Part 1.2 - Description of Mantra Yoga

[Full title: Various Types of Yoga in the Yogopanishads (2) Mantrayoga]

Mantra-Yoga means the practice of reciting or chanting a formula (mantra). That Yoga which is practised through the support of Nominal Sound and Emotional form, contemplated in accordance with the direction of one's own nature and disposition is called Mantra Yoga." The Yogatattva-upanishad defines the Mantra-Yoga as utterance or repitation (japa) of the formula, made up of the letters of the alphabet (matrakas), whereas the Yogashikha-upanishad says that it is the Hamsa-Mantra which is uttered by all beings involuntarily. In case of Yogins, the recitation becomes reversed on account of the precept of the Guru, while during the Susumna Yoga¹², it becomes 'So'ham', 'So'ham' This is known as Mantra-Yoga. Now, What is a Mantra? Mantra means a sacred verse or a sacred formula and it is defined as that which protects the reciter when uttered or recited.13 Generally, Each mantra is supposed to have efficacy in pleasing its God and in obtaining whatever things the devotee desires. The Yogasikhopanisad defines the word 'Mantra' as being used for manana-the meditation on the Brahman. It helps the flow of vital force and it serves the purpose of awakening the form of Siva in the mind of practitioner. From the meditation, there arises the real understanding of the monistic truth, that the substance of the Brahman and the Brahmanda are one and the same. 'Man' of 'Mantra' comes from the first syllable of 'manana', and 'tra' from 'trana means liberation from the bondage of the phenomenal world (Samsara). Thus, the combination of 'man' - and -tra is called Mantra. 14 According to the Brahmavidya-upanishad, no one recognises a mantra made up of sounds having no counterparts in the alphabet.

98 According to the Yoga-upanishads, one can practise the Mantra-Yoga with the Mantras like Pranava, Hamsa and others." 15 The Yogashikha-upanishad mentions the practice of the Atma-mantra¹ i.e. the Pranava and the group of Mahavakyas. Moreover, it points out the Mulamantra" known as the Pranava. The Mantra which is made up of Siva and Sakti, taking its rise from the Muladhara Cakra is fit to be the Pranava or the Nada. This Mantra is said to be the Nadalinga on account of its subtle and causal nature, on account of its state of repose and mobility and it is symbolically the transcendent Isvara known as Linga.18 On account of its presence in all beings, at all times, and its indicating the form of the Brahman, it is called a thread (Sutra). It is called a Mulamantra becuase of three reasons: (1) It is the root of all Mantras, 19 (2) On account of its being originated from the Muladhara Cakra and (3) It is the symbol of the form of the basic entity. The primary mantra of a Devata is also known as the Root Mantra (Mula-Mantra) because it is said that the word Mula denotes the subtle body of the Devata called Kama-kala.20 The Tejobindu-upanishad states that one should always see the Mantra of one's own Atman. One should always practise the Mantra of one's own Atman, viz. 'I am the Brahman' (Aham Brahmasmi). It also mention the rule for the attainment of the conception- 'I am Brahman'. All knowledge with the three laksanas 21 is the absolute Brahman. Giving up all kinds of functioning, one should conceive 'I am Brahman." The Yogakundali-upanishad mentions the formation of the letters of the Khecari mantra, the king of Mantras, 22 all bedecked with the nasal half-syllable called bindu (Ambumandala). (1) Hrim: The Khecari Bija viz. 'Hrim' is derived by joining together the 'Ha'Kara (Khecara), representing the sky; 'I'Kara (avasatha) representing the power of retention and 'Ra'Kara (vahni).23 (2) Bham One should extract the ninth letter 'bha'kara from the Candra Bija 'Sa' (Somamsa) counting backward. (3) Sam Thence, counting forward, the ninth letter 'Sa'kara of the form of the Moon is derived. (4) Mam Thence, counting backwards the eighth letter - 'Sa', the letter "Ma"kara is obtained. (5) Pam Thence, counting backward to the fifth letter 'Ma', the letter 'Pa' is obtained.

99 (6) Sam Then the letter indicated by the Moon viz. 'Sa' is arrived at. (7) Ksam: The 'Ksa'kara (Kuta) is derived from 'k' and 'Sa'. Thus, the combination of the seven syllables, constitutes the Khecari Mantra. The Yogashikha-upanishad decribes the uttering of 'Hamsa' as Mantra that the Apana (i.e. Hakara called Surya) draws the prana (i.e. Sakara called Indu) and the prana likewise draws the Apana. The Brahmavidya-upanishad states that there is the practice of Samadhi through the memorizing of the Hamsa-mantra. One should seek protection at the hands of that peerless Hamsa radiance, Daksinamurti, who is well placed in the midst of the Gods and facing the south and assuming the Jnanamudra posture. He should ever be engaged in concentration, ever memorising this Hamsa-Mantra reflecting on that transcendent Hamsa of the form of the Jnanamudra. The Dhyanabindu-upanishad and the Yogacudamani-upanishad opines that similarly the practitioner exhales with the letter 'Ha' and inhales again with the letter 'Sa' and always utters this Mantra involuntarily. Both Upanisads also state that a person utters it, day and night, 21,600 times. The Pasupata-brahma-upanishad, relating the Hamsa us the mental sacrifice, states that the mental attitude 'I am He', 'He am I' must be associated with the constant application of the mind to the sound of the word Hamsa, that is the mental sacrifice. The Hamsa-upanishad describes the mode of prayer with the Ajapa Hamsa Mantra. It states the application (viniyoga) etc. as under: Seer Hamsa, Metre Avyakta Gayatri Deity: Paramahamsa. Seed: Ham Power Sa. Nail : So'ham. During day and night, 21,600 breaths (Hamsa) are uttered in the form of 'Soham'. This Ajapa-hamsa mantra is divided into four parts-the first part should be dedicated to the sun, the second part to the moon, the third to the non-attached one (Sarvesvara) and the fourth one to the Supreme-Entity (Paramatman). Thus, Anganyasas and the Karanyasas should be practised in the heart and other seats. Then, one should meditate upon the Hamsatman in the heart.

100 Fruit The Yogatattva-upanishad mentions that one who utters the mantra for twelve years, attains gradually knowledge associated with the special power of Anima and the like. The Yogashikha-upanishad states that by the mere knowledge of Pranava-mantra, a person becomes a Jivanmukta and accomplishes powers like Anima and the like. And by the practice of the Atma-Mantra (i.e. the Pranava and the group of Mahavakyas), there manifests itself the highest Truth of the charcter of Existence, Sentience and Bliss. According to the Tejobindu-upanishad, the practice of the Atma-Mantra: "I am the Brahman" yields 27 fruits 24 The Yogakundali-upanishad mentions the fruit of Khecari mantra which, bestows all the accomplishments of Yoga. He who recites it twelve times everyday, does not get illusion, the source of all vicious deeds. It's recitation, for five lakhs of times, reveals science of Khecari. Then, all obstacles are vanished and gods are pleased. Now, the fruits of the Hamsa-mantra is as follows: According to the Yogashikha-upanishad, having attained the knowledge of the Hamsa-mantra, the practioner himself becomes imperishable Brahman, conceiving 'I am impershable.' He who knows this, is the real knower of Yoga. While, the Pasupata-brahma-upanishad states that through the mental attitude 'I am He', 'He am I' or by constant resort to such application of the mind i.e. the requisite inspiration and expiration of vital air, one becomes transformed into Hamsa.25 The Dhyanabindu-upanishad states that this Ajapa Gayuatri bestows liberation to the Yogins. By it's mere utterence, a yogin stands released from all sins. This Gayatri sustains the Prana. : Conclusion We find that mantras such as Pranava and Ajapa, are expressive of Brahman, thus mantrayoga is only the beginning of the spiritual life After the initiation of a man into the spiritual life by the preceptor, mantra yoga comes to have its proper significance. The Brahmavidya-upanishad gives the definition of a mantra and the Yogatattva-upanishad that of the Mantra Yoga; while the Yogashikha-upanishad defines both i.e. the definition of a mantra and that of the Mantra Yoga The Yogashikha-upanishad deals with the practice of Pranava as well as Hamsa-Mantra with its fruits The Tejobindu-upanishad deals with the practice of 'I am Brahman' and the Yogakundali-upanishad, with the Khecari Matnra. The Brahmavidya-upanishad, the Dhyanabindu-upanishad and the Pasupata-brahma-upanishad speak of the practice of Hamsa Mantra. Adding to it, the Hamsa-upanishad states the practice of the Ajapa-HamsaMantra with its mode of application (viniyoga).