A 

mantra (Pali: manta) or mantram (Devanagari: मन्त्रम्)[2] is a sacred utterance,

a numinous sound, a syllable, word or phonemes, or group of words in Sanskrit, Pali and other
languages believed by practitioners to have religious, magical or spiritual powers.[3][4] Some
mantras have a syntactic structure and literal meaning, while others do not.[3][5]
The earliest mantras were composed in Vedic Sanskrit in India.[6] At its simplest, the word ॐ
(Aum, Om) serves as a mantra, it is believed to be the first sound which was originated on earth.
Aum sound when produced creates a reverberation in the body which helps the body and mind
to be calm. In more sophisticated forms, mantras are melodic phrases with spiritual
interpretations such as a human longing for truth, reality, light, immortality, peace, love,
knowledge, and action.[3][7] Some mantras without literal meaning are musically uplifting and
spiritually meaningful.[6]
The use, structure, function, importance, and types of mantras vary according to the school and
philosophy of Hinduism, Buddhism, Jainism, and Sikhism.[4][8] In Japanese Shingon tradition, the
word Shingon means mantra.[9]
Mantras serve a central role in tantra.[6][10] In this school, mantras are considered to be a sacred
formula and a deeply personal ritual, effective only after initiation. In other schools of Hinduism,
Buddhism, Jainism or Sikhism, initiation is not a requirement.[11][7]
The word mantra is also used in English to refer to something that is said frequently and is
deliberately repeated over and over and thus possibly becomes boring by dint of too much
repetition.

Etymology and origins[edit]

Mantras written on a rock near Namche Bazaar Nepal

The Sanskrit word mantra- is derived from the root man- "to think".[12][13][14][15][16]

Scholars[3][6] consider the use of mantras to have begun before 1000 BC. By the middle Vedic
period (1000 BC to 500 BC) – claims Frits Staal – mantras in Hinduism had developed into a
blend of art and science.[6]
The Chinese translation is 眞言, 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 is the path of
mantras.[9][17]
According to Bernfried Schlerath, the concept of sātyas mantras is found in Indo-
Iranian Yasna 31.6 and the Rigveda, where it is considered structured thought in conformity with
the reality or poetic (religious) formulas associated with inherent fulfillment.[18]

Definition[edit]
There is no generally accepted definition of mantra.[19]
Renou has defined mantra as a thought.[20] Mantras are structured formulae of thoughts, claims
Silburn.[21] Farquhar concludes that mantras are a religious thought, prayer, sacred utterance, but
also believed to be a spell or weapon of supernatural power.[22] Zimmer defines mantra as a
verbal instrument to produce something in one's mind.[23] Bharati defines mantra, in the context of
the Tantric school of Hinduism, to be a combination of mixed genuine and quasi-morphemes
arranged in conventional patterns, based on codified esoteric traditions, passed on from a guru
to a disciple through prescribed initiation.[24]
Jan Gonda, a widely cited scholar on Indian mantras,[25] defines mantra as general name for the
verses, formulas or sequence of words in prose which contain praise, are believed to have
religious, magical or spiritual efficiency, which are meditated upon, recited, muttered or sung in a
ritual, and which are collected in the methodically arranged ancient texts of Hinduism.[26] There is
no universally applicable uniform definition of mantra because mantras are used in different
religions, and within each religion in different schools of philosophy. In some schools of Hinduism
for example, suggests Gonda, a mantra is sakti (power) to the devotee in the form of formulated
and expressed thought.[3] Staal clarifies that mantras are not rituals, they are what is recited or
chanted during a ritual.[6]
In Oxford Living Dictionary mantra is defined as a word or sound repeated to aid concentration in
meditation.[27] Cambridge Dictionary provides two different definitions.[28] The first refers to
Hinduism and Buddhism: a word or sound that is believed to have a special spiritual power. The
second definition is more general: a word or phrase that is often repeated and expresses a
particularly strong belief. For instance, a football team can choose individual words as their own
"mantra."
There is a long history of scholarly disagreement on the meaning of mantras and whether they
are instruments of mind, as implied by the etymological origin of the word mantra. One school
suggests mantras are mostly meaningless sound constructs, while the other holds them to be
mostly meaningful linguistic instruments of mind.[7] Both schools agree that mantras have melody
and a well designed mathematical precision in their construction and that their influence on the
reciter and listener is similar to that is observed in people around the world listening to their
beloved music that is devoid of words.[3][6]
Staal[6] presents a non-linguistic view of mantras. He suggests that verse mantras are metered
and harmonized to mathematical precision (for example, in the viharanam technique), which
resonate, but a lot of them are a hodgepodge of meaningless constructs such as are found in folk
music around the world. Staal cautions that there are many mantras that can be translated and
do have spiritual meaning and philosophical themes central to Hinduism, but that does not mean
all mantras have a literal meaning. He further notes that even when mantras do not have a literal
meaning, they do set a tone and ambiance in the ritual as they are recited, and thus have a
straightforward and uncontroversial ritualistic meaning.[6] The sounds may lack literal meaning,
but they can have an effect. He compares mantras to bird songs, that have the power to
communicate, yet do not have a literal meaning.[29] On that saman category of Hindu mantras,
which Staal described as resembling the arias of Bach's oratorios and other European classics,
he notes that these mantras have musical structure, but they almost always are completely
different from anything in the syntax of natural languages. Mantras are literally meaningless, yet
musically meaningful to Staal.[30] The saman chant mantras were transmitted from one Hindu
generation to next verbally for over 1000 years but never written, a feat, suggests Staal, that was
made possible by the strict mathematical principles used in constructing the mantras.
These saman chant mantras are also mostly meaningless, cannot be literally translated as
Sanskrit or any Indian language, but nevertheless are beautiful in their resonant themes,
variations, inversions, and distribution.[6] They draw the devotee in. Staal is not the first person to
view Hindu mantras in this manner. The ancient Hindu Vedic ritualist Kautsa was one of the
earliest scholars to note that mantras are meaningless; their function is phonetic and syntactic,
not semantic.[31]
Harvey Alper[32] and others[33] present mantras from the linguistic point view. They admit Staal's
observation that many mantras do contain bits and pieces of meaningless jargon, but they
question what language or text doesn't. The presence of an abracadabra bit does not necessarily
imply the entire work is meaningless. Alper lists numerous mantras that have philosophical
themes, moral principles, a call to virtuous life, and even mundane petitions. He suggests that
from a set of millions of mantras, the devotee chooses some mantras voluntarily, thus expressing
that speaker's intention, and the audience for that mantra is that speaker's chosen spiritual entity.
Mantras deploy the language of spiritual expression, they are religious instruments, and that is
what matters to the devotee. A mantra creates a feeling in the practicing person. It has an
emotive numinous effect, it mesmerizes, it defies expression, and it creates sensations that are
by definition private and at the heart of all religions and spiritual phenomena.[3][24][34]

Hinduism[edit]
See also: Category:Hindu mantras

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History[edit]
According to Indologist Frits Staal, during the early Vedic period, Vedic poets became fascinated
by the inspirational power of poems, metered verses, and music. They referred to them with the
root dhi-, which evolved into the dhyana (meditation) of Hinduism, and the language used to start
and assist this process manifested as a mantra.[6] By the middle vedic period (1000 BC to 500
BC), mantras were derived from all vedic compositions. They included ṛc (verses from Rigveda
for example), sāman (musical chants from the Sāmaveda for example), yajus (a muttered
formula from the yajurveda for example), and nigada (a loudly spoken yajus). During the Hindu
Epics period and after, mantras multiplied in many ways and diversified to meet the needs and
passions of various schools of Hinduism.[35] In the Linga Purana, Mantra is listed as one of the
1,008 names of Lord Shiva.[36]
Numerous ancient mantras are found in the Saṃhitā portion of the Vedas. The Saṃhitās are the
most ancient layer of the Vedas, and contain numerous mantras, hymns, prayers, and litanies.
[37]
 The Rigveda Samhita contains about 10552 Mantras, classified into ten books
called Mandalas. A Sukta is a group of Mantras.[38] Mantras come in many forms,
including ṛc (verses from the Rigveda for example) and sāman (musical chants from
the Sāmaveda for example).[3][6]
According to Hindu tradition, the Vedas are sacred scriptures which were revealed (and not
composed) by the seers (Rishis). According to the ancient commentator and linguist, Yaska,
these ancient sacred revelations were then passed down through an oral tradition and are
considered to be the foundation for the Hindu tradition.[38]
Mantras took a center stage in Tantric traditions,[35] which made extensive ritual and meditative
use of mantras, and posited that each mantra is a deity in sonic form.[10]

Function and structure[edit]

One function of mantras is to solemnize and ratify rituals.[39] Each mantra, in Vedic rituals, is
coupled with an act. According to Apastamba Srauta Sutra, each ritual act is accompanied by
one mantra, unless the Sutra explicitly marks that one act corresponds to several mantras.
According to Gonda,[40] and others,[41] there is a connection and rationale between a Vedic mantra
and each Vedic ritual act that accompanies it. In these cases, the function of mantras was to be
an instrument of ritual efficacy for the priest, and a tool of instruction for a ritual act for others.
Over time, as the Puranas and Epics were composed, the concepts of worship, virtues and
spirituality evolved in Hinduism and new schools of Hinduism were founded, each continuing to
develop and refine its own mantras. In Hinduism, suggests Alper,[42] the function of mantras
shifted from the quotidian to redemptive. In other words,[43] in Vedic times, mantras were recited a
practical, quotidian goal as intention, such as requesting a deity's help in the discovery of lost
cattle, cure of illness, succeeding in competitive sport or journey away from home. The literal
translation of Vedic mantras suggests that the function of mantra, in these cases, was to cope
with the uncertainties and dilemmas of daily life. In a later period of Hinduism,[44] mantras were
recited with a transcendental redemptive goal as intention, such as escape from the cycle of life
and rebirth, forgiveness for bad karma, and experiencing a spiritual connection with the god. The
function of mantras, in these cases, was to cope with the human condition as a whole. According
to Alper,[7] redemptive spiritual mantras opened the door for mantras where every part need not
have a literal meaning, but together their resonance and musical quality assisted the
transcendental spiritual process. Overall, explains Alper, using Śivasūtra mantras as an example,
Hindu mantras have philosophical themes and are metaphorical with social dimension and
meaning; in other words, they are a spiritual language and instrument of thought.[44]
According to Staal,[6] Hindu mantras may be spoken aloud, anirukta (not
enunciated), upamsu (inaudible), or manasa (not spoken, but recited in the mind). In ritual use,
mantras are often silent instruments of meditation.

Invocation[edit]
For almost every mantra, there are six limbs called Shadanga.[45] These six limbs are: Seer
(Rishi), Deity (Devata), Seed (Beeja), Energy (Shakti), Poetic Meter (chanda), and Kilaka (Lock).

Methods[edit]

Hare Krishna devotees in Amsterdam carrying a poster with the Hare Krishna Mantra

The most basic mantra is Om, which in Hinduism is known as the "pranava mantra," the source
of all mantras. The Hindu philosophy behind this is the premise that before existence and beyond
existence is only One reality, Brahman, and the first manifestation of Brahman expressed as Om.
For this reason, Om is considered as a foundational idea and reminder, and thus is prefixed and
suffixed to all Hindu prayers. While some mantras may invoke individual gods or principles,
fundamental mantras, like the 'Shanti Mantra, the 'Gayatri Mantra' and others all ultimately focus
on the One reality.
Tantric
In the Tantric school the universe is sound.[46] The supreme (para) brings forth existence through
the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving
rise to the phenomena of the world.
Buhnemann notes that deity mantras are an essential part of Tantric compendia. The tantric
mantras vary in their structure and length. Mala mantras are those mantras which have an
enormous number of syllables. In contrast, bija mantras are one-syllabled, typically ending
in anusvara (a simple nasal sound). These are derived from the name of a deity; for
example, Durga yields dum and Ganesha yields gam. Bija mantras are prefixed and appended to
other mantras, thereby creating complex mantras. In the tantric school, these mantras are
believed to have supernatural powers, and they are transmitted by a preceptor to a disciple in an
initiation ritual.[47] Tantric mantras found a significant audience and adaptations in medieval India,
Southeast Asia and numerous other Asian countries with Buddhism.[48]
Majumdar and other scholars[3][49] suggest mantras are central to the Tantric school, with
numerous functions. From initiating and emancipating a tantric devotee to worshiping manifested
forms of the divine. From enabling heightened sexual energy in the male and the female to
acquiring supernormal psychological and spiritual power. From preventing evil influences to
exorcizing demons, and many others.[50] These claimed functions and other aspects of the tantric
mantra are a subject of controversy among scholars.[51]
Tantra usage is not unique to Hinduism: it is also found in Buddhism both inside and outside
India.[52]
Japa
Main article: Japa
Mantra japa is a practice of repetitively uttering the same mantra[53] for an auspicious number of
times, the most popular being 108, and sometimes just 5, 10, 28 or 1008.[3][54] Japa is found in
personal prayer or meditative efforts of some Hindus, as well during formal puja (group prayers).
Japa is assisted by malas (bead necklaces) containing 108 beads and a head bead (sometimes
referred to as the 'meru', or 'guru' bead); the devotee using his/her fingers to count each bead as
he/she repeats the chosen mantra. Having reached 108 repetitions, if he/she wishes to continue
another cycle of mantras, the devotee turns the mala around without crossing the head bead and
repeats the cycle.[55] Japa-yajna is claimed to be most effective if the mantra is repeated silently in
mind (manasah).[54]
According to this school, any shloka from holy Hindu texts like the
Vedas, Upanishads, Bhagavad Gita, Yoga Sutra, even the Mahabharata, Ramayana, Durga
saptashati or Chandi is a mantra, thus can be part of the japa, repeated to achieve a numinous
effect.[56][57][58] The Dharmasāstra claims Gāyatri mantra derived from Rig Veda verse 3.62.10, and
the Purușasūkta mantra from Rig Veda verse 10.90 are most auspicious mantras for japa at
sunrise and sunset; it is claimed to purify the mind and spirit.[3]

Examples[edit]

A personification of the Gayatri Mantra

Gayatri
Main article: Gayatri Mantra
The Gayatri mantra is considered one of the most universal of all Hindu mantras,
invoking the universal Brahman as the principle of knowledge and the illumination of the
primordial Sun. The mantra is extracted from the 10th verse of Hymn 62 in Book III of the
Rig Veda.[59]
ॐ भर्भुू वस्व: |तत्सवितर्वु रे ण्यम् |भर्गो देवस्य धीमहि |धियो यो न: प्रचोदयात्
Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṃ bhargo devasya dhīmahi dhiyo yo naḥ
pracodayāt,[60]
"Let us meditate on that excellent glory of the divine Light (Vivifier, Sun). May he
stimulate our understandings (knowledge, intellectual illumination)."[59]
Pavamana
Main article: Pavamana Mantra
असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मामृतं गमय ॥ asato mā sad-gamaya, tamaso mā jyotir-gamaya,
mṛtyor-māmṛtaṃ gamaya.
(Bṛhadāraṇyaka Upaniṣad 1.3.28)[61]
"from the unreal lead me to the real, from the dark lead me to the light, from death lead
me to immortality."
Shanti
Main article: Shanti Mantra
Oṁ Sahanā vavatu
sahanau bhunaktu
Sahavīryam karavāvahai
Tejasvi nāvadhītamastu
Mā vidviṣāvahai
Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ.
"Om! Let the Studies that we together undertake be effulgent;
Let there be no Animosity amongst us;
Om! Peace, Peace, Peace."
– Taittiriya Upanishad 2.2.2
Other important Hindu
mantras include:

 Om Namah
Shivaya, one of
the main mantras
in Shaivism
 Om Namo
Narayanaya, the
principal mantra
of Vaishnavism[62]
 Om Shree
Durgayai
Namah, one of the
principal mantras
in Shaktism and S
haivism dedicated
to Durga
 Hare Krishna
Maha Mantra, the
most important
mantra in the
Bhakti tradition
of Chaitanya
Mahaprabhu
 Om Namo
Bhagavate
Vāsudevāya
 Om Aim Hreem
Kleem
Chamundayai
Vichche, one of
the main mantras
in Shaktism and S
haivism
  Om Shree Ram
Jai Ram Jai Jai
Ram
 Ōm āim hrīm śrīm
klīm, principal
mantra
in Shaktism
 Om Sarvamangala
Mangalye Shive
Sarvartha
Sadhike,
Sharanye
Tryambake Gauri
Narayani
Namostute from D
evi Mahatmya.
 The various
mantras
associated with
the
yogic Sūryanamas
kāra (Sun
Salutation) practic
e
 So'ham (I am
He or I am That)
 Aham Brahma
Asmi' (I
Am Brahman);
 The various
mantras used
in Sri
Vidya tradition
 Dakshinamurthy G
ayatri Mantra;
 Chandi Navakshari
Mantra;
 Santhana
GopalaKrishna
Mantra;
 Shoolini Durga
Mantra;
 Maha Sudarshana
Mantra;
 Maha Ganapathi
Mantra;
Svayamvara Kala
Parvati Mantra
 32 Names of
Durga
(Sanskrit: Durgādv
ātriḿśatnāmamālā
)[63]
In the Shiva Sutras
Apart from Shiva Sutras,
which originated from
Shiva's tandava dance,
the Shiva Sutras of
Vasugupta[64] are a collection of
seventy-seven aphorisms that
form the foundation of the
tradition of spiritual mysticism
known as Kashmir Shaivism.
They are attributed to the
sage Vasugupta of the 9th
century
C.E. Sambhavopaya (1-1 to
1–22), Saktopaya (2-1 to 2–
10) and Anavopaya (3-1 to 3–
45) are the main sub-divisions,
three means of achieving God
consciousness, of which the
main technique
of Saktopaya is a mantra. But
"mantra" in this context does
not mean incantation or
muttering of some sacred
formula. The word "mantra" is
used here in its etymological
signification.[65] That which
saves one by pondering over
the light of Supreme I-
consciousness is a mantra.
The divine Supreme I-
consciousness is the dynamo
of all the mantras. Deha or
body has been compared to
wood, "mantra" has been
compared to arani—a piece of
wood used for kindling fire by
friction; prana has been
compared to fire. Sikha or
flame has been compared
to atma (Self); ambara or sky
has been compared to Shiva.
When prana is kindled by
means of mantra used as
arani, fire in the form
of udana arises in susumna,
and then just as flame arises
out of kindled fire and gets
dissolved in the sky, so
also atma (Self) like a flame
having burnt down the fuel of
the body, gets absorbed in
Shiva.[66]

Buddhism[edit]
 Votive plaque with Ye
Dharma Hetu at the bottom.

One of the most ancient

Buddhist mantras is the
famous Pratītyasamutpāda-
gāthā, also known as
the dependent
origination dhāraṇī. This
phrase is said to encapsulate
the meaning of the Buddha's
Teaching. It was a popular
Buddhist verse and was used
as a mantra.[67] This mantra is
found inscribed on numerous
ancient Buddhist
statues, chaityas, and images.
[68][69]

The Sanskrit version of this

mantra is:
ye dharmā hetuprabhavā
hetuṃ teṣāṃ tathāgato
hyavadat, teṣāṃ ca yo nirodha
evaṃvādī mahāśramaṇaḥ
The phrase can be translated
as follows:
Of those phenomena which
arise from causes: Those
causes have been taught by
the Tathāgata (Buddha), and
their cessation too - thus
proclaims the Great Ascetic.

Theravada[edit]
According to the American
Buddhist teacher Jack
Kornfield:[70]
The use of mantra or the
repetition of certain phrases in
Pali is a highly common form
of meditation in the Theravada
tradition. Simple mantras use
repetition of the Buddha's
name, "Buddho", [as "Buddho"
is actually a title rather than a
name] or use the "Dhamma",
or the "Sangha", the
community, as mantra words.
Other used mantras are
directed toward developing
loving kindness. Some
mantras direct attention to the
process of change by
repeating the Pali phrase that
means "everything changes",
while other mantras are used
to develop equanimity with
phrases that would be
translated, "let go".
In contemporary Theravada
practice, mantra practice is
often combined with breathing
meditation, so that one recites
a mantra simultaneously with
in-breath and out-breath to
help develop tranquility and
concentration. Mantra
meditation is especially
popular among lay people.
Like other basic concentration
exercises, it can be used
simply to the mind, or it can be
the basis for an insight
practice where the mantra
becomes the focus of
observation of how life
unfolds, or an aid in
surrendering and letting go."[71]
The "Buddho" mantra is
widespread in the Thai Forest
Tradition and was taught
by Ajahn Chah and his
students.[72] Another popular
mantra in Thai
Buddhism is Samma-Araham,
referring to the Buddha who
has 'perfectly' (samma)
attained 'perfection in the
Buddhist sense' (araham),
used in Dhammakaya
meditation.[73][74]
In the Tantric
Theravada tradition of
Southeast Asia, mantras are
central to their method of
meditation. Popular mantras in
this tradition include Namo
Buddhaya ("Homage to the
Buddha")
and Araham ("Worthy One").
There
are Thai Buddhist amulet kath
a: that is, mantras to be
recited while holding an
amulet.[75]

Mahayana
Buddhism[edit]

Letter A in Siddham script, the

seed mantra
of Prajñaparamita in
Mahayana Buddhism

The use of mantras became

very popular with the rise
of Mahayana Buddhism.
Many Mahayana
sutras contain
mantras, bijamantras ("seed"
mantras), dharanis and other
similar phrases which were
chanted or used in meditation.
One popular bija (seed)
mantra in Mahayana
Buddhism is the Sanskrit letter
A (see A in Buddhism). This
seed mantra was equated with
Mahayana doctrines
like Prajñaparamita (the
Perfection of
Wisdom), emptiness and non-
arising.[76][77] This seed mantra
remains in use
in Shingon, Dzogchen and Rin
zai Zen. Mahayana Buddhism
also adopted the Om mantra,
which is found incorporated
into various Mahayana
Buddhist mantras (like the
popular Om Mani Padme
Hum).
Another early and influential
Mahayana "mantra"
or dharani is the
Arapacana alphabet (of non-
Sanskrit origin,
possibly Karosthi) which is
used as a contemplative tool
in the Long Prajñāpāramitā
sutras.[78][79] The entire alphabet
runs:[78]
a ra pa ca na la da ba ḍa ṣa
va ta ya ṣṭa ka sa ma ga stha
ja śva dha śa kha kṣa sta jña
rta ha bha cha sma hva tsa
bha ṭha ṇa pha ska ysa śca ṭa
ḍha
In this practice, each letter
stood for a specific idea (for
example, "a" stands for non-
arising (anutpada), and pa
stands for "ultimate truth"
(paramārtha).[78] As such, this
practice was also a kind
of mnemonic technique
(dhāraṇīmukha) which allowed
one to remember the key
points of the teaching.[80]
The Mahayana
sutras introduced various
mantras into Mahayana
Buddhism, such as:

 Shakyamuni
Buddha's Mantra:
Oṃ muni muni
mahāmuni
śākyamuni
svāhā [81]
 Heart sutra mantra
(Prajñāpāramitāhṛ
daya): Gate gate
pāragate
pārasaṃgate
bodhi svāhā
 The mantra of
bodhisattva Mañju
śrī: om arapacana
dhīḥ
 Prajñaparamita-
devi mantra: Nama
ārya prajñā
pāramitāyāi svāhā
(from The Sutra of
Mañjuśrī’s
Questions) [82]
  Diamond
Sutra mantra
(Kumarajiva editio
n): namo
bhagavatīprajñāpā
ramitāyai oṃ īriti
īṣiri śruta viṣaya
viṣaya svāhā [83]
 Medicine
Guru mantra (in
the Sutra of
Medicine Guru):
oṃ bhaiṣajye
bhaiṣajye
mahābhaiṣajya-
samudgate svāhā
 Avalokiteshvara's 
mantra (the Mani
mantra): oṃ maṇi
padme hūṃ, first
appearing in
the Kāraṇḍavyūha
sūtra (4th-5th
century CE)
East Asian
Buddhism[edit]

Illustration of the Śūraṅgama
Mantra's "Heart Mantra"
(hṛdaya).

China[edit]
In Chinese Buddhism, various
mantras, including the Great
Compassion Mantra, the
Uṣṇīṣa Vijaya Dhāraṇī from
the Uṣṇīṣa Vijaya Dhāraṇī
Sutra, the Mahāmāyūrī
Vidyārājñī Dhāraṇī, the Heart
Sutra and various forms of
Buddha remembrance are
commonly chanted by both
monastics and laymen. A
major mantra in the Chan
Buddhist tradition is
the Śūraṅgama Mantra from
the Śūraṅgama Sutra, which
extensively references
Buddhist deities such as the
bodhisattvas
Manjushri, Mahākāla, Sitatapa
tra, Vajrapani and the Five
Tathagatas,
especially Bhaisajyaguru. It is
often used for protection or
purification, as it is often
recited as part of the daily
morning session in
monasteries. In addition,
various Buddhas,
Bodhisattvas and deities also
have mantras associated with
them.
In China and Vietnam, a set of
mantras known as the Ten
Small Mantras (Chinese: 十小
咒; Pinyin: Shíxiǎozhòu)[84] was
established by the monk Yulin
(Chinese: 玉琳國
師; Pinyin: Yùlín Guóshī), a
teacher of the Qing
dynasty Shunzhi
Emperor (1638 – 1661), for
monks, nuns, and laity to
chant during morning liturgical
services.[85] This set of mantras
is still chanted in modern
Chinese Buddhism.[86]
Chinese Chan Buddhism also
makes use of esoteric
mantras, a practice which can
be traced back to the Tang
dynasty. One of these is
the Śūraṅgama Mantra, which
has been taught by various
modern Chan monks, such as
Venerable Hsuan Hua.
[87]
 Shaolin temple monks also
made use of esoteric mantras
and dharani.[88]
Japanese Shingon[edit]
 Japanese Mandala of
the Mantra of Light, an
important mantra of the
Shingon and Kegon sects

Kūkai (774–835), a noted
Buddhist monk, advanced a
general theory of
language based on his
analysis of two forms of
Buddhist ritual language: dhar
ani (dhāra.nī) and mantra.
Mantra is restricted
to esoteric Buddhist practice
whereas dharani is found in
both esoteric
and exoteric ritual. Dharanis
for instance are found in
the Heart Sutra. The term
"shingon" is the Japanese
pronunciation of the Chinese
transcription of the Sanskrit
word "mantra", 真言
(zhēnyán). Kūkai classified
mantra as a special class of
dharani and suggested that
every syllable of a dharani was
a manifestation of the true
nature of reality – in Buddhist
terms that all sound is a
manifestation of shunyata or
emptiness of self-nature. Thus
rather than being devoid of
meaning, Kūkai suggests that
dharanis are in fact saturated
with meaning – every syllable
is symbolic on multiple levels.
One of Kūkai's distinctive
contributions was to take this
symbolic association even
further by saying that there is
no essential difference
between the syllables of
mantras and sacred texts, and
those of ordinary language. If
one understood the workings
of mantra, then any sounds
could be a representative of
ultimate reality. This emphasis
on sounds was one of the
drivers for Kūkai's
championing of the phonetic
writing system, the kana,
which was adopted in Japan
around the time of Kūkai. He is
generally credited with the
invention of the kana, but
there is apparently some
doubt about this story
amongst scholars.
This mantra-based theory of
language had a powerful effect
on Japanese thought and
society which up until Kūkai's
time had been dominated by
imported Chinese culture of
thought, particularly in the
form of the Classical Chinese
language which was used in
the court and amongst the
literati,
and Confucianism which was
the dominant political ideology.
In particular, Kūkai was able to
use this new theory
of language to create links
between indigenous Japanese
culture and Buddhism. For
instance, he made a link
between the Buddha
Mahavairocana and
the Shinto sun
Goddess Amaterasu. Since
the emperors were thought to
be descended form
Amaterasu, Kūkai had found a
powerful connection here that
linked the emperors with the
Buddha, and also in finding a
way to integrate Shinto with
Buddhism, something that had
not happened with
Confucianism. Buddhism then
became essentially an
indigenous religion in a way
that Confucianism had not.
And it was through language
and mantra that this
connection was made. Kūkai
helped to elucidate what
mantra is in a way that had not
been done before: he
addresses the fundamental
questions of what a text is,
how signs function, and above
all, what language is. In this,
he covers some of the same
ground as modern
day Structuralists and others
scholars of language, although
he comes to very different
conclusions.
In this system of thought, all
sounds are said to originate
from "a". For esoteric
Buddhism "a" has a special
function because it is
associated with Shunyata or
the idea that no thing exists in
its own right, but is contingent
upon causes and conditions.
(See Dependent origination) In
Sanskrit "a" is a prefix which
changes the meaning of a
word into its opposite, so
"vidya" is understanding, and
"avidya" is ignorance (the
same arrangement is also
found in many Greek words,
like e.g. "atheism" vs. "theism"
and "apathy" vs. "pathos").
The letter a is both visualised
in the Siddham script and
pronounced in rituals
and meditation practices. In
the Mahavairocana
Sutra which is central
to Shingon Buddhism it says:
"Thanks to the original vows of
the Buddhas
and Bodhisattvas,
a miraculous force resides in
the mantras, so that by
pronouncing them one
acquires merit without limits".
[in Conze, p. 183]
A mantra is Kuji-
kiri in Shingon as well as
in Shugendo. The practice of
writing mantras, and copying
texts as a spiritual practice,
became very refined in Japan,
and some of these are written
in the Japanese script
and Siddham script of
Sanskrit, recited in either
language.
Main Shingon Mantras[edit]

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.

There are thirteen mantras

used in Shingon Buddhism,
each dedicated to a major
deity (the "thirteen Buddhas"
- jūsanbutsu - of Shingon).
The mantras are drawn from
the Vairocanābhisaṃbodhi
Sūtra. The mantra for each
deity name in Japanese, its
equivalent name in Sanskrit,
the Sanskrit mantra, and the
Japanese version in the
Shingon tradition are as
follows:[89]
1. Fudōmyōō 
(不動明王, Aca
la): Sanskrit:
namaḥ
samanta
vajrāṇāṃ
caṇḍa
mahāroṣaṇa
sphoṭaya hūṃ
traṭ hāṃ māṃ
(Shingon
transliteration:
nōmaku
samanda
bazaratan
senda
makaroshada
sowataya
untarata
kanman)
2. Shaka
nyorai (釈迦如
来, Sakyamuni
): namaḥ
samanta
buddhānāṃ
bhaḥ (nōmaku
sanmanda
bodanan
baku)
3. Monju
bosatsu (文殊
菩薩, Manjush
ri): oṃ a ra pa
ca na (on
arahashanō)
4. Fugen
bosatsu (普賢
菩薩, Samanta
bhadra): oṃ
samayas tvaṃ
(on sanmaya
satoban)
5. Jizō
bosatsu (地蔵
菩薩, Ksitigarb
ha): oṃ ha ha
ha vismaye
svāhā (on
kakaka
bisanmaei
sowaka)
6. Miroku
bosatsu (弥勒
菩薩, Maitrey
a): ṃ maitreya
svāhā( on
 maitareiya
sowaka)
7. Yakushi
nyorai (薬師如
来, Bhaisajyag
uru): oṃ huru
huru caṇḍāli
mātangi svāhā
(on korokoro
sendari matōgi
sowaka)
8. Kanzeon
bosatsu (観世
音菩薩, Avalok
itesvara): oṃ
ārolik svāhā
(on arorikya
sowaka)
9. Seishi
bosatsu (勢至
菩薩, Mahasth
amaprapta):
oṃ saṃ jaṃ
jaṃ saḥ svāhā
(on san zan
saku sowaka)
10. Amida
nyorai (阿弥陀
如来, Amitabh
a): oṃ amṛta
teje hara hūṃ
(on amirita
teisei kara un)
11. Ashuku
nyorai (阿閦如
来, Akshobhya
): oṃ
akṣobhya hūṃ
(on akishubiya
un)
12. Dainichi
nyorai (大日如
来, Vairocana)
: oṃ a vi ra
hūṃ khaṃ
vajradhātu
vaṃ (on
abiraunken
basara
datoban)
13. Kokūzō
bosatsu (虚空
蔵菩薩, Akash
agarbha):
namo
ākāśagarbhāy
 a oṃ ārya
kāmāri mauli
svāhā (nōbō
akyashakyara
baya on arikya
mari bori
sowaka)
Other Japanese Buddhist
traditions[edit]
Mantras are also an important
element of other Japanese
Buddhist traditions.
The Tendai school includes
extensive repertoire of
Esoteric Buddhist practices,
which include the use of
mantras.
Nichiren Buddhist practice
focuses on the chanting of one
single mantra or phrase: Nam
Myōhō Renge Kyō (南無妙法
蓮華経, which means
"Homage to the Lotus Sutra").
Japanese Zen also makes use
of mantras. One example is
the Mantra of Light (kōmyō
shingon), which is common in
Japanese Soto Zen and was
derived from the Shingon sect.
[90]
 The use of esoteric
practices (such as mantra)
within Zen is sometimes
termed "mixed Zen" (kenshū
zen 兼修禪). Keizan
Jōkin (1264–1325) is seen as
a key figure that introduced
this practice into the Soto
school.[91][92] A common mantra
used in Soto Zen is
the Śūraṅgama
mantra (Ryōgon shu 楞嚴呪;
T. 944A).

In Northern
Vajrayana
Buddhism[edit]
Mantrayana (Sanskrit), which
may be translated as "way of
the mantra", was the original
self-identifying name of those
that have come to be
determined 'Nyingmapa'.
[93]
 The Nyingmapa which may
be rendered as "those of the
ancient way", a name
constructed due to the genesis
of the Sarma "fresh", "new"
traditions. Mantrayana has
developed into a synonym of
Vajrayana.
Noted translator of Buddhist
texts Edward Conze (1904–
1979) distinguishes three
periods in the Buddhist use of
mantra.
Initially, according to Conze,
like their fellow Indians,
Buddhists used mantra as
protective spells to ward off
malign influences. Despite
a Vinaya rule which forbids
monks engaging in the
Brahminical practice of
chanting mantras for material
gain, there is a number of
protective mantras for a group
of ascetic monks. However,
even at this early stage, there
is perhaps something more
than animistic magic at work.
Particularly in the case of
the Ratana Sutta the efficacy
of the verses seems to be
related to the concept of
"truth". Each verse of the sutta
ends with "by the virtue of this
truth may there be happiness".
Conze notes that later mantras
were used more to guard the
spiritual life of the chanter, and
sections on mantras began to
be included in
some Mahayana sutras such
as the White Lotus Sutra, and
the Lankavatara Sutra. The
scope of protection also
changed in this time. In
the Sutra of Golden
Light the Four Great
Kings promise to exercise
sovereignty over the different
classes of demigods, to
protect the whole of
Jambudvipa (the Indian
subcontinent), to protect
monks who proclaim the sutra,
and to protect kings who
patronise the monks who
proclaim the sutra. The
apotheosis of this type of
approach is
the Nichiren school of
Buddhism that was founded in
the 13th century Japan, and
which distilled many previously
complex Buddhist practices
down to the veneration of
the Lotus Sutra through a
recitation of the daimoku:
"Nam myoho renge kyo" which
translates as "Homage to the
Lotus Sutra".
The third period began,
according to Conze, in about
the 7th century, to take center
stage and become a vehicle
for salvation in their own
right. Tantra started to gain
momentum in the 6th and 7th
century, with specifically
Buddhist forms appearing as
early as
300CE. Mantrayana was an
early name for what is now
more commonly known
as Vajrayana, which gives us
a hint as to the place of
mantra in Indo-Tibetan
Buddhism. The aim of
Vajrayana practice is to give
the practitioner a direct
experience of reality, of things
as they really are. Mantras
function as symbols of that
reality, and different mantras
are different aspects of that
reality – for example wisdom
or compassion. Mantras are
often associated with a
particular deity, one famous
exception being
the Prajnaparamita
mantra associated with
the Heart Sutra. One of the
key Vajrayana strategies for
bringing about a direct
experience of reality is to
engage the entire psycho-
physical organism in the
practices. In one Buddhist
analysis, the person consists
of 'body, speech and mind'
(refer: Three Vajra). So a
typical sadhana
or meditation practice might
include mudras, or
symbolic hand gestures; the
recitations of mantras; as well
as the visualisation
of celestial beings and
visualising the letters of the
mantra which is being recited.
Clearly here mantra is
associated with speech. The
meditator may visualise the
letters in front of themselves,
or within their body. They may
be pronounced out loud, or
internally in mind only.
Om mani padme hum[edit]
Main article: Om mani padme
hum

Om mani padme hum on

the Gangpori (photo 1938–
1939 German expedition to
Tibet.

The mantra of
Padmasambhava (Om Āḥ
Hūṁ Vajra Guru Padma
Siddhi Hūṁ), in Lanydza
(Ranjana) and Tibetan script.

Probably the most famous

mantra of Buddhism is Om
mani padme hum, the six
syllable mantra of
the Bodhisattva of
compassion Avalokiteśvara (Ti
betan: Chenrezig,
Chinese: Guanyin). This
mantra is particularly
associated with the four-armed
Shadakshari form of
Avalokiteśvara. The Dalai
Lama is said to be an
incarnation of Avalokiteshvara,
and so the mantra is
especially revered by his
devotees.
The book Foundations of
Tibetan Mysticism by Lama
Anagarika Govinda, gives a
classic example of how such a
mantra can contain many
levels of symbolic meaning.
Other[edit]
The following list of mantras is
from Kailash: A Journal of
Himalayan Studies, Volume 1,
Number 2, 1973. (pp. 168–
169) (augmented by other
contributors). The mantras
used in Tibetan Buddhist
practice are in Sanskrit, to
preserve the original mantras.
Visualizations and other
practices are usually done in
the Tibetan language.

 Om vagishvara
hum This is the
mantra of the
Mahabodhisattva 
Manjusri, Tibetan:
Jampelyang
(Wylie "'jam dpal
dbyangs")... The
Buddha in his
wisdom aspect.
 Om vajrasattva
hum The short
mantra for
White Vajrasattva,
there is also a full
100-syllable
mantra
for Vajrasattva.
 Om vajrapani
namo hum The
mantra of the
Buddha as
Protector of the
Secret Teachings.
i.e.: as the
Mahabodhisattva 
Channa
Dorje (Vajrapani).
 Om ah hum vajra
guru padma siddhi
 hum The mantra of
the
Vajraguru Guru
Padma
Sambhava who
established Mahay
ana Buddhism and
Tantra in Tibet.
 Om tare tuttare
ture mama
ayurjnana punye
pushting
svaha The mantra
of Dölkar or White
Tara, the
emanation of Arya
Tara [Chittamani
Tara].
Variants: Om tare
tuttare ture mama
ayurjnana punye
pushting kuru
swaha (Drikung
Kagyu), Om tare
tuttare ture mama
ayu punye jnana
puktrim kuru
soha (Karma
Kagyu).
0:11

Om Tare Tutare Ture Soha.

 Om tare tuttare
ture svaha, mantra
of Green Arya
Tara—Jetsun
Dolma or Tara, the
Mother of the
Buddhas: om
represents Tara's
sacred body,
speech, and mind.
Tare means
liberating from all
discontent. Tutare
means liberating
from the eight
fears, the external
dangers, but
mainly from the
internal dangers,
the delusions.
Ture means
liberating from
duality; it shows
the "true"
cessation of
 confusion. Soha
means "may the
meaning of the
mantra take root in
my mind."
According to Tibetan
Buddhism, this mantra (Om
tare tutare ture soha) can not
only eliminate disease,
troubles, disasters, and karma,
but will also bring believers
blessings, longer life, and
even the wisdom to transcend
one's circle of
reincarnation. Tara representin
g long life and health.

 Oṃ amaraṇi
jīvantaye
svāhā (Tibetan
version: oṃ ā ma
ra ṇi dzi wan te ye
svā hā) The
mantra of the
Buddha of limitless
life: the
Buddha Amitayus (
Tibetan
Tsépagmed) in
celestial form.
 Om dhrung
svaha The
purification mantra
of
the mother Namgy
alma.
 Om ami dhewa
hri The mantra of
the
Buddha Amitabha 
(Hopagmed) of the
Western Pureland,
his skin the color
of the setting sun.
 Om ami dewa
hri The mantra of
Amitabha
(Ompagme in
Tibetan).
 Om ah ra pa ca na
dhih The mantra of
the "sweet-voiced
one", Jampelyang 
(Wylie "'jam dpal
dbyangs")
or Manjusri, the
 Bodhisattva of
wisdom.
 Om muni muni
maha muniye
sakyamuni
swaha The mantra
of Buddha
Sakyamuni, the
historical Buddha
 Om gate gate
paragate
parasamgate
bodhi svaha The
mantra of the
Heart of
the Perfection of
Wisdom Sutra
(Heart Sutra)
 Namo bhagavate
Bhaishajya-guru
vaidurya-praba-
rajaya tathagataya
arhate samyak-
sambuddhaya
tadyata *Tadyata
OM bhaishajye
bhaishajye maha
bhaishajya raja-
samudgate
svaha The mantra
of the 'Medicine
Buddha', Bhaiṣajy
a-guru (or
Bhaishajyaguru),
from Chinese
translations of the
Master of Healing
Sutra.
In Bon[edit]
There are also numerous
mantras in the Bön religion
such as Om Ma Tri Mu Ye Sa
Le Du.[94]

Zoroastrianism[e
dit]
Main article: Mantra
(Zoroastrianism)
In Zoroastrianism, the use of
mantras (Avestan: mąθra)
goes back
to Zarathustra himself, who
describes his role as a prophet
of Ahura Mazda explicitly as a
knower of mantras
(Avestan: mąθran; Sanskrit: m
ántrin). In the Zoroastrian
tradition, a mantra is usually a
shorter inspired utterance that
accompanies religious rituals.
They differ from the longer,
often eight-syllable praise
songs (called Yasht in
the Avesta) as well as the
often eleven-syllable songs
(called Gathas in the Avesta
as well as in the Vedas).[95] The
four most important
Zoroastrian mantras are
the Ahuna Vairya, the Ashem
Vohu, the Yenghe hatam, and
the Airyaman ishya.
Both Vedic and Avestan
mantras have a number of
functional similarities. One of
these is the idea that truth,
when properly expressed in
the mantra, can compel a deity
to grant the speaker's
request(compare Sacca-
kiriya). Another similarity is the
Vedic and Avestic association
of mantras with paths, so that
a properly formulated mantra
can open a path to the deity
addressed.[96] Because of the
etymological and conceptual
similarity, such religious
utterances must therefore
have already been known
during the common Indo-
Iranian period, when the
people of the Avesta and of
the Vedas formed a single
people.[97] They are, therefore,
not derived from the Vedic
tradition, but represent an
independent development of
ancient Iran, corresponding to
that in ancient India.[98] The
study of their commonalities is
therefore important for
understanding the poetic and
religious traditions of the
early Indo-Iranians.[99]

Jainism[edit]
The concept of mantras
in Jainism mainly deals with
seeking forgiveness,
praising Arihants, or Pañca-
Parameṣṭhi[citation needed] Yet some
mantras are claimed to
enhance intellect, prosperity,
wealth or fame. There are
many mantras in Jainism;
most of them are
in Sanskrit or Prakrit, but in the
last few centuries, some have
been composed
in Hindi or Gujrati languages.
Mantras, couplets, are either
chanted or sung, either aloud
or by merely moving lips or in
silence by thought.[100]

Namokar[edit]
Some examples of Jain
mantras are Bhaktamara
Stotra, Uvasagharam
Stotra and [[Rishi Mandal
Mantra. The greatest is the
Namokar or Navkar Mantra.
[101]
 Acharya Sushil Kumar, a
self-realized master of the
secrets of the Mantra, wrote in
1987: "There is a deep, secret
science to the combination of
sounds. Specific syllables are
seeds for the awakening of
latent powers. Only a person
who has been initiated into the
vibrational realms, who has
actually experienced this level
of reality, can fully understand
the Science of Letters...the
Nomokar Mantra is a
treasured gift to humanity of
unestimable (sic) worth for the
purification, upliftment and
spiritual evolution of
everyone.".[102] His book, The
Song of the Soul, is a practical
manual to unlock the secrets
of the mantra. "Chanting with
Guruji" is a compilation of well-
known Jain mantras, including
the Rishi Mandal Mantra.[103]
The Navkar Mantra (literally,
"Nine Line Mantra") is the
central mantra of Jainism. "It is
the essence of the gospel of
the Tirthankars."[104] The initial
5 lines consist of salutations to
various purified souls, and the
latter 4 lines are explanatory in
nature, highlighting the
benefits and greatness of this
mantra.

I bow to the
Arihantâs
Namo (Conquerors
Arihantânam who showed
the path of
liberation).
I bow to the
Namo Siddhâs
Siddhânam (Liberated
Souls).
I bow to the
Âchâryas
Namo
(Preceptors
Âyariyânam
or Spiritual
Leaders).
I bow to the
Namo
Upadhyâya
Uvajjhâyanam
(Teachers).
I bow to all
the Sadhûs
Namo Loe
in the world
Savva Sahûnam
(Saints or
Sages).
This
Eso Panch
fivefold
Namokkaro,
salutation
Savva
(mantra)
Pâvappanâsano
destroys all
,
sins
Mangalanam
and of all
Cha Savvesim,
auspicious
Padhamam
mantras, (it)
Havai
is the
Mangalam.
foremost.

Universal
compassion[edit]
Pratikraman also contains the
following prayer:[105]

I ask pardon of
Khāmemi
all creatures,
savva-jīve
may all
savvë jive
creatures
khamantu me
pardon me.
Mitti me May I have a
savva- friendship with
 bhūesu,
all beings and
veraṃ
enemy with
mejjha na
none.
keṇavi

Forgiveness[edit]
Forgiveness is one of the main
virtues Jains
cultivate. Kṣamāpanā, or
supreme forgiveness, forms
part of one of the ten
characteristics of dharma.[106]
In the pratikramana prayer,
Jains repeatedly seek
forgiveness from various
creatures—even
from ekindriyas or single
sensed beings like plants and
microorganisms that they may
have harmed while eating and
doing routine activities.
[107]
 Forgiveness is asked by
uttering the phrase, Micchāmi
dukkaḍaṃ. Micchāmi
dukkaḍaṃ is a Prakrit phrase
literally meaning "may all the
evil that has been done be
fruitless."[108]
In their daily prayers
and samayika, Jains recite the
following Iryavahi sutra in
Prakrit, seeking forgiveness
from literally all creatures while
involved in routine activities:[109]
May you, O Revered One,
voluntarily permit me. I would
like to confess my sinful acts
committed while walking. I
honour your permission. I
desire to absolve myself of the
sinful acts by confessing them.
I seek forgiveness from all
those living beings which I
may have tortured while
walking, coming and going,
treading on a living organism,
seeds, green grass, dew
drops, ant hills, moss, live
water, live earth, spider web
and others. I seek forgiveness
from all these living beings, be
they one sensed, two sensed,
three sensed, four sensed or
five sensed, which I may have
kicked, covered with dust,
rubbed with earth, collided
with other, turned upside
down, tormented, frightened,
shifted from one place to
another or killed and deprived
them of their lives. (By
confessing) may I be absolved
of all these sins.

Sikhism[edit]
In the Sikh religion,
a mantar or mantra is
a Shabad (Word or hymn)
from the Adi Granth to
concentrate the mind on God.
Through repetition of the
mantra, and listening to one's
own voice, thoughts are
reduced and the mind rises
above materialism to tune into
the voice of God.
Mantras in Sikhism are
fundamentally different from
the secret mantras used in
other religions.[110] Unlike in
other religions, Sikh mantras
are open for anyone to use.
They are used openly and are
not taught in secret sessions
but are used in front of
assemblies of Sikhs.[110]
The Mool Mantar, the first
composition of Guru Nanak, is
the second most widely known
Sikh mantra.
The most widely known
mantra in the Sikh faith is
"Wahe Guru." According to the
Sikh poet Bhai Gurdas, the
word "Wahe Guru" is the
Gurmantra, or the mantra
given by the Guru, and
eliminates ego.[111]
According to the 10th Sikh
Master, Guru Gobind Singh,
the "Wahe Guru" mantra was
given by God to the Order of
the Khalsa, and reforms the
apostate into the purified.

Chinese
religions[edit]
The influence of Chinese
Esoteric Buddhism during
the Six Dynasties period and
the Tang led to the
widespread use of Buddhist
esoteric practices in other
Chinese religions such
as Taoism. This included the
use of mantras.[112] Mantras are
often still used in
Chinese Taoism, such as the
words in Dàfàn yǐnyǔ wúliàng
yīn (大梵隱語無量音), the
recitation of a deity's name.
Another example of a Taoist
mantra is found in one of the
most popular liturgies in
Taoism (dating from the Tang
dynasty), the Pei-tou yen-
sheng ching (The North Star
Scripture of Longevity), which
contains a long mantra called
the "North Star Mantra." The
text claims that this mantra
"can deliver you from
disaster," "ward off evil and
give you prosperity and
longevity," "help you
accumulate good deeds" and
give you peace of mind.[113]
The Indian syllable om (唵) is
also used in Taoist
esotericism. After the arrival of
Buddhism many Taoist sects
started to use Sanskrit
syllables in their mantras or
talisman as a way to enhance
one's spiritual power aside
from the
traditional Han incantations.
One example of this is the
"heart mantra" of Pu Hua Tian
Zun (普化天尊), a Taoist deity
manifested from the first
thunder and head of the “36
thunder gods” in orthodox
religious Taoism. His mantra is
"Ǎn hōng zhā lì sà mó luō - 唵
吽吒唎薩嚩囉". Taoist believe
this incantation to be the heart
mantra of Pu Hua Tian Zun
which will protect them from
bad qi and calm down
emotions. Taoist mantra
recitation may also be
practiced along with extensive
visualization exercises.[114]
There are also mantras
in Cheondoism, Daesun
Jinrihoe, Jeung San
Do and Onmyōdō.[115]
Other Chinese religions have
also adopted the use of
mantras.[116][117][118] These
include:

 Námó Tiānyuán
Tàibǎo
Āmítuófó (南無天
元太保阿彌陀佛)
The mantra
of Xiantiandao and 
Shengdao in
Chinese.
 Wútàifó Mílè (無太
佛彌勒) The
mantra
of Yiguandao[119] in
Chinese.
 Guānshìyīn Púsà (
觀世音菩薩) The
mantra of the Li-
ism[120][121] in
Chinese.
 Zhēnkōng
jiāxiàng, wúshēng
fùmǔ (真空家鄉，
無生父母) The
mantra of
the Luojiao[122][123] in
Chinese.
 Zhōng Shù Lián
Míng Dé, Zhèng
Yì Xìn Rěn Gōng,
Bó Xiào Rén Cí
Jiào, Jié Jiǎn Zhēn
Lǐ Hé (忠恕廉明
德，正義信忍公，
博孝仁慈覺，節儉
真禮和) The
mantra of
the Tiender and
the Lord of
Universe
Church[124] in
Chinese.
 Qīngjìng
Guāngmíng Dàlì
Zhìhuì Wúshàng
Zhìzhēn Móní
Guāngfó (清淨光明
大力智慧無上至真
摩尼光佛) The
 mantra of
the Manichaeism i
n Chinese.

See also[edit]
 Buddhist chant
 Jesus Prayer
 Khadgamala
 Kirtan
 Kotodama
 Kuji-in
 Pranava yoga
 Prayer beads
 Sandhyavandana
m
 Dhikr

Notes[edit]
1. ^ This is a
Buddhist chant.
The words in
Pali are:
Buddham
saranam
gacchami,
Dhammam
saranam
gacchami,
Sangham
saranam
gacchami. The
equivalent
words in
Sanskrit,
according
to Georg
Feuerstein, are:
Buddham
saranam
gacchâmi,
Dharmam
saranam
gacchâmi,
Sangham
saranam
gacchâmi. The
literal meaning:
I go for refuge in
Buddha, I go for
refuge in
Buddhist
teachings, I go
for refuge in
Buddhist
Monastics.
2. ^ "mantra" Archi
ved 18
December 2014
at the Wayback
Machine. Rand
om House
Webster's
Unabridged
Dictionary.
3. ^ Jump up
to:a b c d e f g h i j k J
an Gonda
(1963).  The
Indian Mantra.
Vol. 16. Oriens.
pp.  244–297.
4. ^ Jump up
to:a b Feuerstein,
Georg (2003), T
he Deeper
Dimension of
Yoga.
Shambala
Publications,
Boston, MA
5. ^ James
Lochtefeld, The
Illustrated
Encyclopedia of
Hinduism,
Volume
2, ISBN 0-8239-
2287-1, pages
422–423
6. ^ Jump up
to:a b c d e f g h i j k l 
m
 Frits
Staal (1996).  Ri
tuals and
Mantras, Rules
without
meaning.
Motilal
Banarsidass.  IS
BN  978-8-
12081-412-7.
7. ^ Jump up
to:a b c d Alper,
Harvey
(1991).  Underst
anding mantras.
Delhi: Motilal
Banarsidass.  IS
BN  978-81-208-
0746-4. OCLC 
29867449.
8. ^ Nesbitt,
Eleanor M.
(2005), Sikhism:
a very short
introduction,
Oxford
University
 Press, ISBN 97
8-0-19-280601-
7
9. ^ Jump up
to:a b Law, Jane
Marie
(1995).  Religiou
s Reflections on
the Human
Body. Indiana
University
Press. pp.  173–
174.  ISBN  0-
253-11544-2. A
rchived from
the original on
15 July 2019.
Retrieved 16
October  2016.
10. ^ Jump up
to:a b Goudriaan,
Teun
(1981).  Hindu
tantric and