Different prakriyas (treatment of topics) of Uttaramimamsa / Vedantadarshanam help one to grasp only the functional aspects of the antahkaranam(the innerinstruments of knowledge and action, agency of doer-enjoyer, and memory)which is often referred to as manah, the mind. There are as many as eighteen prakriyas8based on the Prasthanatraya Texts and the Bhashyas. They are given in the appendix to this paper.There are three approaches in Tantra Shastra namely 1) Anavopayah, the functional approach, 2) Shaktopayah, the instrument – field approach, and 3) Shambhavopayah, the power mode approach to comprehend the gross, subtle, and causal levels of the individual body. In the context of upasanaprakriya of the upasanakanda of the Vedas these approaches are found scattered in the spiritual literatureacross the nation over thousands and thousands of years. In the devotional literature which developed later these approaches are given prominent place 9. Thereare five major Tantraprakriyas based on anushtanam (performance) and anubhuti(direct experience) which reveal the operative dynamics of the manah of the upasaka. This enables one to become the driver and the mechanic as well of one’s own mind.The approaches of the Tantra Shastra are briefly presented below in five subtitles.1. Manah in Tantra Shastra.As a Sadhana Shastra, Tantra has nothing to do with interpretative, speculative, and linguistic exercises. The upayas of Tantra Vidya are to be followed without the intervention and interpretations of the immature mind. Unlike vrittijnanam of conventional Vedanta which remains buddhyarudhashastrajnanam the prakriyas of Tantra Shastra help the upasaka to enter the spiritual interior of the subtle body and this will facilitate intuitive comprehension of the inner dimensions of manah, the mind. The following prakriyas are based on Anavopayah.i) Deekshaprakriya-( deekshanama chitdhatoh samskarah)ii) Tattvashuddhiprakriyaiii) Dravyashuddhiprakriyaiv) Nyasaprakriyav) Shaktipataprakriya IFurther, there are many more prakriyas based on Shaktopayah such as:vi) Sankocha- vikasa - prakriyavii) a)Srishti- b)sthiti- c)laya-prakriyaa) Shabdasrishtih;Arthasrishtih at the subtle levelPada-Padartha-Bhasha-Vyavahara at the gross levelb) Japa-Homa-Purascharana-Parayana-prakriyaThe following prakriyas are based on Shambhavopayah .c) Samadhividhanaprakriyaviii) GrandhiprakriyaHridayagranthihBrahmagranthihVishnugranthihRudragranthihChitjadagranthihix) Shaktipataprakriya IIThe functional definition ‘sankalpa-vikalpatmakam manah’ does not point out the quantitative dimensions of manah. How does sense perception give rise to the knowledge of the respective sense object true to its quality, nature, and dimension? How does the mind accommodate the unified object in association with other objects? These questions demand non-verbal, intuitive comprehension of the dimensions of the mind.The locative and accommodative special experiences relative to the physical body are to be focused to comprehend the physical space occupied by one’s gross body. This is bhutakasha, the physical space. By listening to thunder, conch,bell, and the roar of the waves along the seashore it is possible to grasp the mahakasha, the expansive space. The space within one’s living body can be felt with deeper attention. This is chittakasha, the luminous psychic space (kash to shine).