mantra mahodadhi english translation pdf

There are no human beings who are devoid of talents whatsoever. It is also pointed out that “there are no letters or sounds that do not have a mantric sinificance there are no plants that do not have any therapeutic efficacy. to the worshiper and the world On the other hand, even a single mistake even in respect of accentuation in the mantras recited, can lead to disastrous results (mantrohinah svarato varnato va mithyaprayukto na tam artham aha/sa vagvajro gajamanam hinasti yathe’ndrasatruly svarato’ paradhat).

If recited properly, the mantras or the latent potentialities of the utterances of sequential sounds can manifest themselves in the form of peace, prosperity, victory, health, etc.

It also pointed out that the mantras represent a double-edged razor. Thus a sort of Advaita is accepted between the mantras and the gods the gods are mantras and the mantras, the gods. The question raised is that the worshiped invisible divine power being one single individual entity and the worshipers being many, worshiping the same divine power simultaneously, how could there be any direct communication between single divine power on the on hand and numerous worshipers on the other at the same time ? The answer given is that it is the utterances of the mantras that answer given is that it is the utterances of the mantras that transform themselves into the relevant divine powers with unlimited generous benevolent or malignant potentialities. The mimamsakas have raised and solved a very pertinent question in relation to the “worshiper-worshiped” communication. So the Sabdabrahman (sphota) is also considered to be the primary causative factor of the Universe. The sounds being the inherent audible attributes of the invisible Space (Akasa), perhaps represent the most significant connecting links between the visible mortals and the invisible immortal divine powers. It seems to be the generally accepted principle, both in Vedic and Pauranic/tantric schools, that each and every sound has an esoteric/mystic significance. Even the Saundaryalahari ascribed to Sankara (? 800 A D.) concludes with dedication of utterances of prayers consisting of words generated by Mother goddess Herself to Herself (tvadiyabhir vagbhis tava janani vacam stutir iyam ). C.), there was a school of thought (Kautsa’s name is specifically mentioned by Yaska) which regarded the mantras just as a collection of utterances of divine sounds with their irreversible sequence, devoid of any sematic relevance (mantra anathakah). or even earlier, down to the present times, as recorded by Yaska (900 B. We are already aware of the tradition of the uninterrupted oral transmission of Vedic mantras beginning 5000 B.C. It goes without saying that “Mantravidya” constitutes an integral part of our multi-dimensional cultural heritage.

Mantra mahodadhi english translation pdf