What is a bijamantra?
1. Origin and meaning of Path of Mantra (Mantrayoga)
Some definitions of the word mantra are as follows:
·
A. ‘मननात् त्रायते इति मंत्र: ।’ manan means bringing only
one thought to one’s mind repeatedly and trayate
means to protect. In other words mantra
refers to that which when thought of repeatedly protects oneself and also that
which protects one from the mind or that which helps to bring about the
dissolution of the mind. At a further stage Mantrayoga
also means that state in which contemplation (manan) stops during chanting, there is
dissolution of the mind, cessation of the mantra,
dissolution of the triad (triputi)
that is, of the mantra,
the one chanting the mantra
and the act of chanting and the seeker attains the state of dissolution (layavastha).
·
B. ‘Mantra
refers to the collection of letters which assists in acquisition of the
favourable and the vanquishing of obstacles. The word mantra is derived from mantri, a Sanskrut word
which means secret speeches (guhyabhashane).
It has various meanings like acquisition of secret objectives, acquisition of
secret meanings, invoking a deity for a specific cause, etc. Philosophically it
means that by contemplation (manan)
of which, knowledge about the oneness of the entire world, that is the embodied
soul (jiva), Brahman and the universe
is bestowed upon oneself and that by which the embodied soul acquires
Liberation (Mukti)
from worldly bondages and Righteousness (Dharma), wealth (artha) and desire (kama) are achieved in
this world.
·
C. "मंत्रा: मननात् ।'' means a mantra is that on which
one contemplates (manan)
and from which one acquires the knowledge about sacrificial fires (yadnya), God and the soul
(Nirukta 7.12).
·
D. मकारो मननं प्राह त्रकारस्त्राणमुच्यते ।
मननत्राणसंयुक्तो मंत्र इत्यभिधीयते ।।
मननत्राणसंयुक्तो मंत्र इत्यभिधीयते ।।
The meaning: In the
word mantra ‘ma’ (म) refers to contemplation (manan) and ‘tra’ (त्र) to protection (tran). Thus that which consists of
contemplation (manan)
and protection is called a mantra.’
(1)
·
E. The word mantra
is derived from ‘man’
(मन्) and ‘tra’
(त्र). ‘Man’
refers to the mind and ‘tra’
to vital energy (pran).
That which is done with the fusion of the mind and vital energy is called a mantra.
·
F. According to the science of Tantra: ‘According to the sorcerers (tantriks) sound (nad or dhvani) being the
fundamental frequency of creation appears foremost in the origin of the
universe. Sound is a subtle part of the divine energy (chit shakti) of the
embodied soul (jiva).
Just as sound waves are produced in the atmosphere due to air currents, so also
in the body of the embodied soul sound waves are generated due to flow of a
type of vital energy (pranvayu).
A word is generated from this sound. Later, a mantra originates from it. The energy
contained in a mantra
is beyond one’s imagination.’(2)
2. Parts of a mantra
मंत्राणां पल्लवो वासो । मंत्राणां प्रणव: शिर: ।शिर: पल्लव संयुक्तो । कामधुक् भवेत् ।।
The meaning: The letters or words in a mantra constitute its body and the Om at its beginning, is the head. If both the head and the body are present then with that mantra one’s aspirations are fulfilled.
Usually a mantra consists of the following:
2.1 The Name of a deity
The Name of the deity which is to be worshipped. Usually Shri or Om is prefixed to the deity’s Name. [Refer ‘Prefixing Shri or Om to the Name’.]2.2 The favour asked for
Whatever is to be asked of the deity.2.3 Pallav (salutation)
Pallav refers to the last or the decorative part of the mantra. Pallav also means to collect, the description of the benefit derived, etc. Often the ‘namaha’ in a mantra expresses salutation to the deity. That is the pallav. The words in the mantra are also known as pallav.The meaning of some words which appear at the end of a mantra: ‘Often several words like namaha, svaha, svadha, vashat, voushat, hum and phat are joined to the bijas. These words either depict the mental state of a seeker at the time of chanting the mantra or whatever one wishes to achieve with their usage. Their implied meanings are as follows.
|
A. Namaha
|
: The serene and peaceful state of the antahkaran
appeasing the deity of the mantra by surrendering to it. |
|
B. Svaha
|
: Destruction of harmful energy, for
instance curing
a disease and doing good to others, appeasing the deity of the mantra with offerings. |
|
C. Svadha
|
: Self-contentment, strengthening oneself
|
|
D. Vashat
|
: A spiritual emotion of destroying the
enemy
|
|
E. Voushat
|
: To create conflicts or opposition among
enemies,
to acquire power and wealth |
|
F. Hum
|
: Anger and courage, to frighten one’s
enemy
|
|
G. Phat
|
: A spiritual emotion of attacking the
enemy, to
drive the enemy away.’(3) |
2.4 Kilak
·
A. Kilak
means a wedge or a clue to a mystical puzzle. The Guru gives the kilak of the mantra. Consequently the
energy of the mantra
is manifested. Kilak
means the description, proximity, speed and method of pronunciation, the rhythm
of recitation of the mantra
(alap), etc.
Sometimes the kilak
assumes the form of a prior notice. When a sage creates a mantra along with a
precondition that ‘without the pronunciation of a particular word prior to the mantra, the practice of
the mantra will
not be fruitful’, then the mere chanting of the mantra does not prove to be of any avail.
Such a word is termed as a kilak
of a mantra,
that is a wedge or a clue to a mystical puzzle. Only when the mantra is chanted along
with it does it prove to be fruitful. Understanding that word, and chanting
along with it or destroying the relationship of that word with the mantra is called nishkilan or utkilan. However, only
spiritually evolved persons can give guidance to this effect. One comes across
‘Shrimat Hanuman kilakam’
in Shriramaraksha
verse (stotra).
·
B. Movement of the saman
vital energy (vayu)
is essential to activate the kundalini
(spiritual energy). Nadibandha
(blocking the channels) is performed to achieve it. The energy used to perform nadibandha is also called
kilak. Kilak means the expulsion
of the saman
vital energy from which energy is generated. Nadibandha
also occurs if a mantra
is chanted appropriately.
2.5 Parts of a mantra according to the science of Tantra
‘Every mantra includes three principles, the pranav, the bija, and the deity. The secrets of The Almighty within and beyond the universe are present in the pranav principle. Through the bija principle one becomes aware of one’s true nature (prakruti), the type of one’s relationship with The Almighty and the unmanifest energy within oneself which is making attempts to manifest itself. Knowledge of the deity principle gives one the realisation of The Lord’s wish which is to be fulfilled through oneself.’ (4)3. Chanting a mantra (mantrajapa)
Repetition of a mantra understanding its meaning, along with faith and spiritual emotion is called chanting a mantra (mantrajapa).4. Types of mantra
4.1 According to the holy texts
·
A. The Vedas: ‘Vedic mantras
are superior to all other mantras.
The Sanhita section of the Vedas is itself regarded as a mantra. The Gayatri mantra in the
Rugveda was first written by Sage Vishvamitra and is considered superior to the
others. The Atharvaveda too is a treasure house of various mantras. Mantras or meanings are
created in various sciences such as astrology, Ayurveda, Spirituality, etc.
when different bijas
are prefixed to the Vedic verses.
·
B. The texts of the Tantras: As in the Vedas thousands of mantras have also been mentioned in the
texts of the Tantras.
The Vedic and Tantrik mantras: Since the
Vedic mantras
are the very breath of The Lord they are efficacious (siddha) mantras. Hence according
to Vedic scholars no rituals are deemed necessary for their chanting. Contrary
to this, the sorcerers (tantriks)
have prescribed specific rituals even for the Vedic mantras.
In the science of Mantra, the armour (self protection), argala (generation of
energy, destruction of distressing energies) and kilak are equally important and without the
accomplishment of all these, a mantra
cannot become efficacious. In the Tantrik
path the armour and argala
are deemed to be inferior and greater importance is attached to the kilak. According to the
science of Tantra
mere removal of obstacles preventing the accomplishment of the tantra is sufficient for
proving the tantra,
as this science is based on gross objects. 5% of the effectiveness of a tantra is due to the
qualities of the object used in it, for instance black lentil (udid). The effect is
purely due to the intrinsic qualities of the object and not due to any external
process.
·
C. The Shabar texts: Thousands of Shabar
mantras are
given in these texts. They are also known as mantras
of spirits (paishachik
mantras) and
are often meaningless. In these mantras
emphasis is laid not on the meaning but on the sound. These mantras are of an
inferior quality because through them a seeker develops communion with spirits
and not deities.’(5) They have been written in a number of languages
like Sanskrut, Prakrut
(a dialect derived from Sanskrut), Marathi,
Arabic, etc.
The notes in some of the Shabar
mantras are an admixture of the sounds of insects, animals, birds,
etc.
4.2 According to the meaning
·
A. With meaningful words: Mantras
such as the Gayatri mantra
have a specific meaning.
·
B. Without meaningful
words: Some mantras
pertaining to spirits and others like ‘Gan
gan ganata bote’ as chanted by Saint Gajanan Maharaj of Shegaon or
monosyllables such as lam,
vam, sham, etc. which
represent various spiritual energy chakras
in our body appear meaningless at face value. Some of these seemingly
meaningless mantras
too have a deep meaning. For instance the Sanskrut letter Om is composed of the
three letters a
(अ), u
(उ) and m
(म). These represent the sattva, raja and tama components
respectively. Om,
a combination of the three components (trigunas)
is in fact a symbol of the one beyond the three components (trigunatit). Vowels have
high frequencies, most consonants have medium frequencies, whereas y (य), r
(र), v
(व) and h
(ह) have low frequencies. Om, however has all these
three frequencies.
4.3 According to the number of letters
A. The existing types|
1. Bijamantra
|
: Monosyllabic mantras like yam, ram, rham, rhim
|
|
2. Mulamantra
|
: 2 to 10 letters or the deity’s subtle
body known
as kamakala |
|
3. Pindamantra
|
: 11 to 20 letters
|
|
4. Malamantra
|
: A mantra
with more than 20 letters or one
chanted with a mala (rosary) |
|
1. Pinda
|
: A
mantra with only one letter
|
|
2. Kartari
|
: 2 letters
|
|
3. Bija
|
: 3 to 9 letters
|
|
4. Mantra
|
: 10 to 20 letters
|
|
5. Mala
|
: More than 20 letters
|
|
1. With one letter
|
: Om
(ॐ)
|
|
2. With five letters
|
: Namaha
Shivaya (नम: शिवाय ।)
|
|
3. With six letters
|
: Om
namaha Shivaya (ॐ नम: शिवाय ।)
Om namo Vishnave (ॐ नमो विष्णवे।) |
|
4. With seven letters
|
: Om
rhim Suryaya namaha
(ॐ र्हीं सूर्याय नम: ।) |
|
5. With eight letters
|
: Om
namo Vasudevaya
(ॐ नमो वासुदेवाय ।) |
|
6. With nine letters
|
: Om
gam Ganapataye namaha
(ॐ गं गणपतये नम: ।) |
|
7. With twelve letters
|
: Om
namo Bhagvate Vasudevaya
(ॐ नमो भगवते वासुदेवाय ।) |
|
8. With thirteen letters
|
: Shrirama
jai Rama jai jai Rama
(श्री राम जय राम जय जय राम ।) |
4.4 According to the gender
In the science of Tantra masculine and neuter mantras are called mantras while the feminine ones are known as vidya (knowledge).
·
A. Masculine [solar (soura)] mantras: Mantras
concluding with words like ‘hum,
phat’ are
considered as masculine mantras.
Such mantras
help in vanquishing enemies or in changing the minds of others. Mantras of the Sun deity
too are masculine mantras.
·
B. Feminine [lunar (som)] mantras: Mantras
concluding with words like tham,
svaha or svadha should be
considered as feminine mantras.
Such mantras
are useful in curing illnesses. Mantras
of the moon are considered to be feminine mantras.
·
C. Neuter mantras: Mantras
ending with ‘namaha’
are considered as neuter mantras.
Such mantras
are used to fulfill some desire.
4.5 Gurumantra [initiation of a mantra by the Guru (mantradiksha)]
This is also called a sabija mantra as besides the letters it is laden with the Guru’s resolve (sankalpa) and divine consciousness (chaitanya) too. [For further details refer ‘Science of Spirituality : Vol. 4 - Path of Guru's Grace (Gurukrupayoga), point Gurumantra’.] In the routine spiritual practice commenced on one’s own, the energy of spiritual practice is operational whereas in the initiation of a mantra both, the energy of spiritual practice as well as the energy of the mantra become operational.4.6 The bijamantra
A. Introduction:‘The bija is the seedling of the mantra. It is from this seedling that shoots of the science of Mantra spread. The energy of any mantra lies in its bija. The chanting of a mantra is efficacious only if an appropriate bija is selected. The bijas activate the deity of the mantra. In this context the Bruhadgandharvatantra relates -
शृणु देवि प्रवक्ष्यामि बीजानां देवरूपताम् ।
मन्त्रोच्चारणमात्रेण देवरूपं प्रजायते ।।
The meaning: O Parvati, I will tell you the divine nature of bijas. Mere pronunciation
of a bijamantra,
causes the manifestation of the deity at that site.मन्त्रोच्चारणमात्रेण देवरूपं प्रजायते ।।
Bijas are also extremely useful from the physical and psychological point of view. When pronouncing bijas a particular frequency is generated leading to the production of specific sound waves. Spread of these waves activates certain centres and chakras in the body, which in turn facilitate the proper flow of the vital energies (pranas) through the channels (nadis). It is said that chanting of a bijamantra helps to achieve a healthy body, pure mind, increase in the mental (psychic) energy, sharp intellect, etc.
Mr. Woodrof has explained about bijas of various deities, their implied meaning and objectives in the following way:
|
1. Om
(ॐ)
|
: This is a bija too. It has to be
pronounced before
all bijas and mantras. It is called the pranav bija. This itself is the bija or the gist of the Vedas. All the bijas originate from the pranav bija. This is an eternal and non-dualistic (advait) bija. |
|
2. Aim
(ऐं)
|
: The bija
of Sarasvati. The objective is the same
as above. |
|
3. Krim
(क्रीं)
|
: The bija
of Kali, k =
Kali, r = Brahman and i =
Mahamaya (the Great Illusion). The dot in Sanskrut (anusvar) means overcoming unhappiness. The objective is to overcome unhappiness. |
|
4. Klim
(क्लीं)
|
: The bija
of Krushna or desire (kama),
k =
Krushna or kama (desire), l = Indra, i = satisfaction and the dot refers to generation of happiness. Its objective is acquisition of happiness. |
|
5. Gam
(गं)
|
: The bija
of Ganesh, g
= Ganesh, the dot
represents overcoming unhappiness; its objective is overcoming unhappiness. |
|
6. Dum
(दूं)
|
: The bija
of Durga, d =
Durga, u =
protection and
the dot refers to the act of protection. Its objective is protection. |
|
7. Shrim
(श्रीं)
|
: The bija
of Lakshmi, sh
= Lakshmi, r
= wealth,
i = satisfaction and the dot represents overcoming unhappiness. Its objectives are prosperity and contentment. |
|
8. Strim (स्त्रीं)
|
: The bija
of Vadhu, s =
protection from crisis, t
=
saviour energy, r = Liberation (Mukti), i = Mahamaya (the Great Illusion) and the dot indicates overcoming unhappiness. Its objective is overcoming unhappiness. |
|
9. Rhim
(र्हीं)
|
: It is the bija of Brahman
(Shiva) and Energy
(Shakti), h = Shiva (Brahman), r = Prakruti, r = Mahamaya and the dot indicates overcoming unhappiness. Its objective is to overcome unhappiness. |
|
10. Hum
(हूं)
|
: The bija
of Varma or Kurcha, h
= Shiva, u =
Bhairav and the dot indicates overcoming happiness. Its objective is to overcome unhappiness. |
|
11. Houm
(हौं)
|
: The bija
of grace (prasadbija),
h = Shiva, ou =
grace of Lord Shiva or Sadashiv and the dot refers to overcoming of grief. Its objective is to overcome unhappiness with the grace of Lord Shiva or Sadashiv. |
|
12. Kshroum
(क्ष्रौं)
|
: The bija
of Nrusinha, ksh
= Nrusinha, r
=
Brahman, ou = Urdhvadanta and the dot represents overcoming grief. Its objective is overcoming unhappiness. |
B. Types according to the motive
·
1. With worldly expectation (sakam): The mantra begins with rhim, shrim, klim, etc.
·
2. Without worldly expectation (nishkam): The mantra commences with Om. All mantras originate from Om. It is a symbol of Brahman, God and the
Vedas. Hence, the mantra
‘Om’ can bestow
the Final Liberation (Moksha).
·
3. Both with and without expectation: The bijas like rhim are suffixed to Om and are followed by
the other letters in the mantra.
C. Some important bijamantras|
The
bijamantra |
The Deity
|
The
bijamantra |
The Deity
|
|
Om
|
Brahman, God,
the Vedas |
bhruum
|
Kshatajokshita
|
|
rham
|
Kalaratri
|
soum
|
Devi, Varun
|
|
rhim
|
Girija,
Dhumrabhairavi |
sphim
|
Pralayagni
|
|
klim
|
Maya (the Great,
Illusion), shakti (The Primal Energy), Kama, Kali |
sphem
|
Kalagni
|
|
shrim
|
Lakshmi, Kamala,
Vishnupriya, Vishva |
strim
|
Vadhu,
Dhumrabhairavi |
|
aam
|
Anant, Vinayak,
Pasha |
svaha
|
Agnivallabha
|
|
krum
|
Svaha, Kalpini
|
hum
|
Kalkuta Durga
|
|
krom
|
Krodhish
|
huum
|
Rudrarakini
|
|
gloum
|
Bhumi
|
rhuum
|
Vaivasvat
Kurchakavach |
|
tham tham
tham tham |
Mahakal
|
houm
|
Shiva
|
|
prim
|
Ghorakshi
|
rhoum
|
Dakini
|
|
plaim
|
Vetal
|
kshroum
|
Narsinha
|
|
phat
|
Vidyujjivha
|
|
|
|
The
bijamantra |
The Deity
|
The
bijamantra |
The Deity
|
|
am
|
Shrikantha,
Kamakarshini, Vidyujjivha |
aam
|
Anant, Vinayak,
Pasha |
|
im
|
Chandra,
Vighnavinayak, Rudra, Garjini |
iim
|
Trimurti,
Tripursundari, Dhumrabhairavi, Vedmata*, Gayatri, Lakshmi |
|
um
|
Shankar
Shadanan Vanhikavasini Kalakuta |
uum
|
Madhusudan,
Bhairav, Rupakarshini |
|
rum
|
Trivikram,
Shivadut, Gandhakarshini Maharoudri |
ruum
|
Bhayankari
|
|
lrum
|
Shidhar,
Dirghajivha, Chittakarshini, Sanharini |
lruum
|
Kamla, Rushikesh,
Dhairyakarshini Karalini |
|
em
|
Marut, Vanhi,
Ekadashi Udhvarkeshi |
aim
|
Sarasvati, Vijaya
Dvadashi, Ugrabhairavi, Yoni, Veda* |
|
om
|
Trayodashi
Vasudev, Gayatri Bijakarshini |
oum
|
Jvalini,
Atmakarshini, Dakini |
|
am
|
Som,
Amrutakarshini, Kubjika |
aha
|
Rati, Suyash,
Chandika |
|
kam
|
Mahakali,
Skandha, Kameshvari, Krodhish |
kham
|
Akash, Tapini
Varun |
|
gam
|
Ganga, Ganesh,
Vishvamata, Bhogini |
gham
|
Varun,
Trailokyavidya |
|
nham
|
Bhairav, Kameshi,
Unmattabhairavi |
cham
|
Vadhu, Chandrama,
Kulavati, Jvalamukhi |
|
cham
|
Sadashiv, Vilasini,
Raktadanshtra |
jam
|
Nandi, Bhogada,
Vijaya |
|
jham
|
Gruha, Dravini
|
yam
|
Vidyunmukha
|
|
tam
|
Pruthvi, Marut
|
tham
|
Vanhi, Kapali
|
|
dam
|
Bhivakra, Yogini,
Bhishana |
dham
|
Yadnyesh,Vighnesh,
Malini, Guru |
|
nam
|
Prahari
|
tam
|
Varahi,
Shyamamukhi |
|
tham
|
Bhadrakali, Dandi
|
dam
|
Dhara
|
|
dham
|
Shankhini, Dhanesh
|
nam
|
Jvalini, Sinhanadi
|
|
pam
|
Kalaratri
|
pham
|
Pralayagni,
Kalakubjini |
|
bam
|
Kledini, Tapini,
Bhayankara |
bham
|
Klinna, Bahurupi
|
|
mam
|
Kali, Matangamalini,
Mahakal |
yam
|
Vayu, Sthiratma
|
|
ram
|
Agni, Krodhini,
Tripursundari |
lam
|
Shakra,
Amruta,
Pruthvi |
|
vam
|
Varun
|
sham
|
Kama, Shubhaga,
Chandish |
|
sham
|
Suryatma
|
sam
|
Sammoha, Brahmi,
Dhumadhvaja |
|
ham
|
Shiva, Yogavaktra
|
lam
|
Pruthvi, Vyapini
|
|
ksham
|
Nrusinha, Kalajivha
|
|
|
‘The Shakta Tantra quotes not only the Names of various deities like Vishnupriya, Dhumrabhairavi, Rudrashakini, Vidyujjivha, Kalpini, Agnivallabha, Ghorakshi, Kalaratri, Urdhvakeshi, Durga, Lokamata, etc. but also the independent bijas for their worship. The Shaiva Tantra mentions the forms of Shiva such as Varan Chand, Jvalamukh, Raktadanshtra, Asitang, Valayamukh, Vidyunmukh, Kapali, Kapardi, Mahakal, Dhumradhvaja, etc. and also gives the respective bijas which fulfill varied objectives.’(7)
E. Bijamantras of the five cosmic elements (panchamahabhutas)
·
1. Pruthvi
(absolute earth) : lam
·
2. Apa
(absolute water) : vam
·
3. Tej
(absolute fire) : ram
·
4. Vayu
(absolute air) : yam
·
5. Akash
(absolute ether) : ham,
kham
F. Bijamantras
practised with worldly expectation (sakam) [according to the Bijanighantu
text]|
The Objective
|
The bijamantra
|
|
1. Acquisition of knowledge
|
aim
|
|
2. Acquisition of worldly happiness
|
rhim
|
|
3. Achieving the impossible
|
am
|
|
4. Longevity
|
dram
|
|
5. Acquisition of good health and
prevention of untimely death |
Om jum saha
|
|
6. Progress and prosperity in all spheres
|
soum
|
|
7. Fulfillment of wishes
|
Klim
|
|
8. Successful completion of actions
(sampannakaran) |
Namaha
|
|
9. Satisfaction, Serenity
|
rhom
|
|
10. Winning debates
|
lhim
|
|
11. Hatred (Dvesh)
|
Hum
|
|
12. Hindering others progress
|
tam tam
|
|
13. Killing (maran)
|
khem khem
|
|
14. Hypnotising (sammohan)
|
blrum
|
|
15. Controlling someone else’s mind
(vashikaran) |
vashat
|
|
16. Attraction (akarshan)
|
voushat
|
1. Chakras, bijamantras and organs
|
The chakra
|
The
bijamantra |
The organ
|
|
1. Muladhar
|
lam, lrum
|
The anus
|
|
2. Svadhishthan
|
vam
|
The sex organs
|
|
3. Manipur
|
ram, rum
|
The organs of digestion
|
|
4. Anahat
|
yam
|
The heart and lungs
|
|
5. Vishuddha
|
ham
|
The organs of speech
|
|
6. Adnya
|
Om
|
The nervous system (mind and intellect)
|
2. Diseases of organs and bijamantras: The bijamantras which are useful in the diseases of certain organs are given below:
|
Rhaam
|
: Diseases of the chest, heart, respiratory
tract and brain
|
|
Rhim
|
: Diseases of the nose, throat and palate
|
|
Rhum
|
: Diseases of the liver, spleen,
intestines, stomach
and uterus |
|
Rhaim
|
: Diseases of the kidneys, urinary bladder
|
|
Rhoum
|
: Diseases of the anus and organs of
digestion
|
|
Rham
|
: Disorders of the chest and throat.
|
·
1. Brahman
: rhim
·
2. Kshatriya
: shrim
·
3. Vaishya
: klim
·
4. Shudra
: aim
I. The three components (trigunas)
and bijamantras: The bijas s, r and t correspond to the sattva, raja and tama components
respectively.4.7 The bijakshar
‘This is a terminology from the Tantrik path. In all tantrik methods there is a tendency to consolidate the mantras into a single letter. The mantras which are consolidated using the Sanskrut letters shrim, rhim, klim, etc. are called bijakshars. Just as powerful subatomic particles are produced as a result of the disintegration of a substance so also it is believed that the bijakshar contains energy equivalent to millions of subatomic particles. In the science of Tantra, bijakshars are used to make a yantra, mantra or a tantra immensely powerful and mysterious. The Shabdasiddhanta of Mimansak advocates the concept of various presiding deities of the bijakshars and states that a bijakshar mantra is eternal. The meaning lies in the word, not in the one who understands it.Writing bijakshars like shrim, rhim, klim, rhoum, svaha, etc. is an art in itself. Intense spiritual practice and the knowledge of control over the usage of words is essential to write, utter and put them into practice. Perhaps scripts of the perfected ones (siddhas) came into being only to be able to write down the bijakshars. Ten rules have been prescribed for writing them. The length and breadth of every bijakshar has special significance. Only by writing down a bijakshar is its mystery, purity and secrecy revealed. It is said that a mantra without the conjunction of bijakshars becomes devoid of meaning and power.’(8)
Reference:
‘Path of Chanting The Lord’s Name (Namasankirtanyoga) and Path of Mantra (Mantrayoga)’, published by Sanatan Sanstha.
Bharatiya Sanskrutikosh. Publishers: Pandit Mahadevshastri Joshi, Secretary, Bharatiya Sanskrutikosh Mandal, 410 Shanivar Peth, Pune 411 030.
Vol. 1 and 2: Second edition Vol. 3 to 10: First edition
1. Vol. 6, Pg. 648 2. Vol. 4, Pg. 5
3. Vol. 6, Pg. 187 4. Vol. 4, Pg. 5
5. Vol. 6, Pg. 649 6. Vol. 6, Pg. 186-187
7. Vol. 6, Pg. 187 8. Vol. 6, Pg. 187-188
Om Tat Sat
(Continued...)
(Continued...)
(My humble salutations to Hindu Jagruti for the collection)
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