mantras god godess

Mantras can excite the emotions and give suggestions to the mind. Mantras affect both the one who chants them as the one who hears them. The word mantra comes from the Sanskrit "mantrana", which means advice or suggestion. In a sense, every word is a mantra. In our daily life we use words to get everything done, obtain everything we need. Each mantra or word is a sound pattern that suggests to the mind the meanings inherent in it, and

the mind immediately responds. According to Ramana Maharshi, repetition of mantras (japa), with attention directed to the source of the sound, completely engages the mind. This is Tapas (penance). The source is not in the vocal chords alone, but also the idea of the sound is in the mind, whose source is self. Thus the practice of mantra repetition is more than a suggestion, a bit of advice or an idea. It is a means of getting in touch with our self. Mantras may be used for religious worship, for japa (repetition), for

healing, to help spiritual evolution, for purication, for making offerings and in Mantra Yoga. Some mantras are only chants or expressions of nearness to the Divine. But some saints who were inspired by divine love and unshakable faith used these mantras in their own spiritual practice and their followers afterwards started using those mantras, calling them mahamantras or great Mantras can excite the emotions and give suggestions to the mind. Mantras affect both the one who chants them as the one who hears them. The word mantra comes from the Sanskrit "mantrana", which

means advice or suggestion. In a sense, every word is a mantra. In our daily life we use words to get everything done, obtain everything we need. Each mantra or word is a sound pattern that suggests to the mind the meanings inherent in it, and the mind immediately responds. According to Ramana Maharshi, repetition of mantras (japa), with attention directed to the source of the sound, completely engages the mind. This is Tapas (penance). The source is not in the vocal chords alone, but also the idea of the sound is in the mind, whose source is self. Thus the practice of mantra repetition is more

than a suggestion, a bit of advice or an idea. It is a means of getting in touch with our self. Mantras may be used for religious worship, for japa (repetition), for healing, to help spiritual evolution, for purication, for making offerings and in Mantra Yoga. Some mantras are only chants or expressions of nearness to the Divine. But some saints who were inspired by divine love and unshakable faith used these mantras in their own spiritual practice and their followers afterwards started using those

mantras, calling them mahamantras or great mantras. Primarily it is faith which creates the effect of mantras. Melody, intonation, pronunciation, whether silently or aloud, all are important in the recitation of mantras. Moreover, the beat cycle in which mantras are recited is important, but it changes according to the state of consciousness of the one who is chanting. An increase in the speed of chanting increases the speed of mind, heartbeat and respiration. The beat cycle of the mantras affects the emotions. A fast speed sometimes creates a

continuous vibration and when it is done in groups it creates a good effect, because the mind works in synchronization with the beat cycle and has no time to fantasize. Fast chanting of mantras exhausts the mind, heart and breath and relaxation comes after the chanting is over. Slowing the beat cycle of mantras also creates the same continuous vibration, but it slows down the speed of mind, heart and breath while the chanting is going on. It induces a hypnagogic state, but it is good only when the chanting of mantras is done individually. A medium-speed beat cycle is good for

group and individual chanting of mantras. It does not disturb the heartbeat or breathing pattern and makes the mind more awake, alert and conscious. The place from which the sound emanates inuences its' tonal quality. Deep tones are produced by the vocal chords in conjunction with the abdominal region, middletones in conjunction with the chest, heart and throat regions and high-pitched tones in conjunction with the upper region of the body. Indian classical music uses all three regions in a gradual order, but the middle region is used most and produces a greater

emotional impact on the listeners. Following are some of the main mantras used in Mantra Yoga. Their pages open in a new window so that you can let the mantras play in a loop while you continue visiting our website : mantras. Primarily it is faith which creates the effect of mantras. Melody, intonation, pronunciation, whether silently or aloud, all are important in the recitation of mantras. Moreover, the beat cycle in which mantras are recited is important, but it changes according to the state of

consciousness of the one who is chanting. An increase in the speed of chanting increases the speed of mind, heartbeat and respiration. The beat cycle of the mantras affects the emotions. A fast speed sometimes creates a continuous vibration and when it is done in groups it creates a good effect, because the mind works in synchronization with the beat cycle and has no time to fantasize. Fast chanting of mantras exhausts the mind, heart and breath and relaxation comes after the chanting is over. Slowing the beat cycle of mantras also creates the same continuous

vibration, but it slows down the speed of mind, heart and breath while the chanting is going on. It induces a hypnagogic state, but it is good only when the chanting of mantras is done individually. A medium-speed beat cycle is good for group and individual chanting of mantras. It does not disturb the heartbeat or breathing pattern and makes the mind more awake, alert and conscious. The place from which the sound emanates inuences its' tonal quality. Deep tones are produced by the vocal chords in conjunction with the abdominal region, middletones in

conjunction with the chest, heart and throat regions and high-pitched tones in conjunction with the upper region of the body. Indian classical music uses all three regions in a gradual order, but the middle region is used most and produces a greater emotional impact on the listeners. here is a remarquable religious tolerance embedded within the pantheon of countless Hindu gods and goddesses, allowing anyone to experience the divine in the way that suits best at a particular time. This also explains how it is possible for many different Hindu gods and goddesses to be worshipped by

members of one and the same Hindu family. Introductory video on the Hindu gods & goddesses : For those that are strangers to India and Hinduism this may appear as strange, as most other religions are less obviously tolerant towards other points of view. Yet it is easy to experience whenever you are in India. You should then not waste the opportunity to try out the following test : ask the Hindu people you meet which are their favorite hindu gods and goddesses. You will get very

diverse answers, with Ganesha, Shiva, Hanuman, Durga, Lakshmi and many other Hindu gods and Goddesses named. If then you ask the same people how their favorite Hindu gods and goddesses relate to other hindu gods and goddesses, you will usually get the same answer : "Well of course, all Hindu gods and goddesses are the same god or divine energy, nameless and without form only in this particular form I like my hindu gods and goddesses best". Dhumavati is the smoky form of Shakti. She is also known as the eternal widow, the Shakti without Shiva. She is ugly and also called

Alakshmi, the one who is without lakshmi or radiance (see Lakshmi). Dhumavati is the Divine Mother at the time of the deluge, when the Earth is under water. While being ugly and fearsome, she is blessing with her right hand those who can still see the Divine Mother in her. The black crow on her ag is the symbol of dark forces and black magic. Dhumavati is one of the ten Mahavidyas - the others are Kali, Tara, Shodashi, Bhuvaneshwari, Bhairavi, Chinnamasta and Matangi, Kamala and Bagla Mukhi. The Mahavidyas represent some or other

incarnation or manifestation of the Divine Mother. They are in this sense also to be regarded as Vidyas or different approaches to (tantric) knowledge. S a d h an a o f D h u m av ati a s unorganised divine energy leads to total awareness. Worship of Dhumavati is done in a completely naked state, in a crematorium or in a lonely spot on the darkest night in the descending moon cycle. Annapurna is the Hindu goddess of food and cooking. Annapurna is empowered with the ability to supply

food to an unlimited amount of people. Annapurna is an incarnation of the Hindu Goddess Parvati, the wife of Shiva. Temple art in India often depicts Lord Shiva with his begging bowl (skull), asking Annapurna to provide him food that gives the energy (Shakti) to achieve knowledge and enlightenment. As such, Annapurna also symbolizes the divine aspect of nourishing care. The cook provides his guests with the energy to best follow their destiny. When food is cooked with a spirit of holiness, it becomes alchemy. Images of Annapurna are

also found in kitchens, near dinner tables and in restaurants.