LA CIENCIA DEL MANTRA

A travs del mantra, el alma individual (jiva) se puede liberar del mundo fenomnico, y
conseguir los cuatro frutos: dharma (virtud), artha (prosperidad), kama (bienestar) y
moksha (liberacin). Se denomina mantra porque nace de la mente: la raz man es
'pensar' y tra viene de trai, 'proteger' o 'liberar'.
Entender el fenmeno
Los sonidos son vibraciones, que dan lugar a formas definidas. Cada sonido produce
una forma en el mundo invisible y las combinaciones de aqullos crean formas diversas
y complejas. De hecho, investigaciones cientficas han demostrado que las notas
producidas por instrumentos musicales trazan figuras geomtricas en la arena.
En la prctica del mantra, lo ms importante son las vibraciones que se producen. Por
eso se pone mucho nfasis en el tono (swara) y la forma (varna) del mantra. Varna se
podra traducir como 'color'; en el mundo invisible, todos los sonidos van acompaados
de un color determinado.
Segn la ciencia del mantra, hay un mantra distinto para invocar a cada deidad, que
tiene el misterioso poder de manifestarla, igual que la fusin del tomo manifiesta la
tremenda fuerza latente en l. Cuando un mantra apropiado para una deidad particular
se recita de manera correcta, las vibraciones que crea dan lugar a una forma especial
en los planos superiores, en la cual la deidad permanece durante un tiempo. Por
ejemplo, la repeticin del Panchakshara mantra: Om namaha Shivaya, produce la
forma de Shiva. Y la repeticin de Om namo narayana, el Ashtakshara mantra,
produce la forma de Vishnu.
Un mantra es una divinidad en estructura sonora. Es el poder divino que se manifiesta
en un cuerpo de sonido. Qu pasa cuando se recita un mantra? La repeticin produce
la forma de la deidad vinculada al mantra; esa forma se transforma en el centro de la
consciencia y se puede realizar. Se dice que el mantra de una deidad es la deidad
misma.
Los mantras sagrados son smbolos revelados en los tiempos de los vedas y
los upanishads a rishis* en perodos de profunda meditacin.
Los aspectos del mantra

El rishi que se realiz con ese mantra y luego lo difundi. Por ejemplo,
Vishwamitra es el rishi del Gayatri mantra.

El metro, que determina la inflexin de la voz.

El devata o ser sobrenatural, que puede ser superior o inferior, y que es la

deidad que preside el mantra.

El beej o semilla. Es la palabra o serie de palabras que da poder al mantra y

constituye su esencia.

El shakti: la energa de esa forma, de la vibracin producida. Es la que lleva al

individuo al devata* del mantra.

El kilaka o pilar, que se encarga de estabilizar la consciencia oculta tras el

mantra. Es gracias a l que uno puede obtener el darshan* de su deidad.

Despertar un mantra
Un mantra es una masa de energa radiante. Genera y acelera la fuerza creativa y
puede proporcionar ciertos poderes. La vida espiritual requiere armona en cada parte
de nuestro ser, que debe estar en consonancia con lo divino; slo entonces se puede
realizar la verdad espiritual. Pues bien, el mantra produce esa armona. Si logra
despertarse, tiene la capacidad de proporcionar paz y dicha, as como revelar la
consciencia csmica. La consciencia divina latente en un mantra se despierta mediante
la repeticin y las prcticas espirituales. De la misma manera que una llama se
fortalece por la accin del viento, el aspirante espiritual se hace ms fuerte con la
ayuda del mantra.
La iniciacin en el mantra -mantra diksha- es uno de los acontecimientos ms
importantes de la vida espiritual. Recibir un guru mantra* de un sabio realizado es una
gran suerte. A partir de ese momento, en el ncleo del iniciado comienza una
tremenda transformacin de la que, a menudo, ni siquiera el propio iniciado se da
cuenta. Es a causa del moola ajana, el velo de ignorancia en el cual l se encuentra.
Como una semilla plantada en el seno de la tierra, su desarrollo culmina con el fruto de
la realizacin.
Mantra
Kurma Avatara upholding the world, the root of Vastu and Mantra. Note the snake
enclosing the world with its mouth (Rahu) eating its tail (Ketu). It implies the
conjunction of the nodes, the mark of moskha. Swami Vivekananda used this moksha
mark in the Ramakrishna Mission Logo.
Mantra
Mantra stra is the science of sound. Mantra () means and includes
(1) An instrument of thought which is the basis of speech that germinates from sound.
It includes sacred text, sacred sounds, a prayer or song of praise
(2) Vedic hymn or magical formula based on sound that modifies thought. In particular
Vedic mantra refers to hymns called from c (from k Veda), yajus (from Yajur Veda),
sman (from Sma Veda) or Atharva Veda. These are considered the highest mantra as
compared to the fine mantra available in the Brhmaa and Upaniad literature.
(3) A sacred formula addressed to any deity
(4) A mystical verse or magical formula sometimes called mahvakya (great
statement of truth) which is sometimes personified.
(5) Incantation, charm, spell to acquire superhuman powers called siddhi.
(6) consultation, resolution, counsel, advice,
(7) plan, design,
(8) secret

(9) (Jyotia) the fifth bhva is referred to as mantra bhva and the fifth lord is the
mantrea.
Number of Mantras
The primary Mantras are said to be about 70 million in number and the secondary
mantra are innumerable. The number seventy million perhaps corresponds to the 7
weekdays times a million each but that is what seems apparent. It is natural that it
would be quite impossible to learn all the mantra available in the world and tougher to
understand them without the knowledge of Mantra stra, the secret science of sound.
How many times does a person breathe in a day? The range varies from 12-16 breaths
per minute i.e. 17,280-23,040 per day. In Vedic literature, this is given as 15 breaths
per minute which translates to 21,600 breaths per day (156024=21,600).
The Vedic calendar has many different systems of months far too complex for the
simple modern man who seeks simplistic answers for complex questions.
1. The first is Sidereal Lunar Year with 324 days having 27 nakatra days per
month times 12 months. This is purely based on the lunar mansions which
govern the longevity of all creatures.
2. Then there is the Sidereal calendar having 351 days
3. The Synodic Lunar Year having 354 days (approx.)
4. Civil or Svana year with 360 days (30 days to the month and 12 months to the
year)
5. The Pseudo solstice year which contains 378 days.
6. The Sidereal Solar Calendar year defined the savatsara with 365/366 days.
Mantras are based on manas, the mind and consciousness which follow the rhythm of
the Moon and pure lunar calendar of 324 days. Now, the number of breaths we take in
324 days is 21,600324 = 6998400 or say 7 million. And in a lunar (nakatra) decade
this is 70 million!
We can now see how the known mantras are linked to the lunar breath flowing from
the left nostril of all beings.
The breath flowing from the left nostril is the lunar breath which is cooling and
enhances longevity while that flowing from the right nostril makes us burn up quickly.
These map into the two channels called i and pigala ni respectively.
Mantra Parts
Every mantra has five principal parts to it. These are

(1) Rishi: The Seer

(2) Chandas: The Rhythm

(3) Devat: The Enlightener

(4) Bja: The Seed and

(5) akt: The Energy

In addition there is the sixth part called Klaka: The Lock, which maybe inside the
mantra and which prevents the mantra from opening up and fructifying.
Prasiddha mantra are those which are

given by a seer of very high standing for the welfare of the world,

which are self-initiating i.e. special initiation is really not necessary but maybe
done and

which do not have klaka (lock) i.e. they are unlocked like free software that do
not require a license.

Rishi: The Seer

Rishi (Sanskrit: i, Devangar: ) refers to those great enlightened sages to whom
the Rig Veda (Sanskrit: gveda, Devangar: ) was revealed. Kali Yuga effect
causes modern greedy man to arrogate everything thing to himself and they also speak
in such words about the i. They say that the i were the composers of Vedic
hymns by which they (1) equate the i to normal greedy human beings and (2) deny
the fact that the i were so enlightened that they were in direct communion with God.
The Hindu knows better he calls these holy books as ruti implying that which has
been heard by the i from God. There is a clear line drawn between the ruti (that
which was heard) and the smti (that which is remembered). The i is a seer or sage
of such high standing that the devat themselves worshiped and revered them. They
were in direct communion with the highest states of enlightenment and received the
Vedas from God. Many of the i were women and were called (Devangar: )
implying that vedic learning was imparted to both men and women.
(ika) is the inferior or lower i like the senior-most disciple of a i. For example
Maitreya was the ika of Mahari Parara. The learned senior female disciples are
called (ik). This word is sometimes used to refer to the spouse of a ika.
For the first time during medieval ages, India actually went into the black ages when
education was denied to women as a result of the extension of the purdah culture of
the Muslim rulers and today people around the globe believe that this existed from
time immemorial.

Etymology
The etymology can be understood from the statement i () were the singers of
the c () in the gveda ( ). Later the one gveda was divided into four parts
called k, Yajur, Sma and Atharva Veda by Ka Dvaipyana (Vedavysa). There are
two traditional root-meanings to the word i coming from its root () (1) to flow or glide as used in arati, nara and arit implying the flow of the
knowledge like the flow of the celestial Ganges from its heavenly abode to earth. Lord
iva received the Ganga on his head and from where it attained purity as it flowed
down to wash His feet leading to the concept of guru pduk. Knowledge flows from
the head of the i to his feet and pious Hindu always touch the feet of the sages and
guru to receive pure knowledge from them. In Mantra stra, every Vedic mantra has a
i who is placed on the head of the sdhaka (mantra user). Technically, the feet of the
i touch the head of the mantra user and this brings the blessings of enlightenment
and initiates the flow of the mantra.
(2) to bring near implies to endear. There are two ways in which something comes
closer or near (1) when the person moves towards it symbolised by the Sanskrit
vowel () or (2) when the object/energy moves towards the person symbolised by the
Sanskrit vowel ()
Qualities of i

Jna (Knowledge): All i are directly connected to Brahma, the omniscient aspect
of god symbolised by the letter (a) in (au). The omniscience of Brahma is
transmitted through them to the entire creation including devas, manuya and rkasa.
They are the all-knowing seers in direct existence with the creator.
Satya (Truth): The one outstanding quality of the i is satya-vc or truthful speech.
The sages at the various levels of sanysa, brahmacri, pravrjika et al. may falter or
bend but the i is fearless and speaks the truth without hesitation or thought of any
consequence. He is filled with the power of om tat sat, the mantra associated with
satya loka, the seat of Brahma which maps to the head of human beings in the
sahasrara chakra.
Ahimsa (Non-violence): The i exude tremendous non-violence energy which comes
from their intense (bhakti) meaning love for god which extends to the entire
creation as they have realised the existence of god in the entire creation. In places
where the mahari has their hermitage the wild beasts like lions would become docile
and comingle with the deer.
There are many other qualities which we discuss in the Mantra stra course.
Amarakoa strictly distinguishes i from other types of sages such as Sanysa,
Parivrajaka, Tapasvi, Muni, Brahmachari, Yati, etc.
Classification of i

The i are classified in many ways for different purposes. The first is the three-fold
grouping as devari, brahmari and mahari matching the qualities of the three
predominant gua avatra sattva gua of Viu (devari), rajas gua of Brahma
(brahmari) and tamas gua of Rudra (mahari).
Another classification is based on karma. Amarakoa gives seven types of i rutari,
kari, paramari, mahari, rjari, brahmari and devari. The karma of the
brahmari is to be in constant communion with god and receive the messages for the
welfare of the creation. Devari carry these messages to the various souls to further
their evolution while rjari carry out the work assigned by the brahmari. Mahari are
responsible for lineages, be it the propagation of species in the world or the passing of
the knowledge to the iya.
Then there are the groups of i called saptari, dasa-i (mnasa putra of Brahma) for
various purposes.
The chandas-metres
Courtesy: www.mudgala.com
=======================
Chandas
A concise summary

Chandas

Padas

Vayu Gulika

Gayatri

24 = 8+8+8

Ushnik

28 = 8+8+12

Anustup

32 = 8+8+8+8

Brihati

36 = 8+8+12+8

Pankti

40 = 8+8+8+8+8

Trishtup

44 = 11+11+11+11

Jagati

48 = 12+12+12+12

In this context, the role of meter (Chandas) is considered to be very important.

Though there are a number. of other meters, the more important are :
1.GAYATRI
3 Padas of 8 Syllables or
16 Syllables in Ist line + 8 in second line
or 3 x 8 = 24 or 16 + 8 =24

2.USHNIK
4 Padas of 7 Syllables 4 x 7 = 28
3.ANUSHTUP
4 Padas of 8 Syllables 4 x 8 = 32
or 2 lines of 16 2 x 16=32
4.BRIHATI : 4 Padas of 9 Syllables 4 x 9 = 36
5.PANKTI : 5 Padas of 8 Syllables 5 x 8 = 40
6.TRUSHTUP
4 Padas of 11 Syllables 4x11 = 44
7.JAGATI
4 Padas of 12 Syllables 4 x 12 = 48.
It is well known that mantras that that which protect the mind. Although, in
modern times, they are used willy nilly, for materialistic purposes that defy
logic, their primary purpose remains to safegaurd the mind. Those who are
spiritually inclined know this already, and those who are not spiritually
inclined only take up mantras in their time of need, when their mind is
disturbed.
Chandas is the movement of the mantra, and as such is an intricate part of
every mantra. The Krishna yajur veda equates chandas with both the mind
and speech, for speech is mantra (chandas), and mantra (chandas)
safeguards the mind.
Even today, mantras are taught and used only along with knowledge of the
seer who revealed it, the devata being propitiated, and its chandas
(movment). All of this just goes to show importance of the chandas.
Chandas and Devatas

vasavastvaa pravR^ihantu gaayatreNa ChandasaH . rudraastvaa

pravR^ihantu traiShTubhena ChandasaH . aadityaastvaa pravR^ihantu
jaagatena ChandasaH .
- KYV 3-3-3
The summary table above shows the number of vayu gulikas in each pada of
the chandas. A close look shows that each pada is made up of one of three
numbers: 8, 11 and/or 12. A pada of 8 vayu gulikas represents the 8 Vasus. A
pada of 11 vayu gulikas represents the 11 Rudras. A pada of 12 vayu gulikas
represents the 12 Adityas.
The Gayatri, Trishtup and Jagati chandas' are made up purely of 8, 11, and 12
vayu gulikas respectively. Thus, the veda itself equates Gayatri (8) with the
Vasus, Trishtup (11) with the Rudras, and Jagati (12) with the Adityas.
Savitur Gayatri

The foremost example of the Gayatri chandas is usually taken to be the

Savitur Gayatri. Because of its greatness, it is also known simply as the
Gayatri mantra. As described above, the Gayatri chandas is composed of 3
padas of 8 vayu gulikas each. When japa of this mantra is performed, the

word "vareNiyaM" in the first pada is recited as "vareNyaM". Thus, the

mantra as used in japa belongs to the nicR^id-gayatri chandas (nicR^id =
defective), since the mantra as used in the japa consists of only 23 vayu
gulikas.

Devat: The Enlightener

Devat (Sanskrit: ) is from the word (deva) which in turn is derived from the root
(div) meaning to shine, be bright besides a few other meanings. Primarily it refers to
the natural light that we receive on earth as the source of illumination and that which is
the cause of all life on earth. The deva are supportive of life whereas the rkasa relish
darkness. These are opposites like day and night.
Technically, there are only 33 (thirty-three) deva whereas there are 330 million (33
crore) devat. It is obvious from this statement that there is a difference between deva
and devat which we study in the Mantra Foundation course. The 33 deva are eight
Vasu, eleven Rudra, twelve ditya, Indra, and Prajpati Brahma. {8+11+12+1+1=33}
for more details read Foundation of Vedic Astrology by this scribe.
Most Hindu use the words deva and devat interchangeably, and the feminine form of
deva is (dev). Yet there no such gender change for the word devat which implies
both masculine and feminine gender.
Again, prajpati are generally referred to as the ten mnasa putra of Brahma and not
Brahma himself. These are Marci (Sun), Atri (Moon), Agirs (Jupiter), Pulastya
(Mercury), Pulaha (Venus), Kratu (Mars), Vasiha (Saturn) {saptari} and Daka (Rhu),
Nrada (Ketu) and Bhgu (Lagna). There are various saptari lists
Lesson: Mantra is not based on deva but instead on devat
Opposites
Deva meaning the bright and shining ones have their opposite in the rkasa meaning
the dark ones
Sura refers to those on the side of the Sun (Srya) are opposite to the Asura who are in
the side of the night. Both Sura and Asura maybe favourable to life depending on the
individual. Sura and Asura are not feuding, it is the deva and rkasa who are feuding.
When a Sura or Asura is favourable to life we call him deva (divine) while when he
becomes unfavourable we call him rkasa (demon).
Sura and Asura are in the two opposite sides of the great snake of time called Vsuki or
Ananta which is wrapped around the Meru (mountain of karma) and is being churned in
the ocean of sasra (worldly existence). Sura are in the day half while Asura are in
the night half. If the Sura are favourable then we find good fortune in the same land as
our birth while if the asura are favourable, then fortune smiles in those lands which
experience darkness when it is daytime in our birth place.

Hinduism
With time, the concept of devat was merged with the word deva and all 330 million
devat were called deva or dev as the tendency of Kali Yuga is to shorten or shrink
everything including words and sentences. Ignoring the trend, the pious brhmaa
have been meticulously using the word devat in mantra sdhan sakalpa.
Principal Devat
The one and only god beyond all human understanding is signified by (au) and just
as all rivers flow into the ocean, all religions and spiritual paths of the world go to this
one word, this one unmanifested sound.
This sound (au) has three attributes rajas (a), sattva (u) and tamas () and we
have three devat symbolising these attributes of nature called Brahma, Viu and
Rudra. Yet this unmanifested au cannot manifest until it comes into contact with the
power of evolution, the dynamic changing instigator of all creation. This is perceived as
a feminine power of god and is called dev instead of deva and known to the Hindu as
Durg. But why should Durg desire to interact with Brahma, Viu or Rudra? What
causes this dev-power to comingle with the three gua-avatra? That is iva, the
attractor of Durg.
If we were to examine the sound symbol carefully, we find Brahma, Viu and Rudra
connected in the lower merged alphabet. The crescent Moon on top called nda which
does not touch these three is Mahdev Durg and the dot (bindu) in the centre of the
crescent Moon is iva, Mahdeva. It is obvious from this description of iva (the dot)
that he is different from Rudra (the tail of the symbol). Yet Rudra is a manifestation of
iva as the symbol evolves from the dot and not vice-versa. We study this in detail in
the Mantra Foundation as we examine the loka of rad Tilaka Tantra. Therefore
when it comes to manifestation, iva does not manifest directly. For this reason when
Draupad had wanted to marry iva, He blessed her to be married to five of his
incarnations the paca pava brothers Yudhihira, Bhma, Arjuna, Nakula and
Sahadeva. Instead Durg, Brahma, Viu and Rudra are manifesting through the
predominance of the tattva.
Viu manifests through the ka tattva; Rudra through vyu tattva; Srya
(representing Brahma, the creator) through agni tattva; Durg (dev) through jala tattva
and finally Gaea through pthvi tattva. These are the five principal deities called
paca devat, who are manifesting and every other devat is but an expansion of
these five original forms. This is the basic philosophy of Hinduism and the puj of these
five principal devat is called the pacyatana puj in the smarta sampradya as
introduced by di akara.
Bja: The Seed

Rudraksha Seed dearest to Lord Shiva

Introduction

The biggest of tree was a tiny seed and even the huge hulk of a wrestler was a tiny
seed. The entire being was encapsulated in the seed and when this seed fed from
nature, it grew in size and its body changed. Its awareness of its surroundings and all
that nature affords for its survival changed and it became wiser and smarter to handle
its survival in the planet. However, the reality that its entire being could be
encapsulated inside a tiny seed did not change. That reality is the soul and that never
changes.
Every mantra represents the body of the devat in some stage of its growth or
manifestation. The same devat can have multiple mantra as he can be in different
moods, different actions and the mantra would be for a specific purpose. Yet the one
thing that is the key to the mantra is the bja, the seed. Unless the seed is planted, how
can it grow into a tree? This process of planting the seed is called dka.
While most people just receive dka mantra, the more fortunate are the ones who also
get bja dka along with the mantra. In the words of Pujya Gurvi Shraddhpr Mataji,
the bja is everything and the most vital part of the mantra. It is that which will not
leave the native even after death once it has been planted by the Guru. And for those
who have received it in a previous lifetime, it will lead them back to their spiritual path.
Such is the power of the bja!
Navakkr Bja
Some fine examples of bja are the navakkr bja or the nine vital seeds.
Sanskrit

Trans

hr

ai

gau

kr

hau

om

sau

kl

Nma Bja
These bja are based on the name of the devat. It uses the starting letter of the name
of the devat.
Illustrations of nma bja: Durg and Datttreya.
Durg: (du)
Datttreya: (d)
The starting letter called namaskra, of both the names, Durg and Datttreya is
(da) and this namaskra determines their Nma Bja. A natural question that would
follow why is the supporting vowel different? That is Mantra stra, and we leave it
for another day and time
akt: The Energy
Mantra generates energy as they consume energy. It is like jogging which makes you
burn energy but teaches the body how to utilize the entire body and energy available.
With practise one jogs longer distances and does not get tired. In fact the capacity of

the body to jog for longer distances increases with time. This is also true for mantra
sdhan which is jogging in the mind. With time the practitioner (sdhaka) can do
mantras for longer periods. This is the result of practise (abhysa) and there is no
substitute for hard work. akti is always considered to be in the feet as it has the
ability to cause change, action and movement.
(akti)
Therefore, akti is defined as power of the mantra and depends on the ability and
strength of mind of the sdhaka. It is his might and the effort and energy he puts into
mantra sdhan are appropriately rewarded as enhanced capability of the brain and
rapid spiritual realisations.
akti decides the effectiveness or efficacy (of a remedy) as without akti there is no
result, nothing happens. One could be reciting the mantra like a parrot with the mind
elsewhere and therefore, the mantra becomes completely ineffective. Raja-akti has
three parts
1. utsha is the enthusiasm which has many factors to it power, strength of will,
resolution to make the right effort, perseverance in spite of all odds, strenuous
and continuous exertion without allowing the mind to find excuses, firmness of
mind, fortitude, joy in doing the mantra and spiritual practise and finally
happiness during and after the sdhan.
2. prabhutva meaning personal pre-eminence which is achieved through rjayoga
related mantra
3. mantra meanings good counsel and refers to the path indicated by the feet.
Normally all mantra are classified as right-handed (Bhaspati) or left-handed
(ukrcrya). The sdhaka must remember that right-hand = left-foot while lefthand=right-foot. Both of these are auspicious so long as we are walking forward
in the material or spiritual path. Then, the akti of the mantra is considered
positive. However, there are some where the akti is very destructive and the
mantra is considered as walking backwards.
Stri-akti
We have seen previously (refer: Bja: The Seed) that the entire creation has happened
due to the feminine desire manifesting through Mahmy Durg. In a similar vein, the
energy or active power of a devat is personified as his wife and worshiped as his akti.
Without the akti the devat is ineffective. We have learnt previously (ref: Devat) that
Devat is applicable both to male and female deities. But the akti of the devat (both
male and female) is not just a consort but the energy itself. One has to be careful when
the word akti is used as it can refer to (1) stri-akti or the consort of a devat, (2)
Durg and her various forms which is Ia for the kta school or (3) mantra-akti the
energy of the mantra which is in its feet. This is normally always the last word or
syllable of the mantra. Mantra-akti defines the action of the mantra, its application.

Mantra akti is the power or force or most effective word of a sacred text or magic
formula which is at the end of the mantra.
Agni akti
Adni Deva with Svaha Shakti
All energy is ultimately classified as agni represented by Agni devat who symbolises
energy. The tattva devat is Srya as the sun is the source of all energy. The source of
energy and energy itself are regarded as separate elements in mantra stra. Agni
devat has seven tongues and each of these tongues represents the energy
predominant on particular day. But the real power of Agni is as the carrier of the
prayers to the gods and pits which is done by his two consorts Svh and Svadh akti
respectively.
Svh is the daughter of Daka-prajpati married to Agni. Her pure body is composed
of the four Vedas and her limbs are the six vedga. Without her grace, mastery of the
veda or vedga is impossible.
Svadh means own portion or share which we forgo in favour of our near and dear
ones, particularly the departed pits (including family members). She is another
daughter of Daka prajpati married to Agni but serving the pits. She brings the
blessings of continued lineage, happy family and removes many miseries that men
suffer. However, one must be extremely pure to invoke her for which only qualified
brhmaa have to be selected.
Source of Benediction

Holy Surabhi, the goddess of cows

The source of both Svh, Svadh and other akti including amta is Surabh, the
celestial cow-goddess. From her flows the milk which fills the milky ocean on which
sleeps Viu. The verge of that ocean all round is always covered with white foam
resembling a belt of flowers in the sky. The deva-pits survive only on this foam and are
fixed in the severest of austerities for which even the devas revere and worship them.
Various akti emanate from her.
Among the ten digpla, the guardians of the kendra (quarters, quadrants) are most
important and they are Indra (East), Yama (South), Varua (West) and Kubera (North).
They have a special name called kendrapla and their power arises due to their
consorts called digpla-akti. Yet, these digpla-akti themselves also receive their
power from Surabh (1) Surup is the cow of the eastern quarter with all blessings; (2)
Hasik supports the southern quarter; (3) Subhadr is cause of auspiciousness in the
western direction and (4) the northern quarter of virtue is supported by Sarvakmadugh.

The goddess of the cows Surabh is associated with Viu whereas the god of the bulls
Nandi is associated with iva. The association of Viu and iva is most sacred.
Klaka: The Lock

Daskar Gopla mantra Image

Daskar Gopla mantra Image

Klaka (Devangar: ) means (1) a pin that holds separate papers together; (2) It can be
like a bolt that is used to lock something which is guarded like a secret chamber or
part; (3) It is the wedge between two members of the same thing. In mantra stra
some mantra have a klakam which can take either of the forms described above.

There is yet another meaning of the word klaka which is a pillar to which the cows are
tied with a rope. The cow can move around within the circle created by the rope tied to
the pillar. In mantra stra, the praava (om) is the natural klakam around which the
mantra runs in circles.

The word utklana is applied to some of the mantra where the klakam is implied to be a
bolt or lock which needs to be unlocked by the addition of a secret syllable.

Daskar Gopla mantra

The famous daskar (ten-syllable Gopla mantra) taught by Parara to his astrology
students taken as our first illustration. The mantra reads -

-
gopijana-vallabhya svh
However this mantra has a double klakam. It is used to tether the cows implying
the mind of the student (sdhaka). Those students who will do this mantra seriously
will be able to continue with their jyotia study and will be very successful in life as
vedic astrologers as the knowledge of Bhat Parara Hor stra will reveal itself.
Others will fall along the way as their mind will lose the focus required for such a vast
subject.

Klakam (1) The pillar is the secret bja mantra called kma-bja: (kl). Unless this
is received from the mouth of the guru with the specific intention of working as a pillar

for the daskar Gopla mantra, it does not act as a pillar and is just another sound.
The mantra then is recited as

-
kl gopijana-vallabhya svh
Klakam (2) However, if we were to recite the mantra as written above then it changes
from daskar (ten syllable) to eleven syllable mantra due to the addition of the kma
bja kl and will fail to give siddhi. The utklana or unlocking lies in the secret
upadea of the (lupta bja).

Gyatr Mantra

Gyatr is always visualised wearing white clothes with a border with the lotus, five
headed etc.
Gyatr is always visualized wearing white clothes with a border with the lotus, five
headed etc.

We consider the gyatr mantra as our second illustration.

tat saviturvareya bhargo devasya dhmahi|
dhiyo yo na pracodayt|| 3|62|10
The gyatr as exactly received by Mahari Vivmitra is recorded in the k Veda as a
23 syllable mantra. This is not in the exact gyatr chandas and leaves one wondering
as to why a mantra that is the fountainhead of Hinduism should have a flaw with a
short syllable to be called nict gyatr. The word nict means defective in meter
requiring the infusion of a syllable i.e. short by one syllable.

First Klakam

The first klakam is overcome by reciting the second word in a slightly different manner
by altering (vareya) to (vareiya) whereby (a) is no longer rejected
as a half syllable but gets a full syllable count due to the power of the vowel (i). The
chandas converts to perfect gyatr meter and the devat of the mantra is still Savitur,
the creator (prasava-kraa devat). The mantra reads



tat saviturvareiya bhargo devasya dhmahi|
dhiyo yo na pracodayt||
Please consider this as an upadea and recite this form of complete gyatr mantra
every day for long life and good health. There is no other mantra known to mankind
more powerful than this gyatr mantra with 24-syllables for longevity.

Second Klakam

The brhmaa were too intelligent. They would not be satisfied with mere promises of
long life and good health. They knew too well that it simply meant longer period of wait
for reunion with god and meaningless existence and rebirth would follow with a similar
meaningless promise. They wanted direct knowledge of all that is there in the universe
which comprised the three loka bh loka (earth plane), bhuva loka (solar system) and
svarga loka (heavens beyond, stars). They also wanted all spiritual knowledge
(dhytma vidy). Mahari Atri along with Gautama and Bharadvja meditated for a
thousand years and obtained the monosyllable mantra (om) which would give all the
dhytma vidy (spiritual knowledge). To this the wise sages added the names of the
three-loka to obtain the brhmaa vyhti (brhmaa packar) (om
bhrbhuva sva). This became the most powerful mantra for all knowledge and
required initiation which was the second klakam of the gyatr mantra.

When this five syllable brhmaa vyhti was prefixed to the 23-syllable gyatr mantra
(original as given in gveda) it resulted in a 28 syllable mantra which is technically
uih chandas (28 syllable) and is loved by Agni devat. Therefore Agni became the
devat of this mantra while Savitur is the devat of the gyatr mantra. Yet, the
chandas is really not uih as it is not in the 8+8+12 format. Instead it is in a kind of
reversed uih chandas as it is 12+8+8 when read as follows:

om bhrbhuva sva tat saviturvareya 5+7=12

bhargo devasya dhmahi|

dhiyo yo na pracodayt||

Third Klakam

The gyatr mantra has yet another third klakam in the addition of certain bja to the
nict gyatr mantra in the lines of the lupta bja (secret or vanishing seed) as we have
done in the daskar Gopla mantra.

Remarks

What is the advantage of reversing the uih chandas? Does this represent the
reversed kalpa-vka? This is food for thought.

I am sure that even many brhmaa who have received the gyatr mantra may not
know all these powers of this wonderful mantra which forms the fountainhead of
Hinduism. Now consider other mantras of the k Veda like (1) the Viu gyatr which is
unsullied and extremely pure like the milky ocean or (2) the Bhaspati Gyatr which
has the might of a thousand bulls or (3) Lord ivas Mtyujaya mantra which can stop
death itself! Do all these like the gyatr have little klakam as they are smti mantra?
Who knows?