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In Tibet, many Buddhists carve mantras into rocks as a form of meditation.

Mantras written on a rock near Namche Bazaar Nepal

A mantra (Devanāgarī: मन्त्र; Tib.སྔགས་ ngak; Wyl. sngags) ^[1] is a sound, syllable, word, or group of words that is considered capable of "creating transformation" (cf. spiritual transformation).^[2] Its use and type varies according to the school and philosophy associated with the mantra.^[3]

Mantras (Devanāgarī मन्त्र) originated in the Vedic tradition of India, becoming an essential part of the Hindu tradition and a customary practice within Buddhism, Sikhism, and Jainism.

The Om syllable (Believed to be the "Sound of the Universe") is considered a mantra in its own right in Vedanta mysticism.

In the context of the Vedas, the term mantra refers to the entire portion which contains the texts called Rig, Yajur or Sama, that is, the metrical part as opposed to the prose Brahmana commentary. With the transition from ritualistic Vedic traditions to mystical and egalitarian Hindu schools of Yoga, Vedanta, Tantra and Bhakti, the orthodox attitude of the elite nature of mantra knowledge gave way to spiritual interpretations of mantras as a translation of the human will or desire into a form of action.

For the authors of the Hindu scriptures of the Upanishads, the syllable Om, itself constituting a mantra, represents Brahman, the godhead, as well as the whole of creation. Kūkai suggests that all sounds are the voice of the Dharmakaya Buddha — i.e. as in Hindu Upanishadic and Yogic thought, these sounds are manifestations of ultimate reality, in the sense of sound symbolism postulating that the vocal sounds of the mantra have inherent meaning independent of the understanding of the person uttering them.

Nevertheless, such understanding of what a mantra may symbolize or how it may function differs throughout the various traditions and also depends on the context in which it is written or sounded. In some instances there are multiple layers of symbolism associated with each sound, many of which are specific to particular schools of thought. For an example of such see the syllable: Om which is central to both Hindu and Buddhist traditions.

While Hindu tantra eventually came to see the letters as well as the sounds as representatives of the divine, the shift toward writing occurred when Buddhism traveled to China. Although China lacked a unifying, ecclesiastic language like Sanskrit, China achieved its cultural unity through a written language with characters that were flexible in pronunciation but more precise in meaning. The Chinese prized written language much more highly than did the Indian Buddhist missionaries, and the writing of mantras became a spiritual practice in its own right. So that whereas Brahmins had been very strict on correct pronunciation, the Chinese, and indeed other Far-Eastern Buddhists were less concerned with this than correctly writing something down. The practice of writing mantras, and copying texts as a spiritual practice, became very refined in Japan, and the writing in the Siddham script in which the Sanskrit of many Buddhist Sutras were written is only really seen in Japan nowadays. However, written mantra-repetition in Hindu practices, with Sanskrit in any number of scripts, is well-known to many sects in India as well.

Khanna (2003: p. 21) links mantras and yantras to thoughtforms:

Mantras, the Sanskrit syllables inscribed on yantras, are essentially 'thought forms' representing divinities or cosmic powers, which exert their influence by means of sound-vibrations.^[4]

Etymology[link]

The Sanskrit word mantra- (m.; also n. mantram) consists of the root man- "to think" (also in manas "mind") and the suffix -tra, designating tools or instruments, hence a literal translation would be "instrument of thought".^[5][6]

An Indo-Iranian *mantra is also preserved in Avestan manthra, effectively meaning "word" but with far-reaching implications: Manthras are inherently "true" (aša), and the proper recitation of them brings about (realizes) what is inherently true in them. It may then be said that manthras are both an expression of being and "right working" and the recitation of them is crucial to the maintenance of order and being. (See also: Avestan aša- and Vedic ṛtá-).

Indo-Iranian *sātyas mantras (Yasna 31.6: haiθīm mathrem) thus "does not simply mean 'true Word' but formulated thought which is in conformity with the reality' or 'poetic (religious) formula with inherent fulfillment (realization).'"^[7]

Latin word Mentor (also in its usage in English and other languages) is a cognate (cf. Mens sana in corpore sano = Healthy mind in a healthy body), as is the root preserved in most Slavonic languages as Mądr-/Mudr-, for wisdom and Sage, cf. Russian Mudrec.^{[citation needed][8]}

The Chinese translation is zhenyan 眞言, 真言, literally "true words", the Japanese on'yomi reading of the Chinese being shingon (which is also used as the proper name for the prominent esoteric Shingon sect).

Mantra in Hinduism[link]

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2010)

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Mantras were originally conceived in the Vedas. Most mantras follow the written pattern of two line "shlokas" although they are often found in single line or even single word form.

The most basic mantra is Om, which in Hinduism is known as the "pranava mantra," the source of all mantras. The Hindu philosophy behind this is the idea of nama-rupa (mind-body), which supposes that all things, ideas or entities in existence, within the phenomenological cosmos, have name and form of some sort. The most basic name and form is the primordial vibration of Om, as it is the first manifested nama-rupa of Brahman, the unmanifest reality/unreality. Essentially, before existence and beyond existence is only One reality, Brahma, and the first manifestation of Brahma in existence is Om. For this reason, Om is considered to be the most fundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual Gods or principles, the most fundamental mantras, like 'Om,' the 'Shanti Mantra,' the 'Gayatri Mantra' and others all ultimately focus on the One reality.

In the Hindu tantra the universe is sound. The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world. The purest vibrations are the var.na, the imperishable letters which are revealed to us, imperfectly as the audible sounds and visible forms.

Var.nas are the atoms of sound. A complex symbolic association was built up between letters and the elements, gods, signs of the zodiac, parts of the body – letters became rich in these associations. For example in the Aitrareya-aranya-Upanishad we find:

The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent fire, the sibilants air, the vowels the sun? The mute consonants represent the eye, the sibilants the ear, the vowels the mind.^{[citation needed]}

In effect each letter became a mantra and the language of the Vedas, Sanskrit, corresponds profoundly to the nature of things. Thus the Vedas come to represent reality itself. The seed syllable Om represents the underlying unity of reality, which is Brahman.

There are several forms of Mantra:^{[citation needed]}

• Bhajan: spiritual songs.
• Kirtan: repetition of God's name in songs.
• Prayer: a way of communing with God.
• Healing mantra
• Guru mantra: the first initiation (Diksha) given by the master to the disciple.
• Bija mantra: a bija mantra represents the essence of a mantra (e.g. Om).

Mantra japa[link]

Mantra japa was a concept of the Vedic sages that incorporates mantras as one of the main forms of puja, or worship, whose ultimate end is seen as moksha/liberation. Essentially, mantra japa means repetition of mantra,^[9] and it has become an established practice of all Hindu streams, from the various Yoga to Tantra. It involves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples of three), the most popular being 108. For this reason, Hindu malas (bead necklaces) developed, containing 108 beads and a head bead (sometimes referred to as the 'meru', or 'guru' bead). The devotee performing japa using his/her fingers counts each bead as he/she repeats the chosen mantra. Having reached 108 repetitions, if he/she wishes to continue another cycle of mantras, the devotee must turn the mala around without crossing the head bead and repeat.

To attain single-pointedness of mind, repetition of mantra's can be done in the following ways:^[10]

• Mantra Yoga (chanting)
• Japa Yoga:
  • Vaikhari Japa (speaking)
  • Upamsu Japa (whispering or humming)
  • Manasika Japa (mental repetition)
  • Likhita Japa (writing)

It is said that through japa the devotee attains one-pointedness, or extreme focus, on the chosen deity or principal idea of the mantra. The vibrations and sounds of the mantra are considered extremely important, and thus reverberations of the sound are supposed to awaken the Kundalini^[11] or spiritual life force and even stimulate chakras according to many Hindu schools of thought.^[12]

Any shloka from holy Hindu texts like the Vedas, Upanishads, Bhagavad Gita, Yoga Sutra, even the Mahabharata, Ramayana, Durga saptashati or Chandi are considered powerful enough to be repeated to great effect, and have therefore the status of mantra.

Some very common mantras, called Nama japa, are formed by taking a deity's name and saluting it thus: "Om Namah (name of deity)" (meaning "I honor/salute...") or "Om Jai (name of deity)" (meaning "Hail..."). There are several other such permutations, including:

• Om Namah Shivaya or Om Namo Bhagavate Rudraya Namah (Om and salutations to Lord Shiva)
• Om Namo Narayanaya or Om Namo Bhagavate Vasudevãya (Om and salutations to God Vishnu)
• Om Shri Ganeshaya Namah (Om and salutations to Shri Ganesha)
• Om Kalikayai Namah (Om and salutations to Kali)
• Om Sri Maha Kalikayai Namah (the basic Kali mantra above is strengthened with the words Sri [an expression of great respect] and Maha [great]. It has been said that this mantra is rarely given to anyone because it is so intense.)^[13]
• Om Hrim Chandikãyai Namah (Om and salutations to Chandika)
• Om Radha Krishnaya Namaha (a mantra to Radha, said to promote love in a relationship)^[14]
• Om Namo Venkateshaya (Om and salutations to Lord Venkateswara)

Repeating an entire mantric text, such as the Durga Saptashati, in its entirety is called patha.

The use of Mantras is described in various texts which constitute Mantra Shastra (shastra, sastra: law-book, rule or treatise^[15]).

Some of the major books which are used as reference for Mantra Shastra are

• Parasurama Kalpa Sutra
• Sharada Tilakam
• Lakshmi Tantra
• Prapanchasara

Some Hindu and Jain mantras[link]

Gayatri[link]

The Gayatri mantra is considered one of the most universal of all Hindu mantras, invoking the universal Brahman as the principle of knowledge and the illumination of the primordial Sun.

<poem> ॐ भूर्भुवस्व: | तत्सवितुर्वरेण्यम् | भर्गो देवस्य धीमहि | धियो यो न: प्रचोदयात् Om Bhūr Bhuva Svaha (Om) Tat Savitur Varenyam Bhargo Devasya Dhīmahi Dhiyo Yo Nahah Prachodayāt, (Om)^[16] </poem>

Lead me from ignorance to truth[link]

<poem> ॐ असतोमा सद्गमय । तमसोमा ज्योतिर् गमय । मृत्योर्मामृतं गमय ॥ ॐ शान्ति शान्ति शान्तिः ।। Oṁ asato mā sad gamaya Tamaso mā jyotir gamaya mṛtyor mā amṛtaṁ gamaya Oṁ śānti śānti śāntiḥ (Bṛhadāraṇyaka Upaniṣad 1.3.28) From ignorance, lead me to truth; From darkness, lead me to light; From death, lead me to immortality Om peace, peace, peace </poem>

Navkar[link]

The Navkar Mantra is the supreme Jain mantra and the fundamental prayer in Jainism which can be recited at any time of the day. While praying by reciting this mantra, the devotee bows with respect to Arihantas, Siddhas, spiritual leaders (Acharyas), teachers (Upadyayas) and all the monks. This worships the virtues of all the supreme spiritual people instead of just worshipping one particular person. It is important to note that the Navkar Mantra does not mention the names of even Tirthankaras and Siddhas. At the time of recitation, a Jain devotee remembers their virtues and tries to emulate them. In this mantra Jains bow down to these supreme spiritual personalities, and therefore, it is also called Namokar Mantra.

Namo Arihantânam	I bow to the Arihantâs (Prophets).
Namo Siddhânam	I bow to the Siddhâs (Liberated Souls).
Namo Âyariyânam	I bow to the Âchâryas (Preceptors or Spiritual Leaders).
Namo Uvajjhâyanam	I bow to the Upadhyâya (Teachers).
Namo Loe Savva Sahûnam	I bow to all the Sadhûs (Saints).
Eso Panch Namokkaro, Savva Pâvappanâsano, Mangalanam Cha Savvesim, Padhamam Havai Mangalam.	This fivefold bow (mantra) destroys all sins and obstacles and of all auspicious mantras, is the first and foremost one.

Shanti mantra[link]

<poem> Oṁ Sahanā vavatu sahanau bhunaktu Sahavīryam karavāvahai Tejasvi nāvadhītamastu Mā vidviṣāvahai Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ. Om! Let the Studies that we together undertake be effulgent; Let there be no Animosity amongst us; OM. Peace, Peace, Peace. (Recited before the commencement of one's education)

– Blackkrishna Yajurveda Taittiriya Upanishad 2.2.2

</poem>

iast

Universal Prayer[link]

<poem> सर्वेषां स्वस्ति भवतु । सर्वेषां शान्तिर्भवतु । सर्वेषां पूर्नं भवतु । सर्वेषां मड्गलं भवतु ॥ Sarveśām Svastir Bhavatu Sarveśām Sāntir Bhavatu Sarveśām Pūrnam Bhavatu Sarveśām Mangalam Bhavatu May good befall all, May there be peace for all May all be fit for perfection, May all experience that which is auspicious. सर्वे भवन्तु सुखिनः। सर्वे सन्तु निरामयाः। सर्वे भद्राणि पश्यन्तु। मा कश्चित् दुःख भाग्भवेत्॥ Sarve bhavantu sukhinaḥ Sarve santu nirāmayāḥ Sarve bhadrāṇi paśyantu Mā kaścit duḥkha bhāgbhavet Om, May all be happy. May all be healthy. May we all experience what is good and let no one suffer. </poem>

Dhyan Mantra[link]

Hari om tatsat Jai Gurudatt

This is a mantra of Bhagvan Dattatreya. Chanting or Japa of this mantra leds sadhaks to Meditation without doing any yogic process. This technique is known as ' Spontaneous Meditation', which can give experience of mental peace and happiness, and spiritual development to sadhaks.

Additional Hindu mantras[link]

• Om Lingadevaya Namaha
• Om Shri Guru Basava Lingaya Namaha
• Tryambakam
• Om Namah Shivaya
• Sūrya namaskāra
• So'ham (I am He or I am That)^[17]
• Ram Nam
• Tat Twam Asi (That Thou Art)^[17]
• Aham Brahma Asmi (I Am Brahman)^[17]
• Swaminarayan Mantra (Important within the Swaminarayan faith of Hinduism)
• Chandi Navakshari Mantra
• Bala Tripura Sundari Mantra
• Santhana Gopala Mantra
• Sudharshana Mantra
• Panchadashakshari Mantra
• Shodashi Mantra
• Medha Dakshinamoorthy Mantra
• Guru Taraka Mantra

Vishnu mantras[link]

Some famous Vaishnava mantras are:

• Om Namo Narayanaya
• Om Namo Bhagavate Vasudevaya
• Om Sri Ram Jai Ram Jai Jai Ram
• Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare
• Om Sri Krishnaya Govindaya Gopijana Vallabhaya Namaha

Neo-Hindu new religious movements[link]

The Transcendental Meditation technique, also known as 'TM', uses mantras that are assigned to the practitioner to be used as sound only, without connection to any meaning or idea.^[18]

The spiritual exercises of Surat Shabda Yoga include simran (repetition, particularly silent repetition of a mantra given at initiation), dhyan (concentration, viewing, or contemplation, particularly on the Inner Master), and bhajan (listening to the inner sounds of the Shabda or the Shabda Master).

Repetition of a "mantram" (e.g., mantra) or holy mane is Point 2 in the eight-point Passage Meditation program taught by Eknath Easwaran, who recommended using a mantram drawn from a faith tradition, east or west. The mantram is to be used frequently throughout the day, at opportune moments.^[19] This method of mantram repetition, and the larger program, was developed for use in any major faith tradition, or outside all traditions.^[20] Easwaran's method of mantram repetition has been the subject of scientific research at the San Diego Veterans Administration, which has suggested health benefits that include managing stress and reducing symptoms of PTSD.^[21][22]

Agnicayana yajna ritual[link]

Replica of the altar and utensils used during Athirathram

The Atiratra Agnicayana "the building up of the fireplace performed over-night") or Athirathram; the piling of the altar of Agni is a twelve day Śrauta yajna ritual of the Vedic religion, the predecessor of modern day Hinduism which is considered to be the greatest ritual as per the Vedic ritual hierarchy.^[23] It is also the world's oldest surviving ritual.^[24] Its mantras and theological explanations in the Brahmana texts are first attested in the Yajurveda Samhitas (Taittiriya, Kathaka; Vajasaneyi). The practice of this ritual was generally discontinued among Brahmins by the late Vedic period, during the rise of Jainism and Buddhism in India. Nevertheless, a continuous, unbroken 3,000 year tradition has been found to exist among a few Nambudiri Brahmin families in Kerala, South India.

Mantra in Buddhism[link]

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2008)

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Mantra in non-esoteric Buddhism[link]

In Buddhism in China and Vietnam, ten small mantras^{[25][26][27][28][29][30][31]} were finalized by the monk Yulin (玉琳國師), a teacher of the Shunzhi Emperor for monks, nuns, and laity to chant in the morning.

Along with the ten mantras, the Great Compassion Mantra, the Shurangama Mantra of the Shurangama, Heart Sutra and various forms of nianfo are also chanted.^[32][33]

The Shurangama Mantra may be the longest mantra.

There are Thai buddhist amulet katha.^[34]

Mantra in Shingon Buddhism[link]

Kūkai (774-835), a noted Buddhist monk, 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 Heart Sutra. The term "shingon" (lit. true word) is the Japanese pronunciation of the Chinese term for mantra, chen yen.

The word dharani derives from a Sanskrit root dh.r which means to hold or maintain. Ryuichi Abe suggests that it is generally understood as a mnemonic device which encapsulates the meaning of a section or chapter of a sutra. Dharanis are also considered to protect the one who chants them from malign influences and calamities.

The term mantra is traditionally said to be derived from two roots: man, to think; and the action-oriented 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. In daily living, many thought the pronunciation of the mantra was not important to take its effect and the expected effect may not happen because of fixed karma (定業), or because there appears a better way to solve the situation.