Understanding

Yantras
(Micro and Macro aspects)

Dr Uday Dokras
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Understanding Yantras
To Understand Yantra we must understand the process that makes it come to life (tantra) and
the magical words(Mantra) that need to be spoken to effectuale the completion of the Tantra
process.

Tantra (तन्त्र) refers to a type of ritualistic worship, as mentioned in the Śivapurāṇa 1.10.
The rites of worship (Tantra, ) are performed in accompaniment with Yantra and Mantra
appliances.

I. Yantra is a mystical diagram possessed of occult powers.

II. Tantra is a ritual, the chief peculiarity of which is the worship of the female energy of
Śiva. personified in the person of his Śakti. This special energy, the Śakti of Śiva is
concerned with sexual intercourse and magic power.

III. Mantra is a magical formula that has to be uttered in order to make the Yantra come
alive in the process of Tantra. Hence all three TANTRA/MANTRA and YANTRA go
together as a Process.

Tantra (तन्त्र) means the power of a word, uttered only once to convey more than one
thing, according to the 5th century Vākyapadīya: a Sanskrit grammatical treatise dealing with
the philosophy of language written by Bhartṛhari. This word is frequently used in the
Mahabhasya in the sense of 'intended ' or विवक्षित (vivakṣita). The word is used always in
the neuter gender like प्रमाणम् (pramāṇam); cf. तन्त्रंतरनिर्देशः (tantraṃ
taranirdeśaḥ).

According to the Institute of Sri Ramchandra Consciousness: A Handbook of Hindu

Religion: Literature-
It is a method of pleasing the Gods in an easy manner and thereby attaining advantages in this
and the next world of svarga and finally mokṣa by following the Yoga is described in the
Tantras. Tantras are practical treatises of religion. By means of worship of arca or yantras by
means of repetition of mantras or mystic utterances, by means of upāsanas, they provide
courses for developing the hidden power in man leading to the realization of God. These are
also used for the attainment of worldly desires.
Tantra refers to otne of the three parts of the agamas. Tantra is the entire philosophy and
procedure of worship. The Tantra expounding Śrī-Vidyā is called Śrī-Vidyā Tantra, and is
found in many Śāktā texts like Prapañcasāra and Rudrayāmala.
Tantra—That which elaborately explains the meanings that are dealt in holy texts and
protects the people in the world so, they are called Tantra. The word Tantra has two roots
they are tan and tra, the former gives the meaning tan vistāre which means to expand and tra
pālane to defend from. The holy texts i.e. Āgamas are capable of explaining the (hidden)
meanings explicitly and protect (from all aspects) the peoples to understand and follow it.

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Tantra is a process of Sādhanā which relieves one from the fetters of crudeness (ta). Thus, it
is an intuitional science which stands for the progressive realization of the Divine. It liberates
one from the cimmerian darkness and leads unto the divine effulgence. It is a path of
Salvation. It is a science of the soul. The authoritative definition of Tantra is, that which
brings emancipation from the bondage of Māyā (tatraya ayat tārayet yastu sa tantra
parikirtitaḥ).

In Jyotisha (astronomy and astrology), Tantra is a type of astronomical treatise. And is a

Sanskrit technical term used in ancient Indian sciences such as Astronomy, Mathematics and
Geometry.

In the Indigineous system of Hindu medicine called Ayurveda (science of life) Tantra
refers to a “manual.”

As mentioned in verse 3.38 of the Aṣṭāṅgahṛdayasaṃhitā (Sūtrasthāna) by Vāgbhaṭa.—

Accordingly,

“[...] And on a moonbeam-flooded palace-roof garden (one shall fix) at night one’s
bedstead. From him whose mind is at ease, (who is) moist with sandal (and) adorned
with garlands, by whom the manual of love has been put aside [viz., nivṛtta-kāma-
tantra], (and) whose clothes are very thin and fine”.

1) Tantra (तन्त्र):—System or doctrines, specially signifies system of ayurvead and Body

as a whole, different systems of body. Āyurveda is a branch of Indian science dealing with
medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional
practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature
is commonly written in Sanskrit using various poetic metres.

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In Shaktism (Shakta philosophy) Tantra (तन्त्र) refers to a category of texts.—The
format in which all Tantras are set is a dialogue between two beings, who are usually the god
and the goddess. Prior to the emergence of the Kubjikā Tantras, the main speaker and teacher
in the earlier Bhairavatantras and Siddhāntāgamas is Śiva who answers the goddess’s
questions. The teacher in the later Kaula Tantras is often the goddess. The later Tantras
distinguish these two types of scripture by referring to the former as Āgama and the latter as
Nigama. This nomenclature is totally unknown to the Kubjikā Tantras.
Tantra is generated by Sadāśiva, according to the Svacchandabhairavatantra 8.31 (quoted in
the commentary of Vijñānabhairava 7ab):—
“The god Sadāśiva, established on the plane of teacher and disciple, (generated) the
Tantra by himself by means of questions and answers (brought about) by the split in the
(one) foundation (of the deity who questions and the one who responds)”.

Etymologically according to Nirukta Sanskrit etymology,Tantra means “spreading out of

the cosmic energy (in the person who practices it)”.—The universal energy, latent in the
individual, comes forth from his body when activated by his rigorous practice of Yoga. The
term ‘tantra’ is derived from two roots, ‘tan’ and ‘tra’.

1. ‘Tan’ means extending or elaborate, explaining the knowledge of the tenets discussed
in the Vedas;

2. ‘tra’ means ‘protect’. The two together point to a system which provides the common
man with the means of knowing reality and also protecting him from the various
hassles in life says that Kāmikāgama I.29. [...] Note: Āgama is also known variously
as Tantra and Saṃhitā.

Pancaratra (worship of Nārāyaṇa)

Pancharatra was a religious movement in Hinduism that originated in late 3rd-century BCE
around the ideas of Narayana and the various avatar and forms of Vishnu as their central
deities. The movement later merged with the ancient Bhagavata tradition and contributed to
the development of Vaishnavism. The Pancharatra movement created numerous literary
treatises in Sanskrit called the Pancharatra Samhitas, and these have been
influential Agamic texts within the theistic Vaishnava movements.

Literally meaning five nights (pañca: five, rātra: nights), the term Pancharatra has been
variously interpreted. The term has been attributed to a sage Narayana who performed a
sacrifice for five nights and became a transcendent being and one with all beings. The
Pancharatra Agamas constitute some of the most important texts of many Vaishnava
philosophies including the Madhva Sampradaya or Brahma
Sampradaya of Madhvacharya and the Sri Vaishnava Sampradaya of Ramanuja. The
Pancharatra Agamas are composed of more than 200 texts;likely composed between 600 CE
to 850 CE.

The Shandilya Sutras (~100 CE) is the earliest known text that systematized the
devotional Bhakti pancharatra doctrine and 2nd-century CE inscriptions in South India
suggest Pancharatra doctrines were known there by [Link] 8th-century Adi

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Shankara criticized elements of the Pancharatra doctrine along with other theistic approaches
stating Pancaratra doctrine was against monistic spiritual pursuits and non-Vedic. [2][10] The
11th-century Ramanuja, the influential Vaishnavism scholar, developed a qualified monism
doctrine which bridged ideas of Pancharatra movement and those of monistic ideas in the
Vedas.[11] The Pancharatra theology is a source of the primary and secondary avatar-related
doctrines in traditions of Hinduism.

Pancharatra has likely roots in 3rd-century BCE, as a religious movement around the ideas of
a sage Narayana, who much later becomes identified as an avatar of Vishnu.

The earliest use of the word Pancharatra is found in section 7.1.10 of the Taittiriya Samhita, a
Vedic text. The section describes a person going through a Pancharatra ritual to become a
master of rhetorics. The section 13.6 of the Śatapatha Brāhmaṇa mentions Nārāyaṇa as the
primordial divinity who performs this offering. The Narayaniya section of
the Mahabharata (XII, 335–351) refers to seven rishis who say the Pancharatra ritual was
made consistent with the Vedas. Though the five day ritual is mentioned along with many
other sacrifices in the Vedic text, the origins of Pancaratra devotees and their tradition is
unclear. The movement merged with the ancient Bhagavata tradition also around Krishna-
Vāsudeva, and contributed to the development of Vaishnavism.

Vishnu worshipers of today, represented in a wide spectrum of traditions, generally follow

the system of Pancharatra worship. The concept of Naḍa and Naḍa-Brahman appear already
in Sāttvata Samhita or Sāttvata Tantra and in Jayākhya Samhita, two texts considered most
canonical of Pancharatra texts.

Divine Manifestation
The nature of Atman (soul)

In the Pancharatra system, the soul is one with the Supreme,

but is also an individual.
Even in a state of salvation it retains the individuality,
to realize the bliss of union with the Supreme.

Nanditha Krishn
The Pancharatra theology developed over time. It presents a dualistic theory on how creation
manifested from a godhead, as the Purusha-Prakriti and as the masculine-feminine
manifestations of the divine. It states that the creation emerged
through vyuhas (arrangements).In the beginning, states Pancharatra doctrine, there was only
Narayana as the highest changeless god and as explained by their concept of Caturvyuha, this
supreme god-head transformed into four earthly emanations, the first of which
was Vāsudeva-Krishna (Vāsudeva literally means "indwelling deity")Further arrangements or
emanations followed, secondly into Saṅkarṣaṇa (Balarama)as the lord over all life, thirdly
into Pradyumna creating mind, and lastly into Aniruddha as ego (ahamkara). Thereafter,
Brahma emerged from Aniruddha who created the empirical universe. Thus, the divinity was
and is everywhere in Pancaratra, but in different aspects, one form or phase emerging from
the previous.

During the 11th century CE Ramanuja, a founder of Sri Vaishnava traditions of Vaisnavism
had established the Pancharatra system of Vaisnavism for his followers. His philosophy of
worship of Narayana was based on the pancaratric teachings.

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Ramanuja taught that the deity absolute, Parabrahman, manifests in five possible aspects:
Para, Vyuha, Vibhava, Antaryamin, and Archa. Living beings can interact with the divine
through one or another of these five:

 Para: the invisible, eternal supreme ;

 Vyuha: the invisible, impermanent supreme in form;
 Vibhava: also called the Avatara, are the incarnations of the supreme in
various yuga (eras in Hindu cosmology) such as the Dashavatara;
 Antaryamin: not directly perceptible but can be inferred, the aspect of supreme whose
presence can be felt by the devotee;
 Archa: visible icon form, filled with symbolism, consecrated in temples or revered
images inside home (Shalagrama, conch shell, festive decorations), a means to remember
and meditate on the supreme.
Influence
The Vyuha-related Pancharatra theology is a source of the primary and secondary avatar-
related doctrines in traditions of Hinduism, particularly Sri Vaishnavism. According to
Barbara Holdrege, a professor and comparative historian of religions, the Pancharatra
doctrines influenced both Sri Vaishnavism and Gaudiya Vaishnavism, albeit a bit different. In
Sri Vaishnavism, Vishnu-Narayana is supreme, while Vāsudeva, Samkarsana, Pradyumna
and Aniruddha are the four Vyuhas. In Gaudiya Vaishnavism, the Vyuha theory is more
complex, Krishna (Vāsudeva) is "Svayam Bhagavan" (the ultimate or Para Brahman) who
manifests as Vyuhas, and he along with Samkarsana, Pradyumna and Aniruddha are the
Vyuhas and the Purusha-avataras of the material realm.

11th-century Vaikuntha Chaturmurti. It is one of the iconic representation of the Pancharatra

Vyuhas theory found in some medieval Hindu temples.
The Pancharatra tradition taught the Panchakala or five observances practiced every day:

1. Abhigamna or ablutions and morning prayers to god.

2. Upadana or collecting worship materials.
3. Ijya or worship with offerings.
4. Svadhyaya or daily study.
5. Yoga and meditation.

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The significance of divine manifestation theology in Pancaratra tradition is it believes that an
understanding of the process by which Vishnu-Narayana emerged into empirical reality and
human beings, can lead one to reverse the process. Through practicing the reversal and
moving from the empirical to ever more abstract, according to Pancaratra, human beings can
access immanent Vāsudeva-Krishna and thereby achieve salvific liberation (moksha).

Temples
The Vaishnava temples and arts since the Gupta Empire, attempted to present the Pancaratra
ideas. In this system, "Vāsudeva, literally, "the indwelling deity," is the first emanation and
the fountainhead of the successive emanations, which may be represented either
anthropomorphically or theriomorphically in Hindu art". As one circumambulates the ancient
and medieval Vaishnava cave temples, the devotee walks past from the icon representing
Vāsudeva (most abstract) and then the successive Vyuhas (literally, "orderly arrangement").

The Bhaktisūtras of Shandilya were one of the earliest systematic treatises on the Pancaratra
doctrine. The Pancaratra literature constitutes the Āgama texts of [Link] the
Shaivism counterpart, it not only presents the theology, but describes the details, symbolism
and procedures of Vaishnava temples building and rituals. According to the Pancharatra
tradition, there are 108 samhitas, but its texts list over 200 samhitas. Many Pancaratra texts
have been lost. Some surviving Pancaratra texts, with their general focus, are:

 Sasvata Samhita: treatise on divine manifestations (vyuhas), forty six incarnations of

Vishnu, and worship methodology
 Ahirbudhnya Samhita: discusses philosophy, vyuha theory, alphabet and rituals
 Hayashirsha Samhita: rituals and deities
 Padma Samhita: Panchakala practices for the devotee, festivals and mantras
 Paushkara Samhita: iconography and worship, believed to be a gem along with Satvata
Samhita[13][34]
 Maha Sanatkumara Samhita: a large text on religious practice
 Isvara Samhita: meditation, worship and rituals.[13]
 Valmiki Samhita: Vishishtadvaita, important in the worship of Rama and Sita.

List of agamas
The Pancharatra texts are samhitas and tantras which both classify as Agama due to subject
matter. The Agamas are predominantly divided into Saiva, Sakta and Vaishnava Agamas.
The Vaishnava Agamas are Pancharatra Agama and Vaikhanasa Agama and they conclude
Brahman as Narayana or Vishnu. The Mahabharata subscribes to the Pancharatra philosophy
in its Narayaniya section. Author Vishnulok Bihari Srivastava says, "Pancharatra has been
discussed in the Narayanopakhyana section of Mahabharata. It has been mentioned that
Narada had imbibed the essence of this tantra from Sage Narayana. It has been accepted as
part of Veda named Ekayana. As many as 215 Pancharatra Samhitas have been mentioned in
Kapinjala Samhita".Given is a list of Saṃhitās based on the list of published and
unpublished, complete and incomplete Saṃhitās from the catalogue prepared by Sadhu
Parampurushdas and Sadhu Shrutiprakashdas:

Many more than the well known 118 Samhitas, of which only the name is known and are
non-extant, are listed in the work as well.

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In the Ranganathaswamy Temple of Srirangam, the Paramesvara Samhita, a variant of the
Paushkara Samhita, is in adherence.

In the Varadaraja Perumal Temple of Kanchipuram, the Jayakhya Samhita is followed.

In the Cheluvanarayana Swamy Temple of Melukote, the Ishvara Samhita is followed.

In the Pundarikaksha Swamy Temple of Tiruvellarai, the Padma Samhita is followed.

In Tirukkudantai of Kumbakonam, Aravamudhan Sarangapani, a form of Vishnu, is

worshipped with the Sriprasna Samhita.

Gaudiya Vaishnavas follow the Brahma Samhita and the Naradiya Samhita.

The Sreevallabha Temple of Kerala follows the Durvasa Samhita and the Ahirbudhnya
Samhita.

Pāñcarātra system

Imag Directi
Vyūhas Attributes Symbol Face Concept
e on

Chakra Wh
Saumya
eel
Vāsudev Garuda Eagl (Placid/ Jṅāna Knowled
Gadā Mace East
a e benevolen ge
Shankha C
t)
onch

Lāṅgala Pl
ough
Samkars Tala Fan Simha Lio
Musala Pes South Bala Strength
ana palm n
tle
Naraya Wine glass
na
Vishnu

Pradyum Cāpa Bow Makara Croc Raudra K Aiśvaryā Sover

West
na Bāṇa Arrow odile apila eignty

Carma Shi Ṛṣya (ऋष्य

Aniruddh eld ) White- Varaha B
North Śakti Power
a Khaḍga Sw footed oar
ord antelope

Tantra (तन्त्र) is a synonym for the Pāñcarātra-Śāstra, as discussed in chapter 1 of

the Puruṣottamasaṃhitā and could mean a set of doctrines, practices, mystic syllables,
metaphysical enquiry and the like.—The followers of the Tantra-śāstra contend that, in the
age of Kali, when humanity is bogged down with the unbearable baggage
of adharma and asatya, it is impossible to perform the rigorous rituals and austerities
prescribed in the Vedic tradition. People have little time to indulge in such rigorous spiritual
pursuits as most of it is diverted towards materialistic, day-to-day needs. It is here that the

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Tantra or Āgamaśāstra steps in and provides practical guidance to mankind to achieve
the puruṣārthas of dharma, artha, kāma and mokṣa.
The Tantra-śāstra has some distinct features which have a wider appeal to the masses when
compared with the Vedic rituals. The foremost is its catholicity of outlook which welcomes
anyone and everyone into its fold, irrespective of caste, birth, age and sex. Women are
revered and even exalted as ‘strīguru’. Second, there is no need here for preparatory rigorous
training to judge a person’s fitness for initiation as prescribed in the Vedic tradition. Few
have the kind of mental purity, detachment and so on, which are but the outcome of strenuous
study and penance. The Tantra Śāstra does not pitch itself to high exacting standards. It is
fully aware of the unchangeable truth that all humans are not made of the same physical and
mental capacity.

TheIndianSacredArtefacts: Anessay
Consciousness matters to us. Many would say it matters more than anything. We relish the
beauty of a winter sunset, the memory-fueled comforts of a homecoming, the inviting caress
of a lover's hand. Conscious sensations lie at the core of our being. Without access to this
marvel, we'd be poorer creatures living in a duller world. Yet the fundamental nature of
consciousness remains a scientific mystery. The problem is not that we do not understand
consciousness at all—some aspects of it are relatively easy to explain. The problem is that
one aspect of it continues to baffle everyone, and that's the “feel” or “phenomenal character”
of consciousness—or, as philosopher Thomas Nagel has put it, simply “what it is like.”
Biologist H. Allen Orr probably speaks for most scientists when, in a recent review of Nagel's
book Mind and Cosmos, he writes: “I ... share Nagel's sense of mystery here. Brains and
neurons obviously have everything to do with consciousness, but how such mere objects can
give rise to the eerily different phenomenon of subjective experience seems utterly
incomprehensible.”Think of Consciousness as Art Created by the Brain-Our subjective
experience of the world may be better explained as art than as illusion,BY NICHOLAS
HUMPHREY-HTTPS://[Link]/ARTICLE/THINK-OF-
CONSCIOUSNESS-AS-ART-CREATED-BY-THE-BRAIN/

We create our own reality through our conscious and unconscious sides. Jung named the
patterns ofour thoughts, feelings and words existing in our psyche as "archetypes" which are
“projected” into thephysicalworld through empiricalexperiences.

The revised concept of consciousness as causal, with its recognition of mental phenomena
as explanatory constructs in science, has brought a marked change during the past decade in
the scientific status of consciousnessand of mental and cognitive phenomena generally.
Resultant materialist trends within science have been accompanied also by a corollary rise in
acceptance of various mentalist-related concepts and dualist beliefs in thesupernatural, the
paranormal and in unembodied forms ofconscious existence that receive no logical support
from the new mind-brain concepts of neuroscience. Reasons are advanced to show that our
latest mind-brain modelis fundamentally monistic and not only fails to supportdualism, but
serves to further discount fading prospects forfinding dualist forms or domains of conscious
experiencenot embodied in a functioning brain.
(PDF) Mind and consciousness in yoga – Vedanta: A comparative analysis with western
psychological concepts. Hariharapura R A Prabhu&Pookala Shivaram
Bhat[Link]
ga_-_Vedanta_A_comparative_analysis_with_western_psychological_concepts

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In this regard, the sacred artefacts named Yantras have been used in several ways in India
since
[Link]“antennaorcommand”thatallowstheconnectionofthemacroc
osm(theUniversalholographicmind)withthemicrocosm(thehumanbody)inordertotune in to
our deepest potential (our mission or “dharma”) on Earth. The activation of eachYantra is
donethrough the visualization of these sacred artefacts, which can be used complementarily
with thevocalization of some sacred mantra, such as the sacred Gayatri mantra [10].
Yantra (यन्त्र; lit. 'machine'/'contraption') is a geometrical diagram, mainly from
the Tantric traditions of the Indian religions. Yantras are used for the worship of deities in
temples or at home; as an aid in meditation; and for the benefits believed given by their
occult powers based on Hindu astrology and tantric texts. They are also used for adornment
of temple floors, due mainly to their aesthetic and symmetric qualities. Specific yantras are
traditionally associated with specific deities and/or certain types of energies used for
accomplishment of certain tasks or vows that may be either materialistic or spiritual in nature.
They become a prime tool in certain sadhanas performed by the sadhaka, the spiritual seeker.
Yantras hold great importance in Hinduism, Jainism, and Buddhism.

Representations of the yantra in India have been considered to date back to 11,000–10,000
BCE.8 The Baghor stone, found in an upper-Paleolithic context in the Son River Valley, is
considered the earliest example by G. R. Sharma, who was involved in the excavation of the
stone (it was dated to 25,000–20,000 BCE). The triangular stone, which includes triangular
engravings on one side, was found daubed in ochre in what was considered a site related to
worship. Worship of goddesses in that region was found to be practiced in a similar manner
to the present day. Kenoyer, who was also involved in the excavation, considered it to be
associated with Shakti. This triangular shape looks very much similar to Kali Yantra
and Muladhara Chakra.

Mantras, the Sanskrit syllables inscribed on yantras, are essentially "thought forms"
representing divinities or cosmic powers that exert their influence by means of sound-
vibrations.

The site was first excavated under the direction of

archaeologists G. R. Sharma of Allahabad
University and J. Desmond Clark of University of
California, and assisted by Jonathan Mark
Kenoyer and J.N. [Link] was determined as a short
term occupation site. The floor was composed of
rubble, and there was a lot of manufacturing waste
from stone tool manufacture. Many varieties
of backed blades and geometric microliths were
found, as well as grinding stones and ring
[Link], as a lot of material was removed, a
stone platform was identified, with the Baghor
triangular stone in the center. This platform was
interpreted as a site for ritual [Link], it
took archaeologists quite a lot of time to correctly
Baghor stone is an Upper
identify the original role and meaning of the Baghor
Paleolithic archaeological object that
stone.
was found in the Son river valley near

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 Shakti worship
the village of Medhauli, in the Sidhi
District, Madhya Pradesh, India. The Numerous ethnographic comparisons have been
stone, interpreted as a cult object, was made between the palaeolithic site of Baghor I and
found at the site of Baghor I, which is some of the other sites in the area that are still being
located near the base of the Kaimur honoured today by local peoples. Thus, Baghor site
Escarpment. It was first excavated in has been interpreted as the earliest mother goddess
[Link] is a natural triangular piece of shrine in the subcontinent. Shakti worship is one of
local sandstone; it is rather colourful, the local personifications of this
and had been decorated with yellow [Link], the tribal
pigment. These types of stones may groups Kol and Baiga, have been mentioned. Their
be found on top of the escarpment. primary subsistence has traditionally been hunting
The Baghor site, with all its many and gathering, and they currently worship at the sites
lithic artefacts, was probably formed rather similar to Baghor. These tribes
between 9000 B.C and 8000 B.C. have Dravidian affinities. A 2020 genetic study
Researchers dated the Upper however on the Kol tribe found genetic and
Paleolithic small blade industry at the linguistic non-correspondence. The Kol share their
site to be approximately 11,870 years more recent common ancestry with both the
old (± 120 YBP) or possibly older Dravidian and Indo-European speaking populations,
than 10,000 B.C. The research team and are genetically closer to the latter.
mentioned in 1983 that there is a very
strong possibility that the stone The living shrine at which it was found is currently
represents a shrine to Shakti. used as a place for worshipping Devi by
both Hindus and Indian Muslims. The triangular
shape of the stone is that of the Kali Yantra which is
also still in use across India. The Kol and Baiga
tribes consider the triangular shape to symbolize the
mother goddess 'Mai', variously named Kerai, Kari,
Kali, Kalika or Karika.

Etymology
In Rigvedic Sanskrit, yantra meant an instrument for restraining or fastening, a prop, support,
or barrier, etymologically deriving from the root yam, "to sustain, support" and the -
tra suffix, expressing instrumentation. The literal meaning is still evident in the medical
terminology of Sushruta, where the term refers to blunt surgical instruments such as tweezers
or a vice. The meaning of "mystical or occult diagram" arises in the medieval period
(Kathasaritsagara, Pancharatra).

Usage and meaning

Yantras are usually associated with a particular deity and are used for specific benefits, such
as: for meditation; protection from harmful influences; development of particular powers;
attraction of wealth or success, [Link] instance, the Sivali yantra, used mainly in Southeast
Asian Buddhism, is used for the attraction of wealth and good [Link] are often used in
daily ritual worship at home or in temples, and sometimes worn as a talisman.

As an aid to meditation (meditative painting), yantras represent the deity that is the object of
meditation. These yantras emanate from the central point, the bindu. A yantra typically has
several geometric shapes radiating concentrically from the center, including triangles, circles,
hexagons, octagons, and symbolic lotus petals. The outside often includes a square
representing the four cardinal directions, with doors to each. A popular form is the Sri

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Chakra, or Sri Yantra, which represents the goddess in her form as Tripura Sundari. Sri
Chakra also includes a representation of Shiva, and is designed to show the totality of
creation and existence, along with the user's own unity with the cosmos.

Yantras can be on a flat surface or three-dimensional. They can be drawn or painted on paper,
engraved on metal, or any flat surface. They tend to be smaller in size than the
similar mandala, traditionally with less color.

Occult yantras are used as good luck charms, to ward off evil, as preventative medicine, in
exorcism, etc., by virtue of magical power. When used as talismans, yantras are viewed as
representing a deity who can be called on at will by the user. They are traditionally
consecrated and energized by a priest, including the use of mantras closely associated with
the specific deity and yantra. Practitioners believe that a yantra that is not energized with a
mantra is [Link] Sri Lankan Buddhism, practitioners are required to have the yantra of the
deity with them, once the deity has shown acceptance of their prayer.

Gudrun Bühnemann classifies three general types of yantras based on their usage:

1. Yantras that are used as foundation for ritual implements such as lamps or vessels.
These are typically simple geometric shapes upon which the implements are placed.
2. Yantras used in regular worship, such as the Sri Yantra. These include geometric
diagrams energized with mantras to the deity, and sometimes include written mantras
in the design.
3. Yantras used in specific desire-oriented rites. These are often made on birch bark or
paper, and can include special materials such as flowers, rice paste, or ashes.

Structural elements and symbolism

Kali yantraThe yantra of Matangi, the tantric Saraswati

13
A yantra comprises geometric shapes, images, and written mantra. Triangles and hexagrams
are common, as are circles and lotuses of 4 to 1,000 petals. Saiva and Shakti yantras often
feature the prongs of a trishula.

14
Mantra (See page --- for detailed description)
Yantras frequently include mantras written in Sanskrit.
Use of colors in traditional yantra is entirely symbolic, and not merely decorative or artistic.
Each color is used to denote ideas and inner states of consciousness. White/Red/Black is one
of the most significant color combinations, representing the three qualities or gunas of nature
(prakriti). White represents sattwa or purity; red represents rajas or the activating quality;
black represents tamas or the quality of inertia. Specific colors also represent certain aspects
of the goddess. Not all texts give the same colors for yantras. Aesthetics and artistry are
meaningless in a yantra if they are not based on the symbolism of the colors and geometric
shapes.
Yantra designs in modern times have deviated from the traditional patterns given in ancient
texts and traditions. Designers in the west may copy design elements from Nepali/tantric
imitations of yantras.

As an Instrument

The Yantra(from sanskrit “support” or“ instrument”) is a sacred physical instrument with
psychosomatic effect. Psychosomatic means relating to, concerned with, or involving both
mind and [Link] to Herbert Ratner, the nature of man is psychosomatic . Therefore
the main objective of the Yantra is to"tune" the “conscious mind” of the observer with a
certain Divineentity 3-D, such as the Divine Mother Durga manifested in some Darshan.
According to the Divine Entity (and the specific Darshan), we could have differentkinds of
Yantras for different purposes on Earth. In fact, this important Indian sacred symbol
isconnected with the spiritual archetype (the Indian deities) within us, and is related with
mantras andrituals in order to help the individual to return to original wholeness.

One of the earliest

knownpicturesistheSriYantrathatisfoundinthereligiousinstitutionnamedby“ShrungeriMatha”(f
rom sanskrit “shrunga” highest, peak and “geri” hill); it was established by the
philosopherShânkaraand is represented inFigure1.

Yantra is considered to have been divinely revealed to Indian sages whohave challenged
some mathematicians in the building of figures of such complexity. This is the most
important Yantra and is composed of geometrical shapes, such as dot, lines,triangles,
squares, circles and lotus that drawa 2-D fractal pattern of great [Link] example,
1. Bindu
The central point of traditional yantras have a bindu or point, which represents the
main deity associated with the yantra. The retinue of the deity is often represented in
the geometric parts around the center. The bindu in a yantra may be represented by a
dot or small circle, or may remain invisible. It represents the point from which all of
creation emanates. Sometimes, as in the case of the Linga Bhairavi yantra, the bindu
may be presented in the form of a linga. dot (named by bindu) represents the initial
sacred Word – the OM –which is the matter in “potentia”.
2. Triangle
Most Hindu yantras include triangles. Downward-pointing triangles represent the
feminine aspect of God or Shakti, while upward-pointing triangles represent God's
masculine aspect, as in Shiva.

15
 3. Hexagrams as shown in yantras are two equilateral triangles intertwined,
representing the union of male and female aspects of divinity, or Shiva and
[Link] Six-pointed star named by shatkona leadstothemanifestationofall
formsofcreation.
4. Pentagram-Yantras infrequently use a pentagram. Some yantras of Guhyakali have a
pentagram, due to the number five being associated with Kali.
5. Octagon-Octagons are also infrequent in yantras, where they represent the eight
directions.
6. Circle-Many mandalas have three concentric circles in the center, representing
[Link] (namedby
chakra)representsthespiritualevolutionofthe“consciousmind”
7. Square(named by bhupura) represents the physical manifestation of the
“conscious mind” on Earth.
8. Outer square-Many mandalas have an outer square or nested squares, representing
the earth and the four cardinal directions. Often they include sacred doorways on each
side of the square.
9. The lotus(namedbypadma)represents the realSelf or soul. Lotus. Mandalas and
yantras both frequently include lotus petals, which represent purity and transcendence.
Eight-petaled lotuses are common, but lotuses in yantras can include 2, 4, 8, 10, 12,
16, 24, 32, 100, 1000 or more petals.

Sri (chakra)Yantra could contribute to activate the Sahasrara chakra related to connection
of the soulwith the personality (thoughts, feelings, words) of human beings[16].However,
some
philosophicalandreligiousperspectiveshaveemphasizedthattherichesofthisworldareincompat
iblewithspiritual “treasures”. This dualistic conception, between these two ways of life(to
life exclusively
intheprofaneworldortobeinatotalseclusioninamonastery)couldbetranscendedthroughthehelp
of Yantra. In fact, finding a simultaneous well-being between these two realities is
something that hasbeen proposed for more than 5000 years by Ayurveda – traditional
Indian medicine – which arguesthat the health of an individual is achieved by the balance
between his mind, body and
[Link]
erwithinus(theShakti)thatisdormantintheMuladharachakra,asdescribedbythespiritualandphil
osophical principles of Tantra(from sanskrit “tan” to spread and “tra” instrument) [18],
[19]. So,one main purpose of Yantrais to transcend the dualism of the physical world
described in art, by theRasa, and in science, by the Principle of Complementarity, in order
to manifest our soul´s mission onEarth
Furthermore, the Yantra has several other applications in other areas of human life, such as
helping toharmonize the home or workplace, through appropriate architectural alignment
that might benefit thehabitant orworker, as proposed bytheVastuYantra
Yantra is considered to have been divinely revealed to Indian sages whohave challenged
some mathematicians in the building of figures of such complexity. In fact, theresearch
works of Stefan and J. Holloshave tried to generate computational patterns with aninfinite
variety of images process (dot, lines, triangles, circles, squares) throughthe ACM
ComputingClassification System (CCS), in the category “human-centered computing”,

16
 and“visualization andinteraction design”.Furthermore, the conceptualization, design and
computational implementation ofAlexey Kulachev work sought to solve Yantras
complexity by looking for mathematical modelsfor the design of the "stars" (union of
upward and downward triangles) of Sri Yantra. However, thisresearcher has suggested that
a deeper study of this sacred Indian symbol (consisting of severalpolygons composed of
the intersection of many triangles) is required in the future because it demandsthe
cooperation of experts from different areas of knowledge, such as mathematicians,
engineers,historians, psychologists, artistsin order to solve a large number of conceptions
and calculations thatcurrentcomputers are notableto performaccurately.
However, the main purpose of this essay was to highlight some historical and cultural
perspectives ofthe essence of the “sacred instrument” designated by Yantra that is achieved
not only by scientific andtechnological progression, but also through the change of
paradigm in the values of human being inorder to manifest some Divine qualities on Earth,
such as love, abundance, happiness and well-beingwithothers

A mantra (Pali: mantra) or mantram (Devanagari: मन्त्रम्) is a sacred utterance,

a numinous sound, a syllable, word or phonemes, or group of words (most often in an Indo-
Iranian language like Sanskrit or Avestan) believed by practitioners to have religious,
magical or spiritual powers.[2][3] Some mantras have a syntactic structure and a literal
meaning, while others do not.

ॐ (Aum, Om) serves as an important mantra in various Indian religions. Specifically, it is an

example of a seed syllable mantra (bijamantra). It is believed to be the first sound
in Hinduism and as the sonic essence of the absolute divine reality. Longer mantras are
phrases with several syllables, names and words. These phrases may have spiritual
interpretations such as a name of a deity, a longing for truth, reality, light, immortality, peace,
love, knowledge, and action.[2][5] Examples of longer mantras include the Gayatri Mantra,
the Hare Krishna mantra, Om Namah Shivaya, the Mani mantra, the Mantra of Light,
the Namokar Mantra, and the Mūl Mantar. Mantras without any actual linguistic meaning are
still considered to be musically uplifting and spiritually meaningful.[6]

The use, structure, function, importance, and types of mantras vary according to the school
and philosophy of Jainism, Buddhism, Hinduism, Zoroastrianism, and Sikhism.[3][7] A
common practice is japa, the meditative repetition of a mantra, usually with the aid of
a mala (prayer beads). Mantras serve a central role in the Indian tantric traditions, which
developed elaborate yogic methods which make use of mantras.[6][8] In tantric religions (often
called "mantra paths", Sanskrit: Mantranāya or Mantramarga), mantric methods are
considered to be the most effective path. Ritual initiation (abhiseka) into a specific mantra
and its associated deity is often a requirement for reciting certain mantras in these traditions.
However, in some religious traditions, initiation is not always required for certain mantras,
which are open to all.

The word mantra is also used in English to refer to something that is said frequently and is
deliberately repeated over and over.

Etymology and origins

17
The earliest mention of mantras is found in the Vedas of ancient India and
the Avesta of ancient Iran. Both Sanskrit mántra and the equivalent Avestan mąθra go back to
the common Proto-Indo-Iranian *mantram, consisting of the Indo-European *men "to think"
and the instrumental suffix *trom. Due to the linguistic and functional similarities, they must
go back to the common Indo-Iranian period, commonly dated to around 2000 BCE.

Scholars consider the use of mantras to have begun in India before 1000 BC. By the
middle Vedic period (1000 BC to 500 BC) – claims Frits Staal – mantras in Hinduism had
developed into a blend of art and science.

Definition

Mantras written on a rock near Namche Bazaar Nepal

There is no generally accepted definition of [Link] a result, there is a long history of
scholarly disagreement on the meaning of mantras and whether they are instruments of mind,
as implied by the etymological origin of the word mantra. One school suggests mantras are
mostly meaningless sound constructs, while the other holds them to be mostly meaningful
linguistic instruments of mind. Both schools agree that mantras have melody and a well
designed mathematical precision in their construction and that their influence on the reciter
and listener is similar to that is observed in people around the world listening to their beloved
music that is devoid of words.

Mantra is defined as a word or sound repeated to aid concentration in meditation. A word or

sound that is believed to have a special spiritual power. The second definition is more
general: a word or phrase that is often repeated and expresses a particularly strong belief. For
instance, a football team can choose individual words as their own "mantra."

One can define mantra as a thought. Mantras are structured formulae of thoughts, and
mantras are a religious thought, prayer, sacred utterance, but also believed to be a spell or
weapon of supernatural power. A verbal instrument to produce something in one's
[Link] Bharati defines mantra, in the context of the Tantric school of Hinduism,
to be a combination of mixed genuine and quasi-morphemes arranged in conventional
patterns, based on codified esoteric traditions, passed on from a guru to a disciple through
prescribed initiation.

Mantras that can be translated and do have spiritual meaning and philosophical themes
central to Hinduism, but that does not mean all mantras have a literal meaning. He further
notes that even when mantras do not have a literal meaning, they do set a tone and ambiance
in the ritual as they are recited, and thus have a straightforward and uncontroversial ritualistic
meaning. The sounds may lack literal meaning, but they can have an effect. He compares
mantras to bird songs, that have the power to communicate, yet do not have a literal meaning.

18
On that saman category of Hindu mantras, these have musical structure, but they almost
always are completely different from anything in the syntax of natural languages. Mantras are
literally meaningless, yet musically meaningful. The saman chant mantras were transmitted
from one Hindu generation to next verbally for over 1000 years but never written, a feat, that
was made possible by the strict mathematical principles used in constructing the mantras.
These saman chant mantras are also mostly meaningless, cannot be literally translated as
Sanskrit or any Indian language, but nevertheless are beautiful in their resonant themes,
variations, inversions, and [Link] draw the devotee in. The ancient Hindu Vedic
ritualist Kautsa was one of the earliest scholars to note that mantras are meaningless; their
function is phonetic and syntactic, not semantic.

Harvey Alper and others present mantras from the linguistic point view. They admit

During the early Vedic period, Vedic poets became fascinated by the inspirational power of
poems, metered verses, and music. They referred to them with the root dhi-, which evolved
into the dhyana (meditation) of Hinduism, and the language used to start and assist this
process manifested as a mantra. By the middle vedic period (1000 BC to 500 BC), mantras
were derived from all vedic compositions. They included ṛc (verses from Rigveda for
example), sāman (musical chants from the Sāmaveda for example), yajus (a muttered formula
from the yajurveda for example), and nigada (a loudly spoken yajus). During the Hindu
Epics period and after, mantras multiplied in many ways and diversified to meet the needs
and passions of various schools of Hinduism. In the Linga Purana, Mantra is listed as one of
the 1,008 names of Lord Shiva.

Numerous ancient mantras are found in the Saṃhitā portion of the Vedas. The Saṃhitās are
the most ancient layer of the Vedas, and contain numerous mantras, hymns, prayers,
and litanies. The Rigveda Samhita contains about 10552 Mantras, classified into ten books
called Mandalas. A Sukta is a group of Mantras. Mantras come in many forms,
including ṛc (verses from the Rigveda for example) and sāman (musical chants from
the Sāmaveda for example).

In Hindu tradition, Vedas are sacred scriptures which were revealed (and not composed) by
the seers (Rishis). According to the ancient commentator and linguist, Yaska, these ancient
sacred revelations were then passed down through an oral tradition and are considered to be
the foundation for the Hindu tradition.

Mantras took a center stage in Tantric traditions, which made extensive ritual and meditative
use of mantras, and posited that each mantra is a deity in sonic form.

Function and structure

One function of mantras is to solemnize and ratify rituals. Each mantra, in Vedic rituals, is
coupled with an act. According to Apastamba Srauta Sutra, each ritual act is accompanied by
one mantra, unless the Sutra explicitly marks that one act corresponds to several mantras.
According to Gonda, and others, there is a connection and rationale between a Vedic mantra
and each Vedic ritual act that accompanies it. In these cases, the function of mantras was to
be an instrument of ritual efficacy for the priest, and a tool of instruction for a ritual act for
others.

Over time, as the Puranas and Epics were composed, the concepts of worship, virtues and
spirituality evolved in Hinduism and new schools of Hinduism were founded, each
continuing to develop and refine its own mantras. In Hinduism, suggests Alper, the function

19
of mantras shifted from the quotidian to redemptive. In other words, in Vedic times, mantras
were recited a practical, quotidian goal as intention, such as requesting a deity's help in the
discovery of lost cattle, cure of illness, succeeding in competitive sport or journey away from
home. The literal translation of Vedic mantras suggests that the function of mantra, in these
cases, was to cope with the uncertainties and dilemmas of daily life. In a later period of
Hinduism, mantras were recited with a transcendental redemptive goal as intention, such as
escape from the cycle of life and rebirth, forgiveness for bad karma, and experiencing a
spiritual connection with the god. The function of mantras, in these cases, was to cope with
the human condition as a whole. According to Alper, redemptive spiritual mantras opened
the door for mantras where every part need not have a literal meaning, but together their
resonance and musical quality assisted the transcendental spiritual process. Overall, explains
Alper, using Śivasūtra mantras as an example, Hindu mantras have philosophical themes and
are metaphorical with social dimension and meaning; in other words, they are a spiritual
language and instrument of thought.

Hindu mantras may be spoken aloud, anirukta (not anunciated), upamsu (inaudible),
or manasa (not spoken, but recited in the mind). In ritual use, mantras are often silent
instruments of meditation.

Invocation
For almost every mantra, there are six limbs called Shadanga. These six limbs are: Seer
(Rishi), Deity (Devata), Seed (Beeja), Energy (Shakti), Poetic Meter (chanda),
and Lock (Kilaka).

Methods

A
personification of the Gayatri Mantra/Hare Krishna devotees in Amsterdam carrying a poster
with the Hare Krishna Mantra
The most basic mantra is Om, which in Hinduism is known as the "pranava mantra," the
source of all mantras. The Hindu philosophy behind this is the premise that before existence
and beyond existence is only One reality, Brahman, and the first manifestation of Brahman
expressed as Om. For this reason, Om is considered as a foundational idea and reminder, and
thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual

20
gods or principles, fundamental mantras such as Shanti Mantra, the Gayatri Mantra and
others ultimately focus on the One reality.

Japa

Mantra japa is a practice of repetitively uttering the same mantra [49] for an auspicious number
of times, the most popular being 108, and sometimes just 5, 10, 28 or 1008. Japa is found in
personal prayer or meditative efforts of some Hindus, as well during formal puja (group
prayers). Japa is assisted by malas (bead necklaces) containing 108 beads and a head bead
(sometimes referred to as the 'meru', or 'guru' bead); the devotee using their fingers to count
each bead as they repeat the chosen mantra. Having reached 108 repetitions, if they wish to
continue another cycle of mantras, the devotee turns the mala around without crossing the
head bead and repeats the cycle. Japa-yajna is claimed to be most effective if the mantra is
repeated silently in mind (manasah).

According to this school, any shloka from holy Hindu texts like the
Vedas, Upanishads, Bhagavad Gita, Yoga Sutra, even the Mahabharata, Ramayana, Durga
saptashati or Chandi is a mantra, thus can be part of the japa, repeated to achieve a numinous
effect. The Dharmasāstra claims Gāyatri mantra derived from Rig Veda verse 3.62.10, and
the Purușasūkta mantra from Rig Veda verse 10.90 are most auspicious mantras for japa at
sunrise and sunset; it is claimed to purify the mind and spirit.

Kirtan (chanting)

Kirtan is a more musical form of mantric practice. It is a common method in the bhakti
traditions, such as Gaudiya Vaishnavism. Kirtan includes call and response forms of chanting
accompanied by various Indian instruments (such as the tabla, mrdanga and harmonium), and
it may also include dancing and theatrical performance. [56][57][58] Kirtan is also common
in Sikhism.

Tantric

Tantric Hindu traditions see the universe as [Link] supreme (para) brings forth existence
through the Word (shabda). Creation consists of vibrations at various frequencies and
amplitudes giving rise to the phenomena of the world. Deity mantras are an essential part of
Tantric compendia. The tantric mantras vary in their structure and length. Mala mantras are
those mantras which have an enormous number of syllables. In contrast, bija mantras are one-
syllabled, typically ending in anusvara (a simple nasal sound). These are derived from the
name of a deity; for example, Durga yields dum and Ganesha yields gam. Bija mantras are
prefixed and appended to other mantras, thereby creating complex mantras. In the tantric
school, these mantras are believed to have supernatural powers, and they are transmitted by a
preceptor to a disciple in an initiation ritual. Tantric mantras found a significant audience and
adaptations in medieval India, Southeast Asia and numerous other Asian countries with
Buddhism.

Majumdar and other scholars suggest mantras are central to the Tantric school, with
numerous functions. From initiating and emancipating a tantric devotee to worshiping
manifested forms of the divine. From enabling heightened sexual energy in the male and the
female to acquiring supernormal psychological and spiritual power. From preventing evil

21
influences to exorcizing demons, and many others. These claimed functions and other aspects
of the tantric mantra are a subject of controversy among [Link] usage is not unique
to Hinduism: it is also found in Buddhism both inside and outside India.

The Gayatri mantra is considered one of the most universal of all Hindu mantras, invoking
the universal Brahman as the principle of knowledge and the illumination of the primordial
Sun. The mantra is extracted from the 10th verse of Hymn 62 in Book III of the Rig Veda.

ॐभूर्भुवस्व: |तत्सवितुर्वरेण्यम् |भर्गोदेवस्यधीमहि |धियोयोन:

प्रचोदयात्
Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṃ bhargo devasya dhīmahi dhiyo yo naḥ
pracodayāt,
"Let us meditate on that excellent glory of the divine Light (Vivifier, Sun). May he
stimulate our understandings (knowledge, intellectual illumination)."
Pavamana

असतोमासद्गमय। तमसोमाज्योतिर्गमय। मृत्योर्मामृतंगमय॥ asato mā

sad-gamaya, tamaso mā jyotir-gamaya, mṛtyor-māmṛtaṃ gamaya.
(Bṛhadāraṇyaka Upaniṣad 1.3.28)
"from the unreal lead me to the real, from the dark lead me to the light, from death
lead me to immortality."
Shanti Mantra
Oṁ Sahanā vavatu sahanau bhunaktu sahavīryam karavāvahai tejasvi
nāvadhītamastu
Mā vidviṣāvahai
Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ.
"Om! Let the Studies that we together undertake be effulgent;
Let there be no Animosity amongst us;
Om! Peace, Peace, Peace."
– Taittiriya Upanishad 2.2.2Other
Other important Hindu mantras include:

 Mahāmṛtyuṃjaya-mantra (Great Death Defeating Mantra) - A popular Rigvedic

mantra dedicated to Rudra
 Om̐ Namah Shivaya - one of the main mantras in Shaivism
 Om̐ kālabhairavāya namaḥ - a key mantra of Bhairava, the fierce form of Shiva
 Om̐ Namo Narayanaya - the principal mantra of Vishnu in Vaishnavism[69]
 Hare Krishna Maha Mantra - the most important mantra in the
Vaishnava Bhakti tradition of Chaitanya Mahaprabhu
 Om̐ aim mahāsarasvatyai namaḥ - a mantra of Saraswati
 Om̐ Śrīm̐ Mahālakṣmyai Namaha - a Lakshmi mantra
 Om̐ Krim Kali - a Kali seed (bija) mantra
 Om̐ Śrī Durgāya Namaḥ - one of the principal mantras
in Shaktism and Shaivism dedicated to Durga
 Ka E I La Hrim Ha Sa Ka La Ha Hrim Sa Ka La Hrim - the Panchadasi, the main
mantra of Lalita in Srividya

22
  Om̐ Śrī Gaṇeśāya Namaḥ - a key mantra of Ganesha
 Om̐ Śrī Hanumate Namaḥ - the root mantra of Hanuman
 Om hrim ksaumugram viram mahavivnumjvalantam sarvatomukham Nrsimham
bhisanam bhadrammrtyormrtyum namamyaham - Narasimha mahamantra
 Om̐ Namo Bhagavate Vāsudevāya - the key mantra in Bhagavatism
 Om̐ Aim Hreem Kleem Chamundayai Vichche - a mantra of the
goddess Chamunda
 Om̐ Shree Ram Jai Ram Jai Jai Ram - a mantra of Rama
 Om̐ āim hrīm śrīm klīm - a mantra of the goddess in Shaktism
 The various mantras associated with the yogic Sūryanamaskāra (Sun Salutation)
practice
 The various versions of the Gayatri
 So 'haṃ (I am He or I am That)

In the Shiva Sutras

Apart from Shiva Sutras, which originated from Shiva's tandava dance, the Shiva Sutras of
Vasugupta are a collection of seventy-seven aphorisms that form the foundation of the
tradition of spiritual mysticism known as Kashmir Shaivism. They are attributed to the
sage Vasugupta of the 9th century C.E. Sambhavopaya (1-1 to 1–22), Saktopaya (2-1 to 2–
10) and Anavopaya (3-1 to 3–45) are the main sub-divisions, three means of achieving God
consciousness, of which the main technique of Saktopaya is a mantra. But "mantra" in this
context does not mean incantation or muttering of some sacred formula. The word "mantra"
is used here in its etymological signification. That which saves one by pondering over the
light of Supreme I-consciousness is a mantra. The divine Supreme I-consciousness is the
dynamo of all the mantras. Deha or body has been compared to wood, "mantra" has been
compared to arani—a piece of wood used for kindling fire by friction; prana has been
compared to fire. Sikha or flame has been compared to atma (Self); ambara or sky has been
compared to Shiva. When prana is kindled by means of mantra used as arani, fire in the form
of udana arises in susumna, and then just as flame arises out of kindled fire and gets
dissolved in the sky, so also atma (Self) like a flame having burnt down the fuel of the body,
gets absorbed in Shiva.[72]

In Early Buddhism
[
One of the most ancient Buddhist mantras is the famous Pratītyasamutpāda-gāthā, also
known as the dependent origination dhāraṇī. This phrase is said to encapsulate the meaning
of the Buddha's Teaching. It was a popular Buddhist verse and was used as a mantra. This
mantra is found inscribed on numerous ancient Buddhist statues, chaityas, and images.

The Sanskrit version of this mantra is:

ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat, teṣāṃ ca yo nirodha evaṃvādī

mahāśramaṇaḥ
The phrase can be translated as follows:

23
Of those phenomena which arise from causes: Those causes have been taught by
the Tathāgata (Buddha), and their cessation too - thus proclaims the Great Ascetic.
Early Buddhist texts also contain various apotropaic chants which have similar functions to
Vedic mantras. These are called parittas in Pali (Sanskrit: paritrana) and mean "protection,
safeguard". They are still chanted in Theravada Buddhism to this day as a way to heal,
protect from danger and bless.[76] Some of these are short Buddhist texts, like the Mangala
Sutta, Ratana Sutta, and the Metta Sutta.

Theravada
The use of mantra or the repetition of certain phrases in Pali is a highly common form of
meditation in the Theravada tradition. Simple mantras use repetition of the Buddha's name,
"Buddho", [as "Buddho" is actually a title rather than a name] or use the "Dhamma", or the
"Sangha", the community, as mantra words. Other used mantras are directed toward
developing loving kindness. Some mantras direct attention to the process of change by
repeating the Pali phrase that means "everything changes", while other mantras are used to
develop equanimity with phrases that would be translated, "let go".

"In contemporary Theravada practice, mantra practice is often combined with breathing
meditation, so that one recites a mantra simultaneously with in-breath and out-breath to help
develop tranquility and concentration. Mantra meditation is especially popular among lay
people. Like other basic concentration exercises, it can be used simply to the mind, or it can
be the basis for an insight practice where the mantra becomes the focus of observation of how
life unfolds, or an aid in surrendering and letting go."

The "Buddho" mantra is widespread in the Thai Forest Tradition and was taught by Ajahn
Chah and his students. Another popular mantra in Thai Buddhism is Samma-Araham,
referring to the Buddha who has 'perfectly' (samma) attained 'perfection in the Buddhist
sense' (araham), used in Dhammakaya meditation.

In the Tantric Theravada tradition of Southeast Asia, mantras are central to their method of
meditation. Popular mantras in this tradition include Namo Buddhaya ("Homage to the
Buddha") and Araham ("Worthy One"). There are Thai Buddhist amulet katha: that is,
mantras to be recited while holding an amulet.

Mahayana Buddhism

24
Letter A in Siddham script, the seed mantra of Prajñaparamita in Mahayana BuddhismA
stone inscription of the Buddhist "Uṣṇīṣa Vijaya Dhāraṇī" in Siddhaṃ script at Asakusa
Temple in Tokyo.
The use of mantras became very popular with the rise of Mahayana Buddhism.
Many Mahayana sutras contain mantras, bijamantras ("seed" mantras), dharanis and other
similar phrases which were chanted or used in meditation.

According to Edward Conze, Buddhists initially used mantras as protective spells like
the Ratana Sutta for apotropaic reasons. Even at this early stage, there was an idea that
these spells were somehow connected with the Dharma in a deep sense. Conze argues that in
Mahayana sutras like the White Lotus Sutra, and the Lankavatara Sutra, mantras become
more important for spiritual reasons and their power increases. For Conze, the final phase of
the development of Buddhist mantras is the tantric phase of Mantrayana. In this tantric phase,
mantras are at the very center of the path to Buddhahood, acting as a part of the supreme
method of meditation and spiritual practice.

One popular bija (seed) mantra in Mahayana Buddhism is the Sanskrit letter A (see A in
Buddhism). This seed mantra was equated with Mahayana doctrines like Prajñaparamita (the
Perfection of Wisdom), emptiness and non-arising.[83][84] This seed mantra remains in use
in Shingon, Dzogchen and Rinzai Zen. Mahayana Buddhism also adopted the Om mantra,
which is found incorporated into various Mahayana Buddhist mantras (like the popular Om
Mani Padme Hum).

Another early and influential Mahayana "mantra" or dharani is the Arapacana alphabet (of
non-Sanskrit origin, possibly Karosthi) which is used as a contemplative tool in the Long
Prajñāpāramitā sutras. The entire alphabet runs:

a ra pa ca na la da ba ḍa ṣa va ta ya ṣṭa ka sa ma ga stha ja śva dha śa kha kṣa sta jña rta ha

bha cha sma hva tsa bha ṭha ṇa pha ska ysa śca ṭa ḍha
In this practice, each letter stood for a specific idea (for example, "a" stands for non-arising
(anutpada), and pa stands for "ultimate truth" (paramārtha).[85] As such, this practice was also
a kind of mnemonic technique (dhāraṇīmukha) which allowed one to remember the key
points of the teaching.

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The Mahayana sutras introduced various mantras into Mahayana Buddhism, such as:

 Mahayana sutras or texts often begin with the

mantra: Om̐ namaḥ sarvajñāya (or just: namaḥ
sarvajñāya, "Homage to omniscience")
 Other Mahayana texts begin with Om̐ namo
ratnatrayāya (Homage to the Three Jewels)
 Shakyamuni Buddha's Mantra: Om̐ muni muni
mahāmuni śākyamuni svāhā
 Heart sutra (Prajñāpāramitāhṛdaya) mantra:
Gate gate pāragate pārasaṃgate bodhi svāhā
 The mantra of bodhisattva Mañjuśrī: Om̐
arapacana dhīḥ
 Prajñaparamita-devi mantra from The Sutra of
Mañjuśrī's Questions: Nama ārya prajñā
pāramitāyāi svāhā
 Kauśikaprajñāpāramitāsutra contains many
Prajñaparamita mantras including: oṃ hrī śrī
dhī śruti smṛti mati gati vijaye svāhā
 A protective mantra found in the Sanskrit Lotus
Sutra: agaṇe gaṇe gauri gandhāri caṇḍāli mātaṅgi
pukkasi saṃkule vrūsali sisi svāhā
 Medicine Guru mantra (in the Sutra of Medicine
Guru): Om̐ bhaiṣajye bhaiṣajye mahābhaiṣajya-
samudgate svāhā
 Avalokiteshvara's mantra (the Mani mantra): Om̐
maṇi padme hūṃ, first appearing in
the Kāraṇḍavyūhasūtra (4th-5th century CE)
 Cundī dhāraṇī or mantra also first appeared in
the Kāraṇḍavyūhasūtra: namaḥ saptānāṃ
samyaksaṃbuddha koṭīnāṃ tadyathā oṃ cale
cule cunde svāhā
 Amitabha Sukhavati Dhāraṇī, sometimes called
the Pure Land Rebirth Mantra
 Mantra of Light of the Great Consecration: Om̐
Amogha Vairocana Mahāmudrā Maṇipadma
Jvalapravartāya Hūṃ
Om mani padme hum

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Om mani padme hum on the Gangpori (photo 1938–1939 German expedition to [Link]
mantra of Padmasambhava (Om Āḥ Hūṁ Vajra Guru Padma Siddhi Hūṁ), in Lanydza
(Ranjana) and Tibetan script.
Probably the most famous mantra of Buddhism is Om mani padme hum, the six syllable
mantra of the Bodhisattva of compassion Avalokiteśvara (Tibetan: Chenrezig,
Chinese: Guanyin). This mantra is particularly associated with the four-armed Shadakshari
form of Avalokiteśvara. The Dalai Lama is said to be an incarnation of Avalokiteshvara, and
so the mantra is especially revered by his [Link] book Foundations of Tibetan
Mysticism by Lama Anagarika Govinda, gives a classic example of how such a mantra can
contain many levels of symbolic meaning.

The following list of mantras is from Kailash: A Journal of Himalayan Studies, Volume 1,
Number 2, 1973. (pp. 168–169) (augmented by other contributors). The mantras used in
Tibetan Buddhist practice are in Sanskrit, to preserve the original mantras. Visualizations and
other practices are usually done in the Tibetan language.

Jainism

Namokar Mantra shrine at a Jain center in New Jersey

In Jainism mantras are mainl used for praising the omniscient enlightened ones (Arihants), or
praising the five supreme types of beings (Pañca-Parameṣṭhi). Some mantras are also used for
seeking forgiveness, or to enhance intellect, prosperity, wealth or fame. There are many
mantras in Jainism; most of them are in Sanskrit or Prakrit, but in the last few centuries, some
have been composed in Hindi or Gujrati languages. Mantras, couplets, are either chanted or
sung, either aloud or by merely moving lips or in silence by thought.

Namokar
Some examples of Jain mantras are Bhaktamara Stotra, Uvasagharam Stotra and Rishi
Mandal Mantra. The greatest is the Namokar or Namokar Mantra.[114] Acharya Sushil Kumar,
a self-realized master of the secrets of the Mantra, wrote in 1987: "There is a deep, secret
science to the combination of sounds. Specific syllables are seeds for the awakening of latent
powers. Only a person who has been initiated into the vibrational realms, who has actually
experienced this level of reality, can fully understand the Science of Letters...the Nomokar
Mantra is a treasured gift to humanity of unestimable (sic) worth for the purification,

27
upliftment and spiritual evolution of everyone.".His book, The Song of the Soul, is a practical
manual to unlock the secrets of the mantra. "Chanting with Guruji" is a compilation of well-
known Jain mantras, including the Rishi Mandal Mantra.

The Navkar Mantra (literally, "Nine Line Mantra") is the central mantra of Jainism. "It is the
essence of the gospel of the Tirthankars."The initial 5 lines consist of salutations to various
purified souls, and the latter 4 lines are explanatory in nature, highlighting the benefits and
greatness of this mantra.

According to the timeperiods of this world or the Kaals , we are living in the era of Pancham
Kaal or Fifth Kaal. It started 4 months after the Nirvana of the last tirthankar of Jainism ,
Mahaveer Swami. In the Pancham Kaal we are only eligible to know these basic 5 lines and
the concluding 4 lines of the Namokar Mantra , but it is believed that the mantra exceeds till
infinity. If it is chanted with complete faith , it could even do or undo the impossible. Jains
also believe that it is the elementary form of all other Mantras. It is renowned as the King of
all Mantras . It is also held that even the Mantras of other ancient religions like Hinduism &
Buddhism are also derived from the Navkar Mantra. Indeed, it is held that 8.4 million
Mantras have been derived from the Navkar Mantra.

he Mantra is as follows (Sanskrit, English):

I bow to the Arihantâs (Conquerors who showed the path

Namo Arihantânam
of liberation).

Namo Siddhânam I bow to the Siddhâs (Liberated Souls).

Namo Âyariyânam I bow to the Âchâryas (Preceptors or Spiritual Leaders).

Namo Uvajjhâyanam I bow to the Upadhyâya (Teachers).

Namo Loe Savva Sahûnam I bow to all the Sadhûs in the world (Saints or Sages).

Eso Panch Namokkaro,

Savva Pâvappanâsano,
Mangalanam Cha This fivefold salutation (mantra) destroys all sins
Savvesim, and of all auspicious mantras, (it) is the foremost.
Padhamam Havai
Mangalam.

One of the best approach to chant the Namokar Mantra while keeping in mind the flow of the
chakras is to focus on each chakra as you recite each phrase of the mantra . Here is a
suggested sequence :

1. Begin by taking a few deep breaths and focusing your attention on the base of your spine,
where the first chakra (Muladhara) is located. As you inhale, imagine energy flowing up from
the earth and into your root chakra.

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2. As you recite "Namo Arihantanam," visualize a bright white light at the base of your
spine and feel the energy rising up through your body while bowing to all Arihants at the
Same Time.

3. As you recite "Namo Siddhanam," focus on your second chakra (Svadhisthana), located
in the lower abdomen. Visualize a warm orange light here, and feel the energy of creativity
while bowing to all Siddhas.

4. As you recite "Namo Ayariyanam," bring your attention to your third chakra (Manipura),
located in the solar plexus. Imagine a bright yellow light here, representing personal power
and will while bowing to all Arihants at the same Time.

5. As you recite "Namo Uvajhayanam," focus on your fourth chakra (Anahata), located in
the center of your chest. Visualize a green light here, representing love and compassion while
bowing to all Upadhayas at the Same time.

6. As you recite "Namo Loye Savva Sahunam," bring your attention to your fifth chakra
(Vishuddha), located in the throat. Imagine a blue light here representing communication and
self- expression while bowing to all Sadhus in the Dhai Dweep.

7. As you recite "Eso Panch Namukaro," focus on your sixth chakra (Ajna), located in the
center of your forehead Visualize a deep purple light here representing intuition and spiritual
insight.

8. Finally, as you recite "Savva Pavappanasano," bring your attention to your seventh
chakra (Sahasrara), located at the crown of your head. Imagine a bright white light here,
representing spiritual enlightenment and connection to the divine entity.

Repeat the mantra several times, moving your awareness up through each chakra

with each phrase. This can help tobalance and activate your energy centers.

Universal compassion
Pratikraman also contains the following prayer:

I ask pardon of all creatures,

Khāmemi savva-jīve savvë jive khamantu me
may all creatures pardon me.
May I have a friendship with
Mitti me savva-bhūesu, veraṃ mejjha na keṇavi all beings and enemy with
none.
Forgiveness
Forgiveness is one of the main virtues Jains cultivate. Kṣamāpanā, or supreme forgiveness,
forms part of one of the ten characteristics of dharma.
In the pratikramana prayer, Jains repeatedly seek forgiveness from various creatures—even
from ekindriyas or single sensed beings like plants and microorganisms that they may have
harmed while eating and doing routine [Link] is asked by uttering the
phrase, Micchāmi dukkaḍaṃ. Micchāmi dukkaḍaṃ is a Prakrit phrase literally meaning "may
all the evil that has been done be fruitless."

29
In their daily prayers and samayika, Jains recite the following Iryavahi sutra in Prakrit,
seeking forgiveness from literally all creatures while involved in routine activities:

May you, O Revered One, voluntarily permit me. I would like to confess my sinful acts
committed while walking. I honour your permission. I desire to absolve myself of the sinful
acts by confessing them. I seek forgiveness from all those living beings which I may have
tortured while walking, coming and going, treading on a living organism, seeds, green grass,
dew drops, ant hills, moss, live water, live earth, spider web and others. I seek forgiveness
from all these living beings, be they one sensed, two sensed, three sensed, four sensed or five
sensed, which I may have kicked, covered with dust, rubbed with earth, collided with other,
turned upside down, tormented, frightened, shifted from one place to another or killed and
deprived them of their lives. (By confessing) may I be absolved of all these sins.

0000000000000000000000000000000000000000000000000000000000000000000

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 All You Need To Know About Vastu Yantra
What is Vastu Dosh Nivaran Yantra?
The Vastu dosh nivaran yantra is the messiah for all those families who have
built their home on disputed lands and are struggling to find a balance in their
life. Vastu dosh is a major issue if not solved while planning a home can bring
you down the ladder of life.
But it certainly is not possible for everyone to construct their homes following all
the Vastu principles. Especially for people living in flats and apartments, it is
impossible to construct a home according to Vastu. You have to rely on Vastu
remedies to rectify the Vastu dosh already made while building the home.

Initially, understanding the effects of Vastu dosh is difficult. But as days pass, it
starts to shade its shadow on the lifestyle of the inmates. Leading a peaceful life
gets fully disrupted when you live in a home having Vastu dosh. Vastu has the
power to make and break homes. However, after knowing about Vastu dosh, you
cannot apparently deconstruct your home again.
The Vastu dosh nivaran yantra comes to the rescue in those cases. It pulls the
perfect balance between the three-dimensional geometrical energy field and
removes all negative aspects from the home. It promises to bring wealth, peace,
happiness and harmony in the home apart from maintaining proper health of the
inmates. Having this yantra at home, brings in a lot of changes in life.

The Vastu yantra has an appearance of square shape and is made up of

ashtadhatu. In Hindu astrology the ashtadhatu is of great significance. It is the
compilation of all the five metals of nature i.e., gold, silver, copper, brass and
iron. The presence of all these metals in the Vastu yantra helps it neutralize all
the power force and therefore, peace prevails inside the home.

Where should we keep Vastu dosh nivaran yantra?

The right place to keep the Vastu yantra for home is to keep it underground. Yes,
you should dig the soil of your home before the construction of the home and put
it inside. In case you are living in a flat or apartment here are the right directions
to keep the Vastu dosh nivaran yantra:
According to the common rule, the northeast direction is the best place for
keeping the Vastu dosh nivaran yantra. North-east corner is the direction for
worship. The sun shades its first ray of light on the north-east direction after
rising. It is said that when the morning sunlight falls on the Vastu yantra through
the window, the yantra works more effectively.
Mount the yantra on the southeast wall of your home. Beside or above the
yantra, add a wall mounted lamp for it to get light all the day and night. The

31
 southeast direction is considered a feminine safety spot. Having the yantra on
that part of your home will ensure the wellbeing and safety of the women of your
home.

You can keep it anywhere, but never opposite a mirror or glass. As far as the
reasons are concerned, we guess you are already aware that mirrors in astrology
have equally positive and negative after effects. If you keep the yantra opposite
to a mirror, then the mirror will reflect back all the energy that it tries to flourish
on the home.

It will be of no use if the energy is restored back to the place from where it is
coming from. You will get no visible result even after investing in the Vastu
remedy tool. There are a lot of Vastu yantra images available on the internet
where it is shown that yantras could be kept in front of the mirror. Do not get
influenced by them, as all of it is just decoration and not for real.
Vastu yantra can also be hung on the door. Just like you put a swastika or om on
the door, adding a Vastu dosh nivaran yantra, will also be an effective way. It can
act as a decor item and at the same time will help to restrict the negative
energies from entering your home’s periphery. The ashtadhatu present in it will
prohibit the evil eyes from shading an ill effect on your family.

As the main place to keep the Vastu yantra is under the ground. People tend to
think a pot will be the best place to keep it and they bury it inside the pot. But
that is not the right place at all. There is a difference between, burying a tool
under the ground and inside the pot. You can instead, place it on a table at the
corner of your drawing room. Check living room colour ideas.

Note this point!

There are several views of different people about the right place to keep the
yantra. But we would recommend you to consult an astrologer to seek his advice
about the same. Though there are only positive effects and zero side effects of
the yantra, yet for a subconscious satisfaction, consulting an astrologer will be
the perfect decision.
Hope this writeup has been helpful for you and will help you in having a
harmonious, peaceful, healthy and happy home!

Vastu Tips for Vastu Tips for House Temple

Bathroom Mirror Designing Drawing Colour as Per Vastu
Room

Bungalow Planning as L Shaped House Vastu Check Vastu of Your

per Vastu Design House

Frequently asked questions

 Where should I keep Vastu Yantra at home?

Ideally, vastu yantra should be kept under the ground. If that is not possible then
you should place it on a table in the drawing rooms corner.

 How does vastu dosh nivaran yantra help?

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 The vastu dosh nivaran yantra helps in achieving good health, prosperity,
happiness, harmony and peace.

 Does vastu yantra eliminate negativity

Yes, vastu yantra helps in eliminating negativity and acts as a protective shield.

Pyramid-shaped roof of the pooja room

Vastu for Pooja Room in House (Best Direction, Colors, Design, Door
etc.)
 Storage Considerations for the Pooja Room
 Carefully Select the Wall and Floor Colours
 Lights for the Prayer Room
 Doors for the Pooja Room
 Additional Accessories for the Pooja Room
 Areas to Align Your Sacred Room In
 Vastu Tips
Vastu Shastra lays down the foundation for building the pooja rooms in our
houses. These spaces play a vital role in Indian homes, and they ought to be
placed in a sacred way to attract all the positive energies. Our Vastu tips for the
your pooja rooms take into consideration the direction, colours, design, and
materials.
Vastu Plan for Pooja Room
Location of the Prayer Area
The North-east, East or the North directions are preferred for constructing a
pooja room. These directions are considered the most auspicious. Avoid placing
the pooja rooms beneath the staircases and next to the toilets to ensure zero
negative energies.

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 Ground
floor pooja room is ideal
Ensure correct placement of the pooja room
Ideal Design for a Pooja Room
Ideally, in order to follow Vastu for a pooja room in flats, make sure you have a
pyramid-type structure of the ceiling. This roof looks like a gopura of a temple.
Such a design ensures attracting positive energies in this space.

Consider Deciding the Level of the Pooja room

According to the vastu for pooja room in flats, these spaces should be built on
the ground floor of the house. According to Vastu principles, the pooja room
should not be in the basement or on the elevated floors. Avoiding such
placements brings in maximum positivity and good omen.

Positioning the Idols Inside the Prayer Room

Preferably, it is said that one should avoid placing idols inside the prayer room.
But if you want, ensure that it is not more than 9 inches or less than 2 inches in
height. The idols should be kept slightly away from each other to ensure proper
flow of the air. The feet of the idols should be at the chest level while praying.
The position of the idols should be such that one faces the East or North while
praying.

Idols should reach the chest level during

prayers
Storage Considerations for the Pooja Room
Make sure to align the storage in the South or West directions to ensure
uninterrupted sunlight in the room. Prayer books, wicks, lamps, etc. shall not be
jumbled up and not placed over the idol. The reason is to create a de-cluttered
worshipping environment.

34
Ensuring light-coloured walls and floor

Proper placement of the diyas and wicks

Carefully Select the Wall and Floor Colours
Serene colours like light blue, white, and pale yellow shall be chosen for
the pooja room. White or cream-coloured marble is recommended for the
floor to ensure better reflection and a brighter room. It's best to avoid
dark colours.

Lights for the Prayer Room

Have a provision of a window in the northeast to allow natural light to
seep in. Diyas and lamps would be there in any prayer room, but you can
add artificial lighting too. This would increase the radiance of the sacred
place.

Pro
per lighting for the sacred room
Doors for the Pooja Room
Your sacred place should have doors made of wood. These doors should

35
have two-shutters and a threshold to avoid insects. The direction of the
idol shall be away from the entry door of the prayer room.

Double shutter wooden door for

the mandir
Additional Accessories for the Pooja Room
As per pooja room Vastu, images which display negative energies like
death, war, etc. shall not be kept in this place. Avoid placing a dustbin in
the area. Place copper vessels to collect as much water as possible.

No negative accessories to be placed

Areas to Align Your Sacred Room In

You can align the pooja room in the kitchen or the living room. Ensure that
the direction should be northeast of the home. If you feel like building
the mandir in your bedroom, make sure to install it in the north-east of
your bedroom. Your feet should not point to the pooja room while
sleeping.

Pooja room in the living room

It's always recommended to follow a Vastu expert’s guidelines to make
sure all the intricacies of Vastu Shastra are taken care of. Still, if you
follow all the above Vastu Tips, you will attract health, prosperity, and
happiness.
Vastu Tips
Vastu Vastu Plan for West Facing Griha Pravesh Vastu for
Shastra East Facing House Vastu Muhurat in Couple
Plan 2021 Bedroom

36
 Sleeping Mirror
Vastu Vastu for Kitchen Colour
Direction as per Placement as
Dosh Bathroom as per Vastu
Vastu per Vastu

Bedroom
Vastu for Vastu Tips for Vastu Tips for
Vastu Pyramid Colour as per
Home Money Career Growth
Vastu

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