History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c99.1355.2

v7.c99.1355.2

have no efficacy if learnt from books but are efficacious when learnt from a qualified guru 1100, 1112, have to be repeated thousands of times to secure full results, 1103-4; M in all tantras are m. of the great Devi 1102; Kutsa's view that M. have no sense or serve no purpose refuted in the Nirukta, 1097, list of hymns and verses of Ṛgveda that are cosmological, philosophical, or speculative 983-4, most famous Buddhist M. 'Om Manipadme hūm' discussed and results supposed to be derived from it, 1104n, 1451, most sacred Vedic M is Gāyatrī (Rg III 62. 10) called Vedamātā in Atharvaveda 1097; no difference of meaning in the words used in Veda and the same words in ordinary life acc to Jaimini and Śabara, 1097, numberless mantras in Tantra 1102, M of Rāma worship 87n; Paurānik Mantras like 'dātāro no' and 'yāntu devaganāh' came to be used even in Śrāddha by Yāj and others, probably to meet Buddha's appeal to masses 1024; peculiar pattern of M. prescribed for worship of a deity 788n, Rgveda I 164 39 is explained in four ways and Rg. I 164 54 in six ways by Sāyana 981-5, repetition of Vedic and Tāntrik M is called 'puraścarana' 1107; 'sac cid-ekam brahma' is the best of mantras acc to Mahānirvāna-tantra and perfection in it leads to moksa 1112, several Vedic mantras with two meanings are cited in the Nirukta 981, some Vedic M are hortatory 1214, some Buddhist M embody Mahāyāna doctrines with the addition of syllables like *om*, *phat*, *svāhā* 1105;