Mantra Movie 5 Full Movie English Sub Download
Sam Eich
A mantra (Pali: mantra) or mantram (Devanagari: मन्त्रम्)[1] is a sacred utterance, a numinous sound, a syllable, word or phonemes, or group of words (most often in an Indic language like Sanskrit) believed by practitioners to have religious, magical or spiritual powers.[2][3] Some mantras have a syntactic structure and literal meaning, while others do not.[2][4]
ꣽ, ॐ (Aum, Om) serves as an important mantra in various Indian religions, specifically it is an example of a seed syllable mantra (bijamantra). It is believed to be the first sound in Hinduism and as the sonic essence of the absolute divine reality. Longer mantras are phrases with several syllables, names and words, which may have spiritual interpretations such as a name of a deity, a longing for truth, reality, light, immortality, peace, love, knowledge, and action.[2][5] Examples of longer mantras include the Gayatri Mantra, the Hare Krishna mantra, Om Namah Shivaya, the Mani mantra, the Mantra of Light, the Namokar Mantra and the Mūl Mantar. Mantras without any actual linguistic meaning are still considered to be musically uplifting and spiritually meaningful.[6]
The use, structure, function, importance, and types of mantras vary according to the school and philosophy of Jainism, Buddhism, Hinduism, and Sikhism.[3][7] A common practice is japa, the meditative repetition of a mantra, usually with the aid of a mala (prayer beads). Mantras serve a central role in the Indian tantric traditions, which developed elaborate yogic methods which make use of mantras.[6][8] In tantric religions (often called "mantra paths", Sanskrit: Mantranāya or Mantramarga), mantric methods are considered to be the most effective path. Ritual initiation (abhiseka) into a specific mantra and its associated deity is often a requirement for reciting certain mantras in these traditions. However, in some religious traditions, initiation is not always required for certain mantras, which are open to all.[9][5]
The word mantra is also used in English to refer to something that is said frequently and is deliberately repeated over and over and thus possibly becomes boring by dint of too much repetition.
The earliest mention of mantras are found in the Vedas of ancient India and the Avesta of ancient Iran.[10] Both Sanskrit mántra and the equivalent Avestan mąθra go back to the common Proto-Indo-Iranian *mantram, consisting of the Indo-European *men "to think" and the instrumental suffix *trom.[11][12][13][14][15]Due to the linguistic and functional similarities, they must go back to the common Indo-Iranian period, commonly dated to around 2000 BCE.[16][17]
According to Bernfried Schlerath, the concept of sātyas mantras is found in Indo-Iranian Yasna 31.6 and the Rigveda, where it is considered structured thought in conformity with the reality or poetic (religious) formulas associated with inherent fulfillment.[20]
Renou has defined mantra as a thought.[22] Mantras are structured formulae of thoughts, claims Silburn.[23] Farquhar concludes that mantras are a religious thought, prayer, sacred utterance, but also believed to be a spell or weapon of supernatural power.[24] Zimmer defines mantra as a verbal instrument to produce something in one's mind.[25] Bharati defines mantra, in the context of the Tantric school of Hinduism, to be a combination of mixed genuine and quasi-morphemes arranged in conventional patterns, based on codified esoteric traditions, passed on from a guru to a disciple through prescribed initiation.[26]
Jan Gonda, a widely cited scholar on Indian mantras,[27] defines mantra as general name for the verses, formulas or sequence of words in prose which contain praise, are believed to have religious, magical or spiritual efficiency, which are meditated upon, recited, muttered or sung in a ritual, and which are collected in the methodically arranged ancient texts of Hinduism.[28] There is no universally applicable uniform definition of mantra because mantras are used in different religions, and within each religion in different schools of philosophy. In some schools of Hinduism for example, suggests Gonda, a mantra is sakti (power) to the devotee in the form of formulated and expressed thought.[2] Staal clarifies that mantras are not rituals, they are what is recited or chanted during a ritual.[6]
In Oxford Living Dictionary mantra is defined as a word or sound repeated to aid concentration in meditation.[30] Cambridge Dictionary provides two different definitions.[31] The first refers to Hinduism and Buddhism: a word or sound that is believed to have a special spiritual power. The second definition is more general: a word or phrase that is often repeated and expresses a particularly strong belief. For instance, a football team can choose individual words as their own "mantra."
There is a long history of scholarly disagreement on the meaning of mantras and whether they are instruments of mind, as implied by the etymological origin of the word mantra. One school suggests mantras are mostly meaningless sound constructs, while the other holds them to be mostly meaningful linguistic instruments of mind.[5] Both schools agree that mantras have melody and a well designed mathematical precision in their construction and that their influence on the reciter and listener is similar to that is observed in people around the world listening to their beloved music that is devoid of words.[2][6]
Staal[6] presents a non-linguistic view of mantras. He suggests that verse mantras are metered and harmonized to mathematical precision (for example, in the viharanam technique), which resonate, but a lot of them are a hodgepodge of meaningless constructs such as are found in folk music around the world. Staal cautions that there are many mantras that can be translated and do have spiritual meaning and philosophical themes central to Hinduism, but that does not mean all mantras have a literal meaning. He further notes that even when mantras do not have a literal meaning, they do set a tone and ambiance in the ritual as they are recited, and thus have a straightforward and uncontroversial ritualistic meaning.[6] The sounds may lack literal meaning, but they can have an effect. He compares mantras to bird songs, that have the power to communicate, yet do not have a literal meaning.[32] On that saman category of Hindu mantras, which Staal described as resembling the arias of Bach's oratorios and other European classics, he notes that these mantras have musical structure, but they almost always are completely different from anything in the syntax of natural languages. Mantras are literally meaningless, yet musically meaningful to Staal.[33] The saman chant mantras were transmitted from one Hindu generation to next verbally for over 1000 years but never written, a feat, suggests Staal, that was made possible by the strict mathematical principles used in constructing the mantras. These saman chant mantras are also mostly meaningless, cannot be literally translated as Sanskrit or any Indian language, but nevertheless are beautiful in their resonant themes, variations, inversions, and distribution.[6] They draw the devotee in. Staal is not the first person to view Hindu mantras in this manner. The ancient Hindu Vedic ritualist Kautsa was one of the earliest scholars to note that mantras are meaningless; their function is phonetic and syntactic, not semantic.[34]
Harvey Alper[35] and others[36] present mantras from the linguistic point view. They admit Staal's observation that many mantras do contain bits and pieces of meaningless jargon, but they question what language or text doesn't. The presence of an abracadabra bit does not necessarily imply the entire work is meaningless. Alper lists numerous mantras that have philosophical themes, moral principles, a call to virtuous life, and even mundane petitions. He suggests that from a set of millions of mantras, the devotee chooses some mantras voluntarily, thus expressing that speaker's intention, and the audience for that mantra is that speaker's chosen spiritual entity. Mantras deploy the language of spiritual expression, they are religious instruments, and that is what matters to the devotee. A mantra creates a feeling in the practicing person. It has an emotive numinous effect, it mesmerizes, it defies expression, and it creates sensations that are by definition private and at the heart of all religions and spiritual phenomena.[2][26][37]
According to Indologist Frits Staal, during the early Vedic period, Vedic poets became fascinated by the inspirational power of poems, metered verses, and music. They referred to them with the root dhi-, which evolved into the dhyana (meditation) of Hinduism, and the language used to start and assist this process manifested as a mantra.[6] By the middle vedic period (1000 BC to 500 BC), mantras were derived from all vedic compositions. They included ṛc (verses from Rigveda for example), sāman (musical chants from the Sāmaveda for example), yajus (a muttered formula from the yajurveda for example), and nigada (a loudly spoken yajus). During the Hindu Epics period and after, mantras multiplied in many ways and diversified to meet the needs and passions of various schools of Hinduism.[38] In the Linga Purana, Mantra is listed as one of the 1,008 names of Lord Shiva.[39]
Numerous ancient mantras are found in the Saṃhitā portion of the Vedas. The Saṃhitās are the most ancient layer of the Vedas, and contain numerous mantras, hymns, prayers, and litanies.[40] The Rigveda Samhita contains about 10552 Mantras, classified into ten books called Mandalas. A Sukta is a group of Mantras.[41] Mantras come in many forms, including ṛc (verses from the Rigveda for example) and sāman (musical chants from the Sāmaveda for example).[2][6]
One function of mantras is to solemnize and ratify rituals.[42] Each mantra, in Vedic rituals, is coupled with an act. According to Apastamba Srauta Sutra, each ritual act is accompanied by one mantra, unless the Sutra explicitly marks that one act corresponds to several mantras. According to Gonda,[43] and others,[44] there is a connection and rationale between a Vedic mantra and each Vedic ritual act that accompanies it. In these cases, the function of mantras was to be an instrument of ritual efficacy for the priest, and a tool of instruction for a ritual act for others.
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