Mantra (contd.)

Origin and the Power of the Mantra as revealed in Srividya:

  The Srividya mantras are supposed to be of seminal importance since they are prior to creation, not created by any human being. These are apaurusheya in the sense it is the breath of the Creatrix. The Creatrix who created this universe is called Tripurasundari, meaning, the one who is the most beautiful and attractive in all the three worlds. Such a beautiful one is seen in the early morning as the rising Sun, called ‘Aruna Bhagavati’.

    Swami Rama defines ‘Mantra’ as “a potent syllable, sound, or word, or set of words found in the state of meditation by the great Sages.” He says, “It is not the language in which the human beings speak. These sounds which are received from the higher realms, parame vyoman, the superconscious state lead the seeker to higher and higher peaks until he reaches the pinnacle of atyantaabhava, paramottanta shanta, perfect ‘Silence’.” (Swami Rama, p.79, however, words in italics are added by me).

   The quickest and the sure way to have a realization of the deity is through it mantra. Mantra is just not mere arrangement of letters and syllables. ”When the transcendent Brahman desires to manifest of its own volition, there is a stir, a throb which starts a series of vibrations. These take the form of sounds, nada, which is the origin of the whole creation.” [Sri-chakra- Shakti Darshan)

  Further, it should be noted that the mantra is not just a means to contact the deity, as is generally believed. It enshrines the deity and reveals her to the earnest seeker. It is the embodiment of the deity in shabdarupa (Sound form) that is contemplated in dhyana.

    Devi manifests as the immanent spiritual energy (paMcaSad varNarUpiNi) and we have the Bijakshara, in the fifty letters of the alphabets of GirvaNi Bharati (saMskruta BAShA). Infact, the vowels (svara) known as mAtrikA (Matrices) are of the nature of Devi (Shakti), and the consonants (/varNa) known as mAlinI are of the nature of Shiva. The union of the two as bIjAkShara are the core of the mantra. In fact, the alphabets by themselves are the mantraksharas, spoken syllables and words of Devi, such as in “dEvi uvAca”.

  tE sarvaM Eva maMtrAH styustvamAdhyA prakRutiryataH |

    The power of the mantra cannot be explained in words. Mantra is both mantravAcya and mantra vAcaka.

    maMtrArtha devatAciMtanaM paramEShvarI |

    vAcyavAcakaBAvEnaBedO maMtradEvatayOH ||

   The phalashruti says:

         tathA maMtrarUpENa BaktyABivyajyatE ShivaH |

‘SrIM’: a Single letter mahamantra and this bijakshara is the embodiment of Devi; it is indicative of the Adhya Shakti, the Deity of Creation,

‘dEvi parAvidyA’ or ‘Parabrahma svarupini’

    The five letters ha sa ka la hrIM constitute the famous pancAdashI mantra. There are five syllables of great creative energy (kriyashakti) here. This mantra forms the second part (khaMDa) of the Maha mantra- pancAksharI called the kAmarAja kUTa. The syllables ka la and hrIM occur thre times in this mantra and `ha' appears twice. Here, the syllable `ha' that appears first refers to or means liberate from bondage of five kinds (hanyate, beating, relieving); this applies to Sun (sUrya). The same syllable that appears second time refers to obtaining (hIyate, prApyatE) or mukti (sAyujya). The syllable `sa' refers to ‘enjoyment’, Ananda from (`su') creation (sRuShTi); this refers to Moon’s rays (Shita kiraNa).The syllable `la' means much (adhika or adhikya); when joined with the term `hrIM' this makes `laharIM' of Ananda Lahari, meaning ‘Flow of Bliss, ‘Flood of Happiness’ .

`sa ka la'- This is the third section of the magamantra and it includes ‘everything’! `sakala' means everything. It includes all the Thirty-six principles (36 tattva) from `shiva' tattva to pRuthvi tattva); `ka' stands for ‘shiva’, `sa' stands for shakti, `la' stands for- pRuthvi. The syllables `ka' and `ha’ are bIjAkShara, indicate Shiva. These appear twice in the mantra. The syllable `ka', again, is ‘Ishvara’, kAmakUTa, kAmakalA, kArya, kaNa, jIva, ‘the desire expressed and fulfilled, i.e., Brahman’; k+a=ka refers to union of Shiva and Shakti- shiva-shakti kUTa.

  The syllable `e' is very important here. It indicates Triangle, rather, the Sanskrit letter is shaped thus. This letter ‘e’ stands for paripUrNa kAma-kAmyarUpiNI dEvi Bharati (Fulfillmenti); this letter appears three times in this mantra.

‘ku’- kailAsa (ka e I la sa), subtle journey of Soul (sUkShma paravAsa); ‘la’- seed-letter (bIjAkShara) of Pruthvi (BU), i.e., kShitija, gross (jada).

`hrIM'- This syllable stands for  hari-hara-viriMci- Trinity who worship the supreme Creatrix, AdhyA, mahEshvari. The syllable `hrIM' has `ha' (AkAsha)/shUnya), `ra' (rEfa/agni), and `IM' (spaMda/manmatha), and the anusvara `m' (laya shakti). The syllable `ha' stands for white colour (biLi varNa) indicative of  sattva, ra- Red colour (rajOguNa); I- Blue colour (tamOguNa). These are creating all other colours by permutation and combination, indicating the qualities of objectives of the phenomenal world, including the living beings. These represent Nature (mUla prakruti) and this world is said to be guNatrayatmaka, meaning of the three qualities.

`hrIM' (h+r+I=m) is by itself a Mantra of shiva-shakti combine.  It is a single-letter (EkAkShara) bIjamaMtra. It comprises of shiva (h), shakti(r), i.e., Will (icCA) and creative power (kriyA shakti). This includes Trinity. It also indicates prakRuti / niyati / kaMcuki / `miti' indicating shyness or blushing nature, as also Force that can beat or whip.

The three sections (Khanda) of this panchadashi mantra indicate the Fire on earth, Moon in sky, and Sun in the Heavens. These soura-sOma-agni, shakti kUTa  (sRuShTi - sthiti - laya) and their respective Deities- brahma-viShNu-rudrara conduct this world. Rudra-yAmaLa calls this "triKaMDaM mAtRucakraM sOmasUrya nIlAtmakam"; the `tribaMdhu'- sUrya (svarga), caMdra (BuvaH / AkAsha), agni (BU) are included in this. This maMtra  has four principles that govern our life (purushartha)- dharma, artha, kAma, and mOkSha. These also include the Veda - Ruk, sAma, and yajus, as also, the RuShi, CaMdas (gAyatrI, triShTup, jagatI), and the dEvatA tattva.

Hrillekha: The flash of light like Lightning is called hrillekha; hrillekha is the syllable `hrIM'. It comprises of ha+ra+IM it is called the `tAMtrika praNava'. There are three ‘hrim’s in the mahamantra and these represent the three knots- brahma, viShNu and rudra graMthi

`EM' (tripurA), `klIM'  and `hsouH'- These three are the  bIja akshara.

 `EM'  is Devi seated in mUlAdhAra and presented as trikona; it is Kundalini, the serpent power. It rises upto anAhata as heat (shAKa), agni, consciousness (awareness /prajnye).

`klIM' This again is the Shakti, kriyashakti of Devi; it represents the power that rises from  anAhata and reaches upto Aj~jA cakra(BRU madhya); this is higher Consciousness presented as sUrya.

`hsouH' : This is the Bijakshara of Ajnya chakra. It is located between the eye-brows (lalATa); the level of Consciousness (‘cit’) here is of Rishis’ tapah shakti. Thus, the power of japa of paMcAdashI maMtra activates Kundalini shakti from mUlAdhAra and takes it up to sahasrAra (above head/ Brahmarandhra) and brings enlightenment to sadhaka. It brings Devi darshan and sAkShAtkAra.

 `sha', `sa'-The seed letters of sUrya, Aditya (sUrya-raSmi spaMda/ prANa/AtmajyOti); this paMcAkSharI maMtra is  bIja maMtra and it is the power of creation.

 hAdividya- This is the Samayins mahamantra starting with `ha'; ha stands for hara (the power of dissolution (layakarTrutva shakti). This is the shivayukta mahAmaMtra; ha- shivAtmaka, sa-sRuShTi, shaktyAtmaka, ka- dEvAtmaka, la- bhvA(Buvi).

`hasakahala': This is the paMcaakSharI maMtra. mahAmAya mantra bIja `hrIM' emanates here. This is the `hAdividya'. This is indicative of power (shakti dyotaka) as compared to the kAdividya that is  indicative of jnyan or cit (shiva dyotaka).

kAdividyA: ka e i la hrIM  is the bIjAkShara mahAmaMtra starting with ‘ka’.

ShODaSAkSharI maMtra:

ka e I la | hrIM |  ha sa ka ha la | hrIM|| sa ka la| hrIM|| SrIM ||  

 `SrIM': This bijakshara mantra is embodiment of Devi. This is a complete mantra by itself. This is not added to any other mantra. This is called ‘turyAkUTa maMtra’.

`haMsa': This is another important potent Bijakshara of Devi. When added to the above sixteen-letter mantra it becomes a seventeen-letter mantra. There are also mantras having more than 18 letters.

 `sO'haM': This is the ultimate Shiva mantra (mahA maMtra). When this is added to the above Sevneteen-letter mantra it becomes a Eighteen-letter mahamantra. The significance of this mantra cannot be explained in words; it should be experienced in transcendental Meditative mode! There is mantra of Twenty-eight letters containing 8 bIja + 15 akShara + first 5 bIjaakShara in vilOma, and this raises to 36 and 37 bIjAkShara maMtra by addition of bijakshara. In paMcadashI the Devi is subtle and unmanifest as force (sUkShma and avyakta); but, in ShODasha Devi is manifest (vyakta).

The famous commentator on Srividya, Achyutananda says, the Will-power (icCAshakti), Knowledge (j~jAnana), and power of creation (kriyashakti) are derived from dEvi. Hence, it is the association of Devi with Shiva that creates the universe. The seed-letters (shakti bIja) - `a', `u', `m'- OM pranava maMtra representing the Trinity – hari-hara=viriMca as well as the syllable `Adi' that represents the other deities.

    It is reiterated here that Devi is Pranavasvarupi and the Veda has emanataed from her. Devi is Vedamata Sarasvati, although the deity Sarasvati is given a subordinate position in the hierarchy of Gods and goddesses here. But, ultimately, Aruna Bhagavati, Amba and Sarasvati are all same. The pranava ‘OM’ is the source of the Veda (mUla vEdamaMtra) and Devi being the Mother, Matrika is worshiped as LalitA Mahatripurasundari. All the alphabets that describe Veda have their root here, particularly in the syllable ‘a’. there can be word without the vowel- syllable a added to the consonants. Uless the letter k gets the support of the vovel a, or k gets the support of ham there can be no expression kham in word or logos of Brahman. Thus, a, ka, and kham are Brahman. Here, `haM' (shiva bIja) and `saH' (shakti bIja), together make the Vedic doctrine (mahAvAkya)- `tatvamasi'. The upasaka has to realize this by repeatedly chanting ‘So”ham’.   

   Another beautiful mantra comes out of the above combinations of seed-letters representative of Shiva and Shakti. The sacred seed word ‘haMsa’ is a mantra, the one that secures Liberation (mukti) to the upasaka. It brings ‘Realization of the Self’ (Atma sAkShAtkAra) to an ardent devotee of Devi. It is the mahamantra:

       Om, hrIm, hrIm, SrIm haMsaH so’ham svAhA |

   This mahA mantra is the ultimate one in upasana (muktidAyaka mahAmantra).  Here, the upasaka realizes the fact that, “What he is seeking is his own Self”; when he realizes this he utters in an exalted state of higher Consciousness- sO’ham (I AM). This is what is called ‘Enlightenment’. When the upaska is consciously aware of his Self, he is Brahman; when he aware of the external, it is the world. All of us ‘worldly’ in this sense of the term and never look into our inner self.

  According to kaivalyAshrama "SivaH SaktyA yuktO" is parA- prAsAda maMtra  `hsau' anuttara maMtra thatis the cause of union of Shiva-Shakti; it may be construed as- `ha' (h + a = shiva) and visarga `sauH' (s+ a+ h= shakti). Besides, there are tvA `mA' rAdhyaM (hari hara viriMciBir api) that create the tryakShari mantra AM hrIM kroM (pasAdi-tryAkSharI mantra). Here, on one side is BuvanEshvarI- ‘hRIM’ (shakti) and on the other is pASa `AM'; if the seed-letters of hari (OM) hara (r), and viriMca (k)- are reversed `kroM' is formed. This is stated in the verse as ‘hariharaviriMcAdiBiH’. The word ‘Adi' states the numerous devotees of Devi and sixteen important ones are quoted along with the mantra associated with them in Tantrashastra. The mantras associated with some of the Gods are:

Hari - 
ha sa ka la | hrIM | ha sa ka ha la | hrIM | sa ka la | 

hrIM | sa ha ka la | hrIM | sa ha ka ha la | hrIM | 

sa ha sa ka la | hrIM | hara- ha sa ka la | hrIM |

ha sa ka ha la | hrIM | sa ka la | hrIM |

ha sa ka la ha sa ka ha la | hrIM | sa ka la | hrIM |

ha sa ka la ha sa ka ha la sa ka la | hrIM |

Brahma (viriMca) –

ka e I la | hrIM | ha ka ha la | hrIM | ha sa ka la | hrIM |

sUrya  (Sun) –

ha sa ka la | hrIM | sa ha ka la | hrIM |sa ka ha la | hrIM ||

yama (God of Death) –

ka ha e I la | hrIM | ha la e I la | hrIM ||sa ka e I la | hrIm |

lOpA-mudrA  (Sage Agastya’s wife) –

 ha sa ka la | hrIM |ha sa ka ha la | hrIm | sa ka la | hrIM |

 Besides these, there are upasana mantra for manu, agastya, shakra, dUrvAsa, skaMda, naMdikEshvara, kubEra, caMdra, and many others.

bIjAkShara maMtra

    As aready stated, the samskrit language is a powerful tool of not only expression of ideas but also full of creative power;  even a small syllable is potent enough and capable of creation and effecting change especially when it is a mantra discovered by a drishtara (who becomes a RiSi later) in his yogic stance. All the vowels are, sixteen in number from ‘a’ to ‘aH’ are capable of inducing icCA, jnyAn and kriyashakti to the consonants that create and express the elements, tanmatra, indriya and the antahkarana; ome of these are storehouse of energy. The following bIjAkShara and their mantra are very important.

 bIjAkShara `shiM' (sha + i) dhyAna

 ‘Sa’- caturBuja cakOrAkShi cAruvaMdanacarcitam |

  shuklavarNAM trinayanAM varadAM ca shucismitam ||

  ratnAlaMkAra BuShAdhyAM sEvitAM mOkShAkAMkShiBiH |

  dEvavRuMdairaBivaMdyAM sEvitAM mOkShAkAMkShiBiH ||

  `sha'kAraM paramEshAni shRuNu varNashcismitE |

   ratnavarNAM praBAkArAM svayaM parama kuMDalI ||

   caturvargapradaM dEvi `sha'kAraM brahmavigraham |

   paMcadEvamayaM varNaM paMcaprANAtmakaM priyE

   ratnapaMcamOdyuktaM trikUTasahitaM sadA |

   trishaktisahitaM varNaM AtmAditattvasaMyuktam ||

   i-ikAraM paramAnaMdaM sugaMdhaM kuMkumacCaviH |

   haribrahmamayaM varNaM sadAshivamayaM priyE ||

   mahAshaktimayaM dEvi gurubrahmamayaM tathA |

   vishvatrayamayaM varNaM parabrahmasamanvitam ||

   UrdhvAdhaH kubjitAmadhyE rEkhA tatsaMgatA BavEt | 

   lakShmIrvANi tathEMdrANI kramAttasvEva saMvasEt ||

   dhUmravarNAM mahAroudrI pItAMbarayutAM parAm |

   kAmadAM siddhadAMsoumyAM nityOtsAhavivardhinIm|

   caturBujAM ca varadAM haricaMdanaBUShitAm | EvaM dhyAtvA brahmarUpAM maMtraM dashadhA japEt||

divya shatAkSharI maMtra

  This is the collection of all bijakashara found as the first letter of each mantra of Soundaryalahari. The syllables like `taM', `saM' appear more than once.

 hrIM SrIM OM SiM taM aM tvaM haM dhaM kvaM suM caM tvaM naM kShIM SaM kaM saM  taM muM kiM taM BaM tvaM jaM traM viM jaM suM kiM caM SiM smaMSaM taM viM saM taM taM taM gaM dhuM vaM aM laM BRUM aM viM kaM shiM gaM viM paM niM taM dRuM aM sPuM saM aM praM smiM aM raM viM kaM BaM gaM mRuM naM saM aM vaM taM haM sthiM niM kuM guM kaM paM SRuM naM sRuM hiM paM naM daM oaM gaM aM saM kaM puM kaM giM saM EM klIM souH ka E i la hrIM, sahakahalahrIM, sakalahrIM hrIM SrIM ||