14. The concepts of Mantras

This iconic (arca) form of the lord is to be worshipped with mantras. The mantras vary according to the form of the lord. The active aspect of sakti rises and assumes the form of Nada Narayana who is in the state of tranquility (santa). This stage is known as subtle (suksma). Then nadanarayana assumes the form called sabda which is also called sabdabrahman. This stage is called pasyanti. The next stage is madhyama, when it occupies the region of the throat. It is experienced by trained yogins. The next stage in the development of sound is known as vaikhari, when the letters are formed together with their meanings. It is then heard by the speaker and listener¹. 1. Cf. Vakyapadiya 1.144 48

The mantras are made up of letters that become audible. The mantras are represented in mandalas which are formed out of these letters. A pedestal is to be made on the ground near the mandala and is prepared with colour powder in the form of a concentric circle. At the center is the axle (aksa) which is pranava. Around the axle is the circle (cakra) containing the six words.' The spokes of the wheel are formed around it, are marked by consonants from ka to ma and are to be written on the rim. The outer wheel is marked by ksa. The Agama text explains the rules for making out the mantra to form the position of the mantra. For instance, the forming of a mantra's letters are given in Isvara samhita XXIII 105-10. 1. See appendix. See Diagram.lv 49

"Yat jnatva na punarjanma bhavatyaradhakasya ca | adayaksasva madhyastham nabhipurvamatahparam|| purvam nemes tu tasyaiva yojyam nabhitrayodasaml dvitiyad aparam varnam sarvasaktyatmanepadam|| dvitiyam dvadasad varnam dvitiyat prathamam tatahl pancamam ca bahisthebhyas trinetan viddhi kevalan|| nabhyekadasambhinam dvitiyam castamat tatah | namonamah padayuto mantras castadasaksarah || asyaikarnam padam purvam tryaksaram tad anantaram | sadaksaram trtiyam tu caturtham caturaksaram || dvitiyam dvyaksaram canyat padobh samprakirtitam | trtiyam atha vaksyami mantram mantravidham vara! ||" The Pancaratra Agama divides a sentence which forms a mantra into four parts called bija, pinda, pada and samjna and each one of these is in itself effective as a mantra. The first, that is bija, is used independently and also forms the essential part of the mantra. It may be formed from one or two vowels or from a vowel and consonants to become a mantra. Many vowels, letters like pranava hrim, aim, klim, gam and so on represent the bijamantra. The consonants which run between the bija and the other parts of the sentence are called pindamantra. The pindamantra has the vowel and all case suffixes and is in the form of praise to the deity and addresses it (example sahasrajvalaya). Samjna mantras consists in the name of a particular deity addressed in the mantra along with the 50

words, namas and pranava(eg Om namo visnave). These are recited with respect to the four states, i.e. the transcendental state, deep sleep, dream and waking." Each one among these four parts could be there without the other three. However, all the four together could be effective when the mantra is addressed to God. The first letter of the sentence with anusvara could be the bija mantra of it, if it does not have one. It is indicated that the fourth class and women are eligible to use these mantras. The mantras are divided into three groups vaidika, tantrika and vaidika tantrika. The fourth class and women, who could not have upanayana cannot use the vaidika mantra and require to have a person for using these mantras. The tantrikamantra is formed inserting tantrika syllables in vaidikamantra, e.g hrim om. srim and others are tantrika syllables. There are tantrika letters which, when used in the end of the mantras, convey the purpose to be served by the mantra, e.g namah svaha, hum phat vausat etc. 1. rupam me bhagavamantra vijneya murtayo 'matah\ Jagratsvapnau susuptis ca turyam ceti catustayam|| :Lakshmitantra XXII.22 51

Mantras are of two kinds: gross and subtle, and partless and with parts. Some mantras are said to be vyapaka as they provide all the mantras. The Pancaratra system admits five mantras, i.e. pranava', sadaksara², astaksara³, dvadasaksara* and jitanta³. There are angamantra that is him, sirah sikha, kavaca, netra and astramantra. There are the mantras for the deities forming the ornament and weapons of Visnu and other deities. The twelve syllabled mantra is of great importance in the system. Special mantras are used for specific purpose like invocation, bhutasuddhi, arghya, padya, acamaniya and others. 1 om 2 om namo visnave 3 om namo narayanaya 4 om namo bhagavate vasudevaya 5 om jitam te pundarikaksa namas te visvabhavana namas te stu hrsikesa maha purusa purvaja Tara's angamantras: Om hram jnanaya hrdayaya namah (hrn mantra) Om hrim aisvaryaya sirase svaha (sira h-mantra) Om hrum saktaye sikhayai vausat (sikha- mantra) Om hraim balaya kavacaya hum (kavaca-mantra) Om hraum tejase netrabhyam vausat (netra-mantra) Om hrah viryaya astraya phat (stra-mantra) 52

Mantras are stated to convey three aspects, i.e. gross, the subtle (suksma) and the transcendental (para) aspect. Tara is the name given to the pranava. The mula mantra and vasudeva mantra get detailed treatment. The parts of prapatti are shown to be conveyed in the former mantra. Among the other mantras, nrsimha mantra gets a special dedication and it is worth noting that the word nrsimha is derived as destroying the bondage of men'. The Pancahuti mantra and purusasukta are analysed part by part and explained. The Ahirbudhnyasamhita² rightly observes that many mudras relating to 3 the use of mantras are treated in the Jayakhya samhita.³ The Mantras are to be used in meditation. The efficiency of them get a detailed treatment in Jayakhyasamhita.³ Likewise they are to be used during the worship of God in the mandala while doing 1. LIV Narayanabandham 2. Ahirbudhnya-samhita-LXI. 3. Jayakhya-samhita-XIX 8-12. 53

nyasa and forming mudras.' The Sanatkumarasamhita treats the mantras in a particular way. Mantras are threefold, namely, savitri, visnugayatri and mulamantra.² The savitri mantra, * is called gayatri mantra in the vaidika rituals. Mula mantras are two in the Panaratra agama. They are Astaksara and dvadasaksara. The Agamas prescribe a way of life for the various varnasramas. In this respect, it is equal to the veda. It adopts Vedic concepts and mantras including the Vedic names such as yaga, utsava, ijya, avabhrta,etc. Man does not live alone. He lives in a certain environment. He has to face certain things which could be either desirable or undesirable to him. In order to overcome certain enemities and other 1. Jayakhya-samhita XIV 69-89. 2. See appendix 23 3. mantratrayam samudistam sandyopasanani karmani pratasca visnugayatri madyahne dvadasaksaram astaksaram japet sayam sarvadastaksaram tu va, Sanatkumara-samhita Brahma V 97-98 4. ibid brahma IX-101b mula mantra dvayam capi pancopanisadojapet 54

other undesirable occurrences man resorts to certain rites like 1 santika, pustika, vidvesana, marana, uccarana etc. Some of them are purely tantrika rites. Siddhis are also adopted here. The Vedas too contain the treatment of such practices. Expiatory rites are prescribed for such practices, which prove that such acts are undertaken 2. Sonery and such sacrifices used to be performed where special mantras are to be used. Enchanting the enemy and slaying him are enjoined. The Vedic mantras are used in these cases. Hence, the Agama need not be condemned for the treatment of these topics. The Agama is concerned with the ways and means of worshipping God. Because of necessity for man Agama also deal with other matters like medicine, purificatory ceremonies for the departed souls³ etc. 1. vide Isvara-samhita XXVI. Sattvata-samhita XVII 2. Apastambadharmasutra I 9-27-28. 3. Jayakhya-samhita XXVI Lakshmitantra 1- Padma-samhita XXV,XXIX 55

In all these cases mantras are to be used, mantras are to be used, for, the Agamas believe that any act, whatever be its nature, is to be done only with the utterance of mantra. On this account, the Agama does not cease their validity. The Agamas recommended iconic form of worship and these icons were installed by great sages or acaryas. One cannot have a direct access into the sanctum sanctorum and perform worship for the image of the Lord. It is because a person's physical body is made up of matter and as such, he is not fit to do the puja for the Lord whose form has become non-material by the process of the installation ritual. Hence the Agamas prescribe expiatory (prayascitta) rites and the act of initiation (dikssa). One who aspires Pancaratra worship, will have to get the five sacraments¹ as a first step. The Agamas have enjoined the ritual of diksa or initiation to perform the Pancaratra worship. 1. They are tapa, pundra, nama, ijya and mantra. 56

In order to undergo the ritual of diksa, one has to approach a qualified person to initiate him into these rituals. The qualified person who initiates the aspirant into this fold is known as an Acarya. The following chapter is devoted to the definition of an Acarya, the disciple (sisya) and diksa 57