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This is an article by swami shivananda, pls assimilate the knowledge and use it properly as intended by him.hope it helps you all. As said always Guru is the right one to give you a mantra, he can create,modify and mixup and give you the exact one you require.

MANTRA YOGA by Shivananda

  1. Mantra Yoga is an exact science. `Mananat trayate iti mantrah'—by the Manana (constant thinking or recollection) of which one is released from the round of births and deaths, is Mantra.
  2. Every Mantra has a Rishi who gave it to the world; a Matra or metre which governs the inflection of the voice; a Devata or a supernatural being; the Bija or seed which gives it a special power; the Sakti or the energy of the form of the Mantra; and the Kilakam or the pillar which supports and makes the Mantra strong.
  3. A Mantra is Divinity, Mantra and its presiding Devata are one. The Mantra itself is Devata. Mantra is divine power, Daivi Sakti, manifesting in a sound-body. Constant repetition of the Mantra with faith, devotion and purity augments the Sakti or power of the aspirant, purifies and awakens the Mantra Chaitanya latent in the Mantra and bestows on the Sadhaka Mantra Siddhi,illumination, freedom, peace, eternal bliss, immortality.
  4. By constant repetition of the Mantra the Sadhaka imbibes the virtues and powers of the Deity that presides over the Mantra. Repetition of Surya Mantra bestows health, long life, vigour, vitality,Tejas or brilliance. It removes all diseases of the body and the diseases of the eye. No enemy can do any harm. Repetition of Aditya-hridayam in the early morning is highly beneficial. Lord Rama conquered Ravana through the repetition of Aditya-hridayam imparted by Agastya Rishi.
  5. Mantras are in the form of praise and appeal to the deities, craving for help and mercy. Some Mantras control and command the evil spirits. Rhythmical vibrations of sound give rise to forms. Recitation of the Mantras gives rise to the formation of the particular figure of the deity.
  6. Repetition of Sarasvati Mantra `OM Sarasvatyai Namah' will bestow on you wisdom and good intelligence. You will get inspiration and compose poems. Repetition of `Om Sri Mahalakshmyai Namah' will confer on you wealth and remove poverty. Ganesha Mantra will remove any obstacle in any undertaking. Maha Mrityunjaya Mantra will remove accidents,incurable diseases and bestow long life and immortality. It is a Moksha Mantra too.
  7. Repetition of Subrahmanya Mantra `Om Saravanabhavaya Namah' will give success in any undertaking and make you glorious. It will drive off the evil influences and evil spirits.Repetition of Sri Hanuman Mantra, `Om Hanumanthaya Namah' will bestow victory and strength. Repetition of Panchadasakshara and Sodasakshara (Sri Vidya) will give you wealth,power, freedom, etc. It will give you whatever you want. You must learn this Vidya from a Guru alone.
  8. Repetition of Gayatri or Pranava or Om Namah Sivaya, Om Namo Narayanaya, Om Namo Bhagavate Vasudevaya, one and a quarter lakh of times with Bhava, faith and devotion will confer on you Mantra Siddhi.
  9. OM, Soham, Sivoham, Aham Brahmasmi are Moksha Mantras. They will help you to attain Self-realisation. Om Sri Ramaya Namah, Om Namo Bhagavate Vasudevaya are Saguna Mantras which will enable you to attain Saguna realisation first and then Nirguna realisation in the end.
  10. Mantra for curing scorpion stings and cobra bites should be repeated on eclipse days for getting Mantra Siddhi quickly. You should stand in the water and repeat the Mantra. This is more powerful and effective. They can be recited on ordinary days also for attaining Mantra-Siddhi.
  11. Mantra Siddhi for curing scorpion sting, cobra bites, etc., can be attained within 40 days. Repeat the Mantra with faith and devotion regularly. Have sitting in the early morning after taking bath. Observe Brahmacharya and live on milk and fruits for 40 days or take restricted diet.
  12. Chronic diseases can be cured by Mantras. Chanting of Mantras generate potent spiritual waves or divine vibrations. They penetrate the physical and astral bodies of the patients and remove the root causes of sufferings. They fill the cells with pure Sattva or divine energy. They destroy the microbes and vivify the cells and tissues. They are best, most potent antiseptics and germicides. They are more potent than ultra-violet rays or Roentgen rays.
  13. Mantra Siddhi should not be misused for the destruction of others. Those who misuse the Mantra power for destroying others are themselves destroyed in the end.
  14. Those who utilise the Mantra power in curing snake bites, scorpion stings and chronic diseases should not accept any kind of presents or money. They must be absolutely unselfish. They should not accept even fruits or clothes. They will lose the power if they utilise the power for selfish purposes. If they are absolutely unselfish, if they serve the humanity with Sarvatma Bhava, their power will increase through the grace of the Lord.
  15. He who attained Mantra Siddhi can cure cobra bite or scorpion sting or any chronic disease by mere touch on the affected part. When a man is bitten by a cobra a telegram is sent to the Mantra Siddha. The Mantra Siddha recites the Mantra and the man who is bitten by a cobra is cured.What a grand marvel! Does this not prove the tremendous power of Mantra?
  16. Get the Mantra initiation from your Guru. Or pray to your Ishta Devata and start doing Japa of the particular Mantra, if you find it difficult to get a Guru.
  17. May you all become Mantra Yogis with Mantra Siddhi! May you all become real benefactors of the world by becoming divine healers through Mantra cure! May Mantra cure, divine healing centres be started all over the world!
Mantra Practise by A Himalayan Yogi

Opposites can both be useful: Mantra japa (repeating or remembering mantra) can seem a bit complex when we ask what one should or should not do, or what is right versus wrong to do. Actually, two seemingly opposite practices can both be useful, with one simply being subtler than the other, or having a greater tendency to lead attention inward. One method may be a starting place that naturally evolves into the other.

Two ends of a spectrum: All of the descriptions below contrast one pole of a spectrum with the other (external-internal or gross-subtle). In this way, the practices can easily be compared, while seeing the relative value of one versus the other. One form of practice might be useful at one stage, and the other more useful later on.

Universal seed mantras: The foundational, primary sounds are called seed or bija vibrations in Sanskrit. Such universal sounds can also be called basal, prime, primordial, essential or basic sound vibrations, as well as other descriptive names.

  • Om is such a sound, especially when focusing on the Mmmmm... sound vibration, which is somewhat like mentally remembering the sound of a buzzing bee. Both inhalation and exhalation might be done smoothly and slowly, while remembering that Mmmm... sound mentally. Om Mantra can be used as a seed vibration alone, or along with deeper meanings.
  • Soham is a universal mantra vibration, with Sooo... being remembered with inhalation and Hummm... being remembered with exhalation.
  • Ahhh... can be remembered with inhalation and Ummmm... remembered with exhalation.
  • Many other such sound vibrations can also be used, whether or not coordinated with breath. For example, any of the single-syllable vowel sounds can be used, with or without an Mmmm... sound at the end.

 

It is the practice itself that will convince one of the viability of such universal sound vibrations as means of relieving the autonomic nervous system, while calming and focusing the mind. Mantra practice like this will prepare the mind for deeper meditation beyond the syllables of the mantras.

Longer mantras: There are many longer mantras in many languages. Some are like positive affirmations and some are for specific, desired benefits. Some are related to religions, and some are not. The principles of using mantra that are listed below are universal, applying to all of the many types of mantras.

Compact prayer: Some mantras can be described is as short, compact prayers. One can easily think of examples where a particular sentence or phrase from a longer prayer or writing forms a compact prayer or mantra. Once again, the principles below are universal, applying to any of these types of mantra.

Repetition with feeling

One can recite a mantra solely as a mental process, somewhat like training a parrot in rote repetition. While this may help train the mind to be one-pointed, it is not nearly as beneficial as reciting the mantra with feeling. Recitation along with feeling is a deeper process that brings greater benefits.

In either case, it is important to note that the use of mantra merely to repress emotions is not the intent. With emotional challenges, mantra can have a stabilizing effect while a person deals with those challenges in other healthy ways as well.

Chanting internally

Chanting mantra aloud can be a very enjoyable and useful process, whether alone or done with a group of people.

After some time that process turns inward, and the chanting is done in the inner silence.

Repeating itself

One might initially use willpower to remember the mantra. This training the mind has a centering or balancing effect. (However, it is not a good idea to use mantra to repress, avoid, or escape from other thoughts and emotions.)

Another approach is to sit silently, with attention inward, and allow the mantra to arise and repeat itself. It might take some patience, but this is a subtler practice.

Notice that repeating with willpower is a form of expression, while allowing mantra to arise and repeat itself requires attention. (Expression and attention relate to the indriyas.)

The process of attention is more internal than the process of expression. Also, attention leads to concentration; in turn, concentration leads to meditation; and then, meditation leads to samadhi.

At its own speed

Some practitioners and teachers of mantra recitation intentionally see how fast they can recite the mantra. This can definitely create a groove in the mind for remembering the mantra.

A more advanced or internal practice is to allow the mantra to come at it's own speed. Over time, the mantra will naturally shift in speed, sometimes moving very fast, faster than the mind might normally be able to recite. At other times, it will naturally move very slowly.

Counting or not counting

Counting practices can help to focus the mind and create deep impressions that have a stabilizing effect.

A practice where a specific number of mantras is done over an extended period of time (called a purascharna) can be a very beneficial practice in clearing or purifying the mind. For example, one might do 125,000 repetitions over a few months. A larger and longer practice is called a maha-purascharna.

Yet, when counting mantras, awareness might tend to stay more on the surface level due to the external aspect of the counting.

When the counting is set aside, the mantra can more purely shift to a deeper form of meditation, where attention is naturally drawn to the mantra as a single object of focus.

Both practices, counting and not counting, are useful and have their place in sadhana (spiritual practices).

With or without mala

In the beginning of using mantra, it can be beneficial to use mala or counting beads when remembering mantra (mala usually has 108 beads). By getting the physical body involved through the motion of the fingers, it can be much easier for the mind to stay focused.

However, setting aside the mala, disengaging the use of the motion of the body (the karmendriyas) allows the attention to more purely go inward, past body and sensory awareness, following the mantra as it leads you inward.

Both types of practice, with or without mala, are useful and have their place in sadhana (spiritual practices).

Four levels

Mantra will naturally move inward through stages, if allowed. It is important to remember this, so as to not unintentionally keep meditation shallow when it is trying to move into deeper peace.

For example, the word shanti means peace or tranquility. The feeling that gradually emerges is more internal and peaceful than is the repetition of the syllables alone. When the syllables drift away, one might then meditate on the feeling of peace itself, which is more subtle. Initially, this feeling might fade quickly, and be resurrected by again remembering the syllables of the mantra.

Gradually, that feeling has fewer breaks or distractions, and becomes a somewhat constant, pervasive awareness.

This eventually leads inward to a deep awareness that is the root of the sound. It somewhat defies description, but as a root of the sound, it is like a soundless sound of the mantra that is resting in silence.

Mantra as a name of God

Some practitioners use as their mantra a name of God from within their religion, or as given by a teacher.

At first the mantra or name might be used externally through repetition, chanting, or in song.

Or, the name or mantra might be recited or remembered internally.

Then, the name or mantra itself might drift away, as the grosser sound is replaced by a deeper longing or communion for what is behind the name or mantra.

Mantra will lead

Sometimes the mantra is naturally trying to lead attention into silence, and the practitioner thinks that mantra is being forgotten. There may be extra effort to then continue to recite, or internally speak the mantra.

Deeper than this is to allow the mantra to naturally lead attention to its deeper, subtler aspect that rests in the silence.

This leading process can be tricky in practice, as one might just be falling asleep. It requires a bit of practice and attention to notice the difference between drifting off into sleep and going into a deeper, quieter, more clear state of mantra meditation.

This leading quality is one of the most important aspects of mantra practice.

Speaking vs. listening

A good way to understand this dimension is to think of songs you may have heard. Once those sounds are in your mind, they automatically arise, without any effort.

Initially one may internally speak or recite the mantra.

Later, the practice is more like listening to or remembering the mantra, than actively speaking.

One may or may not literally hear an inner sound. It is the mental stance of listening or remembering that is being practiced here. It is somewhat like remembering a person whom you love. The name of the person may come and go in your mind field, but the memory of the person is not dependent on the presence of the name.

(To further understand the significance of the difference between speaking and hearing, see the paper on the indriyas.)

Dealing with thoughts

Mantra can unwisely be used to repress ones thinking process. Mantra should not be used to avoid life and dealing with mental and emotional issues. At meditation time, one can easily get into an inner fight between the mantra and the stream of thoughts. This is not the best thing to do.

Better than fighting, is to allow a period of time for inner reflection or internal dialogue to explore and deal with those thoughts and emotions. Then, it is much easier to remember the mantra as it naturally arises in the stream of the mind.

Japa and listening

Some translate the Sanskrit word Japa as reciting or repeating, while others translate Japa as listening or remembering. One is an active process of expressing, while the other is a passive process of paying attention.

These are two different approaches to the use of mantra (mantra japa). The process of actively reciting or repeating is more externally focused, while the process of listening or paying attention is more internally focused.

The active process is easier to practice in the beginning, while the attention process is more internal and advanced.

Ajapa japa

For the approach whereby mantra japa means actively repeating (noted above), this process might become automatic over time (like spontaneously singing a song you have heard many times). This automatic repetition is one form of the term ajapa japa.

For the approach whereby mantra japa means listening or paying attention, that awareness might gradually become a constant awareness of the underlying feeling associated with the mantra. This is another, subtler form of the term ajapa japa.

Where mantra japa means repetition, then putting a- in front of it means without repetition. Hence, ajapa japa is repetition without repetition (it is automatic).

Where mantra japa means listening or remembering, then ajapa japa means constant remembering without the effort of reciting to cause that awareness.

MAKING YOUR WHOLE BEING AN EAR FOR MANTRA

From: The Art of Joyful Living Swami Rama

My way of using the mantra is different from yours, because I do not want to fool around with the process. I sit down, and I observe my whole being listening to the mantra. I do not remember the mantra or repeat the mantra mentally, because then the mind repeats many things.

Instead I make my whole being an ear to hear the mantra, and the mantra is coming from everywhere. This will not happen to you immediately in meditation, but when you have attained or accomplished something, then this will happen to you. Then, even if you do not want to do your mantra, it is not possible to avoid it. Even if you decide that you do not want to remember the mantra, it will not be possible.

Finally, even the mantra does not exist; only the purpose for which you repeat the mantra is there; you are There. The mantra might still be there, but it exists as an experience that overwhelms your whole being, and is not separate from you.

MAKING YOUR WHOLE BEING AN EAR FOR MANTRA

From: The Art of Joyful Living Swami Rama

My way of using the mantra is different from yours, because I do not want to fool around with the process. I sit down, and I observe my whole being listening to the mantra. I do not remember the mantra or repeat the mantra mentally, because then the mind repeats many things.

Instead I make my whole being an ear to hear the mantra, and the mantra is coming from everywhere. This will not happen to you immediately in meditation, but when you have attained or accomplished something, then this will happen to you. Then, even if you do not want to do your mantra, it is not possible to avoid it. Even if you decide that you do not want to remember the mantra, it will not be possible.

Finally, even the mantra does not exist; only the purpose for which you repeat the mantra is there; you are There. The mantra might still be there, but it exists as an experience that overwhelms your whole being, and is not separate from you.



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