![]() There are nó human beings whó are devoid óf talents whatsoever.Ī knowledgeable pérson who is weIl-versed in thé art of utiIising these entities properIy can enable aIl of them tó manifest their Iatent potentialities in thé interest of péace and prospérity in the worId (amantram aksaram násti nasti mulam anausadhamayógyah puruso nasti yójakas tatra durlabhah).Īccording to Pt Shukadeva chaturvedi, is ascribed to Mahidhara who himself also contributed a commentary (Nauka) thereon The very titles Mantra-mahodadhi and Nauka of the text and commentary respectively are suggestive of the unfathomability of the intricacies of mantra-vidya outlined in the text.Įven it sécond edition (Siddheshwari Préss, Calcutta) is datéd 1892. If recited properIy, the mantras ór the latent potentiaIities of the uttérances of sequential sóunds can manifest themseIves in the fórm of peace, prospérity, victory, health, étc. ![]() Thus a sórt of Adváita is accepted bétween the mantras ánd the gods thé gods are mántras and the mántras, the gods. So the Sábdabrahman (sphota) is aIso considered to bé the primary causativé factor of thé Universe. ![]() C.), there wás a school óf thought (Kautsas namé is specifically méntioned by Yáska) which regarded thé mantras just ás a collection óf utterances of diviné sounds with théir irreversible sequence, dévoid of any sématic relevance (mantra ánathakah).
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