mantraDevanāgarī: मन्त्र Translation: sacred formula Related concepts:adhyayanam, saṃskṛta, japa, gāyatrī
Appears inYoga Sūtra:
Chapter 4: 1
Click here for complete Saṃskṛta Index
“Tapas is Proper Diet, Mantra Chanting and Self-Inquiry.”
– T Krishnamacharya commentary on Bhagavad Gītā Chapter Six verse 46
(Refer also to Yoga Sūtra Chapter Two verse 1 with its Kriyā Yoga and additional commentaries from Krishnamacharya and Desikachar)
“Prāṇāyāma done, along with a Mantra, has a role to play in Yoga Cikitsā.”
– From T Krishnamacharya’s composition, the Yoga Rahasya
“The Guru must judge how serious is the desire and the faith
and then teach the Mantra that he considers most appropriate.
In any event,
he needs to know that it may be that there will be no positive result,
because a lot depends on the attitude of the student.”
– T Krishnamacharya
whose rays are auspicious for the gathering of medicinal herbs,
is the god of herbs,
whilst the light of the sun gets to the bottom of all impurities.
This is why we recite Mantra to these two stars,
during the preparation of Āyurveda remedies.”
– T Krishnamacharya
“In Mīmāṃsā (a philosophical system to interpret the Veda, especially the Brāhmaṇa and Mantra, with the object of correctly performing the Veda rituals) there is a word called Prayoga (connection).
The same Mantra has to be recited differently for different rituals.
Or different Mantra in the same ritual.
So even here different applications are needed, the ancients recognised this.
There is a verse which says that if the Mantra is not used correctly it has the opposite effect and destroys or boomerangs.
Instead of doing good it will harm.
This is Mithyā Prayoga (wrong connection) with an opposite effect.
Having spoken of viniyoga (appropriate application), now looking at important points the old teachers used to convey these ideas.”
– TKV Desikachar France 1983
“Sound is something that takes you in the direction of its origin.”
– TKV Desikachar speaking with his senior Western students London 1998
“Holding the breath gives us a moment when there is nothing happening.
A moment when it should be possible to count.
In fact, the best time to introduce Mantra is not during inhalation or exhalation but while holding the breath.
It is said that a moment of holding the breath is a moment of Dhyāna.
Some Mantra are very long.
Since we do not have to concentrate on breathing while holding the breath,
these longer Mantra can be recited correctly.”
– TKV Desikachar Religiousness in Yoga Chapter Nine Page 128-129
“The word Mantra means something that we will ponder,
that we will reflect upon.
That is, you go to a teacher,
they say something and I go back home and reflect upon that.
मननात् त्रायते इति मन्त्रः॥
mananāt trāyate iti mantraḥ ||
Who reflects on this, will cross the obstacle.”
– Extract from an interview with TKV Desikachar on Vedic Chanting
“Holding the body steady, with the three (upper parts, chest, neck, head) erect,
causing the senses and the mind to enter the heart,
the wise person should cross by the boat of Mantra,
all the fear bringing streams of the mind.”
– Śvetāśvatara Upaniṣad Chapter 2 verse 8
“As the spider moving upward by the thread obtains free space,
thus assuredly the meditator,
moving upward by the Mantra obtains Svatantra (independence).”
– Maitrī Upaniṣad Chapter Six verse 22
“A Mantra is that which shapes space through vibration of sacred syllables.
In the art of Mantra Saṃskṛta is a sacred tool for shaping sacred form out of space.
Sounding the Saṃskṛta according to the precisions of pronunciation and vibration
manifests the sacred form inherent in each Mantra out of universal space.
The ancient seers understood this process and left us sacred phonemes
to guide our journey into and beyond the self.”
“To be within the presence of the Mantra
is to be within the presence of Grace.”
“The practice of Bhakti Dhyānam outlined in the Yoga Sūtra Chapter One
can utilise either Veda Mantra or Tantra Mantra.
The Veda focus is one of external harmony with the forces of nature (Tri Guṇa) and
the Tantra focus is one of internal empowerment within the forces of nature (Tri Guṇa).”
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