The concept of Mantra (instrument of thought)

Mantras definition: op. cit. Mantra is that which protects on constant thinking and is an instrument of protecting the thinking process. It is popularly defined as, "Mananat trayat iti mantra". a 48 Joshi Mahadev N. Sivagamas A Birds Eye View. Dharwad- 2001; P.11 49 Malaviya S; Mantramahodadi (Hindi), VaranasiP.7.

chapter 1. Introduction Derivation: 26 46 The term mantra is derived from the root man, which means to think and thus mantra means an instrument of thought. The term mantra also has another root ie. Mani, which means that which is a secret. Mantra is an instrument of thought, and the constant meditation of a particular thing enables it to protect the mediators and this meditation is a secret process. Mantra-Synonymn: 1 The term 'mantra' is used to indicate the set of mnemonic formulae, which is peculiar to the gods and as such is different from the set of mnemonic formulae of the goddess which is indicated by the term 'Vidya '50. Occurances: Mantra, the term occurs in the Veda, the Srauta Sutras, the Upanisads and the Agama works, Tantra works, the Smrti works, the Puranas, the Vedanta-sutras and their commentaries, the classical literature, and also in the Stotra-literature as well. 50. Kak Ramchandra and Sastri H. ibid. P. 2. op. cit.

chapter 1. Introduction Meanings: 27 27 The Rigveda³¹ explains Mantra as 'sacred text of speech'. According to the Srauta works, Mantra is that portion of the Veda which contains the Rc, the Yajus, the Saman, and the Nigad and, as such is distinguished from the Brahmana and Upanisad portions 52. Mantra also means a Vedic hymn or sacred prayer addressed to any deity 53. Mantra may also be used to denote the entire mass of the Veda or; as, the Apastambha Srauta Sutra says, it constitutes a part of the Veda. Mantra also means the sacrificial formulae employed in the rituals. A mantra in the most simple way means, 'praises which result in protection'. 54 'Stuti mantrih kavi &asti avantu The Rauravagama defines mantra as the 'loaded word' 55. The broad definition of a mantra, along with magic and witch-craft, includes good thoughts, opinions, suggestions, and advice, plans, directed to, or dispatched to "Mantras put in the broadest and in the most simple way may mean the whole mass of Vedic and Tantric literature put into ritual use. 1 According to the Rigveda 57 mantra is a martial arm for the policy-R making upholders of truth; and a well made mantra will indeed serve the poet as an amulet protecting from all dangers. According to Frist 51 Rigveda I.147.4 62. Chitrabhanu Sen, A Dictionary of The Vedic Rituals. Delhi-1978. P. . 53 Apte V. S. ed. Gode P. K., Karve C. G. Sanskrit English Dictionary, 54 APSS 24.1.31 55. Pandit M. P. Studies In The Tantra And Veda. Madras- 1964. P. 67. 56. Upadhyay Chandarashekar, Vaidik Kosa vol. 3. Delhi-1995. P.1034, 1035. 57 Rigveda I.152.2 sp.cilOP-

chapter 1. Introduction 28 88 Stall, 'Mantras are bits and pieces from the Vedas put into ritual use⁹58 Vac, is figuratively represented by the fifty leters of the sanskrta S language. This group of fifty is termed as matrka. According to the Pancaratra conviction, sabdabrahman or Vac is identified with the God's Sakti or power 59. And as such each letter of the mantra is a mantra in its own right and personality. Thus, according to Gonda 'The term mantra covers to include all those potent, so called magical-forms of texts, words, sounds, letters which bring good luck to those who know or posses them and evil to their enemies'60. In tantra practice and belief, the mantra of a particular deity is the deity itself. Mantras as understood by tradition are polyvalent instruments of power. In the words of Bandyapadhyay, a mantra is the concentrated symbol of realisation 62. Mantras are the special and vibrant combination of words and, or of letters, which effects on constant repetition or japa or as deployed in the Puranas a spiritual experience to the devotee or worldly gains. Thus, the basis of mantra or pure power, weather be it avenging, resisting, or be it endowing, is something which is highly potential when charged and, when not charged is in neutral! A mantra as Bharati A. says is "not what it describes but what it effects"63. 58 . Harvey P. Alper, Understanding Mantras. Delhi-1991. P.? 59. Ibid. P.229 60 Ibid. P.4,5. 61 . Harvey P. Alper, Opcit. P.6,7. 62 Bandyapadyaya Pranab, The Goddesses Of Tantra P.13,14 63 Bharati A. Understanding Mantras, P. 10

chapter 1. Introduction Mantra: Efficacy and Caution. 29 29 Mantra is highly charged and, that unless it is properly handled, with the necessary cautions, it can fall back upon the handlers or employers and destroy them. Thus mantras are to be understood as finely honed instruments for exercising power and as a tool designed for a particular task, which when deployed with the proper know-how, precautions, procedures and process of employment will achieve a particular end 64. Care has to be taken while using the mantras, for, the inclusion or elision of a single letter, tone or word may result in the change of the end result, which may be harmful to the sadhaka or the deplorer. Mantras -Types: ? There are five types of mantras according to the MYS. They are Pranava, Primary-bija, Upisani-b¢ja, the bija endowed with branches and leaves and the bija devoid of branches and leaves. Mantras according to the Sruti are of three types -Rc when metrical, Yajus if in prose and muttered in a low tone and, Saman if metrical and intended for chanting. Mantras on the basis of occurrences can be classified as- 1. Vedic, 2. Tantric and 3. Puranic. 64 • Harvey P. Alper, Op.cit. P.6,7. 65 . Apte V.S. opcit. P.424

chapter 1. Introduction Vedic mantras. 30 30 Vedic mantras stand as the means to the ends of a sacrificial act. The purpose of a mantra is to remind of a ritual act ie. Prayoga-samavetartha-smarakah mantrah' 66 67 11 And thus every single act is accompanied by a mantra thus, establishing a one to one correspondence between a mantra and an act but, there are some exceptions. A single mantra may be connected with many acts too. Mantras are said to be instrumental in the accomplishment of a sacrificial act 69. Emphasis is laid to the correct an and complete pronunciation of the mantras in addition to the correct degree of loudness, pitch, proper place 70. Apart from these, certain specially prescribed portions are prescribed to be uttered at a stretch and in a single breath. Such application of mantras will bring about effects that are stated to be 'ineffable' and 'beyond the power of language'. Categories of the Vedic Mantras In the Nirukta" Yaska, enumerates nine categories of a mantra. They are - 66 Laugaksi Bhaskara. Arthasamgraha, Para. 92. 67 Apasstambha srauta sutra, 24.1.38. 68 Ibid. 24.1.44. 69 Asvalayana srauta sutra 1.1.21; Mi. 3,8.21. 70 Ibid. 24.1.8-15. 71 Yaska, Nirukta (7.1.),

chapter 1. Introduction 31 *Indirectly addressed, *Directly addressed, *Self invocatory, *Praise of a deity without desire, *(merely) desire, without any praise, *Curses and imprecations, *Intentions of describing a particular state, *Complaint arising from a particular state; and *Censure and praise which appear together. The Brhaddevata, in addition to the above gives four more types as, *Categories of summon, *Chatter, *Questioning; and *Narrative. Sabara and Brhaddevata, intend to explain mantra as a crucial aspect of vedic knowledge without which, the sacrifice and indeed, much of the human activity would not be possible 72. Tantric mantras. The tantric mantras stand as the essence of the tantric ritual procedure. They are not only used in rituals but also in meditation; the tantric meditation 3. Tantric mantras from the grammar point of view 73 may be meaningless but are potential and vibrant from the experience point of view of the sadhaka. In tantra, the mantras are 'deity focused' and 'fruit oriented' in the sense that the usage of a particular mantra peculiar to the functional specialty of the deity results in the sadhaka achieving the desired fruit. 11 72 PattonL.Laurice, Myth as Argument, The Brhaddevata as Canonical Commentary. P. 106, 134. Harvey P. Alper, Opcit. P.59,60,63. 73

chapter 1. Introduction Puranic mantras. 32 Puranic mantras are the mantras from the puranas. When compared and seen from the point of view of 'meaningfulness' the puranic mantras are quite meaningful. They effect what they say for the language they employ is unambiguous. The puranic mantras are also referred to by the number of syllables used by them as 'Ekaksara', 'Pancaksara', 'Dwadasak Aara', 'SoDasaksara' etc. This way of naming mantras according to the number of letters is seen in the tantras were, the Vidyas are refered to as 'Pancadasi', 'Sodasi', 'Navaksari' etc. The puranic mantras, except for a few exceptions like the 'Bhuvane¿vart mantra, all the others were the resultant-tools of redemption from curses or misfortune or the like. Mantras, according to usage and articulation. Mantras are also typified according to the manner of usage and the method of spelling it out as, 1. Vacika, 2. Upamsu, 3.Manasa and 4.Dhyana. Vacika. Vacika means voiced. In these types the syllables are pronounced, repeated clearly and slowly. They are used in minor rituals. 1

chapter 1. Introduction Upamsu 33 33 Upamsu means silent. In these types the syllables are uttered but, they remain unheard. The sadhaka continues to repeat the mantra but the process is silent. This type is recommended for the achievement of success. Manasa. Manasa means mentally. In these types of mantras, there is neither external nor internal repetition of the mantra. The mantra is meditated upon mentally. To be straight, it is the process in which the mantra's counts are involuntarily and spontaneous. This type is applied to the rituals leading to the wealth of liberation. Dhyana. Dhyana means meditation or trance. In this type, the mantra is produced in the mind of the sadhaka, blooms and manifests in the mind of the sadhaka and the sadhaka is absorbed in the mantra. This is the most wonderful aspect of the mantra, for this develops a mental image of the beloved deity, for the sadhaka. The sadhaka thus has a mental vision of the deity and the mantra thus becomes a sort of is 'application-mantra' for the deity. This why we see multiple dhyanas for the a single deity. In the MYS, it is stated that there are twenty four types of dhyanas. The above mentioned types can be categorized into two types as (i) Voluntary and (ii) Involuntary.

chapter 1. Introduction 34 34 Vacika and Upamsu fall under voluntary where as Manasa and Dhyana are involuntary. In vacika the guru acts as an initiator and the mantra is repeated in his presence, there is no such need of the guru as such. In manasa the sadhaka himself may be the initiator for one's own self, but, there is no such thing in dhyana. d This division of the mAntra can be understood as a single unit with four fold divisions. The process of physical training of the mind and thereby of disciplining the body by loud and audible repetitions of the mantra is Vacika, in Upamsu, the process is the same except that the repetition is silent and as such is reduced to whisper or a murmur. Manasa is that in which no external or internal efforts of compulsory repetition are undertaken, but, which is involuntary and continuous. The continuous involuntary repetition-process of the mantras, results in the manifestation of the mantras in the mind of the sadhaka, and is referred to as dhyana or meditation. This four fold division can be compared to the four fold states mentioned in the Vedanta as the waking state, the dream state, the state of sound sleep and the state of bliss. Mantras based on function and need. Mantras are categorized, according to their function as being, 'invocatory', 'evocatory', 'deprecatory' and 'deprecatory' and as 'conservatory'.

chapter 1. Introduction 35 Mantra's based on the nature of purpose's are refered to as, 'propiation,' 'aqusiatory,' and 'identity"74. Mantras based on qualities or 'gunas'. On the basis of gunas, mantras are classified as Satvika, Rajasika and Tamasika. 1. Sattvika. Satvika mantras are to be used by men alone. 2. Rajasika. Rajasika mantras are to be used only when in need 3. Tamasika. The Tamasika mantra is a very secreative mantra. It should not be done with greed or in the absence of the guru. The reason being that if, there is even a small defect or fault, then the mantra results in the destruction of the sadhaka. As a result such mantras are not given to any one except to the fittest recipients". 75 Mantra based on type of results. All the major works on tantra like the Guptasadhana-tantra 7, the MYS", the Malati Madhava etc... mention mantras to be of four types ie. Siddha, Sadhya, 74 Harvey P Alper, Opcit. P.6, 7 75 Malaviya S. Mantra Mahodadhi, P. 7 76 Guptasadhana-tantra C.8 77 MYS C.25 78 2 next page

chapter 1. Introduction 36 Susiddha and Ari on the basis of the fruits bestowed on the sadhaka after being initiated by the guru. Siddha. The Siddha mantras are refered to as Bandhava or brotherly. The Siddha mantra becomes successful ie. efficacious only at the proper time. Sadhya. The Sadhya mantras are called as Sevaka or servants. The Sadhya mantra becomes efficacious after the performance of japa and homa etc... by the sadhaka. Susiddha. Lee Susiddha mantras are said to Posaka or nourisers. The to Susiddha mantra when taken is efficacious instantly. Ari. Ari mantras are addressed as ghathaka or fatal-mantras. The Ari mantra when taken ruins the initiate completely. The 'Mantra-Combinations' and their effects. A permutation and combination of each one of the above mentioned type of mantra with each other results in a variety of results. These combinations are both positive as well as negative. Malati Madhava C.24, V.5-16 Previous Page

1 chapter 1. Introduction The Siddha combinations. The effect of a Siddha-Siddha mantra combination is as follows: (1.) The japa of Siddha-Siddha combination becomes fruitful in a short period of time. (2.) The japa of Siddha-Sadhya combination becomes fruitful after double the number of times of the Siddha-Siddha type. (3.) The japa of Siddha-Susiddha becomes successful by doing merely half the number of times of the first category. (4.) The japa of the Siddha-Ari mantra the kinsmen are destroyed. The Sadhya combinations. The result of a Sadhya mantra combination as follows - (1.) The Sadhya-Siddha becomes successful by doing double the number of japa. (2.) The japa of the Sadhya-Sadhya type is meaningless. (3.) The Sadhya-Susadhya mantra is fruitful by doing double the number of japa. (4.) The Sadhya-Ari mantra destroys the lineal relatives. The Susiddha combinations. The result of a Susiddha mantra combination is as follows- 1 37 37

chapter 1. Introduction 38 (1.) Susiddha-Siddha becomes successful by doing half the number of japa. (2.) Susiddha-Sadhya becomes successful by more than double the number of japa. (3.) Susiddha-Susiddha combination is fruitful instantaneously (4.) Susiddha-Ari mantra destroys ones own species. The Ari combinations. The result of Ari combination is as follows - (1.) The Ari-Siddha mantra destroys the sons. (2.) The Ari-Sadhya mantra destroys the daughters. (3.) The Ari-Susiddha mantra destroys the wife. (4.) The Ari-Ari mantra destroys the initiate himself. Bija and Matrka mantras. Bija means a seed. The popular and the easier type of mantras are the bija mantras. The bija mantras generally are single lettered, but they have a four-fold component as A+U+M+ peace = OM or AUM, or a full fledged 'Varnamala' of the letter as, Ka, Ka, Ki, Ki, Ku, Ku, etc... - each of the varnamala letter should be uttered in a four-fold maner as shown above. The bija mantras, if seen from the ordinary sense of the term appear meaningless, as, they do not point out to any worldly objects. They should be understood in a reverse order, and be understood as pointing to the language, the cause of all worldly creations and nominal world creations. Thus every bija ends 1

mr chapter 1. Introduction 39 with the nasalization that draws out the vowel and slowly fades away thus, representing the final sound of the cosmos before it is finally reabsorbed into unity and silence". The bija mantras in another sense represent the first manifestation of a new creation 80. The mantras constituted by the letters 'A - KAha' are called as bija's and the alphabets are called as matrkas or sources. According to the Pancaratra conviction, "each letter of the matrka is, in its own right, a mantra with a distinct personality". The markarnva, an authoritative book of the Madhumati school is an ocean on the matraksaras, their varieties, applications and usages. Types of Bija Mantras. Pranava is said to be the crest jewel and the bridge of all the mantras. All the mantras are stated to achieve their full powers from the Pranava³2. 82 In the ordinary sense of the term, the Bija mantras/are meaningless. They have to be understood not as pointing out, but, as pointing backwards, to the language, which is the source of all creation. The bija mantras thus in another sense of the term, represent the first manifestation of a new creation. According to the MYS 83, there are eight types of Bijamantras. They are as follows- (i) Guru- bija, 79 Harvey P. Alper, Opcit. P.120 80 Ibid. P.121 81 Harvey P. Alper Opcit. P. 6,7. 82 MYS 'Yoga-Var¸ anam' V.51 83 ibid. V.60 b,61,63, 64, 65, 66, 67, 68. (ii) Sakti b¢ja,

chapter 1. Introduction 40 (iii) Rama- bija, (iv) Kama- bija, (vi) Teja- bija, (v) Yoga-bija, (vii) Santi- bija, (viii) Raksa- bija. In the table that follows is listed the eight types of 'Bija mantras' with their constituents letters. are Beja - Type. Constituents. No. 1. Guru-bija A,I,M 1 AIM 2. Sakti bija H,R,I,M = HRIM 345 3. Rama- bija S,R,I,M = SRIM 4. Kama- bija K,L,I,M = KLIM 5. Yoga- bija K,R,I,M = KRIM 6. Teja- bija T,R,I,M = TRIM 7. Santi- bija S,T,R,I,M = STRIM 8. Raksa- bija H,L,I,M = HLIM. Parts of Mantra. A mantra is not merely an utterance of words, but is a system. Like the sixteen digits of the moon similarly there are sixteen parts to the Mantrayoga. They are as follows- (i) Bhakti-Devotion- towards the guru, mantra and the Devata. 84 Sharadatilaka-tantra 1.55, II.57, VII.1; TRT XXVI.36-43; MYS 31.2,3.

chapter 1. Introduction (ii) Suddhi-Purification - of the body, the mind, the direction and the place. (iii) Asana- Seat or posture- the specific materials of a seat and the specified sitting posture. (iv) Pancangasevanam- Singing or chanting of- a song, (v) sahasranama, praise, kavaca and the hrudayam of a deity. Acara- worship pattern according to tantra tradition as Vamacara, Daksinacara or Misracara. (vi) Dharana- Grasping and retaining the mantra in the mind. (vii) Divyadesasevana- visiting the places which have special significance with regard to one's chosen deity. 41 (viii) Pranakriya- The life giving process by which the Mantra is alive, vibrant and potent. (ix) Mudra- symbol or gesture, worshipping the deity the mental (x) recitation of the mantra and the simultaneous exhibition of gestures. Tarpana - libations, offering of libations to the chosen deity at the conclusion of mantra repetition. (xi) Havana- fire offerings, specific offerings in fire with the accompaniment of mantras. (xii) Bali- offering a victim or a substitute with the accompaniment of the mantra. (xiii) Yaga- Ritual sacrifice accompanied by the mantra in honour of the deity directed for wish fulfillment or otherwise. (xiv) Japa- repetitive utterance of the mantra. (xv) Dhyana- meditation or contemplation of the deity. (xvi) Samadhi- state of absorption.

chapter 1. Introduction 42 Purification of the Mantra. In tantra, the mantra is not merely given by the guru to the sadhaka, but, it is purified in ten ways. This tenfold process makes a mantra charged and potent. The process' are as follows- (i) Janana- The extrication of the letters of mantra through the Matrk-yantra (ii) Jivana- Giving life to the mantra by writing the Matrkayantra and performing a japa on each of the letter affixed with AUM of the yantra a hundred times. (iii) Tadana- writing each letter of the mantra separately and followed by striking each of them separately with sandal water accompanied with the utterance of the mantra Bam. (iv) Bodhana- writing the letters of the mantra and each letter is stuck either red oleander flower to the simultaneous accompaniment of the mantra Ramayana (v) Abhisheka- The mantra according to the number of letters of the mantra are again bathed with a leaf of Asvatta. (vi) Vimalikarana- contemplating the mantra at the base and mid part of the susumna. (vii) Apyayana- when the letters of a mantra with the accompaniment of the Jyotirmantra ie. OM HRAUM, are satiated properly in gold, water, or kusa water, or flower water. N 85 TST, P.52; MYS 46.1-14.

chapter 1. Introduction 43 (viii) Tarpana- Offering libations of water to the mantra with the accompaniment of the Jyotirmantra. It is laid down that the Tarpana of Sakti mantra be done with Madhu (ie. either honey or wine.) (ix) Dipana- The illumination of a mantra is done with the repetition of OM HRIM SHRIM (x) Gupti- Keeping the mantra as a heavily guarded secret and doing japa of that particular mantra.