What is a bijamantra?














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What is a bijamantra?

 

 

1. Origin and meaning of Path of Mantra (Mantrayoga)

Some definitions of the word mantra are as follows:
·         A.मननात्‌ त्रायते इति मंत्र: manan means bringing only one thought to one’s mind repeatedly and trayate means to protect. In other words mantra refers to that which when thought of repeatedly protects oneself and also that which protects one from the mind or that which helps to bring about the dissolution of the mind. At a further stage Mantrayoga also means that state in which contemplation (manan) stops during chanting, there is dissolution of the mind, cessation of the mantra, dissolution of the triad (triputi) that is, of the mantra, the one chanting the mantra and the act of chanting and the seeker attains the state of dissolution (layavastha).
·         B.Mantra refers to the collection of letters which assists in acquisition of the favourable and the vanquishing of obstacles. The word mantra is derived from mantri, a Sanskrut word which means secret speeches (guhyabhashane). It has various meanings like acquisition of secret objectives, acquisition of secret meanings, invoking a deity for a specific cause, etc. Philosophically it means that by contemplation (manan) of which, knowledge about the oneness of the entire world, that is the embodied soul (jiva), Brahman and the universe is bestowed upon oneself and that by which the embodied soul acquires Liberation (Mukti) from worldly bondages and Righteousness (Dharma), wealth (artha) and desire (kama) are achieved in this world.
·         C. "मंत्रा: मननात्‌ '' means a mantra is that on which one contemplates (manan) and from which one acquires the knowledge about sacrificial fires (yadnya), God and the soul (Nirukta 7.12).
·         D. मकारो मननं प्राह त्रकारस्त्राणमुच्‍यते 
    
मननत्राणसंयुक्‍तो मंत्र इत्‍यभिधीयते ।।
     The meaning: In the word mantrama’ (म) refers to contemplation (manan) and ‘tra’ (त्र) to protection (tran). Thus that which consists of contemplation (manan) and protection is called a mantra.’ (1)
·         E. The word mantra is derived from ‘man’ (मन्‌) and ‘tra’ (त्र). Man’ refers to the mind and ‘tra’ to vital energy (pran). That which is done with the fusion of the mind and vital energy is called a mantra.
·         F. According to the science of Tantra: ‘According to the sorcerers (tantriks) sound (nad or dhvani) being the fundamental frequency of creation appears foremost in the origin of the universe. Sound is a subtle part of the divine energy (chit shakti) of the embodied soul (jiva). Just as sound waves are produced in the atmosphere due to air currents, so also in the body of the embodied soul sound waves are generated due to flow of a type of vital energy (pranvayu). A word is generated from this sound. Later, a mantra originates from it. The energy contained in a mantra is beyond one’s imagination.’(2)

2. Parts of a mantra

मंत्राणां पल्‍लवो वासो  मंत्राणां प्रणव: शिर: 
शिर: पल्‍लव संयुक्तो  कामधुक्‌ भवेत्‌ ।।
The meaning: The letters or words in a mantra constitute its body and the Om at its beginning, is the head. If both the head and the body are present then with that mantra one’s aspirations are fulfilled.
Usually a mantra consists of the following:

2.1 The Name of a deity

The Name of the deity which is to be worshipped. Usually Shri or Om is prefixed to the deity’s Name. [Refer ‘Prefixing Shri or Om to the Name’.]

2.2 The favour asked for

Whatever is to be asked of the deity.

2.3 Pallav (salutation)

Pallav refers to the last or the decorative part of the mantra. Pallav also means to collect, the description of the benefit derived, etc. Often the ‘namaha’ in a mantra expresses salutation to the deity. That is the pallav. The words in the mantra are also known as pallav.
The meaning of some words which appear at the end of a mantra: ‘Often several words like namaha, svaha, svadha, vashat, voushat, hum and phat are joined to the bijas. These words either depict the mental state of a seeker at the time of chanting the mantra or whatever one wishes to achieve with their usage. Their implied meanings are as follows.
A. Namaha
: The serene and peaceful state of the antahkaran
  appeasing the deity of the mantra by surrendering to it.
B. Svaha
: Destruction of harmful energy, for instance curing
  a disease and doing good to others, appeasing the
  deity of the mantra with offerings.
C. Svadha
: Self-contentment, strengthening oneself
D. Vashat
: A spiritual emotion of destroying the enemy
E. Voushat
: To create conflicts or opposition among enemies,
  to acquire power and wealth
F. Hum
: Anger and courage, to frighten one’s enemy
G. Phat
: A spiritual emotion of attacking the enemy, to
  drive the enemy away.’(3)

2.4 Kilak

·         A. Kilak means a wedge or a clue to a mystical puzzle. The Guru gives the kilak of the mantra. Consequently the energy of the mantra is manifested. Kilak means the description, proximity, speed and method of pronunciation, the rhythm of recitation of the mantra (alap), etc. Sometimes the kilak assumes the form of a prior notice. When a sage creates a mantra along with a precondition that ‘without the pronunciation of a particular word prior to the mantra, the practice of the mantra will not be fruitful’, then the mere chanting of the mantra does not prove to be of any avail. Such a word is termed as a kilak of a mantra, that is a wedge or a clue to a mystical puzzle. Only when the mantra is chanted along with it does it prove to be fruitful. Understanding that word, and chanting along with it or destroying the relationship of that word with the mantra is called nishkilan or utkilan. However, only spiritually evolved persons can give guidance to this effect. One comes across ‘Shrimat Hanuman kilakam’ in Shriramaraksha verse (stotra).
·         B. Movement of the saman vital energy (vayu) is essential to activate the kundalini (spiritual energy). Nadibandha (blocking the channels) is performed to achieve it. The energy used to perform nadibandha is also called kilak. Kilak means the expulsion of the saman vital energy from which energy is generated. Nadibandha also occurs if a mantra is chanted appropriately.

2.5 Parts of a mantra according to the science of Tantra

‘Every mantra includes three principles, the pranav, the bija, and the deity. The secrets of The Almighty within and beyond the universe are present in the pranav principle. Through the bija principle one becomes aware of one’s true nature (prakruti), the type of one’s relationship with The Almighty and the unmanifest energy within oneself which is making attempts to manifest itself. Knowledge of the deity principle gives one the realisation of The Lord’s wish which is to be fulfilled through oneself.’ (4)

3. Chanting a mantra (mantrajapa)

Repetition of a mantra understanding its meaning, along with faith and spiritual emotion is called chanting a mantra (mantrajapa).

4. Types of mantra

4.1 According to the holy texts

·         A. The Vedas: ‘Vedic mantras are superior to all other mantras. The Sanhita section of the Vedas is itself regarded as a mantra. The Gayatri mantra in the Rugveda was first written by Sage Vishvamitra and is considered superior to the others. The Atharvaveda too is a treasure house of various mantras. Mantras or meanings are created in various sciences such as astrology, Ayurveda, Spirituality, etc. when different bijas are prefixed to the Vedic verses.
·         B. The texts of the Tantras: As in the Vedas thousands of mantras have also been mentioned in the texts of the Tantras.
The Vedic and Tantrik mantras: Since the Vedic mantras are the very breath of The Lord they are efficacious (siddha) mantras. Hence according to Vedic scholars no rituals are deemed necessary for their chanting. Contrary to this, the sorcerers (tantriks) have prescribed specific rituals even for the Vedic mantras.
In the science of Mantra, the armour (self protection), argala (generation of energy, destruction of distressing energies) and kilak are equally important and without the accomplishment of all these, a mantra cannot become efficacious. In the Tantrik path the armour and argala are deemed to be inferior and greater importance is attached to the kilak. According to the science of Tantra mere removal of obstacles preventing the accomplishment of the tantra is sufficient for proving the tantra, as this science is based on gross objects. 5% of the effectiveness of a tantra is due to the qualities of the object used in it, for instance black lentil (udid). The effect is purely due to the intrinsic qualities of the object and not due to any external process.
·         C. The Shabar texts: Thousands of Shabar mantras are given in these texts. They are also known as mantras of spirits (paishachik mantras) and are often meaningless. In these mantras emphasis is laid not on the meaning but on the sound. These mantras are of an inferior quality because through them a seeker develops communion with spirits and not deities.’(5) They have been written in a number of languages like Sanskrut, Prakrut (a dialect derived from Sanskrut), Marathi, Arabic, etc. The notes in some of the Shabar mantras are an admixture of the sounds of insects, animals, birds, etc.

4.2 According to the meaning

·         A. With meaningful words: Mantras such as the Gayatri mantra have a specific meaning.
·         B. Without meaningful words: Some mantras pertaining to spirits and others like ‘Gan gan ganata bote’ as chanted by Saint Gajanan Maharaj of Shegaon or monosyllables such as lam, vam, sham, etc. which represent various spiritual energy chakras in our body appear meaningless at face value. Some of these seemingly meaningless mantras too have a deep meaning. For instance the Sanskrut letter Om is composed of the three letters a (अ), u (उ) and m (म). These represent the sattva, raja and tama components respectively. Om, a combination of the three components (trigunas) is in fact a symbol of the one beyond the three components (trigunatit). Vowels have high frequencies, most consonants have medium frequencies, whereas y (य), r (र), v (व) and h (ह) have low frequencies. Om, however has all these three frequencies.

4.3 According to the number of letters

A. The existing types
1. Bijamantra
: Monosyllabic mantras like yam, ram, rham, rhim
2. Mulamantra
: 2 to 10 letters or the deity’s subtle body known
  as kamakala
3. Pindamantra
: 11 to 20 letters
4. Malamantra
: A mantra with more than 20 letters or one
  chanted with a mala (rosary)
B. Types according to the Nitya Tantra
1. Pinda
: A mantra with only one letter
2. Kartari
: 2 letters
3. Bija
: 3 to 9 letters
4. Mantra
: 10 to 20 letters
5. Mala
: More than 20 letters
C. Some prevalent examples
1. With one letter
: Om (ॐ)
2. With five letters
: Namaha Shivaya (नम: शिवाय ।)
3. With six letters
: Om namaha Shivaya ( नम: शिवाय ।)
  Om namo Vishnave (
 नमो विष्‍णवे।)
4. With seven letters
: Om rhim Suryaya namaha
  (
 र्‍हीं सूर्याय नम: ।)
5. With eight letters
: Om namo Vasudevaya
  (
 नमो वासुदेवाय ।)
6. With nine letters
: Om gam Ganapataye namaha
  (
 गं गणपतये नम: ।)
7. With twelve letters
: Om namo Bhagvate Vasudevaya
  (
 नमो भगवते वासुदेवाय ।)
8. With thirteen letters
: Shrirama jai Rama jai jai Rama
  (
श्री राम जय राम जय जय राम ।)

4.4 According to the gender

In the science of Tantra masculine and neuter mantras are called mantras while the feminine ones are known as vidya (knowledge).
·         A. Masculine [solar (soura)] mantras: Mantras concluding with words like ‘hum, phat’ are considered as masculine mantras. Such mantras help in vanquishing enemies or in changing the minds of others. Mantras of the Sun deity too are masculine mantras.
·         B. Feminine [lunar (som)] mantras: Mantras concluding with words like tham, svaha or svadha should be considered as feminine mantras. Such mantras are useful in curing illnesses. Mantras of the moon are considered to be feminine mantras.
·         C. Neuter mantras: Mantras ending with ‘namaha’ are considered as neuter mantras. Such mantras are used to fulfill some desire.

4.5 Gurumantra [initiation of a mantra by the Guru (mantradiksha)]

This is also called a sabija mantra as besides the letters it is laden with the Guru’s resolve (sankalpa) and divine consciousness (chaitanya) too. [For further details refer ‘Science of Spirituality : Vol. 4 - Path of Guru's Grace (Gurukrupayoga), point Gurumantra’.] In the routine spiritual practice commenced on one’s own, the energy of spiritual practice is operational whereas in the initiation of a mantra both, the energy of spiritual practice as well as the energy of the mantra become operational.

4.6 The bijamantra

A. Introduction:
‘The bija is the seedling of the mantra. It is from this seedling that shoots of the science of Mantra spread. The energy of any mantra lies in its bija. The chanting of a mantra is efficacious only if an appropriate bija is selected. The bijas activate the deity of the mantra. In this context the Bruhadgandharvatantra relates -
शृणु देवि प्रवक्ष्‍यामि बीजानां देवरूपताम्‌ 
मन्‍त्रोच्‍चारणमात्रेण देवरूपं प्रजायते ।।
The meaning: O Parvati, I will tell you the divine nature of bijas. Mere pronunciation of a bijamantra, causes the manifestation of the deity at that site.
Bijas are also extremely useful from the physical and psychological point of view. When pronouncing bijas a particular frequency is generated leading to the production of specific sound waves. Spread of these waves activates certain centres and chakras in the body, which in turn facilitate the proper flow of the vital energies (pranas) through the channels (nadis). It is said that chanting of a bijamantra helps to achieve a healthy body, pure mind, increase in the mental (psychic) energy, sharp intellect, etc.
Mr. Woodrof has explained about bijas of various deities, their implied meaning and objectives in the following way:
1. Om (ॐ)
: This is a bija too. It has to be pronounced before
  all bijas and mantras. It is called the pranav
  bija. This itself is the bija or the gist of the Vedas.
  All the bijas originate from the pranav bija.
  This is an eternal and non-dualistic (advait) bija.
2. Aim (ऐं)
: The bija of Sarasvati. The objective is the same
  as above.
3. Krim (क्रीं)
: The bija of Kali, k = Kali, r = Brahman and i =
  Mahamaya (the Great Illusion). The dot in
  Sanskrut (anusvar) means overcoming
  unhappiness. The objective is to overcome
  unhappiness.
4. Klim (क्‍लीं)
: The bija of Krushna or desire (kama), k =
  Krushna or kama (desire), l = Indra, i =
  satisfaction and the dot refers to generation of
  happiness. Its objective is acquisition of happiness.
5. Gam (गं)
: The bija of Ganesh, g = Ganesh, the dot
  represents overcoming unhappiness; its objective
  is overcoming unhappiness.
6. Dum (दूं)
: The bija of Durga, d = Durga, u = protection and
  the dot refers to the act of protection. Its objective
  is protection.
7. Shrim (श्रीं)
: The bija of Lakshmi, sh = Lakshmi, r = wealth,
  i = satisfaction and the dot represents overcoming
  unhappiness. Its objectives are prosperity and
  contentment.
8. Strim (स्‍त्रीं)
: The bija of Vadhu, s = protection from crisis, t =
  saviour energy, r = Liberation (Mukti), i =
  Mahamaya (the Great Illusion) and the dot
  indicates overcoming unhappiness. Its objective
  is overcoming unhappiness.
9. Rhim (र्‍हीं)
: It is the bija of Brahman (Shiva) and Energy
  (Shakti), h = Shiva (Brahman), r = Prakruti, r =
  Mahamaya and the dot indicates overcoming
  unhappiness. Its objective is to overcome
  unhappiness.
10. Hum (हूं)
: The bija of Varma or Kurcha, h = Shiva, u =
  Bhairav and the dot indicates overcoming
  happiness. Its objective is to overcome
  unhappiness.
11. Houm (हौं)
: The bija of grace (prasadbija), h = Shiva, ou =
  grace of Lord Shiva or Sadashiv and the dot
  refers to overcoming of grief. Its objective is to
  overcome unhappiness with the grace of Lord
  Shiva or Sadashiv.
12. Kshroum (क्ष्रौं)
: The bija of Nrusinha, ksh = Nrusinha, r =
  Brahman, ou = Urdhvadanta and the dot
  represents overcoming grief. Its objective is
  overcoming unhappiness.
Various combinations are created when bijas are combined. Two or more bijas can be combined. As a result, great diversity is created in the energy of the mantra for example,‘rhim shrim krim’ is a conjoined bijamantra. All the three bijas are various forms of the same energy - rhim = the Great Illusion (Maya), shrim = Lakshmi and krim = the deity Kali. According to the scriptures (Darshans) these three bijas represent creation, sustenance and destruction respectively. The Fetkarini Tantra gives the yogic meaning of some conjoined bijas, for example when rhim is joined twice it becomes a bija of coyness (lajjabija). This is considered to be the bija of the principle of entire creation. To illustrate this with an example, a legend states that at the time of creation of the universe The Creator felt coy for the first time. ‘Shrim’ means maintaining harmony between the functions of Lord Vishnu namely nurture and sustenance.’(6)
B. Types according to the motive
·         1. With worldly expectation (sakam): The mantra begins with rhim, shrim, klim, etc.
·         2. Without worldly expectation (nishkam): The mantra commences with Om. All mantras originate from Om. It is a symbol of Brahman, God and the Vedas. Hence, the mantraOm’ can bestow the Final Liberation (Moksha).
·         3. Both with and without expectation: The bijas like rhim are suffixed to Om and are followed by the other letters in the mantra.
C. Some important bijamantras
The
bijamantra
The Deity
The
bijamantra
The Deity
Om
Brahman, God,
the Vedas
bhruum
Kshatajokshita
rham
Kalaratri
soum
Devi, Varun
rhim
Girija,
Dhumrabhairavi
sphim
Pralayagni
klim
Maya (the Great,
Illusion), shakti
(The Primal
Energy), Kama,
Kali
sphem
Kalagni
shrim
Lakshmi, Kamala,
Vishnupriya,
Vishva
strim
Vadhu,
Dhumrabhairavi
aam
Anant, Vinayak,
Pasha
svaha
Agnivallabha
krum
Svaha, Kalpini
hum
Kalkuta Durga
krom
Krodhish
huum
Rudrarakini
gloum
Bhumi
rhuum
Vaivasvat
Kurchakavach
tham tham
tham tham
Mahakal
houm
Shiva
prim
Ghorakshi
rhoum
Dakini
plaim
Vetal
kshroum
Narsinha
phat
Vidyujjivha


D. Bijamantras according to the Devnagari alphabets
The
bijamantra
The Deity
The
bijamantra
The Deity
am
Shrikantha,
Kamakarshini,
Vidyujjivha
aam
Anant, Vinayak,
Pasha
im
Chandra,
Vighnavinayak,
Rudra, Garjini
iim
Trimurti,
Tripursundari,
Dhumrabhairavi,
Vedmata*, Gayatri,
Lakshmi
um
Shankar
Shadanan
Vanhikavasini
Kalakuta
uum
Madhusudan,
Bhairav,
Rupakarshini
rum
Trivikram,
Shivadut,
Gandhakarshini
Maharoudri
ruum
Bhayankari
lrum
Shidhar,
Dirghajivha,
Chittakarshini,
Sanharini
lruum
Kamla, Rushikesh,
Dhairyakarshini
Karalini
em
Marut, Vanhi,
Ekadashi
Udhvarkeshi
aim
Sarasvati, Vijaya
Dvadashi,
Ugrabhairavi,
Yoni, Veda*
om
Trayodashi
Vasudev, Gayatri
Bijakarshini
oum
Jvalini,
Atmakarshini,
Dakini
am
Som,
Amrutakarshini,
Kubjika
aha
Rati, Suyash,
Chandika
kam
Mahakali,
Skandha,
Kameshvari,
Krodhish
kham
Akash, Tapini
Varun
gam
Ganga, Ganesh,
Vishvamata,
Bhogini
gham
Varun,
Trailokyavidya
nham
Bhairav, Kameshi,
Unmattabhairavi
cham
Vadhu, Chandrama,
Kulavati, Jvalamukhi
cham
Sadashiv, Vilasini,
Raktadanshtra
jam
Nandi, Bhogada,
Vijaya
jham
Gruha, Dravini
yam
Vidyunmukha
tam
Pruthvi, Marut
tham
Vanhi, Kapali
dam
Bhivakra, Yogini,
Bhishana
dham
Yadnyesh,Vighnesh,
Malini, Guru
nam
Prahari
tam
Varahi,
Shyamamukhi
tham
Bhadrakali, Dandi
dam
Dhara
dham
Shankhini, Dhanesh
nam
Jvalini, Sinhanadi
pam
Kalaratri
pham
Pralayagni,
Kalakubjini
bam
Kledini, Tapini,
Bhayankara
bham
Klinna, Bahurupi
mam
Kali, Matangamalini,
Mahakal
yam
Vayu, Sthiratma
ram
Agni, Krodhini,
Tripursundari
lam
Shakra, Amruta,
Pruthvi
vam
Varun
sham
Kama, Shubhaga,
Chandish
sham
Suryatma
sam
Sammoha, Brahmi,
Dhumadhvaja
ham
Shiva, Yogavaktra
lam
Pruthvi, Vyapini
ksham
Nrusinha, Kalajivha


* The first sound of all the four Vedas has created the bija im or aim.
‘The Shakta Tantra quotes not only the Names of various deities like Vishnupriya, Dhumrabhairavi, Rudrashakini, Vidyujjivha, Kalpini, Agnivallabha, Ghorakshi, Kalaratri, Urdhvakeshi, Durga, Lokamata, etc. but also the independent bijas for their worship. The Shaiva Tantra mentions the forms of Shiva such as Varan Chand, Jvalamukh, Raktadanshtra, Asitang, Valayamukh, Vidyunmukh, Kapali, Kapardi, Mahakal, Dhumradhvaja, etc. and also gives the respective bijas which fulfill varied objectives.’(7)
E. Bijamantras of the five cosmic elements (panchamahabhutas)
·         1. Pruthvi (absolute earth) : lam
·         2. Apa (absolute water) : vam
·         3. Tej (absolute fire) : ram
·         4. Vayu (absolute air) : yam
·         5. Akash (absolute ether) : ham, kham
F. Bijamantras practised with worldly expectation (sakam) [according to the Bijanighantu text]
The Objective
The bijamantra
1. Acquisition of knowledge
aim
2. Acquisition of worldly happiness
rhim
3. Achieving the impossible
am
4. Longevity
dram
5. Acquisition of good health and
    prevention of untimely death
Om jum saha
6. Progress and prosperity in all spheres
soum
7. Fulfillment of wishes
Klim
8. Successful completion of actions
    (sampannakaran)
Namaha
9. Satisfaction, Serenity
rhom
10. Winning debates
lhim
11. Hatred (Dvesh)
Hum
12. Hindering others progress
tam tam
13. Killing (maran)
khem khem
14. Hypnotising (sammohan)
blrum
15. Controlling someone else’s mind
      (vashikaran)
vashat
16. Attraction (akarshan)
voushat
G. Bijamantras which cure disease
1. Chakras, bijamantras and organs
The chakra
The
bijamantra
The organ
1. Muladhar
lam, lrum
The anus
2. Svadhishthan
vam
The sex organs
3. Manipur
ram, rum
The organs of digestion
4. Anahat
yam
The heart and lungs
5. Vishuddha
ham
The organs of speech
6. Adnya
Om
The nervous system (mind and intellect)
Information about the association of the chakras with various organs and the appropriate bijamantras for them is given in ‘Science of Spirituality : Chapter 38 - Kundaliniyoga (Path of Activation of Spiritual Energy)’. The bijamantras purify the chakras and channels (nadis) and make the organs disease free.
2. Diseases of organs and bijamantras: The bijamantras which are useful in the diseases of certain organs are given below:
Rhaam
: Diseases of the chest, heart, respiratory tract and brain
Rhim
: Diseases of the nose, throat and palate
Rhum
: Diseases of the liver, spleen, intestines, stomach
  and uterus
Rhaim
: Diseases of the kidneys, urinary bladder
Rhoum
: Diseases of the anus and organs of digestion
Rham
: Disorders of the chest and throat.
H. The four social classes (varnas) and bijamantras
·         1. Brahman : rhim
·         2. Kshatriya : shrim
·         3. Vaishya : klim
·         4. Shudra : aim
I. The three components (trigunas) and bijamantras: The bijas s, r and t correspond to the sattva, raja and tama components respectively.

4.7 The bijakshar

‘This is a terminology from the Tantrik path. In all tantrik methods there is a tendency to consolidate the mantras into a single letter. The mantras which are consolidated using the Sanskrut letters shrim, rhim, klim, etc. are called bijakshars. Just as powerful subatomic particles are produced as a result of the disintegration of a substance so also it is believed that the bijakshar contains energy equivalent to millions of subatomic particles. In the science of Tantra, bijakshars are used to make a yantra, mantra or a tantra immensely powerful and mysterious. The Shabdasiddhanta of Mimansak advocates the concept of various presiding deities of the bijakshars and states that a bijakshar mantra is eternal. The meaning lies in the word, not in the one who understands it.
Writing bijakshars like shrim, rhim, klim, rhoum, svaha, etc. is an art in itself. Intense spiritual practice and the knowledge of control over the usage of words is essential to write, utter and put them into practice. Perhaps scripts of the perfected ones (siddhas) came into being only to be able to write down the bijakshars. Ten rules have been prescribed for writing them. The length and breadth of every bijakshar has special significance. Only by writing down a bijakshar is its mystery, purity and secrecy revealed. It is said that a mantra without the conjunction of bijakshars becomes devoid of meaning and power.’(8)
Reference:
‘Path of Chanting The Lord’s Name (Namasankirtanyoga) and Path of Mantra (Mantrayoga)’, published by Sanatan Sanstha.
Bharatiya Sanskrutikosh. Publishers: Pandit Mahadevshastri Joshi, Secretary, Bharatiya Sanskrutikosh Mandal, 410 Shanivar Peth, Pune 411 030.
Vol. 1 and 2: Second edition           Vol. 3 to 10: First edition
1. Vol. 6, Pg. 648     2. Vol. 4, Pg. 5
3. Vol. 6, Pg. 187     4. Vol. 4, Pg. 5
5. Vol. 6, Pg. 649     6. Vol. 6, Pg. 186-187
7. Vol. 6, Pg. 187     8. Vol. 6, Pg. 187-188

 

 

 

 




 

 

 

 

 

 

 

 

 




Om Tat Sat
                                                        
(Continued...) 





(My humble salutations to Sanatan Sanstha and Hindu Jagruti for the collection)



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