Karuna Yoga Vidya Peetham

Yoga Mantra Chanting Certificate Course

M A N UA L
Yoga Mantra Chanting
What is Mantra?
Mantra, in a sacred utterance (syllable, word, or verse) that is considered to possess mystical or spiritual
efficacy. Mantra, whether chanted, whispered, or silently recited, is a powerful meditation and therapy
tool.

Mantras are either repeated continuously for a period of time or just sounded once. Most mantras are
without an apparent verbal meaning, but are thought to have a profound underlying significance and are in
effect distillations of spiritual wisdom.

Thus, repetition of or meditation on a particular mantra can induce a trance-like state that leads to a higher
level of spiritual awareness and enlightenment. Mantras can be used for many psychic or spiritual purposes,
such as protecting oneself from evil psychic powers. One of the most powerful and widely used mantra is
the sacred syllable “om”. The principal mantra in Buddhism is “om mani padme hūm”.

Mantras continue to be an important feature of Hindu religious rites and domestic ceremonies. Initiation
into many Hindu sects involves the whispering of a secret mantra into the ear of the initiate by the guru.
Mantras are thought to be only truly efficacious when they are received verbally from one’s guru or spiritual
teacher.

What is the importance of mantra in your life?

The word mantra comes from the Sanskrit language and can be broken down into two parts: “manas,” which
means mind, and “tra,” which means transport or vehicle. One could interpret this as an instrument or
vehicle that helps transport or elevate the mind. Many experience a mantra as a way to retreat from the
regular mind and to deepen the faculties of intuition, spiritual strength, and happiness.

How is mantra revealed?

The seers who received the Word were blessed with its power. The ingested power manifested
spontaneously in the seers actions and speech which innately attracted aspirants to them and in turn,
prepared them to receive the Word.
Mantras are repetitive sounds used to penetrate the depths of the unconscious mind and adjust the
vibration of all aspects of ones being. Mantras are vibrated through chanting aloud, mental practice, or by
listening to them. The experience of how sound vibrations effect your being is Naad yoga.

Is mantra a religion?
There is no generally accepted definition of mantra. That mantras are a religious thought, prayer, sacred
utterance, but also believed to be a spell or weapon of supernatural power.

How many types of mantra are there?

There are three main types of mantras, Bija (seed), Saguna (with form), and Nirguna (without form). The
Bija mantras can be used individually; but, are most often incorporated into Saguna mantras to invest them
with a special “seed” power.

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Do I need a personal mantra?
A personal or unique mantra is another way of approaching the practice and benefiting from it. Just as is
true of thoughts, there are no right or wrong mantras. Your mantra is based on personal experience, and
holds power as an individual and unique expression of what you most desire. Whether it be aimed at
manifesting security, deep connection, pervasive self-confidence, or release from suffering, the only
requirement of a mantra is that it is authentic.

How do receive a mantra medtation?

In Kaliyuga it is rare to find spiritual masters or Seers that existed in the past. Genuine gurus do exist in this
age; however, most have choosen to live their lives in seclusion. The good news is that the greatest Guru is
the Supreme who lives within each of us. Everyone has access to the same intuitive guidance within.
Mantras are a great vehicle to connect us to our own inner Guru that lives in each of our hearts.
Even if you do not have a Guru, the initiation into one’s own mantra practise is a commitment and a way of
life. You will find with sustained faith and a practise you will slowly begin to hear the whispers of your own
inner Guru’s guidance and wisdom within.

What is the neurological effects of mantra on the brain?

Ever wonder what you’re chanting during yoga class that always seems to instill a profound sense of calm?
The very reason behind this with respect to the neurosciences, as how the mantras make potent additions
to your yogic practices. Neuroscientists, equipped with advanced brain-imaging tools, are beginning to
quantify and confirm some of the health benefits of this ancient practice, such as its ability to help free your
mind of background chatter and calm your nervous system.

Can mantra can heal my body?

Our bodies have ancient built-in mechanisms designed to defend and repair ourselves. Mantras are sacred
sounds that are known to impact our vibration, frequency, and energy at a cellular level and may offer a
vital role in healing the body, mind and spirit. Mantras are said to have spiritual and psychological powers
that work on the level of consciousness and can be vital in the overall healing process. Mantras turn around
negative, repulsive vibrations into more positive and attractive vibrations which generates a much better
environment for the healing process.

Why mantras are important in yoga?

Mantra repetition is a powerful tool for yoga practitioners who wish to deepen their study. The idea is to
use sound to focus your mind on something bigger than yourself. The idea is that mantras are intrinsically
related to sound. Mantra is sound, and sound is echoing in everything in the universe.

9.2. Mantra Meditation

Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or
recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That
is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from
sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit
(Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the
mental process. The root 'Man' in the word Mantra comes from the first syllable of that word, meaning 'to

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think' and 'Tra' from 'Trai' meaning 'to protect' or 'free' from the bondage of Samsara or the phenomenal
world. By the combination of 'Man' and 'Tra' comes Mantra which calls forth the four aims of being
(Chaturvarga) viz., Dharma, Artha, Kama and Moksha.
A Mantra is Divinity. It is divine power or Daivi Sakti Manifesting in a sound body. The Mantra itself is Devata.
The aspirant should try his level best to realise his unity with the Mantra of the Divinity, and to the extent
he does so, the Mantra-power or the Mantra-Sakti supplements his worship- power (Sadhana-Sakti). Just
as a flame is strengthened by winds, so also the aspirant's individual Sakti is strengthened by Mantra-Sakti,
and then the individual Sakti joins with the Mantra-Sakti to make it more powerful.
The Mantra is awakened from its sleep through the Sadhana-Sakti of the aspirant. The Mantra of the Devata
is that letter or combination of letters, which reveals the Deity to the consciousness of the aspirant who has
evoked it by the Sadhana-Sakti. The Mantra is a mass of radiant Tejas or energy. Mantra awakens
supernatural powers. The recital of a Mantra destroys your sins and brings everlasting peace, infinite
bliss, prosperity and immortality.
9.2.1. Selection of Ishta Devata
You can select your Ishta Devata- Siva, Krishna, Rama, Vishnu, Dattatreya, Gayatri, Durga or Kaali- according
to the advice of your own inclination or on consultation with a good astrologer who will select the Deity
according to the nature of your planet and sign of the zodiac. Every one of us has done worship of some
Devata in our previous births. The Samskaras are in the subconscious mind. So naturally, everyone of us has
an inclination towards a particular Devata. If you had worshipped Lord Krishna in your previous birth,
naturally you will have an inclination to Lord Krishna in this birth also.
When you are in great agony and distress you will naturally utter a certain Name of God. This will give you
the clue to find out your Ishta Devata. If a scorpion ha stung you severely, you may utter Hey Rama ; another
may utter Hey Krishna ; while a third may utter Hey Narayana ; and a fourth may utter Hey Siva . The calling
of a particular Name is due to Purva Samskaras. If you had worshipped Rama in the previous birth, naturally
you will utter Hey Rama when you are stung by a scorpion, and so on.
No. Mantras Devata
1. Om Sri Maha-Ganapataya Namah Lord Ganapati
2. Om Namassivaya (Panchakshara Mantra) Lord Siva
3. Om Namo Narayanaya (Ashtakshara Mantra) Lord Hari

4. Harih Om Lord Hari

5. Harih Om Tat Sat Lord Hari
6. Hare Rama Hare Rama, Rama Rama Hare Hare;
Hari Krishna Hare Krishna, Krishna Krishna Hare Hare Maha Mantra
7. Om Namo Bhagavate Vssudevaya Lord Krishna
8. Om Sri Krishnaya Govindaya Gopijana Vallabhaya Namah Lord Krishna
9. Om Sri Krishnaya Namah Lord Krishna
10. Om Sri Rama, Jaya Rama, Jaya Jaya Rama Lord Rama
11. Om Sri Ramaya Namah Lord Rama
12. Om Sri Sita-Ramachandrabhyam Namah Lord Rama
27. Om Sri Durgayai Namah Sri Devi
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28. Om Sri Maha-Lakshmyai Namah Sri Lakshmi
29. Om Sri Saravanabhavaya Namah Lord Subrahmanya
30. Om Sri Tripura-Sundaryai Namah Tripura Sundari
31. Om Sri Bala-Parameshvaryai Namah Sarada

9.3. Japa (Counting Beads) Meditation

Japa is the repetition of any Mantra of Name of the Lord. In this Kali Yuga or iron age when the physique of
the vast majority of persons is not good, rigid Hatha Yogic practices are very difficult. Japa is an easy way to
God-realisation. Tukaram of Deo, a Maharashtra saint, Dhruva, Prahlada, Valmiki Rishi, Ramakrishna
Paramahamsa - all had attained salvation by uttering the Name of God.
While you are doing the Japa of any Mantra, think that you are really praying to your Ishta Devata, that your
Ishta Devata is really listening to you, that He is looking at you with merciful or graceful eyes, and that He
with open hands is giving you full Abhaya-Dana (asking you to be free from all fears whatsoever) with a view
to give you your desired object (Moksha). Entertain the Bhava.
Do the Japa with feeling. Know the meaning of the Mantra. Feel His presence in everything and everywhere.
Draw closer and nearer to Him when you repeat the Mantra. Think He is shining in the chambers of your
heart. He is witnessing your repetition of the Mantra as He is the witness of your mind.
9.3.1. Need for a Maala
You must have a rosary or Japa-Maala always in your pocket or neck and underneath your pillow at night
when you go to sleep. It will remind you of God when you forget Him owing to the force of Maya or Avidya
(ignorance). At night when you get up for micturition, the Maala will remaind you to roll it once or twice. A
Maala is a strong weapon, as it were, to annihilate the mind. It is a powerful whip to goad the mind towards
God or Brahman. A Rudraksha-Maala or A Tulasi-Maala of 108 beads can be used while doing Japa.

9.3.2. How to Use a Japa-Maala

Generally a Japa-Maala or rosary contains 108 beads. One bead among these will be slightly bigger than the
rest. This is called the Meru. This is the guiding bead to indicate that you have done 108 times Japa of a
particular Mantra. In doing Japa with the Maala you should note that you do nto cross the Meru bead. When
you come to this bead you should turn your fingers back and begin the next Maala of Japa from the last
bead of the previous Maala. Thus you should turn your fingers whenever you finish a Maala of Japa, but
should not cross the Meru.
While doing Japa with the Maala, the index finger (the finger next to the thumb) should not be used. The
thumb and the third finger shoiuld roll the beads.
9.3.3. How to Count Japa
If you have no Maala, you can for counting the number of Japa done, use the fingers of you right hand. The
left thumb can dexterously count the number of Japa along the three lines in each finger. After you have
finished one Maala of Japa put your left thumb on the first line of the little finger. Then raise it to the line
above, and so on. When you finish all the lines of the five fingers it will come to 15 Maalas. You can repeat
this again. Or you can use small pieces of stones for each Maala or for every 15 Maalas. Or there is another
method. Mark with the help of a watch placed in front of you how much Japa you are able to do in 2 hours.
If within 2 hours you are able to do 12,600 times Rama-Japa or OM-Japa, repeat thus for 2 hours on the
following days also. You have now an easy ready reckoner with you Japa of OM or Rama for a period of 2
hours means repetition of the same 12,600 times.
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9.3.4. Three Varieties of Japa
Repeat the Mantra verbally for sometime, in a whisper for sometime, and mentally for sometime. The mind
wants variety. It gets disgusted with any monotonous practice. The mental repetition is very powerful. It is
termed Manasika Japa. The varbal repetition is called Vaikhari Japa. Repetition in a whisper or humming is
termed Upamsu Japa. Even mechanical repetition of Japa without any Bhava has a great purifying effect on
the heart or the mind. The feeling will come later on when the process of mental purification goes on.
The loud Japa shuts out all worldly sounds. There is no break of Japa here. This is one advantage in loud
Japa. Manasika Japa is difficult for ordinary people, and break may come in the mind after a while.
Whenever sleep tries to overpower you when doing Japa at night, take the Maala in your hand and roll the
beads. This will put a check to sleep. This is another advantage in loud Japa. Repeat the Mantra loudly. Give
up Manasika Japa at this time. The Maala will remind you of the stoppage of Japa. When sleep comes in,
stand up and do the Japa.
9.3. 5. Notes for Japa
1. Select any Mantra or Name of God (preferable that given by your Guru) and repeat it from 108 to 1080
times daily.
2. Use a Rudraksha or Tulasi Maala of 108 beads.
3. Use only the middle finger and thumb of the right hand for rolling the beads. The index finger is
prohibited.
4. Do not allow the Maala to hang below the navel. Keep the hand near the heart or the nose.
5. The Maala must not be visible to you or others. Cover it with a towel or kerchief, which must be pure and
washed daily.
6. Do not cross the Meru (crown or head) of the Maala while rolling the beads. Turn back when you come
up to it.
7. Do mental Japa for some time. If the mind wanders, take to labial Japa (whispering or muttering) for some
time, or loud Japa, by rotation, and come back to mental Japa again as soon as possible.
8. Take a bath, or wash your hands, feet, face and mouth before sitting for Japa in the morning. At other
times this is not absolutely necessary. Do Japa whenever you have leisure, specially during the Sandhyas or
the junctions of the day (morning, noon and evening) and before going to bed.
9. Associate the Japa with rhythmic breathing or Pranayama and meditate on the form of your Deity. Keep
a picture or idol of the Deity in front. Think of the meaning of the Mantra while repeating it.
10. Pronounce each letter of the Mantra correctly and distinctly. Do not repeat it too fast or too slow.
Increase the speed only when the mind wanders.
11. Observe Mouna and avoid distractions, calls or engagements.
12. Face the East or the North and sit in a separate meditation-room or any good place, such as temple,
river-bank, under a banyan tree or a peepal tree. etc.
13. Do not beg of God any worldly objects while doing Japa. Feel that you heart is being purified and the
mind is becoming steady by the power of the Mantra with the Grace of God.
14. Keep your Guru-Mantra a secret. Never disclose it to anyone.
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15. Carry on the current of Japa mentally even at other times, in whatever works you may be engaged.
9.3. 6. Meditation Room
Have a separate meditation room under lock and key. Do not allow anybody to enter the room. Burn incense
there in the morning and in the evening. Keep a picture of Lord Krishna, Lord Siva or Sri Rama or Devi in the
room. Place you Asana in front of the picture. When you repeat the Mantra, the powerful vibrations set up
by it will be lodged in the ether of the room (Akasic records). In six months time you will feel peace and
purity in the atmosphere of the room. There will be a peculiar magnetic aura in the room. You will actually
feel this if you are sincere in your practice.
9.3.7. Brahmamuhurta
Get up at 4 O clock in the morning, at Brahmamuhurta, which is very favourable for spiritual contemplation,
and start doing Japa. In the early morning, after slumber, the mind is clam, pure and quite refreshed. The
mind is like a blank sheet of paper and comparatively free from worldly Samskaras (impressions of
Vyavahara) then. It can be moulded very easily at this time. The atmosphere also is charged with more
Sattva at this particular time. Wash your hands, feet and face with cold or warm water, if you find it difficult
to take a bath. This will suffice. Now, start doing Japa.
9.3.8. Asana
Sit on Padam, Siddha, Svastika or Sukha Asana for half an hour to start with. Then gradually increase the
period to three hours. In one year you can have Asana-Siddhi (perfection in posture). Any easy and
comfortable posture is Asana.
Keep the head, neck and trunk in one straight line. Spread a fourfold blanket on the ground, and over this
spread a piece of soft, white cloth. This will be quite enough. If you can get a good tiger-skin, complete with
claws, etc., it is all the more better. A tiger-skin has got its own advantages. It generates electricity in the
body quickly and does not allow leakage of electric current from the body. It is full of magnetism.
9.3.9. Direction
Face the East or the North while you are on the Asana. A spiritual neophyte should observe this rule. By
facing the North you will be in communion with the Rishis of the Himalayas and will be mysteriously
benefited by their spiritual currents.

9.3.10. Where to Concentrate

Concentrate gently either on the lotus of the heart (Anahata-Chakra) or on the space between the two
eyebrows (Ajna-Chakra). Ajna-Chakra is the seat of the mind, according to the Hatha Yogic school. The mind
can be controlled easily if anyone concentrates on this Ajna-Chakra. Sit on your seat, close your eyes and
begin to the Japa and meditation.

9.3.11. Fixed Hours

The most effective time is early dawn (Brahmamuhurta) and dusk, when Sattva is predominant. Regularity
and being systematic are very essential.
9.3.12. Definite Place
It is highly advantageous to sit in the same place every day. Do not change it now and them.
9.3.13. A Steady Pose
A comfortable Asana helps to make the mind also steady, controls Rajas and aids concentration.

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9.3.14. Face the North or East
This exercises a subtle influence and enhances the efficacy of Japa.
9.3.15. A Seat
Deer-skin or Kusa-mat or a rug should be used. This helps to conserve body-electricity.
9.3.16. Repeat Elevated Prayer
Invoking the aids of the Ishta Devata with appropriate prayer induces proper Sattvic Bhava.
9.3.17. Clear Articulation
Now start the Japa pronouncing the Mantra distinctly and without mistakes.
9.3.18. Vigilance and Alert Attitude
This is a very important point. You will be fresh and alert when you commence. After a time the mind will
unconsciously begin to wander, and drowsiness will overcome you. Keep widely alert throughout.
9.3.19. Yogic Diet
Take Mitahara, Sattvic diet. Overloading the stomach with rice, vegetables, Dhal and bread brings sleep and
interferes with Sadhana. A glutton or a sensualist, a dullard or a lazy man cannot practice meditation. A diet
on milk renders the body very, very light. You can sit on one Asana for hours together with ease and comfort.
If you feel weak, you can take for a day or two a little rice and milk or barley and milk or any light diet. Those
who are in the field of service and who do platform lectures and other intense spiritual propaganda activities
need solid, substantial food.

CHANTING RULES AND TECHNIQUES

The source for the rules for chanting can be found in the Taittriya Upanishad.
There are 6 rules of which 5 apply to Shloka Chanting and the 6th applies to Vedic Chanting.
These are as follows:
1. Varnam
2. Maatra
3. Balam
4. Saamam
5. Samthaanam
6. swaram
1) Varnam: This refers to pronunciation and in my experience in teaching
have found that students find this the most challenging. The letters of the
Sanskrit alphabet are produced from 5 different parts of the mouth. This
has to be experienced to understand and you can do this right now. The 5
different parts are:
a) Guttural : refers to sounds produced from the back of the mouth and
the tongue does not touch any part of the mouth. Eg. the consonants Ka,
Kha, Ga, Gha, na

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b) Palatal : These are produced by the touching of the tongue at the back of the mouth, Eg. the
consonants Cha, CHHA, Ja, Jha, Nya

c) Cerebral: These are produced by the touching of the tongue in the middle roof of the mouth. Eg. the
consonants Ta, THA, Da, Dha, NA

d) Dental: These are produced by the touching of the tongue on the teeth like in a "biting of the teeth"
style. Eg. The consonants Ta, THA, Da, Dha, Na

e) Labials: These are produced by the lips pressing down and there is no action from the tongue or the
teeth. Eg. Pa. Pha, Ba, Bha, Ma

Then there are semi-vowels for Ya, Ra, La, Va etc and Sibilants Sha, SHA, Sa and the Aspirate for Ha

2) Maatra: Matras refer to time taken to chant vowels and can be of 3 types :
a) Hraswam: takes 1/6 seconds to utter the vowel occuring at the end of a letter i.e. Pa is made up of P+a
and say Sa+ is made up of S+a. To understand the time factor with a simple measure, 1/6 of a second is the
amount of time taken to snap your finger. For eg. chant any consonant and snap your finger. The time taken
to say that consonant should take 1/6 of a second or the snap of a finger
b) Deergham : takes about 2.5 times of Hraswam or (1/6 seconds x 2.5 times). A simple measure is 2.5 times
snapping of your fingers. For eg. SAA is made up of S+AA and the AA should take 2.5 snaps of your fingers !
c) Plutam: Plutam takes 3 or more times than that of a Hraswam or (1/6 x 3+) snaps of your fingers.
3) Balam: refers to the effort placed in uttering a letter. For eg. the letter Ra needs be recited as "Rrra"
with a slight grinding on the "r". The airy "Ha" behind "Tha", "Kha", "Jha" etc. needs to be proper whereas
most have the tendency not to distinguish between Ta and Tha, Ka and Kha etc. But please note that over-
emphasis should also be avoided.
•Alpa prāṇa — soft — these are all the regular vowels and consonants.
•Mahā prāṇa — hard — these are all the aspirated consonants also ṣa and ha.

4) Saamam: refers to the maintenance of appropriate speed / slowness in uttering letters. One must
ensure a continuity and smooth flow of the chanting.
5) Samthaanam: refers to necessity of avoiding delay in uttering letters

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6) Swaram: This is relevant only for Vedic Chanting.
The Vedic chant is based upon these accents or svaras and consists of basically
four notes which are following:
1. Udatta - raised pitch
2. Svarita - middle/neutral pitch
3. Anudatta - low pitch 4.Nigadha - deviant note which is based on the Udatta
and is like a double Udatta with the second being slight raised above the first.

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DAILY SLOKAS
On Waking Early Morning
karāgre vasate lakṣmiḥ karamadhye sarasvati .
karamūle tu govindaḥ prabhāte karadarśanam .
At the fore of the hands(fingers) resides Lakshmi, and at the middle(palms), Saraswathi; at the root
(wrist) is seated Gauri, (so) see the palm of the hand at dawn (first).
• Kara - Hand
• Karaagre - Beginning of the hand; Agra=beginning
• Vasate - Resides
• Lakshmi - Goddess Lakshmi; deity of wealth, beauty
• Kara - Madhye: In the middle of Hand (Palm); Madhya=middle
• Saraswati - Goddess Saraswati; deity of Knowledge, wisdom
• Kara-Moole - In the base of the hand(wrist)
•Moola - base
• Sthitaa - Sit/Exist
• Gowri - Goddess Gowri/ Parvati; deity of Power,strength
• Mangalam - Auspecious
• Darshanam - Seeing

Before you step on the floor

samudravasane devi parvata sthana maṇḍale .
viṣṇupatni namastubhyaṃ pāda sparśaṃ kṣamasvame ..
O Goddess, dressed with the oceans, bedecked at the front with mountains, I bow to Thee, O consort of
Vishnu, excuse my touching you with my feet.

While taking a bath

goviṃdeti sadā snānaṃ goviṃdeti sadājapaṃ .
goviṃdeti sadā dhyānaṃ sadā goviṃda kīrtanam .

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Forever shall be bathing with Govinda chant, forever shall be praying with Govinda chant, forever shall be
meditating with Govinda chant, forever there shall be Govinda chant.

gaṅge cha yamune chaiva godāvari sarasvati .

narmade sindhu kāveri jalesmin saṃnidhiṃ kuru .
Ganga, Yamuna, Godavari, Saraswathi, Narmada, Sindhu, Kaveri, May all these have a holy confluence in
this water.

Seeing the Sun

āditya hrdayaṃ puṇyaṃ sarvaśatru vināśanam
jayāvahaṃ japennityaṃ akśhayyaṃ paramaṃ śivaṃ||
By Chanting the Aditya-Hridayam (the meditation of Sun in the heart ) which is very auspicious and highly
beneficial, you will be victorious in battle. This holy hymn dedicated to the Sun-God will result in
destroying all enemies and bring you victory and permanent happiness.

oṃ bhūr bhuvaḥ svaḥ tat saviturvareṇyaṃ

bhargo devasya dhīmahi dhiyo yo naḥ pracodayāt.
Om, Pervading the Bhu Loka (Earth – consciousness of the physical plane), Bhuvar Loka (Antariksha – The
intermediate space, consciousness of prana) and Swar Loka (Sky – Heaven, consciousness of the divine
mind), That Savitur (Savitri, divine essence of the Sun) which is the most Adorable, I meditate on that
divine effulgence, May that awaken our Intelligence (Spiritual Consciousness).

Morning Prayers
śuklāmbaradharaṃ viṣṇuṃ śaśivarṇaṃ caturbhujam .
prasannavadanaṃ dhyāyet sarvavighnopaśāntaye
For the pacification (and elimination ) of all obstructions pray to Vishnu who is clothed in dazzling fashion
of purity, possessing the brilliance of the moon, sporting four arms, ever-happy and pleasant-faced
Shuklambaradharam Vishnum
• Shukla - White colored
• Ambara - Sky
• Dhara - wearing
• Vishnu - All Pervading
• Chatur - Four

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• Bhujam - Arms
• Prasanna - Satisfied, happy, peaceful
• Vadanam - Face
• Dhyaayet - Meditate; (from Dhyan)
• Sarva - All
• Vighna - Troubles
• Upashaantaye - remove, nullify, ward off

Tvam eva mātā cha pitā tvam eva .

Tvam eva bandhuśca sakhā tvam eva
Tvam eva vidyā draviṇaṃ tvam eva .
Tvam eva sarvaṃ mama deva deva .
You are the mother, you are the father, you are the relative, you are the friend, you are education, you
are wealth, you are everything for me, O Lord, O Lord.

kāyena vāchā manaseṃdriya irvā budhyātmanā vā prakṛteḥ svabhāvāt .

karomi yadyat sakalaṃ parasmai nārāyaṇāyeti samarpayāmi .
Whatever I do either by body, speech, mind or sensory organs, either with my personal knowledge or
natural trait, I surrender and submit all to that to supreme divine Narayana.

asato mā sadgamaya tamasomā jyotir gamaya

mrityormāamritam gamaya Oṁ śhānti śhānti śhāntiḥ
Lead me from the unreal to the real, lead me from darkness to light, lead me from death to immortality.

Before any meal

Bhojana Mantra
Aham vaiŚvānaro bhūtvā
prāṇinām dehamāsritaḥ,
Prāṇāpana sāmayuktaḥ
pacāmyannam caturvidham.
Annapūrṇe Sadāpūrṇe
Śankara prāṇavallabhe,
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Jñāna vairāgya siddhyartham
Bhikṣām dehi ca pārvati.

Brahmārpaṇam Brahma haviḥ

Brahmāgnau Brahama ṇāhutam,
Brahmai vatena gantavyam
Brahmakarma samādhinā.
Om Śāntiḥ Śāntiḥ Śāntiḥ.

Abiding in the body of living beings as Vaisvanara, associated with Prana and Apana, digest the four
kinds of food. Oh mother Parvati, you are the bestower of food Annapurna, always full, the life-line of
Lord Sankara; please give us both the boon of wisdom and renunciation. The oblation is Brahman,
the clarified butter is Brahman, offered by Brahman in the fire of Brahman; unto Brahman verily
he goes who cognizes Brahman alone in his action. Om Peace Peace Peace.

Before Study
sarasvati namastubhyaṃ varade kāmarūpiṇi .
vidyārambhaṃ kariṣyāmi siddhirbhavatu me sadā
Salutation to you, O Saraswathi, grantor of blessings and embodimentof all wishes, I am getting inducted
to studies, may there be fulfilment for me forever.
• Saraswati: Goddess Saraswati, deity ruling over the realm of intelligence
• Namastubhyam: Salutations to you
• Varade: Giver of Boons, Vara=Boon
• Kama-Roopini: She who brings desires to fruition; kama=desire, roopa=form/manifestation
• Vidyarambham=Beginning of Studies; Vidya=Education/ studies; Arambham=beginning
• Siddhi=Accomplishment
• Bhavatu=Happen/come to existence
•Me – I am
•Sadā - always

17
Before an important task
vakratuṇḍa mahākāya sūryakoṭi samaprabha
nirvighnaṃ kuru me deva sarvakāryeṣu sarvadā
O god with the twisted trunk, broad-bodied, brilliant as thousand suns, bless me with freedom from
obstructions and hindrances in all my works and for all times.
vakratunda mahakaya
• Vakra – curved
• Tunda - trunk
• Maha – great
• Kaya - body
• Surya - sun
• Koti - crore (10 million)
• Sama – equal
• Prabha - radiance
• Nir – without
• Vighna - trouble
• kuru – (please) do
• me - my
• deva - lord/ god
• sarva - all
• karyeshu - actions
• sarvada - all the time

Before going to bed

Kara charaṇa kṛtaṃ vāk kaya jaṃ karmajaṃ vā.
śravaṇa nayana jaṃ vā mānasaṃ vā aparādhaṃ .
vihitam avihitaṃ vā sarvam etat kṣamasva .
jaya jaya karuṇā abdhe śrī mahādeva śambho.
O Lord, kindly forgive all the wrong acts and omissions I have committed, whether I committed them
knowingly or unknowingly, with my hands, feet, words, ears, eyes, or mind. Glory to you, Mahadeva, who
is the ocean of kindness and compassion, and the cause of happiness.

oṃ sarve bhavantu sukhinaḥ sarve santu nirāmayāḥ .

sarve bhadrāṇi paśyantu mā kaścidduḥkhabhāgbhavet .

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oṃ śāntiḥ śāntiḥ śāntiḥ ..
May all be happy, may all be free from illness, may all see goodness, may no one suffer.

rāmaṃ skandhaṃ hanumantaṃ vainateyaṃ vṛkodaraṃ |

śayane yaḥ smare nnityam dushwapna stasya naśyati ‖
Praying to Lords Rama, Skanda (Subrahmanya), Hanumantha, Vainateya (Garuda), and Bhima before
going to bed daily, ensures a peaceful sleep without disturbing dreams.
******

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1. Yoga Mantra Chanting
1.1. Introduction
Mantra Yoga is an exact science. "Mananat trayate iti mantrah” by the Manana (constant thinking or
recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That
is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from
sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit
(Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the
mental process. The root 'Man' in the word Mantra comes from the first syllable of that word, meaning 'to
think' and 'Tra' from 'Trai' meaning 'to protect' or 'free' from the bondage of Samsara or the phenomenal
world. By the combination of 'Man' and 'Tra' comes Mantra which calls forth the four aims of being
(Chaturvarga) viz., Dharma, Artha, Kama and Moksha.
A Mantra is Divinity. It is divine power or Daivi Sakti Manifesting in a sound body. The Mantra itself is
Devata. The aspirant should try his level best to realise his unity with the Mantra of the Divinity, and to the
extent he does so, the Mantra-power or the Mantra-Sakti supplements his worship- power (Sadhana-
Sakti). Just as a flame is strengthened by winds, so also the aspirant's individual Sakti is strengthened by
Mantra-Sakti, and then the individual Sakti joins with the Mantra-Sakti to make it more powerful.
The Mantra is awakened from its sleep through the Sadhana-Sakti of the aspirant. The Mantra of the
Devata is that letter or combination of letters, which reveals the Deity to the consciousness of the aspirant
who has evoked it by the Sadhana-Sakti. The Mantra is a mass of radiant Tejas or energy. Mantra awakens
supernatural powers. The recital of a Mantra destroys your sins and brings everlasting peace, infinite
bliss, prosperity and immortality.
1.2. Mantras
1. Gayathri Mantra
2. Maha Mrityunjaya Mantra
3. Asato mā sad
4. Saha nāv avatu
5. Sarve bhavantu sukhinaḥ
6. Sarveṣāṃ svastir bhavatu
7. Pūrṇam adaḥ pūrṇam
8. Patanjali Mantra
9. Pranayama Mantra
10. Surya Namaskara Mantra
11. Astanga Yoga Mantra
12. Mangala Mantra
13. Gurur brahmā
14. Dhyana Mulam
15. Bhadraṃ karṇebhiḥ
1. Mantra Chanting
16. Śaṃ no mitraḥ
17. Om Karam bindu
18. Śanaih Sanaiḥ
19. Laye sombhodayeth
20. Pratahsmarana Mantra

10
1) Gayatri Mantra We meditate on the glory of sacred light illuminating
oṃ bhūr bhuvaḥ svaḥ the three worlds. May that divine light inspire our
tat savitur vareṇyaṃ thoughts, Om Peace, Peace, Peace
bhargo devasya dhīmahi
dhiyo yo naḥ pracodayāt
Om Śāntiḥ Śāntiḥ Śāntiḥ
2) Maha Mrityunjaya Mantra We worship the three-eyed Lord (Shiva) who is full
oṃ tryámbakaṃ yajāmahe of sweet fragrance and nourishes human beings.
sughandhíṃ puṣṭivardhánam May he liberate me from the fear of death like the
urvārukam iva bandhánāt cucumber of the vine freed from its stem, but not
mṛtyor mukṣīya māmṛtāt from the nectar of immortality, Om Peace, Peace,
Om Śāntiḥ Śāntiḥ Śāntiḥ Peace
3) Shanthi Mantra Lead me (by giving knowledge) from the unreal to
oṃ asato mā sad gamaya the real; from darkness (of ignorance) to the light (of
tamaso mā jyotir gamaya knowledge); from death (sense of limitation) to
mṛtyor mā 'mṛtaṃ gamaya immortality (limitless liberation), Om Peace, Peace,
oṃ śāntiḥ śāntiḥ śāntiḥ Peace
4. Oṃ saha nāv avatu May He protect both of us. May He nourish both of
saha nau bhunaktu us. May we both acquire the capacity (to study and
saha vīryaṃ karavāvahai understand the scriptures). May our study be
tejasvi nāv adhītam astu brilliant. May we not argue with each other. Om
mā vidviṣāvahai peace, peace, peace.
Om śāntiḥ śāntiḥ śāntiḥ
5. oṃ sarve bhavantu sukhinaḥ May all be happy. May all enjoy health and freedom
sarve santu nirāmayāḥ from disease. May all enjoy prosperity. May none
sarve bhadrāṇi paśyantu suffer. Om Peace, Peace, Peace
mā kaścidduḥ khabhāgbhavet
oṃ śāntiḥ śāntiḥ śāntiḥ
6. oṃ sarveṣāṃ svastir bhavatu Auspiciousness (swasti) be unto all; peace (shanti) be
sarveṣāṃ śāntir bhavatu unto all; fullness (poornam) be unto all; prosperity
sarveṣāṃ pūrṇaṃ bhavatu (mangalam) be unto all.
sarveṣāṃ maṅgalaṃ-bhavatu
oṃ śāntiḥ śāntiḥ śāntiḥ
7 oṃ pūrṇam adaḥ pūrṇam idam That is full, this also is full
pūrṇāt pūrṇam udacyate This fullness came from that fullness
pūrṇasya pūrṇam ādāya Though this fullness came from that fullness
pūrṇam evāvaśiṣyate That fullness remains forever full.
oṃ śāntiḥ śāntiḥ śāntiḥ
8. Patanjali Mantra I bow to the sage Patanjali, who cured the
Yogena cittasya, padena vācāṃ, imperfections of the mind through yoga the
malaṃ śarīrasya ca vaidyakena imperfections of speech through grammar and the
Yo’pākarot taṃ pravaraṃ munīnāṃ imperfections of the body through medicine.
patañjaliṃ prāñjalir ānato’smi
oṃ śāntiḥ śāntiḥ śāntiḥ

10
9) Pranayama Mantra All that exists in all the three worlds (below the
prāṇasyedaṃ vaśe sarvaṃ earth, the earth and above the earth) is under the
tridive yatpratiṣṭhitam governance of prana. O prana, protect as a mother
māteva putrānrakśasva
protects her children and grant us (real) wealth and
śrīśca prajñāṃ ca vidhehi na iti
oṃ śāntiḥ śāntiḥ śāntiḥ wisdom.
10) Surya Namaskar Mantra Like the lid of a vessel, O Sun, your gold covers the
hiraṇmayena pātreṇa entrance to the truth. Please open the door to lead
satyasyāpihitaṁ mukham me to the truth.
tat tvaṁ pūṣann apāvṛṇu
satya-dharmāya dṛṣṭaye
oṃ śāntiḥ śāntiḥ śāntiḥ
1. Oṃ Hrāṁ Mitrāya Namaḥ Salutations to the friend of all
2. Oṃ Hrīṁ Ravaye Namaḥ Salutations to one who shines
3. Oṃ Hrūṁ Sūryāya Namaḥ Salutations to one who induce activity
4. Oṃ Hraiṁ Bhānave Namaḥ Salutations to one who illuminates
5. Oṃ Hrauṁ Khagāya Namaḥ Salutations to one who moves quickly
6. Oṃ Hraḥ Pūṣṇe Namaḥ Salutations to one who gives strength
7. Oṃ Hrāṁ Hiraṇya Garbhāya Namaḥ Salutations to golden cosmic self
8. Oṃ Hrīṁ Marīcaye Namaḥ Salutations to Lord of dawn
9. Oṃ Hraiṁ Savitre Namaḥ salutations to the Lord of Creation
10. Oṃ Hrauṁ Arkāya Namaḥ Salutations to one who is fit to be praised
11. Oṃ Hrūṁ Ādityāya Namaḥ salutations to the son of Aditi, the cosmic Mother
12. Oṃ Hraḥ Bhāskarāya Namaḥ Salutations to one who leads to enlightenment
11) AstangaYoga Mantra OM
Oṃ I pray to the lotus feet of the supreme Guru who
vande gurūṇāṁ caraṇāravinde teaches the good knowledge, showing the way to
sandarśita-svātma-sukhāvabodhe knowing the self awakening great happiness; who is
niḥśreyase jāṅ̇galikāyamāne the doctor of the jungle, able to remove the poison
saṁsāra-hālāhala-mohaśāntyai of the ignorance of conditioned existence. To
Patanjali, an incarnation of Adisesa, white in color
ābāhu puruṣākāraṁ with 1000 radiant heads (human in form below the
śaṅ̇kha-cakrāsi-dhāriṇam
shoulders holding a sword (discrimination), a wheel
sahasra-śirasaṁ śvetam
of fire (discus of light, representing infinite time),
praṇamāmi patañjalim
Oṃ and a conch (divine sound) - To him, I prostrate.
OM
12. Mangala Mantra OM
Oṃ Let prosperity be glorified, let rulers,(administrators)
svasti prajābhyaḥ paripālayantāṁ rule the world with law and justice let divinity and
nyāyena mārgeṇa mahīṁ mahīśāḥ
erudition be protected let all beings be happy and
go-brāhmaṇebhyaḥ śubham astu nityaṁ
lokāḥ samastāḥ sukhino bhavantu prosperous.
oṃ śāntiḥ śāntiḥ śāntiḥ

11
13) Guru Mantra The Guru is Brahma (The God of Creation)
Gurur brahmā gurur viṣṇur The Guru is Vishnu (The God of Sustenance)
Gurur devo maheśvaraḥ The Guru is Shiva (The God of Annihilation)
Guruḥ sākṣāt parabrahma My Salutation to such a Guru, who is verily the Supreme
tasmai śrīgurave namaḥ God Om peace, peace, peace.
Om Śāntiḥ Śāntiḥ Śāntiḥ
14. Dhyana Mulam Gurur Murthih The root of meditation is the guru’s form.
Pooja Mulam Gurur Padam The root of worship, the guru’s feet.
Mantra Mulam Gurur Vakyam The root of mantra, the guru’s word.
Moksha Mulam Gurur Kripa The root of freedom, the guru’s grace.
Om Śāntiḥ Śāntiḥ Śāntiḥ Om peace, peace, peace.
15) Vedic Mantras Om! O gods, may we hear auspicious words
oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ with the ears; While engaged in yagnas,
bhadraṃ paśyemākṣabhir yajatrāḥ May we see auspicious things with the eyes;
sthirair aṅgais tuṣṭuvāṃsas tanūbhiḥ While praising the gods with steady limbs,
vyaśema devahitam yadāyuḥ May we enjoy a life that is beneficial to the
svasti na indro vṛddhaśravāḥ gods. May Indra of ancient fame be auspicious
svasti naḥ pūṣā viśvavedāḥ to us; May the supremely rich (or all-knowing)
svasti nas tārkṣyo ariṣṭanemiḥ Pusa (god of the earth) Be propitious to us;
svasti no bṛhaspatir dadhātu May Garuda, the destroyer of evil, Be well
oṃ śāntiḥ śāntiḥ śāntiḥ disposed towards us; May Brihaspati ensure our
welfare. Om! Peace! Peace! Peace!
16. Oṃ śaṃ no mitraḥ śaṃ varuṇaḥ May the Sun (Mitra) be good to us!
śaṃ no bhavatv aryamā May Varuna be good to us!
śaṃ na indro bṛhaspatiḥ May the Sun (Aryama) be good to us!
śaṃ no viṣṇur urukramaḥ May Indra and Brahaspati be good to us!
namo brahmaṇe May Visnu of great strides be good to us!
Prostrations to the Brahman!
namaste vāyo
I shall proclaim thee the visible Brahman
tvam eva pratyakṣaṃ bhrahmāsi I shall call thee Just!
tvām eva pratyakṣam brahma vadiṣyāmi I shall call thee true!
ṝtaṃ vadiṣyāmi May It protect me!
satyaṃ vadiṣyāmi May It protect the teacher!
tan mām avatu Om Peace Peace Peace!
tad vaktāram avatu
avatu mām
avatu vaktāram
Oṃ śāntiḥ śāntiḥ śāntiḥ
17. Dhyana Mantra
Om Karam bindu sam yuktam The yogis meditate constantly on the syllable Om
Nityam dhyayanti yoginaha composed of the sounds O and M. This Om fulfils all
Kaa madam moksha dam chaiva our desires and leads to liberation. Salutations
Om karaya namo namaha again and again to this syllable Om!
Oṃ śāntiḥ śāntiḥ śāntiḥ
18. Dhyana Mantra With the intellect set in steadiness, with the mind
Śanaih Sanaiḥ uparmet buddhyā dhṛtigṛhītayā, fastened on the Self, let us calm down the mind
Ātmasam̐ stham manaḥ kṛtvā again and again and attain (quietude by degrees),
na kiñcidapi cintayet (Gita: 6.15) let us not think of anything.

12
Oṃ śāntiḥ śāntiḥ śāntiḥ
19. Aavartan Dhyana Mantra Stimulate the dull mind Calm down the excited
Oṃ laye sombhodayeth chittam mind Keep repeating the process of stimulation and
vikṣiptam śamayet punaḥ relaxation till you experience the Bliss After
sakaṣāyam vijāniyāt experiencing the Bliss don't disturb the mind, keep
Samaprāptam na cālayet enjoying the Bliss. Om Peace Peace Peace.
Oṃ śāntiḥ śāntiḥ śāntiḥ
20. Pratahsmarana Mantra Every morning we remember our Self Atman which
Prātaḥ smarāmi hṛdi samsphuradātmatattvam̐ is Existence- Consciousness-Bliss, Absolute, beyond
satcit sukham paramahansagatim turiyam, all forms, eternal. It is beyond the states of waking,
Yat svapna jāgara-suṣuptamavaiti nityam dream and sleep.
tad brahma niṣkalamahaham na ca bhūtasaṅghaḥ(1)
Every morning we tune ourselves again and again
Prātarbhajāmi manaso vacasām agamyam to our self which is beyond mind and speech. It can
vaco vibhānti nikhilā yadanugraheṇa, be described only as 'NOT this', 'NOT this'. It is the
Yan 'neti neti' vacanair nigamā avoucḥ God of gods, Immutable and Supreme.
tam devadevamajamcyutamāhuragyram (2)
Every morning we surrender to that all pervasive
Prātarnamāmi tamasaḥ paramārkavarnam Reality which is as bright as the Sun. It is immortal
pūrṇam sanātanapadam puruṣottamākhyam, and eternal. It is in that appears the world of
Yasmin idam jagadaśeṣamaśeṣa mūrtau manifold forms like a snake superimposed on a
rajjvām bhujahgama iva pratibhāsitam vai.(3) rope. I remember, I worship and I salute Him. Om,
Om Śāntiḥ Śāntiḥ Śāntiḥ peace peace peace.

Praatah Smaraami Hrdi Samsphurad-Aatma-Tattvam

Sac-Cit-Sukham Parama-Hamsa-Gatim Turiiyam
Yat-Svapna-Jaagara-Sussuptim-Avaiti Nityam
Tad-Brahma Nisskalam-Aham Na Ca Bhuuta-Sangghah (1)

Praatar-Bhajaami Manasaa Vacasaam-Agamyam

Vaaco Vibhaanti Nikhilaa Yad-Anugrahenna
Yan-Neti-Neti-Vacanair-Nigamaa Avocam
s-Tam Deva-Devam-Ajam-Acyutam-Aahur-Agryam (2)

Praatar-Namaami Tamasah Param-Arka-Varnnam

Puurnnam Sanaatana-Padam Purussottama-[A]akhyam
Yasminn-Idam Jagad-Ashessam-Ashessa-Muurtau
Rajjvaam Bhujanggama Iva Pratibhaasitam Vai (3)
Oṃ śāntiḥ śāntiḥ śāntiḥ

13
Shloka
Śloka means "song", from the root śru, "hear" and is a poetic form used in Sanskrit. In its usual form it
consists of four pādas or quarter-verses, of 8 syllables each, or two half-verses of 16 syllables each. The
meter is similar to the Vedic anuṣṭubh meter, but with stricter rules. The śloka is the basis for Indian epic
verse and is used in the Bhagavad Gita, the Mahabharata, the Ramayana, the Puranas and Smritis to
name a few.

Stotra
Means "ode, eulogy or a hymn of praise". A stotra can be a prayer, a description, or a conversation, but
always with a poetic structure. It may be a simple poem expressing praise and personal devotion to a
deity, or poems with embedded spiritual and philosophical doctrines. Many stotra hymns praise aspects
of the divine, such as Devi, Shiva, or Vishnu. They are made up of individual Shlokas.

Mantra
Mantra is a sacred utterance, a potent syllable, word or group of words in Sanskrit, that create vibration
and resonance. At its simplest, the word ॐ (Aum, Om) is a mantra known as the Pranava Mantra. In
more sophisticated forms, mantras are melodic phrases with spiritual interpretations such as a human
longing for truth, reality, wisdom, immortality, peace, love, knowledge and action. e.g. the Gayatri
Mantra.

Sūktam
A Sūktam is a vedic hymn in praise of the deity intended. It praises the deity by mentioning its various
attributes and paraphernalia. There are numerous Sūktas. The Purusha Sūktam is seen in all Vedas, it is
cited as the essence of all Srutis by Veda Vyasa in the Mahabharata. Other popular Sūktams include
Purusha Sūktam, Vishnu Sūktam, Sri Sūktam, Medha Sūktam and Narayana Sūktam.

Sūtra
Sūtra means string or thread. Sūtras are a compilation of short aphoristic statements that are concise
expressions of a truth or general principle. Brahma Sūtras (or Vedanta Sutra), composed by Badarayana
and contains 555 sūtras that summarize the philosophical and spiritual ideas in the Upanishads. Yoga
Sūtras compiled by Patanjali, contain 196 sūtras on Yoga including the eight limbs and meditation.

Upanishads
The Upanishads, commonly referred to as Vedānta. The concepts of Brahman (the ultimate reality) and
Ātman (soul, self) are central ideas in all of the Upanishads, and "know that you are the Ātman" is their
thematic focus. One hundred and eight Upanishads are enumerated in the Muktikopanishad of which ten
are considered the most important Upanishads from the point of view of Vedantic philosophy.

Prakarana Granthas
Sri Adi Shankaracharya and others have composed many sub-texts or topical texts in simple Sanskrit,
called Prakarana Granthas, with the objective of broadening the reach of the message of the Vedas and
Upanishads. They explain the creed, the processes, the views and ideas of the Vedanta philosophy, using
examples, analogies, illustrations; Sri Adi Shankaracharya composed several Prakarana Granthas.