran ga, som hang, sat naam[40] some said the mantra of Ching Hai and t
he names of the devas of the first to fifth levels.
* Zhongshùliánmíngdé, zhèngyìxìnrengong, bóxiàoréncíjiào, jiéjianzhenlihé (????????????
mantra of the Tiender and the Lord of Universe Church[41]
There are mantras in Bön and some Thai or Chinese sects.[42][43][44][45]
[edit] Mantra in Sikhism
In the Sikh religion, a mantar or mantra is a Shabad (Word or hymn) from the Adi
Granth to concentrate the mind on God and the message of the ten Sikh Gurus.
Mantras in Sikhism are fundamentally different from the secret mantras used in o
ther religions.[46] Unlike in other religions, Sikh mantras are open for anyone
to use. They are used openly and aren't taught in secret sessions but are used i
n front of assemblies of Sikhs.[46]
The Mool Mantar, the first composition of Guru Nanak, is the most widely known S
ikh mantra.
[edit] Mantra in other traditions or contexts
This section is missing citations or needs footnotes. Please help add in
line citations to guard against copyright violations and factual inaccuracies. (
October 2008)
There are mantras in Manichaeism such as Qingjìng guangmíng dàlì zhìhuì wúshàng zhìzhen món
??????????????).[47][48]
There are mantras in Taoism such as the words in Dafan yinyu wuliang yin (??????
?) and the Tibetan Buddhism mantra om (?).[49][50][51][52]
In the Islamic Sufi tradition, chants of the 99 Names of Allah are popular invoc
ations of attributes as are the names of the Prophet, see Dhikr.
In the Jewish spin-off group of Breslover Hasidut, a popular mantra is Na Nach N
achma Nachman Me'uman.
A form of Christian meditation was taught by Dom John Main that involves the sil
ent repetition of a mantra. See also Hesychasm.
In Orthodox Christianity Jesus Prayer is believed to have some effects of mantra
when repeated continuously.
[edit] See also
* Buddhist chant
* Dhikr
* Japa
* Kotodama
* Kuji-in
* Pranava yoga
 * Prayer
* Prayer beads
* Sandhyavandanam
* Yoga
* Mahamantra
* Hare Krishna
[edit] Notes
1. ^ Feuerstein, G. The Deeper Dimension of Yoga. Shambala Publications, Bost
on, MA. 2003.
2. ^ 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
3. ^ Macdonell, Arthur A., A Sanskrit Grammar for Students § 182.1.b, p. 162(Ox
ford University Press, 3rd edition, 1927).
4. ^ Whitney, W.D., Sanskrit Grammar § 1185.c, p. 449(New York, 2003, ISBN 0-48
6-43136-3).
5. ^ Schlerath, Bernfried (1987). ""A a: Avestan A a"". Encyclopaedia Iranica. 2:
694-696. New York: Routledge & Kegan Paul p. 695.
6. ^ <---!PLEASE ALSO EXPLAIN RELEVANCE OF THIS CITATION, WHICH SHOULD BE IN
A FOOTNOTE, WHERE I HAVE MOVED IT, RATHER THAN WITHIN TEXT: ---> See also Russia
n Wikipedia page for Sage: ru:??????
7. ^ Paramhans Swami Maheshwarananda, The hidden power in humans, Ibera Verla
g, 2004, pages 58-62 ISBN 3-85052-197-4
8. ^ Paramhans Swami Maheshwarananda, The System Yoga in Daily Life , 2005 by Ib
era Verlag, ISBN 3-85052-000-5, p. 400-401
9. ^ A Dictionary of Hinduism, Margaret and James Stutley (Munshiram Manoharl
al Publishers) 2002, p.126
10. ^ A Dictionary of Hinduism, p.156
11. ^ A Dictionary of Hinduism, pp.57,58
12. ^ Meditation and Mantras, Swami Vishnu-Devananda (Motilal Banarsidass Publ
ishers) 1981, p.66
13. ^ Shakti Mantras, Thomas Ashley-Farrand (Ballantine Books) 2003, p.182
14. ^ A Dictionary of Hinduism, p.271
15. ^ Meditation and Mantras, p.75
16. ^ a b c Meditation and Mantras, p.80
17. ^ Shear,Jonathon,Editor.The Experience of Meditation:Experts Introduce the
Major Traditions,pg.28.Paragon House. St Paul, MN.,2006.
18. ^ In Hinduism, frequent repetition at opportune moments is a common type o
f japa.
19. ^ Eknath Easwaran (2008). Mantram Handbook (see article) (5th ed.). Tomale
s, CA: Nilgiri Press. ISBN 1-58638-028-1 (originally published 1977).
20. ^ Jill E. Bormann, Steven Thorp, Julie L. Wetherell, & Shahrokh Golshan (2
008). A Spiritually Based Group Intervention for Combat Veterans with Posttrauma
tic Stress Disorder. Journal of Holistic Nursing v26 n2, pp 109-116. PMID 183562
84, DOI: 10.1177/0898010107311276.
21. ^ Jill E. Bormann & Doug Oman (2007). Mantram or holy name repetition: Hea
lth benefits from a portable spiritual practice. In Thomas G. Plante, & Carl E.
Thoresen (Eds.), Spirit, science and health: How the spiritual mind fuels physic
al wellness (pp. 94-112) (table of contents), Westport, CT: Praeger. ISBN 978-0-
275-99506-5
22. ^ pinyin of ten mantras
23. ^ Introduction to Mahayana Buddhist Sutras and Mantras
24. ^ http://www.siddham-sanskrit.com/s-sanskrit2/ChuaBTuan/Ten-small-mantras.
htm
25. ^ Quang Duc
26. ^ Thu Vien Hoa Sen
27. ^ Van Phat Danh: Cong Phu Khuya
28. ^ http://www.dharmaradio.org/dharmatalks/mp3/B101/On_Mahayana_Practice.pdf
29. ^ ?????
 30. ^ ????????????
31. ^ ?(?????)????? ?
32. ^ http://www.tbsn.org/chinese/sutra/West/WEST43.htm
33. ^ http://www.ctestimony.org/gb108/108034.htm
34. ^ http://www.laijohn.com/archives/pc/Tan,Khong/auto-talk/2.htm
35. ^ ????
36. ^ ???#
37. ^ ???????
38. ^ (?)? ?
39. ^ ????:?????????????
40. ^ ???,???
41. ^ ????????????????,??????!
42. ^ ????
43. ^ ?????????
44. ^ ????????
45. ^ Mantra - ??????(True Buddha Lotus Place)
46. ^ a b Talib, Gurbachan Si?gh (1992). "MUL MANTRA". Encyclopaedia of Sikhis
m. Patiala: Punjabi University. http://www.advancedcentrepunjabi.org/eos/MUL%20M
ANTRA.html. Retrieved 19 September 2010.
47. ^ ??? ??? ?? - ??????
48. ^ ????????:??????
49. ^ ????
50. ^ ?
51. ^ ??????
52. ^ ????-????-???-???-??-????
[edit] References
* Abe, R. The weaving of mantra: Kukai and the construction of esoteric Budd
hist discourse. (New York: Columbia University Press, 1999.)
* Beyer, S. Magic and ritual in Tibet: the cult of Tara. (Delhi: Motilal Ban
arsisdass, 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) (5th ed. ISBN 978-1-58638-028-1)
* Gelongma Karma Khechong Palmo. Mantras On The Prayer Flag. Kailash - Journ
al of Himalayan Studies, 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 : Ride
r, 1959).
* Khanna, Madhu. Yantra: The Tantric Symbol of Cosmic Unity. (Inner Traditio
ns, 2003). ISBN 089 2811 323 & ISBN 089 2811 328
* Lopez, D. Prisoners of Shangri-La: Tibetan Buddhism and the West. (Chicago
: University of Chicago Press, 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 Publica
tions, 1994).
* Sangharakshita. Transforming Self and World: themes from the Sutra of Gold
en Light. (Birmingham : Windhorse Publications, 1994).
* Walsh, M. The Long discourses of the Buddha: a translation of the Digha Ni
kaya. (Boston : Wisdom Publications, 1987)
* Durgananda, Swami. Meditation Revolution. (Agama Press, 1997). ISBN 0 9654
096 0 0
* Vishnu-Devananda, Swami. Meditation and Mantras. (Motilal Banarsidass Publ
ishers, 1981). ISBN 81 208 1615 3
* Ashley-Farrand, Thomas. Shakti Mantras. (Ballantine Books 2003). ISBN 0 34
5 44304 7
 * Stutley, Margaret and James. A Dictionary of Hinduism. (Munshiram Manoharl
al Publishers, 2002). ISBN 81 215 1074 0
[edit] External links
[edit] Hinduism mantra
* Hinduism Mantras -(English/Sanskrit)
* Mantra - The Spiritual Background of Yoga in Daily Life
* - Hindu Mantras for various purposes Various Hindu mantras of Different go
ds, different purposes.
[edit] Buddhist mantra
* The benefits of reciting Chenrezig's mantra -
* Examples of several Buddhist mantras
[edit] Vedic and Hindu Mantra
* Vedic Mantra -
* Complete Gayatri Mantra
[show]
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