Mantra
In
Tibet, many
Buddhists carve mantras into rocks as a form of devotion.
A mantra (Devanagar) is a religious or mystical syllable or poem, typically from the Sanskrit language. Their use varies according to the school and philosophy associated with the mantra. They are primarily used as spiritual conduits, words or vibrations that instill one-pointed concentration in the devotee. Other purposes have included religious ceremonies to accumulate wealth, avoid danger, or eliminate enemies. Mantras originated in the Vedic religion of India, later becoming an essential part of the Hindu tradition and a customary practice within Buddhism, Sikhism and Jainism. The use of mantras is now widespread throughout various spiritual movements which are based on, or off-shoots of, the practices in the earlier Eastern religions.
Mantras are interpreted to be effective as sound (vibration), to the effect that great emphasis is put on correct pronunciation (resulting in an early development of a science of phonetics in India). They are intended to deliver the mind from illusion and material inclinations. Chanting is the process of repeating a mantra.
Khanna (2003: p.21) states:
Mantras, the Sanskrit syllables inscribed on yantras, are essentially 'thought forms' representing divinities or cosmic powers, which exert their influence by means of sound-vibrations. (NB: Original text not meta-enhanced.)
Etymology
The Sanskrit word mantra consists of the root man- "to think" (also in manas "mind") and the suffix -tra meaning, tool, hence a literal translation would be "instrument of thought". The Chinese translation is zhenyan 眞言, 真言, literally "true words", the Japanese on'yomi reading of the Chinese being shingon.
Introduction
In the context of the Vedas, the term "mantra" refers to the entire portion which contains the texts called Rig, Yajus or Saman, that is, the metrical part as opposed to the prose Brahmana commentary. With the transition from ritualistic Vedic religion to mystical and egalitarian Hindu schools of Yoga, Vedanta, Tantra and Bhakti, the orthodox attitude of the elite nature of mantra knowledge gave way to spiritual interpretations of mantras as a translation of the human will or desire into a form of action, with some features in common with spells in general.[1] For the authors of the Hindu scriptures of the Upanishads, the syllable Aum, itself constituting a mantra, represents Brahman, the godhead, as well as the whole of creation. Kūkai suggests that all sounds are the voice of the Dharmakaya Buddha — i.e. as in Hindu Upanishadic and Yogic thought, these sounds are manifestations of ultimate reality, in the sense of sound symbolism postulating that the vocal sounds of the mantra have inherent meaning independent of the understanding of the person uttering them. Nevertheless, such understanding of what a mantra may symbolise or how it may function differs throughout the various traditions and also depends on the context in which it is written or sounded. In some instances there are multiple layers of symbolism associated with each sound, many of which are specific to particular schools of thought. For an example of such see the syllable: Aum which is central to both Hindu and Buddhist traditions.
While Hindu tantras eventually came to see the letters as well as the sounds as representatives of the divine, it was when Buddhism travelled to China that a major shift in emphasis towards writing came about. China lacked a unifying, ecclesiastic language like Sanskrit, and achieved its cultural unity by having a written language that was flexible in pronunciation but more precise in terms of the concepts that each character represented. The Chinese prized written language much more highly than did the Indian Buddhist missionaries, and the writing of mantras became a spiritual practice in its own right. So that whereas Brahmins had been very strict on correct pronunciation, the Chinese, and indeed other Far-Eastern Buddhists were less concerned with this than correctly writing something down. The practice of writing mantras, and copying texts as a spiritual practice, became very refined in Japan, and the writing in the Siddham script in which the Sanskrit of many Buddhist Sutras were written is only really seen in Japan nowadays. However, written mantra-repetition in Hindu practices, with Sanskrit in any number of scripts, is well-known to many sects in India as well.
Mantra in Hinduism
Mantras were originally conceived in the great Hindu scriptures known as the Vedas. Within practically all Hindu scriptures, the writing is formed in painstakingly crafted two line "shlokas" and most mantras follow this pattern, although mantras are often found in single line or even single word combinations.
The most basic mantra is Aum, which in Hinduism is known as the "pranava mantra," the source of all mantras. The philosophy behind this is the Hindu idea of nama-rupa (name-form), which supposes that all things, ideas or entities in existence, within the phenomenological cosmos, have name and form of some sort. The most basic name and form is the primordial vibration of Aum, as it is the first manifested nama-rupa of Brahman, the unmanifest reality/unreality. Essentially, before existence and beyond existence is only One reality, Brahman, and the first manifestation of Brahman in existence is Aum. For this reason, Aum is considered to be the most fundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual Gods or principles, the most fundamental mantras, like 'Aum,' the 'Shanti Mantra,' the 'Gayatri Mantra' and others all ultimately focus on the One reality.
In the Hindu tantras the universe is sound. The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world. The purest vibrations are the var.na, the imperishable letters which are revealed to us, imperfectly as the audible sounds and visible forms.
Var.nas are the atoms of sound. A complex symbolic association was built up between letters and the elements, gods, signs of the zodiac, parts of the body -- letters became rich in these associations. For example in the Aitrareya-aranya-Upanishad we find:
- "The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent fire, the sibilants air, the vowels the sun? The mute consonants represent the eye, the sibilants the ear, the vowels the mind"
In effect each letter became a mantra and the language of the Vedas, Sanskrit, corresponds profoundly to the nature of things. Thus the Vedas come to represent reality itself. The seed syllable Aum represents the underlying unity of reality, which is Brahman.
Mantra japa
Mantra japa was a concept of the Vedic sages that incorporates mantras as one of the main forms of puja, or worship, whose ultimate end is seen as moksha/liberation. Essentially, Mantra Japa means repetition of mantra, and has become an established practice of all Hindu streams, from the various Yoga to Tantra. It involves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples of three), the most popular being 108. For this reason, Hindu malas (bead necklaces) developed, containing 108 beads and a head bead (sometimes referred to as the 'meru', or 'guru' bead). The devotee performing japa using his/her fingers counts each bead as he/she repeats the chosen mantra. Having reached 108 repetitions, if he/she wishes to continue another cycle of mantras, the devotee must turn the mala around without crossing the head bead and repeat.
It is said that through japa the devotee attains one-pointedness, or extreme focus, on the chosen deity or principal idea of the mantra. The vibrations and sounds of the mantra are considered extremely important, and thus reverberations of the sound are supposed to awaken the prana or spiritual life force and even stimulate chakras according to many Hindu schools of thought.
Any shloka from holy Hindu texts like the Vedas, Upanishads, Bhagavad Gita, Yoga Sutra, even the Mahabharata , Ramayana, Durga saptashati or Chandi are considered powerful enough to be repeated to great effect, and have therefore the status of a mantra.
A very common mantra is formed by taking a deity's name. Called Nama japa and saluting it in such a manner: "Aum namah ------" or "Aum Jai (Hail!) ------" or several such permutations. Common examples are "Aum namah Shivaya" (Aum I bow to Lord Shiva), "Aum Namo Narayanaya"; or "Aum Namo Bhagavate Vasudevãya," (Salutations to the Universal God Vishnu), "Aum Shri Ganeshaya Namah" (Aum to Shri Ganesha) and "Aum Kalikayai Namah" and "Aum Hrim Chandikãyai Namah." (i.e., mantras to Devi.)
Repeating an entire mantric text, such as the Durga Saptashati, in its entirety is called patha.
Some Hindu mantras
Arguably the most representative mantra of all the Hindu mantras is the famed Gayatri Mantra:
- Aum Bhūr Bhuva Svaha
- (Aum) Tat Savitur Varenyam
- Bhargo Devasya Dhīmahi
- Dhiyo Yo Nah Prachodayāt, (Aum)
It is considered one of the most universal of all Hindu mantras, invoking the universal Brahman as the principle of knowledge and the illumination of the primordial, Sun.
Lead me from ignorance to truth
- Aum Asato mā sad gamaya
- Tamaso mā jyotir gamaya
- Mṛtyormā amṛtam gamaya
- Aum śānti śānti śāntiḥ
(Bṛhadāraṇyaka Upaniṣad I.iii.28)
"lead me from non-truth to truth; lead me from darkness to light; lead me from mortality to immortality"
Hare Krishna Maha-mantra
- For main article see Hare Krishna
A mantra comprising of the names Hare, Krishna and Rama. It appears originally in the Kali-Saṇṭāraṇa Upaniṣad (Kali Santarana Upanisad):
- Hare Krishna Hare Krishna
- Krishna Krishna Hare Hare
- Hare Rama Hare Rama
- Rama Rama Hare Hare
In the 16th century, Chaitanya Mahaprabhu, along with his followers, spread this mantra across India through public congregational chanting (sankirtan). Chaitanya and his followers traveled from town to town singing this mantra, claiming that it would awaken love of Krishna (bhakti) in whoever happened to hear it. It is often referred to as the 'Maha Mantra' by practitioners.
In 1966, A.C. Bhaktivedanta Swami Prabhupada established ISKCON (the International Society for Krishna Consciousness), a branch of the Brahma-Madhva-Gaudiya Vaishnava sampradaya, and introduced the Hare Krishna mantra to the West, describing it as: "an easy yet sublime way of liberation in the Age of Kali."
The shanti mantras
- Aum sahanaavavatu
- Sahanau bhunaktu
- Saha viiryan karavaavahai
- Tejasvi naavadhiitamastu
- Maa vidvishhaavahai
- May we be protected together.
- May we be nourished together.
- May we work together with great vigor.
- May our study be enlightening
- May no obstacle arise between us.
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- Aum shaantih shaantih shaantih
- Aum peace, peace, peace.
- -- Black[krishna] Yajurveda Taittiriya Upanishad 2.2.2
Universal prayer
- Sarveśām Svastir Bhavatu
- Sarveśām Sāntir Bhavatu
- Sarveśām Pūrnam Bhavatu
- Sarveśām Mangalam Bhavatu
(May good befall all, May there be peace for all, May all be fit for perfection, and May all experience that which is auspicious.)
-
-
- Sarve bhavantu sukhinaḥ | Sarve santu nirāmayāḥ
- sarve bhadrāṇi paśyantu | Mā kaścit duḥkha bhāgbhavet||
(Om, May all be happy. May all be healthy. May we all experience what is good and let no one suffer. Om, Peace, Peace, Peace!)
Mantra in Zoroastrianism
Indo-Iranian *mantra is preserved in Avestan manthra, effectively meaning "word" but with far-reaching implications: Manthras are inherently "true" (aša), and the proper recitation of them brings about (realizes) what is inherently true in them. It may then be said that manthras are both an expression of being and "right working" and the recitation of them is crucial to the maintenance of order and being. (See also: Avestan aša- and Vedic ṛtá-)
Indo-Iranian *sātyas mantras (Yasna 31.6: haiθīm mathrem) thus "does not simply mean 'true Word' but formulated thought which is in conformity with the reality' or 'poetic (religious) formula with inherent fulfillment (realization).'"[2]
Mantra in Buddhism
While similar to practices of Vedic society, the various traditions of Buddhism have developed their own distinctive understanding and practice of mantra. For example, the use of mantra in Tibetan Buddhism has evolved in dialogue with Bön and other Himalayan shamanic practice.
Mantra in Shingon Buddhism
Kūkai (774-835), a noted Buddhist monk, advanced a general theory of language based on his analysis of two forms of Buddhist ritual language: dharani (dhāra.nī) and mantra. Mantra is restricted to esoteric Buddhist practice whereas dharani is found in both esoteric and exoteric ritual. Dharanis for instance are found in the Pali Canon see below. The term "shingon" (lit true word) is a Japanese translation of the Chinese term for mantra, chen yen.
The word dharani derives from a Sanskrit root dh.r which means to hold, or maintain. Ryuichi Abe suggests that it is generally understood as a mnemonic device which encapsulates the meaning of a section or chapter of a sutra. This is perhaps related to the use of verse summaries at the end of texts as in the Udana which is generally acknowledged as being in the oldest strata of the Pali Canon. Dharanis are also considered to protect the one who chants them from malign influences and calamities.
The term mantra is traditionally said to be derived from two roots: "man", to think; and the action oriented (k.rt) suffix "tra". Thus a mantra can be considered to be a linguistic device for deepening ones thought, or in the Buddhist context for developing the enlightened mind. However it is also true that mantras have been used as magic spells for very mundane purposes such as attaining wealth and long life, and eliminating enemies.
The distinction between dharani and mantra is a difficult one to make. We can say that all mantras are dharanis but that not all dharanis are mantras. Mantras do tend to be shorter. Both tend to contain a number of unintelligible phonic fragments such as Om, or Hu.m which is perhaps why some people consider them to be essentially meaningless. Kūkai made mantra a special class of dharani which showed that every syllable of a dharani was a manifestation of the true nature of reality -- in Buddhist terms that all sound is a manifestation of shunyata or emptiness of self-nature. Thus rather than being devoid of meaning, Kūkai suggests that dharanis are in fact saturated with meaning -- every syllable is symbolic on multiple levels.
One of Kūkai's distinctive contributions was to take this symbolic association even further by saying that there is no essential difference between the syllables of mantras and sacred texts, and those of ordinary language. If one understood the workings of mantra, then any sounds could be a representative of ultimate reality. This emphasis on sounds was one of the drivers for Kūkai's championing of the phonetic writing system, the kana, which was adopted in Japan around the time of Kūkai. He is generally credited with the invention of the kana, but there is apparently some doubt about this story amongst scholars.
This mantra-based theory of language had a powerful effect on Japanese thought and society which up until Kūkai's time had been dominated by imported Chinese culture of thought, particularly in the form of the Classical Chinese language which was used in the court and amongst the literati, and Confucianism which was the dominant political ideology. In particular Kūkai was able to use this new theory of language to create links between indigenous Japanese culture and Buddhism. For instance, he made a link between the Buddha Mahavairocana and the Shinto sun Goddess Amaterasu. Since the emperors were thought to be descended form Amaterasu, Kūkai had found a powerful connection here that linked the emperors with the Buddha, and also in finding a way to integrate Shinto with Buddhism, something that had not happened with Confucianism. Buddhism then became essentially an indigenous religion in a way that Confucianism had not. And it was through language, and mantra that this connection was made. Kūkai helped to elucidate what mantra is in a way that had not been done before: he addresses the fundamental questions of what a text is, how signs function, and above all, what language is. In this he covers some of the same ground as modern day Structuralists and others scholars of language, although he comes to very different conclusions.
In this system of thought all sounds are said to originate from "a" -- which is the short a sound in father. For esoteric Buddhism "a" has a special function because it is associated with Shunyata or the idea that no thing exists in its own right, but is contingent upon causes and conditions. (See Dependent origination) In Sanskrit "a" is a prefix which changes the meaning of a word into its opposite, so "vidya" is understanding, and "avidya" is ignorance (the same arrangement is also found in many Greek words, like e.g. "atheism" vs. "theism" and "apathy" vs. "pathos"). The letter a is both visualised in the Siddham script, and pronounced in rituals and meditation practices. In the Mahavairocana Sutra which is central to Shingon Buddhism it says: Thanks to the original vows of the Buddhas and Bodhisattvas, a miraculous force resides in the mantras, so that by pronouncing them one acquires merit without limits". [in Conze, p.183]
Mantra in Indo-Tibetan Buddhism
Noted translator of Buddhist texts Edward Conze (1904 - 1979) distinguishes three periods in the Buddhist use of mantra.
Initially, according to Conze, like their fellow Indians, Buddhists used mantra as protective spells to ward off malign influences. Despite a Vinaya rule which forbids monks engaging in the Brahminical practice of chanting mantras for material gain, there are a number of protective for a group of ascetic monks. However, even at this early stage, there is perhaps something more than animistic magic at work. Particularly in the case of the Ratana Sutta the efficacy of the verses seems to be related to the concept of "truth". Each verse of the sutta ends with "by the virtue of this truth may there be happiness".
Conze notes that later mantras were used more to guard the spiritual life of the chanter, and sections on mantras began to be included in some Mahayana sutras such as the White Lotus Sutra, and the Lankavatara Sutra. The scope of protection also changed in this time. In the Sutra of Golden Light the Four Great Kings promise to exercise sovereignty over the different classes of demigods, to protect the whole of Jambudvipa (the India sub continent), to protect monks who proclaim the sutra, and to protect kings who patronise the monks who proclaim the sutra. The apotheosis of this type of approach is the Nichiren school of Buddhism that was founded in 13th century Japan, and which distilled many previously complex Buddhist practices down to the veneration of the Lotus Sutra through recitation of the daimoku: "Nam myoho renge kyo" which translates as "Homage to the Lotus Sutra".
The third period began, according to Conze, in about the 7th century, to take centre stage and become a vehicle for salvation in their own right. Tantra started to gain momentum in the 6th and 7th century, with specifically Buddhist forms appearing as early as 300CE. Mantrayana was an early name for the what is now more commonly known as Vajrayana, which gives us a hint as to the place of mantra in Indo-Tibetan Buddhism. The aim of Vajrayana practice is to give the practitioner a direct experience of reality, of things as they really are. Mantras function as symbols of that reality, and different mantras are different aspects of that reality -- for example wisdom or compassion. Mantras are often associated with a particular deity, one famous exception being the Prajnaparamita mantra associated with the Heart Sutra. One of the key Vajrayana strategies for bringing about a direct experience of reality is to engage the entire psycho-physical organism in the practices. In one Buddhist analysis the person consists of body, speech and mind. So a typical sadhana or meditation practice might include mudras, or symbolic hand gestures; the recitations of mantras; as well as the visualisation of celestial beings and visualising the letters of the mantra which is being recited. Clearly here mantra is associated with speech. The meditator may visualise the letters in front of themselves, or within their body. They may pronounced out loud, or internally in the mind only.
Om mani padme hum
Probably the most famous mantra of Buddhism is Om mani padme hum (Chn. 唵嘛呢叭咪吽, pinyin Ǎn Má Ní Bā Mī Hōng), the six syllable mantra of the Bodhisattva of compassion Avalokiteshvara (Tibetan: Chenrezig, Chinese: Guanyin). This mantra is particularly associated with the four-armed Shadakshari form of Avalokiteshvara. The Dalai Lama is said to be an incarnation of Avalokiteshvara, and so the mantra is especially revered by his devotees.
The book Foundations of Tibetan Mysticism by Lama Anagarika Govinda, is a classic example of how a mantra like om mani padme hum can contain many levels of symbolic meaning.
Donald Lopez gives a good discussion of this mantra and its various interpretations in his book Prisoners of Shangri-LA: Tibetan Buddhism and the West. Lopez is an authoritative writer and challenges the stereotypical analysis of the mantra as meaning "The Jewel in the Lotus", an interpretation that is not supported by either a linguistic analysis, nor by Tibetan tradition, and is symptomatic of the Western Orientalist approach to the 'exotic' East. He suggests that Manipadma is actually the name of a bodhisattva, a form of Avalokiteshvara who has many other names in any case including Padmapani or lotus flower in hand. The Brahminical insistence on absolutely correct pronunciation of Sanskrit broke down as Buddhism was exported to other countries where the inhabitants found it impossible to reproduce the sounds. So in Tibet, for instance, where this mantra is on the lips of many Tibetans all their waking hours, the mantra is pronounced Om mani peme hung.
Some other mantras in Tibetan Buddhism
The following list of mantras is from Kailash - Journal of Himalayan Studies, Volume 1, Number 2, 1973. (pp. 168-169) (augmented by other contributors). It also includes renderings of Om mani padme hum.
Please note that the word swaha is sometimes shown as svaha, and is usually pronounced as 'so-ha' by Tibetans. Spellings tend to vary in the transliterations to English, for example, hum and hung are generally the same word. The mantras used in Tibetan Buddhist practice are in Sanskrit, to preserve the original mantras. Visualizations and other practices are usually done in the Tibetan language.
- Om wagishwari hum This is the mantra of the Mahabodhisattva Manjusri, Tibetan: Jampelyang (Wylie "'jam dpal dbyangs")... The Buddha in his wisdom aspect.
- Om mani padme hum The mantra of Chenrezig, Mahabodhisattva, the Buddha in his compassion aspect.
- Om vajrapani hum The mantra of the Buddha as Protector of the Secret Teachings. ie: as the Mahabodhisattva Channa Dorje (Vajrapani).
- om vajrasattva hum The short mantra for Vajrasattva, there is also a full 100-syllable mantra for Vajrasattva.
- Om ah hum vajra guru padma siddhi hum The mantra of the Vajraguru Guru Padma Sambhava who established Mahayana Buddhism and Tantra in Tibet.
- Om tare tuttare ture svaha The mantra of Jetsun Dolma or Tara, the Mother of the Buddhas.
- Om tare tuttare ture mama ayurjnana punye pushting svaha The mantra of Dölkar or White Tara, the emanation of Tara representing long life and health.
- Om amarani jiwantiye svaha The mantra of the Buddha of limitless life: the Buddha Amitayus (Tibetan Tsépagmed) in celestial form.
- Om dhrum svaha The purificatory mantra of the mother Namgyalma.
- Om ami dhewa hri The mantra of the Buddha Amitabha (Hopagmed) of the Western Buddhafield, his skin the colour of the setting sun.
- Om ah ra pa tsa na dhih The mantra of the "sweet-voiced one", Jampelyang (Wylie "'jam dpal dbyangs") or Manjusri, the Bodhisattva of wisdom.
- Hung vajra phat The mantra of the Mahabodhisattva Vajrapani in his angry (Dragpo) form.
- Om muni muni maha muniye sakyamuni swaha The mantra of Buddha Sakyamuni, the historical Buddha
- Om gate gate paragate parasamgate bodhi svaha The mantra of the Heart of the Perfection of Wisdom Sutra (Heart Sutra)
- Om maitri maitreya maha karuna ye The Maitri mantra, bija mantra of MahaBodhisattva Maitreya.
- Namo bhagavate Bhaishajya-guru vaidurya-praba-rajaya tathagataya arthate samyak-sambuddhaya tadyata OM bhaishajye bhaishajye bhaishajya-samudgate svaha The mantra of the 'Medicine Buddha', from Chinese translations of the Master of Healing Sutra.
- Om ami dewa hri The mantra of Amitabha (Ompagme in Tibetan).
Mantra in Sikhism
[citations needed]
In the Sikh religion, a mantar or mantra is a Shabad (Word or hymn) from Gurbani to concentrate the mind on God and the message of the Ten Gurus.
Mantras have two components of primary importance - Meaning and Sound. First is the actual meaning of the word or words and the second is the effective sound (vibration). For the mantra to be effective, great emphasis is put on correct pronunciation and the level of concentration of the mind on the meaning of the word or words that are recited.
Due to this emphasis, some care has to be taken regarding the place and surrounding in which the mantras are recited; the way in which these are delivered - ie, a loud; quietly; in a group; with music; without music; etc. The purpose of mantras is to deliver the mind from illusion and material inclinations and to bring concentration and focus to the mind.
Mantra in other traditions or contexts
Transcendental Meditation, also known simply as 'TM', uses what the group refers to as 'simple mantras' - as a meditative focus.[citation needed] TM was founded by Maharishi Mahesh Yogi. According to the TM website the practice can result in a number of material benefits such as relaxation, reduced stress, better health, better self image; and it can also benefit the world by reducing violence and crime, and generally improve quality of life. [1]
Mantra practice has also been enthusiastically taken up by various New Age groups and individuals, although this is typically out of context, and from the point of view of a genuine Hindu or Buddhist practitioner lacks depth. The mere repetition of syllables can have a calming effect on the mind, but the traditionalist would argue that mantra can be an effective way of changing the level of one's consciousness when approached in traditional way.
Some forms of Jewish meditation use mantras, although they do not call them by that name. [citation needed] Hasidic Jews sing phrases from the Hebrew Bible over and over, in a form of rhythmic chant, often accompanied by drumming on the table.[citation needed] They also use wordless sacred meditation tunes called niggunim, which are revealed through the higher consciousness of the Rebbes (Hasidic leaders). Some subgroups of the Breslov Hasidic movement use the mantra Na Nach Nachma, based on the name of their founder, Rabbi Nachman of Breslov. This practice is done to achieve deveikut which means "cleaving (holding on) to God." [citation needed]
The spiritual exercises of Surat Shabda Yoga include simran (repetition, particularly silent repetition of a mantra given at initiation), dhyan (concentration, viewing, or contemplation, particularly on the Inner Master), and bhajan (listening to the inner sounds of the Shabda or the Shabda Master).
In the Islamic Sufi tradition, chants of the 99 Names of Allah are popular invocations of attributes as are the names of the Prophet.
In Neo-Pagan ritual, deities may be invoked by a recitation of their many names or aspects.
In Christianity, repetitive prayer using prayer beads such as a rosary or chotki includes well known mantras such as the Jesus prayer and Hail Mary. A form of Christian meditation was taught by Dom John Main that involves the silent repetition of a mantra.
