58. Power of Mantras: The Divine Source

58.  Power of Mantras: The Divine Source

The phal pradhan sakti implies the power of achieving the desired or determined goal. It is awakened by thorough purification (by prescribed mantra based methods and with due support of inner zeal and sincerity) of the kunda, samidha, patra, ajyacaru, havi, pitha, etc, used in the yajna. Arousal of the inner power of the sadhaka is inevitable for the success of a mantra Sadhana. The endeavors of tapa required for this purpose necessitate the disciplines of diet-control, brahmcarya, etc and sincere adoption of compassion and altruist service for the welfare of others….. This Sakti activated by the inner consciousness of a true sadhaka effectuates accomplishing the mantra Sadhana.

The bahulikarana sakti, as the name suggests, corresponds to multiplication, amplication and expansion of the effect of mantra via the energy of yajna. We all know that even a tiny drop of oil can spread over a large surface of water; a small quantity of poison dissolved in the bloodstream can diffuse across the whole body; a momentary spark of fire could expand into a conflagration in a matter of just few seconds…… Similarly, the apparently small actions of mantra japa bya a single or handful of dedicated sadhaka'S' could be orgulously amplified to benefit very large areas and numbers of people by the bahulikarana Sakti.

The fourth, ayata yamata sakti, is awakened in a mantra by specific kinds of japa Sadhana of this mantra performed by a siddha sadhaka at a specific place under specific disciplines while using specific tools in the associated yajna. The effect of this power is also unique as per the 'specificity' of the corresponding Sadhana. Maharshi Visvamitra and Maharshi Parasurama had accomplished supernatural gains by the specific sadhanas of the Gayatri Mahamantra. It was the ayata -yamata sakti attained by Srangi risi that led to the successful completion of the Putryesthi yajna (organized by King Dasharatha), which even Brahmarshi Vasistha was unable to guide.

Even a glimpse of he powers of a mantra could be realized only if its sadhaka has purified his vani and acquired complete control over his body and mind and is performing the mantra japa with intense sraddha. A story cited in Mahabharata illustrates this fact more clearly. It says - Ashwatthama and Arjuna both used the mantra based weapons called sandhana-astras…. In order to prevent the limitless devastation due to these dreaded weapons, Maharshi Vyasa stood between the two and asked both to revert back their astras. Arjuna, because of his tapa of brahmacarya, could easily do so while Ashwatthama, because of lesser self-discipline, could not…..

Similar incidents - highlighting the role of tapa and sraddha - is narrated in the Shatapatha Brahmana. This mentions of a competition between Narmedha and Yarucchapa with respect to their expertise in certain mantra… During a demonstrative experiment, Nramedha was only able to produce smoke from his mouth while Yarucchapa could generate fire in a wet wood by his mantra -japa…… Yarucchapa then told (Narmedha) that - 'during your mantra Sadhana you have only practiced over the proper and disciplined pronunciation of the mantra with meditation whereas, I because of my dedication and sraddha have also connected my inner self with the soul of the mantra……