31 What are mantras How does uttering them make us spiritual – Gita 09.14

Hare Krishna. Welcome to our discussion on the Bhagavad Gita. We are now in the middle of the Bhagavad Gita, in the ninth chapter. In some ways, we have completed half of the journey, and this chapter focuses heavily on the principle of devotion. Today, we will discuss the principle of sonic glorification of the Lord through the chanting of mantras. Our topic is: What are mantras, and how do they repeatedly make us spiritual? We’ll base our discussion on Bhagavad Gita 9.14: “Those who always glorify Me, endeavoring with great determination, offer their obeisances to Me with devotion, and in this way, they constantly worship Me.” Here, Krishna is talking about the primary mode through which devotion is expressed, and that is through glorification. He further describes how this glorification is done: it requires determination, reverence, consistency, and, of course, it is devotional.

Now, we will discuss these aspects of glorification, which is a way of connecting with Krishna, especially in the context of mantra chanting. I will talk about mantras in three parts. First, what exactly do mantras do? They are said to awaken us. How do they awaken us? We’ll discuss this in terms of the states of consciousness. Secondly, where does the power of mantras lie? And lastly, how does chanting mantras spiritualize us and lead us to spiritual consciousness?

One common motive in spiritual traditions is the chanting of mantras. So, what exactly are mantras? There are different ways to understand them. One way is to view mantras as spiritual power contained in sound. This is not a precise understanding but an approximate one. The word “mantra” literally means “mana trayate,” that which frees the mind—frees it from impurity, negativity, and internal contamination. But how does this happen? Because mantras contain spiritual power in sound.

Another way of understanding mantras is to think of them as sonic packets of divine energy. Each mantra is a packet, and that packet contains divine energy. It’s like the different kinds of packaging we use. For example, when we get medicine, it may be packaged in a glass container, a plastic one, or a paper foil. Mantras are sonic packets, and they contain divine energy. The first definition is more impersonal, focusing on the power, while the second definition is more personal, focusing on the divinity. Regardless of which perspective we use, the core idea is that when we chant mantras, we are engaging in sonic meditation—meditation on sound, but not just any sound. It’s a specific sound.

Now, what is the characteristic of that sound? To understand this better, let’s consider sonic power in our everyday lives. For instance, we use an alarm to wake up. When we are asleep, we are physically lying on the bed, but we are not aware of our surroundings because we are in dreamland. When the alarm rings, our consciousness is transported from this dreamland to the physical world. We wake up, fumble to find the alarm, or hit the snooze button. This is an example of sonic power. Just as the sound of the alarm can wake us physically, spiritual literature suggests that we are all spiritually asleep. The Upanishads say: “Uttishthata, Jagrata, Prapya Varam Nibodhata,” which means, “Arise, arise, awaken, and attain your destiny.” What is our destiny? To fulfill our potential and attain eternal life.

This illustrates the power of sound to awaken us spiritually. But how exactly does sound awaken us spiritually? Let’s look at this diagram to understand various levels or states of consciousness. At the center of the diagram, you see the soul. The soul is encased in two coverings: the subtle body (in blue) and the gross body (in red). From the soul, consciousness emanates, just like light emanates from a light bulb. If we consider the soul to be like a flashlight, the light from the flashlight goes in the direction it is pointed. Some flashlights have different settings—sometimes the light is very bright, sometimes dim, and sometimes it’s off. Similarly, the soul has various states of consciousness.

If we start from the rightmost point, you will see an arrow that goes from the subtle body to the gross body and then to the physical world. This is the state of jagruti, which means awakened consciousness. This is the state in which we are all hopefully present right now. However, some of us may feel drowsy after a long day or troubled night. In that case, we may not be fully in the state of awakened consciousness. If we are not in this state, we are in a different state.

In the awakened state of consciousness, the flashlight is fully on, and the beam of light can reach a long distance.

Similarly, when we are in the jagruti (awakened) consciousness, the beam of light moves from the subtle body to the gross body and out into the physical world. However, when we are asleep, this beam of consciousness does not reach the physical body as much. It primarily affects the subtle body, and while it does reach some awareness in the gross body, it is not as pronounced. This is the state when we are dreaming, known as swapna. In this state, consciousness is rooted primarily in the subtle material realm.

Now, in the state of swapna (sleep), we are still conscious, but not of the physical reality around us. Instead, we experience another domain of reality—dreams. Some dreams can be so vivid that they feel as real as our physical experiences. They can even affect the physical body. For example, if we have a nightmare, we may wake up screaming, and in the process, our body might be sweating or breathing fast. In the dream, we might have been chased by a tiger or stalked by someone, and our physical reactions reflect this.

So, from the physical perspective, the state we are currently in is jagruti (awakened state), and when we sleep at night, we enter the swapna (dream) state. But beyond sleep, there is an even deeper state where consciousness is hardly rooted anywhere, and this is called Sushupti. In this state, consciousness barely emanates even from the soul to the subtle body.

This classification is primarily found in the Upanishads, specifically the Mundaka Upanishad, though it’s important to note that any system of taxonomy is only indicative, not exhaustive. For example, when we are physically unconscious, such as in a coma, our consciousness is not fully in the gross body, but rather it is in the subtle body, in a transitional state. When someone is unconscious and then gradually regains consciousness, they are moving between these states. Technically speaking, unconsciousness is not the absence of consciousness; it is a state where consciousness is not manifest at the physical level, but still exists at the subtle level.

Thus, unconsciousness is still a state of consciousness—one where consciousness is not manifest physically but exists at the subtle level. When someone is in a coma, their body is in a vegetative state, and their consciousness is withdrawn from the physical body. Yet, this is still a state of consciousness, albeit very subtle.

These distinctions may seem nuanced, but the key point is that our consciousness moves through different states. Whether we are in the first three states—Jagruti, Swapna, or Sushupti—all are considered states of spiritual sleep. The last state, where consciousness is directed toward the spiritual realm, is called Turiya, or Samadhi. Everything on the right side of the diagram, marked with blue and red, represents the material realm. When our consciousness moves toward the spiritual realm, this is the state of Turiya or Samadhi.

The ultimate goal of spiritual growth is to direct our consciousness away from matter and toward spirit. This concept was discussed in the sixth chapter when we talked about yoga. In the process of yoga, the consciousness shifts from the physical and mental dimensions (material realm) inward toward the spiritual. This is the purpose of all spiritual practices: to move our consciousness toward the spiritual level.

So, now we come to the purpose of mantra chanting. The chanting of mantras raises our consciousness from the Jagruti (awakened) state to the Turiya (spiritual) state, which is aligned with Samadhi. This is the purpose of sonic meditation and all spiritual practices—to direct our consciousness toward the spiritual realm.

To understand this, let’s consider technology as an analogy. For example, the Internet of Things allows us to control various devices in our home with a single device. At first, we need to understand the purpose of the technology. Then, we learn how it works, and what tools are involved in its functioning.

Similarly, we must first understand the purpose of mantras—to awaken our consciousness—and then understand the tools that make this possible. Now, let’s explore where the power of mantras lies. Traditionally, there have been two main theories about the power of mantras.

The first is called Sphotavad, which is the semantic theory of mantra power. “Semantics” refers to the study of meaning. In Sphotavad, the power of a mantra lies in its meaning. Imagine someone presenting a complicated philosophical argument. You might ask, “What do you think about this philosophy?” And the response could be blunt, “It’s stupid.” In this case, the meaning of the word “stupid” provides the power of the statement. It’s not just a word, but an awakening of understanding that might cause laughter, realization, or even a shift in consciousness.

In this way, mantras work similarly: their power lies in the meaning they convey, and the power of the mantra is believed to be contained within the sound that expresses that meaning. Sphotavad suggests that, just as with any language, the power of a sentence or mantra comes from the meaning it holds. This approach reflects the philosophy of language and metaphysical discussions surrounding how words and meanings shape our consciousness.

When discussing words and their meaning, a key question arises: Is meaning located within the words themselves, or is it independent and determined by the context in which the words are spoken? For example, are words like pipes, serving as conduits that convey meaning, or are they like sonic packets, transmitting meaning in a structured form? Initially, it might seem that words function as simple packets conveying meaning, but this doesn’t fully explain the complexity. Often, the same word can have multiple meanings depending on the context in which it is used. This suggests that while words do carry meaning, context is crucial to understanding their true significance.

The point here is that meaning, not the word itself, is what holds power. This is the foundation of one theory known as Sphotavad. According to Sphotavad, the power of a mantra lies in its meaning. For instance, when reading a book—whether it’s a work of literature or spiritual wisdom like the Bhagavad Gita—we need to grasp the meaning to truly understand it. When we comprehend what is being communicated, it illuminates our mind, and that is where the power of the text resides.

On the other hand, there is another theory called Varnavad, which suggests that the power of mantras lies not in their meaning but in their structure—the way they are arranged. In Sanskrit, Varna means letters or sounds, and Varnavad implies that the power of a mantra is independent of its meaning and resides in the pattern of sounds themselves.

This concept is akin to a mathematical formula. For example, the famous equation E = mc² works even if we don’t understand the full theory behind it. If we know the variables and how to apply them, the formula yields results without needing a deep understanding of the underlying concepts. Similarly, in Varnavad, the effectiveness of a mantra doesn’t depend on understanding its meaning. As long as the sounds are correctly formed, the mantra will work.

This theory has significant implications. For instance, when we use a mathematical formula without fully understanding it, we risk using it improperly, which can lead to undesirable outcomes. In the case of mantras, if we recite them incorrectly or use them with the wrong intent, they might not deliver the desired result, and could even have harmful consequences.

A classic example from the Bhagavatam illustrates this point. A sage, enraged by the death of his son Vishwaroopa at the hands of Indra, attempted to use a mantra to create a being that would kill Indra. However, the sage made a mistake in the pronunciation of the word Indra Shatruho (enemy of Indra). By mispronouncing the word, the sage created a being who ended up being killed by Indra instead of killing him. The mantra’s power was triggered by the pattern of the sounds, not the sage’s intent.

This raises an important consideration: mantras have immense power, but if we misuse them, that power can backfire. The Varnavad theory suggests that even the proper pronunciation of the mantra is critical, regardless of the meaning or intent behind it.

In contrast, sacred texts like the Bhagavad Gita are often studied from a Sphotavad perspective. These texts are revered for their deeper meanings, and reciting the Gita is considered a purifying practice. Simply chanting the verses of the Gita—without necessarily understanding their meaning—can have a purifying effect on speech. However, to gain the full benefit of the Gita, it is essential to meditate on its meaning and internalize it.

For mantras that invoke specific powers, such as those used for magical or mystical purposes, the structure of the mantra—how the letters are arranged—becomes paramount. These mantras are often more concerned with the technicality of the sounds than with their meanings.

We can think of mantras as a kind of sophisticated voice-operated technology. For example, when we use a device like Google Home, we simply speak commands like, “Okay, Google, turn off the fan,” and the device responds. The power lies in the sound of the command and the device’s response to that sound. Similarly, mantras are thought to activate higher phenomena or powers in the universe through their correct pronunciation.

This is a mechanical view of mantra power, where the effectiveness of the mantra is based on the correct arrangement of sounds—regardless of the intent or understanding behind them. In this view, the power of the mantra is triggered by the sound itself, much like a machine reacting to a command.

However, there is also a personal view of mantra power. In this view, the power of the mantra is not solely dependent on the mechanical aspect (correct pronunciation), but also on the meditational aspect—on understanding the meaning and focusing the mind while chanting. The personal view emphasizes the importance of both the sound and the mental connection with the meaning, which leads to a deeper spiritual effect.

The power of mantras lies not solely in the letters or the sounds, though those are important. However, the true locus of the power is the person we are calling upon and the mercy they extend. For instance, when chanting the Hare Krishna mantra, Vishnu Prabhupada often said that even if you don’t fully understand the meaning of the mantra or don’t pronounce it perfectly, you will still experience the presence of Krishna, feel his reciprocation, and experience purification. This highlights the personal view of mantra power: mantras are a means of accessing divinity.

But what does it mean to access divinity? There are two important meanings to “access,” which we will explore further. The key to accessing divinity is reciprocity—the divine is a person who responds to us based on how earnestly we approach. In the Bhagavad Gita, Krishna says:

“As people surrender unto me, I reward them accordingly.”

While mantras inherently possess power, how much of that power we experience depends on how much sincere devotional emotion we invest in chanting them. The effectiveness of a mantra is directly tied to the degree of reciprocation—the divine responds in accordance with the sincerity and devotion with which we approach. Thus, the mantras are a vehicle for this reciprocation.

This also brings us to the understanding of Krishna being nondifferent from His name. Krishna’s name is inherently powerful, but how we experience His presence through it depends on our attitude. Krishna’s presence is always with us when we chant His name, but the degree to which we experience that presence is influenced by our emotional engagement. This is why within mantra chanting, there are various states: Nama Prada, Nama Abhas, and Shuddhanam—each indicating a different level of purification and connection based on our sincerity.

This is not a mechanical view of mantra chanting. It is deeply personal. Just like currency, where the paper note is not just paper, but has value assigned by an authority, mantras are sounds that carry spiritual value. While the sound itself may be ordinary, its spiritual power is not. For example, a currency note, like a $100 bill, has value regardless of who holds it. A child might not understand its worth but can still exchange it for goods. However, the child might not appreciate the full value of the currency and could be exploited as a result.

Similarly, while Krishna’s name has inherent power, the experience of that power depends on our understanding and emotional investment. If we fail to appreciate its value, we may not fully experience Krishna’s presence. This highlights the subjective aspect of mantra chanting: the power is there, but our experience of it depends on how much we invest our consciousness and devotion.

Now, it’s not just about knowing the meaning or pronouncing the mantra correctly. Both are important, but the most crucial element is how much we immerse ourselves in the chant—how much we invest our consciousness and devotion into it.

Metaphors for Understanding Mantra Power

To better understand how mantras work on us, we can use three metaphors: Anchor, Cleanser, and Elevator (ACE).

1. Anchor: A mantra can act as an anchor for our consciousness. Just as an anchor stabilizes a ship in a turbulent sea, the repeated utterance of mantras can stabilize our wandering mind. In the ocean of material existence, we are tossed around by various mental and worldly distractions—cravings, desires, the ups and downs of life. When we chant mantras with focus and devotion, our consciousness can anchor to the mantra, providing stability and calm amid the turbulence of the world. This is the first way in which mantras can bring peace and focus.
2. Cleanser: Mantras also have the power to purify our consciousness. In the self-help world, affirmations are a common tool used to calm the mind. People often repeat phrases like, “Everything will be okay” to reduce stress. While these may not have the spiritual power of mantras, they show how sound can influence the mind and emotions. In the case of mantras, however, the sound carries a much deeper, spiritual potency, purifying the mind and elevating our consciousness.
3. Elevator: Lastly, mantras can elevate our consciousness. Chanting mantras is not only about calming the mind or purifying it, but it can also uplift us spiritually, taking our consciousness from a mundane state to a more enlightened, transcendent one. This is the transformative power of mantras—they help elevate our awareness from the material world to the spiritual realm.

Affirmations do work, but their effectiveness lies in their ability to act as an anchor for our consciousness. When we repeat a phrase like “everything will be okay,” it helps calm us and stabilize our thoughts. This works because sound, especially with meaning, has the power to direct our focus. While affirmations can have a calming and stabilizing effect, they only work to the extent that they resonate with truths we already believe, even if we forget them at times. Psychological studies have shown that affirmations can sometimes even have healing effects, but they can also work negatively if they are disconnected from reality. For example, if someone is short and repeatedly affirms, “I’m tall,” it can create cognitive dissonance because they are affirming something they don’t truly believe or that isn’t universally true. Thus, affirmations work when they remind us of truths we accept but may forget.

While mantras can act as anchors like affirmations, they offer much more. Mantras not only stabilize our consciousness but also purify it. To understand this, we can think of a mantra as a cleanser. A cleanser doesn’t just remove dirt; it’s the mechanism that brings in something pure to eliminate the impurity. For example, we may use a mop or a vacuum to clean, or pour water to wash away dirt. Similarly, mantras bring a flow of divine energy into our consciousness, cleansing it of impurities. Just like using a mop to sweep away dirt, chanting mantras purifies the mind and heart, removing unwanted thoughts and distractions. The effectiveness of this purification depends on how deeply we connect with the sound of the mantra.

When people make affirmations like “I will wake up early” or “I will eat only as much as I need,” they are boosting their willpower, not necessarily purifying their consciousness. This is different from what happens with mantras. While affirmations rely on the strength of our will to overcome laziness or cravings, mantras bring true purification. Willpower is the ability to persist despite impurities, while purification is the removal of the impurity itself. Mantra chanting doesn’t just strengthen our will; it clears out the mental and emotional blocks, purifying us internally.

Finally, mantras act as an elevator for our consciousness. Imagine consciousness as having different levels—material consciousness at a lower level and spiritual consciousness at a higher one. Chanting mantras elevates us from the material to the spiritual. If we enter an elevator, it naturally takes us upward. Similarly, when we chant mantras and focus on them, our consciousness naturally ascends. The key is that mantras are not just ordinary sounds; they embody divinity. So, as we chant, it’s not just that we are taking Krishna into our consciousness, but Krishna, through His holy name, is drawing our consciousness into Him, lifting it up spiritually. This effect is unique to mantras. It doesn’t occur with affirmations or ordinary sound.

To summarize, mantra chanting provides three essential benefits: peace, purity, and pleasure. The anchoring aspect of mantra chanting brings peace by stabilizing our thoughts. The cleansing aspect purifies us, removing mental and emotional impurities. And the elevating aspect brings lasting pleasure—not the fleeting pleasure of the material world, but the deeper, enduring joy found by raising our consciousness to the spiritual realm. In the material world, pleasure is limited and temporary, but by elevating our consciousness, mantra chanting offers us access to lasting spiritual fulfillment.

The ultimate pleasure we seek is found when our consciousness rises to the spiritual level, where Krishna resides. At this level, we experience true spiritual pleasure. However, when we chant mantras, we may not always experience this pleasure immediately. The restless nature of the mind and external circumstances can affect how we perceive the effects of chanting. Sometimes we might feel peace, sometimes pleasure, but other times we might not feel anything at all. This could happen if our consciousness has not yet ascended to the spiritual level, or if our mind is too disturbed by external factors.

Despite this, purification is always happening when we chant. Purification is the process, and purity is the result. Even if we do not experience peace or pleasure right away, the chanting continues to purify our hearts. To understand this, consider a metaphor: if someone with jaundice drinks sugarcane juice as medicine, they may not immediately taste its sweetness, but the healing effect will be there. Over time, as the person recovers, they will begin to appreciate the sweetness. Similarly, the peace and pleasure from chanting will come with time, but the main purpose of chanting is purification.

We chant the mantras for their purifying effect, much like taking medicine, even if it doesn’t taste good at first. The peace and pleasure we experience are secondary, but purification is the primary goal. While chanting, we should not just focus on the mantra as a tool for purification; we should also use it as a way to reciprocate with Krishna. The mantra is not just a sound; it is Krishna manifesting through sound. By chanting, we offer our consciousness to Krishna, and Krishna, through His holy name, offers Himself to us. This mutual exchange is the highest fulfillment of life.

In summary, chanting mantras awakens us spiritually, purifies our consciousness, and elevates us to a higher state of being. We discussed the power of mantras, how they function, and how they work in spiritualizing our consciousness. The mantras act as anchors, cleansers, and elevators for our consciousness, offering us peace, purity, and pleasure. But the true power of mantras lies in their ability to connect us with Krishna, the divine presence that transforms our consciousness. Mantras are not just sound; they are divine energy that can purify and elevate us, helping us reach the highest state of spiritual fulfillment.

The idea is that for all practical purposes, where our consciousness is, that is where we are. For instance, when we are watching an action movie in a theater, we are physically seated in the theater, but our consciousness is fully immersed in the movie. We experience the hero’s panic, the thrill, and the horror of being chased by a monster. The soul’s existence is experienced through consciousness, and we cannot perceive either our own existence or the existence of anything else without consciousness. Therefore, wherever our consciousness is, that’s where we are.

So, whether the material world is like a dream or whether the soul is dreaming that it is in the material world doesn’t matter, because, practically speaking, where our consciousness is, that is where we experience reality. Similarly, when we talk about transmigration, the soul is said to move from one body to another. From a practical standpoint, the soul experiences life in the new body completely differently than it did in the previous one. The distinction between the soul being in the material world or simply experiencing it makes no practical difference.

While the soul is often described as being in the material world and needing to reach the spiritual world, it’s important to understand that the spiritual world is also a domain of consciousness. It’s not just a physical journey; it’s a transition in consciousness. Physical metaphors, while useful to some extent, are limited when discussing subtler aspects of reality. For example, a rubber band can hold things together, but if stretched too much, it will break. Similarly, metaphors can only go so far before they become inadequate.

Regarding dreams, it’s possible that the soul moves to another realm, but this isn’t always the case. Most of the time, the soul remains in the body, and what we experience in dreams is simply the imagination of the mind. Some dreams are random combinations of stimuli we’ve encountered. However, there are instances of paranormal experiences, like out-of-body experiences, where people perceive information that suggests the soul has temporarily left the body. These experiences could happen during situations like cardiac arrest, where people report seeing themselves from above. In these cases, it is possible that the soul temporarily leaves the body, but for the most part, dreams are simply the mind’s imaginative activity.

As for the mind and consciousness beyond the body, yes, they are present in subtle forms. There are three levels: the soul, the subtle body (primarily the mind), and the physical body. Consciousness is the light that emanates from the soul, moving outward through the subtle body. The mind, often described as a screen or window, acts as a bridge between the soul’s consciousness and the physical body.

Consciousness moves outward, and depending on where we direct our attention, we can become aware of our thoughts. For example, when we get angry, the thought of anger might take over our consciousness. However, with introspection, we can become aware of the anger before it fully takes control. This allows us to choose how to respond. While we can observe the mind, we cannot directly observe the soul. Only when we are fully purified can we see our soul reflected within us, like a mirror reflecting our true self.

Regarding mantra chanting, if we cannot pronounce the mantras perfectly, it’s okay as long as our intent is sincere. The primary focus should be on cultivating the right devotional mood. It’s important to try to pronounce the mantras correctly, but if we are unable to do so perfectly, it doesn’t negate the value of the chanting. The purification effect of mantra chanting does depend on the quality of our chanting. If we chant with attention, focusing our consciousness on the sound, the purification will be more effective.

Imagine trying to clean a room with a hose. If the hose is not directed properly, the water won’t reach the area that needs cleaning. Similarly, if we are not attentive in our chanting, the purification will be less effective. However, even if our focus is not perfect, there is still purification occurring. We may not notice immediate results, but over time, the practice will bring cleansing and transformation.

Thank you very much. Hare Krishna.