[Advaita-l] Sakti as Mantra in Mantra Sastra - 4

[Venkatesh Murthy वेङ्कटेशः]

Some Mantras Analysed and Difference between Mantra and Vidya
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Let us then shortly see by examples what the meaning
of such a Bīja is. (For a fuller acoount see my “'Garland
of Letters.”) In the first place, the reader will observe
the common ending “ṃ ” which represents t'he Sanskrit
breathings known as Nāda and Bindu or Candrabindu.
These have the aame meaning in all. They are
the Śaktis of that name appearing in the table of the 36
Tattvas given ante. They are states of Divine Power
immediately preceding the manifestation of the objective
universe. The other letters denote subsequent developments
of Śakti, and various aspects of the manifested
Devatā mentioned below. There are sometimes variant
interpretations given. Take the great Bhubaneśvari or
Māyā Bīja, Hrīm. I have given one interpretation in
my Studies above cited. From the Tāntrik compendium
the Prāṇatoṣiṇi quoting the Baradā Tantra we get the
following: Hrīm ̣ = H + R + I + M. H = Śiva, R = Śakti
Prakṛti. Ī = Mahāmāyā. “M” is as above explained, but
is here stated in the form that Nāda is the Progenitrix of
the Universe, and Bindu which is Brahman as Īśvara and
Īśvarī (Īśvaratattva) is described for the Sādhaka as the
“Dispeller of Sorrow.” The meaning therefore of this Bīja
Mantra which is used in the worship of Mahāmāyā or Bhubaneśvarī
is, thet that Devī in Her Turīya or transcendent
state is Nāda and Bindu, and is the causal body manifesting
as Śiva-Śakti in the form of the manifested universe.
The same idea is expressed in varying form but with the
same substance by the Devīgītā (Ch. IV) which says that
H = gross body, R = subtle body, I = causal body and M =
the Turīya or transcendent fourth state. In other words,
the Sādhaka worshipping the Devī with Hriṃ , by that Bīja
calls to mind the transcendent Śakti who is the causal body
of the subtle and gross bodies of all existing things. Śrīm ̣
(see Baradā Tantra) is used in the worship of Lakṣmi Devī.
Ś = Mahalakṣmī, R = Wealth (Dhanārtham) which as well
as Ī = (satisfaction or Tuṣṭyartham) She gives. Krīm ̣ is
used in the worship of Kālī. Ka = Kālī (Śakti worshipped
for relief from the world and its sorrows). R = Brahma
(Śiva with whom She is ever associated). I = Mahāmāyā
(Her aspect in which She overcomes for the Sādhaka the
Māyā in which as Creatrix She has involved him). “Aiṃ ” is
used in the worship of Sarasvatī and is Vāghhava Bīja. Dūm ̣
is used in the worship of Durgā. D = Durgā. U = protection.
Nāda = Her aspect as Mother of the Universe, and Bindu
is its Lord. The Sādhaka asks Durga as Mother-Lord to
protect. him, and looks on Her in Her protecting aspect as
upholder of the universe (Jagaddhātri). In “Strīm,” S =
saving from difficulty. T = deliverer. R = (here) liberation
(Muktyartho repha ukto’tra). I=Mahāmāyā. Bindu = Dispeller
of grief. Nāda = Mother of the Universe. She as
the Lord is the dispeller of Māyā and the sorrows it produces,
the Saviour and deliverer from all difficulties by grant of
liberation. I have dealt elsewhere (“Serpent Power”)
with Huṃ and Hūm ̣ the former of which is called Varma
(armour) Bīja and the latter Kūrca, H denoting Śiva in
“ū,” His Bhairava or formidable aspect (aee generally
Vol. I, Tāntrik Texts. Tantrābhidhāna). He is an armour
to the Sādhaka by His destruction of evil. Phat is the
weapon or guarding Mantra used with Hūm, just as Svāhā
(the Śakti of Fire), is used with Vaśat, in making offerings.
The primary Mantra of a Devatā is called Mūla-mantra.
Mantras are solar (Saura) and masculine, and lunar (Saumya)
and feminine, as also neuter. If it be asked why things
of mind are given sex, the answer is for the sake of the
requirements of the worshipper. The masculine and neuter
forms are called specifically Mantra and the feminine Vidyā,


-- 
Regards

-Venkatesh