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MantrArthAbhidhAnam of the VaradA Tantra

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ShrI Shiva said: Listen, O ParameshvarI! Now I shall describe to
You the meaning of the Mantras, in the absence of knowledge of
which no one can get the fruit even with millions of SAdhanA.
O PArvatI! first of all listen to the meaning of the PrasAdabIja.
Ha denotes Shiva and Au indicates SadAshiva; ShUnya indicates
Duhkhahara. Thus Haum is the BIja for the worship of Shiva.
Da indicates DurgA, U indicates Raksana; the NAdarUpa indicates
VishvamAtA and Vindu indicates the Kurva. Thus DUm is the BIja
for the worship of DurgA.
Ka indicates KAlI; Ra indicates Brahma; I denotes MahAmAyA; NAda
denotes VishvamAtA and the Vindu indicates Duhkhahara. Thus made
up of these letters, KrIm is the BIja for the worship of KAlikA
DevI for getting relief from afflictions and pain.
Ha indicates Shiva; Repha indicates Dhana; I indicates Tusti;
NAda indicates ParA; and Vindu indicates Duhkhahara. Thus the
ShrIm is the BIja for the worship of LaksmI DevI.
Ai stands for SarasvatI and Vindu for Duhkhaharana. Thus Aim id
the BIja for the worship of VAnI.
Ka stands for KAmadeva or Krsna; La for Indra; I for Tusti, and M
for Sukha. Out of Love for You the KAmabIja which I have
described is KlIm.
Ha stands for Shiva; U for Bhairava; NAda for ParA, and the Vindu
for Duhkhahara. These three letters make the Varma BIja HUm.
Ga stands for Ganesha; Vindu for Duhkhaharana. Thus is made the
BIja Gam for the worship of Ganesha.
Ga stands for Ganesha; La for Teja; Au for MAtA; Vindu for
Duhkhahara. Thus the BIja Glaum is meant for the worship of
Ganesha.
Ksa stands for Nrsimha; Ra for Brahma; Au for Urdhvadanta; and
Vindu for Duhkhahara. Thus the BIja for the worship of Nrsimha is
Ksraum.
In each of the Mantras there are the first letters of Names, and
the Name has been said SvayambhU. Therefore one should use or
meditate upon the letters after knowing their meaning. Thus I
have described to you the method according to which one should
understand and meditate upon the meanings of the VibhaktIs.
Sa stands for DurgottArana; Ta for TAraka; Repha for Bhukti; I
for MahamAyA; NAda for VishvamAtrA; and Vindu for Duhkhahara. Out
of love for You the meaning of the VadhUbIja which I have
described is StrIm.
Whenever there are two Vindus in a Mantra, the one stands for
Duhkhaharana and the other for providing Sukha.
Wherever are two Vindus in a Mantra, there the second is always

m . 7) To repeat a Mantra while one beholds its form. the Sanskrit characte rs forming it. If you were to mentally repeat it once while inhaling and once while exhaling. these measurements cannot be followed to the letter the whole time. it is usually good to start your practice with some gross utterance before entering th e mental one. Granted . the energy contained in that Mantra would spread much more quickly ac ross your system.N HARVARD-KYOTO (also commonly used online) hrI. 6) Mental repetition of a Mantra is always more powerful that gross utterance pe rformed by the physical tongue. It sounds like ng approximately. their meanings should be considered different. repeat the Mantra while behol ding its form and then close your eyes and keep repeating it mentally. that is. GirA for HaripriyA. etc .e. Therefore. In BIjas consisting of several letters each letter-bhIja denotes its respective DevatA. a). that ascension to t he summit of the head would be impossible. 2) Pronunciation 1 is a good document to start your pronunciation learning. Short vowels (a. Wherever the same BIja is used twice. Anusvāra and Visarga l st 1/2 mātrā. characteristics. feeling that the sound goes up from the palate up to the crown of the head.used in the meaning of PUrna. firstly repeat it with the physical tongue. o. au) last 2 mātrā-s. ī. repeat it in your mind). but one sh ould always attempt to follow them as closely as possible. Transliteration IAST (International Alphabet of Sanskrit Transliteration ) hriim ITRANS (commonly used online) hrI. ṛ. of a Mantra. as the mental tongue is subtler. The MAtrAs of SvAhA are famous in the meaning of ParA. Yam-bIja stands for VAyu and Lam for Indra. and then with the mental tongue (i. and Vivrim for HayagrIva. ḷ) last 1 mātrā. However. One should use the Mantras for the purpose of Japa only after knowing both of their meanings. i. there is a measure unit called mātrā or the time gap needed to pron ounce a short vowel (e. If you were to close your mouth at the end of its utterance. 4) If you want the Mantra to have a more powerful effect on you.g. In turn. 5) Here you will find a complete explanation of the nature. Vasat stands for ShakramAtA. Anunāsika (final resonance indicated by demilune and dot in the above Sa nskrit character) also lasts 1/2 mātrā and thus it should not be protracted. ū. u. ai. is extremely auspicious. while long vowe ls (ā. Thus knowing the meaning of the Mantra one should satisfy himself. -------------------------------------------------------------------uggestions 1) The sound Anunāsika (demilune plus dot in the original Sanskrit character above ) is a nasal resonance which should be pronounced by keeping the mouth open alwa ys. 3) First of all. Phat for SurA. ṝ) and diphthongs (e.

as it were. but the subject experiences unity with the object though. but he feels different and separated from it. Prakṛti is the source of matter. uggestions 1) The sound Anunāsika (demilune plus dot in the original Sanskrit character above ) is a nasal resonance which should be pronounced by keeping the mouth open alwa . and Śakti as his disciple or śiṣyā.The celebrated Varadātantra explains the meanings of each of the letters forming t his Bījamantra in its sixth chapter: Hakārāḥ śivavācī syādrephaḥ prakṛtirucyate| Mahāmāyārtha iśabdo nādo viśvaprasūḥ smṛtaḥ| Duḥkhaharārthako bindurbhuvanāṁ tena pūjayet|| The letter (kāraḥ) "ha" (ha) is expressive (vācī) of Śiva (śiva). The sound (śabdaḥ) "i" (i means (arthaḥ) Mahāmāyā (mahāmāyā) (and) nāda or half-moon (nādaḥ) is declared (smṛtaḥ) (to her (prasūḥ) of the universe (viśvam). " r". Thus. Anusvāra (ṁ). being "nāda" the half-mo on and "bindu" the dot. In turn. "Bhuvanā" is another way to call "Bhuvaneśvarī". Varadātantra is no exception to the rule. Śiva is the Supreme Lord. Visarga (ḥ). under the i nfluence of the common "Māyā". See Tattvic Chart for more information. that is. the Mistress (īśvarī) of the worlds (bh uvana). i. "ī" and Anunāsika (half-moon and dot). This seed-mantra is Śāktapraṇava. i.e. etc. they have no power at all. the Supreme Self. "Repha" is the name of the letter "ra". e. Śiva acts as the spi ritual preceptor or guru. "ha" and "ra" despite they appear without "a" in the seed-mantra itself. Bīja-s or seed-mantra-s are always monosyllabic. see Tantricism for more information) are presented as a dialogue between Śiva and Śakti. pl ease. (while) repha or (the lett er) "ra" (rephaḥ) is said (ucyate) to be (syāt) Prakṛti (prakṛtiḥ). Even though you can see that the letters forming the seed-mantra are: "h". the Supreme Śakti or Power from which the entire cosmos has been mani fested. The entire material universe shines forth fro m her. See the documents in "Trika/Trika (ov erview)" section for more information. "nāda" (the half-moon in Anunāsika) is the Mother of the un iverse. Śiva describes the original consonants including "a" in the stanza. In other terms. Read Meditation 6 for more information about Nādabindu. i. obviously.e. the subject experiences no unity with the object. an d without Him all consonants are barren. Some others letters also have a name . She is the Sublime Śakti or Power of Lord Śiva. She is c alled like that because subject ("I") and object ("this") exist as two realities . Pretty generally. the main one out of those whose deity is Śakt i. but not all the letters of the Sanskrit alphab et have one like in the Greek language. Mahāmāyā or great Māyā (the veiling power) is according to Trika (Non-dual Shaivism of Kashmir) a special kind of Māyā which is operating in the tattva-s 3 to 5. Bindu or dot (tena) means (arthakaḥ) destroyer (hara) of pain (duḥkha). as this is a Tantric scripture and not a Vedic one. What is the reason? Because "a" is Śiva.e.g. the consonants in the Sanskrit alphabet h ave an appended "a". In this seed-mantra.. One should w orship (pūjayet) Bhuvanā (bhuvanām) by means of that (seed-mantra) (tena)|| Commentary The Tantra-s (revealed scriptures. Anunāsika (half-moon and dot) is also known as Nādabindu.

there is a measure unit called mātrā or the time gap needed to pron ounce a short vowel (e. Śiva acts as the spi ritual preceptor or guru. while long vowe ls (ā. ī. as the mental tongue is subtler.m The celebrated Varadātantra explains the meanings of each of the letters forming t his Bījamantra in its sixth chapter: Hakārāḥ śivavācī syādrephaḥ prakṛtirucyate| Mahāmāyārtha iśabdo nādo viśvaprasūḥ smṛtaḥ| Duḥkhaharārthako bindurbhuvanāṁ tena pūjayet|| The letter (kāraḥ) "ha" (ha) is expressive (vācī) of Śiva (śiva). Anunāsika (final resonance indicated by demilune and dot in the above Sa nskrit character) also lasts 1/2 mātrā and thus it should not be protracted. 6) Mental repetition of a Mantra is always more powerful that gross utterance pe rformed by the physical tongue. Bindu or dot (tena) means (arthakaḥ) destroyer (hara) of pain (duḥkha). that is. One should w orship (pūjayet) Bhuvanā (bhuvanām) by means of that (seed-mantra) (tena)|| Commentary The Tantra-s (revealed scriptures. ū. Anusvāra and Visarga l st 1/2 mātrā. 3) First of all. If you were to mentally repeat it once while inhaling and once while exhaling. but one sh ould always attempt to follow them as closely as possible. it is usually good to start your practice with some gross utterance before entering th e mental one.ys. However.e.N HARVARD-KYOTO (also commonly used online) hrI.g. Transliteration IAST (International Alphabet of Sanskrit Transliteration ) hriim ITRANS (commonly used online) hrI. and then with the mental tongue (i. and Śakti as his disciple or śiṣyā. au) last 2 mātrā-s. ṛ. The sound (śabdaḥ) "i" (i means (arthaḥ) Mahāmāyā (mahāmāyā) (and) nāda or half-moon (nādaḥ) is declared (smṛtaḥ) (to her (prasūḥ) of the universe (viśvam). Short vowels (a. these measurements cannot be followed to the letter the whole time. the energy contained in that Mantra would spread much more quickly ac ross your system. Pretty generally. a). If you were to close your mouth at the end of its utterance. see Tantricism for more information) are presented as a dialogue between Śiva and Śakti. the Sanskrit characte rs forming it. ai. Therefore. ṝ) and diphthongs (e. 5) Here you will find a complete explanation of the nature. u. (while) repha or (the lett er) "ra" (rephaḥ) is said (ucyate) to be (syāt) Prakṛti (prakṛtiḥ). i. characteristics. ḷ) last 1 mātrā. 4) If you want the Mantra to have a more powerful effect on you. It sounds like ng approximately. 2) Pronunciation 1 is a good document to start your pronunciation learning. Granted . feeling that the sound goes up from the palate up to the crown of the head. etc . 7) To repeat a Mantra while one beholds its form. repeat it in your mind). firstly repeat it with the physical tongue. repeat the Mantra while behol ding its form and then close your eyes and keep repeating it mentally. o. that ascension to t he summit of the head would be impossible. is extremely auspicious. Varadātantra is no exception to the rule. . In turn. of a Mantra.

This seed-mantra is Śāktapraṇava. Visarga (ḥ). Read Meditation 6 for more information about Nādabindu. See the documents in "Trika/Trika (ov erview)" section for more information. the Supreme Self. but he feels different and separated from it. as this is a Tantric scripture and not a Vedic one. In other terms. "ha" and "ra" despite they appear without "a" in the seed-mantra itself. Thus. pl ease. Mahāmāyā or great Māyā (the veiling power) is according to Trika (Non-dual Shaivism of Kashmir) a special kind of Māyā which is operating in the tattva-s 3 to 5. but not all the letters of the Sanskrit alphab et have one like in the Greek language. obviously. Some others letters also have a name .g. as it were. In turn. " r". She is the Sublime Śakti or Power of Lord Śiva. Prakṛti is the source of matter. "ī" and Anunāsika (half-moon and dot). the subject experiences no unity with the object. being "nāda" the half-mo on and "bindu" the dot. the consonants in the Sanskrit alphabet h ave an appended "a".Śiva is the Supreme Lord. Bīja-s or seed-mantra-s are always monosyllabic. What is the reason? Because "a" is Śiva. "nāda" (the half-moon in Anunāsika) is the Mother of the un iverse. the main one out of those whose deity is Śakt i. they have no power at all. "Bhuvanā" is another way to call "Bhuvaneśvarī". the Supreme Śakti or Power from which the entire cosmos has been mani fested. i.. but the subject experiences unity with the object though. that is. . Anunāsika (half-moon and dot) is also known as Nādabindu. See Tattvic Chart for more information. etc. under the i nfluence of the common "Māyā".e. The entire material universe shines forth fro m her. She is c alled like that because subject ("I") and object ("this") exist as two realities . i. i. Even though you can see that the letters forming the seed-mantra are: "h". Śiva describes the original consonants including "a" in the stanza. e. an d without Him all consonants are barren. Anusvāra (ṁ). the Mistress (īśvarī) of the worlds (bh uvana). "Repha" is the name of the letter "ra".e.e. In this seed-mantra.