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Meditating on mantric seed syllables on the center of each chakra; Tsongkhapa states: "one should concentrate on the syllables of the upper three chakras for just a short period of time, and then dedicate most of the session to meditating on the Ah-stroke at the navel chakra."
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.
The first line, oṃ bhūr bhuvaḥ svaḥ, is not part of the gayatri syllables, but an introduction to invoke the mantra to work on three Vyāhṛti or planes (physical, mental and spiritual). [34] The Gayatri mantra as received is short one syllable in the first line: tat sa vi tur va reṇ yaṃ.
In the Dzogchen traditions of Nyingma and Bon, the seed syllable A is widely used symbolically and as a mantric syllable in various meditations (such as in the Dzogchen semdzins, "fixing the mind" and guru yoga practice). [3] [15] [16] [17] In Dzogchen, the letter A typically signifies the primordial state or basis (gzhi). [18]
In addition to this, he also elaborately expounds the process of dhyana by classifying meditation into pindastha (five forms of contemplation or dharmas), padastha (contemplation by means of certain Mantric syllables), rupastha (meditating on the divine qualities and the extraordinary powers of the Arihants) and rupatita (meditation on the ...
Mantric meditation is the most common form of tantric practice. In the Kaula system, this practice is associated especially with the group of phonemes. [26] [51] The 50 phonemes (varṇa) of the Sanskrit alphabet are used as "seed" mantras denoting various aspects of consciousness (cit) and energy (śakti).
Tummo (gTum mo in Wylie transliteration, also spelled tumo, or tum-mo; Sanskrit caṇḍālī or chandali) is a Tibetan word, literally meaning 'fierce [woman]'. Tummo is also the Tibetan word for 'inner fire.' [7] Tummo may also be rendered in English, approximating its phonemic pronunciation as dumo.
Narayana Rao further says that in keeping with the popular belief that Valmiki's text of Ramayana has powerful mantric syllables embedded in it, Subba Rao attempted to bring similar mantric syllables into his Telugu text. [2] Mettapalli Sitapati Dasudu's statement in Sri Vasudasadesika Vaibhavamu supports this view.