मंत्र-विचारणा

Summary

The text explores the concept of mantra across various Indian traditions, including Vedic, Buddhist, and Jain. It describes mantra as a process of moving from the dualistic (savikalpa) to the non-dualistic (nirvikalpa) state, where word, sound, and willpower unite to awaken the mantra's power. The origins of mantra knowledge are traced to different divine sources: from Brahma (Vedic knowledge), Vishnu (devotion), and Shiva (mantra knowledge). In Jain tradition, the fourteenth Purva, Vidyanupravada, contained detailed mantra knowledge, though much was lost over time. Buddhist traditions, especially Vajrayana, also emphasize mantra-tantra. Definitions of mantra are provided from various scholars: Yaska defines it as that which is worthy of repeated reflection; others describe it as a means to attain self-realization or as a specific arrangement of syllables presided over by a deity. The text details the importance of syllable arrangement, noting that letters themselves are neither auspicious nor inauspicious but gain qualities through combination. It distinguishes between mantra (with a male presiding deity) and vidya (with a female presiding deity). Mantras are classified by length (bija, mantra, mala), gender (feminine ending in svaha, masculine ending in hum or vaushat, neuter ending in namah), and element (agni or soma). Key bija mantras like Om, Hrim, and Arham are explained, with Arham highlighted as a significant Jain mantra for protection, healing, and spiritual progress. The text concludes that mantra acts as a protective shield, a form of therapy, and a means to strengthen mental resolve, ultimately leading to spiritual elevation and inner consciousness.