Introduction to Tantra Sastra - Aghori

WORSHIP 91
Gayatri-Mantra of its own, shows no such exclusiveness;
Mahāṇ irvāna-Tantra, Chapter III, verses 109-111, gives
the Brahma-gāyatrī for worshippers of the Brahman:
“Parameśvarāya vidmahe; para-tattvaya dhimahi; tan
no Brahma pracodayāt” (May we know the supreme
Lord, Let us contemplate the Supreme essence. And
may that Brahman direct us). 1
YANTRA
This word in its most general sense means an
instrument, or that by which anything is accomplished.
In worship it is that by which the mind is fixed on its
object. The Yoginī-Tantra says that the Devī should be
worshipped either in pratimā (image), maṇ ḍ ala, 2 or yantra.
3 At a certain stage of spiritual progress the sādhaka
is qualified to worship yantra. The siddha-yogi in inward
worship (antar-pūjā) commences with the worship
of yantra which is the sign (saṃketa) of brahma-vijñāna
as the mantra is the saṃketa of the Devatā. It is also
said that yantra is so called because it subdues (niyantrana)
lust, anger, and the other sins of jīva and the
sufferings caused thereby. 4
The yantra is a diagram engraved or drawn on
metal, paper, or other substances, 5 which is worshipped
in the same manner as an image (pratimā). As different
1 “The Great Liberation.”
2 A figure frequently drawn or made with various colours. The difference
between a maṇḍala and a yantra is that the former is used in the case of any
Devatā, whereas, a yantra is appropriate to a specific Devatā only.
3 Or where these are not available then in other substances, such as
water, the flowers aparājitā, jabā, karavīra, droṇa: etc. (Kaulāvaliya-Tantra).
4 “Principles of Tantra,” (Sādhārana-upāsanā-tattva).
5 Thus the magical treatises speak of yantra designed on leopard’s and
donkey’s skin, human bones, etc.