Examples[edit]

A personification of the Gayatri Mantra

Gayatri[edit]
Main article: Gayatri Mantra

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. The mantra is extracted from the 10th verse of Hymn 62 in Book III of the
Rig Veda.[63]
ॐ भूर्भुवस्व: |तत्सवितुर्वरेण्यम् |भर्गो देवस्य धीमहि |धियो यो न: प्रचोदयात्
Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṃ bhargo devasya dhīmahi dhiyo yo naḥ
pracodayāt,[64]
"Let us meditate on that excellent glory of the divine Light (Vivifier, Sun). May he
stimulate our understandings (knowledge, intellectual illumination)."[63]
Pavamana[edit]
Main article: Pavamana Mantra

असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मामृतं गमय ॥ asato mā sad-gamaya, tamaso mā jyotir-gamaya,
mṛtyor-māmṛtaṃ gamaya.
(Bṛhadāraṇyaka Upaniṣad 1.3.28)[65]
"from the unreal lead me to the real, from the dark lead me to the light, from death lead
me to immortality."
Shanti[edit]
Main article: Shanti Mantra

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."
– Taittiriya Upanishad 2.2.2
Other[edit]
Other important Hindu mantras include:
 Om Namah Shivaya, one of the main mantras
in Shaivism
 Om Namo Narayanaya, the principal mantra
of Vaishnavism[66]
 Om Shree Durgayai Namah, one of the principal
mantras in Shaktism and Shaivism dedicated
to Durga
 Hare Krishna Maha Mantra, the most important
mantra in the Bhakti tradition of Chaitanya
Mahaprabhu
 Om Namo Bhagavate Vāsudevāya
 Om Aim Hreem Kleem Chamundayai Vichche, one
of the main mantras in Shaktism and Shaivism
 Om Shree Ram Jai Ram Jai Jai Ram
 Ōm āim hrīm śrīm klīm, principal mantra
in Shaktism
 Om Sarvamangala Mangalye Shive Sarvartha
Sadhike, Sharanye Tryambake Gauri Narayani
Namostute from Devi Mahatmya.
 The various mantras associated with the
yogic Sūryanamaskāra (Sun Salutation) practice
 So'ham (I am He or I am That)
 Aham Brahma Asmi' (I Am Brahman);
 The various mantras used in Sri Vidya tradition
 Dakshinamurthy Gayatri Mantra;
 Chandi Navakshari Mantra;
 Santhana GopalaKrishna Mantra;
 Shoolini Durga Mantra;
 Maha Sudarshana Mantra;
 Maha Ganapathi Mantra; Svayamvara Kala Parvati
Mantra
 32 Names of Durga
(Sanskrit: Durgādvātriḿśatnāmamālā)[67]
In the Shiva Sutras[edit]
Apart from Shiva Sutras, which originated from
Shiva's tandava dance, the Shiva Sutras of
Vasugupta[68] are a collection of seventy-seven
aphorisms that form the foundation of the tradition of
spiritual mysticism known as Kashmir Shaivism. They
are attributed to the sage Vasugupta of the 9th century
C.E. Sambhavopaya (1-1 to 1–22), Saktopaya (2-1 to
2–10) and Anavopaya (3-1 to 3–45) are the main sub-
divisions, three means of achieving God
consciousness, of which the main technique
of Saktopaya is a mantra. But "mantra" in this context
does not mean incantation or muttering of some sacred
formula. The word "mantra" is used here in its
etymological signification.[69] That which saves one by
pondering over the light of Supreme I-consciousness is
a mantra. The divine Supreme I-consciousness is the
dynamo of all the mantras. Deha or body has been
compared to wood, "mantra" has been compared
to arani—a piece of wood used for kindling fire by
friction; prana has been compared to fire. Sikha or
 flame has been compared to atma (Self); ambara or
sky has been compared to Shiva. When prana is
kindled by means of mantra used as arani, fire in the
form of udana arises in susumna, and then just as
flame arises out of kindled fire and gets dissolved in the
sky, so also atma (Self) like a flame having burnt down
the fuel of the body, gets absorbed in Shiva.[70]

Invocation[edit]
For almost every mantra, there are six limbs called Shadanga.[45] These six limbs are: Seer
(Rishi), Deity (Devata), Seed (Beeja), Energy (Shakti), Poetic Meter (chanda), and Lock (Kilaka).
One popular bija (seed) mantra in Mahayana Buddhism is the Sanskrit letter A (see A in
Buddhism). This seed mantra was equated with Mahayana doctrines like Prajñaparamita (the
Perfection of Wisdom), emptiness and non-arising.[80][81] This seed mantra remains in use
in Shingon, Dzogchen and Rinzai Zen. Mahayana Buddhism also adopted the Om mantra, which
is found incorporated into various Mahayana Buddhist mantras (like the popular Om Mani Padme
Hum).
Another early and influential Mahayana "mantra" or dharani is the Arapacana alphabet (of non-
Sanskrit origin, possibly Karosthi) which is used as a contemplative tool in the Long
Prajñāpāramitā sutras.[82][83] The entire alphabet runs:[82]
a ra pa ca na la da ba ḍa ṣa va ta ya ṣṭa ka sa ma ga stha ja śva dha śa kha kṣa sta jña rta ha
bha cha sma hva tsa bha ṭha ṇa pha ska ysa śca ṭa ḍha
In this practice, each letter stood for a specific idea (for example, "a" stands for non-arising
(anutpada), and pa stands for "ultimate truth" (paramārtha).[82] As such, this practice was also a
kind of mnemonic technique (dhāraṇīmukha) which allowed one to remember the key points of
the teaching.[84]
The Mahayana sutras introduced various mantras into Mahayana Buddhism, such as:

 Shakyamuni Buddha's Mantra: Oṃ muni muni mahāmuni śākyamuni svāhā[85]

 Heart sutra mantra (Prajñāpāramitāhṛdaya): Gate gate pāragate pārasaṃgate bodhi svāhā
 The mantra of bodhisattva Mañjuśrī: om arapacana dhīḥ
 Prajñaparamita-devi mantra: Nama ārya prajñā pāramitāyāi svāhā (from The Sutra of
Mañjuśrī's Questions)[86]
 Diamond Sutra mantra (Kumarajiva edition): namo bhagavatīprajñāpāramitāyai oṃ īriti īṣiri
śruta viṣaya viṣaya svāhā[87]
 Medicine Guru mantra (in the Sutra of Medicine Guru): oṃ bhaiṣajye bhaiṣajye
mahābhaiṣajya-samudgate svāhā
 Avalokiteshvara's mantra (the Mani mantra): oṃ maṇi padme hūṃ, first appearing in
the Kāraṇḍavyūhasūtra (4th-5th century CE)
East Asian Buddhism

For almost every mantra, there are six limbs called Shadanga.[45] These six limbs are: Seer
(Rishi), Deity (Devata), Seed (Beeja), Energy (Shakti), Poetic Meter (chanda), and Lock (Kilaka).

Methods[edit]
 Hare Krishna devotees in Amsterdam carrying a poster with
the Hare Krishna Mantra
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 premise that before existence and beyond
existence is only One reality, Brahman, and the first manifestation of Brahman expressed as Om.
For this reason, Om is considered as a foundational idea and reminder, and thus is prefixed and
suffixed to all Hindu prayers. While some mantras may invoke individual gods or principles,
fundamental mantras, like the 'Shanti Mantra, the 'Gayatri Mantra' and others all ultimately focus
on the One reality.
Japa
Main article: Japa

Mantra japa is a practice of repetitively uttering the same mantra[46] for an auspicious number of
times, the most popular being 108, and sometimes just 5, 10, 28 or 1008.[3][47] Japa is found in
personal prayer or meditative efforts of some Hindus, as well during formal puja (group prayers).
Japa is assisted by malas (bead necklaces) containing 108 beads and a head bead (sometimes
referred to as the 'meru', or 'guru' bead); the devotee using his/her fingers to count 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 turns the mala around without crossing the head bead and
repeats the cycle.[48] Japa-yajna is claimed to be most effective if the mantra is repeated silently in
mind (manasah).[47]
According to this school, any shloka from holy Hindu texts like the
Vedas, Upanishads, Bhagavad Gita, Yoga Sutra, even the Mahabharata, Ramayana, Durga
saptashati or Chandi is a mantra, thus can be part of the japa, repeated to achieve a numinous
effect.[49][50][51] The Dharmasāstra claims Gāyatri mantra derived from Rig Veda verse 3.62.10, and
the Purușasūkta mantra from Rig Veda verse 10.90 are most auspicious mantras for japa at
sunrise and sunset; it is claimed to purify the mind and spirit.[3]
Kirtan (chanting)[edit]
Kirtan is a more musical form of mantric practice. It is a common method in the bhakti
traditions, such as Gaudiya Vaishnavism.[52] Kirtan includes call and response forms of chanting
accompanied by various Indian instruments (such as the tabla, mrdanga and harmonium), and it
may also include dancing and theatrical performance.[53][54][55] Kirtan is also common in Sikhism.
Tantric
Tantric Hindu traditions see the universe as sound.[56] 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.
Buhnemann notes that deity mantras are an essential part of Tantric compendia. The tantric
mantras vary in their structure and length. Mala mantras are those mantras which have an
enormous number of syllables. In contrast, bija mantras are one-syllabled, typically ending
in anusvara (a simple nasal sound). These are derived from the name of a deity; for
example, Durga yields dum and Ganesha yields gam. Bija mantras are prefixed and appended to
other mantras, thereby creating complex mantras. In the tantric school, these mantras are
believed to have supernatural powers, and they are transmitted by a preceptor to a disciple in an
initiation ritual.[57] Tantric mantras found a significant audience and adaptations in medieval India,
Southeast Asia and numerous other Asian countries with Buddhism.[58]
Majumdar and other scholars[3][59] suggest mantras are central to the Tantric school, with
numerous functions. From initiating and emancipating a tantric devotee to worshiping manifested
forms of the divine. From enabling heightened sexual energy in the male and the female to
acquiring supernormal psychological and spiritual power. From preventing evil influences to
exorcizing demons, and many others.[60] These claimed functions and other aspects of the tantric
mantra are a subject of controversy among scholars.[61]
Tantra usage is not unique to Hinduism: it is also found in Buddhism both inside and outside
India.[62]

Examples[edit]

A personification of the Gayatri Mantra

Gayatri[edit]
Main article: Gayatri Mantra

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. The mantra is extracted from the 10th verse of Hymn 62 in Book III of the
Rig Veda.[63]
ॐ भूर्भुवस्व: |तत्सवितुर्वरेण्यम् |भर्गो देवस्य धीमहि |धियो यो न: प्रचोदयात्
Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṃ bhargo devasya dhīmahi dhiyo yo naḥ
pracodayāt,[64]
"Let us meditate on that excellent glory of the divine Light (Vivifier, Sun). May he
stimulate our understandings (knowledge, intellectual illumination)."[63]
Pavamana[edit]
Main article: Pavamana Mantra

असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मामृतं गमय ॥ asato mā sad-gamaya, tamaso mā jyotir-gamaya,
mṛtyor-māmṛtaṃ gamaya.
(Bṛhadāraṇyaka Upaniṣad 1.3.28)[65]
"from the unreal lead me to the real, from the dark lead me to the light, from death lead
me to immortality."
Shanti[edit]
Main article: Shanti Mantra
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."
– Taittiriya Upanishad 2.2.2
Other[edit]
Other important Hindu mantras include:

 Om Namah Shivaya, one of the main mantras

in Shaivism
 Om Namo Narayanaya, the principal mantra
of Vaishnavism[66]
 Om Shree Durgayai Namah, one of the principal
mantras in Shaktism and Shaivism dedicated
to Durga
 Hare Krishna Maha Mantra, the most important
mantra in the Bhakti tradition of Chaitanya
Mahaprabhu
 Om Namo Bhagavate Vāsudevāya
 Om Aim Hreem Kleem Chamundayai Vichche, one
of the main mantras in Shaktism and Shaivism
 Om Shree Ram Jai Ram Jai Jai Ram
 Ōm āim hrīm śrīm klīm, principal mantra
in Shaktism
 Om Sarvamangala Mangalye Shive Sarvartha
Sadhike, Sharanye Tryambake Gauri Narayani
Namostute from Devi Mahatmya.
 The various mantras associated with the
yogic Sūryanamaskāra (Sun Salutation) practice
 So'ham (I am He or I am That)
 Aham Brahma Asmi' (I Am Brahman);
 The various mantras used in Sri Vidya tradition
 Dakshinamurthy Gayatri Mantra;
 Chandi Navakshari Mantra;
 Santhana GopalaKrishna Mantra;
 Shoolini Durga Mantra;
 Maha Sudarshana Mantra;
 Maha Ganapathi Mantra; Svayamvara Kala Parvati
Mantra
 32 Names of Durga
(Sanskrit: Durgādvātriḿśatnāmamālā)[67]
In the Shiva Sutras[edit]
Apart from Shiva Sutras, which originated from
Shiva's tandava dance, the Shiva Sutras of
Vasugupta[68] are a collection of seventy-seven
aphorisms that form the foundation of the tradition of
spiritual mysticism known as Kashmir Shaivism. They
are attributed to the sage Vasugupta of the 9th century
C.E. Sambhavopaya (1-1 to 1–22), Saktopaya (2-1 to
2–10) and Anavopaya (3-1 to 3–45) are the main sub-
divisions, three means of achieving God
consciousness, of which the main technique
of Saktopaya is a mantra. But "mantra" in this context
does not mean incantation or muttering of some sacred
formula. The word "mantra" is used here in its
etymological signification.[69] That which saves one by
pondering over the light of Supreme I-consciousness is
a mantra. The divine Supreme I-consciousness is the
dynamo of all the mantras. Deha or body has been
compared to wood, "mantra" has been compared
to arani—a piece of wood used for kindling fire by
friction; prana has been compared to fire. Sikha or
flame has been compared to atma (Self); ambara or
sky has been compared to Shiva. When prana is
kindled by means of mantra used as arani, fire in the
form of udana arises in susumna, and then just as
flame arises out of kindled fire and gets dissolved in the
sky, so also atma (Self) like a flame having burnt down
the fuel of the body, gets absorbed in Shiva.[70]

Buddhism[edit]
Votive plaque with Ye Dharma Hetu at the bottom.
One of the most ancient Buddhist mantras is the
famous Pratītyasamutpāda-gāthā, also known as
the dependent origination dhāraṇī. This phrase is said
to encapsulate the meaning of the Buddha's Teaching.
It was a popular Buddhist verse and was used as a
mantra.[71] This mantra is found inscribed on numerous
ancient Buddhist statues, chaityas, and images.[72][73]
The Sanskrit version of this mantra is:
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato
hyavadat, teṣāṃ ca yo nirodha evaṃvādī
mahāśramaṇaḥ
The phrase can be translated as follows:
Of those phenomena which arise from causes: Those
causes have been taught by the Tathāgata (Buddha),
and their cessation too - thus proclaims the Great
Ascetic.
Theravada[edit]
According to the American Buddhist teacher Jack
Kornfield:[74]
The use of mantra or the repetition of certain phrases in
Pali is a highly common form of meditation in the
Theravada tradition. Simple mantras use repetition of
the Buddha's name, "Buddho", [as "Buddho" is actually
a title rather than a name] or use the "Dhamma", or the
"Sangha", the community, as mantra words. Other used
mantras are directed toward developing loving
kindness. Some mantras direct attention to the process
of change by repeating the Pali phrase that means
"everything changes", while other mantras are used to
develop equanimity with phrases that would be
translated, "let go".
In contemporary Theravada practice, mantra practice is
often combined with breathing meditation, so that one
recites a mantra simultaneously with in-breath and out-
breath to help develop tranquility and concentration.
Mantra meditation is especially popular among lay
people. Like other basic concentration exercises, it can
be used simply to the mind, or it can be the basis for an
insight practice where the mantra becomes the focus of
observation of how life unfolds, or an aid in
surrendering and letting go."[75]
The "Buddho" mantra is widespread in the Thai Forest
Tradition and was taught by Ajahn Chah and his
students.[76] Another popular mantra in Thai
Buddhism is Samma-Araham, referring to the Buddha
who has 'perfectly' (samma) attained 'perfection in the
Buddhist sense' (araham), used in Dhammakaya
meditation.[77][78]
In the Tantric Theravada tradition of Southeast Asia,
mantras are central to their method of meditation.
Popular mantras in this tradition include Namo
Buddhaya ("Homage to the Buddha")
and Araham ("Worthy One"). There
are Thai Buddhist amulet katha: that is, mantras to be
recited while holding an amulet.[79]

Mahayana Buddhism[edit]

Letter A
in Siddham script, the seed mantra of Prajñaparamita in
Mahayana Buddhism
A stone inscription of the Buddhist "Uṣṇīṣa Vijaya
Dhāraṇī" in Siddhaṃ script at Asakusa Temple in Tokyo.
The use of mantras became very popular with the rise
of Mahayana Buddhism. Many Mahayana
sutras contain mantras, bijamantras ("seed"
mantras), dharanis and other similar phrases which
were chanted or used in meditation.
According to Edward Conze, Buddhists initially used
mantras as protective spells like the Ratana
Sutta for apotropaic reasons. Even at this early stage,
there was an idea that these spells were somehow
connected with the Dharma in a deep sense. Conze
argues that in Mahayana sutras like the White Lotus
Sutra, and the Lankavatara Sutra, mantras become
more important for spiritual spiritual reasons and their
power increases. For Conze, the final phase of the
development of Buddhist mantras is the tantric phase
of Mantrayana. In this tantric phase, mantras are at the
very center of the path to Buddhahood, acting as a part
of the supreme method of meditation and spiritual
practice.
One popular bija (seed) mantra in Mahayana Buddhism
is the Sanskrit letter A (see A in Buddhism). This seed
mantra was equated with Mahayana doctrines
like Prajñaparamita (the Perfection of
Wisdom), emptiness and non-arising.[80][81] This seed
mantra remains in use
in Shingon, Dzogchen and Rinzai Zen. Mahayana
Buddhism also adopted the Om mantra, which is found
incorporated into various Mahayana Buddhist mantras
(like the popular Om Mani Padme Hum).
Another early and influential Mahayana "mantra"
or dharani is the Arapacana alphabet (of non-Sanskrit
origin, possibly Karosthi) which is used as a
contemplative tool in the Long Prajñāpāramitā sutras.[82]
[83]
The entire alphabet runs:[82]
a ra pa ca na la da ba ḍa ṣa va ta ya ṣṭa ka sa ma ga
stha ja śva dha śa kha kṣa sta jña rta ha bha cha sma
hva tsa bha ṭha ṇa pha ska ysa śca ṭa ḍha
In this practice, each letter stood for a specific idea (for
example, "a" stands for non-arising (anutpada), and pa
stands for "ultimate truth" (paramārtha).[82] As such, this
practice was also a kind of mnemonic technique
(dhāraṇīmukha) which allowed one to remember the
key points of the teaching.[84]
The Mahayana sutras introduced various mantras into
Mahayana Buddhism, such as:

 Shakyamuni Buddha's Mantra: Oṃ muni muni

mahāmuni śākyamuni svāhā[85]
 Heart sutra mantra (Prajñāpāramitāhṛdaya): Gate
gate pāragate pārasaṃgate bodhi svāhā
 The mantra of bodhisattva Mañjuśrī: om arapacana
dhīḥ
 Prajñaparamita-devi mantra: Nama ārya prajñā
pāramitāyāi svāhā (from The Sutra of Mañjuśrī's
Questions)[86]
 Diamond Sutra mantra (Kumarajiva edition): namo
bhagavatīprajñāpāramitāyai oṃ īriti īṣiri śruta
viṣaya viṣaya svāhā[87]
 Medicine Guru mantra (in the Sutra of Medicine
Guru): oṃ bhaiṣajye bhaiṣajye mahābhaiṣajya-
samudgate svāhā
 Avalokiteshvara's mantra (the Mani mantra): oṃ
maṇi padme hūṃ, first appearing in
the Kāraṇḍavyūhasūtra (4th-5th century CE)
East Asian Buddhism[edit]

Illustration of
the Śūraṅgama Mantra's "Heart Mantra" (hṛdaya).

China[edit]
In Chinese Buddhism, various mantras, including
the Great Compassion Mantra, the Uṣṇīṣa Vijaya
Dhāraṇī from the Uṣṇīṣa Vijaya Dhāraṇī Sutra,
the Mahāmāyūrī Vidyārājñī Dhāraṇī, the Heart
Sutra and various forms of Buddha remembrance are
commonly chanted by both monastics and laymen.
Interesting the Chinese character for medicine is 藥
(Yao) derived from the character for music 樂 (Yue) by
adding the character 草 to the top, that is related to
herbs, shows that music, chanting is a important
ancient component to mental and emotional health in
Chinese philosophy.[citation needed] A major mantra in
the Chan Buddhist tradition is the Śūraṅgama
Mantra from the Śūraṅgama Sutra, which extensively
references Buddhist deities such as the bodhisattvas
Manjushri, Mahākāla, Sitatapatra, Vajrapani and
the Five Tathagatas, especially Bhaisajyaguru. It is
often used for protection or purification, as it is often
recited as part of the daily morning session in
monasteries. In addition, various Buddhas,
Bodhisattvas and deities also have mantras associated
with them.
In China and Vietnam, a set of mantras known as
the Ten Small Mantras (Chinese: 十小
咒; Pinyin: Shíxiǎozhòu)[88] was established by the monk
Yulin (Chinese: 玉琳國師; Pinyin: Yùlín Guóshī), a
teacher of the Qing dynasty Shunzhi Emperor (1638 –
1661), for monks, nuns, and laity to chant during
morning liturgical services.[89] This set of mantras is still
chanted in modern Chinese Buddhism.[90]
Chinese Chan Buddhism also makes use of esoteric
mantras, a practice which can be traced back to the
Tang dynasty. One of these is the Śūraṅgama Mantra,
which has been taught by various modern Chan monks,
such as Venerable Hsuan Hua.[91] Shaolin
temple monks also made use of esoteric mantras and
dharani.[92]
Japanese Shingon[edit]

Japanese Mandala of
the Mantra of Light, an important mantra of the Shingon
and Kegon sects
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" is the Japanese
pronunciation of the Chinese transcription of the
Sanskrit word "mantra", 真言 (zhēnyán). Kūkai
classified mantra as a special class of dharani and
suggested that every syllable of a dharani was a
manifestation of the true nature of reality – in Buddhist
terms that all sound is a manifestation of shunyata or
emptiness of self-nature. Thus rather than being devoid
of meaning, Kūkai suggests that dharanis are in fact
saturated with meaning – every syllable is symbolic on
multiple levels.
One of Kūkai's distinctive contributions was to take this
symbolic association even further by saying that there
is no essential difference between the syllables of
mantras and sacred texts, and those of ordinary
language. If one understood the workings of mantra,
then any sounds could be a representative of ultimate
reality. This emphasis on sounds was one of the drivers
for Kūkai's championing of the phonetic writing system,
the kana, which was adopted in Japan around the time
of Kūkai. He is generally credited with the invention of
the kana, but there is apparently some doubt about this
story amongst scholars.
This mantra-based theory of language had a powerful
effect on Japanese thought and society which up until
Kūkai's time had been dominated by
imported Chinese culture of thought, particularly in the
form of the Classical Chinese language which was
used in the court and amongst the literati,
and Confucianism which was the dominant
political ideology. In particular, Kūkai was able to use
this new theory of language to create links between
indigenous Japanese culture and Buddhism. For
instance, he made a link between the Buddha
Mahavairocana and the Shinto sun
Goddess Amaterasu. Since the emperors were thought
to be descended form Amaterasu, Kūkai had found a
powerful connection here that linked the emperors with
the Buddha, and also in finding a way to
integrate Shinto with Buddhism, something that had not
happened with Confucianism. Buddhism then became
essentially an indigenous religion in a way that
Confucianism had not. And it was through language
and mantra that this connection was made. Kūkai
helped to elucidate what mantra is in a way that had not
been done before: he addresses the fundamental
questions of what a text is, how signs function, and
above all, what language is. In this, he covers some of
the same ground as modern day Structuralists and
others scholars of language, although he comes to very
different conclusions.
In this system of thought, all sounds are said to
originate from "a". For esoteric Buddhism "a" has a
special function because it is associated with Shunyata
or the idea that no thing exists in its own right, but is
contingent upon causes and conditions.
(See Dependent origination) In Sanskrit "a" is a prefix
which changes the meaning of a word into its opposite,
so "vidya" is understanding, and "avidya" is ignorance
(the same arrangement is also found in
many Greek words, like e.g. "atheism" vs. "theism" and
"apathy" vs. "pathos"). The letter a is both visualised in
the Siddham script and pronounced in rituals
and meditation practices. In the Mahavairocana
Sutra which is central to Shingon Buddhism it says:
"Thanks to the original vows of the Buddhas
and Bodhisattvas, a miraculous force resides in the
mantras, so that by pronouncing them one acquires
merit without limits". [in Conze, p. 183]
A mantra is Kuji-kiri in Shingon as well as in Shugendo.
The practice of writing mantras, and copying texts as a
spiritual practice, became very refined in Japan, and
some of these are written in the Japanese script
and Siddham script of Sanskrit, recited in either
language.
Main Shingon Mantras[edit]
A Japanese depiction of the Amida Triad as Seed Syllables
(in Siddham Script). Visualizing deities in the form of seed
mantras is a common Vajrayana meditation. In Shingon,
one of the most common practices is Ajikan (阿字觀),
meditating on the mantric syllable A.
There are thirteen mantras used in Shingon Buddhism,
each dedicated to a major deity (the "thirteen Buddhas"
- jūsanbutsu - of Shingon). The mantras are drawn from
the Vairocanābhisaṃbodhi Sūtra. The mantra for each
deity name in Japanese, its equivalent name in
Sanskrit, the Sanskrit mantra, and the Japanese
version in the Shingon tradition are as follows:[93]

1. Fudōmyōō (不動明王, Acala): Sanskrit: namaḥ

samanta vajrāṇāṃ caṇḍa mahāroṣaṇa
sphoṭaya hūṃ traṭ hāṃ māṃ (Shingon
transliteration: nōmaku samanda bazaratan
senda makaroshada sowataya untarata
kanman)
2. Shaka nyorai (釈迦如来, Sakyamuni): namaḥ
samanta buddhānāṃ bhaḥ (nōmaku sanmanda
bodanan baku)
3. Monju bosatsu (文殊菩薩, Manjushri): oṃ a ra
pa ca na (on arahashanō)
4. Fugen bosatsu (普賢菩薩, Samantabhadra):
oṃ samayas tvaṃ (on sanmaya satoban)
 5. Jizō bosatsu (地蔵菩薩, Ksitigarbha): oṃ ha
ha ha vismaye svāhā (on kakaka bisanmaei
sowaka)
6. Miroku bosatsu (弥勒菩薩, Maitreya): oṃ
maitreya svāhā (on maitareiya sowaka)
7. Yakushi nyorai (薬師如来, Bhaisajyaguru): oṃ
huru huru caṇḍāli mātangi svāhā (on korokoro
sendari matōgi sowaka)
8. Kanzeon bosatsu (観世音菩
薩, Avalokitesvara): oṃ ārolik svāhā (on
arorikya sowaka)
9. Seishi bosatsu (勢至菩
薩, Mahasthamaprapta): oṃ saṃ jaṃ jaṃ saḥ
svāhā (on san zan saku sowaka)
10. Amida nyorai (阿弥陀如来, Amitabha): oṃ
amṛta teje hara hūṃ (on amirita teisei kara un)
11. Ashuku nyorai (阿閦如来, Akshobhya): oṃ
akṣobhya hūṃ (on akishubiya un)
12. Dainichi nyorai (大日如来, Vairocana): oṃ a vi
ra hūṃ khaṃ vajradhātu vaṃ (on abiraunken
basara datoban)
13. Kokūzō bosatsu (虚空蔵菩薩, Akashagarbha):
namo ākāśagarbhāya oṃ ārya kāmāri mauli
svāhā (nōbō akyashakyarabaya on arikya mari
bori sowaka)
Other Japanese Buddhist traditions[edit]
Mantras are also an important element of other
Japanese Buddhist traditions. The Tendai school
includes extensive repertoire of Esoteric Buddhist
practices, which include the use of mantras.
Nichiren Buddhist practice focuses on the chanting of
one single mantra or phrase: Nam Myōhō Renge
Kyō (南無妙法蓮華経, which means "Homage to
the Lotus Sutra").
Japanese Zen also makes use of mantras. One
example is the Mantra of Light (kōmyō shingon), which
is common in Japanese Soto Zen and was derived from
the Shingon sect.[94] The use of esoteric practices (such
as mantra) within Zen is sometimes termed "mixed
Zen" (kenshū zen 兼修禪). Keizan Jōkin (1264–1325) is
seen as a key figure that introduced this practice into
the Soto school.[95][96] A common mantra used in Soto
Zen is the Śūraṅgama mantra (Ryōgon shu 楞嚴呪; T.
944A).

In Northern Vajrayana Buddhism[edit]

Mantrayana (Sanskrit), which may be translated as
"way of the mantra", was the original self-identifying
name of those that have come to be determined
'Nyingmapa'.[97] The Nyingmapa which may be rendered
as "those of the ancient way", a name constructed due
to the genesis of the Sarma "fresh", "new" traditions.
Mantrayana has developed into a synonym of
Vajrayana.
According to the important Mantrayana Buddhist text
called the Mañjuśrīmūlakalpa, mantras are efficacious
because they are manifestations of the Buddhas and
bodhisattvas. As such, a mantra is coextensive with
the bodies of the Buddhas and bodhisattvas. When one
recites a mantra, one's mind is coextensive with the
mantras, and thus, one's mind makes a connection with
the mantra's deity and their meditative power (samadhi-
bala).
Om mani padme hum[edit]
Main article: Om mani padme hum

Om mani padme
hum on the Gangpori (photo 1938–1939 German

expedition to Tibet.
The mantra of Padmasambhava (Om Āḥ Hūṁ Vajra Guru
Padma Siddhi Hūṁ), in Lanydza (Ranjana) and Tibetan
script.
Probably the most famous mantra of Buddhism is Om
mani padme hum, the six syllable mantra of
the Bodhisattva of
compassion Avalokiteśvara (Tibetan: Chenrezig,
Chinese: Guanyin). This mantra is particularly
associated with the four-armed Shadakshari form of
Avalokiteśvara. The Dalai Lama is said to be an
incarnation of Avalokiteshvara, and so the mantra is
especially revered by his devotees.
The book Foundations of Tibetan Mysticism by Lama
Anagarika Govinda, gives a classic example of how
such a mantra can contain many levels of symbolic
meaning.
Other[edit]
The following list of mantras is from Kailash: A Journal
of Himalayan Studies, Volume 1, Number 2, 1973.
(pp. 168–169) (augmented by other contributors). The
mantras used in Tibetan Buddhist practice are
in Sanskrit, to preserve the original mantras.
Visualizations and other practices are usually done in
the Tibetan language.
 Om vagishvara hum This is the mantra of the
Mahabodhisattva Manjusri, Tibetan: Jampelyang
(Wylie "'jam dpal dbyangs")... The Buddha in his
wisdom aspect.
 Om vajrasattva hum The short mantra for
White Vajrasattva, there is also a full 100-syllable
mantra for Vajrasattva.
 Om vajrapani namo hum The mantra of the Buddha
as Protector of the Secret Teachings. i.e.: as the
Mahabodhisattva Channa Dorje (Vajrapani).
 Om ah hum vajra guru padma siddhi hum The
mantra of the Vajraguru Guru Padma
Sambhava who established Mahayana Buddhism
and Tantra in Tibet.
 Om tare tuttare ture mama ayurjnana punye
pushting svaha The mantra of Dölkar or White
Tara, the emanation of Arya Tara [Chittamani
Tara]. Variants: Om tare tuttare ture mama
ayurjnana punye pushting kuru swaha (Drikung
Kagyu), Om tare tuttare ture mama ayu punye
jnana puktrim kuru soha (Karma Kagyu).
0:11 Om Tare Tutare Ture Soha.

 Om tare tuttare ture svaha, mantra of Green Arya

Tara—Jetsun Dolma or Tara, the Mother of the
Buddhas: om represents Tara's sacred body,
speech, and mind. Tare means liberating from all
discontent. Tutare means liberating from the eight
fears, the external dangers, but mainly from the
internal dangers, the delusions. Ture means
liberating from duality; it shows the "true" cessation
of confusion. Soha means "may the meaning of the
mantra take root in my mind."
According to Tibetan Buddhism, this mantra (Om tare
tutare ture soha) can not only eliminate disease,
troubles, disasters, and karma, but will also bring
believers blessings, longer life, and even the wisdom to
transcend one's circle of
reincarnation. Tara representing long life and health.

 Oṃ amaraṇi jīvantaye svāhā (Tibetan version: oṃ

ā ma ra ṇi dzi wan te ye svā hā) The mantra of the
Buddha of limitless life: the
Buddha Amitayus (Tibetan Tsépagmed) in celestial
form.
 Om dhrung svaha The purification mantra of
the mother Namgyalma.
 Om ami dhewa hri The mantra of the
Buddha Amitabha (Hopagmed) of the Western
Pureland, his skin the color of the setting sun.
 Om ami dewa hri The mantra of Amitabha
(Ompagme in Tibetan).
 Om ah ra pa ca na dhih The mantra of the "sweet-
voiced one", Jampelyang (Wylie "'jam dpal
dbyangs") or Manjusri, the Bodhisattva of wisdom.
 Om muni muni maha muniye sakyamuni
swaha The mantra of Buddha Sakyamuni, the
historical Buddha
 Om gate gate paragate parasamgate bodhi
svaha The mantra of the Heart of the Perfection of
Wisdom Sutra (Heart Sutra)
 Namo bhagavate Bhaishajya-guru vaidurya-praba-
rajaya tathagataya arhate samyak-sambuddhaya
tadyata *Tadyata OM bhaishajye bhaishajye maha
bhaishajya raja-samudgate svaha The mantra of
the 'Medicine Buddha', Bhaiṣajya-guru (or
Bhaishajyaguru), from Chinese translations of the
Master of Healing Sutra.
In Bon[edit]
There are also numerous mantras in the Bön religion
such as Om Ma Tri Mu Ye Sa Le Du.[98]

Zoroastrianism[edit]
Main article: Mantra (Zoroastrianism)

In Zoroastrianism, the use of mantras (Avestan: mąθra)

goes back to Zarathustra himself, who describes his
role as a prophet of Ahura Mazda explicitly as a knower
of mantras (Avestan: mąθran; Sanskrit: mántrin). In the
Zoroastrian tradition, a mantra is usually a shorter
inspired utterance that accompanies religious rituals.
They differ from the longer, often eight-syllable praise
songs (called Yasht in the Avesta) as well as the often
eleven-syllable songs (called Gathas in the Avesta as
well as in the Vedas).[99] The four most important
Zoroastrian mantras are the Ahuna Vairya, the Ashem
Vohu, the Yenghe hatam, and the Airyaman ishya.
Both Vedic and Avestan mantras have a number of
functional similarities. One of these is the idea that
truth, when properly expressed in the mantra, can
compel a deity to grant the speaker's
request(compare Sacca-kiriya). Another similarity is the
Vedic and Avestic association of mantras with paths, so
that a properly formulated mantra can open a path to
the deity addressed.[100] Because of the etymological
and conceptual similarity, such religious utterances
must therefore have already been known during the
common Indo-Iranian period, when the people of the
Avesta and of the Vedas formed a single people.
[101]
They are, therefore, not derived from the Vedic
tradition, but represent an independent development of
ancient Iran, corresponding to that in ancient India.
[102]
The study of their commonalities is therefore
important for understanding the poetic and religious
traditions of the early Indo-Iranians.[103]

Jainism[edit]
The concept of mantras in Jainism mainly deals with
seeking forgiveness, praising Arihants, or Pañca-
Parameṣṭhi .Yet some mantras are claimed to enhance
intellect, prosperity, wealth or fame. There are many
mantras in Jainism; most of them are
in Sanskrit or Prakrit, but in the last few centuries, some
have been composed in Hindi or Gujrati languages.
Mantras, couplets, are either chanted or sung, either
aloud or by merely moving lips or in silence by thought.
[104]

Namokar[edit]
Some examples of Jain mantras are Bhaktamara
Stotra, Uvasagharam Stotra and Rishi Mandal Mantra.
The greatest is the Namokar or Namokar Mantra.
[105]
Acharya Sushil Kumar, a self-realized master of the
secrets of the Mantra, wrote in 1987: "There is a deep,
secret science to the combination of sounds. Specific
syllables are seeds for the awakening of latent powers.
Only a person who has been initiated into the
vibrational realms, who has actually experienced this
level of reality, can fully understand the Science of
Letters...the Nomokar Mantra is a treasured gift to
humanity of unestimable (sic) worth for the purification,
upliftment and spiritual evolution of everyone.".[106] His
book, The Song of the Soul, is a practical manual to
unlock the secrets of the mantra. "Chanting with Guruji"
is a compilation of well-known Jain mantras, including
the Rishi Mandal Mantra.[107]
The Navkar Mantra (literally, "Nine Line Mantra") is the
central mantra of Jainism. "It is the essence of the
gospel of the Tirthankars."[108] The initial 5 lines consist
of salutations to various purified souls, and the latter 4
lines are explanatory in nature, highlighting the benefits
and greatness of this mantra.
According to the timeperiods of this world or the Kaals ,
we are living in the era of Pancham Kaal or Fifth Kaal. It
started 4 months after the Nirvana of the last tirthankar
of Jainism , Mahaveer Swami. In the Pancham Kaal we
are only eligible to know these basic 5 lines and the
concluding 4 lines of the Namokar Mantra , but it is
believed that the mantra exceeds till infinity. If it is
chanted with complete faith , it could even do or undo
the impossible. Jains also believe that it is the
elementary form of all other Mantras. It is renowned as
the King of all Mantras . It is also beilieved that even
the Mantras of other ancient religions like Hinduism &
Buddism also drew inspiration from the Navkar Mantra.
About 8.4 million Mantras have been derived from the
Navkar Mantra.
The Om is a shorter form of the Navkar Mantra. Here is
how it is derived :
अरिहंत परमेष्ठी का - 'अ '
सिद्ध परमेष्ठी को अशरीर भी कहते हैं , उनका - 'अ'
आचार्य परमेष्ठी का - 'आ '
उपाध्याय परमेष्ठी का - 'उ'
साधु परमेष्ठी को मुनि भी कहते हैं , उनका - 'म '
Arihant Parmeshthi's - 'A'
Siddha Parmeshthi is also called Ashrir ( without
body) , His - 'A'
Acharya Parmeshthi's - 'A'
Upadhyay Parmeshthi's - 'U'
Sage Parmeshthi is also called Muni, his - 'M'
Together they are called as 'Om'

I bow to the Arihantâs

Namo Arihantânam (Conquerors who showed the
path of liberation).

I bow to the Siddhâs (Liberated

Namo Siddhânam
Souls).

I bow to the Âchâryas (Preceptors

Namo Âyariyânam
or Spiritual Leaders).

I bow to the Upadhyâya

Namo Uvajjhâyanam
(Teachers).

Namo Loe Savva I bow to all the Sadhûs in the

Sahûnam world (Saints or Sages).

Eso Panch
Namokkaro,
Savva This fivefold salutation (mantra)
Pâvappanâsano, destroys all sins
Mangalanam Cha and of all auspicious mantras, (it)
Savvesim, is the foremost.
Padhamam Havai
Mangalam.

One of the best approach to chant the Namokar Mantra

while keeping in mind the flow of the chakras is to focus
on each chakra as you recite each phrase of the
mantra . Here is a suggested sequence :
1. Begin by taking a few deep breaths and focusing
your attention on the base of your spine, where the first
chakra (Muladhara) is located. As you inhale, imagine
energy flowing up from the earth and into your root
chakra.
2. As you recite "Namo Arihantanam" , visualize a
bright white light at the base of your spine and feel the
energy rising up through your body while bowing to all
Arihants at the Same Time.
3. As you recite "Namo Siddhanam" ,focus on your
second chakra (Svadhisthana), located in the lower
abdomen. Visualize a warm orange light here, and feel
the energy of creativity while bowing to all Siddhas.
4. As you recite "Namo Ayariyanam," bring your
attention to your third chakra (Manipura), located in the
solar plexus. Imagine a bright yellow light here,
representing personal power and will while bowing to all
Arihants at the same Time.
5. As you recite "Namo Uvajhayanam", focus on your
fourth chakra (Anahata), located in the center of your
chest. Visualize a green light here, representing love
and compassion while bowing to all Upadhayas at the
Same time.
6. As you recite "Namo Loye Savva Sahunam," bring
your attention to your fifth chakra (Vishuddha), located
in the throat. Imagine a blue light here representing
communication and self- expression while bowing to all
Sadhus in the Dhai Dweep.
7. As you recite "Eso Panch Namukaro" ,focus on
your sixth chakra (Ajna), located in the center of your
forehead Visualize a deep purple light here
representing intuition and spiritual insight.
8. Finally, as you recite "Savva Pavappanasano,"
bring your attention to your seventh chakra
(Sahasrara), located at the crown of your head.
Imagine a bright white light here, representing spiritual
enlightenment and connection to the divine entity.
Repeat the mantra several times, moving
your awareness up through each chakra
with each phrase. This can help to
balance and activate your energy centers.
Universal compassion[edit]
Pratikraman also contains the following prayer:[109]

Khāmemi savva-jīve I ask pardon of all creatures,

savvë jive khamantu me may all creatures pardon me.

May I have a friendship with

Mitti me savva-bhūesu,
all beings and enemy with
veraṃ mejjha na keṇavi
none.

Forgiveness[edit]
Forgiveness is one of the main virtues Jains
cultivate. Kṣamāpanā, or supreme forgiveness, forms
part of one of the ten characteristics of dharma.[110]
In the pratikramana prayer, Jains repeatedly seek
forgiveness from various creatures—even
from ekindriyas or single sensed beings like plants and
microorganisms that they may have harmed while
eating and doing routine activities.[111] Forgiveness is
asked by uttering the phrase, Micchāmi
dukkaḍaṃ. Micchāmi dukkaḍaṃ is a Prakrit phrase
literally meaning "may all the evil that has been done
be fruitless."[112]
In their daily prayers and samayika, Jains recite the
following Iryavahi sutra in Prakrit, seeking forgiveness
from literally all creatures while involved in routine
activities:[113]
May you, O Revered One, voluntarily permit me. I
would like to confess my sinful acts committed while
walking. I honour your permission. I desire to absolve
myself of the sinful acts by confessing them. I seek
forgiveness from all those living beings which I may
have tortured while walking, coming and going, treading
on a living organism, seeds, green grass, dew drops,
ant hills, moss, live water, live earth, spider web and
others. I seek forgiveness from all these living beings,
be they one sensed, two sensed, three sensed, four
sensed or five sensed, which I may have kicked,
covered with dust, rubbed with earth, collided with
other, turned upside down, tormented, frightened,
shifted from one place to another or killed and deprived
them of their lives. (By confessing) may I be absolved
of all these sins.

Sikhism[edit]
In the Sikh religion, a mantar or mantra is
a Shabad (Word or hymn) from the Adi Granth to
concentrate the mind on God. Through repetition of the
mantra, and listening to one's own voice, thoughts are
reduced and the mind rises above materialism to tune
into the voice of God.
Mantras in Sikhism are fundamentally different from the
secret mantras used in other religions.[114] Unlike in other
religions, Sikh mantras are open for anyone to use.
They are used openly and are not taught in secret
sessions but are used in front of assemblies of Sikhs.[114]
The Mool Mantar, the first composition of Guru Nanak,
is the second most widely known Sikh mantra.
The most widely known mantra in the Sikh faith is
"Wahe Guru." According to the Sikh poet Bhai Gurdas,
the word "Wahe Guru" is the Gurmantra, or the mantra
given by the Guru, and eliminates ego.[115]
According to the 10th Sikh Master, Guru Gobind Singh,
the "Wahe Guru" mantra was given by God to the
Order of the Khalsa, and reforms the apostate into the
purified.

Chinese religions[edit]
The influence of Chinese Esoteric Buddhism during
the Six Dynasties period and the Tang led to the
widespread use of Buddhist esoteric practices in other
Chinese religions such as Taoism. This included the
use of mantras.[116] Mantras are often still used in
Chinese Taoism, such as the words in Dàfàn yǐnyǔ
wúliàng yīn (大梵隱語無量音), the recitation of a deity's
name. Another example of a Taoist mantra is found in
one of the most popular liturgies in Taoism (dating from
the Tang dynasty), the Pei-tou yen-sheng ching (The
North Star Scripture of Longevity), which contains a
long mantra called the "North Star Mantra." The text
claims that this mantra "can deliver you from disaster,"
"ward off evil and give you prosperity and longevity,"
"help you accumulate good deeds" and give you peace
of mind.[117]
The Indian syllable om (唵) is also used in Taoist
esotericism. After the arrival of Buddhism many Taoist
sects started to use Sanskrit syllables in their mantras
or talisman as a way to enhance one's spiritual power
aside from the traditional Han incantations. One
example of this is the "heart mantra" of Pu Hua Tian
Zun (普化天尊), a Taoist deity manifested from the first
thunder and head of the “36 thunder gods” in orthodox
religious Taoism. His mantra is "Ǎn hōng zhā lì sà mó
luō - 唵吽吒唎薩嚩囉". Taoist believe this incantation to
be the heart mantra of Pu Hua Tian Zun which will
protect them from bad qi and calm down emotions.
Taoist mantra recitation may also be practiced along
with extensive visualization exercises.[118]
There are also mantras in Cheondoism, Daesun
Jinrihoe, Jeung San Do and Onmyōdō.[119]
Other Chinese religions have also adopted the use of
mantras.[120][121][122] These include:

 Námó Tiānyuán Tàibǎo Āmítuófó (南無天元太保阿

彌陀佛) The mantra
of Xiantiandao and Shengdao in Chinese.
 Wútàifó Mílè (無太佛彌勒) The mantra
of Yiguandao[123] in Chinese.
 Guānshìyīn Púsà (觀世音菩薩) The mantra of
the Li-ism[124][125] in Chinese.
 Zhēnkōng jiāxiàng, wúshēng fùmǔ (真空家鄉，無生
父母) The mantra of the Luojiao[126][127] in Chinese.
 Zhōng Shù Lián Míng Dé, Zhèng Yì Xìn Rěn Gōng,
Bó Xiào Rén Cí Jiào, Jié Jiǎn Zhēn Lǐ Hé (忠恕廉明
德，正義信忍公，博孝仁慈覺，節儉真禮和) The
mantra of the Tiender and the Lord of Universe
Church[128] in Chinese.
 Qīngjìng Guāngmíng Dàlì Zhìhuì Wúshàng
Zhìzhēn Móní Guāngfó (清淨光明大力智慧無上至真
摩尼光佛) The mantra of the Manichaeism in
Chinese.

See also