bhartiya vanngamay adhyatm, mantra, tantra aur yantra sahitya se paripurn hai. adhyatm bhartiya rishiyon ka maulik chintan hai. unhonne svayan mantra ka sakshatkar kiya aur tab hi use logon ke sammukh prastut kiya. mantra dhvani tarangon ka ekatrit svarup hai. dusre shabdon men niyojit dhvani tarangon ki abhivyakti hi mantra hai. mantra tirth, dvije deveshe bheshje guro. yadrishi bhavna yasya siddhirbhavati tadrishi.. arthat mantra, tirth, dvij, dev, jyotishi, aushdhi aur guru men jaisi bhavna hea vaisi hi siddhi prapt hoti hai. mantra adhyatm ka pratham dvar hai.
brahm ke bad se pranav ki utpaÿia hui pranav bij un kar se ved prakat hue, ved ki shakhaen vistrit hoti gayin v unhen smritiyon men sangrahit kiya gaya. rishiyon ne keval mantron par chintan kiya v paranprik rup se guru shishya pranali se mantron ka prachar-prasar hua. nigam ko smritiyon ne apne bhitar sangrahit kiya v agmshastra keval rishiyon dvara failta gaya. kaliyug ke agaman ke purva parmatma shiv ne sabhi mantron ko kilit kar diya v unke fal ko badhit kar diya taki koi manushya svarthavash unki shakti ka durupyog n kar pae v un mantron ko jagrit karne ke upay tantra shastra ke madhyam se simit rakhe. adhyatm n to kisi granth men paya jata hai aur n hi kisi mandir, masjid, gurudvare men bantta hai. adhyatm divya alaukik anubhuti hai.
jab atma rupi hans us paramatatva ki khoj men lin rahta hai tab use us divya chetna ka sakshatkar hota hai aur vahi parmhans ki sthiti hansil kar leta hai. acharya shankar pratipadit karte hain- ‘‘brahm satya jagat mithya’’ arthat brahm ek hai aur ham sab uski maya rupi srishti hai. brahm dvait, advaitvad se bhi pare hai. maharshi arvind kahte hain- ‘‘un svayan parmatma ke hastakshar hainai’’. dharm keval sanatan dharm hi hai, hindu, muslim, sikkh, isai yah sab sanpraday hain. dharm men bahya adanbar ka koi sthan nahin hai. jo adanbar karta hai vah satya se koson dur chala jata hai. satya hi dharm ka mul tatva hai. bhakti men koi yukti nahin chalti. bhagavat priti ka hi nam bhakti hai. adhyatm bhartiya rishiyon ka maulik chintan hai. unhonne svayan mantra ka sakshatkar kiya aur tab hi use logon ke sammukh prastut kiya. mantra dhvani tarangon ka ekatrit svarup hai.
dusre shabdon men niyojit dhvani tarangon ki abhivyakti hi mantra hai. ekagrata, ekrsta, eklyta se samuchcharit tarangon se utpann urja se vishesh shakti jagrit ho jati hai, us shakti ka vyakti apni lakshya shakti ke anurup upyog kar sakta hai. jaise bharat ki svatantrata ke upalaksh hetu ajad hind fauj ko sanbodhit karte samay netaji subhash chandra bos ne kaha tha ki ‘‘tum mujhe khun do main tumhen ajadi dunga,’’ yah vakya us samay yuvaon ke man-mastishk par pura asar kar gaya tha. saikron mata-pitaon ne apne vir saputon ko desh par balidan hone ke lie anumti de di thi. yah vakya ek mantra ke rup men kam kar gaya tha.
‘‘shabdo nityah akashgunatvat’’ arthat shabd nitya hai, akash (ashray) gun ke karan shabdon ka vinash nahin hota hai. ismen vikriti nahin ati, yah to ajar hai...........amar hai. hamare prachin rishi-maharshiyon ke isi mul tathya ko aj ke adhunik vaigyanik svikar karne ke lie badhya hain. dhvani tarangon ke avishkar karne vale vaigyanik ko maharshiyon ke isi mul tathya ka gyan hua aur usi ke madhyam se aj ham hajaron lakhon mil dur se uchcharit (bolne) shabd ko thik usi rup men sun sakte hain. isse pramanit hota hai ki shabd ka kabhi vinash nahin hota hai. akash men sanchrit ithar kirnon ke madhyam se shabd sadaiv vayumandal men vicharan karte rahte hain. har mantra akshar ki utpaÿia hai, akshar jo kabhi nasht nahin hota. akshar ka arth hai nasht hona.
akshar jo nasht nahin hota, pure brahmand men vyapt rahta hai. sanatan bhartiya vaidik paddhati ki yah vilakshanata hai ki vah kisi shabd, sangya dvara vastu athva vyakti ko avidit karta hai. us shabd ki pahchan ke sath vastu aur vyakti donon usse jur jate hain. ek akshar ko bhi ek nishchit sangya aur shakti se nirdisht kiya gaya hai. atah jab kisi bhi akshar ka punrochchar karte hain tab sahaj rup se us nam se ekakar ho jata hai. vaidik mantra drishta rishi mantra ka chintan karte the. vedon ke prakat hone men bhi mantra darshan hi mul svarup tha. jab sadhak us mantra se nishchit sanket ka bar-bar uchcharan karta hai tab uske man aur mastishk men prakampan praranbh ho jata hai. mantra shastra ka kshetra itna vishal hai ki iska par nahin paya ja sakta. islie agmkar kahte hain ‘‘anant paran kil mantra shastram’’ vedon ke anusar vani manav jati ka ek ati mahatvapurn sar tathya hai. manushya sarvapratham sochta hai aur use apne bhavon evan kriyaon dvara apne vicharon ko vibhinn madhyamon dvara vyakt karta hai. acharya apastamb ke kathanusar ‘‘mantra brahmanayorvednam dheyam’’ vedon men mantra ko sarvochch saÿaa evan unhen brahm saman mana gaya hai.
mantra men aisi rahasya shakti vyapt hai, jo vani dvara prakashit nahin ki ja sakti hai, apitu mantra shakti dvara vani svayan prakashit hoti hai. mantra aptavakyajanya hote hue bhi mantra ki shakti avarnaniya hai. mantra ke shakti v svarup ki vyakhya karne par yah kaha ja sakta hai ki mantra sarva shaktiyon se sanpann, nash rahit, nitya sarva vyapak jahan vani nahin ja sakti vahan mantra jata hai. agni puran ke anusar mantra bhog evan moksh donon ko pradan karta hai. bis aksharon se adhik akshar vale mantra mahamantra kahlate hain aur das akshar se kam vale mantra ko bij mantra ki sangya di jati hai. panch aksharon se adhik aur das se kam aksharon vale mantra sarvatha siddhi pradan karne vale hote hain. mantron ki tin jatiyan hoti hain- stri, purush aur napunsak. jin mantron ke ant men ‘‘svaha’’ shabd lagta hai ve stri jati ke hote hain, jin mantron ke ant men ‘‘namah’’ shabd lagta hai ve sab napanusak mantra kahlate hain aur shesh sabhi purush jati ke hote hain.
kshudra karya tatha rogon ke vinash ke lie stri mantron ka prayog kiya jata hai aur shesh anya karyon men napunsak mantron ka prayog kiya jata hai. mantra yuvavastha men siddh hote hain. mala mantra vriddhavastha men siddh hote hain. mantra ke do bhed hote hanai agney aur saumya. jin mantron ke adi men pranav prayog kiya jata hai ve agney mantra kahlate hain aur jin mantron ke ant men pranav prayog kiya jata hai ve saumya mantra kahlate hain jis samay surya nari chalti hai, us samay agney mantra ka jap karna chahie aur jis samay chandra nari chalti hai, us samay saumya mantra ka jap karna chahie. donon prakar ke mantra kramshah krur evan saumya karmon ke lie prashast mane gaye hain. yadi agney mantron ke ant men ‘‘namah’’ pad prayukt kiya jata hai to ye saumya ho jate hain aur saumya mantron ke ant men ’’fat’’ pad prayukt kiya jata hai.
to ve agney ho jate hain. yadi mantra soya hua ho ya sokar tatkal jaga hua ho to vah siddhiprad nahin hota. jab vam nari chalti ho tab vah agney mantra ke sone ka samay hota hai aur jab dahini nari chalti ho vah agney mantra ke jagaran ka samay hota hai. saumya mantra ke sone aur jagne ka kal agney mantra ke sone aur jagne ke kal se viprit hota hai. jis samay donon nariyan chalti hain, us samay donon prakar ke mantron ka jagaran kal hota hai. pratyek mantra ke ek adhishthata devta rakshak hote hain. bij mantra jitna chota hoga utna hi shaktishali hoga, jaise- ene, ban, than, hrin, klin, han ityadi mantra hain. mahamrityunjay mantra men bhi age-piche bij mantra ka samput lagakar uska jap karne se usmen apar shakti ka samavesh ho jata hai. mantra siddh karne ke lie ek nishchit sankhya hoti hai, us sankhya tak jane ke lie nitya uska path bar-bar karna chahie tabhi us mantra ka fal milta hai.
mantra safal n ho islie nakaratmak shaktiyan anek avrodh paida karti hanai- jaise-jaise ap mantra jap karenge vaise-vaise apka anisht hone ki puri sanbhavna rahti hai v kai log dar ke mare mantra jap band bhi kar dete hain, par yah uchit bat nahin hai. mantra ko siddh hone tak nitya karna chahie bad men to labh hi labh hai. anttah varnon evan shabdon ke uchcharan ki chamatkari shakti ko ham sab suhriday svikar karte hain. mantra ki tarange mastishk tatha bahmandiya vatavaran ko prabhavit karti hain. jis prakar nirantar vayumandal men pravahit vidyut chunbkiya tatha rediyo tarange hamen nahin dikhlayi partin, thik usi tarah mantra ke dvara uchcharit dhvani shaktiyan bhi hamen pratyaksh rup se dikhlayi nahin deti.