Introduction to Tantra Sastra - Aghori

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INTRODUCTION TO TANTRA ŚĀSTRA
guage. The initiate, however, knows that their meaning
is the own form (sva-rūpa) of the particular Devatā,
whose mantra they are, and that they are the dhvani
which makes all letters sound and which exists in all
which we say or hear. Every mantra is, then, a form
(rūpa) of the Brahman. Though, therefore, manifesting
in the form and sound of the letters of the alphabet,
Śāstra says that they go to Hell who think that the
Guru is but a stone, and the mantra but letters of the
alphabet.
From manana, or thinking, arises the real understanding
of the monistic truth, that the substance of the
Brahman and the brahmāṇ ḍ a are one and the same.
Man- of mantra comes from the first syllable of manana,
and -tra from trāṇ a, or liberation from the bondage of
the saṃsara or phenomenal world. By the combination
of man- and -tra, that is called mantra which calls forth
(āmantraṇ a), the catur-varga (vide post), or four aims of
sentient being. 1 Whilst, therefore, mere prayer often
ends in nothing but physical sound, mantra is a potent
compelling force, a word of power (the fruit of which is
mantra-siddhi), and is thus effective to produce caturvarga,
advaitic perception, and mukti. Thus it is said
that siddhi is the certain result of japa (q.v.).
By mantra the sought-for (sādhya) Devatā is
attained and compelled. By siddhi in mantra is opened
the vision of the three worlds. Though the purpose of
worship (pūjā), reading (pāṭ ha), hymn (stava), sacrifice
(homa), dhyāna, dhāraṇ ā, and samādhi (vide post), and
that of the dīkṣā-mantra are the same, yet the latter is
1 See “The Garland of Letters” and chapter on Mantra-tattva in “The
Principles of Tantra.”