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Thursday, December 4, 2014

Difference between, Kavach,Stotra and Mantra


Kavach ,Stotra and Mantra some vital required information.




Kavachas give you protection. Stotras are basically essence of the vedic
concepts presented in such a way that can be used by everyone without any ritual
taboos. The rigid mantric procedures and guidelines do not apply to stotras.

Kavachas should be chanted with some sort of ritual purity. Actually kavachas
are mandatory before chanting mantra or doing any saadhana A kavach usually comprises of digbandh ( To deactivate 10 directions against negative energy or impact, Viniyog ( A sankalp of taking some water in your palm and releasing the same on completion of verse which tells about rishi,chandh,keelan,utkeelan,bija and shakti of the Kavach. Nayaas ( both angg nayas ( body parts) and karr( Hand ) Nayas.
A kavach may comprise of several mantras and  bija mantras
When intense saadhanas are done, the nervous system may undergo severe strain due to the forceful awakening of the kundalini energy through the nervous system till
brain. This can sometimes cause people to lose their mental balance. Chanting
of kavachas
 Generally, one who regularly chants kavacha of deities is protected and will experience miraculous escape during life-threatening circumstances.

 Stotra , kavachas and mantras  have a common purpose - that of securing the
Grace of Deities to the aspirant.
You can chant them at your convenience. But, while chanting kavachas and mantras you
should be more careful with the pronunciations. There might be printing errors
in the works which you should get corrected by experts in your area.

But stotras are not bound by such rigid rules. It is like a child's calling
a close relative....though the child may call without clarity, the elders will
know whom the child is calling....like that even if there is a slight mistake in
chanting simple slokhas and stotras, the side effects will not be severe,
because it is almost like a child addressing its elders in the family. That is
why sages have given stotras out of their kindness for the use of everyone.
Mantras are potent Sound syllables that create vibration and resonance ,they are used to invoke the deity to seek different desires from power ,siddhhis to moksha or final emancipation .
Mantras are sounds, syllables, words or groups of words that are repeated with the goal of creating a positive transformation within the person
According to the vaidika scriptures on Mantra Shastra (Science of Mantras) sublime vibrations of Shabda (eternal sound) and Nada (cosmic vibration) is the originator of everything that exists in nature. It is indeed the source of the omnipresent manifestation of the supreme consciousness - the Para Brahm. Therefore, Shabda and Nada are regarded as the reflections of Brahm. The anahat swar ( the "Unmade Sound,soundless sound , "sound" of the universe, the primal sound of energy itself.) induced by these vibrations is said to be the generator of perpetual energy in the universe. Thus Mantra Yoga maintains that everything in nature, all objects, whether they be animate or inanimate, are composed of sound vibrations. All physical objects are composed of sound and each physical object, be it an insect, a rock, a building, a planet, or a human being, resonates their own particular harmonic note.
 A kavach is a necessity for creating the desired protective ambience and environment for sadhak,individual or mantrik.

Mantras are very potent source of astral energy and only a few of them can be recited  without due procedures rituals and protection of kavach .Some examples of exception are Om, Om namo shivaye ,Om Ganeshaya namah and Hare rama Hare Krishna. Etc.

Lord shiva had locked lots of mantras due their incessant use by Asurs ( demons) in seeking boons and powers from deities , in case of keelat mantras a procedure of utkeelan( unlocking) is necessary.
Mantras require specific procedures and thus they should not be adopted and recited  in casual  way.







A mantra has the following six parts:
1. It has a rishi who had self-realization for the first time through this mantra, and who gave this mantra to the world. He is the seer for this mantra. Sage Vishwamitra, for example, is the rishi for the Gayatri mantra.
2. The mantra has a metre, which governs the inflection of the voice.
3. The mantra has a particular devata or supernatural being, higher or lower, as its informing power. This devata is the presiding deity of the mantra.
4. The mantra has a bija or seed. The seed is a significant word, or series of words, which gives a special power to the mantra. The bija is the essence of the mantra.
5. Every mantra has a shakti. The shakti is the energy of the form of the mantra, that is, of the vibration forms set up by its sounds. These carry the individual to the devata that is worshipped.
6. The mantra has a kilaka, pillar or pin. This plugs the mantra chaitanya, consciousness, that is hidden in the mantra. As soon as the plug is removed by constant and prolonged repetition of the name, the chaitanya that is hidden is revealed. The devotee gets darshan of the ishta devata.


The Name of a deity

The Name of the deity which is to be worshipped. Usually Shri or Om is prefixed to the deity’s Name. [Refer ‘Prefixing Shri or Om to the Name’.]

The favour asked for

Whatever is to be asked of the deity.

Pallav (salutation)

Pallav refers to the last or the decorative part of the mantra. Pallav also means to collect, the description of the benefit derived, etc. Often the ‘namaha’ in a mantra expresses salutation to the deity. That is the pallav. The words in the mantra are also known as pallav.

The meaning of some words which appear at the end of a mantra: ‘Often several words like namaha, svaha, svadha, vashat, voushat, hum and phat are joined to the bijas. These words either depict the mental state of a seeker at the time of chanting the mantra or whatever one wishes to achieve with their usage.

Their implied meanings are as follows :

·         Namaha : The serene and peaceful state of the antahkaran appeasing the deity of the mantra by surrendering to it.
·         Svaha : Destruction of harmful energy, for instance curing a disease and doing good to others, appeasing the deity of the mantra with offerings.
·         Svadha : Self-contentment, strengthening oneself
·         Vashat : A spiritual emotion of destroying the enemy
·         Voushat : To create conflicts or opposition among enemies,to acquire power and wealth
·         Hum : Anger and courage, to frighten one’s enemy
Phat : A spiritual emotion of attacking the enemy, to drive the enemy away
Kilak

·         Kilak means a wedge or a clue to a mystical puzzle. The Guru gives the kilak of the mantra. Consequently the energy of the mantra is manifested. Kilak means the description, proximity, speed and method of pronunciation, the rhythm of recitation of the mantra (alap), etc. Sometimes the kilak assumes the form of a prior notice. When a sage creates a mantra along with a precondition that ‘without the pronunciation of a particular word prior to the mantra, the practice of the mantra will not be fruitful’, then the mere chanting of the mantra does not prove to be of any avail. Such a word is termed as a kilak of a mantra, that is a wedge or a clue to a mystical puzzle. Only when the mantra is chanted along with it does it prove to be fruitful. Understanding that word, and chanting along with it or destroying the relationship of that word with the mantra is called nishkilan or utkilan. However, only spiritually evolved persons can give guidance to this effect. One comes across ‘Shrimat Hanuman kilakam’ in Shriramaraksha verse (stotra).

·         Movement of the saman vital energy (pranvayu) is essential to activate the kundalini (spiritual energy). Nadibandha (blocking the channels) is performed to achieve it. The energy used to perform nadibandha is also called kilak. Kilak means the expulsion of the saman vital energy from which energy is generated. Nadibandha also occurs if a mantra is chanted appropriately.