How To Buddhist Chant

How to Practice Chanting

Chanting has been a fundamental practice of Buddhism for as long as the religion has existed. Recitation and chanting were originally employed to aid in the memorization of teachings and to indicate one’s devotion to one’s practice. Many Buddhist sects continue to chant in Pali, the language of the historical Buddha, even in modern times. Among some systems of thought, such as Zen and Theravada, quiet, seated meditation is considered to be the most important practice, with chanting considered to be a form of preparation.

Many schools of Mahayana Buddhism believe that chanting emanates from the deepest level of reality, the true essence of the self, which is emptiness, oneness, or the formless wellspring of the buddha body, thedharmakaya, and that this is the source of all phenomena.

When we’re fully embodied and mindful in chanting, then many minds become as one mind, and one mind releases into no mind, emptiness, and the great flow of the oneness of reality.

Chanting is neither active nor passive; rather, it is open to what is being said. We chant in order to absorb the spontaneous cosmic force of no-self, emptiness, and oneness, which is available to everyone. Rather than being the originator of waking, the chanting practitioner is the recipient of the force of awakening—they are the receptive vessel of the Buddha’s knowledge and compassion—rather than the instigator. Several chants, such as those about entrusting ourselves to the power of cosmic buddhas, such asNamo Sakyamuni Buddha, Namu Myoho Renge Kyo, and Namu Amida Butsu, which means “I take refuge in the Buddha Shakyamuni, I take refuge in the Lotus Sutra, and I entrust myself to Amida Buddha,” incorporate this idea.

Nonetheless, as our practice progresses, we notice a progressive reduction in conscious effort and an increase in a sensation of surrendering to the flow of chanting.

Despite the fact that Buddhist chanting can have a melody, it is generally monotonous in nature, as Buddhist meditative practices are founded in serenity and restraint.

Christian melodies and chants are intended to express the sensation of being lifted into the presence of the divine or the spirit rising in devotion to the divine.

Although Buddhism places a strong emphasis on equanimity, repose, and the contemplative flow of chanting, there is also a deep joy that arises from the sensation of being released from the bonds of attachment and suffering, as well as from the realization of great compassion realized in interdependence with all beings, which are all present in Buddhism.

Despite this, we do not lose our sense of ourselves when we blend in with others.

Individual characteristics and life experiences are imprinted on the sound of each one of our voices.

Because our existence is ephemeral and each moment is important, we should commit our entire self to each and every occasion to chant as well as to each and every phrase of the Vedic language.

The final result is that, regardless of whether we’re physically in a group or on our own, each time we chant all beings—from anywhere and at any time—blend into one another in the grand voyage of unlimited compassion, blending, dissolving, and becoming as one with us.

Prepare the Space

Choose a chant, such as the Heart Sutra, that may be performed either in an Asian scriptural language or in an English translation of the original. You might be able to discover a recording online to hear what it sounds like in a particular culture. Find or establish a contemplative place that includes an altar housing a statue, picture, or scroll that you may use for meditation. Light some incense (optional), and if you have one, position a chanting bell next to your meditation cushion or seat, so that it is facing the altar when you sit down to meditate.

Prepare Body-Mind

Prepare your body and mind by practicing sat, silent meditation for a brief period of time. To bring the meditation to a close, bow your head and pick up the chant with both hands. If you don’t have a book, it might be helpful to write the chant on a firm piece of paper. Lifting the chant over your head and making a light bow is appropriate. Begin chanting by ringing the bell and allowing yourself to become immersed in it.

Let the Chant Unfold

When you let go of the dualistic mind’s need to exert control over reality, the power of chanting emerges from deep within you. Allow the chorus to take its course. Instead than concentrating on the content of the words, concentrate on the continuous sound of the chant. Over time, as you deepen your chanting and enter into the flow of oneness that transcends language, the meaning of your chanting will become more and more clear. In order to conclude, hoist the chant card (or book) or piece of paper over your head and bow softly.

Buddhist chant – Wikipedia

When you let go of the dualistic mind’s need to dominate reality, the power of chanting awakens from deep within you. So sit back and let the chant take its natural course. Instead than concentrating on the content of the words, concentrate on the constant sound of the chanting. The further you go into your chanting and the more deeply you enter into the flow of oneness that transcends language, the more the meaning will automatically emerge. In order to complete, raise the chant card (or book) or piece of paper over your head and bow softly.

Traditional chanting

Chanting is the traditional method of preparing the mind for meditation in Buddhism, and it is especially important as part of formal practice (in either alayormonasticcontext). Chanting is used for ceremonial purposes in some kinds of Buddhism as well. While thePali Canon serves as the foundation for most Theravadachants, Mahayana and Vajrayananachants depend on a broader range of literature.

Theravada chants

When it comes to the Theravada tradition, chanting is normally done in Pali, with vernacular translations interpolated here and there. The following are some of the most prominent Theravada chants:

  • Buddhabhivadana (Preliminary Reverence for the Buddha)
  • Tisarana (The Three Refuges)
  • Pancasila (The Five Precepts)
  • Buddhabhivadana (Preliminary Reverence for the Buddha)
  • Buddhabhivadana (Preliminary Reverence for the Buddha). BuddhaVandana (Salutation to the Buddha)
  • DhammaVandana (Salutation to his Teaching)
  • SanghaVandana (Salutation to his Community of NobleDisciples)
  • Upajjhatthana (The Five Remembrances)
  • Upajjhatthana (The Five Remembrances). Metta Sutta (Discourse on Loving Kindness)
  • Mangala Sutta (Discourse on Blessings)
  • Metta Sutta (Discourse on Loving Kindness). Consideration of the Body (recitation of the 32 sections of the body)
  • Reflection on the Soul

Pancasila (the Five Precepts); Buddhabhivadana (the Preliminary Reverence for theBuddha); Tisarana (the Three Refuges); Buddhabhivadana (the Preliminary Reverence for theBuddha); Buddhabhivadana (the Preliminary Reverence for theBuddha); Buddhabhivadana A salutation to the Buddha, his teaching, and his community of NobleDisciples are all included in the BuddhaVandana (Salutation to the Buddha), DhammaVandana (Salutation to his Teaching), SanghaVandana (Salutation to his Community of NobleDisciples), and the Five Remembrances are included in the Upajjhatthana (Salutation to his Community of NobleDisciples).

A few examples include: Metta Sutta (Discourse on Loving Kindness); Mangala Sutta (Discourse on Blessings); and the Metta Sutta.

Mahayana sutra chants

In the sutra hall, there is chanting. Considering that Japanese Buddhism is divided into thirteen doctrinal schools, and that Buddhist traditions such as Chan Buddhism, Zen Buddhism, and Buddhism in Vietnam– while sharing a common historical origin and doctrine– are divided according to geographical borders, there are several different forms of scriptures to chant within Mahayana Buddhism.

  • Nichiren Buddhism’s daily practice consists of repeating the five-character mantraNamu Myhh Renge Kyo (Namu Myh Renge Kyo is the name of the Buddha) (homage to the truedharmaof the LotusSutra). A Mahayana sutra that discloses Shakyamuni’s actual identity as a Buddha who reached enlightenment many kalpas ago, according to the teachings of the Buddha. The Lotus Sutra of the marvelous law is the title of Kumarajiva’s translation, which has received widespread acclaim (Myoho Renge Kyo). Throughout all of time, past, present, or future, the mystic tie between the law and the lives of the people continues unbroken in any lifetime, no matter how long it has been. On the issue of spatial location, the Nichiren enjoins his disciples and lay followers to see the inheritance of the ultimate rule as flowing inside their lives as they strive in perfect oneness for the attainment of a peaceful world and happiness for all mankind. Nichiren practitioners will chant Nam Myoho Renge Kyo – the genuine aspect of all phenomena – and read passages from the Lotus Sutra, particularly the 2nd and 16th chapters
  • They will also participate in a chanting contest.
  • Buddhists chantnianfo, Namu Amida Butsuor, Namo Amituofo, Namu Amida Butsuor (Homage toAmitabhaBuddha). Some practitioners chant excerpts from theLarger Sutra of Immeasurable Life, and others will chant the entireSmaller Sutra of Immeasurable Life (a sutra not unique to Pure Land Buddhism, but chanted in the evening by Chan-buddhists and Tendai-buddhists as well)
  • Chanting the Prajpramita Hridaya Stra (Heart Sutra), particularly during morning offices, is popular with Zen, Shingon and other Maha It is also possible to recite lengthier discourses of the Buddha in more formal contexts (such as theDiamond Sutrain Zen temples and theLotus Sutrain Tendai temples)
  • However, this is not recommended. It is also done on rare occasions in several Asian religions, particularly in the Chinese, Vietnamese, and Japanese traditions, to perform repentance rites that include paying significant devotion to the Buddhas and Bodhisattvas as well as performing rituals to rescue and feed hungry spirits. In the case of these two activities, there is no generally accepted form, but rather a variety of forms, the usage of which is dictated by theological and geographical boundaries. Chanting Sanskritformulae, called asdhras, is popular practice among Chan practitioners, especially in the morning.

Vajrayana chants

Craving is also utilized as an invocative ritual in theVajrayanatradition in order to focus one’s thoughts on a god, Tantricceremony, mandala, or particular notion that one desires to develop further in oneself. The chantOm Mani Padme Humis extremely famous among Vajrayana practitioners all over the world, serving as both a praise of peace and the principal mantra of Avalokitesvara at the same time. Chants of Tara, Bhaisajyaguru, and Amitabha are some of the most famous in India. Tibetan monks are renowned for their mastery of atthroat-singing, a particular type of chanting in which the chanter can generate numerous separate pitches at the same time by amplifying the upper partials of his or her voice, as seen in the video below.

Critique of melodious chanting

Bhikkhus, there are five risks associated with speaking the Dhamma with lyrical intonation, according to the Buddha, as stated in theGhitassara Sutta (Anguttara Nikaya5.209). What are the five? Individuals become attached to the sound, others become attached to the sound, homeowners become irritated, saying, “Just as we sing, these sons of the Sakyan sing,” the concentration of those who do not like the music is dissolved, and following generations replicate it, and the cycle continues. It is important to note that speaking the Dhamma with musical intonation carries with it five risks, monks.

Defense of chanting

The usage of chanting sutras was defended by John Daido Loori, who cited the Zen teacher Dgen as an example. “Painted rice cakes will not satiate hunger,” according to Dgen, who is credited with debunking the assertion. This phrase implies that sutras, which are only symbolic objects like as painted rice cakes, are unable to fully fulfill one’s spiritual appetite. Dgen, on the other hand, recognized that there is no distinction between metaphor and reality. As the saying goes, “There is no difference between paintings, rice cakes, or anything else.” Since both the symbol and the represented were intrinsically the same, it was only via the sutras that one could find true satisfaction in one’s spiritual demands.

  1. Dgenstates makes a distinction between ceremonial and liturgical practices “In a ceremony, there are forms and noises, there is knowing and believing, and there is a sense of belonging.
  2. One can reduce the distance that exists between oneself and the liturgy by listening with one’s full being.
  3. Duality is overcome when one devotes one’s entire essence to a single specialized practice or activity.
  4. Chanting deeply permits one to get an experience of a non-dual world as a result.

In this approach, personal liturgical practice aids in the realization of emptiness (sunyata), which is at the center of Zen Buddhist teachings and practices.

Non-canonical uses of Buddhist chanting

There are also a variety of New Age and experimental schools associated with Buddhist thinking that practice chanting, some of which need knowledge of the words, others of which are based only on repetition. Along with Buddhist influences, a substantial number of these schools are syncretic, including Hindujapa and other traditions into their curriculum. In its own right, JapaneseShigin() is not exactly a version of Buddhist chanting, but rather an art form that incorporates various precepts of Zen Buddhism into a kind of recited poetry.

Buddhist rituals and quasi-religious gatherings in Japan are frequently accompanied by songs about shiginand related behaviors.

See also

  • Pi-Yen Chen’s full name is Chen Pi-Yen (2010). Chants of Buddhist monks in China’s Tibet. A-R Editions, Middleton, Wisconsin, ISBN 9780895796721
  • Chen, Pi-yen, Middleton, Wisconsin, ISBN 9780895796721 (2002). “The modern practice of the Chinese Buddhist daily service: Two case studies of the traditional in a post-traditional environment” is the title of the paper. Ethnomusicology, vol. 46, no. 2, pp. 226–249. JSTOR852780

Notes

  1. AbKhantipalo (1982, 1995)
  2. AbKhantipalo (1982, 1995)
  3. If you would like to view an example of Pali text and an English translation of this chant, read Indaratana Maha Thera (2002), pp. 1–2 for an example of Pali text. To hear this being recited in Pali by Venerable Indaratana Maha Thera, go to the following website: Abridged version of the text may be found at: abIndaratana Maha Thera (2002), pages. 1–2. Audio file can be found at: abIndaratana Maha Thera 2002, pp. 3–4. Indaratana Maha Thera (2002), pp. 5–6
  4. Audio file available at Audio file at: Indaratana Maha Thera (2002), pp. 7–8.Audio file at: Indaratana Maha Thera (2002), pp. 7–8.Audio file at: Indaratana Maha Thera (2002), pp. 7–8. Thanisaro (1997) provides the text
  5. For more information, see See, for example, Indaratana (2002), pp. 32-34, for a multilingual edition of the book. To hear this being sung, go to the following website: On January 22, 2014, Cambodian Living Arts published “Smot Poetry Chanting.” The original version of this article was published on July 14, 2014. The Gtassara Sutta (A.iii.250) was retrieved on July 4, 2014, from the “Association for Insight Meditation” at the “Archived copy.” The original version of this article was published on November 21, 2007. Retrieved2007-11-09. CS1 maint: archived copy as title (link)
  6. CS1 maint: archived copy as description (link)
  7. The Symbol and the Symbolized, by John Daido Loori, was published in 2007. Mountain Record: the Journal of a Zen Practitioner, Volume XXV (2). The original version of this article was published on November 15, 2010
  8. Yasuda, Joshu
  9. Anzan, Hoshin. “Gabyo: Painted Rice Cakes by Eihei Dogen Zenji” is the title of the exhibition. White Wind Zen Community is a Buddhist community in the United States. The original version of this article was published on March 7, 2008. Loori, John Daido (2008-03-26)
  10. Retrieved on 2008-03-26
  11. (1997). “Dharma Talk at the Zen Mountain Monastery.” ‘The Mountain Record’ is the journal of a Zen practitioner. On September 27, 2011, the original version of this article was archived.
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References

  • BuddhaNet Audio’s “Buddhist Chanting”
  • “A Chanting Guide,” published by The Dhammayut Order in the United States of America
  • “Chanting with English translations and Temple Rules,” a chant book by the Kwan Um School of Zen
  • “Perceive Universal Sound,” an article on Zen chanting by Korean Zen MasterSeung Sahn, originally published in “The American Theosophist” (May 1985) and reprinted in “Primary Meditation Service with Buddhist Chanting Important Theravada chanting texts have been digitized and made available for online contemplation and chanting
  • Pali Chants is a collection of audio files including Pali chants
  • And other resources. Chants, meditations, talk, blessings, and other rituals in the morning and evening

Ultimate Beginners Guide To The Sacred Buddhist Mantras

Buddhism is heavily reliant on mantras, which are key parts of the practice. They assist Buddhist practitioners in establishing a connection with the fundamental teachings. They are employed in a variety of meditations and everyday activities, and they aid in the preparation of the road to Enlightenment. But, exactly, what is a Buddhist chant? What is the procedure for using them? And, if you are not a practicing Buddhist, what can you gain by listening to Buddhist mantras? In this article, we shall look at the four sacred Buddhist mantras, which are as follows:

  1. The Shakyamuni Mantra, the Medicine Buddha Mantra, the Avalokitesvara Mantra, and the Green Tara Mantra are all examples of Buddhist mantras.

Let’s get this party started!

What Is A Buddhist Mantra?

In meditation, a syllable, a word, or a collection of phrases is used to calm the mind. The primary teachings of the Buddha and the bodhisattvas serve as the foundation for the majority of Buddhist mantras. It’s important to remember, though, that there are many distinct sorts of mantras that are utilized by different civilizations all around the world. The term mantra is derived from the Sanskrit language and denotes “a thought that motivates a speech or action.” Mantras are used in Buddhism, Hinduism, Jainism, and Sikhism, among other religions.

How Do Buddhist Mantras Work?

What is the purpose of Buddhist mantras? It is helpful to think about mantras as a type of prayer, to put it another way. Buddhist practice includes the practice of meditation, which is considered to be extremely beneficial. A mantra is a phrase that is used in Buddhist meditation to help the practitioner become more attuned to both the internal and outside worlds. Some seasoned meditation masters advise others to anchor themselves via the practice of meditation as well. Their website continues by stating that “Meditation is the most solid foundation on which to construct your spiritual temple.” It has the potential to be a really meaningful exercise.

Some Tibetan Buddhism traditions demand for the carving of mantras into stones, which is done by hand. Discovering how Buddhist mantras function is the greatest method to have a thorough understanding of their operation.

What Is Your Personal Mantra?

A personal mantra is a phrase or a sound that you repeat to yourself to help you concentrate. Mantras are available in a variety of formats, ranging from single words to lengthier sentences. When trying to come up with a personal mantra, think about what makes you feel happy and then choose that. Your mantra should elicit an emotional response from deep inside you. It should give you a sense of empowerment and stability.

How Do You Chant a Mantra?

Although the practice of reciting a mantra appears to be fairly straightforward, you’d be surprised at how involved it can become. Choose a term or phrase that has a strong underlying meaning that you believe in. It should be something that speaks to you on a deep and profound level, and it should be something you can relate to. Following that, you must decide whether you will practice your mantra formally or informally. Formal practice is a kind of meditation. Aim to put in 5-10 minutes of practice per day.

  • Mindful breathing should be practiced.
  • It is not necessary to say the mantra aloud in order for it to be effective.
  • Allow yourself to get carried away by the deeper meaning of the chant.
  • Allow their power to consume you as you sink into them.
  • You can also practice your mantrainformallyas you go about your daily activities.
  • You’d be surprised just how big a difference your personal mantra can make in your daily life.

What Are Some Buddhist Mantras?

Many Buddhist mantras are thousands of years old, but they are still recited today with the same fervor with which they were practiced hundreds of years ago. Here are four of the most potent Buddhist mantras that are now being performed all around the world.

1. The Shakyamuni Mantra

“Om Muni Muni Mahamuni Shakyamuniye Svaha,” or “Om Muni Muni Mahamuni Shakyamuniye Svaha.” The wisdom one, wise one of the Shakyans, greeting to thee!” “I summon the Universal sound, Buddha nature, and the wise one, wise one of the Shakyans!” When you chant this mantra, you are paying honor to the Buddha himself, Siddhartha Gautama. Siddhartha was the purest manifestation of Buddha nature, the realization that Enlightenment is a goal that can be achieved. Buddhists want to stimulate the growth of their own Buddha nature via the recitation of the Shakyamuni Mantra.

2. The Medicine Buddha Mantra

“Tayata Om Bekanze Bekanze Maha Bekanze Radza Samudgate Soha.” “Tayata Om Bekanze Bekanze Maha Bekanze Radza Samudgate Soha.” The Universal sound is being invoked now in order to alleviate the suffering of disease, to alleviate the pain and darkness of illusion, and to gain sublime spiritual heights.

“I offer this prayer to the Medicine Buddha,” says the author. This Buddhist chant aids in the alleviation of bodily sufferings, the promotion of personal progress, and the facilitation of Enlightenment.

3. The Avalokitesvara Mantra

“Om Mani Padme Hum,” or “Om Mani Padme Hum.” Then I summon the Universal sound, a gem, the objective of Enlightenment as well as love and compassion. I invoke Lotus wisdom as well as a pure indivisible union of wisdom and practice, and I invoke the Jewel of Enlightenment as well.” Chenrezig’s blessings are sought for by chanting this mantra, which is commonly employed in Tibetan Buddhism to invoke his blessings. A prominent Buddhist bodhisattva, Chenrezig is venerated for his loving character and is regarded as one of the greatest of all time.

4. The Green Tara Mantra

“Om Tare Tuttare Ture Soha,” says the narrator. “I summon the Universal sound and the Green Tara to offer liberation from pain and delusion, clearing the path for compassion and enlightenment,” says the practitioner. “I offer this prayer to Tara, the Green.” Buddhists utilize this phrase to help them overcome difficulties in their relationships. In times of need, the bodhisattvaGreen Tara, also known as “the mother of freedom,” is called upon to lend a hand and provide support.

Becoming a Buddhist – Learn How To Chant

Here are some fundamental recommendations for getting started with the Nam-Myoho-Renge-Kyo chanting. We host frequent gatherings for those who are new to Buddhism. Please refer to our calendar for specific times and locations. In case you’ve made the decision to try your hand at chanting, here’s how to get started: 1. Find a peaceful spot with no distractions where you can stand in front of a blank wall without any photos. Make an effort not to get distracted by anything. 2. Find a comfortable chair, preferably with a straight back that helps you to maintain appropriate posture while sitting motionless and breathing deeply.

  • It is critical to maintain proper posture.
  • 3.
  • If you have beads, arrange them in your hands in the manner shown in the illustration.
  • 4.
  • Slowly repeat the mantra Nam-Myoho-Renge-Kyo three times.
  • 5.
  • Feel free to chant for as long as you like, but try to keep it to a minimum of 3-5 minutes.
  • If you decide that you no longer desire to chant, simply stop with the final Kyo.
  • 7) For beginners, we recommend chanting for around 10 or 15 minutes in the morning and for about 10 or 15 minutes in the evening, depending on your level of experience.
  • You are more than welcome to come and see the Temple.
  • We also have member groups in North Carolina, South Carolina, Florida, Georgia, Alabama, and other states.

Once you have had the opportunity to visit the Temple or attend a group meeting and have received Gojukai, the Acceptance of the Precepts, you should purchase a Liturgy Book and download the Chief Priest Sutra recitation (or use the YouTube video embedded below) in order to begin learning the sutra recitation.

It is important that you resist the temptation to watch videos on YouTube from persons who claim they can teach you how to correctly chant the sutra.

For anyone interested in attending an Introduction meeting or chanting at the Temple, or for those interested in finding a group in their area, please complete the form below. If you have any questions, please contact us via email.

Recite This Buddhist Chant to Calm Fears, Soothe Concerns

Using meditative chanting, you can calm your fears and alleviate stress in just one minute with Kenyon Philips, a New York City-based singer, actor, and writer who is a friend of Thomas Moore, a licensed clinical social worker (LCSW) who works as the administrative director of clinical and business services for the RWJBarnabas One Source Employee Assistance Program (EAP). Translation Stress Reduction Through Chanting Kenyon Phillips is a singer, actor, and writer based in New York City. Hello, my name is Kenyon Phillips.

  1. Despite the fact that I’m now hiding out in a barn in Connecticut.
  2. I’m going to lead you in one minute of contemplative chanting from the Buddhist tradition today, so please join me in that.
  3. It is referred to be the Compassion of Buddha.
  4. Compassion of Buddha mantra is reported to be able to calm worries, alleviate tensions, and even restore shattered hearts if chanted with sincerity.
  5. It has been proven that chanting has physiological and psychological advantages, which is why it is so popular today.
  6. As a result, we’re going to do it together, and you may sense a difference in the surroundings once we begin chanting, which is very natural.
  7. And now we’re back on track.

You made a chant.

I’m in a lot better mood now.

I’m talking about the possibility of world peace manifesting…a treatment for the Coronavirus.

Thank you for your dedication and service.

Continue to chant.

20 Awesome Chants That Will Radically Improve Your Life

Chanting is a spiritual discipline that is supposed to improve listening skills, increase energy, and increase sensitivity toward others. Chanting is a form of meditation. The Benedictine Monks of Santo Damingo in Spain recorded a Gregorian chant CD that became a best-seller, and the practice acquired widespread acceptance as a result. Chants may be used to convey dedication, appreciation, peace, compassion, and the desire for light to enter someone’s life. Chants can also be used to bring in light into someone’s life.

Compassionate Buddha

It is the Compassionate Buddha’s “Om Mani Padme Hum,” which translates as “Hail to the gem in the lotus,” that is the most widely known chant in the world.

It is the mantra of the Buddha of Compassion, also known as Goddess Kuan Yin in the Chinese tradition. Fears are calmed, anxieties are eased, and shattered hearts are healed with the mantra.

Amazing Grace of Sanskrit

The mantra “Om Namah Shivaya,” which was given the term “Amazing Grace of Sanskrit” by Elizabeth Gilbert, author of “Eat, Pray, Love,” translates as “I bow to Shiva, the greatest deity of change who represents, the truest, highest self.” According to Gilbert, the meaning of the phrase is “I revere the divinity inside myself.” This is meant to serve as a gentle reminder that everyone possesses divine energy and that everyone should be treated as if they are divine.

Happiness and Freedom

“Lokah Samastah Sukhino Bhavantu” is a phrase that is frequently connected with the Jivamukti Yoga School of meditation. According to the dictionary, it means: “May all creatures everywhere be happy and free; and may the thoughts. words. and acts of my own life contribute in some manner to that happiness and freedom for all.” It is a potent chant that emphasizes the importance of living one’s life as a servant to the greater good. Collaboration, compassion, and living in harmony with others, as well as with nature, are encouraged by the teachings of Buddhism.

Medicine Buddha Mantra

It is customary to say the mantra “Tayata Om Bekanze Bekanze Maha Bekanze Radza Samudgate Soha” to achieve prosperity and to assist erase troubles and suffering in the world. It is also said for healing and to help humans or animals at any time of day or night, even when they are in good health.

Mantra of Ganesh

The Ganesh Mantra is devoted to the Hindu god of knowledge and success, Ganesh, who is known for destroying all barriers in his path. “In Sanskrit, this phrase means “I bow down to the elephant-faced deity (Ganesh), who is capable of erasing all barriers.” I pray for blessings and safety for all of my loved ones.” When faced with a significant task or when traveling, the phrase can be extremely helpful.

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Lakshmi Chant

Dedicated to Ganesh, the Hindu deity of knowledge and success who removes all impediments in his path, the Mantra of Ganesh is a powerful and uplifting mantra. “”Om Gum Ganapatayei Namah,” which translates as “I bow down to the elephant-faced deity (Ganesh), who is capable of eradicating all barriers.” Greetings and safety, I pray for you.” If you’re confronting a significant problem or traveling, this mantra will be very helpful.

Buddhist Money Mantra

It is a prayer to Vasudhara, the soil goddess, that the Buddhist money mantra “Om Vasudhare Svaha” is chanted. The chant should be recited 108 times in order to be blessed by the deities, who would then shower them with blessings and abundance.

Interview Chant

A good time to use this chant is when you are going on a job interview or making a proposal. The sentences were written in a formal manner “”Pravisi Nagar Kijal Sab Kaaja Hrudaya Rakhi Kosalpur Raja” translates as “I am entering the city for the purpose of carrying out my duties under the influence of Lord Ram.” May all of my projects and dreams come to fruition.” In addition, it may be utilized while entering an office building or the office of the person with whom you are scheduled to meet.

Mantra for Success

While attending a job interview or preparing a business pitch, this mantra will help you stay focused. Words have been used to describe what has taken place “”Pravisi Nagar Kijal Sab Kaaja Hrudaya Rakhi Kosalpur Raja” translates as “I am approaching the city for the purpose of carrying out my duties under the influence of Lord Ram.

” Let me pray that all of my tasks and desires be fulfilled.” In addition, it may be employed while entering an office building or the office of the person with whom you are intending to speak.

Manjushri Mantra

Chanting “Om a ra pa ca na dhih” will develop skills in all areas of learning, which is beneficial for individuals who desire to increase wisdom and improve abilities. The greater the amount of emphasis placed on the chant and the number of times it is repeated, the more likely it is to be successful.

Vajrapani

As the energy of an enlightened mind, Vajrapani is thought to be able to cut through illusion and free the chanter of hatred. It is for this reason that chanting “Om vajrapani hum” is claimed to be able to cut through delusion and liberate the chanter from hatred. The image of him dancing madly among flames is frequently used to symbolise metamorphosis. The chant assists in gaining access to surplus energy, and even the sound of the chant is energizing.

Peaceful Life

If you want to live a peaceful life, the mantra “Sarveshaam Svaastir Bhavatu, Sarveshaam Svaastir Bhavatu, Saveshaam Poornam Bhavatu, Sarveshaam Mangalam Bhavatu, Om Shanti, Shanti Shanteeh” is claimed to provide peace and calm. It is also said to bring prosperity. “May health flourish forever May peace abound forever May total plenty abound forever May auspiciousness abound forever Om Peace, Peace, Peace,” the phrase reads in English.

Health, Strength and Peace

Mantras may be utilized to bring health, power, and calm into one’s life in a variety of ways. The chanting of “Aham Aarogyam,” which translates as “I am healthy,” is claimed to bring health, while the addition of “Om Trayamabakam” is thought to provide health for a longer length of time. The mantra “Aham Brahmaasmi,” which translates as “I am God,” is recommended for gaining power, while the chant “Om Shanti Shanti Shanti” is recommended for gaining serenity.

Difficult Times

“Mookam karoti vaachaalam Pangum langhayatey girim Yatkripaa tamaham vandey Paramaananda Maadhavam” is supposed to be able to help the cripple climb mountains and the mute talk with great eloquence. When someone is in a tough position, the mantra begs for grace to help them get out of it more easily. I adore that Madhava, the source of Supreme Bliss, whose grace makes the deaf man able to speak and the cripple capable of crossing mountains.

Bhagvad Geeta Verse

When a bad circumstance gets even more challenging, the 15th verse of the 15th chapter of the Bhagvad Geeta is repeated to calm the mind. “Mattas smritir inaanama pochanamcha Sarvasya chaaham kridi sannivishto Mattas smritir inaanama pochanamcha Vedaishcha sarvaair ahameva vedyo Vedaanta krid veda videva chaaham Vedaanta krid veda videva chaaham “In the translation, Krishna states that He is seated in the hearts of all men and women, implying that someone who is causing you difficulty is aware of what you are going through as well as you are.

By putting your faith in a higher power, you may be assured that whatever is right will occur.

Seeking Success

Those wanting prosperity are advised to recite “Krishna Krishna Mahaayogin Bhaktaanaam Bhayankara Govinda Permaananda Sarvey Mey Vash Maanay,” which is a combination of the mantras Krishna, Govinda, and Permaananda. The translation requests that Krishna bestow Supreme Bliss upon you and that everything work in your favor. Prosperity is a chant that may be heard around the world. Each phrase of this chant incorporates the eight qualities of God, and the repetitions in each verse provide the strength needed to break down walls from the past and empower the individual singing.

Mukhunday, Mukhunday, Mukhunday Udharay Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, Aparay, A Har Har Har Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Hariong Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Har Nimamay, Nimamay, Nimamay, Nimamay, Nimamay, Nimamay The chanting of Akamay is a har har har har har har har har har har har”

Ancient Mantras

A simple chant, “Namo AmitaBha,” is intended to be an homage to Buddha; “Namo AmitaBha” pays tribute to the Buddha of Boundless Light, while “Ham-Sah” is a Hindu variation of the Buddhist phrase “I am that I am,” which means “I am.”

Amithaba

The chant Amithabha, which is the sacred mantra of Buddha, helps to increase compassion while also providing blessings to those who recite it often. It is said that by saying the mantra “om ami dewa hrih,” you would be safe from danger and impediments.

Green Tara Mantra

Physical, mental, and emotional blockages are frequently addressed with this mantra, but it may also be utilized to address blocks in interpersonal interactions. It is possible to release hope for a certain outcome and return the energy back to yourself by chanting “Om tare tuttare ture soha.” This will help you achieve inner calm and clarity.

Achieving Mindfulness With Buddhist Chanting

When you visit a Buddhist temple, you may hear people chanting in the background. All schools of Buddhism have some form of sung liturgy, however the content of the chants varies greatly from one school to the next. It is possible that newbies will feel uncomfortable with the practice. In our religious tradition, the standard text is typically read aloud or sang throughout the worship session, but we don’t chant very often, if at all. For another thing, many westerners now regard liturgy as an unnecessary relic of a previous, more superstitious era in which we no longer live.

Offerings of incense, food, and flowers may be made to a person depicted on an altar by priests.

If you are under the impression that Buddhism is a nontheistic religious practice, this may appear to be a weird development.

Chanting and Enlightenment

However, if you comprehend what is going on, you will know that Buddhist liturgies are not designed to be performed in order to worship a god, but rather to assist us in realizing enlightenment. In Buddhism, enlightenment (bodhi) is described as the state of being free of one’s illusions, particularly those of the ego and the existence of a distinct self. This awakening is not a change in our intellectual thinking, but rather a shift in how we feel and interpret things. Making chants is a means of increasing awareness, and it is a tool for helping you wake up more quickly.

Types of Buddhist Chants

The texts that are recited as part of Buddhist liturgies are divided into a number of distinct categories. Here are a few examples:

  • The chant may be the entirety or a portion of the asutra (also called asutta). A sutra is a sermon delivered by the Buddha or by one of the Buddha’s followers to the people. Although the Buddha lived for about 500 years, a vast amount of sutras from Mahayana Buddhism were written after his death. In addition, see ” Buddhist Scriptures: An Overview ” for more clarification.
  • The chant can be an amantra, which is a brief sequence of words or syllables that is repeated repeatedly and is believed to have transformational power. The mantra isom mani padme hum, which is linked with Tibetan Buddhism, is an example of a chant. Making a conscious effort to repeat a mantra can be a kind of meditation
  • Adharaniiis similar to a mantra, albeit it is often lengthier. A dharani is supposed to hold the essence of a teaching, and chanting it again and over again may elicit some positive force, such as protection or healing, for the one reciting it. Chanting a dharani has a subtle effect on the chanter’s state of mind as well. Dharanis are traditionally recited in Sanskrit (or some approximation of what Sanskrit sounds like). Agatha is a brief stanza that may be chanted, sung, or repeated
  • Sometimes the syllables have no clear meaning
  • It is the sound that is important. Gathas have frequently been translated into the language of the chanters in the Western world. At the same time, unlike mantras and dharanis, what gathas say is more significant than how they sound.

Some Buddhist chants are only available to students of specific schools of thought. In Buddhism, the practice of chanting the name of Amitabha Buddha is known as theNianfo (Chinese) or theNembutsu (Japanese). This practice is found exclusively in the severalPure Landforms of Buddhism. Nichiren Buddhism is related with theDaimoku, Nam Myoho Renge Kyo, which is a declaration of confidence in theLotus Sutra and is associated with the Buddhist sect known as Shingon Buddhism.

As part of their daily formal ritual, Nichiren Buddhists recite theGongyo, which is composed of portions from theLotus Sutra, as well as other chants.

How to Chant

If you are new to Buddhism, the greatest suggestion is to pay close attention to what everyone else is doing and then copy it. Pitch your voice such that it is in unison with the majority of the other chanters (no group is ever fully in unison), mimic the loudness of the people around you, and begin chanting at the appropriate pitch. You are all participating in the same activity while you are chanting as part of a group service, so don’t only listen to yourself chant. Everyone should be heard at the same time.

You will most likely be provided the written-out text of the chanting liturgy, which will include transliterations of foreign language in English.

Keep an eye out for how other individuals are holding their chanting books and attempt to imitate their position.

Translation or Original Language?

The spread of Buddhism in Western countries has resulted in some of the ancient liturgy being recited in English or other European languages. It is possible, however, that a significant portion of the liturgy is still recited in an Asian language, even by non-ethnic Asian westerners who are not fluent in the Asian language. What is the reason behind this? When it comes to mantras and dharanis, the sound of the chant is just as significant, if not more so, than the meanings of the words. In certain traditions, the noises are considered to be expressions of the true nature of reality, which is thought to be a manifestation of the genuine essence of reality.

Sutras, on the other hand, are a different story, and the subject of whether to recite a translation or not may be contentious at times.

Certain Buddhist organizations, however, choose to speak in Asian languages, partially for the effect of the language’s sound and partly to preserve a connection with their dharma brothers and sisters throughout the world.

Many senior students and teachers have stated that the one thing that they thought the most tiresome and silly when they first began practicing was the very thing that sparked their first awakening experience, which they attribute to chance.

Meditating with your voice: chanting

Most spiritual traditions, including Buddhism, involve some type of chanting in their ceremonies and practices, and chanting is an important part of the tradition. The various Buddhist schools take a completely diverse approach to chanting than one another. Some chants are incredibly melodic, while others echo from deep within the belly, and yet others are monotonous and fascinating in their repetition. Sung in the ancient languages of Pali or Sanskrit, the words may be created in areas where Buddhism subsequently took root, or they may have been recently translated into Western languages, depending on the context.

Chanting has the ability to put the logical mind on wait while allowing access to the wisdom of ancient teachings on a deeper level of understanding.

Furthermore, you are not need to comprehend the lyrics or to be able to carry a tune: you may simply go with the flow of the music. “Chant with your ears, not with your tongue,” stated the Japanese Zen master Taizan Maezumi Roshi in his writings.

Why Do Nichiren Buddhists Chant Nam-myoho-renge-kyo?

A: According to Nichiren Daishonin, the practice of meditation is encompassed within the chanting of Nam-myoho-renge-kyo (Nam Myoho Renge Kyo). Meditation has a lengthy history in both the Hindu and Buddhist traditions, dating back thousands of years. It was first documented approximately 1500 BCE, and it was then imported and assimilated into Buddhism during the period of the Buddha, Shakyamuni, who was the founder of the religion. Even throughout the Lotus Sutra, Shakyamuni speaks of himself and others as being in various states of samadhi, which is a form of meditative concentration that is focused on concentrating one’s thoughts.

  1. This meditation technique, which is founded on the premise of “three thousand worlds in a single moment of existence,” was created as a means of helping individuals summon the state of Buddhahood from within themselves by understanding the actual nature of their own lives.
  2. Due to the fact that it required a tremendous deal of attention and time, individuals living everyday lives in harsh realities did not have the luxury of devoting the necessary time and energy to such an endeavor.
  3. “Even though the sutra talks of Shakyamuni attaining samadhi, this does not imply that members of the Latter Day Saints should seclude themselves in the mountains and forests and practice sitting meditation,” President Ikeda writes in The Heart of the Lotus Sutra.
  4. 26–27).
See also:  What Is The Origin Of The Olay Chant

To help all people awaken to Buddhahood within their own lives during this defiled age of the Latter Day of the Law, he instituted the practice of chanting Nam-myoho-renge-kyo and directly manifested the Mystic Law with which he had become enlightened in the form of the Gohonzon, which is still in existence today.

In addition, these five characteristics, known as the Myoho-renge-kyo, are included inside the single existence of each of us,” according to Nichiren Daishonin’s “The Doctrine of the Three Thousand Realms,” which appears in The Writings of Nichiren Daishonin, vol.

85.

Essentially, chanting Nam-myoho-renge-kyo is the most comprehensive Buddhist practice available today, allowing all individuals to awaken to their Buddha nature, the most authentic component of their lives.

chanting Nam-myoho-renge-kyo It was Nichiren who first articulated the core of the Lotus Sutra as Nam-myoho-renge-kyo, opening the door for all individuals to gain enlightenment, or total bliss, via the practice of meditation.

(p. 6)

(Photo courtesy of Budgeron Bach. ) Buddhability is the power to make positive changes in our life that we all possess. But how can we put that into action on a daily basis? When you chant Nam-myoho renge-kyo, you’re essentially saying “I am the universe.” When we chant, we are connecting with our inner Buddhability, which provides us with the bravery, knowledge, and compassion to make positive changes in our own lives and the lives of others around us. When faced with difficulties, we must remind ourselves that we have the tenacity to overcome them and utilize them as fuel for our development.

  • Creating Your Personal Space If you’re just getting started, it’s a good idea to find a quiet place in your house where you can concentrate on chanting without being distracted.
  • Should I make an effort to clear my mind?
  • In other words, it is perfectly OK for you to chant in order to relax and find peace inside yourself.
  • In terms of what you “should” or “should not think about” while chanting, there are no hard and fast rules to follow.
  • If it would assist you in writing down your goals, go ahead and do it!
  • It Is Doable by Anyone Given that you’ve probably watched the video above and practiced speaking the mantra out loud, you’re probably already a pro!
  • The most crucial thing to consider is how you feel.
  • Have a good time chanting!

Chanting and mantras – Ways of Buddhist living – Edexcel – GCSE Religious Studies Revision – Edexcel

The practice of chanting and the use of mantras are two methods of learning about and displaying dedication to Buddhist teachings. They are associated with meditation because they are yet another method of concentrating the mind. Chanting is the repetitive repetition of particular phrases over and over again. Mantras are a type of statement that is repeated over and over again. Mayahana Buddhists, who use prayer beads known as malas, will occasionally chant mantras while doing so. The malas assist them in keeping track of the number of times they have recited the statement.

What do mantras contain?

The teachings of the Buddha, such as the Three Refuges or the Five Precepts, are frequently included in mantras. Buddhists use the Buddha’s teachings as mantras in an attempt to emulate the Buddha’s traits and, as a result, get closer to achieving enlightenment. Buddhism is a religion of the mind. Due to the large number of times Buddhists recite mantras, they typically memorize them by memory. Buddhists memorize these mantras and then pass them on vocally to others as part of their religious practice.

This mantra literally translates as “Look, the pearl in the lotus!” Occasionally, Buddhists will make use of a prayer wheel, which is spun around to display the prayers that will be repeated.

Buddhists, in addition to reciting mantras, make sacrifices to the Buddha and bow in reverence to demonstrate their devotion to him. The Three Refuges are shown reverence by bowing three times in front of them.

Mahayana and Theravada mantras

The teachings of the Buddha, such as theThree Refuges and theFive Precepts, are frequently found in the mantras of the Buddhist tradition. In order to achieve enlightenment, Buddhists use the Buddha’s teachings to create mantras that they may repeat over and over again in order to mimic the Buddha’s traits and therefore move closer to achieving nirvana. Due to the large number of times Buddhists recite mantras, they frequently memorize them by memory. This is a list of mantras that Buddhists memorize and then transmit to others orally.

A literal translation of this mantra is “Behold!

Buddhists, in addition to reciting mantras, make sacrifices to the Buddha and bow in reverence to demonstrate their commitment to him.

Keeping the faith with chanting

During that time period, Kapur’s job as a reader of English literature at Miranda House, Delhi University, required her to interact with a large number of young women, many of whom were about the same age as her daughter. She began to dread these encounters as a result of them. She felt a gaping emptiness within her, an emptiness that threatened to consume her entire being and existence. When a friend suggested that she try a form of Buddhist chanting, she was a little hesitant. The friend, on the other hand, was unyielding.

The chanting would go on for five or ten minutes.

Nichiren Daishonin, a Buddhist monk who lived in the 13th century, believed that the Lotus Sutra, an important scripture in Mahayana Buddhism, was one of Gautama Buddha’s most important teachings, and that it contained the key to eternal happiness.

As Kapur explains, “I stopped feeling like a victim once I accepted that it was my karma.” As part of their religious philosophy, Hindus are familiar with the concept of causality, which is one of the reasons the Bharat Soka Gakkai (BSG), as the Indian chapter is known, has experienced such rapid growth.

  • Other religious practices can be accommodated because it is not overly difficult to follow or understand.
  • We’re not interested in being in the spotlight.
  • Joining and leaving is a choice people make.
  • Chanting groups gathered in high-rises.
  • Homemakers were drawn to it.
  • The lost and lonely Many BSG practitioners join the group during some form of personal crisis.
  • Abhinav Purohit, a telecom strategy consultant in Dubai, says his sister was going through a rough patch when she was approached by a BSG member.

Dubai-based Rupkatha Bhowmick’s father was embroiled in court cases when a member introduced her to BSG.

Dham, whose sister and daughter are practitioners, had until then only been a supporter of the philosophy and not an active member.

“She was hallucinating and delusional,” says Ghosh.

“I had no time to go to meetings, so they suggested I chant while working, and there was a miraculous change,” says Ghosh.

Her confidence in the profession was strengthened as a result of these two developments.

“I consider myself to be a logical person.

When she got married, she had to resign from her position as YWD leader.

Throughout those days of uncertainty, Dham and her family sang continuously.

“Doctors had told me that things may become worse,” she explains further.

In addition to her mother, the 56-year-old inhabitant of Sikandrabad claims that her family shouted for three other patients at the hospital who were in a similar state.

He goes on to say that he is a Hindu by religion and a Soka Gakkai Buddhist by practice, and that he visits temples on a regular basis.

“We’re not actively looking for the stray dog with a wound.” Mehta became a member of the firm when she was dealing with a variety of challenges herself.

In her new work as a volunteer with the group, she devotes the majority of her time.

The Indian branch, which was created in 1986 and is a recognized non-governmental organization, has grown from 4,000 members in 1997 to 150,000 members in 2016.

Mehta estimates that the current membership is little less than 200,000, however she is unsure of the precise number.

Ikeda, who is credited with spreading this thought system around the world, is a legendary person.

Celebrities like as actress Tisca Chopra and fashion designer Rina Dhaka have embraced the technique in recent years.

Senior members of the organization have stated that they are skeptical of members who have political ties.

Neither the organization nor its members wish to be connected with any political philosophy.

The group, adds Mehta, “isn’t a cult or a religion.” “We are a discipline, a way of life,” says the author.

We’ve never had a push for expansion before.

An issue that has been brought up against the organisation is that it has made little attempt to reach out to those outside of India’s English-speaking upper middle class.

When Bhowmick was a district leader in Ballygunge, Kolkata, she brought this matter to the attention of the community.

Dham notes that a lack of understanding of spoken and written English may prevent him from attending BSG sessions, despite his having benefited from the philosophy in the past.

Translation into regional languages will require clearance from SGI, and it is unlikely that this will happen unless there is a significant demand.

As Ghosh points out, “I’ve seen individuals bring up this problem at meetings multiple times, only to be informed that if English is removed as a communication medium, the membership numbers will soar beyond BSG’s ability to handle them, and ‘we don’t want that’.” According to me, they require authorization from SGI in order to translate into other languages.

SGI literature is widely translated into various languages outside of the United States.

Choose Life, one of them, has been translated into 28 other languages.

The philosophy of being a member A consensus has also emerged among members about the fact that recruiting of new members is not required for advancement within the group.

“In the previous 16-17 years, I’ve introduced only two people, and I’ve never been pressed by the organization to bring in new members, therefore I don’t believe evangelism is a part of BSG.” “I’ve never felt the need to beg my wife to practice Nichiren Buddhism, and I’ve never felt the need to force her to do so; it should come from inside.” Despite the fact that “no one really says you have to get in this many members,” adds Bhowmick, “it is considered as an achievement.” Purohit agrees with me.

The number of members is important to certain individuals, but leadership positions are not based on membership numbers, according to him.

Mehta categorically disputes this, and the same members assert that no such constraint exists at the present time.

According to Bhowmick, “during the years that I was extremely active, mostly between 2009 and 2012, I didn’t see any Muslim members in my district in Kolkata (in the Ballygunge region) or in Chittaranjan Park in Delhi (where she stayed for a spell),” Ghosh agrees with this.

“The Soka Gakkai is open to anybody,” says Mehta emphatically.

In addition, the group did not answer to queries on the number of members or the breakdown of members by gender.

Chanting is a form of meditation.

“It was contemporary medicine that assisted my kid in getting healthier, but the manner in which the transformation occurred was nearly supernatural.” Even physicians agreed that it was true.

Not every BSG member agrees with the organization’s ideology all of the time.

According to Bhowmick’s mother-in-law, for example, chanting might help her lose weight.

If someone is suffering from a mental health problem, we gently suggest them or their family to get the necessary treatment.” Bhowmick admires the theory, but he is dissatisfied with the organization, and he no longer attends meetings.

In Ghosh’s opinion, the incident was “inappropriate” and “ruffled some feathers.” She also began to feel a sense of intrusiveness towards him.

“But it was an odd thing for them to see frequent meetings at home and leaders stopping by unannounced to check on me.” Leadership in the BSG is responsible with the well-being of the individuals who are under their supervision.

Many people have found comfort.

Members disseminate the word in a subtle manner through Facebook groups, friends, and family, in search of hurting people in need of direction and assistance from others.

Over the years, it is claimed that BSG has attracted more female students than male students to its teachings.

Within chanting groups, close ties are developed between members.

“Experience sharing” sessions, according to Mehta, are designed to inspire individuals to discuss their own triumphs.

Visits to women’s homes are not permitted by male leaders without the presence of at least one other woman.

Note: Rupkatha Bhowmick is connected to the author, so please keep that in mind.) [email protected] To receive our newsletters, please provide a valid email address.

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