Vageesh Express

September 2006 Edition

Vedic Bytes

Mantras & Religion

Mantras Continued….

Mantras in Different Religions:

Mantras as explained over the previous months did not remain exclusive to Hinduism Buddhism developed its own system and understanding of mantra, which while similar to the previous practices of Vedic society, also took on its own particularities, especially according to region.

Mantra in Shingon Buddhism

Kūkai, a Japanese Buddhist saint and founder of the Shingon school, advanced a general theory of language based on his analysis of two forms of Buddhist ritual language: Dharani (dhāra.nī) and Mantra. Mantra is restricted to esoteric Buddhist practice whereas dharani is found in both esoteric and exoteric ritual. Dharanis for instance are found in the Pali Canon see below. The term "shingon" (lit true word) is a Japanese translation of the Chinese term for mantra, chen yen.

The word dharani derives from a Sanskrit root dh.r which means to hold, or maintain. The term mantra is traditionally said to be derived from two roots: "man", to think; and the action oriented (k.rt) suffix "tra". Thus a mantra can be considered to be a linguistic device for deepening ones thought, or in the Buddhist context, for developing the enlightened mind. However it is also true that mantras have been used as magic spells for very mundane purposes such as attaining wealth and long life, and eliminating enemies.

The distinction between dharani and mantra is a difficult one to make. We can say that all mantras are dharanis but that not all dharanis are mantras. Mantras do tend to be shorter. Both tend to contain a number of phonic fragments such as Om, or Hu.m which is perhaps why some people consider them to be essentially meaningless. Kukai made mantra a special class of dharani which showed that every syllable of a dharani was a manifestation of the true nature of reality -- in Buddhist terms that all sound is a manifestation of shunyata or emptiness of self-nature. Thus rather than being devoid of meaning, Kukai suggests that dharanis are in fact saturated with meaning -- every syllable is symbolic on multiple levels.

This mantra-based theory of language had a powerful effect on Japanese thought and society which up until Kūkai's time had been dominated by imported Chinese culture of thought. In particular Kūkai was able to use this new theory of language to create links between indigenous Japanese culture and Buddhism. For instance, he made a link between the Buddha Mahavairocana and the Shinto sun Goddess Amaterasu. Since the emperors were thought to be descended form Amaterasu, Kūkai had found a powerful connection here that linked the emperors with the Buddha, and also in finding a way to integrate Shinto with Buddhism. Buddhism then became essentially an indigenous religion in a way that Confucianism had not. And it was through language, and mantra that this connection was made.

Mantra in Indo-Tibetan Buddhism

Conze distinguishes three periods in the Buddhist use of mantra. Initially, like their fellow Indians, Buddhists used mantra as protective spells to ward of malign influences. Despite a Vinaya rule which forbids monks engaging in the Brahminical practice of chanting mantras for material gain, there are a number of protective mantras for a group of ascetic monks. .

Later mantras were used more to guard the spiritual life of the chanter, and sections on mantras began to be included in some Mahayana Sutras such as the White Lotus Sutra, and the Lankavatara Sutra. The scope of protection also changed in this time. In the Sutra of Golden Light the Four Great Kings promise to exercise sovereignty over the different classes of demigods, to protect the whole of Jambudvipa (the India sub continent), to protect monks who proclaim the sutra, and to protect kings who patronize the monks.

Mantras function as symbols of reality, and different mantras are different aspects of that reality -- for example wisdom or compassion. Mantras are almost always associated with a particular deity, with one exception being the Prajnaparamita mantra associated with the Heart Sutra. One of the key Vajrayana strategies for bringing about a direct experience of reality is to engage the entire psycho-physical organism in the practices. In one Buddhist analysis the person consists of body, speech and mind. So a typical sadhana or meditation practice might include mudras, or symbolic hand gestures, or even full body prostrations; the recitations of mantras; as well as the visualisation of celestial beings and visualizing the letters of the mantra which is being recited.

Om mani padme hum

Probably the most famous mantra of Buddhism is Om mani padme hum, the six syllable mantra of the Bodhisattva of compassion Avalokiteshvara This mantra is particularly associated with the four-armed Shadakshari form of Avalokiteshvara. The Dalai Lama is said to be an incarnation of Avalokiteshvara, and so the mantra is especially revered by his devotees.

References:

1. http://www.orientalia.org/modules.php?name=Encyclopedia&file=search&query=Upanisads

2. Vedic Samhitas and Brahmanas by Vishal Agarwal

3. http://www.answers.com/topic/mantra?method=22

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