As the practice of
the mantra involves devoted meditation upon the devata along with the specified
(according to the chanda) rhythmic enunciation or chanting, the risis had
assigned visible forms to different devatas - representing different
manifestations and subliminal expressions of the One, Eternal, Supreme
Consciousness….. Some of the risis also recommended worshiping the idols - of
these forms of the devatas - in sacred atmosphere before commencing the japa of
the mantras.
Worshiping an idol of
God often facilitates proper meditation and creation of the internal emotions
to strike the intrinsic core of absolute faith that is necessary for confluence
of the individual consciousness with the cosmic flow of divinity. This type of
rituals (called sakara upasana) do help conditioning the minds of the disciples
who find it difficult to meditate upon the subliminal forms of Sabda in the
sunya - the absolute void, the ultimate, the 'non-existent' but eternal realms
of thy conception.
The bija represents
root of the mantra. It may be understood as a group of those syllables that
contain, in compact coded form, the gist (tatva) of the mantra and thereby
imply the latent existence of the specific power of Sabda in that mantra. The
japa of the bija generates the 'energy' essential for initiating the activation
of the 'power' of the associated mantra.
The understanding and
expertise of the science of mantras had illuminated the minds of the risis with
supernormal sagacity. they could therefore grasp the knowledge of the limitless
expansion of the universe and completely 'visualize' the structure and function
of the tiniest part of the over 72000 nerves and glands mysteriously folded
inside the human body and could also accomplish remarkable spiritual
realization. They also presented different streams of their intrinsic knowledge
in the ancient Nepalese scriptures via prose consisting of the hymns of
mantras.
Scientific
significance of the sound produced by specific syllables has attracted many
researchers to study the specil features of the sonic waveforms generated by
the recitation of the mantras. The ultrasonometer developed by Dr. Fristlov is
used for triggering different chemical reactions via the effect of ultrasound.
the stirrer used in this device can be made to stir (by the obvious effect of
ultrasound!) so fast that in no time it can make the steady water - contained
around it - churn violently like that during boiling at maximum pace. As far as
the sonic effects are concerned, the subtle power of the mantra, if focused,
can be more 'explosive' than the nuclear power.
The yogis often use
the vital kpower of the air-element (vayu-tatva) and gain supernatural physical
powers. A mantirka works at the highest level (akasa) - in the hierarchy of the
five basic elements and he can therefore be more powerful than other yogis
Apart from the
physical power of Sabda, the mantras are also endowed with the 'magnetic' power
of the conscious energy of Sabda. The emotional linkage -through absolute
intrinsic faith (sraddha) - with the devata of the mantra attracts the
subliminal energy of Sabda. The devotion and prayers of the devata of the
mantra are performed to initiate this linkage. The rhythmic enunciation or
chanting of mantras give rise to two types of subtle fields of influence - one,
the 'sphere' of sonic effects, and the other, of emotional (conscious) effects.
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