Concerning
Pronunciation in Mantra Japa
When it comes to Mantra japa, there are regularly two schools that one comes across. The school which holds itself the standard of orthodoxy and holds correct pronunciation and grammar almost more dear than life itself and then there exists the rather new school which puts forth that whatever is in one’s own heart and intention is more important than grammar and pronunciation. As for myself, I try to hold a middle ground believing that both paths of thought hold merit.
The Vedas have stood the test of time. Due to the untiring dedication of Brahman tradition in India. The Vedas (only recently a written form having existed) have come through nearly the last ten thousand years unscathed and untouched by time. This is partially due to the first school mentioned above. Without a tireless effort to preserve the ancient scriptures and the grammar, meter and pronunciation that comes with them the Sanskrit language would have developed and changed leaving us with a tainted form.
There are also reports that some mantras have been formed specifically for the sound and vibration caused by the combination of syllables to achieve some desired effect. Logically, if these same mantras were recited without a proper pronunciation and meter this same vibration could not be achieved and one would only create a shadow of what should be.
Though, as earlier stated, the second school of thought also holds its own merit. Adi Shankaracharya’s Bhavani Ashtakam is a prayer to goddess Bhawani or Durga saying in the third stanza…
Na Janaami Dhanam, Na cha dhyana yogam,
Na janami thanthram, na cha sthothra manthram,
Na janami poojam, na cha nyasa yogam,
Gatisthwam, Gatisthwam thwam ekaa Bhavani
Neither do I know how to give,
Nor do I know how to meditate,
Neither do I know Thanthra*,
Nor do I know stanzas of prayer,
Neither do I know how to worship,
Nor do I know the art of yoga,
So you are my refuge and my only refuge, Bhavani
Simply said, even without the knowledge of proper pronunciation of mantras a person can still commune with the divine; though I cannot say if this is easier or more difficult.
In my view, the second school should be used by those unaccustomed to Sanskrit. The divine does not turn away the dumb or uneducated (Not to say that anyone who is not accustomed to Sanskrit is either). Even Valmiki, the writer of the great epic the Ramayana, when he first came across Narada he, being a bandit, was so uneducated he could not repeat the complex mantras Narada Muni asked him to recite and so Narada gave to Valmiki the name Rama; Rama, the name in which the entirety of the Vedas are said to reside. Once one is educated in Sanskrit though, I agree that it is his duty to tirelessly work toward perfection and become a part of the living history that has preserved the scriptures for the past ten millennia.
When it comes to Mantra japa, there are regularly two schools that one comes across. The school which holds itself the standard of orthodoxy and holds correct pronunciation and grammar almost more dear than life itself and then there exists the rather new school which puts forth that whatever is in one’s own heart and intention is more important than grammar and pronunciation. As for myself, I try to hold a middle ground believing that both paths of thought hold merit.
The Vedas have stood the test of time. Due to the untiring dedication of Brahman tradition in India. The Vedas (only recently a written form having existed) have come through nearly the last ten thousand years unscathed and untouched by time. This is partially due to the first school mentioned above. Without a tireless effort to preserve the ancient scriptures and the grammar, meter and pronunciation that comes with them the Sanskrit language would have developed and changed leaving us with a tainted form.
There are also reports that some mantras have been formed specifically for the sound and vibration caused by the combination of syllables to achieve some desired effect. Logically, if these same mantras were recited without a proper pronunciation and meter this same vibration could not be achieved and one would only create a shadow of what should be.
Though, as earlier stated, the second school of thought also holds its own merit. Adi Shankaracharya’s Bhavani Ashtakam is a prayer to goddess Bhawani or Durga saying in the third stanza…
Na Janaami Dhanam, Na cha dhyana yogam,
Na janami thanthram, na cha sthothra manthram,
Na janami poojam, na cha nyasa yogam,
Gatisthwam, Gatisthwam thwam ekaa Bhavani
Neither do I know how to give,
Nor do I know how to meditate,
Neither do I know Thanthra*,
Nor do I know stanzas of prayer,
Neither do I know how to worship,
Nor do I know the art of yoga,
So you are my refuge and my only refuge, Bhavani
Simply said, even without the knowledge of proper pronunciation of mantras a person can still commune with the divine; though I cannot say if this is easier or more difficult.
In my view, the second school should be used by those unaccustomed to Sanskrit. The divine does not turn away the dumb or uneducated (Not to say that anyone who is not accustomed to Sanskrit is either). Even Valmiki, the writer of the great epic the Ramayana, when he first came across Narada he, being a bandit, was so uneducated he could not repeat the complex mantras Narada Muni asked him to recite and so Narada gave to Valmiki the name Rama; Rama, the name in which the entirety of the Vedas are said to reside. Once one is educated in Sanskrit though, I agree that it is his duty to tirelessly work toward perfection and become a part of the living history that has preserved the scriptures for the past ten millennia.



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