The
Realization of Mantra
Satsang by Swami Sivananda Saraswati
Mantra yoga is an exact science. Manana trayate iti mantrah - "By whose manana (constant thinking or recollection) one is protected or released from the cycle of birth and death is mantra." A mantra is so called because it is achieved by the mental process. The root man in the word mantra means 'to think', and tra comes from trai meaning 'to protect' or 'to free' (from the bondage of samsara, the phenomenal world).
Satsang by Swami Sivananda Saraswati
Mantra yoga is an exact science. Manana trayate iti mantrah - "By whose manana (constant thinking or recollection) one is protected or released from the cycle of birth and death is mantra." A mantra is so called because it is achieved by the mental process. The root man in the word mantra means 'to think', and tra comes from trai meaning 'to protect' or 'to free' (from the bondage of samsara, the phenomenal world).
Mantra is
divine power manifesting in a sound body. It is a mass of radiant energy,
tejas, which is awakened through the sadhana shakii (power of spiritual
practices) of the aspirant. All mantras have equal potency or power. Some
people think that 'Om' or 'Soham' is superior to 'Om namo Narayanaya', or vice
versa. This is wrong. The state gained by doing japa of 'Om' or 'Soham' can be
attained by doing japa of 'Sri Ram', 'Radheshyam' or any other mantra.
Every
mantra has six parts. It has a rishi who had self-realization for the first
time through the mantra and who gave the mantra to others. Sage Vishwamitra,
for example, is the rishi for the Gayatri mantra. Every mantra has a metre. It
has a presiding deity (ishta devata). It has a bija (seed), which is its
essence. It has its own shakti, energy. Lastly, it has a kilaka (pillar or pin)
which plugs the chaitanya (consciousness) hidden in the mantra. When the plug
is removed by constant and prolonged repetition, the chaitanya is revealed.
Sound is
image
Sound is
vibration. It gives rise to form. Combinations of sounds create complicated
shapes. Scientific experiments have shown that rhythmical vibrations give rise
to regular geometrical forms. Repetition of mantra gradually builds up the form
of its deity.
The
repetition of 'Om namah Shivaya' produces the form of Shiva. The repetition of
'Om namo Narayanaya' produces the form of Vishnu. In mantra practice, the
vibrations produced by the note are all-important. Therefore, emphasis is laid
on the pitch (swara) as well as form (varna) of the mantra. 'Varna' literally
means colour. In the invisible world all sounds are accompanied by colours.
Different notes in different pitches give rise to different shapes. In the
science of mantra, different mantras are used to invoke different gods.
What
happens when the mantra is recited? The repeated recitation of the mantra
produces in the mind the form of the deity connected with the mantra, and this
form becomes the centre of your consciousness when you directly realize it. It
is therefore said that the mantra of the deva is the deva himself. This may
explain the much misunderstood dictum of mimamsa philosophers that the gods do
not exist apart from the mantra (mantratmako devah).
Mystery of
mantra diksha
Initiation
into the divine name or mantra diksha is one of the most significant rituals in
spiritual life. To receive the guru mantra from a realized saint is the rare
fortune of an aspirant. A tremendous transformation begins to take place in the
innermost core of the initiated. The significance of mantra diksha is indicated
in a story about Vishnu and Narada.
After the
divine sage Narada had departed from Lord Narayana's presence in Vaikuntha, the
Lord directs Lakshmi to sprinkle water on and clean the spot occupied by Narada
during his short stay. When Lakshmi enquires in astonishment the reason for
this procedure, the Lord explains that this is because "Narada has not yet
been initiated," meaning thereby that the mysterious inner purification
that is bestowed by mantra diksha had not yet come to him.
The
initiated himself is unaware of the glory of initiation because of the veil of
ignorance (moola-ajnana) that still covers him. Nevertheless, the
transformation starts with initiation, and like a seed that is sown in the
earth, ultimately culminates in the fruit of realization.To reach fruition, as
the seed has to pass through a process of developing into a seedling, a plant,
and then a full-grown tree, the aspirant must make earnest and continuous
effort. This part is the aspirant's sole responsibility in which he will
doubtless receive the help, guidance and grace of the guru in the measure of
his faith and devotion.
Practising
the mantra
The glory
of mantra cannot be established through reasoning and intellect. It can only be
experienced or realized through devotion, faith and repetition. When you do
japa, repetition of mantra, have the feeling or attitude that divinity is
seated in your heart, that sattwa or purity is flowing from the divine to your
mind. Do not do japa in a hurried manner, do it slowly with bhava and
one-pointedness of mind. It is always better to adopt a medium speed in japa.
Of course, there is one advantage in doing japa with electric speed. If the
mind is dull or wandering wildly, high speed japa for fifteen or thirty minutes
will stabilize it.
From japa
to union
In the
Bhagavad Gita it has been said (10:25):
Yajnanam
japa yajnosmi.
"Among
yajnas, I am japa yajna."
There is no
yoga greater than japa yoga. Japa checks the force of the thought currents
moving towards objects. It forces the mind to move towards divinity. Constant
and prolonged repetition cuts new grooves in the mind. During japa, divine
qualities steadily flow into the mind just as oil flows from one vessel to
another. Japa transforms the nature of the mind. It changes the mental
substance from passion to purity, from rajas to sattwa. It calms and
strengthens the mind, makes it introspective, eradicates negative thoughts,
induces determination and austerity, and eventually leads to the direct darshan
or realization of divinity.
The mind is
purified by constant japa. When the mind thinks of the image of divinity during
japa, the mental substance actually assumes the form of the image. The
impression of the object is left in the mind. This is called samskara. When the
act is repeated often, the samskaras gain strength and a tendency or habit is
formed. One who entertains thoughts of divinity becomes transformed into
divinity itself. The meditator and the meditated, the worshipper and the
worshipped, the thinker and the thought, become one. This is samadhi. This is
the fruit of japa.
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