The power of Mantras and Yantras

By: The Magic of Gayatri, Chandra-Shekar.

The word ‘mantra’ is Sanskrit and it means sacred syllable(s) or sacred word(s). Across the literature, mantras are described as vibrational formulas that are recited silently within, spoken, or sung outwardly. There are mantras in Sanskrit as well as in many other Asian languages.  The word OM is a mantra unto itself and perhaps the most well-known of them all.

Indigenous tribes around the globe have been known to formulate sacred syllables and words. Shamans and holy men have used these for centuries in Native American cultures as did the Polynesian people, the Australian aborigines and the Mayans and Incas.

A mantra is a precise sound, a frequency that conveys a directive into our sub-consciousness.  Mantras are invoked towards the delivery of very specific results and are repeated a certain number of times. These specific results could include healing, fertility, the creation of abundance, etc.  Mantras are used to open the heart and the mind and to aid in accessing and entering into a state of greater awareness.  They are perfect tools for reaching a meditative state.

Some mantras may be prayer while others can be powerful and invoke commands or demands.

Because mantras are precise sound vibrations that produce geometric patterns, it is imperative that they be recited correctly with the appropriate intonation and pronunciation.

The geometry or visual pattern of a sound vibration containing a particular information code is called a ‘yantra’. A yantra is a sacred diagram that transmits subtle information of mystical significance to the one who looks at it. Like a mantra, each yantra embodies a very particular meaning, opening inner awareness and receptivity to the information that the yantra expresses.  Very often, Buddhist monks and other spiritual practitioners focus on a yantra or mandala while meditating.

The Gayatri Yantra is specific to the Gayatri Mantra and transmits a subtle language encoded in the Gayatri’s potential. Every curve, every line and even the number of lines convey meaning. While meditating and chanting the Gayatri Mantra, it can be useful to the practitioner to have the Gayatri Yantra in front as a point of focus.

Mantras and their impact on our mind

The human mind has often been defined as our “brains in action”.

For thousands of years, yogis have stressed the value of chanting mantra in stabilizing and clearing the mind, leading one to deeper spiritual awakening and awareness. Modern neuroscience is now beginning to discover the relationship between the way words are used and the impact on the functioning of the mind.

When we hear, speak, chant or even think a mantra, the frontal lobes of our brain “light up” and the nerve endings fire up. There is increased flow of oxygen and blood. These frontal lobes are responsible for thought, learning, perception, and emotion.

Mantra, meditation, and contemplation are all tools that facilitate this higher functioning of the frontal lobes. Spiritual teachers often recommend focusing one’s attention while chanting or meditating on this frontal part of the brain as well, placing attention on the “ajna chakra, the meridian accessed through the space between the eyebrows, also called the “third eye”.  I have found that my own efforts at reaching a true meditative state become easier when applying this approach.  As you meditate, remember to let the tip of your tongue touch the upper part of your mouth just behind your upper teeth in order to connect the meridians.

The power of 108

Traditionally, the Gayatri mantra is recited or chanted 108 times on three occasions daily – at sunrise, at midday and at dusk, when the sun is setting.

It can be repeated in totals of 108, 1,008, 10,008, etc.

When we repeat the Gayatri mantra three times over the day, we are basically affirming the concept of the trinity of life – birth, growth, death.

A japa mala (prayer beads), having 108 beads, is often used during the chanting of the mantra.

For centuries, the number 108 has had relevance in Hinduism, Buddhism and in yoga and dharma related spiritual practices.  Countless explanations have been given to provide significance to the number 108.  Here are a few:

The ancient Indians were excellent mathematicians and 108 may be the product of a precise mathematical operation (e.g. 1 power 1 x 2 power 2 x 3 power 3 = 108) which was thought to have special numerological significance.

There are 54 letters in the Sanskrit alphabet. Each has masculine and feminine, Shiva and Shakti. 54 times 2 is 108.

On the Sri Yantra, there are marmas (intersections) where three lines intersect, and there are 54 such intersections. Each intersections has masculine and feminine, shiva and shakti qualities. 54 x 2 equals 108. Thus, there are 108 points that define the Sri Yantra as well as the human body.

9 times 12 is 108. Both of these numbers have been said to have spiritual significance in many ancient traditions.

The chakras, our energy centers, are the intersections of energy lines, and there are said to be a total of 108 energy lines converging to form the heart chakra. One of them, Sushumna, leads to the crown chakra, and is said to be the path to Self-realization.

In vedic astrology there are 12 constellations, and 9 arc segments called namshas or chandrakalas. 9 times 12 equals 108. Chandra is moon, and kalas are the divisions within a whole.

In 108, 1 stands for God or higher Truth, 0 stands for emptiness or completeness in spiritual practice, and 8 stands for infinity or eternity.

It is said that Atman, the human soul or center goes through 108 stages on its journey.

There are 108 forms of dance in the Indian tradition of Bharatanatyam.

There are 108 Upanishads according to the Muktikopanishad.

Thanks to: The Magic Of Gayatri

This Blog Is Maintained by: Miracle Yantra.com

Brahman and God!

Brahman and God

By: Professor Gavin Flood

Brahman

Brahman is a Sanskrit word which refers to a transcendent power beyond the universe. As such, it is sometimes translated as ‘God’ although the two concepts are not identical. Brahman is the power which upholds and supports everything. According to some Hindus this power is identified with the self (atman) while others regard it as distinct from the self.

Most Hindus agree that Brahman pervades everything although they do not worship Brahman. Some Hindus regard a particular deity or deities as manifestations of Brahman.

God

Most Hindus believe in God but what this means varies in different traditions. The Sanskrit words Bhagavan and Ishvara mean ‘Lord’ or ‘God’ and indicate an absolute reality who creates, sustains and destroys the universe over and over again. It is too simplistic to define Hinduism as belief in many gods or ‘polytheism’. Most Hindus believe in a Supreme God, whose qualities and forms are represented by the multitude of deities which emanate from him. God, being unlimited, can have unlimited forms and expressions.

God can be approached in a number of ways and a devoted person can relate to God as a majestic king, as a parent figure, as a friend, as a child, as a beautiful woman, or even as a ferocious Goddess. Each person can relate to God in a particular form, the ishta devata or desired form of God. Thus, one person might be drawn towards Shiva, another towards Krishna, and another towards Kali. Many Hindus believe that all the different deities are aspects of a single, transcendent power.

In the history of Hinduism, God is conceptualised in different ways, as an all knowing and all pervading spirit, as the creator and force within all beings, their ‘inner controller’ (antaryamin) and as wholly transcendent. There are two main ideas about Bhagavan or Ishvara:

  1. Bhagavan is an impersonal energy. Ultimately God is beyond language and anything that can be said about God cannot capture the reality. Followers of the Advaita Vedanta tradition (based on the teachings of Adi Shankara) maintain that the soul and God are ultimately identical and liberation is achieved once this has been realised. This teaching is called non-dualism or advaita because it claims there is no distinction between the soul and the ultimate reality.
  2. Bhagavan is a person. God can be understood as a supreme person with qualities of love and compassion towards creatures. On this theistic view the soul remains distinct from the Lord even in liberation. The supreme Lord expresses himself through the many gods and goddesses. The theologian Ramanuja (also in the wider Vedanta tradition as Shankara) makes a distinction between the essence of God and his energies. We can know the energies of God but not his essence. Devotion (bhakti) is the best way to understand God in this teaching.

For convenience Hindus are often classified into the three most popular Hindu denominations, called paramparas in Sanskrit. These paramparas are defined by their attraction to a particular form of God (called ishta or devata):

  • Vaishnavas focus on Vishnu and his incarnations (avatara, avatars). The Vaishanavas believe that God incarnates into the world in different forms such as Krishna and Rama in order to restore dharma. This is considered to be the most popular Hindu denomination.
  • Shaivas focus on Shiva, particularly in his form of the linga although other forms such as the dancing Shiva are also worshipped. The Shaiva Siddhanta tradition believes that Shiva performs five acts of creation, maintenance, destruction, concealing himself, revealing himself through grace.
  • Shaktas focus on the Goddess in her gentle forms such as Lakshmi, Parvati, and Sarasvati, or in her ferocious forms such as Durga and Kali.

Thanks to:  Professor Gavin Flood,  Religion, BBC

Miracle Yantra