APPLYING SOME SIMPLE pronunciation techniques will bring the practice of mantra closer to your body and help activate the intended experience of the mantra. I have avoided using standard diacritical marks; many people don’t use them properly, and others find them complicated.
I have also introduced pronunciation gradually, instead of all at once, so that you can progress one mantra at a time, employing the rules you know and learning new ones as you go along. The accompanying audio tracks will further assist you with the pronunciation of several mantras.
The chanting of Shabda mantras should be commanding, precise, and articulate. Adding a devotional quality and intention to these mantras is recommended, but this should always be done without sacrificing their articulate power.
THE FOLLOWING MANTRA is to be used before meditation, yoga practice, or any spiritual undertaking. It is best used in the morning, shortly after awakening:
Asa-to Ma Sad-ga-ma-ya.
Ta-ma-so Ma Jyo-tir-ga-ma-ya.
Mrit-yor Ma A-mri-tam-ga-ma-ya.
Translation: Lead me from the unreal to the real, from darkness to light, from death to immortality.
Notes on pronunciation: Underlined letters indicate placing the tip of the tongue gently against a slightly open set of teeth: t sounds like the “th” in thick; d sounds like “th” in there.
The r is rolled on the roof of the palate — toward the front — like the Spanish “r.” Try placing the tip of your tongue on the roof of your mouth behind your upper teeth and vibrating it on your upper palate. Note: By contrast, the American “r” is more in the center of the mouth’s roof and pronounced without using the tip of the tongue.
Prolonged vowels are written twice: “aa” is a long-sounding “aah,” double the sounding of a regular “a.” Avoid excessive extension of double vowels.
• a is pronounced “ah,” as in “father”
• o is pronounced as in “omen”
• u is pronounced as in “who” but without aspiration.
There are two vowels to watch out for:
• e is pronounced like the “a” in “acorn”
• i is pronounced like “ee,” as in “feet”
Example: Om Ma-ni Pad-me Hoom would be pronounced “Om Mahknee Padh-may Whom.” Capital letters will help you identify individual words within the mantric sequence, and hyphens separate the syllables to assist in pronunciation.
ANY COMFORTABLE TONE can serve as your base pitch, or fundamental. The high tone above it should be just slightly higher, the low tone moderately lower. In the morning, a half tone above and a whole tone below are recommended (example: C, C sharp, B-flat). For the evening, a whole tone above and a whole tone below the fundamental are suggested (example: C, D, B-flat). Read them from left to right, like a line of music.
THIS MANTRA is known as the mother of the Vedas. It is whispered into the ears of every orthodox Hindu boy who comes of age and is to be instructed in the spiritual life. The Gayatri is to be used at least three times in succession; 108 times each day is traditional. It is most effective at dawn and at dusk. Use this mantra to celebrate the power of the Divine in sound and in light, drawing into your soul the illuminatory power of spiritual awakening.
Om Bhur Bhu-vas Su-va-ha
Tat Sa-vi-tur Va-re ń-yam
Bhar-go De-vas-ya Dhi-ma-hi
Dhi-yo-yo-nah Pra-cho-da-yaat
Translation: Salutations to that sacred sound present in the earth, the heavens, and that which is beyond. May the glorious splendor of that Divine life illuminate our meditation.
Notes on pronunciation: In this mantra, you will encounter hard consonants. Any consonant with an “h” beside it indicates that it is aspirated (pronounced while breathing out).
The bhu is pronounced like slurring “boohoo” into a single-syllable “bhoo.” Say it like you want to playfully scare someone!
I have changed the traditional spelling of Sva-ha to Su-va-ha to reflect the proper pronunciation of this word when chanted.
Remember the underlined t and d as in the previous mantra. ń (in Vareńyam) is pronounced by curling the tongue upward, into the middle of the upper palate, like “n” in the word “earn.”
The underlined dh has the tip of the tongue between the teeth but pronounced with a lot of emphasis.
The underlined n places the tip of your tongue very lightly against the teeth. That’s how namaste should be pronounced. Notice how your tongue is positioned at the end of the word “teeth;” say the letter n in that position, and you will understand how to pronounce this particular n.
The ch is like the “ch” in “cheap.” (Pra-cho-da-yaat)
Tones for the Mantra
THIS MANTRA is an eloquent yogic prayer that treats the whole world as our own body. At this time in history, when our planet is being ravaged by industrial exploitation and sickened by voluminous quantities of toxic waste, this prayer is especially appropriate. Chant it at least once a day; thrice in succession is preferable. Whenever possible, chant it with a group.
Lo-kah Sa-mas-ta Sukhi-no Bha-van-tu
Translation: May our world be established with well-being and happiness.
• k is soft, as in “king”
• kh is like the end of “kick,” almost catching in the throat
Tones for the Mantra
TAKEN FROM the Eesha Upanishad, this powerful mantra draws into the present moment all that our soul has strived for in its movement toward love, light, and truth. I use it often. I recommend using it whenever you feel disempowered or sucked into actions that you know will not lead to good results.
Kra-to Sma-ra Kru-tam Sma-ra
Translation: Oh my soul, remember past strivings, remember past strivings toward goodness and love.
Tones for the Mantra
THIS MANTRA can be sung in a hypnotic, cyclic arrangement of four variations using the three tones.
THE FOLLOWING is a series of twelve Vedic mantras that are used in conjunction with the sun salutation, a flowing sequence of twelve connected yoga poses that is very popular in Hatha Yoga practice:
Om Mit-raa-ya Na-ma-ha
(We pay homage to the One who is the friend of all)
Om Ra-va-ye Na-ma-ha
(We pay homage to the Divine radiance)
Om Suur-yaa-ya Na-ma-ha
(We pay homage to the One who disperses darkness)
Om Bhaa-na-ve Namaha
(We pay homage to the One who diffuses light)
Om Kha-gaa-ya Na-ma-ha
(We pay homage to the One who travels in the sky)
Om Puush-Ne Na-ma-ha
(We pay homage to the One who nourishes all)
Om Hi-rań-ya-gar-bhaya Na-ma-ha
(We pay homage to that golden being who heals all things)
Om Ma-rii-cha-ye Na-ma-ha
(We pay homage to the Lord of the dawn)
Om Aa-dit-yaa-ya Na-ma-ha
(We pay homage to the One who is the child of the sky goddess)
Om Sa-vit-re Na-ma-ha
(We pay homage to the source of light and life)
Om Ar-kaa-ya Na-ma-ha
(We pay homage to the One who removes all distress)
Om Bhaas-ka-raa-ya Na-ma-ha
(We pay homage to the One whose brilliance leads to enlightenment)
Tone Pattern for All
of the Sun Salutation Mantras
VYAAHRITI means “utterance” or “declaration.” The following Vedic mantras represent the seven planes of existence, associated with the seven chakras. The sounds of these mantras are a good contrast to the more feminine Tantric bijas detailed in appendix two. The mantras are written exactly the way they should be pronounced as individual utterances.
Om Bhu-hu
Om Bhu-va-ha
Om Su-va-ha
Om Ma-ha-ha
Om Ja-na-ha
Om Ta-pa-ha
Om Sat-yam
These seven mantras awaken the earth plane (Bhur), the heavenly plane (Bhuvas), that which is between earth and heaven (Svaha), the great plane of the Gods (Mahat),* the many worlds beyond that (Janah), the realm of heat and spiritual fire at the heart of all existence (Tapah), and truth (Satyam) — the highest of all planes.
Notice that the first three mantras are the same as the first line of the sacred Gayatri. In the long form of the Gayatri, the entire sequence above is recited aloud, then a breath is inhaled through the left nostril. While the breath is held inside, the actual Gayatri is recited mentally. The Gayatri itself (without the vyaahritis) is a specific Vedic poetic meter, with three lines of eight syllables each:
Tat Sa-vi-tur Va-reń-yam
Bhar-go De-vas-ya Dhi-ma-hi
Dhi-yo-yo-nah Pra-cho-da-ya-at
After recitation of the above three-line mantra, the breath is slowly released through the right nostril. This is a traditional practice of orthodox Hindus, performed as part of their Sandhya Upaasana and Sandhya Vandhana — morning and evening religious observances.
THE FOLLOWING VEDIC mantras are Sandhya Vandhana (praise at the juncture hours of dawn and dusk), chanted as part of an elaborate sacred ritual Sandhya Upaasana (obligatory religious rite) that purifies the body and makes it a fitting temple for the indwelling spirit. Have some water available in a small cream pitcher or in a yogi’s lota (neti pot), a waterholding device. For the first three mantras, pour some water into the palm of your right hand and sip it, as I will describe. For touching the body parts, use only your right hand. Note that there are other versions of this SandhyaVandhana that make use of a slightly different set of mantras and gestures.
Om Ke-sha-vaa-ya Svaa-ha:
Sip water once after reciting the mantra
Om Maa-da-vaa-ya Svaa-ha:
Sip water once
Om Naa-raa-ya-naa-ya Svaa-ha:
Sip water once
Om Go-vin-daa-ya Na-ma-ha:
Wash both hands while reciting
Om Vish-ńa-ve Na-ma-ha:
Touch both nostrils, first right, then left, with index finger while reciting
Om Ma-du-suu-dha-naa-ya Na-ma-ha:
Touch both eyelids with ring finger (same as above)
Om Tri-vik-ra-maa-ya Na-ma-ha:
Touch both ears with little finger, as above
Om Vaa-ma-naa-ya Na-ma-ha:
Place center of palm on navel
Om Shree-dha-raa-ya Na-ma-ha:
Place center of palm on solar plexus
Om Hri-shi-kay-shaa-ya Na-ma-ha:
Place center of palm on crown of head
Om Pad-ma-naa-bhaa-ya Na-ma-ha:
Touch right shoulder with middle finger
Om Daa-mo-da-raa-ya Na-ma-ha:
Touch left shoulder with middle finger
TONE PATTERN FOR THE FIRST THREE MANTRAS
Tone Pattern for the First Three Mantras
The significance of each finger is explained in appendix two, under “Mudras of the Hands.” All the above twelve mantras are associated with Vishnu, preserver of the universe. They are translated as follows:1
Keshava means “radiant one” or “long-haired one.” Hair is associated with soul substance, which is why orthodox Hindus retain a long tuft from the crown of the head.
Maadhava: Ma is “learning.” Ma is also Lakshmi, the goddess of wealth. This mantra honors Vishnu as the beloved of Lakshmi.
Naaraayana: Naraah means “derived from primeval waters,” the source of all life; ayana is the abode of the creator who moves upon the waters and periodically renews the universe. (Naraayana is also translated as “the perfect one.”)
Govinda: Go is cow; Govinda is Lord of the cows. Symbolically, Vishnu is being honored here as the provider of all nourishment.
Vishńave: Salutations to Vishnu, one who pervades and preserves the universe.
Madusoodhanaaya: Literally, “slayer of the demon Madhu.” In Hindu mythology, Madhu is a demon born of the ear wax of Vishnu. Madhu also means “honey” and is associated with healing. It is interesting that the eyes, and not the ears, are touched for this mantra. Perhaps the mystical interpretation of the mantra’s function in this ritual is that improper hearing can cloud our spiritual vision.
Trivikramaaya: One who encompasses the whole universe in three strides.
Vaamana: One of the incarnations of Vishnu as a dwarf who explodes into an immense being who crosses the world in three strides (trivikrama).
Shridaraaya: One who holds Shri in his or her heart. Shri is another name for Lakshmi, the goddess of wealth and prosperity.
Hrishikesha: The word Hrishi refers to the rays of light from the sun and the moon. This mantra honors Vishnu as lord of the senses, who brings us pleasure and happiness in life.
Padmanaabha: Padma is “lotus,” naabhi is “navel.” Brahma, the creator of the universe, is said to have sprung from Vishnu’s navel. This mantra recognizes the purity of the abdomen and honors the belly as a source of creative energy.
Daamodhara: The rope-like power of the Divine, which binds us to itself like an umbilical cord binds a child to its mother.
* The Mahat is sometimes referred to as the mind of the universe.
