Date: 02 Jan 2012 22:04:08 -0000
To: AM-GLOBAL
From: "K Lingappa"
Subject: Awakening the Mantra
Baba
PS Intro: Here the devotee is immersed in His divine love and he is thinking to himself in the following way.
"A'ma'y d'a'k diye ja'y kon aja'na'y, kii snigdhata'r bha's'a'..." (PS 2343)
Purport:
Which unknown Divine Entity is calling me in my heart. What a sweetness is saturating His voice which intoxicates my heart with divine love. That Divine Entity is coming with His sweet and attractive form & with His infinite rhythm and melody.
I was hoping that I will get Him and also that I will go on doing His task. With His inspiration and grace, I will go on moving forward forgetting the pain and pleasure of this material world.
In the deep corner of my mind & in the sacred place of my heart which holds all my inner desires and ideation, I only long for You. O' Lord, please come in my mental lotus and fill it with Your color. Baba, please come...
Namaskar,
The practice of meditation is one common factor in the life of each and every A'nanda Ma'rgii. Sadhana is a basic element or practice of our human existence. This we all know.
At the same time in various places-- such as in Senior Acarya Diary-- Baba explains more deeply about certain aspects of meditation. And in such places, Baba describes the important steps which must be taken before one can successfully repeat one's mantra.
One of these "steps" is the special and unqiue process of Mantra Caetanya. With the guidance of some top sadhakas in our Marga, the following points have been presented for your review about the significance of Mantra Caetanya.
Of course we have all heard Baba speak about the great importance of our Ista Mantra:
Baba says, "The process which, when repeated again and again in the mind, brings emancipation, is called a mantra." (AV-15)
So the repetition of our mantra leads us to the culminating point of human life: Divine realisation & moksa.
But repeating that mantra in parrot-like fashion will not get us anywhere. This Baba also tells us.
So to reach to that point where one can properly repeat the mantra, we should all familiarise ourselves again and again with some of key steps necessary, including Mantra Caetanya.
While each and every person receives a mantra at the time of initiation, that mantra does not start truly functioning in the individual sphere until one starts practicing it sincerely.
And one prerequisite is that first one must understand the meaning of the mantra. Without knowing the meaning, the repetition of the mantra will not produce the desired effect.
For example each and every person familiar with the English language knows the meaning of the word, 'lemon'. So when they say that term 'lemon' and think about its sour, lemony quality, then it will produce a particular effect-- saliva will be secreted in the mouth.
But if one person who is not at all familiar with English and just starts mindlessly repeating the word 'lemon' without understanding its meaning at all, then that will not bring any result. No saliva will be produced.
Similarly with one's mantra, knowing the meaning is one key point. And not just the literal meaning, but heartfelt understanding of that term, that mantra. Otherwise one will not taste that spiritual nectar associated with their mantra.
For example in Ananda Vacana'mrtam Baba openly tells us that the meaning of one of the Ista Mantra's is: 'I am That'. But mere grammatical or superficial understanding of that phrase will not bring divine realisation.
To progress along the path of sadhana, one must cultivate a deep link with Parama Purusa. Baba explains that the sadhaka must develop yearning in their heart where one no longer wants to remain separate from Him. And when such a link or relation has been made, then the real meaning of the mantra-- 'I am That'-- will strike deep inside one's heart. And by ideating on the mantra with such love one is bound to feel rich, sweet spiritual bliss. That is, in that desirable situation one will get divine realisation when they repeat their mantra.
In that case we can say their mantra has been "awakened". And this unique process of awakening the mantra is known as-- Mantra Ceatanya. All this Baba has explained in Senior Acarya Diary and in other discourses of Ananda Marga spiritual philosophy.
First Baba explains that there should be psychic parallelism between unit and universal, and with that feeling their mantra becomes awakened.
Baba says, "When with the help of one's para'shakti a person coincides his individual rhythmic vibrations with the rhythmic vibrations in the realm of this quinquelemental universe, from that moment onwards his rhythms become vibrated with mantra caetanya. This is the awakening of, or putting life into, a mantra." (SS-10, 'Mantra Caetanya')
Then in His following guideline, Baba outlines many other aspects related with the all important process of mantra caetanya.
Baba says, "Mantra caetanya: Unless the kulakun'd'alinii is raised upwards in the process of spiritual practice, repetition of mantra becomes meaningless...Mantra caetanya literally means to imbibe the proper spirit of a mantra. If a mantra is repeated with the understanding of the inner spirit, mantra caetanya will be an easier task. To repeat the mantra without understanding its spirit is a waste of time." (SS-8)
As Baba tells us, repetition of the mantra in the proper spirit of the term is everything. That is mantra caetanya. And devoid of that inner feeling, the repetition of one's mantra is "a waste of time".
Hence mantra caetanya is one indispensable link on the path of sadhana.
Here below Baba describes further what happens if our mantra japa-- repetition of the mantra-- is done with proper feeling, i.e. with mantra caetanya. Then a sentient bhava gives rise in one's entire existence.
Baba says, "When the mental flow of a spiritual aspirant moves along the introversal phase of Macrocosmic meditation, one's animative force, having the potentiality of divinity itself, rises above all tendencies--all sam'ska'ras-- and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), roma'inca (horripilation), vaevarn'a (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), vilun't'hana (rolling), kroshana (weeping), hum'ka'ra (roaring), la'la'sra'va (salivating), jrmbhan'a (yawning), loka'peks'a' tya'ga (indifference), at't'aha'sya (bursting into laughter), ghu'rn'ana (whirling), hikka' (hiccoughing), tanumot'ana (relaxation of the physical body) and diirghashva'sa (deep breathing)." (GHC)
By Baba's fathomless grace may each and every sadhaka reach this point in their meditation.
Namaskar,
Karun
Some in our Marga mistakenly think that since they have received a mantra given by Mahasambhuti then automatically their mantra is "awakened". But this is just their misconception. No doubt each and every mantra Baba gives is a Siddha Mantra-- perfect mantra. But the process of mantra caetanya must be carried out on the unit level where one's I-feeling develops a special attachment and love for the inner spirit of one's mantra. So for there to be mantra caetanya there must be a proper feeling in one's heartprior to the repetition of their mantra. Without that the repetition of one's mantra will not produce the desired effect. So mantra caetanya is a process which must occur in the individual sphere-- in the heart of each and every sadhaka.
Actually, in various discourses Baba talks about some of the fundamental phases of sadhana. And surely many are already familiar with these.
(1) First there is the stage of "diipani". This refers to the torch light where the mind is shown the pathway where it has to go. In our Ananda Marga sadhana, this practice of diipani is represented by our shuddhis-- or the process by which we withdraw the mind from external phenomena and bring it inside to a particular point. This essential technique of guiding the mind is diipani.
(2) Then there is the process of Mantra Caetanya as outlined above.
(3) Thereafter one may begin their mantra japa or repetition of the mantra.
Baba says, "You must know that both diipanii and mantra caetanya must precede the repetition of a mantra. 'One cannot see even the most valuable objects in a dark room. Similarly, a valuable mantra cannot be used properly without the help of diipanii' [and mantra caetanya]." ('Tantra & Sadhana')
By Baba's divine grace when we move along the initial steps of sadhana-- diipani & mantra caetanya-- then we begin to feel the infinte magnitude of His ever-flowing love.
Baba says, "When the aspirant advances a little on the path of sa'dhana' then His grace becomes more and more refulgent. The aspirant's mind is perfused with feeling of love. The waves of bliss start stirring up his mind. His voice is choked by the influx of emotions and through lips zealous with sentiment, through the tilting body and tearful eyes, one and only one soundless voice recites. It recites the feeling of solitary self-surrender to Him, of complete dependence on Him -- 'Brahmakrpa'hi Kevalam'." (SS-1, last page)
To: AM-GLOBAL
From: "K Lingappa"
Subject: Awakening the Mantra
Baba
PS Intro: Here the devotee is immersed in His divine love and he is thinking to himself in the following way.
"A'ma'y d'a'k diye ja'y kon aja'na'y, kii snigdhata'r bha's'a'..." (PS 2343)
Purport:
Which unknown Divine Entity is calling me in my heart. What a sweetness is saturating His voice which intoxicates my heart with divine love. That Divine Entity is coming with His sweet and attractive form & with His infinite rhythm and melody.
I was hoping that I will get Him and also that I will go on doing His task. With His inspiration and grace, I will go on moving forward forgetting the pain and pleasure of this material world.
In the deep corner of my mind & in the sacred place of my heart which holds all my inner desires and ideation, I only long for You. O' Lord, please come in my mental lotus and fill it with Your color. Baba, please come...
== AWAKENING THE MANTRA ==
Namaskar,
The practice of meditation is one common factor in the life of each and every A'nanda Ma'rgii. Sadhana is a basic element or practice of our human existence. This we all know.
At the same time in various places-- such as in Senior Acarya Diary-- Baba explains more deeply about certain aspects of meditation. And in such places, Baba describes the important steps which must be taken before one can successfully repeat one's mantra.
One of these "steps" is the special and unqiue process of Mantra Caetanya. With the guidance of some top sadhakas in our Marga, the following points have been presented for your review about the significance of Mantra Caetanya.
MEANING OF MANTRA
Of course we have all heard Baba speak about the great importance of our Ista Mantra:
Manana't ta'rayet yastu sah mantrah
parikiirttitah
Baba says, "The process which, when repeated again and again in the mind, brings emancipation, is called a mantra." (AV-15)
So the repetition of our mantra leads us to the culminating point of human life: Divine realisation & moksa.
But repeating that mantra in parrot-like fashion will not get us anywhere. This Baba also tells us.
So to reach to that point where one can properly repeat the mantra, we should all familiarise ourselves again and again with some of key steps necessary, including Mantra Caetanya.
"AWAKENING" THE MANTRA-- MANTRA CAETANYA
While each and every person receives a mantra at the time of initiation, that mantra does not start truly functioning in the individual sphere until one starts practicing it sincerely.
And one prerequisite is that first one must understand the meaning of the mantra. Without knowing the meaning, the repetition of the mantra will not produce the desired effect.
For example each and every person familiar with the English language knows the meaning of the word, 'lemon'. So when they say that term 'lemon' and think about its sour, lemony quality, then it will produce a particular effect-- saliva will be secreted in the mouth.
But if one person who is not at all familiar with English and just starts mindlessly repeating the word 'lemon' without understanding its meaning at all, then that will not bring any result. No saliva will be produced.
Similarly with one's mantra, knowing the meaning is one key point. And not just the literal meaning, but heartfelt understanding of that term, that mantra. Otherwise one will not taste that spiritual nectar associated with their mantra.
For example in Ananda Vacana'mrtam Baba openly tells us that the meaning of one of the Ista Mantra's is: 'I am That'. But mere grammatical or superficial understanding of that phrase will not bring divine realisation.
To progress along the path of sadhana, one must cultivate a deep link with Parama Purusa. Baba explains that the sadhaka must develop yearning in their heart where one no longer wants to remain separate from Him. And when such a link or relation has been made, then the real meaning of the mantra-- 'I am That'-- will strike deep inside one's heart. And by ideating on the mantra with such love one is bound to feel rich, sweet spiritual bliss. That is, in that desirable situation one will get divine realisation when they repeat their mantra.
In that case we can say their mantra has been "awakened". And this unique process of awakening the mantra is known as-- Mantra Ceatanya. All this Baba has explained in Senior Acarya Diary and in other discourses of Ananda Marga spiritual philosophy.
A FEW OF BABA'S TEACHINGS ON MANTRA CAETANYA
First Baba explains that there should be psychic parallelism between unit and universal, and with that feeling their mantra becomes awakened.
Baba says, "When with the help of one's para'shakti a person coincides his individual rhythmic vibrations with the rhythmic vibrations in the realm of this quinquelemental universe, from that moment onwards his rhythms become vibrated with mantra caetanya. This is the awakening of, or putting life into, a mantra." (SS-10, 'Mantra Caetanya')
Then in His following guideline, Baba outlines many other aspects related with the all important process of mantra caetanya.
Baba says, "Mantra caetanya: Unless the kulakun'd'alinii is raised upwards in the process of spiritual practice, repetition of mantra becomes meaningless...Mantra caetanya literally means to imbibe the proper spirit of a mantra. If a mantra is repeated with the understanding of the inner spirit, mantra caetanya will be an easier task. To repeat the mantra without understanding its spirit is a waste of time." (SS-8)
As Baba tells us, repetition of the mantra in the proper spirit of the term is everything. That is mantra caetanya. And devoid of that inner feeling, the repetition of one's mantra is "a waste of time".
Hence mantra caetanya is one indispensable link on the path of sadhana.
SUCCESSFUL REPETITION OF THE MANTRA
Here below Baba describes further what happens if our mantra japa-- repetition of the mantra-- is done with proper feeling, i.e. with mantra caetanya. Then a sentient bhava gives rise in one's entire existence.
Baba says, "When the mental flow of a spiritual aspirant moves along the introversal phase of Macrocosmic meditation, one's animative force, having the potentiality of divinity itself, rises above all tendencies--all sam'ska'ras-- and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), roma'inca (horripilation), vaevarn'a (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), vilun't'hana (rolling), kroshana (weeping), hum'ka'ra (roaring), la'la'sra'va (salivating), jrmbhan'a (yawning), loka'peks'a' tya'ga (indifference), at't'aha'sya (bursting into laughter), ghu'rn'ana (whirling), hikka' (hiccoughing), tanumot'ana (relaxation of the physical body) and diirghashva'sa (deep breathing)." (GHC)
By Baba's fathomless grace may each and every sadhaka reach this point in their meditation.
Namaskar,
Karun
Note 1: COMMON MISCONCEPTION ABOUT MANTRA
CAETANYA
Some in our Marga mistakenly think that since they have received a mantra given by Mahasambhuti then automatically their mantra is "awakened". But this is just their misconception. No doubt each and every mantra Baba gives is a Siddha Mantra-- perfect mantra. But the process of mantra caetanya must be carried out on the unit level where one's I-feeling develops a special attachment and love for the inner spirit of one's mantra. So for there to be mantra caetanya there must be a proper feeling in one's heartprior to the repetition of their mantra. Without that the repetition of one's mantra will not produce the desired effect. So mantra caetanya is a process which must occur in the individual sphere-- in the heart of each and every sadhaka.
Note 2: STEPS FOR SUCCESSFUL MEDITATION
Actually, in various discourses Baba talks about some of the fundamental phases of sadhana. And surely many are already familiar with these.
(1) First there is the stage of "diipani". This refers to the torch light where the mind is shown the pathway where it has to go. In our Ananda Marga sadhana, this practice of diipani is represented by our shuddhis-- or the process by which we withdraw the mind from external phenomena and bring it inside to a particular point. This essential technique of guiding the mind is diipani.
(2) Then there is the process of Mantra Caetanya as outlined above.
(3) Thereafter one may begin their mantra japa or repetition of the mantra.
Baba says, "You must know that both diipanii and mantra caetanya must precede the repetition of a mantra. 'One cannot see even the most valuable objects in a dark room. Similarly, a valuable mantra cannot be used properly without the help of diipanii' [and mantra caetanya]." ('Tantra & Sadhana')
Note 3: BABA'S FATHOMLESS GRACE AND BLESSING
By Baba's divine grace when we move along the initial steps of sadhana-- diipani & mantra caetanya-- then we begin to feel the infinte magnitude of His ever-flowing love.
Baba says, "When the aspirant advances a little on the path of sa'dhana' then His grace becomes more and more refulgent. The aspirant's mind is perfused with feeling of love. The waves of bliss start stirring up his mind. His voice is choked by the influx of emotions and through lips zealous with sentiment, through the tilting body and tearful eyes, one and only one soundless voice recites. It recites the feeling of solitary self-surrender to Him, of complete dependence on Him -- 'Brahmakrpa'hi Kevalam'." (SS-1, last page)
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Human Life is For Sadhana
Baba says, "So humans were created only to do sadhana and attain emancipation. Those who do not do sadhana for their mukti (emancipation) even though they were created for this purpose, go against the wishes of the Supreme Entity. They defeat the very purpose of the creation of human beings." (AMEP, '98, p.62)
Human Life is For Sadhana
Baba says, "So humans were created only to do sadhana and attain emancipation. Those who do not do sadhana for their mukti (emancipation) even though they were created for this purpose, go against the wishes of the Supreme Entity. They defeat the very purpose of the creation of human beings." (AMEP, '98, p.62)
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