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The Chinese translation is 真言; zhenyan; 'true words', the Japanese on'yomi reading of the Chinese being shingon (which is also used as the proper name for the Shingon sect). According to Alex Wayman and Ryujun Tajima, "Zhenyan" (or "Shingon") means "true speech", has the sense of "an exact mantra which reveals the truth of the dharmas", and ...
Om Namo Narayanaya (Sanskrit: ॐ नमो नारायणाय, romanized: Om Namo Nārāyanāya, lit. 'I bow to the Ultimate Reality, Narayana'), [1] also referred to as the Ashtakshara (eight syllables), and the Narayana Mantra, is among the most popular mantras of Hinduism, and the principal mantra of Vaishnavism. [2]
The core text of the Atharvaveda falls within the classical Mantra period of Vedic Sanskrit, during the 2nd millennium BC - younger than the Rigveda, and roughly contemporary with the Yajurveda mantras, the Rigvedic Khilani, and the Sāmaveda. [25] There is no absolute dating of any Vedic text including the Atharvaveda. [26]
The Lalita Sahasranama (Sanskrit: ललितासहस्रनाम, romanized: lalitāsahasranāma) is a Hindu religious text that enumerates the thousand ...
Om Namo Bhagavate Vāsudevaya in Devanagari. Om Namo Bhagavate Vāsudevāya (Sanskrit: ॐ नमो भगवते वासुदेवाय, lit. 'I bow to God Vāsudeva'; listen ⓘ) is one of the most popular mantras in Hinduism and, according to the Bhagavata tradition, the most important mantra in Vaishnavism. [1]
Mantra-śāstra - textbooks on Mantras, metaphysics of mantric sound, related practices and rituals Prapañcasāra tantra and its commentaries and Ṭīkās; Śāradatilaka tantra by Lakṣmaṇa Deśikendra; Mantramuktāvali of Paramahaṃsa Pūrṇaprakāśa; Mantramahodadhi of Mahīdhara; Mantradevaprakāśikā of Viṣṇudeva
Mantras are also often visualized as being located within the yogi's body as part of tantric meditations. For example, in the "Yogini Heart" tantra, a Śrī Vidyā text, the yogi is instructed to imagine the five syllables (HA SA KA LA HRIM) of the deity's mantra in the muladhara chakra. The next set of five syllables (HA SA KA HA LA HRIM) is ...
When used as talismans, yantras are viewed as representing a deity who can be called on at will by the user. They are traditionally consecrated and energized by a priest, including the use of mantras closely associated with the specific deity and yantra. Practitioners believe that a yantra that is not energized with a mantra is lifeless. [9]