DIALOGUES ON JAPA

Q. What is Japa?

A. Repeated recitation of a word or words, Mantra or name of God in particular is called Japa. It has to be remembered that only mechanical repetitions of mantra or name is not Japa. In Yoga Sutra (Aphorisms on Yoga) of Patanjali it is said “Tatjjapam tadartha bhāvanam” [Tat= that (Mantra); japam= Japa; tat=that (Mantra); artha=meaning; bhāvanam= contemplation] i.e. Japa should be done along with contemplation on the meaning of the words/mantra/name. In Kulārnav Tantra (one of the core books on Tantra) it is said that the letter Ja means Janmāntara sahareshu krita pāpa pranāshanāt (for the destruction of sins committed in thousands of births) and Pa means parādeva prakāshāćća (for the manifestation of the ultimate Godhead). Japa is practiced to reach spiritual goal.

Q. Is Japa specific for any particular school of Indian spirituality?

A. No. Almost all the schools of religious practice in Sanātan Dharma (eternal Dharma; here religion and Dharma are not equated by the author, this will be discussed in some other context) advocate Japa as a tool of spiritual practice and use it.

Q. Do other religions adopt Japa as a tool of practice?

A. In Christianity and Sufism constant remembrance of God plays major role in spiritual practice. Japa is another name of constant remembrance. In Shikhism and Tāntric Buddhism Japa is also adopted as a spiritual tool.

Q. Are there any references to Japa in the Vedas?

A. As such though there are scanty references to Japa in the Vedas, practice of Japa in Vedic rituals is not uncommon. In Vedic way of Yajna (sacrificial rites in fire) oblations are offered to the fire by repeated utterance of Mantras. This in a way can also be called Japa.

Q. What is the difference between Japa and Yajna?

A. A simple definition of Yajna is to offer something to God forsaking the propriety on the object offered. Yajna is a spiritual rite whereas Japa is a spiritual practice.

Q. In chapter 10, Shloka 25, of the Gita lord Krishna said, “Yajnānām japayajnasmi” i.e. of the Yajnas I am Japa Yajna. If by definition Japa differs from Yajna, how can you explain the above quotation?

A. A good question indeed. In Yajna oblations are offered to the sacrificial fire in the name of God reciting a Mantra with the words swāhā and na mama at the end. For example, when an oblation is offered to God Indra the Mantra goes like “Om Indrāya swāhā, idam Indrāya na mama” which means – “I offer (the oblation) to Indra, this belongs to Indra not mine (na=not; mama=mine). The aims of all Yajnas are to please the god. The same is with Japa also. Mantras play a most important role in Yajna as well as in Japa. Yajnas are elaborate and rituals intensive. Even any inadvertent lapses in performing the rites will make a Yajna futile whereas in Japa as such no strict rites and rituals are required for its effectiveness. There are strict scriptural ordains regarding eligibility to perform a Yajna whereas Japa has universal eligibility.

In the Gitā the above saying of Lord Krishna is to glorify simple Japa practice over complicated Yajna rituals, having no differences as far as ultimate results of both are concerned.

Q. People call Japa as Japayoga. Is Japa a Yoga? If yes, how can one equate Japa with Yoga?

A. Before answering the question let us first try to define the term Yoga. The root verb Yuj from which the word Yoga is derived have several meanings: - (1) Yuj = samādhi(ultimate dissolution of mind in the supreme consciousness), (2) Yuj=yujir{to add or connect (one with the ultimate reality)}, (3) Yuj= sanyam [ to restrain (the mind from the various objectivities of the world)]. According to Patanjali the author of Yoga Sutra (aphorisms on Yoga) “Yogasćittavrittinirodhah” (ćittavritti=thought contrast; nirodhah=confinement) i.e. Yoga is the ultimate cessation of thought contrast. The result of Japa goes well with all the meanings of Yoga. Naturally, Japa can well be defined as Yoga. Japa is a tool to be in union with the Godhead. Japa helps in restraining mental diversions and attaining the state of uni-focal awareness.

Q. What is the difference between Nāma-Japa and Mantra-Japa?

A. Repetition of a name of God is Nāma-Japa and repetition of a Mantra related to God is Mantra-Japa. There are no restrictions regarding eligibility of Nāma-Japa but according to scriptural ordain a person initiated to a Mantra by his Guru is only eligible for Mantra-Japa.

Q. Which of these two is more efficacious?

A. No spiritual practice is futile if performed properly and sincerely. Success of spiritual endeavor depends on the aspirant, not on the paths. Ma used to say “Ămi jāni nāmei sab hoi” i.e. “I know that all spiritual aspirations can be fulfilled only by chanting the name of God.” Both Nāma-Japa and Mantra-Japa are equally important and efficacious spiritual practice. All the great saints like Ćaitanya Mahāprabhu of Bengal, Eknāth, Tukārām and Rāmdās of Maharastra and Kabir were all praise for Nāma-Japa. Amongst the contemporary saints of Bengal, Sri Rāmakrishna, Rāmthakur, Mahāprabhu Jagatbandhu, Sitārāmdās Omkārnāth and Ma Anandamayee always advocated Nāma-japa as a simple and effective spiritual practice. A scriptural Shloka (Sanskrit couplet) goes like that: -

Harernāma harernāma harernāmaiva kevalam

Kalou nāstaiva nāstaiva nāstaiva gatiranyathā.

In Kaliyuga (The Iron Age) there is no other ways but only the name of Hari (the Lord) which can give salvation.

Q. What is the difference between Nāma-Japa and Nāma-kirtan?

A. In both the cases the name of God is repeated. Nāma-Kirtan is repeatedly singing the name of God whereas Nāma-Japa is repeated recitation of the name of God vocally or mentally. In the Iron Age (Kaliyuga) according to the scripture Kirtan has special importance. It has been a common saying among the Vaishnavite-schools of spirituality that “Kalou Keshava kirtanāt” (Kalou=in Kaliyuga, Keshava=name of Lord Keahava, Kirtanāt=from singing) i.e. In Kaliyuga salvation comes from singing the name of Keshava the Lord. Among the followers of Ma Anandamayee a special Nāma-Kirtan called as Nāma-Yajna is very popular. The names of God “Hare Krishna Hare Krishna Krishna Krishna Hare Hare/ Hare Rama Hare Rama Rama rama Hare Hare” are sang uninterruptedly by batches of singers from sunset to sunset. During her lifetime Ma used to participate physically in singing the names of the Lord which was most inspiring to the devotees. The Vaishnavites very often speak of Navadhā Bhakti (Navadhā=nine folds, bhakti=devotion) i.e. nine folds practices of devotion of which Kirtan comes as the second. (1.Shravanam=hearing, 2.Kirtanam=singing, 3.Smaranam=remembering, 4.Padasevanam=prostration or bowing at the feet, 5.Arćanam=worship, 6.Vandanam=prayer, 7.Dāsyam=to become like a servant, 8.Sakhyam=to become like a friend, 9.Ătmanivedanam=surrendering the self.)

Q. How can Nāma-Japa lead one to his spiritual goal?

A. The ultimate spiritual goal of an aspirant is to be one with his beloved Godhead. In the worldly ways one finds pleasure in constant remembrance of one’s beloved even in physical absentia. The name is the first instrument of remembrance. Along with name comes the form or image in the mind and then come the qualities sequentially. With time and repeated remembrance one enjoys mentally the company of the beloved. This is true in case of God’s remembrance also but with a difference. By definition God is the incarnation of all positive and appreciable beauties and goodness whereas in case of human beings there are negative aspects also. These may at times have negative influences in the relation of love. A name is generally used for a person or an object for the purpose of particularization. But a name of God besides particularization is significant for its divine aspects. A blind man with a name Padmaloćan (Padma=lotus; loćan=eye) can well be identified but when this name applies to God, besides particularization, it also means the God having beautiful eyes comparable to a lotus. It can be said that a name of God always accompanies the underlying meaning of the word. There is possibility of improper use of a Proper Noun for a person or thing as far as the underlying meaning of the word is concerned but in case of a name of God a Proper Noun has its proper application and meaning. Ma used to say, “Nām o nāmi abhed” (Nām= name; o=and; nāmi=the named; abhed=indistinguishable/same) i.e. a name and the named are indistinguishable. In Kankālmālini Tantra it is said “Kalikāle varārohe japamātram prashasyate”i.e. O’ beautiful one, in the Iron Age only Japa is superior (to all other spiritual practices).Meru Tantra says, “Japa eva Kalou shreyan” i.e. In the Iron Age only Japa is preferable. Gandharva Tantra quotes, “Kevalam japamātrena siddhayah siddhikānskinām” (Kevalam=only; japamātrena=only by doing Japa; siddhayah=attainment of perfections; Siddhikānskinām= those who aspire for spiritual perfections).

Q. God is called in so many names. What are the criteria in selecting name of God for Nāma-Japa?

A. Different names of God signify His different forms, aspects and attributes. It is for the aspirant to select the name he is inclined to or interested in. It reminds me of the few occasions when devotees asked Ma to select a name of God for Nāma-Japa. Ma in turn would ask the devotee which name and form of God he loves most and accordingly he was being given the name for Japa.

Q. How many types of Japa are there?

A. Japa is classified into so many categories of which (1) Bāhya (external) and (2) Abhyantar (internal) are the main two. Bāhya Japa is also called Vaikhari Japa. This is the initial stage of Japa practice. Abhyantar Japa is subtle and superior to Bāhya Japa.

Some schools classified Japa as (1) Vyakta (manifested), (2) Avyakta (unmanifested) and (3) Sukshma (subtle). Vyakta Japa is called as Vāćik or Vaikhari (uttered vocally/with sound), Avyakta as Upāngsu (uttered with inaudible voice) and Mānas (mental).

Vaikhari Japa

The word Vaikhari has been explained in different ways by various authors. According to Padmapādāćārya (one of the main four disciples of Shankarāćārya, the exponent of non-dualistic monism) Vi means specially and Khar means harshness or hardness and that is why vocally uttered words are called Vaikhari. Bhāskarroy in his Soubhāgyabhāskar commentary on Lalitā Sahasranām (thousand names of Goddess Lalitā Mahā Tripurāsundari) opined that because words are uttered vocally with the help a Prānvāyu (vital air of respirations) called Khar it is named as Vaikhari. In Soubhāgyasudhoday, another commentary on Lalitā Sahasranām it is said that Vai (certainly), Kha (ear channel) and Ra/ Rāti (traverses/ goes) make the word Vaikhari which means that sound of word is heard because it certainly goes through the ear channel. Repeated utterance of the name of God or Mantra so that others can hear also is called Vaikhari Japa.

Upāngshu Japa

Being mentally engrossed in thinking of God and with little movements of tongue and lips repeated utterance of a name or Mantra inaudible to others is called Upāngshu Japa. According to Vrihat Tantrasār (a core book on Tantra) Upāngshu Japa may only be audible to the person doing it.

Mānas Japa

Repeated mental recitation of a name or Mantra along with contemplation on the meaning inherent in it is called Mānas Japa. In Mānas Japa there is complete absence of any physical organic movements and audible sound. In this Japa there is total union of the mind, Mantra and the Godhead representing the Mantra.

Japa is also classified as (!) Nitya (daily or routine), (2)Naimittik ( special occasion or purpose) and (3) Kāmya (with worldly desires).

Nitya Japa

An aspirant is supposed to perform routine Japa practice daily. It is ordained in the scripture that after proper initiation from Guru it is obligatory to do Sandhyā Upāsanā three times a day along with Japa of the Mantra of initiation. Sandhyā is derived from the word Sandhi which means time-junction and Upāsanā (Upā= near; āsan=seat; i.e. to sit near God or to be in company of God) is the other name of prayer or worship. The junctions between night and day (dawns), between forenoon and afternoon (midday) and between day and night (dusk) are prescribed for Sandhyā Upāsanā. In some cases midnight (Mahānishā) Sandhyā is also prescribed.

Naimittik Japa

Besides routine practice Japa performed in special occasions, auspicious times and days (such as during Solar and Lunar eclipses, full-Moon, new-Moon, the Sun’s passage to the next sign at the equinoxes etc.) are called Naimittik Japa.

Kāmya Japa

Kāmya is derived from the word Kām (lust/desire/expectation). In addition to routine ones Japa performed with a resolve for attainment of worldly expectations is called Kāmya Japa.

Q. What is Ajapā Japa?

A. The definition of Ajapā japa is quite different from that of usual Japa. Before going into scriptural technicalities let us consider the simple phenomenon of propagation of sound in terms of science of Physics. Sound propagates in wave patterns following the Simple Harmonic Motion with air as the medium. The waves created in the air reach the eardrum which in turn sends signals to the audio centers in the brain and sounds are perceived. It can be said that any displacement of air carries sound waves. During inhalation and exhalation there are displacements of air. The movements of air during inhalation and exhalation carry the sound Ham and Sah respectively. The Mantra Hamsah is being repeated automatically along with each respiration. This is called Ajapā Japa. It is an effortless and involuntary continuous process for the lifetime of a person. A Jiva (sentient being) recites Hamsah Mantra 21600 times a day (15 respiration/minute X 60 minutes X 24 hours/day = 21600). Ajapā is of two types Vyakta i.e. manifested and Gupta i.e. unmanifested/hidden. Vyakta again manifests in two forms as Sound and Light. Gupta Ajapā is the reverse of Hamsah i.e. Saha or the union of Shiva and Shakti (Shiva’s energy). In the scriptures on Swaroday (science of Swar= respiration/ vital energy of life processes) it is said, “Hangkārang Shivarupena Sakārah Shaktiruććyate” (Hangkārang=sound Ham; Shivarupena= form of Shiva; Sakārah=sound Sah; Shakti=energy; uććyate=being said). In Surendra Samhitā it is said that “Hnagsātmikāng Bhagavati Jivo Japati Sarvadā.” ( Hangsātmikang=Hangsah as the self; Bhagavati=the female presiding deity; Jiva=sentient being; Japati= is reciting; Sarvadā=all the time) i.e. Jiva always is reciting the Mantra Hangsah which is the supreme Goddess herself. Others equate it with Kundalini the creative power of Shiva that lies coiled up in three and a half fold in the lowest plexus called Mulādhāra-Ćhakra at the base of Vertebral Column.

In general, an aspirant is not aware of such a continuous process that is going on within. As the mind is not directly or consciously linked with such a process it can not be activated, and the fruit remains unobtainable. An aspirant can get the knowledge and the ways to do it only from an able teacher or Guru. Bookish knowledge about this is of no use practically.

Q. What are the fundamental differences between Japa and Dhyana?

A. In the words of Ma, “Jap karte kartei dhyana hoi” i.e. the state of dhyana occurs automatically during japa practice. In other words it can be said that Japa is the practice and the result is Dhyana.

Q. What is a Mantra?

A. Before going directly into the definition of Mantra let us consider a few preliminaries about the word. According to Indian spiritual beliefs The Veda is divided in four parts as Rik, Sām, Yaju and Atharva by the great seer and saint Vyāsadeva and taught these to his four main disciples. He taught Rigved to Pail, Yajurved to Vaishampāyan, Sāmved to Jaimini and Atharvaved to Sumanta. Each Veda again is divided into two sections Mantra and Brahman. “Mantra brāhmanayor vedanāmadheyam.” i.e. Mantra and Brāhman together is called The Veda. Samhitā is the other name of the Mantra part. Sam means together and Hit means placed or compiled. The part which deals with the undisclosed meanings and applications of Samhitā or Mantra is called Brāhman.

A simple definition of Mantra is the sacred word or formula to be chanted as spiritual practice.

Yāska the author of Nirukta (Special Vedic etymology) defined Mantra as “Mantra mananāt”i.e. with which contemplation can be done is called Mantra. This is the oldest available definition of Mantra.

The word Mantra is the combination of two parts Man and Tra. Man is derived from the root verb man means to ponder over, to ruminate mentally and Tra from the root verb trai means to protect or to liberate. “Mananāt trāyate” (mananāt= on pondering over, trāyate=to liberate) that which liberates on pondering over or on ruminating mentally is called Mantra. Gāyatri Tantra in its detail definition said, “By contemplation of which a human being protects himself from sins, enjoys heavenly pleasures, gets liberated and achieves the four chief objects of human pursuit viz. virtue or piety, wealth or riches, sensual enjoyments and final beatitude is called Mantra.

Mantra is the sacred word or formula by which the nature of the Supreme reality is reflected on as identical with the self. It is called Mantra because it induces manana or reflection on the Supreme self and because it provides trāna or protection from the whirling of transmigratory life.

Section II, Sutra1of Shiva Sutra (Aphorisms on Kāshmir Shaivism) the core book on non-dualistic Shiva philosophy of Kashmir is “Ćittam mantrah.” Here citta means that which ponders over the highest Reality. In other words, it is the consciousness that ponders over mantras which constitute the essential characteristic of the perfect I-consciousness. Ćitta is equated with Mantra. In Vāmakeshwar Tantra it is said, “The intelligence principle is evolved out of non-manifested sound-form of the Ultimate Reality or Sabda-Brahma. Mana (mind), Buddhi (intelligence), Ćitta (consciousness) and Ahangkār (I-ness) are evolved from that principle” Naturally Jiva-intelligence also is Mantra. Ksemarāja the great commentator on Kāshmir Shaivism in his Vimarsini commentary on Shiva Sutra wrote, “The mind of the Sādhaka (Aspirant) focused on intensive alertness of the Godhead implied in a Mantra identifies with that Godhead and consequently becomes Mantra itself.( At that point of time) The state of mind itself which is Mantra, not the mere conglomeration of various letters of the alphabet.” In Srikānthi-Samhita, it has been said, “Prithangmantra prithangmantri na siddhayati kadāćana” i.e. if the practiser is different from the Mantra, then this Mantra will never give results. Spanda Kārikā (one of the core books on Kāshmir Shaivism) says, “Sādhakena ćittena tenaiva Shivadharmina” i.e. the mind of the practiser along with the mantra has characteristics of Shiva.

From the above discussions it can be said that Mantra is consciousness itself. Sounds or words are the body of Mantra.

Q. If sound and word are inert objects then how can Mantra be conscious?

A. A bodied sentient being is conscious, even when the body is inert. Likewise Mantra is not inert in spite of its body (sound or word) being inert.

Q. It seems that consciousness is the other name of Mantra and Jiva is a conscious being. Should we take a Jiva as representation of all Mantras’?

A. All the mantras have their origin as the Kundalini (the latent serpent-power/consciousness/ supreme reality) in the body of a sentient being. If Jiva is Shiva in principle and Mantra is Shivadharmina (Characteristics of Shiva) so it can well be inferred that all the Mantras have their existence in dormancy in the body of a Jiva. With an appropriate way of spiritual practice the meaning of Mantra shines in the mind of the practiser. It has to be remembered that here non-individualistic all pervading consciousness is taken into consideration.

Q. What is the relation between a deity and Mantra?

A. In Shaktisangam Tantra it is said, “Mantrarupo bhaveddeva”(rupa = form, mantrarupo means form of mantra bhavet=becomes; deva=deity) deity becomes the form of Mantra. Gandharva Tantra said, “sarveshāmeva devānām mantramādyam sharirakam” (sarveshām=of all, eva=verily, devānām=deities, ādyam=primarily, sharirakam=body) verily Mantra is the primary body or form of all deities. A deity is represented by three bodies, gross, subtle and subtlest or causal.

Gross body is of name and form (nāma and rupa=image/statue) called Vigraha. Subtle body is the symbolic or geometrical representation of the deity called Yantra. And the subtlest or the causal body is represented by word or sound called Mantra. The relation between Mantra and deity is the same as between expression and expressed.

Q. Why a Mantra is called Shabda-Brahma?

A. Shabda-Brahma means the Qualified Ultimate Reality in the form of sound. Now let us consider the origin of sound.

The Ultimate Reality or the Eternal Shiva (sanātan Shiva) has two forms: - non-qualified and qualified. The former is independent of Nature ( Prakriti ) or Shakti (energy) whereas the later is coupled with Shakti eager to be manifested as creation. It has to be remembered that, in fact, at no point in time is Shiva without Shakti. But at times as Shakti remains one with Shiva with no signs of expression it seems that Shiva is without Shakti. The Qualified Shiva always has Self-awareness or independent divine Will which is a subtle activity or spiritual dynamism. This dynamism is yet to have any expression like physical, psychological or Prānic (vital force of life) activities.

During Mahāpralaya (Cosmic night or dissolution of creation) this divine Will remains concealed within the great Lord himself like the memories of a person in deep sleep. He was the Sat- principle (Existence) only. The Veda said, “Ătmā vā idameka evāgra āsit. Nānyat kinćan mishat. Sa ikshata lokānnu srijā iti” [Aitareya Upanishad 1.1.] that means (Ătmā eva=only Ătmā (the ultimate reality), evāgra=in the beginning (of creation),idam= the creation, eka=one, āsit=existed) in the beginning of creation the Ultimate reality alone existed. (Nā=no, anyat=others, kinćan=some, mishat= activity like blinking of eyes) i.e. no other things like blinking of eyes were there. That means the total absence of creation. (SA=He, ikshata= saw/ considered/introspect/willed, lokān nu=divisions of the universe according to the fruits of actions of sentient beings, srijai= I shall create.) He willed to create the divisions of the universe according to the fruits of actions of sentient beings. The desire for vision, again of the world lost or dissolved during cosmic night, is associated with a sense of void which is Māyā, of which the Lord himself is the controller. The vision of void is accompanied by an indistinct sound called parā-nāda which fills the void. Nāda is of nature of light. The first self-expression of the supreme Will is the origination of void and the indistinct sound and diffused light filling this void. Next there is concentration of this light and sound into a focus called parā-Bindu. Here the power of action starts unfolding itself distinctly. Para-Bindu now breaks into three parts as bindu, bija and nāda or the great-sound. Here we have two sets of nada and Bindu. The first one being causal and the second is the manifestation. The nāda which comes into being at the split of parā-Bindu is known as Sabda-brahma. All the sounds have their origin in that nada or Sabda-brahma. Naturally a Mantra can be called as Sabda-brahma.

Q. If all sounds originate from Nāda then why are all sounds not treated as a Mantra?

A. Sound is of two forms, with meaning and without meaning. The former is represented by alphabets. Mantra is a conglomeration of alphabets or word/words with meanings, which are to be pondered over.

Q. A Mantra is the body of a deity and the sound or word/words represented by letters of alphabets are the body of a Mantra. Unless these are divine a Mantra will loose its divinity. How can one put divinity in the letters of the alphabet?

A. One need not put any extra divinity into the letters of the alphabet (Varna) because these are divine by themselves. It is said in Tantrasadbhāva (a Tantra scripture) that all Mantras are composed of letters of the alphabet and all letters of the alphabet are the representations of Shakti (energy) called Mātrikā. As this Mātrikā remains dormant as one with Shiva before manifestations of creation, it also has the Shiva principle. At the onset of creation it pervades the entire space. In Sanskrit fifty alphabet letters uttered or written are the gross representations of this all pervading energy. Mātrikā means one who produces. The energy, which is the causative factor of all gross and subtle creations, is Mātrikā. Letters are of two classes, Swaravarna (16 vowels) and Byanjanvarna (36 consonants). The former represents Shiva-Shakti couple. (According to Varnoddhār Tantra, (a Tantra treaty on letters of alphabets) a consonant always needs a vowel to be expressed as Dhwani (sound) and also represents Shiva-Shakti couple. It is interesting to note that the letters are classified in terms of gender.

Q. What is the relation between sound (Dhwani) and letter (Varna)?

A. There is a very close relationship between the two. A Dhwani is a sound without a letter. A Letter can not be represented without sound. To put a meaning to the sound letter is a necessity. Sounds when produced are expressed in different notes and scales independently. It is to be noted that each letter has its presiding deity.

Q. Words are composed of letters. If each letter has a separate deity then a word is supposed to represent more than one deity and likewise a Mantra comprising of one or more words should also represent more than one deity. In that case how can a Mantra be deity- specific?

A. Shāradā Tilak (a well known text on Tantra) says, “Sarvadevamayi Devi sarvamantramayi Shiva.” (Sarva=all, devamayi=form of god, Devi=Supreme goddess, mantramayi=form of Mantra, Shiva= consort of lord Shiva or the presiding deity of the universe.) That means the Supreme goddess represents all gods and all Mantras are the forms of the Supreme goddess. The above text also says that the Supreme goddess is the other name of Kundalini. Naturally all Mantras are the different forms of the Ultimate Reality expressed as sound energy or Shabda-Brahma.

Suppose two bunches of candles, each bunch composed of ten assorted candles, are kindled in a dark room. Light from individual candle in both bunches contributes to the total illumination. Each candle and each bunch has a different intensity of light but in respect of total illumination neither one can perceive the individual contribution of a candle nor of a bunch. Apparently though a Mantra seems deity-specific but in principle it represents the Ultimate Reality.

Q. Should one take all sounds and words as Mantras?

A. According to Tantra philosophy all letters of alphabets, words and sounds are Mantras because, all these are the different forms of the Shabda-Brahma. The Gandharva Tantra says, “Ćaitanyam sarvabhutānām shabdabrahma swarupakam/ Varnarupen tad vyaktam mantravidyādi bhedata”. (Ćaitanyam=supreme consciousness, sarva=all, bhutānām=creation, sabda-brahma=ultimate reality in the form of sound, swarupakam=form of, varna=letter, rupen=as a form, tad=it, vyaktam=manifested, mantra=Mantra, vidyā=conglomeration of mantras depicting a deity in particular, adi=etc., bhedata=differentiations) That means the Supreme consciousness pervading all the creations is the Shabda-brahma. Its manifestations differ because of differences in expressions as letters and forms of deities. It can be said that the energy in the form of Mantra expresses itself with the help of letters, words and sentences. Mantra can be expressed as any sound irrespective of languages provided a particular meaning is imparted in it during applications in worships, rituals and Japa. Of course, all sound are Mantras in principle.

Q. Are Mantras the products of human intelligence?

A. If a Mantra is the representation of God how can that be the product of human intelligence? A Mantra is of divine origin and is only perceived or received in the intelligence which was purified by penance, austerities and intensive spiritual practices, of a seer. That is why sages are called as Rishah Mantra-drashtārah (Drashtā=seer or perceiver of Mantra) not Mantra-srashtā (Srashtā=creator).

Q. What are the common factors between Veda-Mantra and other Mantra?

A. Like Veda-Mantras all other Mantras also are associated with four factors as Rishi, Ćhanda, Devatā and Viniyoga.

Rishi:- He is the person who by penance, austerities and spiritual practices has purified both his inner and outer-being so that the divinity in the form of a Mantra with its full glory and meaning, descended on his heart. The name of the first seer or perceiver of the particular Mantra always remains associated it.

Ćhanda:- Each Mantra has its particular metrical composition. That means dissention of the divine in the form of Mantra follows the rhythm of poetical meter. In the Vedas there are mentions of seven poetical meters viz. Gāyatri, Tristup, Jagati, Anustup, Ushnik, Pankti and Vrihati. It is a common experience that any orderly reception in the mind has its sustaining impression and effect, which is not easily erasable. Literal meaning of the word Ćhanda in Sanskrit is that which covers or veils. Nirukta (etymology of Vedic words) says, “Ćhandānsi ćhādanāt” (ćhandānsi=the ćhandas or meters, ćhādanāt=for covering) that means ćhandas or meters are for covering. In Shāradā Tilak it is said, “In olden time the gods scared of death (from the demons) invoked ćhandas to cover themselves.”

Devatā:- Each Mantra has its particular presiding deity. It has been discussed before that a Mantra is the body of the deity. There can be no Mantra without a Deity and vice verse.

Viniyoga:- A Mantra serves multiple purposes of an aspirant. An aspirant engages himself in spiritual endeavors with the view to fulfillment of one or all the following human goals, Dharma (inspirations to tread the path to the ultimate objective of life), Artha (riches or effluence in life), Kāma (desires related to sensual and other worldly enjoyments) and Moksha (the ultimate beatitude). Viniyoga means the adoption of a Mantra for particular purpose in a particular spiritual rite or practice. (Vi= special/particular, niyoga= adoption).

Q. Unlike Veda-mantra what are the other essential limbs of a Mantra?

A. In the scriptures on Tantra there are references of other essential limbs of a Mantra. These are Rishi, Ćhhanda, Devatā (deity related to the Mantra), Bij (seed of Mantra), Shakti (power or energy of Mantra), and Kilak (peg/pin or a bolt. Here Kilak means any hindrance that blocks the efficacy of a mantra). In Dipika commentary of Shrividyāratnasutram (a core book on Shri-Yantra) there is mention of seven limbs of a Mantra, viz. Rishi, Ćhhanda, Bij, Kilak, Shakti, Anganyās (Anga=limbs of body, nyās=placement. Anganyās means the placement of a Mantra or its divisions in different limbs/parts of the body of the aspirant or the statue of a deity) and Dhyāna (mental reflection on the meaning of the Mantra). Gāyatri Tantra mentions of five limbs of a mantra as Ăvāhan (invocation of the presiding deity of the Mantra in the statue/ Yantra/ mind) Dhyān, Smaran (remembrance), Samarpan (surrendering the results of the application of the Mantra to the deity) and Visarjan (immersion of the deity within the self of the aspirant).

Q. Are there any categorical divisions of Mantra?

A. Mantras are broadly categorized as Vedic-Mantra, Purānic-Mantra and Tāntric-Mantra.

Vedic-mantra: - Mantras contained in the Vedas are called Vedic-Mantras.

Purānic-Mantra: - Purānas are the scriptural texts written in verses (Shlokas) elucidating the intricate religious mysteries and philosophies with examples and anecdotes. All the Shlokas in the Purānas are thought to be of divine origin and esteemed as Mantras.

Tāntric-Mantra: - Although Vedic and Purānic Mantras also have heir place in Tāntric literature, there are some Mantras found exclusively with reference to Tantra.

Since all the religious traditions and philosophies have their origin in the Vedas, these classifications are somewhat tentative.

In Tantra traditions Mantras are categorized in different ways. Mantras are classified as male, female and eunuch like in the case of Varnas (letters of the alphabet). According to Rāghavabhatta (a great commentator on Tantra) this classification is based on the considerations of application and efficacy of the Mantras. In fact, a Mantra being the representation of the Ultimate Reality cannot have any gender differentiation. A Mantra for a male deity is called Pung-Mantra (pung=male), for a female deity called String-Mantra (string=female) and all other Mantras are called Napungsak-Mantra (napungsak=eunuch). Vidyā is the other name of female Mantra. According to Meru Tantra a Female Mantra brings in enjoyments, a male Mantra results in liberation.

In Shāradā Tilak (a treaty on Tantra) Mantras are categorized as Soumya and Soura. Soumya is derived from the word Som means the Moon and Soura from Surya means the Sun. Soura-Mantra is also called Ăgneya-Mantra (Agni=fire).

In Varāha Samhitā we find a different classification. Mantras are classified as Siddha, Sādhya, Susiddha and Ari. Siddha Mantra comes to fruition by Japa, Sādhya by fire oblation, Susiddha effective immediately after reception from a Guru or divine source and Ari brings in disasters.

During initiation (Dikshā) Mantras are classified as Rini (debtor) and Dhani (creditor). This classification is of elaborate details. However, in simple it can be said that if the number of letters in the name of the recipient exceeds the number of letters in the Mantra it is called Rini-Mantra and in the reverse case it is called Dhani-Mantra. Rini-Mantra is considered to be auspicious and should be accepted and if the Mantra falls in the Dhani category it should be discarded.

Another classification is based on the number of letters contained in a Mantra. Mono-syllable Mantra is named as Pinda, bi-syllable Mantra is Kartari , Mantra with three to nine syllables is called Bijak, Mantra with ten to twenty syllables is called Mantrak and if the number of letters exceeds twenty it is called Mālā-Mantra.

Q. What is a Bij-Mantra?

A. In fact, any letter of alphabets conjoined with a note of nada is a Mantra. We have discussed earlier that Mātrikās are Mantras.

Literal meaning of the word Bij is seed. Banyan tree is manifested in its full forms as an effect from the tiniest seed as the cause; likewise a Mantra and the deity related to it are manifested (the effect) from the Bij-Mantra (the cause). A cultivator first has to sow the seeds in the field, nurtures the growth of plants and finally reaps the crops. In the similar way, an initiate after receiving a Bij-mantra of his beloved Godhead should put all his efforts into practice so that the deity in his full glory appears before him. Everything in the creation is of name and form and a projection of Kundalini. (The creative power of the Ultimate Reality) A name is expressed in sound-form. And this sound is the inherent criterion of an object. The specific energy of Kundalini is the causative factor for the formation of a particular object. The vibrations of that specific energy are the inherent sound form of the object which is its subtle manifestation called the Bij or seed of the object. For example, the vibration of the specific energy of Kundalini, which is the causative factor for the creation of water, is expressed in its sound form or Bij is “Bam”. Each deity had its Bij-Mantra and the subtle power of the deity remains latent in it. Klim for Krishna, Krim for goddess Kāli, Aim for goddess Saraswati, Houm for lord Shiva and Shrim for goddess Laxmi and so on etc. Apparently it seems like a mono-syllable sound. With proper spiritual exercise when this latent power is awakened the divine force pertaining to the specific Godhead starts working. Shri Ma Anandamayee said, “From whoever you get the Bij-Mantra, keeping it as a secret in your mind work on it then definitely in time from that seed the tree will grow, bloom and bear fruits. Keep on watering in secrecy. At the proper time the tree will germinate.” In the Yāmal (a group of texts on Tantra) it is said, “Verily from the Bij-Mantras issue forth the bodies of the deities. An aspirant by doing Japa of the Bij-Mantra related to the specific deity will be one with Brahma or the Ultimate Reality.

Q. Sometimes it appears that there are exceptions regarding specificity of a Bij-Mantra for a deity. Please explain.

A. It is true that certain Bij-Mantras are related to more than one deity. For instance, Klim (called as Kāma-Bij) related to god Krishna or Gopāl is also applied to goddess Guhya-Kāli (an incarnation of goddess Kāli) and Aim (called as Vāgbhava-Bij) the Saraswati-Bij is also applied to the Guru. In linguistics we find that a basic word can have different meanings. Particular context or the way the word is used determines its meaning. The same argument also applies in case of above exceptions regarding Bij-mantra.

For example, in the Mantra “Klim Krishnāya Namah” Klim-Bij stands for Krishna. The same Bij-Mantra is also used in case of goddess Tripurāsundari. With the change of context the meaning of a Bij-Mantra is changed. A Krishna worshiper when he gets this Bij_Mantra during initiation, to him it stands for Krishna only. For another aspirant it may mean goddess Tripurāsundari.

Q. Can there be more than one Bij-Mantra or Mantra for a particular deity?

A. A single deity can have more than one Mantra and Bij-Mantra. In general Mantras differ with respect to number of letters or syllables. But it is not uncommon that different Mantras for one deity may have the same number of letters or syllables. For instance, both the Mantras “Klim Hrishikeshāya Namah” and Shrim Hrim Klim Krishnāya Swāhā” having the same number of syllables (eight Sanskrit syllable in each) but different Bij-Mantras, stand for Krishna. This may be due to difference in the eligibility, aim and school which the aspirant belongs to.

Q. Can a Mantra of a deity be without Bij-Mantra?

A. There are Mantras without Bij-Mantras. For instance, “bada bada vāgbādini swāhā” is called Vāgishwari-Mantra which has no Bij-Mantra. When the Bij “Hrim” is put in the beginning and end it becomes Mahāsaraswat-Mantra. Some Dāmar-Mantras (Dāmar is a group of text on Tantra) which are composed of colloquial words and do not contain a Bij-Mantra.

Q. Is there any Mantra composed of Bij-Mantras only?

A. Only Bij can also make a Mantra. The Mantra “Shrim Hrim Hum” containing only three Bij-Mantras stands for goddess Mahākāli.

Q. Is Aum a Bij-Mantra?

A. It has been discussed before that all sounds originated from Shabda-Brahma. Aum/Om or Pranava is its sonic manifestation. In the Yoga-Sutra of Patanjali it is said that “Tasya vāćaka Pranava”. (Tasya=of that, means the Ultimate Reality; Vāćaka=expression (its manifestation); Pranava= Aum/Om). This is called as Mahā-Bij (Mahā=great; Bji=seed). All the Bij-Mantras are the derivatives of Mātrikās and Pranava is the source of all Mātrikās. Aum/Om is also termed as Brahma-Bij. Deities are the specific representations of different forms of qualified Brahma or the Ultimate Reality.

In the Vedas no other Bij-Mantras were used except Aum/Om. All Bij-Mantras are found in the texts on Tantra only.

Q. Where and how is Om/Aum being used in Tantra?

A. Pranava is called as “Mantrādya” (ādya=ādi=starting or beginning) i.e. all Mantras start with Pranava. According to Bhāskarroy Mantrādya means that which should be uttered at the beginning of Mantra. The Vedic quotation “Omkārena sarvā vāk santrinnā” (Omkāren= by the sound Om, sarvā=all, vāk=Mantra, santrinnā=bracketed) means all Mantras are bracketed by Om. In other words it can be said that Om should be put both at the beginning and at the end of all Mantras. Although Om is purely a Vedic Bij-Mantra there are many Tāntric-Mantras which start with this.

Q. What is Tāntric Pranava?

A. In Mahānirvān Tantra(a text on Tantra) it is said, “Kalou tu ……………Māyādyai sarva karmāni kuryu Shankarashāsanāt” (kalou=in Kali Yuga=Iron Age, tu=verily, Māyā= Māyā-Bij i.e.the Bij Hrim, ādya= at the start, sarva=all, karmāni=spiritual rites, kuryu=should be performed, Shankara=lord Shiva, Shāsanāt=by order or ordain) that means all Mantras should start with the Māyā-Bij Hrim. This is also called Tāntric- Pranava.

Q. Are there any utilities of Vedic Mantras in the practice of Tantra?

A. It has been observed that in some routine and special spiritual practices in Sanātan Dharma (Sanātan=eternal, Dharma=religion) i.e. Traditional Indian religious practices, both Vedic and Tantric ways are adopted. But there are purely Tāntric practices where Vedic Mantras are also used but not the reverse.

Q. What are the fields of application of Mantras?

A. There are innumerable applications for Mantras. To name a few: - (1) For conditional liberation, (2) Worship of God and various other incarnations, (3) Achievement of Super-natural powers, (4) To pay homage to forefathers, (5) To take control of the power of spirits, (6)To achieve and take control of the Power of gods and demi-gods, (7) To drive away the power of evil spirits, (8) Performance of solemn rites for propitiating the planets and deities to secure prosperity or to avert evil effects. (9) Cure of diseases, (10) To bring harm to human, cattle and crops, (11) Relieving from effects of poisons, (12) To influence thoughts and activities of others, (13) Purification of the body by doing special rites. (14) Ultimate Liberation by way of Ćitta-Shuddhi (purification of the inner being) which is the primary requirement of all spiritual endeavors as the first step. A Mantra brings about inner purification that is why it is considered as sacred.

Q What is the relation between Puja and Japa?

A. Shaktisangam Tantra says, “Pujāyuktam japet Mantra na Mantra kevalam japet”. (Pujāyuktam=along with Puja, japet=Japa should be performed, na=no, kevalam=only) That means Japa should always be performed along with Pujā not alone. Of course, Japa without Pujā is not futile but considered to be less efficacious. It may be considered as Nāma-Japa.

Q. It has been said that one should contemplate the meaning of the Mantra (Mantrārtha) during Japa. What is the way to know it?

A. A practiser should contemplate the meaning of a Mantra along with Japa. Besides the literal meaning each Mantra has its mystical meaning which has to be understood from the lips of Guru as advised in Purashćaran Tantra. (“Mantrārtha gurumukhād bodhya” i.e. Mantrārtha= meaning of Mantra, gurumukhād=from the mouth of Guru, bodhya=to be understood) It is worth mentioning that a practiser should also know about Mantra-Ćaitanya (Consciousness of Mantra) and Yoni-Mudrā along with the meaning of the Mantra while using it in spiritual practice.

Q. What is Mantra-Ćaitanya (Mantra-consciousness)?

A. The origin of all Mantras is the all pervading divine consciousness. It is the same that exists in Mantra, deity, Guru and aspirant. But in the aspirant and Mantra it remains as latent or dormant. A realized Guru by his awakened consciousness empowers the Mantra and passes it on to the disciple during Dikshā (initiation).

Mantra (dormant) = Deity = Guru = self = Mantra (conscious). Without induction of potency in a Mantra it is only a conglomeration of letters.

Q. Can an aspirant empower a Mantra by himself?

A. For this there are different methods described in Tantra texts such as (1) to contemplate on the Mantra to be in the solar orb or disc and repeat it 108 times. Presence of Eternal Shiva and his Eternal Shakti (energy/power) should be thought of in the solar disc, (2) to recite the Mantra by putting the Iim-Bij at the beginning and end of it. It should be mentioned here that the secret or mystical significance of all these processes should be heard from the lips of the Guru, not from books.

Q. What is Yoni-Mudrā?

A. It is technical term having different meanings in relation to its different applications in spiritual practices. As such it is a kind of Yoga practice detailed descriptions of which are found in the texts of Hatha-Yoga or Rāja-Yoga. So far its application to empower a Mantra is concerned an aspirant should learn its secret meaning from the Guru. In Prāntoshini Tantra (compilations on Tantra texts) it is said that an aspirant should think of the letters of the Mantra embedded like a garland in the space of consciousness which is saturated with Eternal- nectar.

Some say that an aspirant should think of his individual consciousness as identical with the all pervading consciousness or Kundalini which in its upward movement from the Mulādhār-Ćakra (lowest plexus at the base of vertebral column), by penetrating other Ćakras gets united with Ultimate Shiva. And this union results in the appearance of Eternal Nectar which has the effulgence of ten millions Suns and soothing like ten millions Moons.

In another place it s said that contemplation on “Soham” (I am That) is the best of Yoni-Mudrās’.

Q. Is it necessary to have Dikshā (initiation) for doing any spiritual practice with Mantra?

A. Before answering the question let us try to understand in brief something about Dikshā. In all Indian spiritual traditions from the Vedic period a Guru/preceptor/teacher/mentor plays the pivotal role. Moved by inner urge to know and understand the secrets of creation and life an inquisitive aspirant should approach a wise Guru with reverence and submission. The Guru in turn after assessing the capability of the aspirant first initiates him so that he becomes eligible to tread the specific and suitable path of practice to reach his goal. Propagation of life follows parents’-progeny lineage whereas propagation of wisdom and knowledge follows Guru-disciple lineage.

In all the texts on Tantra Dikshā is considered to be the first step in spiritual endeavors. So it can well be said that Dikshā is a must for taking up any spiritual practice.

Q. What are the various types of Dikshā?

A. Broadly there are two types of Dikshā, (1) Vedic Dikshā and (2) Tāntric Dikshā.

Vedic Dikshā: Initiation of first three of the four social caste orders {Brāhmin=priest class, Kshatriya=ruler class, Vaisya= trader and agriculturist class and Shudra=servile class} in Vedic Gāyatri Mantra is called Vedic Dikshā. This is obligatory for these three castes. These three castes are called Dwija (twice born). Dikshā is the second birth for these three castes. Besides, before performing any special Vedic sacrificial rites such as fire oblations a Yajaman (worshipper through priest) needed to be initiated.

Tantric Dikshā: A Dwija after taking Vedic Dikshā of the Gāyatri-Mantra should be initiated in Ishta-Mantra (Ishta=most beloved image of deity to an aspirant) in the Tāntric way. Tantric Dikshā is commonly prescribed for all castes. In Vishwasār Tantra four types of Dikahās’ are mentioned.

1. Kriyāvatii Dikshā: This is ritual intensive. Here purification of the body (gross, subtle and causal) of the disciple, induction of Guru’s consciousness in the disciple and washing of the disciple with consecrated water are done by the Guru. This type is widely practiced.

2. Kalāvatii Diksha: Here a Guru meditates on different Kalās as ordained in the scripture in different parts of the body of the disciple in ascending order from feet to crown and places the Kalās in respective parts of the body in descending order from crown to feet.

3. Varnamayii Dikshā: Here a Guru places the letters of the mantra in different parts of the body of the disciple as ordained in the scriptures. He then merges the letters and the consciousness of the disciple in the all pervading consciousness in ascending order and again takes the letters and the consciousness out and places them in the respective parts of the body of the disciple in descending order. By this method of Dikshā the disciple feels divine bliss in him.

4. Bedhamayii Dikshā: This is also called Mānas Dikshā (mental initiation). Here a Guru initiates his disciple through meditation. It is very rare to find such a Guru capable of giving such Dikshā. Of course an eligible disciple is the rarest to find.

In Kulārnava Tantra seven types of Dikshās’ are named such as 1.Kriyā Dikshā, 2.Kalā Dikshā, 3.Varna Dikshā, 4. Mānas Dikshā (mental