1. NOTE FROM THE EDITOR

Dear Bhagavatas,

We conclude our Series on ' Sources of Knowledge" with Annexure 2: "A NOTE ON MANTRAS"

The next posting will be from the last three Adhikaras from the Rahasya Traya Sara which will conclude our postings on that work.

We have deliberately withheld the three Adhikaras relating to Moola Mantram, Dvayam and Charamaslokam for a suitable occasion when they can be discussed in a PERSONAL INTERFACE, if possible.

If this is not found feasible, We will try to publish them also but With the caution that the esoteric thereof would become intelligible And efficacious ONLY IF AND WHEN INITIATED by a Qualified Acharya to a Qualified Sishya in a face- to face interaction.

Dasoham
Anbil Ramaswamy

2. ANNEXURE 2
(Vide SECTION 3 OF CHAPTER 3)

A NOTE ON MANTRAS
`MANTRA' - `Mananath Thrayathe iti Mantraha' - That which protects by being remembered and recited. It consists of the silent recitation (japa) of a sacred formula repeated indefinitely. A mystic recitation that is believed to invoke the desired deities and establish a spiritual relationship with them. It has the effect of quieting the mind and integrating the gross bodies with the divine educing the latent spiritual experiences (sukshma) into the realm of the patent. ( stula)

"Though `Mantra' is generally defined as a `formula comprising words and sounds which possess a magical or divine power' no single definition can adequately express its significance"1 -

It is a verbal instrument believed to possess power. A word or formula which represents a mental presence or energy; by it something is employed to denote this magic power possessed by words when they are brought together in a formula"2,

May be the word `spell' partly explains the meaning of `mantra'. Sound as we know creates vibration. Mantras are believed to have been `recovered' from ether through vibrations set in motion by the meditation of Rishis. The utterance of `Mantras' unleash a force of nature vivid and vibrant, effective and efficacious. And, such `Mantra' came to be regarded as an entity by itself (e.g.) Gayatri mantra is regarded as a personification of Gayatri - the word means "Gayantam trayate iti gayatri" - the one who protects the one who sings (utters) the Mantra by exercising a unique effect on the person uttering the same.

The Gayatri Mantra means as follows:
"We meditate on the glorious effulgence of the resplendent Sun who is the creator and sustainer of the three worlds of bhu, bhuvah and suvah. May he kindle our intellect and illumine our wisdom for the good of all living beings"3

"The sounds of Mantras constituted a secret initiatory language to be uttered according to particular rules if this esoteric meaning and power were to be assimilated and the initiate fully awakened. Particular attention is directed to the dictum that the mantra imparted by his GURU to his SISHYA must never be divulged "even if SIVA himself should demand it"4

Swami Desikan declares in no uncertain terms - The wise man should bring his Guru to the light (renown) and should guard the sacred mantra with great care; from the omission to bring his Guru to light and by revealing the mantra, he declines in wealth (of knowledge) and in age (Spirtual standing).5

BHARATI defines
"Mantra is a Quasi morpheme or a series of Quasi morphemes or a series of mixed genuine and Quasi morphemes arranged in conventional patterns, based on codified esoteric traditions and passed on from one preceptor to one disciple in the course of an initiation ritual".6

AGNI PURANA points out that a mantra softly uttered is more efficacious than if repeated loudly and that when its utterance can be discerned only by the movement of the lips, it is hundred fold more potent and when mentally repeated its power increases thousand fold".7

MANTRA JAPA of 14 kinds have been identified in JAPAYOGA- a treatise on the union through recitation of Mantras as follows: 1. Nitya-( Daily recitation) 2. Naimittika ( Circumstancial recitation) 3. Kaamya (for desired results) 4. Nishiddha (forbidden) 5. Praayaschitta (repentant) 6. Achala (Immobile) 7. Chala (Mobile) 8.Vaachika (Articulate) 9. Upaamsu ( Whispered) 10. Bramara (Humming) 11. Manasa (Meditative) 12. Akhanda (Unceasing) 13. Ajapa (Inarticulate) 14. Pradakshina (Circumambulatory)

"Mantra combines the old Vedic root `man' to think with the element `tra' to indicate `kra' a suffix meaning instrumentality. Both mantra and sandhyaabasa are cryptic, esoteric utterances deliberately unintelligible to the Un-initiated. Of the 70 million mantras, some contain bizarre and unintelligible phonemes like hrim', hram', `hrum', `phat' etc. But, OM' -is the most sacred of all belonging to a special class as `m' and `n' which unlike most consonants can be sustained as long drawn out humming sounds".8

"The Bijakshara"( the seed Mantra) bestows great benefits on being repeated. The Moolamantra ( the root Mantra) is a.k.a. Pranavam or OM or the Akshara or Ekakshara and is the most powerful and can bestow unimaginable benevolence on the person uttering it. There are a number of shorter Mantras. Even exclamations used during sacrificial rituals are regarded as Mantras though of less significancesvast:
fortune; samyoh: all hail; svadha: oblation, svaha: offering; vashat: Bravo, phat: crack (a weapon used to drive off evil spirits)"9

The Sanskrit `O' is a `diphtong' and is a contraction of A and U when pronounced quickly result in the sound O. With `m' it gives the whole the sound of " OM" 10

There are also a number of specific Mantras which are believed to confer special benefits apart from the moolamantra (brahmabija) which alone leads to realization, to liberation from bondage and attainment of Moksha

1.'AIM"(Vak bija): for acquiring knowledge and wisdom, mastery over words, powers of speech
2.'HRIM'(Saktibija ) for conquest of the unmanifest, of the power of nature, going beyond the constraints of time and space
3.'SRIM" (Laksmi bija) for gaining worldly wealth, power, beauty, glory
4."KLIM" (Kama bija) for gaining transcendent knowledge, pleasure, victory, royal power etc.,
5."KRIM" (Aadhya bija) for gaining detachment, power over death, transcendent knowledge

6."YAM"=Air         Items 6 to 10 are the sacred Mantras relating
                    to the elements
7"LAM"=Earth        They are used in performing NYASA
                    (Consecration of the
8."RAM"=Fire        various parts of the  body to the  deity
                    presiding over the
9"VAM"=Water        corresponding element  - a kind of relating
                    the HUMAN PHYSIOLOGY
10."HAM"= Ether     with the ELEMENTAL COSMOLOGY

11.PARASAKTI BIJA-      for acquiring supreme energy
12.KHECHARI BIJA-       for flying through the void
13.GAYATRI BIJA   -     for acquiring and protecting vital energies

17.PANCHAKSHARA-        for invoking Siva with his 5 lettered
                         mantra
18. PANCHADASI-         the 15 syllabled Mantra  of the  
                        primordial Goddess.

Mantra language is NOT a senseless prattle merely because it is not intelligible to us. Thus, mantra should not be confused with Kavacha (protective formula) or with Yamala (a Mantra based on a certain text) or with Dharani (Mnemonic magic formula that are similar to Mantra but much longer) containing mantras which also sound as mere babbles and probably are so.

"`Mantras' are relics of an a eon old language; Naturally, their real meanings are lost to the modern man. But, the value of mantra lies in its antiquity - an apparently meaningless mantra handed down for generations are inherited, preserved and passed on in its `pristine' form and are never altered. The power of the mantra is in its effect on the INVISIBLE forces of nature. A mantra properly delivered and repeated often enough can tear through the material sphere to derive power from the occult planes for the Sadaka - one who practices the mantra."17

How mantras came to acquire such enormous significance can be better understood by the fact that `oral' transmission was the ONLY means of communication in the early days of Vedic tradition. The oral tradition was called `VAC' which means `language of speech' (i.e.) the sounds (Sabda) produced vocally as a means of communication. Lack of a written language in early Vedic times made ORAL transmission the ONLY way of communicating the sacred truths of the Veda `heard' by holy men. Thus, arose the necessity not only for correct words but also for correct intonation and accent without which the mantral and sacrificial rituals would be ineffective.

WHETHER IT IS MANTRA( ESOTERIC CHANTS) OR TANTRA ( SECRETIVE MNYMONICS) OR YANTRA (DIAGRAMMATIC EXPOSITION)- IT SHOULD BE USED ONLY
FOR GOOD AND NEVER FOR HARMING ANYONE. IT LENDS ITSELF TO BOTH PURPOSES
LIKE A DOUBLE EDGEDWEAPON. IF MISUSED IT WILL RECOIL ON THE PRACTITIONER. HE WHO DIGS A GRAVE FOR ANOTHERMAY INDEED HIMSELF FALL
INTO IT.

The words in prayers (mantra) have a magical power since the right form of words, the right tone and right delivery by themselves would confer the desired effect.

Let us see how it works: A note created by a mere touch on the strings of an instrument may not be more than the sound of a monosyllable hardly audible. But, a constant playing at a high pitch with certain specific decibel cadence can and have in reality been seen to generate vibrations say in a glass cubicle that a point is reached when the elasticity of the glass cannot bear any further vibration and actually breaks. The power of Mantra similarly increases vibrations of an astral kind ( for good or bad) and impacts on the psyche of the person uttering it (favorably or adversely as the case may be).

To ensure the correctness of recitation, hymns were taught in several ways - with the words connected in their isolated forms (Padapatha), with the words interwoven as in AB, BC, CD pattern (Krama patha) and other complicated ways like jata, gana, varnakrama, mala, ratha, sikha, danda, rekha etc. This system of mnemonic checks combined with the admirable patience and razor sharp memory power of many generations of Guru Sishya tradition preserved the Vedas for posterity in the same pristine form in which they were `captured' by the ancient Rishis millions of years back.

Brihadaranyaka up. considers `Vak' to be an aspect of the eternal principle (BRAHMAN) for only by means of language can sacred knowledge (or any knowledge) be apprehended. Without it, the Vedas, legends (Itihaasas), ancient lore (Puranas), magic doctrines (Upanishads) and the sciences (Vidyas) would have remained unknown.18

SAYANACHARYA states:
"Not only should anyone repeating a Vedic hymn know the name of the `Rishi' to whom it was revealed, the name of the God (Devata) to whom it was addressed but also be aware of the proper accents (Chandas) to be used and the correct interpretation (Viniyoga) of the mantra. Anyone not knowing these and attempting to repeat a portion of the Vedas is called `mantra - kantaka' - a thorn whose ignorance and carelessness assuredly cancel or obstruct the efficacy of the recital"19.

A few examples from - our daily prayers in Morn, Noon and Evening when the Mantra, rishi, chandas, devata and viniyoga are uttered is given below : Knowingly or unknowingly, we recite them by rote without making any effort to consciously remembering the same. Such a remembrance would make the mantras really efficacious.

The following order has been adopted:
1. MANTRA
2. RISHI
3. CHANDAS
4. DEVATA
5. VINIYOGA (Employed in)

I PROKSHANAM (Sprinkling)
1.Aapohishta
2.Sindudveepa Rishi
3.DeviGayatri
4.Apah(water)
5.Prokshana (sprinkling)

II.PRACHANA( Sipping Water at (a)morn,(b) noon and (c)eve)
1(a)Suryascha Ityanuvaka,
1(b)Apah punanthu Ityanuvaka
1(c)Agnischa Ityanuvaka
2(a)Agni Rishi
2(b)Apah Rishi
2(c)Surya Rishi
3(a)Devi Gayatri Chandas
3(b)Anustup Chandas
3(c)Devi Gayatri Chandas
4(a)Surya Devata
4(b)Brahmanaspati Devata
4(c)Agni Devata
5.Prasana(sipping of water) at
morn, noon & eve respectively

III. PROKSHANA
1.Dadigravana
2.Vamadeva Rishi
3.Anustup Chandas
4.Daigraava Devata
5.Prokshana

IV. ARGYA PRADAANA
1.Argya Pradana
2.Visva mitra Rishi
3.Devi Gayatri
4.Savita Devata
5.Argya Pradaane (oblation of water )

V.Prayaschita Argya (for delay)
1.Prayschitta Argya Pradana Mantra
2.Sandipani Rishi
3.Devi Gayatri
4.Savita Devata
5. Prayaschitta Argya Pradaane Viniyogaha (oblation for delay)

VI. Aasana (Sitting)
1. Aasana Mantrasya
2.Pritviya Meruprushta Rishi
3.Sutalam Chandas
4.Srikurma Devata
5.Aasane Viniyogaha
(in sitting)

VII.(a,b, c and d)PRAANAAYAAMAM (all times)
(a)
1.Pranavasysa
2.Brahma Rishi
3.DeviGayatri
4.Paramaatma Devata
(b)
1.Booraathi Sapta
Vyahritheenaam
2.Atri
Brigu
Kutsa
Vasishta
Goutama
Kasyapa
Angirasa

3.Gayatri
Ushnik
Anustup
Brihati
Pankthi
Trustup
Jagati

4.Agni
Vayu
Arka
Vagisa
Varuna
Indra
Visvedeva
(c)
1.Savitrya
2.Visva mitra Rishi
3.Devi Gayatri
4.Savita Devata
(d)
1.Gayatrisiraso
2.Brahma Rishi
3.Anustup
4.Paramatma

VIII. AAVAAHANE ( in invoking Gayatri)
1.Aayatu Ity anuvakasya
2.Vamadeva Rishi
3.Anustup
4.Gayatri Devata
5.Aavaahane Viniyogaha

IX. GAYATRI JAPE( in reciting Gayatri)
1. BuradiVyahritiTrayasya
2.Atri, Brigu, Kutsa Rishi
3.Gayatri, Ushnik, Anushtup Chandas
4.Agni,Vayu,Arka Devataah
5.Gayatri Jape(in reciting Gayatri)

X. UDHVAASANE(in sending off Gayatri)
1.Uttama Ity anvakasya
2.Vamadeva Rishi
3.Anustup Chandas
4.Gayatri Devata
5.Udvasane Viniyogaha

XI.PRAATHAH SANDHYA UPASTHAANE(in standing up in the morning)
1. Mitrasya
2.Visvamitra Rishi
3.Beerut Gayatri Chandas
4. Mitro Devata
5.Pratas-Sandyo Upastane (in standing up at morning)

XII.MADHYAHNIKA UPASTHAANE (in standing up at noon)
1.Aasatyena Iti Mantrasya
2.Hiranyastupa, Visvamitra, Kutsa, Vashista Rishi
3.Gayatri,Jagati,Ushnik,Trustup Chandas 4
.Adityo Devata
5.Madyahnika Upastane (in standing up at noon)

XIII. SAAYAM SANDHYA UPASTHAANE(in standing up in the evening)
1.Imam Me Varuna
2.Devarata Rishi
3.Gayatri,Jagati,Trushtup Chandas
4.Savita Devata
5.Sayamsandya Upastane (in standing up at evening)

In this context, the role of meter (Chandas) is considered to be very important. Though there are a number. of other meters, the more important are :

1.GAYATRI      3 Padas of 8 Syllables or 
               16 Syllables in Ist line + 8 in second line 
               or 3 x 8 = 24 or 16 + 8 =24
2.USHNIK       4 Padas of 7 Syllables 4 x 7 = 28
3.ANUSHTUP     4 Padas of 8 Syllables 4 x 8 = 32
               or 2 lines of 16   2 x 16=32

6.TRUSHTUP     4 Padas of 11 Syllables 4x11 = 44
7.JAGATI       4 Padas of 12 Syllables 4 x 12 = 48.

NOTES ON ANNEXURE 2
1.Bharati, Aghedananda , ' Tantric traditions'
2.Zimmer, p.14 and Rawson,p.19ff
3.RVS 3.62.10
" Om Bhur Buvas Suvah |
Om Tat Savitur Varenyam |
Bhargho Devasya Dheemahi |
Dheeyo Yo Nah Prachdhayaaath ||
4.Agni P. 312.18.21
5. R.T.S. " Guru Parampara Saram"

           "Gurum prakasayeth dheeman / Mantram yatnena gopayeth
             Apprakasa prakasabhyam / Ksheeyate sampadayushi"

Desikachariar, 2nd Edn, 1970.
( CONCLUDED)