Misplaced Pages

#707292

70-522: The image of Bhaiṣajyaguru is usually expressed with a canonical Buddha-like form holding a gallipot and, in some versions, possessing blue skin. Though also considered to be a guardian of the East, in most cases, Akshobhya is given that role. As an exceptional case, the honzon of Mount Kōya 's Kongōbu Temple was changed from Akshobhya to Bhaiṣajyaguru. Bhaiṣajyaguru is described in the eponymous Bhaiṣajya-guru-vaiḍūrya-prabha-rāja Sūtra , commonly called

140-477: A feat, suggests Staal, that was made possible by the strict mathematical principles used in constructing the mantras. These saman chant mantras are also mostly meaningless, cannot be literally translated as Sanskrit or any Indian language, but nevertheless are beautiful in their resonant themes, variations, inversions, and distribution. They draw the devotee in. Staal is not the first person to view Hindu mantras in this manner. The ancient Hindu Vedic ritualist Kautsa

210-432: A later period of Hinduism, mantras were recited with a transcendental redemptive goal as intention, such as escape from the cycle of life and rebirth, forgiveness for bad karma, and experiencing a spiritual connection with the god. The function of mantras, in these cases, was to cope with the human condition as a whole. According to Alper, redemptive spiritual mantras opened the door for mantras where every part need not have

280-497: A literal meaning, but together their resonance and musical quality assisted the transcendental spiritual process. Overall, explains Alper, using Śivasūtra mantras as an example, Hindu mantras have philosophical themes and are metaphorical with social dimension and meaning; in other words, they are a spiritual language and instrument of thought. According to Staal, Hindu mantras may be spoken aloud, anirukta (not enunciated), upamsu (inaudible), or manasa (not spoken, but recited in

350-482: A literal meaning. He further notes that even when mantras do not have a literal meaning, they do set a tone and ambiance in the ritual as they are recited, and thus have a straightforward and uncontroversial ritualistic meaning. The sounds may lack literal meaning, but they can have an effect. He compares mantras to bird songs, that have the power to communicate, yet do not have a literal meaning. On that saman category of Hindu mantras, which Staal described as resembling

420-420: A mantra simultaneously with in-breath and out-breath to help develop tranquility and concentration. Mantra meditation is especially popular among lay people. Like other basic concentration exercises, it can be used simply to the mind, or it can be the basis for an insight practice where the mantra becomes the focus of observation of how life unfolds, or an aid in surrendering and letting go." The "Buddho" mantra

490-477: A result, there is a long history of scholarly disagreement on the meaning of mantras and whether they are instruments of mind, as implied by the etymological origin of the word mantra . One school suggests mantras are mostly meaningless sound constructs, while the other holds them to be mostly meaningful linguistic instruments of mind. Both schools agree that mantras have melody and a well designed mathematical precision in their construction and that their influence on

560-459: A specific mantra and its associated deity is often a requirement for reciting certain mantras in these traditions. However, in some religious traditions, initiation is not always required for certain mantras, which are open to all. The word mantra is also used in English to refer to something that is said frequently and is deliberately repeated over and over. The earliest mention of mantras

630-481: A spell or weapon of supernatural power. Zimmer defines mantra as a verbal instrument to produce something in one's mind. Agehananda Bharati defines mantra, in the context of the Tantric school of Hinduism, to be a combination of mixed genuine and quasi-morphemes arranged in conventional patterns, based on codified esoteric traditions, passed on from a guru to a disciple through prescribed initiation. Jan Gonda ,

700-571: A subject of controversy among scholars. Tantra usage is not unique to Hinduism: it is also found in Buddhism both inside and outside India. Other important Hindu mantras include: Apart from Shiva Sutras , which originated from Shiva's tandava dance, the Shiva Sutras of Vasugupta are a collection of seventy-seven aphorisms that form the foundation of the tradition of spiritual mysticism known as Kashmir Shaivism . They are attributed to

770-526: A widely cited scholar on Indian mantras, defines mantra as general name for the verses, formulas or sequence of words in prose which contain praise, are believed to have religious, magical or spiritual efficiency, which are meditated upon, recited, muttered or sung in a ritual, and which are collected in the methodically arranged ancient texts of Hinduism. By comparing the Old Indic Vedic and Old Iranian Avestan traditions, Gonda concludes that in

SECTION 10

#1732780229708

840-482: Is japa , the meditative repetition of a mantra, usually with the aid of a mala (prayer beads). Mantras serve a central role in the Indian tantric traditions , which developed elaborate yogic methods which make use of mantras. In tantric religions (often called "mantra paths", Sanskrit : Mantranāya or Mantramarga ), mantric methods are considered to be the most effective path. Ritual initiation ( abhiseka ) into

910-425: Is a sacred utterance, a numinous sound, a syllable, word or phonemes , or group of words (most often in an Indo-Iranian language like Sanskrit or Avestan ) believed by practitioners to have religious, magical or spiritual powers. Some mantras have a syntactic structure and a literal meaning, while others do not. ꣽ, ॐ (Aum, Om) serves as an important mantra in various Indian religions . Specifically, it

980-587: Is a small jar , traditionally of glazed earthenware, used by apothecaries for holding ointment or medicine . In the 21st century, gallipots are available in plastic as well. The term gallipot , recorded from the 15th century, may derive from the idea of pots originally imported in galleys , and has also been used for small pots used for other purposes – such as preparing an individual portion of custard or melting wax while making fishing flies . The 16th-century Gallipot Inn in Hartfield , Sussex, England,

1050-589: Is also popular in China, as he is depicted as one of the three prominent Buddhas, the others being Śākyamuni and Amitabha . He can also be viewed as the healing attribute of Śākyamuni, as he is often called the "Medicine King" in sutras. There are two popular Chinese translations of this sutra: one by Xuanzang and the other by Yijing both translated in the Tang dynasty . The Taisho Tripitaka and Qianlong Tripitaka ( Chinese : 乾隆大藏經 ) each contain four translations of

1120-485: Is an example of a seed syllable mantra ( bijamantra ). It is believed to be the first sound in Hinduism and as the sonic essence of the absolute divine reality. Longer mantras are phrases with several syllables, names and words. These phrases may have spiritual interpretations such as a name of a deity, a longing for truth, reality, light, immortality, peace, love, knowledge, and action. Examples of longer mantras include

1190-680: Is changed to maha bekʰandze radza (མ་ཧཱ་བྷཻ་ཥ་ཛྱེ་རཱ་ཛ་) in the mantra, while 'rāja' (radza) means "king" in Sanskrit. In modern Tibetan language, 'ṣa' (ཥ) is pronounced as 'kʰa' (ཁ), and 'ja' in Sanskrit, as in the cases of 'jye' & 'jya', is historically written with the Tibetan script 'dza' (ཛ). Along with other pronunciation changes, the short mantra is recited as: ཏདྱ་ཐཱ། ཨོཾ་བྷཻ་ཥ་ཛྱེ་བྷཻ་ཥ་ཛྱེ་མ་ཧཱ་བྷཻ་ཥ་ཛྱེ་རཱ་ཛ་ས་མུདྒ་ཏེ་སྭཱ་ཧཱ། ( Romanization ) Teyatʰa: oṃ bekʰandze bekʰandze maha bekʰandze radza samudgate soha. One form of practice based on

1260-523: Is claimed to purify the mind and spirit. Kirtan is a more musical form of mantric practice. It is a common method in the bhakti traditions , such as Gaudiya Vaishnavism . Kirtan includes call and response forms of chanting accompanied by various Indian instruments (such as the tabla , mrdanga and harmonium ), and it may also include dancing and theatrical performance. Kirtan is also common in Sikhism . Tantric Tantric Hindu traditions see

1330-542: Is described as a 'precious blue-green color-of-sea-water stone' rather than the usual dark blue attributed to Bhaiṣajyaguru. While there is a dark blue variety of aquamarine called maxixe (pronounced mah-she-she), it is a New World gemstone — found primarily at the Maxixe Mine in the Piauí Valley near Itinga , Minas Gerais , Brazil — and was not known before 1917. On achieving Buddhahood , Bhaiṣajyaguru became

1400-581: Is described as having entered into a state of samadhi called "Eliminating All the Suffering and Afflictions of Sentient Beings." From this samadhi state he spoke the Medicine Buddha dharani. namo bhagavate bhaiṣajyaguru- vaiḍūryaprabharājāya tathāgatāya arhate samyaksaṃbuddhāya tadyathā: oṃ bhaiṣajye bhaiṣajye bhaiṣajya-samudgate svāhā. The last line of the dharani is used as Yaoshi's short form mantra. Furthermore, much like

1470-622: Is found in the Vedas of ancient India and the Avesta of ancient Iran . Both Sanskrit mántra and the equivalent Avestan mąθra go back to the common Proto-Indo-Iranian *mantram , consisting of the Indo-European *men "to think" and the instrumental suffix *trom . Due to the linguistic and functional similarities, they must go back to the common Indo-Iranian period , commonly dated to around 2000 BCE. Scholars consider

SECTION 20

#1732780229708

1540-405: Is more general: a word or phrase that is often repeated and expresses a particularly strong belief. For instance, a football team can choose individual words as their own "mantra." Louis Renou has defined mantra as a thought. Mantras are structured formulae of thoughts, claims Silburn . Farquhar concludes that mantras are a religious thought, prayer, sacred utterance, but also believed to be

1610-449: Is not only a very powerful method for healing and increasing healing powers both for oneself and others, but also for overcoming the inner sickness of attachment, hatred, and ignorance, thus to meditate on the Medicine Buddha can help decrease physical and mental illness and suffering. The Medicine Buddha mantra is held to be extremely powerful for healing of physical illnesses and purification of negative karma . In Tibetan, Mahābhaiṣajya

1680-527: Is recited or chanted during a ritual. Staal presents a non-linguistic view of mantras. He suggests that verse mantras are metered and harmonized to mathematical precision (for example, in the viharanam technique), which resonate, but a lot of them are a hodgepodge of meaningless constructs such as are found in folk music around the world. Staal cautions that there are many mantras that can be translated and do have spiritual meaning and philosophical themes central to Hinduism, but that does not mean all mantras have

1750-462: Is said to take its name "from the small glazed earthenware pots made to contain medicines and ointments that were once produced on-site". Gallipots in a variety of shapes are held in several museums. This tool article is a stub . You can help Misplaced Pages by expanding it . This pharmacology -related article is a stub . You can help Misplaced Pages by expanding it . Mantra A mantra ( Pali : mantra ) or mantram ( Devanagari : मन्त्रम्)

1820-563: Is sometimes holding a pagoda , symbolising the ten thousand Buddhas of the three periods of time. He is also depicted standing on a Northern Wei stele from approximately 500 CE now housed in the Metropolitan Museum of Art, accompanied by his two attendants, Suryaprabha and Chandraprabha. Within the halo are depicted the Seven Bhaiṣajyaguru Buddhas and seven apsaras . The practice of veneration of Yaoshi (薬師佛)

1890-493: Is the premise that before existence and beyond existence is only One reality, Brahman, and the first manifestation of Brahman expressed as Om. For this reason, Om is considered as a foundational idea and reminder, and thus is prefixed and suffixed to all Hindu prayers . While some mantras may invoke individual gods or principles, fundamental mantras such as Shanti Mantra , the Gayatri Mantra and others ultimately focus on

1960-721: Is the tantric phase of Mantrayana . In this tantric phase, mantras are at the very center of the path to Buddhahood, acting as a part of the supreme method of meditation and spiritual practice. One popular bija (seed) mantra in Mahayana Buddhism is the Sanskrit letter A (see A in Buddhism ). This seed mantra was equated with Mahayana doctrines like Prajñaparamita (the Perfection of Wisdom), emptiness and non-arising . This seed mantra remains in use in Shingon , Dzogchen and Rinzai Zen. Mahayana Buddhism also adopted

2030-518: Is to solemnize and ratify rituals. Each mantra, in Vedic rituals, is coupled with an act. According to Apastamba Srauta Sutra , each ritual act is accompanied by one mantra, unless the Sutra explicitly marks that one act corresponds to several mantras. According to Gonda, and others, there is a connection and rationale between a Vedic mantra and each Vedic ritual act that accompanies it. In these cases,

2100-447: Is what matters to the devotee. A mantra creates a feeling in the practicing person. It has an emotive numinous effect, it mesmerizes, it defies expression, and it creates sensations that are by definition private and at the heart of all religions and spiritual phenomena. Traditional During the early Vedic period , Vedic poets became fascinated by the inspirational power of poems, metered verses, and music. They referred to them with

2170-849: Is widespread in the Thai Forest Tradition and was taught by Ajahn Chah and his students. Another popular mantra in Thai Buddhism is Samma-Araham , referring to the Buddha who has 'perfectly' ( samma ) attained 'perfection in the Buddhist sense' ( araham ), used in Dhammakaya meditation . In the Tantric Theravada tradition of Southeast Asia, mantras are central to their method of meditation. Popular mantras in this tradition include Namo Buddhaya ("Homage to

Bhaisajyaguru - Misplaced Pages Continue

2240-695: The Mangala Sutta , Ratana Sutta , and the Metta Sutta . According to the American Buddhist teacher Jack Kornfield : The use of mantra or the repetition of certain phrases in Pali is a highly common form of meditation in the Theravada tradition. Simple mantras use repetition of the Buddha's name, "Buddho", [as "Buddho" is actually a title rather than a name] or use the "Dhamma", or

2310-712: The Ratana Sutta for apotropaic reasons. Even at this early stage, there was an idea that these spells were somehow connected with the Dharma in a deep sense. Conze argues that in Mahayana sutras like the White Lotus Sutra , and the Lankavatara Sutra , mantras become more important for spiritual reasons and their power increases. For Conze, the final phase of the development of Buddhist mantras

2380-778: The Bhaiṣajyaguruvaiḍūryaprabharāja Sūtra : Wherever this sutra circulates or wherever there are sentient beings who hold fast to the name of the Medicine Buddha [Yakushi Buddha] and respectfully make offerings to him, whether in villages, towns, kingdoms or in the wilderness, we [the Twelve Generals] will all protect them. We will release them from all suffering and calamities and see to it that all their wishes are fulfilled. The practice of Medicine Buddha ( Sangye Menla in Tibetan : སངས་རྒྱས་སྨན་བླ། , Wylie : sangs rgyas sman bla , THL : sang-gyé men-la )

2450-491: The Buddha's Teaching . It was a popular Buddhist verse and was used as a mantra. This mantra is found inscribed on numerous ancient Buddhist statues, chaityas , and images. The Sanskrit version of this mantra is: ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat, teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ The phrase can be translated as follows: Of those phenomena which arise from causes: Those causes have been taught by

2520-753: The Gayatri Mantra , the Hare Krishna mantra , Om Namah Shivaya , the Mani mantra , the Mantra of Light , the Namokar Mantra , and the Mūl Mantar . Mantras without any actual linguistic meaning are still considered to be musically uplifting and spiritually meaningful. The use, structure, function, importance, and types of mantras vary according to the school and philosophy of Jainism , Buddhism , Hinduism , Zoroastrianism , and Sikhism . A common practice

2590-477: The Medicine Buddha Sutra , as a bodhisattva who made twelve (12) great vows. His name is generally translated as "Medicine Guru, King of Lapis Lazuli Light". "Vaiḍūrya" is a precious stone which most translators have rendered as lapis lazuli . Librarian Marianne Winder has proposed that "vaiḍūrya" originally meant beryl ; however, pure beryl is colorless, while its blue variant, aquamarine ,

2660-629: The Tathāgata ( Buddha ), and their cessation too - thus proclaims the Great Ascetic. Early Buddhist texts also contain various apotropaic chants which have similar functions to Vedic mantras. These are called parittas in Pali (Sanskrit: paritrana ) and mean "protection, safeguard". They are still chanted in Theravada Buddhism to this day as a way to heal, protect from danger and bless. Some of these are short Buddhist texts, like

2730-555: The nianfo path of Amitabha, the name of Yaoshi is also recited for the benefit of being reborn in the Eastern Pure Lands, though this is deemphasized in favor of Yaoshi's role for the living. Starting in the 7th century in Japan , Yakushi was prayed to in the place of Ashuku (Akshobhya). Some of Yakushi's role has been taken over by Jizō (Ksitigarbha), but Yakushi is still invoked in the traditional memorial services for

2800-448: The "Sangha", the community, as mantra words. Other used mantras are directed toward developing loving kindness. Some mantras direct attention to the process of change by repeating the Pali phrase that means "everything changes", while other mantras are used to develop equanimity with phrases that would be translated, "let go". "In contemporary Theravada practice, mantra practice is often combined with breathing meditation, so that one recites

2870-455: The ' meru ', or ' guru ' bead); the devotee using their fingers to count each bead as they repeat the chosen mantra. Having reached 108 repetitions, if they wish to continue another cycle of mantras, the devotee turns the mala around without crossing the head bead and repeats the cycle. Japa-yajna is claimed to be most effective if the mantra is repeated silently in mind (manasah). According to this school, any shloka from holy Hindu texts like

Bhaisajyaguru - Misplaced Pages Continue

2940-488: The Buddha of the eastern pure land of Vaiḍūryanirbhāsa "Pure Lapis Lazuli". There, he is attended to by two bodhisattvas symbolizing the light of the sun and the light of the moon respectively: The Tang Chinese Buddhist monk Xuanzang visited a Mahāsāṃghika monastery at Bamiyan , Afghanistan , in the 7th century CE, and the site of this monastery has been rediscovered by archaeologists. Birchbark manuscript fragments from several Mahāyāna sūtras have been discovered at

3010-463: The Buddha") and Araham ("Worthy One"). There are Thai Buddhist amulet katha : that is, mantras to be recited while holding an amulet. The use of mantras became very popular with the rise of Mahayana Buddhism . Many Mahayana sutras contain mantras, bijamantras ("seed" mantras), dharanis and other similar phrases which were chanted or used in meditation. According to Edward Conze , Buddhists initially used mantras as protective spells like

3080-541: The Medicine Buddha Sutra are: Bhaiṣajyaguru is typically depicted seated, wearing the three robes of a Buddhist monk, holding a lapis-colored jar of medicine nectar in his left hand and the right hand resting on his right knee, holding the stem of the Aruna fruit or Myrobalan between thumb and forefinger. In the sutra, he is also described by his aura of lapis lazuli-colored light. In Chinese depictions, he

3150-406: The Medicine Buddha is done when one is stricken by disease. The patient is to recite the long Medicine Buddha mantra 108 times over a glass of water. The water is now believed to be blessed by the power of the mantra and the blessing of the Medicine Buddha himself, and the patient is to drink the water. This practice is then repeated each day until the illness is cured. Gallipot A gallipot

3220-481: The One reality. Japa Mantra japa is a practice of repetitively uttering the same mantra for an auspicious number of times, the most popular being 108 , and sometimes just 5, 10, 28 or 1008. Japa is found in personal prayer or meditative efforts of some Hindus, as well during formal puja (group prayers). Japa is assisted by malas (bead necklaces) containing 108 beads and a head bead (sometimes referred to as

3290-407: The Tantric school, with numerous functions. From initiating and emancipating a tantric devotee to worshiping manifested forms of the divine. From enabling heightened sexual energy in the male and the female to acquiring supernormal psychological and spiritual power. From preventing evil influences to exorcizing demons, and many others. These claimed functions and other aspects of the tantric mantra are

3360-573: The Vedas, Upanishads , Bhagavad Gita , Yoga Sutra , even the Mahabharata , Ramayana , Durga saptashati or Chandi is a mantra, thus can be part of the japa , repeated to achieve a numinous effect. The Dharmasāstra claims Gāyatri mantra derived from Rig Veda verse 3.62.10, and the Purușasūkta mantra from Rig Veda verse 10.90 are most auspicious mantras for japa at sunrise and sunset; it

3430-406: The arias of Bach 's oratorios and other European classics, he notes that these mantras have musical structure, but they almost always are completely different from anything in the syntax of natural languages. Mantras are literally meaningless, yet musically meaningful to Staal. The saman chant mantras were transmitted from one Hindu generation to next verbally for over 1000 years but never written,

3500-696: The dead. Older temples, those mostly found in the Tendai and Shingon sects, especially those around Kyoto , Nara and the Kinki region often have Yakushi as the center of devotion, unlike later Buddhist sects which focus on Amitabha Buddha or Kannon Bodhisattva almost exclusively. Often, when Yakushi is the center of devotion in a Buddhist temple, he is flanked by the Twelve Heavenly Generals ( 十二神将 , Jūni-shinshō ) , who were twelve yaksha generals who had been converted through hearing

3570-473: The entire work is meaningless. Alper lists numerous mantras that have philosophical themes, moral principles, a call to virtuous life, and even mundane petitions. He suggests that from a set of millions of mantras, the devotee chooses some mantras voluntarily, thus expressing that speaker's intention, and the audience for that mantra is that speaker's chosen spiritual entity. Mantras deploy the language of spiritual expression, they are religious instruments, and that

SECTION 50

#1732780229708

3640-462: The form of udana arises in susumna , and then just as flame arises out of kindled fire and gets dissolved in the sky, so also atma (Self) like a flame having burnt down the fuel of the body, gets absorbed in Shiva. One of the most ancient Buddhist mantras is the famous Pratītyasamutpāda-gāthā , also known as the dependent origination dhāraṇī . This phrase is said to encapsulate the meaning of

3710-536: The function of mantras was to be an instrument of ritual efficacy for the priest, and a tool of instruction for a ritual act for others. Over time, as the Puranas and Epics were composed, the concepts of worship, virtues and spirituality evolved in Hinduism and new schools of Hinduism were founded, each continuing to develop and refine its own mantras. In Hinduism, suggests Alper, the function of mantras shifted from

3780-446: The light of Supreme I-consciousness is a mantra. The divine Supreme I-consciousness is the dynamo of all the mantras. Deha or body has been compared to wood, "mantra" has been compared to arani —a piece of wood used for kindling fire by friction; prana has been compared to fire. Sikha or flame has been compared to atma (Self); ambara or sky has been compared to Shiva. When prana is kindled by means of mantra used as arani, fire in

3850-427: The mind). In ritual use, mantras are often silent instruments of meditation. For almost every mantra, there are six limbs called Shadanga . These six limbs are: Seer (Rishi), Deity (Devata), Seed (Beeja), Energy (Shakti), Poetic Meter (chanda), and Lock (Kilaka). The most basic mantra is Om , which in Hinduism is known as the "pranava mantra," the source of all mantras. The Hindu philosophy behind this

3920-573: The most ancient layer of the Vedas, and contain numerous mantras, hymns, prayers, and litanies . The Rigveda Samhita contains about 10552 Mantras, classified into ten books called Mandalas . A Sukta is a group of Mantras. Mantras come in many forms, including ṛc (verses from the Rigveda for example) and sāman (musical chants from the Sāmaveda for example). In Hindu tradition, Vedas are sacred scriptures which were revealed (and not composed) by

3990-541: The name of a deity; for example, Durga yields dum and Ganesha yields gam . Bija mantras are prefixed and appended to other mantras, thereby creating complex mantras. In the tantric school, these mantras are believed to have supernatural powers, and they are transmitted by a preceptor to a disciple in an initiation ritual. Tantric mantras found a significant audience and adaptations in medieval India, Southeast Asia and numerous other Asian countries with Buddhism. Majumdar and other scholars suggest mantras are central to

4060-478: The oldest texts, mantras were "means of creating, conveying, concentrating and realizing intentional and efficient thought, and of coming into touch or identifying oneself with the essence of the divinity". In some later schools of Hinduism, Gonda suggests a mantra is sakti (power) to the devotee in the form of formulated and expressed thought. Frits Staal , a specialist in the study of Vedic ritual and mantras, clarifies that mantras are not rituals, they are what

4130-428: The quotidian to redemptive. In other words, in Vedic times, mantras were recited a practical, quotidian goal as intention, such as requesting a deity's help in the discovery of lost cattle, cure of illness, succeeding in competitive sport or journey away from home. The literal translation of Vedic mantras suggests that the function of mantra, in these cases, was to cope with the uncertainties and dilemmas of daily life. In

4200-446: The reciter and listener is similar to that is observed in people around the world listening to their beloved music that is devoid of words. In Oxford Living Dictionary mantra is defined as a word or sound repeated to aid concentration in meditation. Cambridge Dictionary provides two different definitions. The first refers to Hinduism and Buddhism: a word or sound that is believed to have a special spiritual power. The second definition

4270-401: The root dhi- , which evolved into the dhyana (meditation) of Hinduism , and the language used to start and assist this process manifested as a mantra. By the middle vedic period (1000 BC to 500 BC), mantras were derived from all vedic compositions. They included ṛc (verses from Rigveda for example), sāman (musical chants from the Sāmaveda for example), yajus (a muttered formula from

SECTION 60

#1732780229708

4340-456: The sage Vasugupta of the 9th century C.E. Sambhavopaya (1-1 to 1–22), Saktopaya (2-1 to 2–10) and Anavopaya (3-1 to 3–45) are the main sub-divisions, three means of achieving God consciousness, of which the main technique of Saktopaya is a mantra. But "mantra" in this context does not mean incantation or muttering of some sacred formula. The word "mantra" is used here in its etymological signification. That which saves one by pondering over

4410-531: The seers ( Rishis ). According to the ancient commentator and linguist, Yaska , these ancient sacred revelations were then passed down through an oral tradition and are considered to be the foundation for the Hindu tradition. Mantras took a center stage in Tantric traditions, which made extensive ritual and meditative use of mantras, and posited that each mantra is a deity in sonic form. One function of mantras

4480-550: The sense of "an exact mantra which reveals the truth of the dharmas", and is the path of mantras. According to Bernfried Schlerath, the concept of sātyas mantras is found in Indo-Iranian Yasna 31.6 and the Rigveda , where it is considered structured thought in conformity with the reality or poetic (religious) formulas associated with inherent fulfillment. There is no generally accepted definition of mantra. As

4550-631: The site, including the Bhaiṣajya-guru-vaidūrya-prabha-rāja Sūtra (MS 2385). A Sanskrit manuscript of the Bhaiṣajya-guru-vaiḍūrya-prabha-rāja Sūtra was among the texts attesting to the popularity of Bhaiṣajyaguru in the ancient northwest Indian kingdom of Gandhāra . The manuscripts in this find are dated before the 7th century, and are written in the upright Gupta script . The twelve vows of Medicine Buddha upon attaining Enlightenment , according to

4620-510: The sutra: These four versions have different titles: The version translated by Yijing includes not only the vows of Yaoshi but also the vows of six other Buddhas. Chinese Buddhists recite the mantra of Yaoshi to overcome mental, physical and spiritual sickness. The Bhaiṣajya-guru-vaiḍūrya-prabha-rāja Sūtra , which Yaoshi is associated with and described in great detail in, is a common sutra to recite in Chinese temples as well. In it, Yaoshi

4690-594: The universe as sound. The supreme (para) brings forth existence through the Word ( shabda ). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world. Buhnemann notes that deity mantras are an essential part of Tantric compendia. The tantric mantras vary in their structure and length. Mala mantras are those mantras which have an enormous number of syllables. In contrast, bija mantras are one-syllabled, typically ending in anusvara (a simple nasal sound). These are derived from

4760-599: The use of mantras to have begun in India before 1000 BC. By the middle Vedic period (1000 BC to 500 BC) – claims Frits Staal – mantras in Hinduism had developed into a blend of art and science. The Chinese translation is 真言 ; zhenyan ; 'true words', the Japanese on'yomi reading of the Chinese being shingon (which is also used as the proper name for the Shingon sect ). According to Alex Wayman and Ryujun Tajima, "Zhenyan" (or "Shingon") means "true speech", has

4830-567: The yajurveda for example), and nigada (a loudly spoken yajus). During the Hindu Epics period and after, mantras multiplied in many ways and diversified to meet the needs and passions of various schools of Hinduism. In the Linga Purana , Mantra is listed as one of the 1,008 names of Lord Shiva . Numerous ancient mantras are found in the Saṃhitā portion of the Vedas . The Saṃhitās are

4900-413: Was one of the earliest scholars to note that mantras are meaningless; their function is phonetic and syntactic, not semantic. Harvey Alper and others present mantras from the linguistic point view. They admit Staal's observation that many mantras do contain bits and pieces of meaningless jargon, but they question what language or text doesn't. The presence of an abracadabra bit does not necessarily imply

#707292