Mantras are the inevitable part of the rituals in Indic tradition. But more interesting and perhaps more worth facets of concept of Mantra i.e. the foreground of mantras, is explained in the non-dualistic Kashmir Shaiva philosophical tradition, particularly in the schools of Pratyabhijna and Spanda (the branches of the Kashmir Shaiva tradition). Both schools speculate more thoroughly on issues like the nature of Mantra, how is it put into use, source of its power and how can be imagined to function, rather than the other schools of the same philosophical system. Ontologically, it is established as the nature of supreme consciousness (the ultimate Supreme Reality). The supreme consciousness is defined as self-aware. Here the self-awareness, that is said vimarsha, opens the door for the principle of Mantra, which connotes the aspect of thinking own nature i.e. self-awareness. In such a manner, Consciousness is the nature of Mantra. Thus, a Mantra is not conglomeration of different syllables in this context. It is the deepest level of the principle of speech, the expressive of core of reality and near to the source of language as well as to that of our energies. In this way, nature and functioning aspect of Mantra at the ultimate level of reality in Kashmir Shaiva philosophy has been taken for evaluation in this research paper, since the philosophical nature of Mantra becomes the source of development of the religious aspect further.
|Keywords:||Mantra, Prakash-vimarsha, Vak, Pashyanti-madhyama-vaikhari, Parama Shiva, Vimarsha, Aham, Shakti, Shabda|
Reserch Student, Special Center for Sanskrit Studies, Jawaharlal Nehru University, New delhi, Delhi, India
Research Scholar, Special Center for Sanskrit Studies,, Jawaharlal Nehru University, , New Delhi, , India, Jawaharlal Nehru University, New Delhi, India