Mantra, Tantra, Yantra & Rudraksha

By Moony Suthan

Published by MdSharma

Smashwords Edition

© mds e-books 2014

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Preface

A Mantra is a special set of words through which only that particular Deity could be summoned. These words are the Mantras evolved by Rishis and Yogis who actually prepared them and used them to prove their worth. Over the ages these have helped thousands of Sadhaks achieve even that which appeared impossible to them. Mantra, hence, is an undoubted means of fulfilling one’s wishes.

Tantra (Sanskrit: loom), tantric yoga or tantrism is any of several esoteric traditions rooted in the religions of India. It exists in Hindu, Buddhist, Jain, and New Age forms. In its Indian forms, Tantra can be summarized as a family of voluntary rituals modelled on those of the Vedas, together with their attendant texts and lineages. These rituals typically involve the visualization of a deity, offerings (real or visualized), and the chanting of his or her mantra. These practices are usually said to require permission from a qualified teacher or guru who belongs to a legitimate guru parampara or teacherstudent lineage. Thus Tantra shares some similarities with yoga.

A Yantra is an instrument, or a talisman or a mystical diagram usually in copper. It is a technique or path, considered the simplest and shortest, through which one can attain one’s desires, and fulfil one’s wishes. It is said that the ‘Deities’ reside in the Yantras and by performing ‘Puja’ or worship of Yantras, one can appease them, remove the malefic effects of planets, and increase the flow of positive influences. Procedures to be followed by you to place this energized Yantra.

Rudraksha comes from Sanskrit word and literally stands for the ‘eyes of Lord Shiva’ (means rudra=Shiva, aksham=tear of an eye). Lord Shiva is an important deity of Vedic age and is depicted wearing rosary of Rudraksha beads in the icon of different historical era. So it reveals that the merit of Rudraksha are first realized by Shiva himself and handed over to benefit of later generation. This

holy Rudraksha beads have been worn by the people for thousands of years to maintain physical and mental health and to gain fearless life on their spiritual path to enlighten and liberation. According to Srimaddevibhagavatam (the oldest Hindu holy books), it describe the origin of Rudraksha.

—Author

Table of Contents

1. The Word the Power

2. The Power of the Mantra

3. The Beej Mantras

4. The Sagun Mantra

5. The Nirguna Mantras

6. The Mantra and Meditation

7. The Mantras for Japa

8. The Mantra for Better Future

9. How the Mantras Affect Our Health

10. The Power of the Tantra

11. Characteristics of Tantrism

12. The Tantra Yoga

13. The Tantra and the Sex

14. The Tantric practices

15. Spiritual Experience in the Tantra

16. The Power of the Yantra

17. Elements in the Yantra

18. The Yantra and its Pranapratishta

19. Auspicious Period for Writing the Yantras

20. Some Important Yantra

21. The Power the Rudraksha

22. Importance of the Rudraksha

23. Different Types of Rudraksha

24. Ways to Worship the Rudraksha

25. Frequently Asked Questions and Answers

1. The Word the Power The Word or Shabda is compared to Brahma. When Brahma is inspired, his body quivers and the vibrations created by the movement of his body fall again on his body and take the form of Omkar or Pranava which echoes seven times. Like the pendulum of a clock, this Omkar creates the movement or vibrations which in turn keeps Nature or Prakriti functioning. As a result of such functioning, the three gunas - sattwa, rajas and tamas–with their powers hrim, shrim and klim respectively flow and break off into different rivulets and streams and create the bija mantra One should not underestimate the effect of the sound waves produce. Those well versed in the science of sound know what potency sound waves contain and what effects they produce. Sound works in its own sphere ad even controls Nature. Thus Nature functions through the power of the wordsound. Gayatri mantra is composed of selected sounds and due to their very order in the mantra a very powerful current or wave is produced and made to flow.

If one wishes to know what miracles the power of wordsound can create, one has to acquaint with the latest developments in science and technology. The Russians have devised what is known as the transducer, with which the aid of subtle sound waves can cut even thick iron and steel plates. From the cleansing of the sophisticated instruments to the working of the ordinary washing machine, all the work is now done by the aid of sound waves.

We read in history that the Dipak Rag was sung by Tansen, by the vibrations of the oil lamps, which had gone off glowed again. We know deer forgets its own self and the cows yield more milk when they hear enchanting music. Similarly, hearing the sound of cuckoo, a man’s sensuousness is said to be aroused. When battalions of soldiers in formation cross a bridge, it is said the soldiers are not expected to maintain the uniformity in steps, as it is feared that when they keep uniformity in steps, due to the impact of the sound waves produced (known as resonance), the bridge, may collapse.

Many scientists claim sure success in fighting certain diseases with the aid of sound waves. In all these cases, the vibrations mingle with similar sounds spread in subtle Nature or Sukshma prakriti, revolve round and round and converge again on the place of their origin, thereby producing a kind of energy which produces the desired effect.

In other words, many miraculous things happen due to the power of a mantra. The Gayatri spell also derives its force in the same fashion. While uttering the mantra whichever organs of the mouth come into play, activate their corresponding ganglia also. When the ganglia are activated thus, a musical (which is also spiritual) sound resembling the Vedic Mantra spreads in the air, returning to its base again carrying along with it a powerful force of similar sounds already spread in Nature to help achieve the desired end.

The musical effect of the vibrations, or the current occasioned by the utterance of the mantra on the already existing current created by the five elements and the subtle soul force or atma shakti created by the five elements-ether, air, fire, water and earth, the subtle soul-force created by the intensity of piety, sincerity and earnestness of the prayer offered, make the Gayatri forces powerful as a Divine Blessings.

Absolute and firm faith in the divinity by the sadhak in reciting Gayatri yields a powerful subtle force. Psychologists are well aware of the power of such force. As a matter of fact, many people have been saved and resuscitated from untimely death by this force. Many might have perished due to lack of faith.

The great saint Tulsidas, in one of his couplets, has compared faith and belief to Parvati (Shraddha) and Parameshwar (Vishwas). Belief has the power of converting a piece of rope in the dark into a snake, a tree into a spirit, and an idol into a Deity. Because of faith man spends his energy, money and even sacrifices his life.

We can quote several people- Ekalavya and Kabir, for example, who were able to amass immense knowledge in a split second (which otherwise had to be learnt at the feet of the tutor) on off their faith and belief. If for instance a sadhak takes a sadhana of Gayatri with the supreme faith and belief, he gets an unparalleled siddhi because of the mingling of the sound force in Nature with the spiritual powers.

2. The Power of the Mantra A Mantra is a special set of words through which only that particular Deity could be summoned. For example, if one writes or speaks in Hindi language to a Indian, only then will he be able to understand the message and achieve the right effect. Praying to Deities in their language using the words that they can understand will yield instant result. These words are the Mantras evolved by Rishis and Yogis who actually prepared them and used them to prove their worth. Over the ages these have helped thousands of Sadhaks achieve even that which appeared impossible to them. Mantra, hence, is an undoubted means of fulfilling one’s wishes.

Mantra is a divine combination of divine syllables or sounds which when chanted with devotion, faith and emotion gravitate the concerned God, Goddess or deity and secure their divine blessings. For divine help it is necessary to link with divine forces but majority of humans are unaware of these forces and have no link whatsoever. But when an individual starts chanting Mantra related to a particular Deity regularly the gap between him and the concerned divine force steadily decreases.

By regular use of Mantra a subtle link is formed and through this one could then obtain any desired boon within the power of the Deity. One could obtain wealth, prosperity, fame, fearlessness, success and spiritual upliftment, but for each of these boons, a different Mantra is supposed to be chanted and a different Deity is to be propitiated.

The Significance of Mantras

A saying from the Vedas claims that ‘Speech is the essence of humanity.’ All of what humanity thinks and ultimately becomes is determined by the expression of

ideas and actions through speech and its derivative, writing. Everything, the Vedas maintain, comes into being through speech. Ideas remain unactualized until they are created through the power of speech. Similarly, The New Testament, Gospel of John, starts ‘In the beginning was The Word. And the Word was with God and the Word was God.’

In mainstream Vedic practices, most Buddhist techniques and classical Hinduism, mantra is viewed as a necessity for spiritual advancement and high attainment. In The Kalachakra Tantra, by Dalai Lama and Jeffrey Hopkins, Dalai Lama states, ‘Therefore, without depending upon mantra...Buddhahood cannot be attained.’ Here are some important ideas about mantra which will enable one to practically understand what mantra is and what it can do.

Mantras are energy-based sounds

Saying any word produces an actual physical vibration. Over time, if we know what the effect of that vibration is, then the word may come to have meaning associated with the effect of saying that vibration or word. This is one level of energy basis for words.

Another level is intent. If the actual physical vibration is coupled with a mental intention, the vibration then contains an additional mental component which influences the result of saying it. The sound is the carrier wave and the intent is overlaid upon the wave form, just as a collared gel influences the appearance and effect of a white light.

In either instance, the word is based upon energy. Nowhere is this idea truer than for Sanskrit mantra. For although there is a general meaning which comes to be associated with mantras, the only lasting definition is the result or effect of saying the mantra.

Mantras create thought-energy waves

The human consciousness is really a collection of states of consciousness which distributive existence throughout the physical and subtle bodies. Each organ has a primitive consciousness of its own. That primitive consciousness allows it to perform functions specific to it. Then come the various systems. The cardiovascular system, the reproductive system and other systems have various organs or body parts working at slightly different stages of a single process. Like the organs, there is a primitive consciousness also associated with each system. And these are just within the physical body. Similar functions and states of consciousness exist within the subtle body as well. So individual organ consciousness is overlaid by system consciousness, overlaid again by subtle body counterparts and consciousness, and so ad infinitum.

The ego with its self-defined ‘I’ assumes a pre-eminent state among the subtle din of random, semi-conscious thoughts which pulse through our organism. And of course, our organism can ‘pick up’ the vibration of other organisms nearby. The result is that there are myriad vibrations riding in and through the subconscious mind at any given time.

Mantras start a powerful vibration which corresponds to both a specific spiritual energy frequency and a state of consciousness in seed form. Over time, the mantra process begins to override all of the other smaller vibrations, which eventually become absorbed by the mantra. After a length of time which varies from individual to individual, the great wave of the mantra stills all other vibrations. Ultimately, the mantra produces a state where the organism vibrates at the rate completely in tune with the energy and spiritual state represented by and contained within the mantra. At this point, a change of state occurs in the organism. The organism becomes subtly different. Just as a laser is light which is coherent in a new way, the person who becomes one with the state produced by the mantra is also coherent in a way which did not exist prior to the conscious undertaking of repetition of the mantra.

Mantras are tools of power and tools for power

They are formidable. They are ancient. They work. The word ‘mantra’ is derived from two Sanskrit words. The first is ‘manas’ or ‘mind,’ which provides the ‘man’ syllable. The second syllable is drawn from the Sanskrit word ‘trai’ meaning to ‘protect’ or to ‘free from.’ Therefore, the word mantra in its most literal sense means ‘to free from the mind.’ Mantra is, at its core, a tool used by the mind which eventually frees one from the vagaries of the mind. But the journey from mantra to freedom is a wondrous one. The mind expands, deepens and widens and eventually dips into the essence of cosmic existence. On its journey, the mind comes to understand much about the essence of the vibration of things. And knowledge, as we all know, is power. In the case of mantra, this power is tangible and wieldable.

Mantras have close, approximate one-to-one direct language-based translation

If we warn a young child that it should not touch a hot stove, we try to explain that it will burn the child. However, language is insufficient to convey the experience. Only the act of touching the stove and being burned will adequately define the words ‘hot’ and ‘burn’ in the context of ‘stove.’ Essentially, there is no real direct translation of the experience of being burned. Similarly, there is no word which is the exact equivalent of the experience of sticking one’s finger into an electrical socket. When we stick our hand into the socket, only then do we have a context for the word ‘shock.’ But shock is really a definition of the result of the action of sticking our hand into the socket.

It is the same with mantras. The only true definition is the experience which it ultimately creates in the sawyer. Over thousands of years, many Sayers have had common experiences and ed them on to the next generation. Through this

tradition, a context of experiential definition has been created. Definitions of mantras are oriented toward either the results of repeating the mantra or of the intentions of the original framers and testers of the mantra.

In Sanskrit, sounds which have no direct translation but which contain great powers which can be ‘grown’ from it are called ‘seed mantras.’ Let’s take an example. The mantra ‘Shrim’ or Shreem is the seed sound for the principle of abundance (Lakshmi, in the Hindu Pantheon.) If one says ‘shrim’ a hundred times, a certain increase in the potentiality of the sawyer to accumulate abundance is achieved. If one says ‘shrim’ a thousand times or a million, the result is correspondingly greater.

But abundance can take many forms. There is prosperity, to be sure, but there is also peace as abundance, health as wealth, friends as wealth, enough food to eat as wealth, and a host of other kinds and types of abundance which may vary from individual to individual and culture to culture. It is at this point that the intention of the sawyer begins to influence the degree of the kind of capacity for accumulating wealth which may accrue.

Mantras have been tested and/or verified by their original framers or s

Each mantra is associated with an actual sage or historical person who once lived. Although the oral tradition predates written speech by centuries, those earliest oral records annotated on palm leaves discussed earlier clearly designate a specific sage as the ‘seer’ of the mantra. This means that the mantra was probably arrived at through some form of meditation or intuition and subsequently tested by the person who first encountered it.

Sanskrit mantras are composed of letters which correspond to certain petals or spokes of chakras in the subtle body. As discussed there is a direct relationship

between the mantra sound, either vocalized and sub vocalized, and the chakras located throughout the body.

Mantras are energy which can be likened to fire

You can use fire either to cook your lunch or to burn down the forest. It is the same fire. Similarly, mantra can bring a positive and beneficial result, or it can produce an energy meltdown when misused or practiced without some guidance. There are certain mantra formulas which are so exact, so specific and so powerful that they must be learned and practiced under careful supervision by a qualified teacher.

Mantra energizes prana

‘Prana’ is a Sanskrit term for a form of life energy which can be transferred from individual to individual. ‘Prana’ may or may not produce an instant dramatic effect upon transfer. There can be heat or coolness as a result of the transfer. Some healers operate through transfer of ‘prana’. A massage therapist can transfer ‘prana’ with beneficial effect. Even self-healing can be accomplished by concentrating ‘prana’ in certain organs, the result of which can be a clearing of the difficulty or condition. For instance, by saying a certain mantra while visualizing an internal organ bathed in light, the specific power of the mantra can become concentrated there with great beneficial effect.

Mantras eventually quiet the mind

At a deep level, subconscious mind is a collective consciousness of all the forms of primitive consciousnesses which exist throughout the physical and subtle

bodies. The dedicated use of mantra can dig into subconscious crystallized thoughts stored in the organs and glands and transform these bodily parts into repositories of peace.

3. The Beej Mantras Mantras are Sanskrit-invocations of the Supreme Being. Reinforced and propelled by japa meditation, they from the verbal level through the mental and telepathic states, and on to pure thought energy. Of all languages, Sanskrit most closely approaches telepathic language because of its affinity to the fifty primeval sounds. It is the most direct way to approach the transcendental state. Mantras cannot be concocted or tailor-made for the individual, despite some current claims. They have always existed in a latent state as sound energies. Just as gravity was discovered but not invented by Newton, Mantras were revealed to the ancient masters. They have been codified in the scriptures and handed down from guru to disciple.

Although it is customary for the guru when giving initiation to accept voluntary offerings of fruit, flowers or money, the selling of Mantras is strictly against all spiritual rules. Neither Mantra, deity nor guru, once chosen, should be changed. There are many paths up the mountain. Perseverance on one alone will bring the aspirant to the top faster than if he were to spread his energies in exploring all the alternative paths.

Beej Mantras (Mystic Seed Letters)

Aum

In this Mantra, Ha is Shiva and au is Sadasiva. The nada and bindu mean that which dispels sorrow. With this Mantra, Lord Shiva should be worshipped.

Dum

Here Da means Durga, and u means to protect. Nada means Mother of the universe, and bindu signifies action (worship or prayer). This is the bija Mantra of Durga.

Kreem

With this Mantra Kalika should be worshipped. Ka is Kali, ra is Brahman, and ee is Mahamaya. Nada is the Mother of the universe, and bindu is the dispeller of sorrow.

Hreem

This is the Mantra of Mahamaya or Bhuvaneshwari. Ha means Shiva, ra is prakriti, ee means Mahamaya. Nada is the Mother of the universe, and bindu is the dispeller of sorrow.

Shreem

This is the Mantra of Maha Lakshmi. Sha is Maha Lakshmi, ra means wealth, ee is satisfaction or contentment. Nada is the manifested Brahman, and bindu is the dispeller of sorrow.

Aim

This is the bija Mantra of Saraswati. Ai stands for Saraswati, and bindu is the dispeller of sorrow.

Kleem

This is the Kamabija. Ka means Kamadeva, the Lord of desire; it also means Lord Krishna. La means Indra, the ruler of Heaven, also lord of the senses. Ee means contentment or satisfaction. Nada and bindu mean those that bringhappiness and sorrow.

Hoom

In this Mantra Ha is Shiva, and u is Bhairava. Nada is the Supreme, and bindu means dispeller of sorrow.

Gam

This is the Gneasha bija. Ga means Ganesha, and bindu is the dispeller of sorrow.

Glaum

This is also a Mantra of Ganesha. Ga means Ganesha, la means that which pervades, au means lustre or brilliance, and bindu is the dispeller of sorrow.

Kshraum

This is the bija of Narasimha, a very fierce half man half lion incarnation of Lord Vishnu. Ksha is Narasimha, ra is Brahma, au means with teeth pointing upwards, and bindu means dispeller of sorrow.

The science of Mantra is very complex. There are even Mantras for such specific purposes as curing snake bite and chronic disease, but these are of a lower order. In the modern world, the power of gross sound vibration is just beginning to be utilized in physical therapy, and its potential is being tapped in other fields. The ancient Indian sages had this sophistication thousands of years ago. They have used sound in its gross and subtle states to penetrate the planes of human consciousness and to reach the divine vibration that is the experience of God. Beginning in Om and dissolving in Om, the Mantra comes full cycle.

4. The Sagun Mantra Mantras used by spiritual aspirants to achieve God- Realization are called deity Mantras. They are saguna, with qualities or form producing, and aid the conceptualization process, just as do visual symbols. In time, recitation gives rise to the actual form of the particular deity. As a specialized sound body of consciousness, the Mantra is the deity itself. The form of the deity manifests as the visible portion of the sound. The Mantra, therefore, must be repeated in the proper way, with attention to the syllables and rhythm. If translated, it ceases to be a Mantra because sound vibrations newly created in translation cannot evoke it. Only the rhythmical vibrations of the Sanskrit syllables properly recited can regulate the unsteady vibrations of the worshipper and permit the form of the deity to arise.

Westerners are prone to think that the various Mantras refer to different gods, and that there is a wide diversity in the culminating experience. It must never be forgotten that the deities are aspects of the one Divinity whose grandeur is too vast for the mind to comprehend at the beginning of spiritual practice. To use again the analogy of the hill, the many paths to the top can be viewed as the worship of the various aspects of the God. The hill itself is the one hill, and the summit is the same. After reaching the pinnacle, one will have the vision to encom the totality.

Every true Mantra fulfils six conditions

1) It was originally revealed to the sage, who achieved Self-Realization through it and ed it down to others. 2) It has a presiding deity and 3) a specific meter. 4) It possesses a bija, or seed, investing it with a special power that is the essence of the Mantra. 5) It also has dynamic divine power, or Shakti. 6) Lastly, there is a plug that conceals the pure consciousness hidden in the Mantra.

As soon as the plug is removed by constant prolonged repetition, pure consciousness is revealed, and the devotee receives the vision of his deity. All devotees are really worshipping the same Supreme Atman. Differences are only the differences in worshippers. These differences arise from the need for multiplicity in approach to Godhead. Various temperaments are attracted to particular manifestations of the Divine. Some people are drawn by silence, others by activity; some lose themselves in nature, others in intellectual abstractions. One can approach God more easily if there is a compatible relationship with the most suitable manifestation.

Harmony between aspirant and chosen deity is essential. However, the goal will be reached only when one can see his chosen deity in all deities and in all beings. At the time of initiation by a guru, one’s deity or ishta devata is chosen. Every person has worshipped some deity in previous lives; the impression of this worship is imprinted in the subconscious mind. These impressions have influenced the mental vibrations and have helped to form the particular mentality.

Worship of Lord Shiva in a previous birth would incline one to Shiva worship in this life also; it would impart certain mental characteristics, such as stoicism and love of solitude. One who chooses Shiva, as his ishta devata would be most drawn to abstract forms of thought and meditation as his method of worship. The householder to whom family, responsibility, order and ideals are important is drawn to Rama, the ideal son, husband and lawgiver. Krishna attracts most people, particularly devotional types and active, balanced extroverts who are concerned with the welfare of others.

As the mischievous baby, a young man engaged in divine play in the fields and forests of Vrindavan, and inspired giver of the wisdom of the Bhagvad Gita, his range is all-inclusive. Those who feel reverence for the Mother aspect as divine universal energy might worship Durga. If one cannot discover his own natural inclination, the guru will choose the deity in accordance with his insight. Once the deity and appropriate Mantra have been selected, and the aspirant has

received initiation, he works with the Mantra until reaching enlightenment. The Mantra becomes his theme song, so to speak. He makes his vibrations his own, and to the extent that he can do this, he is drawn closer to God.

Other deity Mantras can also be used in a supplementary way, such as foe acquiring particular attributes. Repetition of Om Aim Saraswatyai Namah bestows wisdom, intelligence and creative achievement. Om Shri Maha Lakshmyai Namah confers wealth and prosperity. The Ganesha Mantra removes obstacles in any undertaking. The Maha Mrityunjaya Mantra prevents accidents, incurable disease and calamities, and bestows longevity and immortality. It is also a moksha Mantra, bringing liberation. Those who do japa of it daily will enjoy health, long life and ultimate enlightenment. The translation of this powerful Mantra is: ‘We bow to the three- eyed Lord (Shiva) who is full of sweet fragrance, who nourishes human being. May he free me from the bondage of births and deaths, just as the ripe cucumber is separated from the vine, and may I be fixed in immortality?’

The Gayatri Mantra is the supreme Mantra of the Vedas. It is the one Mantra that can be commonly prescribed for all, for Gayatri is the Mother of the universe, Shakti herself, and there is nothing she cannot do. Her Mantra purifies the mind; destroys pain, sin and ignorance; brings liberation; and bestows health, beauty, strength, vitality, power, intelligence and magnetic aura. Repetition of the Gayatri Mantra, Om Namah Shivaya, Om Namo Narayanaya, or Om Namo Bhagavate Vasudevaya 125000 times, with feeling, faith, and devotion secures for the devotee the grace of the presiding deity. Om Shri Ramaya Namah and Om Nmao Bhagavate Vasudevaya enable one to attain realization of God with attributes first, and subsequently realization without attributes.

5. The Nirguna Mantras As saguna Mantras have form, nirguna Mantras are without form. There are no deities or personalized aspects of God to be invoked. Rather, one uses the abstract Mantras and Vedantic formulas to assert identification with all the creation. Because people are of many different temperaments, not all spiritual aspirants are drawn to a personal deity. Many perceive the universe as diverse energy patterns, all connected and interrelated, and stemming from one Source or Primal Cause. For this type of temperament, the abstract mantra creates a vibration in which the mediator identifies with the whole of the Cosmos. With the repetition of one of these Mantras, the mediator loses his individual identity and merges with nature. He avows that he is identical with that homogeneous substratum, that energy or power of existence, which underlies and permeates all that exists.

All Mantras are hidden in Om, which is the abstract, highest Mantra of the cosmos. Om is the manifest symbol of the Sabdabrahaman vibration, or God; but it must not be equated with the Divine. The universe has come from Om, rests in Om and dissolves in it. AUM, as it is sometimes written, covers the threefold experience of man; A represents the physical plane, U represents the mental and astral plane, and M represents the deep sleep state and everything beyond reach of the intellect.

The transcendental sound of Om is heard only by Yogis, not by the ordinary ear. Letters of the alphabet are emanations from Om, which is the root of all sounds and letters. A is the first sound the vocal apparatus can utter, and M is the last. In between is the middle range of U. The three sounds comprising Om encom all sound. There is no language, music or poetry outside its range. Not only does all language and thought arise from this word, but also the energy vibrations of the universe itself. Because of its universality, Om can be used as a Mantra by all who are unable to find a guru. However, its very universality and lack of particular form make it very difficult for a beginner to grasp. The mind must be very strong to be able to concentrate on formless and abstract Mantras such as Om.

Japa meditation on Om has a tremendous influence on the mind. Vibrations set up by this word are extremely powerful. By holding the hands over the ears and intoning it, one can experience its vibrations on a rudimentary physical level. No other sound similarly intoned will have the same vibrational power within the head. Correctly pronounced, the sound proceeds from the navel with a deep and harmonious vibration, and gradually manifests itself at the upper part of the nostrils. The larynx and palate are the sounding boards; no part of the tongue or palate is touched. As the U is pronounced, the sound rolls from the root of the tongue to the end of the sounding board of the mouth. M is the last sound, and is produced by closing the lips.

Pronounced merely as spelled Om will have a certain effect upon the nervous system, and will benefit the psyche. Pronounced correctly, it arouses and transforms every atom in the physical body, setting up new vibrations and awakening dormant physical and mental powers. Just as the various deities are aspects of One Supreme, so the various bija, or seed Mantras are aspects of the supreme Mantra, Om.

Beej Mantras are seed letters directly derived from the fifty primeval sounds, and are very powerful. Generally a bija Mantra consists of a single letter, although some, such as Hreem, are compounded. Each has a significant inner mystic meaning, although on the surface the sound itself appears to have no meaning at all. Each element of the universe has its corresponding bija. The sounds for ether, air, fire, water and earth are, respectively, Ham, Yam, Ram, Vam and Lam. Every deity also has its own deed syllable. Because of their innate force, bija Mantras generally are not given for initiation. Japa on them may be practiced by those who are in a pure state, and their use is preceded by intricate rituals.

Abstract Mantras

Soham

I am that I am the mediator is existence itself. He is without form, without quality, without past, present or future. No bonds or limitations restrict the aspirant who has Soham firmly fixed in his hand.

Aham Brahma Asmi

I am Brahman. Aham Brahma Asmiis a great Vedantic formula. The mediator asserts himself to be one with the ever-present Brahman. In doing so, he denies confinement to the body and mind, and affirms unity with the Absolute.

Tat Twam Asi

That Thou Art ‘That’ is the eternal Brahman, and ‘thou’ is the mediator. Tat Twam Asi, is one of the greatest of the Vedantic statements, identifies the individual as one and the same with Brahaman, the Absolute Substratum of Creation.

Om

There is no translation of Om. It consists of three letters: A, U and M. It signifies the three periods of time, the three states of consciousness and all of existence. A is the waking state, U is the dreaming state, and M is the deep sleep state. Om contains nada and bindu. Nada is the prolonged vowel sound and bindu is the humming sound, made with closed lips, with which the Mantra ends.

Let me share a mantra with you that claim that the Lord’s Grace can make the cripple Climb Mountains and the mute eloquent. With this mantra, you are asking for the Lord’s grace to ease you out of difficult situations.

Mookam karoti vaachaalam Pangum langhayatey girim Yatkripaa tamaham vandey Paramaananda Maadhavam

Which means:

I salute that Madhava, the source of Supreme Bliss, who’s Grace makes the dumb man eloquent and the cripple cross mountains.

There are times in life where the more one tries to remedy a situation with someone, the worse it becomes. When you encounter a situation where even communication fails, then recite the following Mantra. It is the 15th verse of the 15th chapter of the Bhagvad Geeta. Lord Krishna states:

Sarvasya chaaham hridi sannivishto Mattas smritir jnaanama pohanamcha Vedaishcha sarvaair ahameva vedyo Vedaanta krid Veda videva chaaham

Which means:

I am seated in the hearts of all. Knowledge and memory stem from Mesas well

as their absence. I am verily that which has to be known by all the Vedas. I am the author of the Vedanta, and the Knower of the Veda I am.

The key sentence here is that Krishna claims that He is seated in the hearts of all. As you recites this Mantra, know that the other person is aware of whatever you truly are experiencing vis-à-vis them, and/or the situation. It pays to pray to Hanuman as He was the instrument in re-uniting Shri Ram with Ma Sita. Also Shree Ram is forever indebted to Hanuman as the latter wanted nothing in return for His services. All He wanted was to continue to be devoted to the Divine Pair.

Do read the Hanuman Chalisa and the translation of the Sunderkand as these prayers are a great help in times of trouble. Also, the one prayer acknowledged by Lord Vishnu, as the prayer to remove problems and gain the Lord’s grace is the Satyanarayan Katha. This prayer should be done on full moons only for maximum effect. In the end, that the Lord knows best. You must repose your trust in him, and always end your prayers with the words, ‘Lord, thy will be done.’ This way, whatever is right, will happen.

Mantras of Ma

The ‘Mother’ is the manifestation of the Absolute Energy that pervades the Universe.

As ‘Durga’ sitting on a Lion, Mother is a Manifestation of ‘Shakti’ or the Primordial Energy. The Power to breathe, walk, digest etc, comes from Ma Durga. As Laxmi She is abundance. Not only material, but of Air, Land, Space etc.

The fact that one has understood what one has read so far is due to the Grace of Ma Saraswati’. She is the ‘Om’, from where all sound emanates. ‘Ma’ is the ‘Garbha’ (Womb) from where the Universe manifests. The word ‘Garba’ stems from ‘Garbha’ and symbolises the ‘Dance of Creation’ Mother holds us in her arms when we feel dejected, gives us various gifts from time to time, but onishes us when we cross our line. There are various Mantras which are recited to revere the ‘Mother’ or ‘Ma’ as every devout Hindu calls her.

Below are some:

Asato Ma sadgamaya Tamaso Ma Jyotirgamaya Mrityur Ma Amritam gamaya

Which means:

Oh Mother! From untruth, lead me to the Truth, From Darkness, Lead me towards the Light, From Death, and Lead me to Life Eternal.

Sharanaagata dinaarta Paritraana paraayane Sarvasyaarti harey Devi Naraayani namostute

Which means:

Salutations are to you, O Mother, You who are intent on saving the downtrodden and distressed that come under your refuge. Oh Devi! you remove the suffering of everyone

The following Mantra of Ma can be said anytime of the day, and anytime during your life, to pray for benediction for yourself and all your loved ones.

Om Sarva mangala Maangalye Shivey Sarvaartha Saadhikey Sharanye Trayambikey Gauri Naraayani Namostutey

Which means:

Oh Gauri Ma! Consort of Lord Shiva, You, who bestow auspiciousness on all, and fulfil everyone’s’ wishes, I prostrate myself before Thee, Take me under your care.

The following Mantras describe the various qualities of Ma:

Ya Devi Sarvabhuteshu Shakti Rupena Sanshtita Namastasyai Namastasyai Namastasyai Namo Namaha

Which means:

Prostrations unto Thee, O Devi (Ma) who dwells in all beings in the form of Shakti (Energy).

Ya Devi Sarvabhuteshu Budhi Rupena Sansthita Namastasyai Namastasyai Namastsyai Namo Namaha

Which means:

Prostrations unto Thee O Devi (Ma) who resides in all beings as Intelligence (Wisdom).

Ya Devi Sarva bhuteshu Laxmi Rupena Sansthita Namastasyai Namastasyai Namastasyai Namo Namaha

Which means:

Prostrations unto Thee O Devi (Ma) who resides in all beings in the form of Laxmi (abundance).

6. The Mantra and Meditation Generally mantram meditation involves chanting out loud at first until the body is calm and the atmosphere around oneself is serene and pleasant for meditation. Then whisper meditation almost automatically occurs and the life force begins to withdraw inward from ‘out-loud’ chanting to whisper chanting. In whisper chanting the prana, the life force in the body, is balanced and harmonized, preparing the way for a deeper state of serenity—and of the balance of mind and emotions.

Whisper chanting easily dissolves and the life force moves even deeper within as you enter mental chanting. Mental chanting is practiced as long as thoughts are occurring to the mind. Whenever the mind is distracted, the mantram is simply chanted in the same area of the mind that the distraction is occurring. The mantram always wins if given a chance. As the mantram frees you from one thought, then another, and also helps to dissolve distractions, the mantram then begins to reach the border of super consciousness. Chanting becomes effortless. No effort, nor warding off distractions, is needed. Chanting becomes a pleasure. Peace and gentle joy fill your mind.

What the mantram does next

At this point of effortless mental chanting the mantram can do two things:

1. It may dissolve into super consciousness, or

2. It may first help ventilate the subconscious mind, the storage house of your old thoughts, feelings, and memories which have been sadly neglected or not successfully dealt with.

The mantram may create an opportunity for old thoughts and feelings, old fears and guilt’s to be released, or healed, or let go.

What happens next? If your mental chanting first becomes effortless and ventilates the subconscious pressures, it then moves into your super conscious self. Or, the effortless chanting byes the subconscious basement of your mind, going directly into sublime super consciousness. Either way, you arrive in your ecstatic, heavenly nature. The words of the mantram fall apart and fall away. Only the energy surge of the mantram remains as your awareness becomes blissful and full of light.

Ecstasy through Mantra Yoga

In this ecstatic stage of continuous rapture, you feel that you have arrived home. You sense that this is your true nature—and your true estate, which has been ignored due to the dominance of the mind, the emotions, and the outer world.

You will likely have a very pleasant fifteen to twenty minutes in the delight and comfort of your super conscious self; and then the mantram will begin to come out. You will find your higher consciousness wants to come back to the outer world. It wants to express, to touch your life and loved ones. The words of the mantram re-emerge in the mind and you reverse the whole process, going gradually into whisper—and then out loud—chanting.

Ultimately a mantram mediator live-in the ecstasy of the mantram, always aglow with the meaning and spiritual insight of the special syllables. In order to be sure a mantram is right for you, seek a mantram only from a Guru or Master who is qualified to teach and initiate you.

7. The Mantras for Japa Om Shri Maha Ganapataye Namah

Om is the original, most powerful Mantra sound. It is a part of almost every other Mantra, and serves to invoke pure supreme vibrations. Shri is a title of reverent respect. Maha means great. Ganapati is another name of Ganesha who is symbolized as the elephant headed god, representing strength and fortitude. He is the remover of obstacles and bestower of success.

Om Namah Shivaya

Shiva is the lord of ascetics and recluses. He is part of the Hindu Trinity. Brahma and Vishnu, the other two parts, are associated with creation and preservation, respectively. Shiva, the Cosmic Dancer, presides over the destructive energies, which break up the universe at the end of each age. This is the process of the old making way for the new. In a more personal sense, it is Shiva’s energy by which one’s lower nature is destroyed, making way for positive growth.

Om Namo Narayanaya.

Narayana is the name of Vishnu, the preserver if the world. After the Creation, it is the energy of the Vishnu, which maintains order of the universe. It is Vishnu who regularly takes on a human form and incarnates in earth to benefit mankind. People who are closely involved in the running of the world and maintaining the harmony of life are drawn to this aspect of God.

Om Namo Bhagavate Vasudevaya.

Bhagavan means Lord, referring to Vishnu. Vasudeva, meaning, ‘He Who abides in all things and in whom all things abide,’ is a name of Krishna. Krishna is one of the most loved of all deities. He is considered to be a world teacher for he is the source f the Bhagavad-Gita Gita, one of the most popular of all the Eastern religious texts. People are drawn to Krishna because of his playfulness and joyful nature.

Hari Om

Hari is another name for Vishnu. It is that aspect which forgives the past actions of those who takes refuge in Him and destroys their negative deeds. Thus Hari is a redeemer and a guide to personal salvation as well as the World Preserver.

Om Shri Ramaya Namah.

Rama, an incarnation of Vishnu, took life on earth for the purpose of upholding righteousness and rewarding virtue. His life is the subject of The Ramayana. Rama lived the life of perfection and responsibility. Rama and Sita epitomized the devotional relationship between husband and wife. They are the models for all householders and people with family duties.

Om Shri Durgayai Namah.

Supreme Divinity is without qualities or attributes, and as such it contains all

qualities and attribute. The masculine principles are important yet; they must be balanced with the feminine principles. Masculine and feminine are but obverse and reverse of the same coin. Durga represents the motherhood aspect of God. She is the force, or Shakti, through which Divinity manifests. Durga is power. She is the protector and benefactor. According to Hindu mythology, the chaitanya, or pure consciousnesses, of Brahma, Vishnu and Shiva were united to form the being of Mother Durga. She is commonly pictured riding a tiger and having eight arms with which she carries flowers and weapons of protection and gives the gesture of blessing.

Om Shri Maha Lakshmyai Namah.

Lakshmi is the bountiful provider. As Vishnu’s consort, she aids in the preservation of the three worlds by bestowing wealth and abundance of a material and spiritual nature. She is pictured as a beautiful woman standing in a lotus blossom with her arms open and giving.

Om Aim Saraswatyai Namah.

Aim is the bija of Saraswati, the source of all learning, and knowledge of the arts and music. She is Brahma’s consort and is involved with the creation of new ideas and things. Responsible for bestowing wisdom and knowledge, She is often worshipped by people in the creative arts.

Om Shri Maha Kalikayai Namah.

Kali is that divine aspect which is responsible for the destruction and eradication of negative qualities in this world. She is the transformative power of Divinity,

which dissolves the individual into cosmic union. Maha Kali is one of the most fearsome of all the expressions of the Divinity. Because of the intensity of her purgative nature, very few people are initiated to this Mantra

Om Shri Hanumate Namah.

Hanuman is the perfection of devotion. He is the greatest and the most selfless devotee of Lord Rama. In the Hindu tradition, he is considered to be a semideity, for he is the son of the wing- god. He possesses great strength and courage.

Hare Rama Hare Rama, Rama Rama Hare Hare; Hare Krishna Hare Krishna Krishna Krishna Hare Hare.

Hare is a glorified form of address for calling upon God. Rama and Krishna were two of the best-known and most beloved incarnations of Vishnu. They took human birth on this earth to lead mankind to eternal salvation. This is the Maha Mantra, the easiest and surest way for attaining God Realization in this present age.

Shri Rama Rama Rameti, Rame Rame Manorame; Sahasrenama tattulyam, Rama Nama Varanane.

All these sacred names of Rama are equal to the highest name of God This Mantra cures gossiping and back- biting and makes up for time lost in idle chitchat

Om Tryambakam Yajamahe Sugandhim Pushti vardhanam Urvarukamiva Bandhanam Mrityor Mukshiya Mamritat.

We worship the three-eyed Lord (Shiva) who is full of sweet fragrance and nourishes human beings. May he liberate me from bondage, even as the cucumber is severed from the vine? This is the Maha Mrityunjaya Mantra. It removes disease, prevents accidents and bestows liberation. It should be repeated daily.

8. The Mantra for Better Future Mantra involves chanting a word or phrase until the mind and emotions are transcended and the super conscious is clearly revealed and experienced. Since the mind wanders so much, the music of a mantra easily rescues the mind and brings it back to the object of one’s meditation. Both the rhythm of it and the meaning of it combine to guide the mind safely back to the point of meditation— the higher consciousness or the specific spiritual focus.

Gayatri - the Prime Force of the Universe

Gayatri is the adi shakti (the prime force). With this force both sentient and insentient worlds (life and matter) derive their movement (gati) or force or inspiration, and result in development and progress. Just as one can easily hear any broadcast from any station by just tuning a knob, similarly, one can establish one’s through one’s spiritual powers with the subtle, all pervading Gayatri. One can use one’s own spiritual power for attainment of all or a particular benefit-material, psychological or spiritual. This is sadhana or worship.

Gayatri is the desire-yielding cow (kamadhenu). One who recites Gayatri and engages oneself in her sadhana is blessed by Mother Gayatri. He remains outside the purview of ignorance, incapacity and wants of things and gets all he desires.

Benefit Mantra for a Child

This mantra may be recited for getting a son, or for childless couples, who want a child.

Devakisut Govinda Vasudeva Jagatpate Dehi me tanayam Krishna Tvaamaham sharanam gataha O Son of Devaki and Vasudeva, the Lord of the Universe O Krishna! Give me a son; I take refuge in you

As such, the result is up to the Lord. We do our best, but in the end, He knows what is good for us. I cannot promise that this mantra will work, but faith is known to move mountains.

Mantras for Improving Life

Can mantra for securing a good job, good health, wealth etc... The following mantra can be applied not only for that, but to help improve one’s life or to help secure what your heart desire’s. More than just a mantra, it requires a surrendering of oneself to the Lord.

This Mantra is from Ch IX of the Bhagvad Geeta. It is the Verse 22:

Ananyaa shchinta yanto maam Ye janaah paryupaasatey Teshaam nityaa bhiyuktaa naam Yogakshemam Vahaamyaham

It means:

To those men who worship Me alone, thinking of no other, of those ever-united? (To those men, ever-united in love, who surrender to Me, after having done their best?) I secure what is not already possessed, and preserve what they already possess.

Mantra for a Peaceful Life

Sarveshaam Svaastir Bhavatu Sarveshaam Shaantir Bhavatu, Sarveshaam Poornam Bhavatu Sarveshaam Mangalam Bhavatu Om Shanti, Shanti Shanti

May Health abound forever? May Peace abound forever? May complete abundance, abound forever. May auspiciousness abound forever. Om Peace Peace Peace!

Easy Mantras for Busy People

For health: ‘Aham Aarogyam’ meaning I am healthy.

For strength best is the Gayatri and ‘Aham Brahmaasmi’ meaning I am God. For peace ‘Om Shanti Shanti Shanti.’

Mantra for Marriage

This is a mantra for girls who want to get married. They should say this mantra on a daily basis.

Kaatyaayani Mahaamaayey Mahaa Yoginya Dheeshwaree Nanda Gopasuta Devi Pati Mey Kuru Tey Namaha

O Katyaayani! MahaaMayey (Names of Ma the Mother Goddess). Supreme Lord of all great Yoginis makes Shree Krishna, my husband: Prostrations unto Thee.

Mantra for Prosperity

Aayur dehee Dhanam Dehee Vidyaam dehee Maheshwari Samastamakhilam dehee dehee mey Parameshwari

Give me long life. Give me wealth. Give me knowledge, O Maheshwari (Mother Goddess), O Parmeshwari; give me also everything else that I desire.

This is a mantra of Maheshwari. Maheshwari is the consort of Maheshwara, another name for Shiva. It is said that Shiva always grants the boons of those that pray to him or his consort.

Mantra for Studies

Mantra to be chanted before you begins your studies:

Saraswati namastubhyam Varde Kaamarupini Vidyarambham karishyami Siddhir bhavatu me sadaa

It means:

My humble prostrations unto Thee, O Goddess Saraswati, You are the fulfiller of all my wishes; I start my studies, with the request that I achieve perfection in them.

Mantra for Success

Krishna Krishna Mahaayogin Bhaktaanaam Bhayankara Govinda Parmaananda Sarvey Mey Vash Maanay O Krishan, O Krishna! Thou art the Yogi of Yogis.

Thou bestowed fearlessness on Thy devotees. O Govinda! Thou art the giver of Supreme Bliss. Bring everything to my favour.

Maha Mrityunjaya Mantra

Aum Trayambakam Yajamahe, Sugandhim Pushtivardhanam; Urva Rukamiva Bandhanan, Mrityor Mokshiye Mamritat.

Summary of the Mantra

We worship Shiva - The Three-Eyed Lord. Whose eyes are the Sun, Moon and Fire? Who is fragrant and nourishes all beings; May he protect us from all disease, poverty and fear. And bless us with prosperity, longevity and health. May he liberate us from death, For the sake of immortality; as the cucumber is automatically liberated, from its bondage from the creeper when it fully ripens?

Bhagavad Geeta Mantra

Karmanye Vaadhika-raste, Maa Phaleshu Kadachana; Maa karma-phala-hetur-bhoorma, Te sangostwakarmini.

Summary of the Mantra

Your right is to work only, but never to its fruits; Let not the fruits of action be not thy motive, Nor let thy attachment be to inaction.

Guru Mantra

Guru Brahma, Gurur Vishnu, Gurur Devo Maheshawara Gurur Sakshat Para-Brahma, TasmaiI Shri Gureve Namah

Summary of the Mantra

The Guru is Brahma (The God of Creation). The Guru is Vishnu (The God of Sustenance). The Guru is Shiva (The God of Annihilation).

My Salutation to such a Guru, who is verily the Supreme God

9. How the Mantras Affect Our Health Mantras work directly upon our karma: the accumulated latencies and tendencies with which we are born. The vibrations of these ancient formulas work through the chakras to increase the flow of beneficial energy throughout the subtle body where these latencies and tendencies are stored. Mantra therapy starts by increasing the total amount of energy available for all of our activities. Certain mantras used singly or in combination can greatly accelerate the quality and quantity of energy used in the healing process. However, if the karmic propensity for a given condition is overwhelming, mantra therapy will not remove the difficulty any more than conventional therapy will. In this case, mantra therapy work will still lessen the karmic baggage you take into future lives.

The energy created through mantra practice may lead one to forms of therapy quite different from the ones used initially. Thus, some unexpected new form of treatment may appear as fruit of mantra practice. Investigate it. Ultimately, we do not know through which door the route to recovery might manifest, and it may be in some form of conventional or traditional care of which we had been previously unaware.

Two Different Mantra Therapy Intensives

Two separate Mantra Therapy Intensives are included here for practice. The first is for ‘Systemic Disorders.’ These include such things as Chronic Fatigue Syndrome (CFS), diabetes, lupus, AIDs, cancer and other forms of illness that may be system-wide problems. The second is for ‘Emotional or Mental Distress,’ including items such as depression, general melancholy, or simple negativity. People with bulimia or anorexia might try this program of mantras. As a bonus, Hanuman mantras for a variety of conditions are also included. Hanuman, a major figure in the Hindu classic The Ramayana, is an allegorical representation for our prana–a form of life energy that powers our subtle body.

How to Conduct Your Mantra Intensive

Though you may desire immediate results to become visible from your dedicated mantra practice, most results take time to manifest. Minor difficulties might be affected in as little as two weeks, but more deeply rooted problems can take longer to begin to achieve noticeable results.

Practice all mantras in the therapy session for 108 times each in one sitting. For each of the two intensive therapies included it will take one hour to complete. Do the practice every day for a minimum of two weeks and a maximum of 40 days. The full forty-day program will produce the best results. For deepseated problems, a 120 day program is recommended. At the end of your program, stop daily chanting and take a break for at least one week.

Gayatri Mantra

Brahma conceived the Gayatri mantra consisting of 24 letters before he created the world. Each letter in this mantra has a great potential force, which when released, branches off into the four Vedas with their sub-branches just as a vast tree is hidden in its seed. After sprouting, the mantra takes the form of the four Vedas.

Philology (the science of language i.e., sounds) was born of the 14 sounds. With these 14 sounds that vibrated and emanated when Lord Shiva, in his happier mood, played on his favourite ‘damaru’ (a percussion instrument). With these 14 sounds (the sutras) as the basis, Panini, the greatest grammarian, wrote his Astadhyayi (or Maha Vyakarana), the greatest and the most important compilation on Sanskrit grammar. Many scholars have commented on his work

and such commentaries alone are enough to constitute a large library. Similarly, all literature in various forms is the outcome of the 24 letters of Gayatri mantra only. While the Gayatri mantra is the sutra or source, the compilations with their branches and sub-branches are its extensive commentaries.

The 24 letters of Gayatri Mantra and significance of each. The following table gives the 24 letters of the Gayatri spell and its relation to the power.

‘tat’ - tapini - fruitfulness

‘sa’ - saphalata - valor

‘vi’ - visshwa - perseverance

‘tur’ - tushti - welfare

‘va’ - varada - yoga

‘re’ - revati - love

‘ni’ - sukshma - wealth

‘yam’ - jnana - lustre

‘bhar’ - bharga - protection

‘go’ - gomati - wisdom

‘de’ - devika - subjugation

‘va’ - varahi - allegiance

‘sya’ - simhani - determination

‘dhi’ - dhyana - life

‘ma’ - maryada - time

‘hi’ - sphutaa - penance

‘dhi’ - medha - forecast

‘yo’ - yogamaya - alertness

‘yo’ - yogini - production

‘nah’ - dhanin - protection

‘pra’ - prabhava - idealism

‘cho’ - ushma - adventure

‘da’ - drishya - discrimination

‘yat’ - niranjana - service.

The 24 powers of Gayatri mentioned above awaken certain qualities, and along with this awakening one starts getting success and prosperity i.e., siddhi. Many feel that these benefits are showered by some God or Goddess. But in reality the development of the subtle force is within them. If they are able to know the subtle force working in them, they will realize that such benefits do not accrue of their own accord and that all of them are the results of the interplay of spiritual forces in them. Gayatri sadhana or upasana is not blind faith, but a scientific process whose development and progress are sure to yield the desired fruits.

Science of mantra says that whatever sound comes out from the mouth is the outcome of the interaction of various organs such as the wind-pipe, the tongue, the teeth, the lips etc. The different organs or parts of the mouth are interconnected with the various parts of the body through tubular organs known as nadi.

In those areas of the body wherever the nadis are (the six Chakras are related to the sushumna nadi) there are lots of ganglia (granthis), and the effect of vibrations of different parts of the mouth (place of sound organs) have a pressuring effect on these ganglia. If one’s talk is defective, it means that some of the ganglia are not functioning properly or effectively. Our body contains many ganglia of different sizes, some are seen and some of which are not seen. The spiritualists know what power is contained in each of the ganglia. The various sounds produced through the organs of the mouth have their effect on these ganglia; they cause the ganglia to activate and discharge their stored power. The wordings of the mantras are arranged on the basis of their sounds and intonations. The Gayatri mantra contains 24 letters, and all these 24 letters have a direct relation with the 24 ganglia in the human body. Our body can be compared to a sitar (a stringed musical instrument) with 24 strings. When the Ganglia are activated they energize the power that yields the right kind of knowledge. The repetition, recitation or japa of Gayatri mantra produces notes which mingle with similar sounds existing in Nature or Prakriti. This is what one achieves from Gayatri sadhana.

10. The Power of the Tantra Tantra (Sanskrit: loom), tantric yoga or tantrism is any of several esoteric traditions rooted in the religions of India. It exists in Hindu, Buddhist, Jain, and New Age forms.

In its Indian forms, Tantra can be summarized as a family of voluntary rituals modelled on those of the Vedas, together with their attendant texts and lineages. These rituals typically involve the visualization of a deity, offerings (real or visualized), and the chanting of his or her mantra. These practices are usually said to require permission from a qualified teacher or guru who belongs to a legitimate guru parampara or teacherstudent lineage. Thus Tantra shares some similarities with yoga.

Common variations include visualizing the deity in the act of sexual union with a consort; visualizing oneself as the deity; and/or ‘transgressive’ acts such as token consumption of meat or alcohol. Occasionally ritualized sex may be undertaken in imitation of the divine model. This s for Tantra’s mixed reputation, and its reception in the West primarily as a collection of sexual practices.

The Birth of Tantra

Although its true origins are unknown, there is speculation that Tantrism, like many other philosophical movements before and after, was a response to the prevailing social and political environment. At the time, only Brahmans, the highest caste, were allowed to perform Tantric rites. Many of its practices were deliberately aimed at breaking the caste system, while others flouted convention in lesser ways by using drugs, magic, and sexual intercourse as part of religious ritual.

Tantrism can also be seen as a backlash against the ideal of an ascetic lifestyle. An equally convincing argument can be made that Tantrism was a natural philosophical-theological spin-off of a religion and culture that was steeped in sexual myth.

The ancient Tantric movement peaked between 700—1200 CE. Tantrism is so called because the practitioners adopted the teachings in the Tantra scriptures thought to have been written around 300 CE. Tantrism is considered by some as a part of the group of Hindu sect, the Shaktis, who venerate the feminine. This is in contrast to the Lingayatis who primarily worship male deities.

While there is little information as to the precise number of followers that Tantrism was able to attract, speculation is that its appeal was widespread throughout Indian society some three thousand years ago. Although it is thought that originally Tantrism drew its following from the middle and lower castes, it would eventually be the Brahmans that would practice the most elite form of the belief.

Later, Tantric aficionados carried their philosophy and lifestyle to China (around 1000 CE). In the 14th century, while the Mongols ruled China, yet another stream of Tantric ‘missionaries’ from Tibet revitalized the movement in a variation that held little of the Taoist elements of the original. The literature indicates the continued practice of Tantrism in India and China but provides little detail on the number of practitioners and depth of their practice.

History of Tantra

Legend ascribes the origin of Tantra to Dattatreya, a semi-mythical Hindu yogi

and the assumed author of the Jivanmukta Gita (‘Song of the liberated soul’). Others see Lord Adinath, or Shiva, as the first Guru of Tantra. Things become a little more clear with Matsyendranath (‘Master of fish’ - so-called either because he was a fisherman, or, less probably, because he discovered a Tantra inside a fish). He is accredited with authorship of the Kaulajnana-nirnaya, a voluminous ninth-century Tantra dealing with a host of mystical and magical subjects, and occupies an important position in the Hindu tantric lineage, as well as in Tibetan Vajrayana Buddhism. His disciple, Gorakhnath, founded laya yoga. Hatha Yoga was penned by Swami Swatamarama as the secrets of Lord Adinath in the 15th century.

Tantra evolved into a number of orders (sampradaya) and diverged into so-called ‘left-hand Tantra’, in which sexual yoga and other antinomian practices occurred, and ‘right-hand Tantra’, in which such practices were merely visualised. Both groups, but in particular the left-hand tantrists, opposed many features of orthodox Hindu culture, particularly the caste system and patriarchy. Despite this, Tantra was accepted by some high-caste Hindus, most notably the Rajput princes. Hindu Tantra even briefly enabled a yogic/Sufi synthesis among some Indian Muslims. Nowadays Tantra has a large, though not always wellinformed, following worldwide.

Buddhist and Hindu Tantra, though having many similarities from the outside, do have some clear distinctions. Scholars are unable to determine whether the Hindu or the Buddhist version of Tantra appeared first in history. Buddhist Tantra is always part of the Mahayana school of Buddhism, which has as main aim to help all sentient beings becoming free from problems, in order to achieve this aim, one should try to achieve Buddhahood oneself, in order to be the most profound teacher for others.

Hindu Tantra

Within Hinduism, Tantra can be concisely described as the black sheep of Hindu

yoga. It exists in Vaisnava as well as Shaiva forms, among others. Extolled as a short-cut to self-realization and spiritual enlightenment by some, left-hand tantric rites are often rejected as dangerous by most orthodox Hindus. The popular perception of Tantra among Hindus, for example as expressed in Indian journalism, makes it more or less synonymous with black magic. This sentiment has also influenced the self-perception of tantrikas themselves. Some distinguish between two ‘paths’ in Hindu Tantra: dakshinachara (also known as samayachara), the ‘Right-Hand Path’, and vamachara, the ‘Left-Hand Path’. The Left-Hand Path and Right-Hand Path have been adopted by Western occultists.

According to another popular view, Hindu Tantra is classified as red (rajas or heat, fire, restlessness, anger), black (tamas or darkness, ignorance, stagnation) or white (sattva pure, moderate, and divine). These correspond to three Hindu conceptions of the qualities of existence (the three gunas) first posited in Samkhya.

Some tantric aspirants simply feel the union is accomplished internally and with spiritual entities of various kinds. For this reason, almost all tantric writing has a gross, higher and subtle meaning. This tripartite system of understanding readily obscures the true purport of many ages for those without the necessary background or deeper understandings so crucial to Tantra. Thus, a ‘union’ could mean the actual act of sexual intercourse, ritual uniting of concepts through chanting and sacrifice, or realisation of one’s true self in the cosmic ing of the divine principles of Shiva and Shakti in Para Shiva.

Vaisnava Tantra emphasizes the rasalila or divine pastimes of Krishna, which includes especially his seduction of Radha and the other gopis of Vridavan. Vaisnava devotees are not in agreement as to whether it is permissible to attempt to imitate his sexual exploits, as certain kings and gurus have done, or whether this role is reserved for Krishna alone. A Tantra typically takes the form of a dialogue between the Hindu gods Shiva and Shakti/Parvati, being that Shiva is known in Hinduism as being ‘Yogiraj’ or ‘Yogeshwara,’ ‘The King of Yoga’ or

‘God of Yoga’ and that his consort is known to be his perfect feminine equal. Each explains to the other a particular group of techniques or philosophies for attaining moksha (liberation/ enlightenment), or for attaining a certain practical result.

This extract from the beginning of the Yoni Tantra (translated by Mike Magee) gives an idea of the style. Seated upon the peak of Mount Kailasa the God of Gods, the Guru of all creation was questioned by Durga-of-thesmiling-face, Naganandini. Sixty-four Tantras have been created O Lord; tell me, O Ocean of Comion, about the chief of these. Mahadeva said:

‘Listen, Parvati, to this highly secret one, dearest. Ten million times have you wanted to hear this? Beauteous One, it is from your feminine nature that you continually ask me. You should conceal this by every effort. Parvati, there is mantra-pitha, yantra-pitha and yoni-pitha. Of these, the chief is certainly the yoni-pitha, revealed to you from affection.’

Tibetan Tantra

In Tibetan Buddhism Tantra (also known as Vajrayana) plays a central role, and is universally acknowledged as constituting the highest teachings of that religion. Tibetan lineages disagree as to whether tantric practice ought to be reserved for senior monks (which policy distinguishes the Gelugpa), or extended to laypeople and junior clergy (as in the other monastic lineages, notably the Nyingmapa). The suggested motivation for practicing Tantra is no different from that of Mahayana Buddhism in general—the bodhisattva ideal, in which the practitioner aspires to liberate not only him/herself but also all sentient beings throughout the universe. The difference is one of technique, Tantra being a ‘quick path’ to enlightenment for those capable of following it. Thus esoteric tantric practice is tightly integrated with the exoteric (non-esoteric) tradition so that the two work together as a unified system.

Within Vajrayana Buddhist circles, sexual Tantra is apparently rare but not unknown, even among theoretically celibate monks. June Campbell’s book ‘Traveller in Space’ tells the story of her recruitment as a tantric consort by Kalu Rinpoche, who also strongly urged her silence. Vajrayana principles might justify the resulting violation of his monastic vows with an appeal to the bodhisattva principle; on the theory (which is by no means universally accepted) that even a monk ought to have sex if that will help him attain enlightenment sooner. Nevertheless, a more typical example of Tibetan Tantra would be the chanting of the well-known mantra of Avalokiteshvara Aum Mani Pe Hum.

Japan’s Shingon sect

Buddhist tantrism is also practiced to a lesser extent in East Asia. Japan’s Shingon sect, for example, practices tantric veneration of the deity Vairocana.

New Age Tantra or Neo Tantra

New Age appropriations of Tantra usually disregard requirements involving guruparampara and ritual conduct, though they otherwise adopt many of the and concepts of Indian Tantra. In these circles, ‘Tantra’ is often a synonym for sacred sexuality, i.e. a belief that sex ought to be recognized as a sacred act which is capable of elevating its participants to a higher spiritual plane. At other times ‘Tantra’ comes to mean a set of techniques for cultivating a more fulfilling sexual or love relationship, like the otherwise unrelated Kama Sutra, regardless of its metaphysical import.

Bhagwan Shree Rajneesh later known as Osho, used Tantra in combination with breathing technique, bioenergetics, yoga and massage in some of his groups, his

students continued this concept and developed it. The most successful and well known is Margot Anand.

11. Characteristics of Tantrism Tantra Yoga offers an alternative and practical individual road to salvation, called a Sadhana, beside the Vedic one which is often deemed to be antiquated. It is important to remark here that the true Tantric Sadhana is accessible to people of any caste, social status, age, women as well as men, householders as well as ascetics. The Tantras are presented as the fit form of teaching for the men of Kaliyuga that is for the people of the ‘dark age’, in which we live today. Kaliyuga is often connected with the ‘iron age’ of the Greek mythology, and with the ‘age of the wolf’, of the Northern Edda, deemed to have exactly the same meaning. Therefore, nowadays, when the spirituality is declining while man is desperately trying to reintegrate himself in a spiritual reality, it is stated that Tantra is the last and best way of salvation.

Tantra has a rigorous metaphysical basis, of a very non-dualist nature. However, according to its opinion an intellectual knowledge is not enough, but there is need of direct, personal experience, which becomes possible only through the agency of Shakti, the power, the intense energy. The concept of Shakti, the feminine energy is the specific colour of the entire Tantric system.

Tantra recognizes, and expounds mundane aims besides spiritual emancipation, as a lawful goal for a practise. Its aim is to transform the adept in a kind of super-man, who not only has liberated himself of the Universe, reaching Enlighten, but also - alike the Supreme Lord Himself - is able to rule over it, and control its secret forces. This involves that Tantric methods are applicable for various sorts of practical accomplishments, including astrology, medicine, parapsychology, alchemy, and magic. Many written sources are pre-occupied with the description of supernatural abilities (Siddhis), and the ways to attain them. There remains however, always a connecting thread between the magical, and the spiritual.

The eminent place given to the energy entails a brilliant revalorisation of the

body. This is not meant with the sense of object of idolatry, like in the contemporary world, but as necessary instrument, unavoidable premises of the spiritual realization. This is due to the perpetually reminded analogy between the macrocosm, and the microcosm, which is the human body: ‘What is here is everywhere, what is not here is nowhere’. A consequence of this fact is the appearance of the Hatha Yoga system in the Tantric schools; system which has as goal neither the ‘health’, nor the ‘well-being’, as it is commonly believed.

Tantra teaches the practice of a special variety of Yoga, destined to transform the animal instincts and functions, by creating an upward movement in the body, along the energy- channels, Nadis, and through the centres of force, Chakras. The process is most commonly expressed as ‘raising the Kundalini’. Connected with this Yoga is the elaboration of a subtle physiology, in which the microcosm of the body is homologized with the macrocosm, and the world of the gods.

Tantra emphasizes the metaphysical and operative importance of the feminine principle. The Woman, the Goddess, Shakti represents for the Tantrikas the universal Power, the energy of bondage and Liberation, who veils and reveals, blinds and illuminates; the world is her toy, and her mirror. Therefore we encounter here a genuine revalorisation of the woman, and perhaps the only spiritual path that acknowledges a total equality between the two sexes, at all levels. The importance of the female manifestations extends on all the levels of the experience, from daily life, till metaphysics.

Important are also the speculations upon the mystic nature of speech, and its constituents; the existence is assumed of a phonic creation, parallel to the material phenomena. These revelations are connected with the sounds of the Sanskrit alphabet. This has been developed concretely in the very frequent use of generally short, unintelligible formulas, called Mantras and Beejs, correlated with various supernormal powers, and levels of consciousness by means of definite Yogic procedures, and which make the object of cosmic symbolism. Actually, the Mantras are the most efficient instruments, according to Tantra, and therefore the overwhelming majority of the Tantric texts deal to some extent

upon this topic, and its secrets.

The general use of other concrete devices, like geometrical designs (Yantras), symbolical representations (Mandalas), gestures (Mudras), for the practical accomplishment or expression of metaphysical principles. The supernatural worlds are approached by specific methods of meditation (Dhyana), visualization, worship, etc.

The Tantric teachings are structured on several levels, depending on those to whom they address; the traditional texts assert the existence of three different human types: the ‘divine’ one (Divya), that practically doesn’t exist anymore in our age, the ‘heroic’ one (Vira), which is the best for the Tantric initiation, though rare, and Pashu, ‘the herd of the Gods’, the ‘animal’, that swarms in our dark age. Only the Viras, say the tantric texts, the heroes liberated of fear, hate, and absurd shame are qualified for receiving the full of the Tantric revelations, while the others receive an adequate Sadhana, which will first gradually bring them to the heroically condition.

Most of the Tantric lines are Shiva-ite, because of the exceptional aspects of Shiva: Benefactor, and Terrible, Healer and Destroyer of the evil, Supreme Androgyny.

Tantra emphasizes the absolute necessity of initiation by a qualified spiritual guide, or teacher (Guru), and on constantly following his (or her) directions for spiritual practice. That is why, the Tantric texts use a special set of terminology, inaccessible for the outsiders, and whose ‘key’ is handed over orally by the Guru. In Tantra there often appears an ambivalence of the divine and human existence, as complementary aspects of the same awesome, grandiose reality.

There is also a far-fetched categorization of the reality, especially in the

symbolism of the numbers, and speech, which leads to the mysterious science of the breath, and Tattvas and to connections with the ancient alchemical processes of the Siddhas, and the body culture of the Hatha Yogins.

12. The Tantra Yoga The word Tantra literally means ‘expansion.’ A Tantra yogi concentrates on expanding all levels of his or her consciousness to unveil and realize the Supreme Reality. Tantra focuses on the dynamic aspect of divinity called Shakti, or ‘the Cosmic Mother.’

The tantric devotee strives to attune with the spiritual dynamic energy in order to transform personal limitations and release subconscious blockages. True Tantra yoga is a pure path, but it has been abused by some self-proclaimed adherents. Tantra yoga is not concerned with sexuality, but with the creative force and transmuting this energy into higher channels. Sometimes selfstyled teachers have misconstrued the symbolism of Tantra yoga into sex practices for men and women. Rather, the goal of Tantra yoga is to awaken and harmonize the male and female aspects within each person in order to spiritually awaken and realize the whole universe as an expression of the Cosmic Mother, the divine life force, or Spirit.

Tantra Yoga Meditation

Tantra yoga meditation is often practiced this way: A Tantra devotee sits calmly and purifies mind and heart of wayward thoughts and desires. The devotee then senses the life force within his or her being and gradually, through imagination and feeling, directs the life force to rise up the spine, from the tailbone into the neck and then into the forehead. When considerable life force is gathered in the forehead, the Tantra yogi, through practice, directs that the life force move out from the forehead and form a body of light and energy three to six feet before him or her. The body of light in front of the devotee is encouraged to become dense and expand until it is as large as a human form.

The tantric yogi then directs love and devotion toward the dynamic body of light which is a profound representation of his or her soul and essence. Usually, after fifteen to thirty minutes of this meditation, the yogi invites the light and energy to slowly return into his forehead and down through the body to the base of the spine. Through practice, amazing renewal is felt through tantric meditation and spiritual awakening is accelerated. The tantric becomes aware that the life force and essence within each person is truly divine; it is from the Lord. The spirit in each one is from God.

Overcoming Negative Habits

Another interesting aspect of Tantra yoga is its dedication to transmutation of negative habits or obsessions—smoking, drinking, and overeating, for example. Of course, the tantric would urge you give up any bad habits you can by simply dropping them. However, if you can’t give up a self-destructive behaviour, no matter how hard you’ve tried; why not use a tantric approach to it?

The beginning tantric realizes he has failed in giving up his self-destructive habits because they were so strongly established over long periods of time. Often, before taking up Tantra yoga, he tried to stop hurting himself through smoking, drinking, and overeating, but failed miserably after many struggles. Now, through Tantra he tries to expand his consciousness as he transforms old habits. If drinking is his problem, for example, he thinks of God as he drinks! Rather than ignoring God or feeling rebellious, he strives to sense God’s love, joy, and blessings. The tantric strives to feel God’s joy or love filling him, as well as the intoxication of the alcohol. In a short time, the tantric beginner does not need to drink. The thought of God fills him with joy instead.

Transformations

Similarly, the smoker strives to sense God’s presence in the satisfaction of smoking. In time, provided deep love of God is cultivated, the cigarette or pipe is not needed in order to feel pleasure and contentment. Overeaters use similar principles. Gradually, their satisfaction is in God—not food. Overeaters also do these tantric practices:

1. As they eat, they strive to realize the food is an expression of the infinite spirit; that they are spiritual beings partaking of spirit. This awareness of the food liberates them from a desperate animal approach to mealtimes and snacks.

2. Sometimes they mix all the foods on their plate into one homogeneous mass which doesn’t look so appealing to the eyes and the mind. Freed of visual allure, the food is simply conceived as energy, a few hours fuel.

True tantric yogis think of God all their waking hours. In this devotion they are freed from destructive habits and enter enlightenment.

13. The Tantra and the Sex Tantra is an ancient path of meditation with roots in both Hindu and Tibetan Buddhist spirituality. It is called the ‘Royal Path’ because, in ancient times, Tantra was the spiritual path taken only by those who had mastered all other paths. Tantric writings date back over 5,000 years and are still used in many modern meditation teachings today.

Of these writings, perhaps the best known is the Vigyan Bhairav Tantra. The Vigyan Bhairav is a Hindu Tantric text which consists of 112 meditations designed specifically to centre, to bring the mediator to a single point of focus, that point being this moment, and this moment only. It has been said that Tantra is the fast track to enlightenment by virtue of the sophistication required to practice its meditations. It is the Tantric’s ability to surrender to the paradox of duality in every moment that hones him or her to the sharpness of adeptdom. Of the 112 Tantric meditations given in the Vigyan Bhairav, only 3 of these are sexual meditations. So, why the focus on sex in Tantra?

Why are so many Tantric explorations begun in the sexual realm? If Tantra is a science of meditation that includes all of life and living, why do the teachers of modern times bring so much emphasis to the sexual aspects of the path? It’s true that Tantra views every facet of human experience, including sex, as potential for personal transformation and self-actualization. For the Tantric, life is a meditation. Every activity...eating, drinking, breathing, dancing, making love...can be entered into with awareness, bringing a quality of meditation into even these simplest of acts. Yet, the emphasis given to sex and sexual ecstasy within Tantra today is cause for much controversy. Yes, sex is a basic human experience; in fact, none of us would be here without it, but isn’t all the focus on sex in Tantra today just a hedonistic indulgence for spiritual gluttons? Truly, sex is a very important part of human life for the purpose of procreation, but sex as meditation? What does sex have to do with Tantra?

Because Tantra finds its momentum in surfing the abyss created by duality, what better more challenging - abyss than that of yin and yang? That chasm between action and receptivity? The basic duality of being alive. And what better place to dive in and experience it all than in sexual orgasm? No other human experience demands such a tenuous balance between focused activity and total surrender. And there is such power in it, so much of life and death in it. To enter this moment with total awareness, to taste the orgasm as meditation, is to invite the abyss within...to experience the chasm fully. Intimacy with reality brings to the mediator the direct experience of oneness. Not oneness as a concept. Not oneness as an attainment. But oneness as a living reality, as the natural state of the universe, oneness felt through the human senses.

The meditations of Tantra centre, for the most part, around the five senses: sight, smell, hearing, tastes and touch. It is through these five senses that we experience our world. Our senses bring the world ‘inside’ us and make it possible for us to interact with it intimately. Each of our senses has yin qualities and yang qualities. In order to taste one must take a bite, in order to hear one must listen, to see one must look. Sensual and very sexual. To enter and be entered, the weaving of the two bringing forth a third quality that cannot exist without the other two. The flavour cannot exist without the meeting of the fruit and the mouth...the colour cannot exist without the meeting of the rainbow and the eye...and orgasm itself cannot exist without the meeting of desire and fulfilment.

The polarity of the opposites reveals the single point of the centre and delivers it to the Tantric via the doorway of the senses in every moment of living, in every activity of life. Tantra seeks not to encourage nor deny free sexual expression and sexual experience. Tantra simply acknowledges that, as human beings, we are sexual beings. And that sex, as any other human experience, holds within it the mystery of life.

Sexual energy

The polarity of the two types of energy (Yin and Yang) represents the key in harmonizing the flow of the energies of the human being. This is the most simple and also the fundamental secret of all authentic traditions.

It is simple because it is based on the universal law of attracting opposites that is the positive and negative forces attract each other and are in a permanent interaction. It is true to the degree to which the two opposing poles of two simple magnets are attached to one another, or the protons and electrons dance and compose the atom.

Yang is the fire, and Yin is the water. Man is the ‘fire’; the woman is the ‘water’. When the man makes love to a woman, he prepares the woman’s ‘water’ with his ‘fire’. The profound orgasm constitutes a delicate balance of the sexual energies. The sexual life is dominated by the above-mentioned principle of polarities. It is, however important to understand that the two types of energy are inseparable, it is in fact one energy, manifested under complementary forms.

They cannot exist one without the other, their interaction is ‘fluid’, and they issue from one another. Therefore, if during the erotic act performed with continence, man and woman become aware of the play of the two polarities, they have the possibility of becoming one being only.

Each of the two lovers is situated on one ‘side’. When the exchange of energy reaches a sphere of harmony, the two lovers vibrate in the rhythm of one heart. The feeling of having a physical body disappears, all one feels now is a huge energy, vibrating as one with his/her lover. This is the profound, total orgasm of both body and soul.

Many men have the intuition of these things, but those who are actually capable to expand and go deeply into these special states of the mind are quite few,

because they usually lose their sexual energy through ejaculation. The true, profound orgasm appears when both the man and the woman vibrate in the same rhythm. Their sexual energy forms now a complete circuit, the two ‘opposing’ poles being reunited.

This circuit is represented by the Yin and Yang symbol, emerging from one another in a perfect eternal harmony. However, the flow of the sexual energy alone cannot lead anyone to spiritual achievements in the absence of love and an appropriate mental focus. The physical union alone is not sufficient, and therefore sex alone cannot make anybody happy. One other important aspect is that the ordinary orgasm, implying ejaculation, on which many men depend, restrains the sphere of experience and knowledge.

The profound, transfiguring erotic experiences, performed through sexual continence, go beyond/transcend the borders of ordinary individual pleasure and perception, reaching a complex level of experience. There are couples that radiate all around profound happiness and love without practicing any esoteric methods of lovemaking. And there are couples that radiate even more love and happiness, live for a longer time, healthy and in harmony, because they have learned how to sublimate their sexual energy. Will they be just as radiant, enthusiastic and blissful when they reach old age? The secret techniques of the Oriental tradition will help them reach faster an advanced level of spiritual evolution. There is no limit as regards the depth and health one may get to through love.

14. The Tantric practices Because of the wide range of groups covered by the term ‘Tantra’, it is hard to describe tantric practices definitively. The basic practice, the Hindu imageworship known as ‘puja’ may include any of the elements below.

Mantra and Yantra

As in all of Hindu and Buddhist yogas, mantras plays an important part in Tantra, not only for focussing the mind, often through the conduit of specific Hindu gods like Shiva, Ma Kali (mother Kali, another form of Shakti) and even Ganesh, the elephant-headed god of wisdom (refer to the Ganesha Upanishad). Similarly, puja will often involve concentrating on a yantra or mandala.

Identification with deities

Tantra, being a development of early Hindu-Vedic thought, embraced the Hindu gods and goddesses, especially Shiva and Shakti, along the Advaita (non dualist Vedic) philosophy that each represents an aspect of the ultimate Para Shiva, or Brahman. These deities may be worshipped externally (with flowers, incense etc.) but, more importantly, are used as objects of meditation, where the practitioner imagines him- or herself to be experiencing the darshan or ‘vision’ of the deity in question. The ancient devadasi tradition of sacred temple-dance, seen in the contemporary Bharata Natyam is the example of such meditation in movement. The divine love is expressed in Shringara and Bhakti.

Concentration on the body

Tantrikas generally see the body as a microcosm; thus in the Kaulajnana-nirnaya, for example, the practitioner meditates on the head as the moon, the heart as the sun and the genitals as fire. Many groups hold that the body contains a series of energy centres (chakra - ‘wheel’), which may be associated with elements, planets or occult powers (siddhi). The phenomenon of kundalini, a flow of energy through the chakras, is controversial; most writers see it as essential to Tantra, while others regard it as unimportant or as an abreaction. As it is, kundalini is nothing but the flow of the central sushumna nadi, a spiritual current, that, when moving, opens chakras, and is fundamental to the siddhi concept that forms a part of all Tantra, including hatha yoga.

Tantra and sex

As stated before, actual sexual intercourse is not a part of every form of tantric practice, but it is the definitive feature of left-hand Tantra. Contrary to popular belief, ‘Tantric sex’ is not always slow and sustained, and may end in orgasm. For example, the Yoni Tantra states: ‘there should be vigorous copulation’. However, all Tantra states that there were certain groups of personalities who were not fit for certain practices. Tantra was personality specific and insisted that those with pashu-bhava (animal disposition), which are people of dishonest, promiscuous, greedy or violent natures who ate meat and indulged in intoxication, would only incur bad karma by following Tantric paths without the aid of a Guru who could instruct them on the correct path.

In Buddhist Tantra, actual ejaculation is very much a taboo, as the main goal of the sexual practice is to use the sexual energy towards achieving full enlightenment, rather than ordinary pleasure.

Taboo-breaking

Sexual intercourse, preferably with a low-caste partner, was one method by which traditional left-hand practice forced practitioners to confront their conditioned responses. Others include the eating of meat (particularly beef and pork) and drinking of alcohol. Fear has also been used as a method to break down conditioning; rites would often take place in a cremation ground amidst decomposing corpses. This, of course, also falls under the prerequisite of the practitioner’s nature, in such cases demanding a vir- (heroic) or even devya(godlike) -bhava (disposition of purity, suppression of pride, respect to parents and guru and often celibacy).

In the Kaula and Vamachara schools of Tantra the ‘five things’ or the five taboos ritually/sacra mentally broken in order to free the practitioner from binding convention:

* Maithuna (sex), * Madya (liquor), * Mudra (money), * Mamsa (flesh), * Matsya (fish).

The ‘sacramental’ or ritual breaking was only for the ‘heroic’/vira- practitioner, not the ‘godly’/divya- or ‘beastly’/pashu- levels. The ‘beastly’ would misunderstand and get caught up in the literal act while the ‘godly’ will have already progressed beyond and not need the literal act to understand the inner meaning. There are tantric schools that substitute innocuous items for the taboo substances and acts, claiming that literal interpretations of the Panchamakara miss the real inner truth of the rite.

Advanced Tantric Practices

For the dedicated Tantric practitioner who wished to attain the promise of bliss in a single lifetime, the rituals were to become increasingly solitary. At first, the (male) practitioner moved up the hierarchy through an initiation ceremony that

involved having ritual intercourse with specially trained women known as a dakinis. The man, now known as a sadhaka, embarked on a process of intense meditation which included ‘liturgies, the uttering of mantras, mental visions, yogic postures, and what one authority charmingly describes as ‘manipulation of the coned male and female energies.’

The goal in this last practice was to develop the male and female energies that were now part of the practitioners body by the process of what could be conceptualized as ‘intercourse with oneself.’ The same result that was achieved fleetingly through sexual intercourse with women could now be reliably reproduced within the male body thus enabling him to reach union with the divine.

Tantra in the modern world

Tantra is used in the West, as a general term which relates to sexual practice as a spiritual evolutionary scheme. There are in fact many different approaches as to how this manifests in American society - and also examples of the same development in Europe, see further down. There have been many civilizations which have deified sexuality as the most approximate expression of cosmic love or God. Regardless, the point is that Tantra is mouldable. It changes with each moment and environment. It especially depends on the nature of the practitioner.

In traditional pockets of Tantric practice in India, such as in Assam near the venerated Hindu temple of Kali, Kammakha, in parts of West Bengal, in Siddhanta temples of South India, and in Kasmiri Shiva temples up north, Tantra has retained its true form. Its variance in practice is seen, where many tantrics are known to frequent cremation grounds in attempts to transcend their worldly attachment to life, and others are assuredly performing still more arcane acts. But what is common to them all is the intense secrecy in which their secrets are kept and the almost godlike reverence paid to the Guru, who is seen as a the pinnacle of Tantra.

It would be safe to say that every single Hindu Tantra Yogin in India is a Shiva and/or Shakti worshipper, and the more widespread practices to which all Hindus commit themselves, like pooja and worship through devotion, are maintained while more occult yogic practices involving sacred rites continue. Tibet too has a very strong Buddhist Tantric background which continues, albeit many have been transplanted to monasteries in India, and claims to be a right-hand path, in contrast to the more varied Hindu counterparts (that include both left and righthand practices).

Tibetan Tantra or Vajrayana, on the other hand, flourishes in America and other countries in a relatively pure and genuine, if somewhat attenuated form, under the guidance of many Tibetan teachers of the first generation to escape from Tibet or the next generation. There are hundreds of Tibetan Buddhist centres outside Tibet and India, primarily in the Americas and Europe, but also in eastern countries such as Malaysia, Taiwan, Russia and others. Practices in these centres, with Tibetan gurus or those trained directly by them, emphasize the true Mahayana ideal of rapidly gaining the enlightenment that characterizes a Buddha entirely for the purpose of relieving the suffering of others.

This is claimed to be the Bodhisattva ideal of Mahayana Buddhism represented historically and mythological by Avaloketishvara, Tara and others, as well as today in the person of the Dalai Lama and other Tibetan teachers. In the Tantric or Vajrayana aspects of this system, harnessing the energies of the body, emotions and mind, including, joy, wrath and sexual energy, is not an end in itself but a potent means to the ultimate goal of realizing the true nature of reality, emptiness or Shunyata, thus attaining complete spiritual enlightenment and relief from the endless dissatisfaction of life, and using the power thus gained exclusively to help others do so as well.

Modern Tantra may be divided into practices based on Hinduism and Buddhism, Indian and Tibetan, traditions. In America, Hindu Tantra is represented by a mutilated and extremely narrow-minded, sensationalist approach encoming

only a misguided thinking about ‘sacred sexuality,’ with little reference to its true practice. Traditional Tantrists say their practise involves much more than mere wizard or sexual titillation: like the rest of Yoga (Hindu), it requires self-analysis and conquering of material ignorance, often through the body, but always through a pure outlook of the mind. ‘Real Tantra’ is about transforming one’s sexual energy into spiritual progress, and has nothing to do with ‘sex just for fun’. Those without a guru or lacking in discipline of the mind and body are unfit. It is telling that a Tantrica in West Bengal, a devotee of the Hindu goddess Kali, once said that ‘those most fit for Tantra almost never take it up, and those least fit pursue it with zeal.’

Through tantric practice one can experience an expansion of consciousness and recognize the interconnectedness of the web of existence. At the same time, ‘Tantra’ can refer to any of a number of sacred texts in the Hindu, Jain and Tibetan Buddhist traditions. Many of these texts contain detailed guidelines for spiritual practice. From this perspective, Tantra is a vast body of spiritual and physical knowledge, encoming an array of practices, including all forms of yoga. These practices are aimed at expanding consciousness and liberating oneself ‘through life and not through escape, using the body as an instrument.’ In Tantra, the energies of the body are used as the fuel for spiritual development.

Many Western Tantra teachers emphasize very powerful techniques for enhancing sexual pleasure and intimacy, while some traditional teachers discourage students from exploring sexual Tantra at all.

Most westerners use the word ‘Tantra’ to mean sacred sexuality. Tantra, or NeoTantra, as practiced in the west, borrows from many traditions including Taoism, Hinduism, Buddhism, Native American Quodoshka, Wiccan, Christian Gnosticism and more. Real ‘Tantra’ is a rigorous spiritual discipline and a vast field of study, with the sexual aspect being an important part of it. Mystical experiences and altered states of consciousness result from many of the processes, especially the ones with sexual energy at their core. The act of ritual lovemaking is a participation in cosmic and divine processes. The experience of

transcending space and time, of suring the phenomenal duality of spirit and matter, of recovering the primal unity, the realization of the identity of God/Goddess, Shiva/Shakti and of the manifested and unmanifested aspects of the All: these constitute the very mystery of Tantra.

The origins of Tantra can be traced back at least 20,000 years to markings on cave walls that resemble the symbols still used in Tantra today. Associated with fertility worship and paganism, early Tantric beliefs were based on observations that life itself was a result of the act of love. This simple fact is difficult for us to at a time when sex is considered shameful and dangerous by many.

The establishment of Tantra as a religion in India goes back to about 800AD when the great sacred erotic temples were built. This golden age of Tantra began when the people rebelled against the stratified upper caste priesthood that controlled religious worship. The central theme of the new spirituality that swept through India was direct spiritual experience through ecstatic sexual practice, meditation and the use of sacraments. This era lasted until the invasion of India that led to the destruction of most of the Tantric temples and the killing of many of its practitioners. It has been largely an underground force in India since that time.

Many of the same issues seem to exist today as they did in India during the time that led to the golden age of Tantra. We all have an inner spiritual force that guides us. Throughout history this guidance has led us to organized religion. Unfortunately, religions sometimes lose their original essence as they become over-burdened with centuries of new ideas.

Neo-Tantra is an eclectic mix based on personal experience as was the original Tantric ‘anti-religion’ in India. This is why it is so hard to define. What these beliefs have in common is the vision of sexuality as a spiritual force or as a pathway to direct spiritual experience. Sexuality is the vehicle, not the destination. Our true spiritual nature is the goal.

Tantra in Buddhist and Hindu traditions was a method to activate and utilize Kundalini energy (bio-energy) for the expressed purpose of spiritual advancement. The word is a composite of tapestry, web and enlightenment. While some have dubbed Tantra a religion, that is for convenience sake. Tantra in essence defies all the tenants of a religion, while maintaining a spiritual core. And while there are indeed rituals, the rituals are for reference.

The origins and philosophy of the Tantric lifestyle can be traced to Tantric elements in both Hinduism and Buddhism, and predate Taoist philosophy. Buddhist Tantra and Taoism are outgrowths of the original form of Tantra which began in ancient India.

Today, Tantra has re-emerged in western culture as an alternative, self-help, sexual/spiritual phenomenon, and to some degree has been usurped, even if in name only, with aggressive, non-loving sexual perversion, from pornography to prostitution. It is sad, but it is what it is. This is not genuine Tantra. If this be any definition at all, Tantra taps into a wider dimension of consciousness, and embraces love. It is indeed a doorway to enlightenment.

Conclusions

The mystique of Tantric practices has fascinated the world since the days of its peak in India. As the practices and rituals became known by other cultures, Tantrism was claimed by the cultures that ‘discovered it.’ This appropriation was often in a ‘smorgasbord’ fashion where bits and pieces were selectively claimed. The Chinese codified the practices into elaborate sexual manuals that could be consulted by the average citizen. Later in history, the coitus obstructs technique, was used by the Turks, Armenians, and the islanders of the Marquesas, and the North American native Cherokees.

Tantra today has little to do with this ancient text. It is continually updated by the various practitioners, teachers and performers. That is indeed the central point...Tantra is dynamic and alive, and subject to change at every moment.

15. Spiritual Experience in the Tantra The fundament of all knowledge is about this world, or about the subtle universes, is certainly the concrete experience. The experience is either total, or partial and incomplete, but it always refers to the reality of the experienced thing.

There have been many debates about the reality of the physical world. Of these, we shall mention the monist doctrine of the sage Shankaracharya (from which emerged the Vedanta) as compared to the tantric point of view, our main topic of interest. Shankaracharya defines the Reality as being that which does not change, unlike the finite experience, which - although ‘real’ for a moment changes finally.

Considered from this perspective, our universe - as a changing thing - holds a relative reality. Consequently, for Shankaracharya and his followers, the world we live Here and Now is not real, it is merely an illusion one must sur in order to experience the Reality. This point of view is true, however, if we look at things from the perspective of the Transcendent Absolute (Brahman).

The Tantric view on these things rests upon the idea that this world is necessarily real. Thus, a particular thing may be real and at the same time subject to change. In Tantra, the divine couple Shiva and Shakti represents the Real and Total experience of the universe. In order for us to understand the Reality, they are said to limit themselves and ‘contract’ in fragments of Reality which belong to the Supreme Reality, in a gesture of divine sacrifice.

The tantric adept has to perceive his/her own reality, to convince himself/herself of the reality of this world as ground of his actions. For the tantric, this universe is real because it originates in the divine couple Shivashakti. The total

experience one may have is exactly the Consciousness of the Supreme, from which emerged the Macrocosm.

The finite, limited experience has a fragmented character; consequently the knowledge obtained thus will not be of the whole. The essence of the limited experience is the experience we have within the coordinates of time and space. The Ultimate experience though, through its permanent nature, is placed beyond time and space, as time and space define change.

As shown before, ‘illusion’ represents merely the experience of the Supreme Self in time and space. An important aspect of Tantra is being aware of your actions, even of the most common ones, like eating. The idea behind this focus on the present actions is that by this focus the past ‘disappears’, and so is the future. The one that remains is the present, an eternal ‘now’, which makes us go beyond the ordinary notion of time. This is synonymous with getting close to the Supreme Source, which transcends both Time and Space.

The famous secret treaty Vijnana Bhairava Tantra advises that one should become one with the food or drink, filling your being with it. Moreover, another sutra says that when singing, looking, or tasting something, one should be always aware, because this is how he/she will discover eternal life. ‘Being in action means being free in that action.’ This is the point of disruption, the limit that may make one reach the ultimate consciousness right here and right now.

Spiritual Couple

We all have wished a perfect, sublime relationship with an opposite sex human being. Some of us succeeded by the first time, others succeeded after many failed tries, and others are still looking for. But don’t worry about this, because ‘everybody has his own half’ as an ancient proverb tells us. Sooner or later, you

and your lover will become to enjoy the most sublime aspects of love, depending on how fast you will be aware of the reality.

It is essential to understand the typical mistakes usually done in a so named normal or conventional couple. From the beginning this kind of a relationship is supposed to be a failure. Being aware of our mistakes we can build up a perfect affair according to our best ideals. Here it is a comparative analysis of the two types of couple, the conventional one, and the spiritual one.

Closed process

The couple motivations aren’t clarified. For the most of the times, the couple is modelling having a standard pattern established by the others and not after the self-inner standards. It is preferred the security, the stability, the transformation is avoided. That is why the individual evolution is very slow. Everybody tries hard to be according the other one’s image of him (her); he (she) isn’t acting in a freeway. He (she) doesn’t do what he (she) feels.

Opened process

It is clearly set up the spiritual purpose, the common objectives that constitute the foundation of the relationship. The mutual recognition of the other one’s freedom. The both lovers honestly and openly express what are they, what do they want and what are their targets. The transformations are accepted, there is no jealousy, and this is the reason for that the individual evolution is very fast.

Doubt

The closed process provokes a less of self-confidence and a less of confidence in the other. You are attached, you feel dependent. You need the other for putting you in value.

Trust

An opened process makes each of the lovers aware of their independence. You don’t try to change the other one, you accept him/her as he/she is. You help him/her by your own presence.

Competition

It appears the fight for powers (who gives orders?) and authority, conflicts of parts. The own interest comes first. The ego has the power.

Understanding

Each lover has the same ‘rank’, the same responsibilities. Each of them respects the other one’s ‘space’ and his (her) desire to be together or alone. Change of parts: you are here to help the other one to advance.

Dependency

You have different point of view that you want to impose. You feel alone and unfulfilled. You are afraid of being abandoned.

Autonomy

Each of them is self-sufficient, not dependent on the other one. The love confers safety. Each lover is opened to the other’s desire of spiritual evolution. So, there is a good understanding of the ‘tools’ used by everyone for spiritual development, (spiritual practice, spare time, travels, etc.). This drives to spontaneity and harmony.

Conditions

The dependency provokes conditional exchanges. The relations are led by rules, contract and compels. The base of the relationship is the idea of truck: you offer if you get something in return, the attitudes are premeditated.

Liberty

Autonomy provokes tolerance, detachment, and abandon. There is no longer the case of domination or possessiveness. They spontaneously explore together the joyful adventure of the aware evolution in two. Happiness, mutual confidence, harmony.

Boredom

The lovers create rules because they don’t enjoy any more spending the time together. They enter in a routine that destroys the creativity and the inventiveness. Each of them begins to think that the other one is his (her) cause of unhappiness and this is the reason for that she (he) must defend from the other one.

Creativity

Constantly, the lovers play the loving game. This generates good mood. Spontaneity, inspiration, amusement. Spontaneous change of parts and duties. There are invented new ways of love. You feel really good and happy together.

Insecurity

You have the feeling that something is missing, you do not exactly what is it, and you have feelings of fear, instability and culpability. You avoid the other one or you reproach him (her) a certain behaviour that upset you. You want to make a family hopping to find out a solution for the problem and to find more stability.

Security

The profound love makes the stability feeling to appear. It can appear the wish of having a family not because the lovers are afraid of losing one another, but in order to fulfil their spiritual purpose. The spiritual merging of the two lovers induces a superior security feeling.

Sensation of couple failure

The impotence of changing the flow of events. Each lover begins to undervalue one another. It can appear resentments that can provoke even unbalance. You have the feeling that is nothing you can do. You see no way to bring back the harmony in the couple.

Perfect love

Feeling of abnegation and devotion. The mutual devotion awakes the divine essence in both lovers and the mutual abnegation generates the good mood of the lovers. You exist for love. The love becomes cosmic so that you feel that God is the One who loves you throughout your lover.

Separation

The only solution is the separation, the divorce. You experience the desperateness and the loneliness that could yet be the opportunity of a transformation, of a possible discovering of the autonomy and freedom.

Unity

The relationship is the opportunity to achieve the spiritual wedding or in other words the spiritual union of the two lovers. The lovers discover the primary love - the love between two archetypes, the male archetype and the female one. This love leads the lovers to Unity, divine grace and blessing. They fulfil the ideal of

any couple which is the discovering of the Unity or in other words of the Supreme reality.

16. The Power of the Yantra A Yantra is an instrument, or a talisman or a mystical diagram usually in copper. It is a technique or path, considered the simplest and shortest, through which one can attain one’s desires, and fulfil one’s wishes. It is said that the ‘Deities’ reside in the Yantras and by performing ‘Puja’ or worship of Yantras, one can appease them, remove the malefic effects of planets, and increase the flow of positive influences. Procedures to be followed by you to place this energized Yantra.

1. First purify your body and start with a clear and positive mind frame

2.Find a place on the floor facing east, where you will be undisturbed.

3. Light the incense or diya.

4. Lay a fresh flower and a fresh fruit on the altar.

5. Open the Yantra and place it along with the image of the deity of yantra and your desired God.

6. Take the water with any leaf from any tree and sprinkle the water on yourself followed by sprinkling the water on the Yantra.

7. Then purify your soul and surrender yourself completely in devotion to God.

8. Close your eyes and concentrate on the deity to bless you with wishes. Now with all sincerity, ask God to grant you the desire of your life that you wanted to be fulfilled in your own language.

What is a yantra?

Yantra literally means ‘’ and ‘instrument’. A Yantra is a geometric design acting as a highly efficient tool for contemplation, concentration and meditation. Yantras carry spiritual significance: there is a specific meaning that pertains to higher levels of consciousness. The Yantra provides a focal point that is a window into the absolute. When the mind is concentrated on a single, simple object (in this case a Yantra), the mental chatter ceases. Eventually, the object is dropped when the mind can remain empty and silent without help. In the most advanced phases, it is possible to attain union with God by the geometric visualization of a Yantra.

The Yantra is like a microcosmic picture of the Macrocosm. It is a focusing point and an outer and inner doorway. The Yantras are often focused on a specific deity and so. by tuning into the different Yantras you can tap into certain deities or creative force centres in the universe. Yantras are usually designed so that the eye is carried into the centre, and very often they are symmetrical. They can be drawn on paper, wood, metal, or earth, or they can be three-dimensional.

The most celebrated Yantra in India is the Shri Yantra, the Yantra of Tripura Sundari. It is a symbol of the entire cosmos that serves to remind the practitioner of the no difference between subject and object.

How do Yantras work?

At the basis of Yantra operation is something called ‘shape energy’ or ‘form energy’? The idea is that every shape emits a very specific frequency and energy pattern. Examples of old believes in shape energy are the Yantras and mandalas of eastern philosophies, the star of David, the five pointed star (pentagon), the Christian cross, the pyramids and so on. Certain ‘powers’ are ascribed to the various shapes. Some have ‘evil’ or negative energies and some ‘good’ or positive energy, but in Yantra Yoga only the benefice and harmonious energies are used.

When one focuses on a Yantra, his mind is automatically ‘tuned in’ by Resonance into the specific form energy of that Yantra. The process of Resonance is then maintained and amplified. The Yantra acts only as a ‘tune in’ mechanism or a doorway. The subtle energy does not come from the Yantra itself, but from the Macrocosm. Basically Yantras are secret keys for establishing Resonance with the benefice energies of the Macrocosm. Very often the Yantras can put us in with extremely elevated energies and entities, being of invaluable help on the spiritual path.

Yantras are poorly known in the Occident

At this moment, there is little known about Yantras in the Western world. Many people consider them just pretty pictures and some artists claim to draw ‘Yantras’ from their imagination. They are very far from the true meaning and use of Yantras. First of all, Yantras cannot simply be invented from imagination. Every specific mood and emotion has an associated form energy and shape. This unequivocally determines the form of the Yantra associated to that mood. The traditional Yantras were discovered through revelation, by clairvoyance, not invented. One needs to be a true spiritual master, a tantric guru, to be able to reveal a new Yantra to the world.

Search the books and the libraries and you will find very little consistent knowledge about Yantras. Some people placed Yantras upside down, a monument of their ignorance. You cannot place a Yantra just any way you please. Anyone knows that when the cross is held upside down, it is no longer a benefice symbol. A Yantra put upside down is no longer the same Yantra.

‘Dissecting’ a Yantra

The power of Yantras to induce Resonance is based on the specific form of its appearance. Such a diagram can be composed from one or more geometrical shapes which combine into a precise model representing and transfiguring in essence, at the level of the physical universe, the subtle sphere of force corresponding to the invoked deity. From this point of view we can argue that the Yantra functions similarly to a Mantra (sacred word). By Resonance, certain energy from the practitioner’s microcosm vibrates on the same wavelength with the corresponding infinite energy present in the Macrocosm, energy which is represented in the physical plane by the Yantra. The principle of Resonance with any deity, cosmic power, aspect, phenomenon or energy owes its universal applicability to the perfect correspondence existing between the human being (seen as a true microcosm) and the Creation as a whole (Macrocosm).

The Yantric Contour

Every Yantra is delimited from the exterior by a line or a group of lines forming its perimeter. These marginal lines have the function to maintain, contain and prevent the loss of the magical forces represented by the core structure of the Yantra, usually the central dot. They also have the function to increase its magical and subtle force.

The core of the Yantra is composed of one or several simple geometrical shapes:

dots, lines, triangles, squares, circles and lotuses representing in different ways the subtle energies.

The Dot (Bindu)

For example the dot (Bindu) signifies the focalized energy and its intense concentration. It can be envisaged as a kind of energy deposit which can in turn radiate energy under other forms. The dot is usually surrounded by different surfaces, a triangle, a hexagon, a circle etc. These forms depend on the characteristic of the deity or aspect represented by the Yantra. In the tantric iconography, the dot is named Bindu; in Tantra Bindu is symbolically considered to be Shiva himself, the source of the whole creation.

The Tiangle (Trikona)

The triangle (Trikona) is the symbol of Shakti, the feminine energy or aspect of Creation. The triangle pointing down represents the Yoni, the feminine sexual organ and the symbol of the supreme source of the Universe, and when the triangle is pointing upwards it signifies intense spiritual aspiration, the sublimation of one’s nature into the most subtle planes and the element of fire (Agni Tattva). The fire is always oriented upwards, thus the correlation with the upward triangle - Shiva Kona. On the other hand, the downward pointing triangle signifies the element of water which always tends to flown and occupies the lowest possible position. This triangle is known as Shakti Kona.

The intersection of two geometric forms (lines, triangles, circles, etc.) represents forces that are even more intense than those generated by the simple forms. Such interpenetration indicates a high level in the dynamic interaction of the correspondent energies. The empty spaces generated by such combinations are described as very efficient operational fields of the forces emanating from the

central point of the Yantra. That is why we can very often encounter representations of Mantras in such spaces. Yantra and Mantra are complementary aspects of Shiva and their use together is much more efficient than the use of one alone.

The Six Points Star (Shatkona)

A typical combination often found in the graphical structure of a Yantra is the superposition of two triangles, one pointing upwards and the other downwards, forming a star with six points (shatkona), also known as David’s Star. This form symbolically represents the union of Purusha and Prakriti or Shivashakti, without which there could be no Creation.

The Circle (Chakra)

Another simple geometrical shape often used in Yantras is the circle, representing the rotation, a movement closely linked to the shape of spiral which is fundamental in the Macrocosmic evolution. At the same time, the circle represents perfection and the blissful creative void. In the series of the five fundamental elements it represents air (Vayu Tattva).

The Square (Bhupura)

Between the simple geometrical elements that compose Yantras there is also the square (Bhupura). The square is usually the exterior limit of the Yantra and symbolically, it represents the element earth (Prithivi Tattva).

Every Yantra starts from the centre, often marked by a central dot (Bindu) and ends with the outer square. This represents the sense of universal evolution, starting from the subtle and ending with the course, starting from ‘ether’ and ending with ‘earth’.

Even though most of the times Yantras are composed of these simple geometrical shapes, sometimes we encounter other elements such as arrow points, tridents, swords, spikes included in the design of a Yantra with the purpose of representing vectors and directions of action for the yantric energies.

The Lotus (Pa)

The lotus symbol (or its petals) is both a symbol of purity and variety, every lotus petal representing a distinct aspect. The inclusion of a lotus in a Yantra represents freedom from multiple interference with the exterior (purity) and expresses the absolute force of the Supreme Self. In conclusion, a Yantra is a very complex spiritual instrument in the tantric practice.

17. Elements in the Yantra The world is composed of five elements Earth, Air, Fire, Water and Sky. In Yantras where lines are used with the basic concept of Bindu or point, all these elements are used particularly Earth, Water and Fire. Yantras are rectangular and of Water element are round whereas that of Fire are Triangular. Five or more sides Yantras are too used.

Triangular Yantra when is of raised lines indicates Lord Shiva’s Yantra and when is of Carved lines denotes of Bhagwati Yantra. These Fire elements Yantra indicate specific use, which are to be memorised by the Sadhaka. Prithvi Tatva: These Yantras bestow contentment, comforts, ambitions and success.

Jal Tatva: These Yantras bless the native with respect, Love, Contentment, removes restlessness, Smoothness, affection in life and wisdom.

Agni Tatva: These Yantras are helpful in gaining respect, success, avert failures and troubles etc.

Vayu Tatva: These Yantras stand for difficulties, disrespect, unintelligence, etc and they increase such instincts and attract the s to vices.

Akash Tatva: These Yantras are useful for creating affection, education, Love for all, removing worries, and success in efforts for spirituality in solitude. In Mohammdan practice, Yantras has been divided into four types, and known as Atshi, Badi Abbi and Khakhi which corresponds to Fiery (Agni), Airy (Vayu), Watery (Jal) and Earthy (Prithvi) respectively. In Hindu and other religions these are used for specific but for same purpose.

Agni or Atshi Yantras are written on paper, Bhoj Patra, old clothes, China wares etc. hese Yantras are put in Fire or buried near hearth place or Fire place etc. They bless the native with success and help in overcoming the difficulties of life and for controlling dreams etc. These should be written facing East, sitting on one knee and near the Fire.

Badi or Airy yantras are those which are bung with a tree or are placed at a height where they should remain in motion. These are used for affection, love affairs or for stopping the speech of another man etc. It should be written while sitting at height or roof top of a house. Abbi Yantras are known as Jal or Watery one, these are thrown in river, canal, well or any place where there is water as per specific directions. Generally are used for release of prisoners etc. Write facing West, standing in water.

Khaki or Prithvi or Earthy Yantras are buried under the Chow hat, cremation path, and mountain or at the places where four roads meet. These are used for the death of enemies. These Yantras be written while facing south, sitting on one knee, dhoop or incense be lighted.

18. The Yantra and its Pranapratishta The suffix ‘tra’ in Sanskrit means instrument. Yantras are the geometrical form of a divinity in the tantrik tradition. Images (murtis) and mantras are other, more gross and subtle, representations. Yantras can be drawn, engraved or painted on a variety of substances. The classical eight tantrik surfaces are gold, silver, copper, crystal, birch, bone, hide (which can include any type of paper), and Vishnu stone (shalagrama). The yantra shown left is for Kali, and can be used to illustrate the basic geometrical concepts used. The point or bindu at the centre generally represents the deity, or sometimes Shiva and Shakti united. The triangle normally represents the three gunas, or in the case of the tantrik tradition, the three bindus.

Triangles usually face downwards in the case of female yantras and upwards in male yantras. There are exceptions - the Shri Yantra is one such. Triangles are often surrounded by enclosing circles and a group or groups of petals, in which are the attendants of the Devis or Devas. Finally, the whole is often enclosed in a bhupura, a word which means earth-city. These are the enclosing walls, fenced by the guardians of the directions and the intermediate directions (dikpalas). Some traditions use the yantra in puja from the outside inward, and others from the inside outward, depending on the nature of the deity. There are many other yantras which have their own individual shapes, often used in magic (prayoga).

A yantra is only truly vitalised when it is engraved with the bija and other mantras and surrounded with the matrikas, or letters of the Sanskrit alphabet. Before use, it must be installed with life, a rite called Pranapratishta (establishing breath). The following is an example.

Installation of Life in a Shri Yantra

Before any yantra is a suitable object for puja, it must be given life (pranapratishta). The following, from Nityotsava, describes the process. This process incidentally also holds true for initiation of a candidate into Shri Vidya. The rite installs the 35 tattvas into the yantra. It also gives the yantra the full set of senses and the Antahkarana, or subtle body. It is said that engraving a Shri Yantra on gold is said to hold good for life, on silver for seven years. The process also imbues the yantra with the matrika, the letters of the Sanskrit alphabet which are the goddess as sound.

The Yantra Gayatri is Yantrarajaya Vidmahe Mahayantraya Dhimahi Tanno Yantrah Prachodayat.

Brahmna-Vishnu-Maheshvara are the Rishis of this great mantra installing life into the Shri Yantra; Rg, Yajur, Sam and Atharva are the Metres; Consciousness is the Devata; Am is the Beej, Hrim the Shakti, Krom the Kilaka. The application is installation of life into the Shri Chakra.

Aim hrim shrim am kam kham gam gham nam to earth, water, fire, air and aether, am to the thumbs namah.

Im cham ccham jam jham nam to sound, touch, sight, taste, smell im to the index fingers namah.

Um tam tham dam dham nam to hearing, touch, eyes, tongue, and nose um to the middle fingers namah.

Um tam tham dam dham nam to speech, hands, feet, genitals, anus aim to the ring fingers namah.

Om pam pham bam bham mam to talking, giving, moving, enjoying, and excreting aum to the little fingers namah.

Am yam ram lam vam sham sham sam ham lam ksham to manas (mind), buddhi (intellect), ahamkara (ego), thought, inner cause, ah to the palm and back of the hands namah.

aim hrim shrim om am hrim krom yam ram lam vam sham sham sam haun ham sah may life exist here in the shri chakra!

Om am hrim krom yam ram lam vam sham sham sam ham ham sah my individual existence is here in the shri chakra!

Om am hrim krom yam ram lam vam sham sham sam ham ham sah may all the senses be here in the shri chakra!

Om am hrim krom yam ram lam vam sham sham sam haum ham sah, may speech, mind, eyes, ears, tongue, nose, breath come inside this shri chakra! may happiness stay long here! svaha.

Internal meditations

Yantras may also be visualised internally. That, for example, is the case with the Shri Yantra, with the different mandalas starting at the base of the spine and going to the top of the head. Different rituals exist for the purification of a yantra

for the eight materials mentioned above. This which follows is drawn from the Devirahasya. Shiva is the Seer, Trishtubh the Metre, Parashakti the Devata, Shrim the Beej, Hrim the Shakti and Klim the Peg. The application is the purification of the given yantra.

After doing hand and limb nyasa, one should meditate on the throne of the given Devi as being in one’s heart. One should draw, engrave, or paint the yantra, and place it on a gold colour pedestal, installing breath into it. It can be smeared with Kunda, Gola or Udbhava flowers or with the eight scents. The mantra differs for each material:

Gold: Aim sauh aim sauh chakreshvari yantram sauvarnam shodhaya shodhaya svaha. (aim sauh aim sauh, o lady of the chakra, purify! purify the gold yantra! svaha)

Silver: Om rum om rajatam yantram shodhaya shodhaya. (om rum om purify! purify the silver yantra)

Copper: Om krom om strim om krom tamreshvari yantram me shodhaya. (om krom om strim om krom, o lady of copper, purify the copper yantra for me!)

Crystal: Om shrim hrim om kulambike shodhaya shodhaya.

Birch bark: Om hum shrim hrim prim ruddhesvari parayantram shodhaya. (om hum shrim hrim prim o lady of trees purifies the yantra!)

Bone: Om aim klim sauh kapalamalini yantram shodhaya svaha. (om aim klim sauh o thou garlanded with skulls, purifies the yantra! svaha)

Hide: Om shrim om aim klim citasane yantram shodhaya svaha. (om shrim om aim klim o thou whose seat is the pyre, purify the yantra! svaha)

Vishnu Stone (Shalagrama): Om hsau aim sauh klim shrim shrim nitye vishnu shila yantram shodhaya. (om hsau aim sauh klim shrim shrim, o eternal one, purify the vishnu stone yantra)

After using the appropriate mantra, the yantra should be placed on a pedestal (pitha), and bathed with the substances previously described; whilst the appropriate root mantra is recited. One should then offer scent and flowers, and should worship the appropriate Devi in the usual form within the yantra. This all should be done at night. Carrying a Yantra. This is considered to be a highly potent way of concentrating magical power. The time to do this is during an auspicious astrological period. The yantra should be drawn using the eight Kaula perfumes. Outside the yantra the root mantra should be written.

On the outside of this the armour (kavacha) and 1000 names should be written. The Devi should be invoked into the yantra in due form. All good substances are to be used. The yantra is then entwined with gold and silver thread, and placed into a metal holder and may be worn on the person. Yantras should always be used on the level. If drawn on paper the colours preferable are red, orange, yellow or a combination of these. A yantra without bija mantras is dead. They can be drawn to whatever size is required.

The two main types of yantra are Bhu and Meru. The former is flat, two dimensional; the latter is of pyramidal form. When not in use they should be stored carefully. Metal ones should be regularly cleaned to prevent corrosion. In

worship they should be placed level on a pedestal or pitha. This may be as ornate or as simple as required.

19. Auspicious Period for Writing the Yantras Months

The auspicious months for writing the yantras are Sharavana, Bhadra pad, Aswin, Kartik, Margashirs, Vaisakh, Pause, Magha and Phalgun. These months are Hindi Vikrami month. The yantra prepared during these months indicates successful results. They are beneficial for wealth, Gold, gain, respect, Comforts from Children, promotion, success, education etc. The months of Chaitra, Jyestha and Asar are middling for writing of yantras. Other months are not fit for writing of yantras.

Paksha

Shukal Paksha is better than Krishna Paksha. The former is auspicious whereas latter is middling.

Thithi

For Vashikaran Nand tithi, For Lakshmi and education Bhara Tithi, for Moksha and spirituality Siddhi Jya tithi and for Maran Rikta tithis are suitable. For all auspicious works Pooran tiithies are most suitable.

Nakshatra

Hast and Pushya nakshatra falling on Sunday are suitable for Kashatriya Rohini and Mrigasira nakashatras falling on Monday are good for spiritual purposes Aswini falling on Tuesday for Jewellers, Anuradha on Wednesday for Brahmins, Pushya falling on Thursday for Vaish, Rewati falling on Sunday are auspicious for persons is troubles, diseased and facing turmoils.

Colours

For spiritual Sadhana white, for Maran, Uchattan Black, for Vashi Karan, Mohan etc red, for acquisition of wealth yellow, Kesari, and for Aakarshan Blue colours are most successful and bears early results.

Construction of Yantra

There is a well-defined method for construction of Yantra. According to the method lines, dot, cryptic letter, cryptic Mantra, colours, shapes, figures etc. are used to construct a Yantra. Mantra deity, Yantra, concentration, worship etc. is all the basis of training vies Tantrika system. They are all assumed as related to the same philosophy. Thus, the method of Yantra construction varies as per the purpose for the perfection of Yantra also, different times are fixed according to the purpose. Even the media for construction of Yantra, like paper, ink, pen, metal sheet etc. also vary as per the purpose. In the construction of Yantra for occult, Geometrical shapes and architectural figures have as much significance as religious art and idols generally have.

In the oculist Yantra system and formal depiction, even the smallest dot has complete significance. Even the apparently common geometrical shapes such as dot, line circle, triangle, tetragon, hexagon, octagon etc. are not mere sketches, but they are the main media to express the hidden art of Tantra. Use of Cryptic mantra, cryptic letters cryptic figures and cryptic number is an inherent

especially of occultism.

Like the dimensional figures, all the fifty letters from A to Gya have an important place in the construction of occultist yantra and figures. Varied inscription of cryptic letters, available in combined forms as Hreema, Kleem, Aim etc. is also found in this art. Omkara is similarly an occultist formula.

In the construction of occultist Yantra on metal or paper sheet, inscription of cryptic letters, independent or otherwise, is as much important as figures or idols. Similarly, numbers from 1 to 36 are the cryptic digits, various inscriptions of which is seen in Yantra construction. These cryptic digits are assumed, to be based on the fourteen powers of Yantra. Every digit among them has an elemental symbol and every one of them represents a deity and his power as per the specific arrangement of the Yantra construction.

In arithmetic digits from 1 to 9 are considered root. With different combination of these digits and inclusion of Zero, innumerable numbers are formed. Digits 1, 9 and 0 have extremely important place in occultism. Single letter crypts have many meanings similarly every cryptic digit shows many meanings.

One more specialty of the Tantra art is the symbolism of colour in it. Occultism uses symbols of different colours to express the different elements and hypothetical feelings. As per the beliefs of Tantra, white, red and blue are the principal colours. A particular figure assumes the symbol to show different feelings according to its colour. In the Tantrika art, expansion of symbols that result from the mixing of these three principal colours is seen.

Five major physical elements similarly have different but fixed colours for them. The element earth has yellow, water has while, the fire has red, air has blue, and ether (sky) has black colours. Thus, a single dot when inscribed in white and red

differently shows Shiva and Shakti respectively. Thus provision of independent colour expression for various symbols is a unique specialty of Tantra art.

By the medium of Yantra, the power of deity is concentrated at a single place. It can be done according to two purposes for peace and for destruction. All the major types of Yantra construction can be understood with the help of following classification: Geometrical shapes Dot, Line, triangle, tetragon, circle etc. Cryptic letters, Digits Cryptic or otherwise. Figure of the deity, Human figure and parts of body, Abstract of active symbols as per the Tantrika devotion, Natural forces and powers of the nature (animals, vegetation etc.), Different lifeless figures.

20. Some Important Yantra Some Important, powerful and useful yantra are as follows-

Baglamukhi Maha Yantra

Baglamukhi yantra is very powerful and useful yantra for victory over enemies, law suits, success in quarrels and competitions. The presiding deity goddess Baglamukhi is the controller of this powerful Yantra which encages Yantra with occult forces. The worship of this yantra is performed in a particular star and moment when there is maximum power generated from the planet MARS, by wearing yellow dress, on yellow asana, with yellow flowers and yellow beads.

This yantra basically is to be drawn by Turmeric, Dhatura flowers juice, or yellow orpiment on a piece and be worshipped to attain success. The yantra is engraved on copper plate only. Baglamukhi yantra is very effective to ward off the evil effects of souls and Yakshani also to get success in gambling.

This yantra also offers protection for cuts, scars, operations and accidents. Baglamukhi yantra should be written or embossed on copper, bronze or Silver or Gold. It is worn in neck as well as kept in the puja ghar. Its pooja be performed through yellow beads, rosary and yellow dress through Beej Mantra to be recited daily. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Om Hareeng Bagla Mukhi Namha.’

Shree Yantra

Shree Yantra is one of the most auspicious, important and powerful Yantras, which not only gives the maximum benefit, but also proves beneficial for almost everybody. It is the source of attaining all worldly desires and fulfilling all wishes through inner cosmic power and mental strength.

‘Shree Yantra’ - Shree meaning wealth and Yantra - Meaning ‘Instrument’ - The Instrument for Wealth The Shree Yantra brings about material and spiritual wealth. Shree Yantra has that unexplained power to fulfil all our wishes and change our life for the better. Shree Yantra is definitely the answer to all the problems and negativity in our life.

Any Person using Shree (shri) Yantra achieves much greater affluence, peace and harmony. Shree Yantra helps in breaking all the Obstacles in our life. It helps us push indefinitely and easily the limits

of growth - both spiritually and materialistically. There are negative energies around us in greater or smaller magnitude. These negative energy stands in our way of achieving greater success, affluence, Harmony and Peace. Many times we find that life is out of our control. We find ourselves in a position of Extreme stress, lack of peace and harmony, high degree of anxiety, friction in relationship with others, Bad investments, faltering business, stagnation in life and profession, decreasing financial prospects, insecure feeling, repeated failures and sheer bad luck though we involve our best efforts, hard work, intelligence and good intentions.

Shree Yantra Sacred Geometry - help in clearing all the negative energies - the fog that surrounds our life - standing in our way of Peace, Prosperity and Harmony and make everything work for us in orderly manner. Shree Yantra the

Multi Pyramid Geometric Grid is in 2 Dimension or 3 Dimension form. In 2 Dimension Form it is a Symbol of 9 Intertwined Isosceles triangle. It has been experienced Worldwide that Intertwined Triangles. The 6 pointed Star or Double Triangle Jewish sacred Geometry has always been proven to be Good Luck and sacred symbols. Shree Yantra is the symbolic form of all Gods and Goddesses. Shree yantra was possessed by Brahma, the creator of the

Universe and praised by Vishnu the lord of the Earth. Shree yantra is connected deeply with the Ancient Art of Vaastu and has been specifically mentioned in the ‘Vaastu Shastra’. All constructions based on Vaastu must essentially have Shree Yantra in it. The Vedas explain Shree Yantra as a scientific, cosmic and planetary energy zone.

Shree Yantra is the source of supreme energy and energy is nothing but another form of element in the shape of waves and rays. Shree Yantra is highly sensitive and has magnificent magnetic powers. Shree yantra is said to be a divine storehouse of energy which pick up particular cosmic ray wave emitted by the planets and other universal objects and transform them into constructive vibrations. These are then transmitted to the surroundings where the Shree Yantra is placed, thus destroying all destructive forces within the vicinity. Shree Yantra is credited with supreme hidden powers which can be noticed within a short span. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Om Shareeng Hareeng Kaleeng Hareeng Shrimahalakshmiaye Namah’

Kuber Yantra

This yantra is attributed to wealth lord Kuber. This yantra is made in gold, silver or copper, very effective yantra for financial prosperity where all other methods

and yantra do not bear fruits.

The pooja of this yantra is performed on Dussehra, Dhan traydosi, Deepawali days also during yogas of Sun, Saturn and Sun, Jupiter. This yantra is kept in house temple, Cash box, almirah and in offices where financial transactions are made. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Om Hareeng Kubera Namha.’

Gayatri Yantra

Gayatri Devi is Maha Devi and deity of Shri Gayatri yantra. The Yantra contains Panchmukhi or Ashat Mukhi. Gayatri Devi seated on a Lotus. Most auspicious yantra is carved on Gold, silver or copper plate.

After worship (pooja), this yantra is kept in a house, business place. By the candid use of this yantra, one cannot be affected by souls, spirits and is blessed with health, wealth and happiness. In case a house or man is afflicted by souls and spirits, the yantra after pooja be dipped in water, and water be sprinkled in house for a week, all spirits etc., will vanish. The man should take rice and milk and water be taken during the days of pooja. Light ghee lamp during day and till all at night continuously. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Om Bhoorbhuvah Swah Tatsyavitur Vareniyam, Bhargo Devasya Dhi Mahi Dhiya Yonah Prachodyat.’

Dhumavati Yantra

The upasana of Dhumavai Devi is made during the night. The place for upasana is cemetery, where Sadhaka should perform puja with naked body except underwear or it should be a lonely place.

Dhumavati Devi is not commonly known. She has fat body, eyes are fierce, wear dirty clothes, has dry hairs. Due to old age has bend in her spinal cord. A Sadhak is to perform one lac japa on the 14th day of lunar phase during Krishna Prakash (During Nights) in solitude, or in the cremation ground or in the forest by observing fast and remaining silent the whole day and night. Dhumvati yantra is used for all round success and spiritual uplift and be written on Bhooj Patra with Ashat Gand or on silver or gold plate. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Dhung Dhung Dhumavati Tha Tha.

Santangopal Yantra

All your Prayers for progeny would be answered through this Yantra, Childless couples. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Aakarshay Mahadevi Ram mam Priyam Hey tripurDevdeveshi Tubhyam Dasyami Yanchitam.’

Durga Yantra

Durga Yantra is of Shri Durga Ambe Maa. Durga Yantra is carved on gold, silver or copper and is worshipped through Beej mantra particularly during Navratras and on Ashtami tithi yields good results.

Durga Yantra is a powerful yantra for attaining desires, to remove difficulties and to conquer enemies are the special effects of this yantra. Durga Yantra bestows wealth and property and protects the person from all sorts of dangers.

Worship of this yantra as per Adhayaya 4 sloka 17 of Durga Saptashati removes poverty. It also indicates result when used in neck, arm or on body. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Aaeng Hareeng Kaleeng Chamundaye Vichche’

Bhagyodaya Yantra

This Yantra is obtained when luck favours a person. It is seen that many times one is not able to attain to success in life, in business, in job, in studies and in Sadhanas in spite of the best of efforts. The reason could be the bad Karma of past lives. If the fortune favours a person then he can succeed even without making any efforts. This Yantra can make your fortune change for the better, for it has been prepared in Navratris and imbibed with divine energy. Any day place the Yantra early morning between 5 and 6 am in a plate. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Yantra: ‘Om Hreem Bhaagyodayam Hreem Om.’

Kanakdhara Yantra

Are you heavily in debt, is your business failing, are you facing a severe financial crisis? If yes, then this Yantra is the answer to all your problems. Place it on a Wednesday in your worship place and having offered flowers and rice grains, light incense. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Yantra: ‘Om Hreem Sahastravadane Kanakeshwari Sheeghram Avatar Aagachh Om Phat Swaahaa.’

Ganpati Yantra

Ganpati Yantra is a boon to the Sadhak. The divine power of Ganpati resides in Sadhak’s home through this Yantra. Early in the morning, worship the Ganpati Yantra with incense, deepak etc. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Yantra: ‘Gan Ganpataye Namah.’

Mahalakshmi Maha Yantra

Mahalakshmi Yantra is the auspicious yantra for Wealth and comforts in life. Devi Mahalakshmi is seated on blossomed Kamal flower. Mahalakshmi Yantra is placed in cash box, almirah, purse or in temple of your house after worship (pran pratishta). Mahalakshmi Yantra is embossed on copper or gold plate. Mahalakshmi Yantra brings success and wealth through regular puja and mantra chanting.

It is believed that mere ‘Darshan’ (sight) of this unique Mahalakshmi Yantra in the morning blesses the person with Wealth. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Yantra: ‘Aum Shree Mahalakyamya Namah.’

Bisa Yantra

It is said that:

‘Jiske pas ho beesa uska kya kare jagdisha’

Bisa Yantra is of Shri Durga Maa. Durga Yantra is carved on gold, silver or copper and is worshipped through Beej mantra and yields good results. Bisa Yantra is a powerful yantra for attaining desires, to remove difficulties and to conquer enemies are the special effects of this yantra. Bisa Yantra bestows wealth and property and protects the person from all sorts of dangers.

Worship of this yantra removes poverty. Bisa Yantra is most famous yantra in

different forms and is very effective, provided it is prepared and puja is performed with kinds of flowers and put in the smoke of lamp lighted with black agar with rituals and full faith. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Aaeng Hareeng Kaleeng Chamundaye Vichche.’

Mangal Yantra

Shri Mangal yantra/Mars Yantra is worshipped on Tuesday by keeping fast for 21 Tuesday continuously according to rituals. The ladies or gents who are deprived off the marriage even upto 30 to 40 years due to certain obstacles or married life is full of miseries and difficulties, backings, threatened, separation or divorce, should worship Mangal yantra/Mars Yantra toward off above evils.

Also Mangal yantra/Mars Yantra works remarkably in case of abortions, denial of children, one remains in debt and is not capable to repay in spite of honest intentions rather debt increases making the life hell, all these difficulties can be overcome by the worship of Mangal yantra/Mars Yantra.

Shri Mangal Yantra helps the worshiper to overcome the above difficulties and one succeeds in all his efforts to gain desires and led a comfortable life.

Mangal yantra/Mars Yantra is made on copper with Gold polish. When Mars is malefic or one is of rash temperament, Mangal yantra/ Mars yantra is very useful. One overcomes his enemies, protects from effects of poisonous articles. Mangal yantra/ Mars shall be kept on rising moon Tuesday, Mangal yantra/ Mars removes the evil effects of Mars like injury, accident etc.

Those who are suffering from high blood pressure and those whose Mars is placed in first, fourth, seventh and tenth house shall keep this yantra at their homes or with themselves to ward off the evil effects of planet Mars on them. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Om Krung Kreeng Krong sa Bhamaye Namah.’

Subhlabh Yantra

Shubh Labh yantra is a combined Yantra of Lakshmi and Ganesh and is called Maha Yantra. Through Ganesh Yantra one attains Siddhi and through lakshmi one is blesses with wealth.

Shulbh Labh yantra can be placed in puja Ghar, in cash box, Almirah.

It is highly recommended that every home shall install Shubh Labh Yantra for the blessings of Lord Ganesha and Goddess Lakshmi. Shubh Labh yantra would not only open the doors of your destiny but would also bless you with all happiness and prosperity. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Om Shareeng Hareeng Kaleeng Glaeeng gang Ganpataye var varad Sarvjan me Vashmanaya Svaha.’

Surya Yantra

Sun stands for power and authority. When one is deprived of happiness through termination of service, suspension or through opponents or diseases etc., worship of Sun through Surya Namashkar etc. is always advised. Such difficulties are overcome and cure from disease is attained with good health through pooja of Surya yantra. The Surya yantra is carved on gold, silver or copper plate and after pooja is worn in neck, kept on the body or is worshipped in temple of your house. By the use of Surya Yantra enemies are suppressed and eliminated the malefic effects of Sun. When Sun is Malefic in birth Chart of a native or according to the rashi based on his name the planet indicates malefic effects then the Surya Yantra is very useful. Surya Yantra shall be placed on any rising Moon Sunday. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Om Ghrieea Surya Aditya Om.’

Saraswati Yantra

Devi Saraswati is controller of Education, intellect, speech and s through education. One gains all these things including fame by offering worship to this yantra.

This yantra be made on copper plate and worship is offered with white cloths, white lotus flowers and white coloured estables are offered. By constant worship of this yantra one becomes learned, famous and praise from all.

From Vedic times, Goddes Saraswati is regard as the giver of wisdom. She is

also referred as Vak Devi (goddess of speech) and Sakala kaladhishtatri.

Worship of Sarswati Yanta is very simple. The Yantra can be kept in the pooja room cupboard. Pooja should be performed in the early morning after taking bath. Recite the following Beej Mantra regularly as many times as possible for best results:

Beej Mantra: ‘Om Hreem Aiyem Hreem Om Saraswatiye Namah.’

21. The Power the Rudraksha In scientific terminology, Rudraksha is known as Elaeocarpus Ganitrux Roxb which is endowed with religious, medicinal and spiritual significances originated in pre-historic times from tear drop of Lord Shiva and the seed contains secret of entire evolution of cosmos within it. The seed is mystically potent for all human beings in whom the almighty is encoded the deep power behind its existence. Utilisation of Rudraksha power can be seen in all related field of Wealth, Health, Prosperity, Protection, Self-empowerment leading to freedom of suffering since time immemorial as shown in ancient scripture.

History of the Rudraksha

Rudraksha comes from Sanskrit word and literally stands for the ‘eyes of Lord Shiva’ (means rudra=Shiva, aksham=tear of an eye). Lord Shiva is an important deity of Vedic age and is depicted wearing rosary of Rudraksha beads in the icon of different historical era. So it reveals that the merit of Rudraksha are first realized by Shiva himself and handed over to benefit of later generation. This holy Rudraksha beads have been worn by the people for thousands of years to maintain physical and mental health and to gain fearless life on their spiritual path to enlighten and liberation. According to Srimaddevibhagavatam (the oldest holy books), it describe the origin of Rudraksha.

The exact phrase expelled during discussion of Rudraksha between Vishnu and Naruni Rishi is as follows-

Narad Muni: Narayan (God Vishnu), I know the greatness of the Rudraksha beads that you have said but may I know how Rudraksha came to this earth and honoured?

Narayan said: ‘O Child! This is the very question that was asked once by kartikeya, the six faced son of Rudra dwelling in Kailas. What Rudra replied, I say now listen- Rudra Deva spoke: O child Kartikeya, I will dwell briefly on the secrete cause of the greatness of the Rudraksha beads. In days of the year there was a devil called Tripura who could not be conquered by anybody. Brahma, Vishnu and Other Devas request I contemplated the divine Great weapon named Aghora, beautiful, terrible and containing the strength of all the Devas to kill him. It was inconceivable and it was blazing with fire. In the process, for full divine one thousand years I remained awake with eyelids wide open in thinking of Aghora weapon, the destroyer of all obstacles whereby the killing of Tripura might effected and the troubles of the devas be removed. There by my eyes were affected and the drops of tear came out of eyes. O son kartikeya from those drops of tear coming out of my eyes, the great tree of Rudraksha did spring for the welfare of all Devas and mankind. This Rudraksha beads are of TwentyEight varieties. From my Surya Netra (my right eye) symbolizing the sun twelve varieties have come and my left eye representing the moon (the soma netra) sixteen varieties. O intelligent one! Wherever, whoever holds with or without faith and devotion this great Rudraksha will attain Rudrahood and freed from all sins; his religious merit is inexhaustible.’

From then Rudraksha tree grown in Gauda Land, the favourite place of Lord Shiva ranging from the great Himalayan belt to Southeast Asia. Although grown in many country like Nepal, India, Barma, Bhutan, Indonesia, localizes mainly in Nepal. Since then to bless the Shiva devotees, these Rudraksha beads were given to four varnas into Brahmin, Ksatriya, Vaisya and Sudra representing by their colour white, red, yellow, black respectively. All people of any Varnas, men, women, child can wear any colour of rudraksha who is freed from sins and suffering and get bless from all Gods.

22. Importance of the Rudraksha According to the Hindu scripture, Rudraksha beads are the holiest items with mystical powers. These scripture states that Rudraksha is utilized for spiritual and material wellbeing to the wearer as well as for medicinal purposes since the ancient time. Most of the powers of Rudraksha associated with the number of mukhi or faces that the beads have. Yogis and adepts of India and other countries have worn Rudraksha beads for thousands of years to maintain physical and mental health and to gain fearless life on their spiritual path to enlightenment and liberation. According to old scriptures, he who wears Rudraksa round the hands arms and over the head cannot be killed by any living being. He shall roam the world in the form of Rudra. He shall be respected by the Gods and Assures always as well as be honoured like Siva. Even the devotees of Vishnu and other deities shall unhesitatingly wear the Rudraksa for gaining spiritual enlightenment.

The natural Electromagnetic Properties of the Holy Rudraksha Beads have been found to improve concentration, focus and mental stamina. When worn on Malas around the heart area it was found that they reduce and control stress levels, blood pressure and hypertension resulting in the feeling of tranquillity and calmness. Rudraksha Beads were found to be ideal for focused Meditation and other Spiritual Practices.

Research has proven that Rudraksha have powerful Electromagnetic, Paramagnetic and Inductive Properties that vary from the different Mukhis of Rudraksha beads. It creates specific electric impulses that are sent to the brain through the process of reflex skin response stimulating certain brain centres that transfer information in the Neurophysiology, which is the major way of impact of Rudraksha in human body.

Wearing of Rudraksha creates improved and balance activity of neurotransmitters, dopamine and serotonin levels that is evidenced by the

positive transformation in the personality, mindset, outlook, charisma, and the confidence of the wearer. It was proven that wearing of Rudraksha beads controlled heart beat and had a positive effect on the Blood Pressure, Stress, Anxiety, Depression, Palpitation, and lack of concentration etc. Briefly the advantage after wearing Rudraksha beads or malas is described as follows-

Medicinally

Regulation of Blood pressure, Stress control. Anxiety, Depression, lack of concentration. Impotence, sterility, brain disorder Sezophrenia, mood disorder, etc.

Spiritually

Men who wear Rudraksa with or without Mantras, with shame or otherwise get rid of all sins and attain perfect knowledge. Other spiritual gains are-Protection against accidents and premature death. Increases intelligence. Development of dision, detachment and spirit of renunciation. Protection from the negative astrological influences.

Materially

Wealth and Prosperity. Success and power. In addition to general purpose mention above, Rudraksha Beads effect specific areas of health, happiness, enhanced spiritual fulfilment, prosperity, creativity, intuition, material fulfilment, family harmony and fearless life. So rudraksha is believed to improve general health, remove misfortune, and give purity, peace and stability of mind. Another benefit of the Rudraksha is that after wearing them in combinations, one doesn’t

have to worry about the worse effect of nine planets anymore. These rudraksha used to break up (karmic) behaviour patterns, and make one a different better person as much as that one stops making mistakes and misjudgements.

23. Different Types of Rudraksha Rudraksha trees grow in very few places in the world including the Himalayas of India and Nepal, as well as in parts of Indonesia. Many different Hindu scriptures written over many different periods of history describe divine qualities present in each bead. One intriguing aspect of rudraksha lore is that it is worn and worshipped by absolutely everyone regardless of caste, religion, sect, creed, colour, or sex.

Generally speaking, one who worship and wear the rudraksha in the prescribed manner will invoke the energies of Lord Shiva and negative thoughts and emotions will be destroyed. It has no adverse effects and promotes peace of mind and prosperity for the whole family residing in the place of where rudraksha is being worshiped. In various ancient scriptures (i.e. Pa Purana, Shiva Purana, Mantramaharnava, Rudrajabalopanishad) it is proclaimed that if a person meets his death while wearing or close to rudraksha worshiping place he is released from the cycle of life and death and achieves moksha (liberation). Rudrakshas should be kept as a set of 21 beads (from one face to twenty-one face) on the prayer room and worshipping it will bring changes where they will bring health, peace, and prosperity to the whole family. According to various Hindu scripture different Mukhi or faces rudraksha represent a god. Here are the brief details of rudraksha and the representing God.

Different Mukhi (Faces) Rudraksha and their God/Goddess

One Face: Goddess Laxmi-Lord of Wealth Two face: Arthanareshwor (shiva and parvati rupam)- Lord of Union Three Face: Lord MaSaraswoti-Lord of Intelligence, Knowledge. Four Face: Lord Brahma: - Lord of Creation.

Five Face: Lord Rudra: - Lord of Destroyer of evil power. Six Face: Lord Karthikean-Lord of Attraction. Seven Face: Lord Saptarishi (Seven Great Siddha Sadhu)- Lord of Knowledge. Eight Face: Lord Ganesh-Lord of New Generation. Nine Face: Lord Navadurga-Lord of Power Ten Face: Lord Vishnu: - Lord of Development. Eleven Face: Eleven Roopam of Lord Shiva (Akads Rudra)-Lord of the Ring. Twelve Face: Sulpani Roopam (God sun)-Lord of Light. Thirteen Face: Viswadeva (Indra)- Lord of Enjoyment and Happiness. Fourteen Face: Lord Parmatma Shiva Roopam: - Lord of Control. Fifteen Face: Lord Pashupatinath: - Lord of Moksha or Mukthi Sixteen Face: Harishankar Roopam: - Lord of Caring Seventeen Face: Sita-Rama Roopam: - Lord of Help Eighteen Face: Bhairava Roopam: - Lord of Power against Black Magic. Nineteen Face: Narayan Roopam: - Lord of Loving, Caring, Knowledge. Twenty Face: Janardana Roopam: - Lord of Spiritual Knowledge. Twenty One Face: Lord Shiva- Lord of Peace Generation, Lord Of Wealth, Lord Of Health Happiness Lord of Destroyer of Evil and Poorness, Lord of Lord, Lord Of Knowledge, Lord Of Unity and many more. Gaurishankar Rudraksha: Shiva Parvati Roopam: - Lord of Universe. Trijuti Rudraksha: Bramha, Vishnu and Shiva Roopam: - Lord of World.

24. Ways to Worship the Rudraksha Once you choose the Rudraksha to procure and then wash it with fresh water and put in Worshipping place. Rudraksha Puja done with the offering of following items.Punchgavya–Mix of Cow’s dung, urine, milk, ghee and curd.Water mixed with Kusha grass for sprinkling and a spoon. 9 leaves of peepal tree arranged on a plate. Plate for offerings to be placed during Puja. Dhoop, Incense sticks Camphor and lamp Sandal paste. Rice grains mixed with asthagandha. Ghee lamp (one wick) Offerings - Cloth, Flower, Fruit, Betel nut - Paan, Coconut Sit on an Asan facing east. Wash Rudraksha with Punchagavya. Then wash with water. Place Rudraksha in a plate with 9 leaves of Peepal tree. Chant 3 times ‘Om Namah Shivaya ‘And chant the mantra of individual Rudraksha 108 times.

Puja should be done daily if possible.

Energise the Rudraksha

In case you would like to energise the Rudraksha by yourself, choose an auspicious day, Monday. Wash Rudraksha with uncoiled milk and water. Apply sandalwood paste on it. Offer Incense and flowers. Chant ‘Om Namah Shivaya’ 108 times. Chant the specific mantra of the mukhis minimum of 9 times-

Mantras

One Mukhi ‘Om Namah Shivaya’ Two Mukhi ‘Shree Gauri Shankaraya Namah’ Three Mukhi ‘Om trimurti Namah, Om Namah Shivaya’

Four Mukhi ‘Om Brahmhadevaya Namah’. Five Mukhi ‘Om Namah Shivaya’, ‘Om Hreem Namah’ Six Mukhi ‘Swami Kaartikeya Namah’, ‘Om Hum Namah’. Seven Mukhi ‘Om Gurudevaya Namah’. Eight Mukhi ‘Om Ganeshaya gauriputra Namah’ Nine Mukhi ‘Nav Durgayi Namah’ Ten Mukhi ‘Shree Narayanaaye Namah’ Eleven Mukhi ‘Om Shree Rudraya Namah’ Twelve Mukhi ‘Shree Suryay Namah’ ‘Om Krown Kshown Rown Namah’. Thirteen Mukhi ‘Om Hreem Namah’. Fourteen Mukh ‘Om Namah Shivaye’.

25. Frequently Asked Questions and Answers What is Tantra?

The spiritual art of love...of connecting spirit with form. It is experiencing love through the beauty of the earth and all existence. It is about acceptance, rather than denial. It also embraces comion...about truth within unconditional love.

Is Tantra a religion or a movement within religion(s) or is it entirely separate from religion?

Tantra is not a religion. It is a spiritual path. When religion enters, then barriers are drawn. However, some call Tantra a religion, although there is no organized body of thought or practitioners as such. Tantra cannot be encapsulated into a religion or dogma.

What distinguishes Tantra from neo-Tantra?

Historic/cultural Tantra follows many rituals, yantra and mantra. Neo-Tantra is an adaptation by a particular teacher. Few today follow classical/historic/cultural Tantra, which can be read in boring texts. Tantra is essentially a lifestyle...a way to acknowledge our sensual and spiritual selves... To accept all...even the paradox... To open the heart totally.

What is the exact relationship between Tantra and sexuality?

In Tantra, sexuality is total and filled with bliss. However, Tantra is not about sex. Sex practiced or performed in Tantra is what is taught by most teachers of this spiritual lifestyle. Some say that sexual ignition energy is used as a tool to raise the Kundalini, or the participant’s bio energy.

At some point Tantrikas experience a bliss-filled state that can be identified as asexuality. Perhaps because of general sexual suppression by cultures and religions, ancient carvings in Nepal and India depicting unbridled sexual sharing create indelible labels. Some Tantrikas do not engage in sex at all

Is Tantra an attitude, a belief, or a practice?

No belief. It is an attitude and there are practices, in sex, and many other areas of life that can be used as tools. Many of these include contemporary conscious psychotherapeutic methods, as well as Eastern philosophy and techniques, such as pranyama, yantra, mantra, etc., as well as simply applying expanded consciousness to one’s existence.

Are there common elements in its practice, if it has any? If so, how do these relate to any common attitudes or beliefs?

Tantra is a lifestyle of letting-go, feeling an oneness with everything. If we were to relate Tantra to life in general, we would say there is much more lay-back living, more enjoyment of our sensual nature, a sexual freedom which follows a lifestyle of let go as well.

Practicing Tantra is to walk or talk...to visualize others as Divine... to meditate, get and give and receive massages..and to say yes! more often...to seek for the

purest, highest quality of life, yet to accept whatever we have...and to feel our Divine nature...God...Goddess.

Where and when did Tantra start, if it had an origin?

While there are many opinions, there is no real beginning as such. See articles and books, particularly the Hindu Vedas, and the spiritual philosophy of Tilopa and Milaropa. However, it is now known that using sexual-heart energy of the Kundalini for transcendence an connecting with God or Divinity was known by many cultures throughout the world.

Are there certain types of cultures where it arises?

Tantra seems to arise and gain interest when we have gone too far with our material world. More of the lay-back, natural cultures like the Cherokees and Polynesians follow a similar lifestyle. Some pagan traditions also do. Whenever civilization has filled its with fear, Tantra becomes popular. It is something we all experience at one time or another in our lives. Now, in Russia, Tantra has become very popular.

Are there historical or fictional people associated with its origins?

You can see glimpses of Tantra in Krishna’s playfulness with the dakinis. Tilopa, Naropa and Milaropa also were the so-called original messengers of Classical Tantra.

Is there an objective or ideal focus of a Tantrica? If so, what is it?

Not really. Maybe enjoying God’s existence at every moment and allowing enlightenment to occur in the process. Becoming aware...awake. Follow a form of mantra or yantra meditation, eat a proper vegetarian diet, be gentle and find love within you at each moment. The lifestyle itself is the gift and path.

How does this relate to other Eastern or Western philosophies?

Most philosophies and religions have a dogmatic point-of-view of existence. Eastern and Western philosophies are tied up in dogma. Tantra is about dropping dogma, and simply being in bliss. This is difficult to talk about since all talk is the beginning of a philosophy. Philo from the Greek language means ‘life’ and ‘sophy’ from sophic represents study. In Tantra life in its totality is beyond study... It is experience

Can Tantra be found in Hinduism, Buddhism, and Taoism? If so in what forms and characters?

Yes. Read the various texts. Some say Tantra predates all of them.

Why do people get excited and mention sex when they hear the word Tantra?

Because sex sells, and most Tantra teachers accent this portion of the Tantric lifestyle in their courses, workshops and seminars.

What inhibits Tantra, what stimulates it, and what kinds of people are more likely to practice it?

Fear and a closed mind inhibit living the Tantric life, while dance, other movement, meditation and pranyama stimulate it. People who are adventurous and open are more likely to connect to a Tantric lifestyle.

Does the size of Yantra make any difference?

Yes. The bigger the Yantra the better the result with the correct placement.

Why are there are so many Yantras, when nature is just basic and uniform energy?

Just like each sound has different frequencies, every fire has different heat, every fruit has a different taste and every human has different features, and similarly rain water gives life to one plant and ruin or kills smaller plants. So, nature is not there only for us but for every element. It’s up to us to find out, to the best of our abilities, how to utilize its resources. To our good fortune, that is available and preserved in Vedic Science.

What is Kali Yantra?

Kali Yantra will help you to overcome your competitors.

What is the Ganesh yantra?

Ganesh Yantra will help you to overcome obstacles. Ganesh will also help to create prosperity.

What does the Laxmi or Lakshmi Yantra do?

The Laxmi (Lakshmi) Yantra brings eternal prosperity.

How can the Kuber Yantra help me?

If you have a business, then the Kuber Yantra is very ideal to set up in the corporate executive’s office or in the safe room.

I see the Shri Yantra everywhere. What is the difference between the Shri Yantra and the Meru Yantra?

Both are the same yantra. Both Shri and Meru Yantras come in different forms of conductivity. The Shri is a concentrated form of the Meru Yantra.

What is tantra yoga?

Tantra yoga is a general name for a confluence of mystical and religious systems developed in India over the past several centuries in reflection of certain traditional texts, called ‘Tantras,’ often attributed to divinities or mythological beings.

Tantric systems maintain a variety of cosmological presuppositions, sometimes biological in metaphor (e.g. disks or wheels—chakras—of energy or ‘prana’ that may be found throughout the body and in particular along the spine), sometimes religious in character (e.g. the disciplines which attempt to influence the deities Siva and/or Sakti, thought to be resident to the human body).

What is meant by ‘neo-tantra’?

‘Neo-tantra’ is a term coined recently to distinguish between traditional Asian tantra yoga and modern syncretism techniques for spiritual sexuality being taught in ‘workshops’ and through periodicals and books in Europe and the Americas. Neo-tantra typically makes use of the traditional tantra yoga asanas (positions), breath control, and meditation, but it is taught outside the framework of Hindu culture and religion.

How does the ‘Gayatri Mantra’ as a Vedmantra differ from other ‘Laukik mantras’?

Gayatri Mantra is the primordial Mantra self-manifested by the projection of the will (sankalp) of Omnipotent Divine to bring into existence the present cycle of creation (Varah Kalpa). According to Hindu mythology there are infinite cosmic cycles of expansion and contraction known as Shrishti and Pralaya. At the time of Mahapralaya or Doom’s Day, all matter and energy present in the cosmos gets contracted into elementary ‘Akash’ and ‘Pran’. In the succeeding cycle, these expand to constitute the multitude of energies and forces which operate on the

elemental Akash to produce animate and inanimate objects of the ‘Creation’.

Vedas, in which Gayatri Mantra is mentioned several times (Rigveda 3.62.10, Yajurveda 3.35.22.9, 36.3, Samveda 462) are considered divine revelation (Apaurusheya). The Laukik Mantras are, on the other hand, composition of rishis–i.e. they are man-made (Paurusheya). Hence the supremacy of Gayatri Mantra.

Is it permissible to chant other Mantras or worship other deities along with Gayatri?

Central theme of any form of worship is meditation. The exclusive objective of Jap and meditation in Upasana is to establish an intimate emotional bond between the devotee and God. Spirituality in India permits a free choice amongst a multitude of symbols (as deities) for meditating on attributes of the Creator. Once a particular deity is chosen as one’s Ishtadeo (Exclusive representative deity for worship), it is considered mandatory to follow the rituals and Mantras of Upasana pertaining to the Ishtadeo only and pursue Upasana - Sadhana Aradhna strictly according to the procedure laid down by the Guru. During Sadhana, the Ishtadeo is treated like a living person, as one’s most intimate relative, as father - mother - brother - helper - master - friend, all rolled into one (Twameva Mata-cha, Pita Twameva....). Only after cultivating such an intimate relationship with God, can one expect His/Her grace.

Because of ignorance, many devotees decorate their place of worship with assorted forms, (photographs etc.) of deities, chant many Mantras and say prayers to please them. Disregarding the Oneness of God (Brahma), they try to establish some relationship with many deities in expectation of multifarious benefits from each of them. In the field of spirituality such a practice becomes counterproductive. The deities represent streams of that ‘One fountainhead’ of God. Interaction with some particular attributes of God (deity) may be necessary for a particular purpose, but for an all-round spiritual progress one should choose

Gayatri as Ishtadeo. (Ref. Upasana Ke Do Charan Jap or Dhyan).

What is a Beej Mantra? How is it applied?

All religions of the world make use of a part of their scriptures as a representative Beej Mantra. Thus Mohammedans have their Kalma the Christians Baptism, and the Jains Namonkar Mantra. The Gayatri Mantra is the Beej Mantra for the Hindus.

An abbreviation of a Ved Mantra is also known as it’s Beej Mantra. Literally the word ‘Beej’ Means ‘Seed’. In the seed are inherent all the characteristics of the tree. The DNA of a person is also akin to the seed of a plant, since it contains all genetic characteristics of a living organism. Beej Mantras, like the microchips in the computer, are small but extraordinarily effective for invocation of specific streams of divine powers for particular objectives. The application of Beej Mantras, however, belongs to Tantrik System and these can only be made use of under the guidance of an expert.

In Gayatri Mantra as a whole, there are Beej Mantras Bhur, Bhuwaha and Swaha, corresponding to each of its three segments. Besides, each of its 24 letters has a beej Mantra of its own. The Beej Mantra in Gayatri is applied after the ‘Vyahriti’ (Bhur Bhuwaha Swaha) prefixing ‘Tatsaviturvarniyam...’ It is also used as a suffix (samput) after ‘Prachodayat.

What is Rudraksha?

Rudraksha is one of the rarest holy beads representing of lord Shiva.

Why Rudraksha important?

Life of human is full of burden. Since after birth to till death man is attached to some form of religion to get relief from their burden. So Rudraksha is one of the holiest bead that links the man directly to god (Lord Shiva). To change man by spiritually and physically Rudraksha plays an important role through major impaction on central nervous system of human to its physiology.

Where Rudraksha available?

Major part of Rudraksha is available in and around Nepal. Rudraksha tree requires a special climatic condition for its good production. So it is available only in Nepal but rarest things may occur in every subject so that some of the trees can also be grown in other parts of world but in very few numbers.

What Rudraksha have special?

Rudraksha have natural hole in it. The face or mukhi in the outer surface representing the seeds inside the beads. Each bead has the capacity to give as many as tree according to face or mukhi on its outer surface.

Who can wear Rudraksha?

Rudraksha can be worn by any people of any religion. Those who wear rudraksha with 100% faith on it will be maximally profitable in all respects.

Is it true that rudraksha are also amiable in fake?

Yes, you can get fake rudraksha, if you are not aware of this. So to distinguish fake rudraksha, if you follow the following guidelines, you will not face problems. You should not bargain for the level price of the distributors. You should buy rudraksha directly from the place of origin of Rudraksha. If you have common idea of the fake rudraksha by looking the photograph of them. After getting it if doubt arise you should look the beads by high power lens all of its corners one by one, you can get defects in some parts in fake rudraksha. After getting it if doubt of fake arise you should put the beads in 100% concentrated nitric oxide. The fake rudraksha which have the glued part either in faces or ts will be damaged.

Does Rudraksha cause harmful effect on using or wearing it?

Rudraksha itself represent as Lord Shiva and also having many herbal remedies within it because it is mostly grown in Himalayan region. There are some interesting verses about rudraksha:’ a man who wears Rudraksha without mantra attains formidable hell till the time span of 14 Indras ‘according to Vedas but ‘a properly worn rudraksha rosary renders all sides and the benefit without proper ritual causes harm’. In reality the Puranas specifically state that Rudraksha do not harm under any circumstance and Contemporary scientific studies have found that Rudraksha do not harm. From the recent studies by various scientists The Traditional usage of Rudraksha powders in Ayurvedic pastes for external use and powders for internal use also show they are not a poison. The active chemical agents in Rudraksha named as Eleaocarpines have been approved by the Medical Establishment and are used in a Paediatric Formula at the present time for infants in various diseases. It has found that The Holy Rudraksha will never harm and never give negative influences because this is not their nature and this is not what Lord Siva intended for them to do, when he shed his Tears for the benefit of Mankind

How do we recognize or identify head and tail part of a Rudraksha beads?

To do this without physically showing take any Mukhi bead and place the flattest end on a smooth table surface so it stands squarely by itself without any tilting from one side or the other. The end sitting on the table surface will be the tail (Female) part of Rudraksha. Normally the mouth (Male) part of the Rudraksha can be a bit pointed or elongated so it will not stand squarely on its mouth part and it will lean to one side or the other.

How much time it will take to see the effect of rudraksha after wearing?

After the first 40 days of wearing a person can feel the vibration of energy surrounding them which exerts its beneficial effect slowly afterwards.

What are other materials (holy items) that can be used for combination with rudraksha?

Rudraksha should be wear alone and if people want to add more benefit of other holy items then the combination that is used along with Rudraksha are spatika (crystal stone), coral, sandalwood beads, Tulsa beads; pearls (Moti) are the only holy items that puranas said that can be used along with rudraksha. According to Puranas Sphatik is very special combination with rudraksha and is said to be the dwelling place of the Devi and all the Shining Ones.

Does it true that rudraksha shouldn’t wear before chanting the mantra and what are the mantra that are used to chant?

Yes it is really true that Rudraksha before wearing; everyone should chant mantra for respecting it and getting maximum benefit from it. ‘A man who wears Rudraksha without mantra attains formidable hell till the time span of 14 Indras’ according to Vedas, but a properly worn Rudraksha after chanting mantra renders all siddhis and the benefit. Regarding the mantra, there is a Deity associated with each mukhi and there are many mantras that can be used with the Rudraksha. But ‘Om Namah Shivaya’ can be used with all faces or mukhi of Rudraksha as this is the Maha Mantra of Lord Shiva and the Rudraksha come to us through Lord Shiva’s Grace. This is a very powerful mantra to gain Spiritual awakening and Liberation and will assist the Rudrakshas in helping you move swiftly and powerfully on your spiritual journey.

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