8. The concept of Mantra (mental sound)

Mantra is primarily mental sound and is regarded as fundamental in the creation of all form and also an element for dissolution. A Mantra exerts its power not so much through expressing the meanings as we understand it, but deeply through the sound vibration. Ancient Rishis knew the screts of sounds "composed" the mantras, joining together symbolic syllables in accordance with certain laws as laid down in Tantric texts. A common practice in Tantra ritual is to make Mantras out of each letter of the Sanskrit alphabets and to associate and them with different parts of the body; the purpose aim is to feel that the different parts of the body; the purpose and aim is to feel that the different parts of the body are merely manifestation of the different aspects of the great power. The whole body with all its biological and psychological processes is but an instrument in and through which the cosmic power reveals itself. According to Tantric principles the individual being and the

216 universal being are one; all that exists in the universe must also exist in the individual body. The practice of Mantra is yoga. without yoga there is no Mantra and without Mantra, there is no yoga. The practice of yoga and Mantra leads to Mantra-Siddhi (Tantrasora, p.983,$0.10). Without yoga practice movement of Kundalini can not take place. No Mantra, Tantric Puja can be successful without waking Kundalini who is sleeping in the Muladhar. Once the Kundalini wakes up, one can have all the eight siddis and can move like a Siva Mantra-Siddhi is reach arabrahma (Gautama Ref. Tantrasara,p.975). A Mantra when activated (Japa: repetition) gives rise to very distinct vibration. Japa (repetition of Mantra) is of three kinds. Japa done aloud is the lowest; Japa done in low tones is the middle, Japa done mentally is best (Kularnava Tantra, Ref. Douglas, p.64). Mantras are generally received directly from the Master(Guru) but are sometimes revealed in trance, vision, telepathically, in dream state or through Samadhi (Inlightened state or stacy). They are used most of all in Vibrational conjunction with breathing principles. The two activities" together bringing about the required transmulation. Mantras are formed of Bija-Matrika (Bija: Seed, Matrika: Mother) and are "married together" according to

217 their mutual (cosmological order). Japa (Repetition) is rhythmical concentration of the Mantra. The governing factors of Mantra are : (i) That there should be a firm philosophical bas. (ii) That the Mantra should be truly "received" or "selected" with the full knowledge of its mechanism and components (Bija). (iii) That the sound Value should be exact. (iv) That the repetition of (Japa) should be both relaxed and rythmical. (v) That the concentration should be absolute (no real distinction). (vi) That the penpose of activation, and the rate of concentration (Japa) should be perfectly clear (Douglas, p.64-65). Though the "popular" traditions vary concerning number, colour, Bijas etc. of the Cakras, not to mention their special "atributes", it is remerkable that this actual practical system of understanding still survives and which relates absolutely to the medical and astrological theories of the ancient East undoubtedly this cosmic truth under what many changes in the process becoming "known" luckily the truth still survives (Douglas, 1971, p.62). Mantra is meaningless to those who do not know its meanings. The self or cit is the soul of the universe

218 and the universe is cit which has become its own object. The word Vak comes from the root 'vach' which means "to speak" (GL,p.1). The root "Man" means "to think" and suffix "tra" indicates the saving character of Mantra. Mantra is a "thought movement vehided by and expressed in speech" and as being a " sound (GL, p.243). power in the form of idea clothed in Strictly speaking all uttered sounds are Mantras, all uttered speech having a common origin or development but in the more usual sense, Mantra means those letters or combination of letters which are used in upasana and Mantrayoga and are the Mantras of the Devatas of Sastrik worship (GL, p.243). Mantra-Vidya is the science of thought and of its expression in language as evolved from the logos or Sabdabrahman itself (GL,p.250). Mantrartha-Bhavana is forming of a mental image of the Divinity (Let, thinking of meaning of mantra or thinking of Matrika in manka which constitutes the Devata from foot to head (GL, p.310). When an object (Artha) is presented to the mind and perceived, the latter is formed into the shape of the object perceived. This is called a mental vritti (modification), which it is the object of yoga to suppress. The

219 mind is thus both cognizer (Grahaka) and cognized (Grahya), revealer (Prakasaka) and revealed (Prakasya), denoter (Vacaka) and denoted (Vachya). When the mind perceives an object it is transformed into the shape of that object. So the mind which thinks of the Divinity which it workhips (Ista-devata) is at length through continued devotion, transformed into the likeness of that Devata. By allowing the Devata thus to occupy the mind for long it be comes as pure as the Devata. This is the fundamental principle of Tantrik Sadhana or religious practice. The object perceiped is called Artha, a term which comes from the root "Ri" which means to get, to know, to enjoy Artha is that which is known and which therefore is a object of enjoyment. The mind as Artha that is, in the form of the mental impression is a reflection of the outer object or gross Artha. Subject and object are thus form the Mantra aspect of Sabda and Artha terms corresponding to the Vedantic Name and Rupa or concepts objectified. As the Vedanta says, the whole creation is Name and Rupa. Mind is the power(Sakti), the function of which is to distinguish and identify (Bheda-sama sarga-Vritti Sakti) (SPwoodroffe,p.101-102). A Mantra Devata is Sabda and Artha, the former being the name and the latter the Devata whose name it is. By practice (Japa) with the Mantra the presence of Devata is invoked. Japa or repttition of Mantra is compared

220 to the action of a man shaking a sleeper to wake him up. The two lips are Siva and Sakti. Their movement is coition (Maithuna) of the two Sabda which issues therefrom is in the nature of Seed or Bindu. The Devata thus produced is, as it were, the "son" of the Sadhaka. It is not Supreme Devata ( for it is actionless) who appears but in all cases an emunation produced by the Sadhaka for his benefit only (SP-wood roffe,p.113). Mind and matter are but the twin aspects of the one undivided self. By worship and meditation or Japa of Mantras the mind is actually shaped into the object of worship and is made ure and is made pure for the time being through the purity of the object (namely Istadevata), which is its contents. By the continual practice (Abhyasa) the mind becomes full of the object, to the exclusion of all else, steady in its purity and does not stray into impurity. So long the mind exists it must have an object and the object of Sadhana is to present it with a pure one (GL, p.14). Each man is Siva and can attain His power to the degree of his ability to consciously realise himself as such Mantra and Devata are one and the same. By Japa the presence of the latter is invoked. Japa or repetition of Mantra is compared to the action of a man shaking a sleeper to wake him up. The two lips are Siva and Sakti. Their

221 movement is the coiton (Maithuna) of two Sabda which issues therefrom is the nature of Bindu (GL, p.249). re Bath movement (Pranayama) is closely related to liner sound (Sabda), the subtle body (Suksma Sarira), to which Mantra, yantra and to Asana (Body posture). A body has yantra (Form) by the nature of its posture (Asana).It has Mantra by the nature of its breathing (Pranayama) (Douglas, 1971,p.65). If a Sadhaka attains perfect Siddhi in even a single Mantra be becomes possessed of the spirlual knowledge which is acquired by learning all Vedas. For Veda is the Parinama or evolution of the Davani of Kula-Kundalini in the body of Isvara and the Parinama of the same in the body of the Jiva is Sabda. For Veda is Dhvani uttered by Brahma and Sabda is Dhyani uttered by the Jiva (GL, p.312). iddhi in such mantra is not gained as long as such Mantra is not awakened (GL, p.312). The particular Mantra for a Sadhaka is a manter determined by Cakra and other calculations (GL, p. 313). BIJA MANTRA A Bija, seed-mantra, is strictly speaking, a mantra of a single letter as Krim, which is composed of the letter k(ka) together with chandrabindu w) which terminates all mantra. Here the termination is m in the form of the nasal breathing called chandrabindu() which is Nada

222 and Bindu. The 'm' which ends the Bija is sounded nasally, high up in the bridge of the nose and never reaches the lins. All the other letters one or other of the five Bhutas or forms of sensible matter (Akasa, Vayu, Agni, Ap, Prithvi) predominates (GL,p.288). KRIM (GL, p.291) Ya is Kali 'Ra is raised to be Brahma 'I' means Mahamaya Nada means Mother of the universe Bindu means dispeller of sorrow with that Devi Katika should be worshipped for cessation of sorrow. According to Sri Satya Charan Lahiri (Varanasi) in each Bija Mantra, the secret of manasic (mental) Pranayam is hidden. Unless this is explained to the disciple, he will never be successful and will only repeat klim through. out his life without any effect. the simple explaination is like this. Ka La Am The position of a is in the Ajna-Cakra. The position of la' is in the Muladhar-cakra. The pull La with the help of inspiratory pull La to merge it with ka in Ajna-cakra in Manasic Swassahit Pranayama. After merging ia with ka is Bindu Darsan. (Anusvara)

223 The Mantra, "OM is composed of three letters A, U,Mof which the first two vowels coalace into 0. Over the OM is written the sign candra-bindu or Nada and Bindu, shown as a crescent with a dot or point over it (GL, p.254). The first Mantra into which a child is initiated is Ma or Mother for that is its first word and Mother is often the last word on the lips of the dying (GL, p.253). On the physical plane Prana manifests in the animal body as breath through inspiration (Se), or Sakti and expiration (Ha) or Siva. Breathing is itself a Mantra, known as the Mantra which is not recited (ajapa-Mantra) for it is said without Valition (Nirttara Tanta, Ch. IV Ref. S 7, p.88). 21 particular Mantra therefore (such as the ayatri) is not a mere collection of words. Though a non-believer it may seem but a string of mere letters bearing on their face a particular meaning or in the case of Bija Mantras apparently no meaning at all, to the Sadhaka it is very mass of radiant Tejas or energy. An ordinary collection of words is something gross. These all else are forms of Sakti. But the Mantra of which we speak is the Devata Himself or Herself in Mantra body Mantra is thus a mass • of radiant energy. Sayings give information and advice to men of the world, while Mantras awaken super-human power of akti (Gu, p.306).

224 According to Mahamahopadhyaya, as explained to me, when Mantra is given in the ear, the words (e.g. Rama) gets dissolved and as Teja-Sakti goes through the ear alongwith the Sabda and later on remains in the head in the form of Nada. This Nada Sakti later on makes Kundalini Jagrata and then one feels like as if inside of the body is flying up like a Bird. At that time the world seems to be different (Dabe 6th Sept.1969). Immediately related to Mantra is the science of yantra. A yantra is form, just as Mantra is sound. Yantra and Mantra are directly related. it may be noted that Mantra gives formula and equation and Yantra gives diagram and pattern. But these are done on the basis of Astrology. Just as a musical note has a distinct sound, SO every Mantra has a distinct form (yantra). "The yantra is enclosed by the Mantra and Deity is form of the Mantra" (Fularnava Tantra). Ayantra is both the form of sound and a point of contact with the source of the sound. The process of drawing a yantra is called Rekha. This is a "magical act" (movement-structure) of the yantra is made an "invocation" takes place and energies are released. The making of a yantra must always be a conscious process (Douglas, 1971,p.65). The yantra is composed of intersecting traingles,

225 some upright and some inverted. The latter only are symbolic of the yoni, which is here not the yoni of any woman. Here it is the womb of the Divine Mother of the world Here is the seat of the secret play of Siva and Sakti as "Moon", "Fire" and as the "Sun" which is the union of both. The Divine Energy, whence proceeds the would of Name (Name = Babda) and forms (Rupa-Artha) (Gu, p.284). Ajit Mukherjee explained that, organised and channelled in particular ways, sound energy may produce or creat particular power or Devata, revealing itself that sound form. Knowledge of the techniques therefore as essential as knowledge of the principles. Hence, the Mantras, or the life-transforming words, to be effective, must be heard from the mouth of the Guru, the spiritual preceptor. It was the traditional possession of a few initiates who guarded it with care, permitting none save qualified aspirants to have access to it. Such integrated sound identifies the ensuing relation of Mantra with Yantra and explains why the GyatriMantra must possess just its proper sounds, 16 in a single relation and no others. With them is evoked the correspond ing yantra. The first gives formula and equation; the second, diagram and pattern. What correlates the one system of relations with the other is Tantra. The linear yantras are composed of a simple yantras composed of simple geometrical figures (line, trainglle,

226 rectangle, circle etc.). They enclose the Mantra syllables which, when properly grouped, will cause partial aspirants of a definite image to emerge (germinate). Hence they are called Bijakshura, or germinal syllables. The dynamic graph, or the diagram, the picture of the constituent forces is called the yantra of that thing. They are not abstractions, but living images of cosmic forces. They are the graph of a definite process of laws and energy. The duality that persists in Yantra manifests itself in the magnificient doctrine of the Tantras Siva and Sakti or Purusa and Prakriti as balance of form and energy. All creation according to the Tantra is preceded by a focal tension called the Bindu. This is the centre of every creation based on a fundamental diagram; a male principle known as Man (Purusa), and a female principle known as Nature (Prakriti) (Mukherjee, Ajit, 1970, p.2-5). According to Tantra the ultimate truth is the union of Siva and Sakti or Purusa and Prakriti. Siva represents pure consciousness which is inactive. The static aspect of the ultimate Reality, while Sakti represents the world force/kinetic energy of the ultimate truth. Owing to the complete intensity of embrance, the two All-pervading ones, Siva and his Bakti, become as if it were a single principle and the resultant blis is the highest non-duality. But in the ultimate Reality there is neither Siva nor Sakti. All physical forms and those which are we call mental and in fact everything in

227 the universe, is the one, yet approaching in various ways. It is said, "one who knows all, and one who knows all knows ones."