FAQ, Secrets, Concepts, Elements and Components of Mantra Japa Vidhi

Introduction –

This article is a glossary of Tantric terms and a simple answer to the questions posed by all the people who regularly ask the following questions related to mantra japa to their gurus –

1. What is the importance of nyāsas?
2. Can we do mantra japa without nyāsas?
3. Why do we do saṅkalpam?
4. What is Kīlakam and its importance?
5. What is bījam?
6. What is the importance of Pañcapūjā?
7. Why do we do digbandhana, digvimocana etc.?
8. What is the purpose of a guru and guru dakṣiṇa?

Acknowledgments – Shri Ravi guruji (Śrī Ānandānandanātha), Shri Krishna guruji (Śrī Kṛṣṇānandanātha) of Medhayoga and Shri Ramesh Kutticad guruji (Yogāmba Sameta Śrī Ātmānandanātha).

Prologue - Deep gratitude to all the gurus who have showered their grace upon us all! I sincerely dedicate this article to Shri Ravi guruji who introduced me into mantra sādhana and explained the mantra procedures in a simple manner for a beginner/novice, which in turn endeared me to him and his teachings on the Manblunder website! Further along in my spiritual journey, Shri Krishna guruji of Medhayoga fame, explained the procedures in greater detail and at that time, his explanations went way over my head. Recently, I had a one-on-one interaction with Shri Ramesh Kutticad guruji, the author of the classic Meditative Thoughts on the way, Ekāvali and many more books on Śrī Vidyā and other Daśamahāvidyās. He is a well-known master and icon of Śrī Vidyā. By his grace and utmost benevolence, I was able to garner a lot of information, some of which, is in this article related to the mantra japa procedures. He summed up by stating - “There is a lot that needs to be understood from within than without!”. For those of us adopting the path of mantra japa and learning its nuances, a basis elementary understanding is required and that is the main objective of this article.

Mantra Japa Vidhi is generally associated with the below discussed components, also called Aṅgas.

Some additional components are also attributed to and followed by certain schools, which are not common to all. Further, there are aspects such as Mantra Pañcāṅga, that constitute the five essential procedures that should be performed by a sincere sādhaka. A brief mention of the same is also presented here.

The main procedures of Mantra japa -

1. Viniyogaḥ (विनियोगः) - Deployment or the purpose of performing the mantra japa of the deity. Generally, the words associated with a Viniyoga are ‘Abhīṣṭa Siddhyarthe’, ‘Caturvarga Siddhyarthe’, ‘Devatā Prītyarthe’, ’Darśanabhāgya Siddhyarthe’, ‘Gururājñāya’ etc.

1. Abhīṣṭa Siddhyarthe (अभीष्ट सिद्ध्यर्थे) - directly translates to wish fulfillment of all cherished desires.
2. Caturvarga Siddhyarthe (चतुर्वर्ग सिद्ध्यर्थे) - refers to the fulfillment of the four cherished objectives also called as puruṣārthas: dharma (righteousness), artha (wealth), kāma (desires) and mokṣa (liberation).
3. Devatā Prītyarthe (देवता प्रीत्यर्थे) - translates to pleasing the deity whose mantra japa is being performed or contemplated upon.
4. Darśanabhāgya Siddhyarthe (दर्शनभाग्य सिद्ध्यर्थे) refers to obtaining the vision of the deity that is being contemplated upon for the mantra japa.
5. Gurūrājñāya (गुरूराज्ञाय) – As ordained by the guru.

The components of the Viniyoga such as the Sage (Ṛṣi), Meter (Chandas), Seed (bīja), Power (śakti) and Pin (kīlakam) are visualized and performed as part of the Ṛṣyādi nyāsa.

2. Ṛṣyādi nyāsa ( ऋष्यादि न्यास ) – The procedure of deploying the Viniyoga in our body is called the Ṛṣyādi nyāsa. It is the embodiment of the Viniyoga within ourselves before the commencement of the mantra japa.

1. Ṛṣiḥ [ऋषिः] (ṛṣaye namaḥ śirasi - ऋषये नमः शिरसि) – The sage or seer who has discovered the mantra and its utility after gaining siddhi (fruition) and has generously disclosed it for the benefit of mankind, is the Ṛṣi of the mantra. He/She is to be placed on the top of our head with the right palm placed downwards or touching the top of our head with the middle and ring finger joined together.

The top of the head represents the sahasrāra, the orifice of the causal body which interfaces with the Divine super-consciousness present everywhere. The grace of the Divine super-consciousness is set to descend from the sahasrāra into the body and activate the rest of the six cakras present in the body. The realized Ṛṣi who has revealed the mantra, is elevated to the state of the Divine super-consciousness and we urge him/her to grant their grace upon us and help us realize the benefits of the mantra just as they did for themselves!

The onus and responsibility to follow the path of the Ṛṣi and that of the Guru pāduka (Guru’s words and tradition) is upon us now!

b. Chandaḥ [छन्दः] (chandase namaḥ mukhe - छन्दसे नमः मुखे) – The Vedic meter or prosody that applies to the mantra in consideration. The word ‘Chandas’ typically conceals the metrical composition of the mantra itself or its uddhāra śloka (The verse that reveals the composition and make-up of the mantra). The pronunciation or the rhyme associated with the mantra would resonate with the chandas that is mentioned in the viniyoga. The secrets and revelation of the mantra are encoded within the chandas.

The mouth is covered with four fingers and the nose is touched to propitiate the chandas. It indicates that the secrets of the chandas cannot be expressed in words and also to indicate that the mantra japa itself should align with the breath and recited mentally and not verbally.

c. Devatā [देवता] (devatāyai namaḥ hṛdi - देवतायै नमः हृदि) – The Devata or deity associated with the mantra is propitiated by placing the index, middle and ring fingers joined together on the heart. It signifies that we hold the deity in our heart and wish to forge a permanent bond with deep love, complete trust, surrender and affection.

d. Bīja [बीज] (bījāya namaḥ guhye - बीजाय नमः गुह्ये) – Bīja is the seed of the mantra and all its intended benefits and secrets, are encapsulated within. The bīja of the mantra is to placed on the genitals using the tattva mudra of the thumb and ring finger joining together.

e. Śakti [शक्ति] (śaktaye namaḥ pādayoḥ - शक्तये नमः पादयोः) - Śakti is the power component associated with the mantra and the associated seed syllable(s) are responsible for manifesting the results of the mantra. The ‘śakti’ is to be placed on the feet and is analogous with gaining the power of the mantra and incorporating the same in all walks of life.

f. Kīlaka [कीलक] (kīlakāya namaḥ nābhau - कीलकाय नमः नाभौ) – Kīlaka is the wedge or pin to which the mantra is fixed to. The effects of the mantra are pinned to the kīlaka and are therefore completely influenced by it. It can also be seen as the flavor that applies to the results. The kīlaka is to be placed on the navel by means of the tattva mudra.

The navel represents the spiritual umbilical connection with the deity and reinforcing the same has a direct correspondence to the benefits obtained by means of the mantra japa. The navel Maṇipūraka cakra boosts the fire and resolve within us to linger on through the karmic maze and realize all the desired and promised benefits of the mantra.

g. Jape viniyogāya namaḥ sarvāṅge (जपे विनियोगाय नमः सर्वाङ्गे) – The entire Viniyoga is applied from the top to the bottom of the body by sliding the hands from the top of the head to the feet on the sides our body or by making a circle from top to bottom with the palms stretched out.

This is to indicate our total involvement in carrying out the mantra japa and realizing its full potential.

3. Kara Nyāsa (करन्यासः) – The word ‘Nyāsa’ represents embodying or internalizing or making it a part of ourselves. The word ‘Kara’ indicates the hand/palm. The procedure of Kara Nyāsa in the form of mudras (hand gestures) is to indicate the embodiment of the mantra within ourselves.

We use our hands to call someone or even to ask someone to leave. In this context, the deity in the form of the mantra is called upon to become a part of us and blend in with our pañca prāṇas or the five vital airs that are part of a living body and help with all its actions.

Kara nyāsa also signifies binding our fingers entirely around the mantra japa process and limiting the hands to the associated activities only. The aura of the mantra is absorbed within the palms and the task of completion of the prescribed japa, as well as the power of the mantra, is literally in our hands after the completion of this nyāsa!

Starting from the thumb and ending at the back of the palms, the following mudras associated with the kara nyāsa are described below. The mantra pallavas (endings) associated with the Kara and the Aṅga (body) nyāsas are generally the same. In some cases, the ‘namaḥ’ is used for the entire Kara nyāsa.

1. Aṅguṣṭhābhyāṃ namaḥ (अङ्गुष्ठाभ्यां नमः) - Salutations (namaḥ) offered to the mantra and deity with the index finger rubbing down (or up) the thumb and the specified part of the mantra absorbed into the thumb.
2. Tarjanībhyāṃ svāhā (तर्जनीभ्यां स्वाहा) – A complete surrender with pure intentions (svāhā) offered to the mantra and the deity with the thumb rubbing down (or up) the index finger and the specified part of the mantra absorbed into the index finger.
3. Madhyamābhyāṃ vaṣaṭ (मध्यमाभ्यां वषट्) - Exclamation of our dedication and complete surrender to the mantra and the deity and a plea to witness the same (vaṣaṭ), in order to gain the grace to fulfill our desired objectives.  The thumb is rubbed down (or up) from the top to the bottom of the middle finger and the specified part of the mantra absorbed within.
4. Anāmikābhyāṃ hum̐ (अनामिकाभ्यां हुँ) - Protection (hum̐) sought against any malefic effects of the mantra and to also safeguard the benefits. The thumb is rubbed from the top to the bottom of the ring finger and the specified part of the mantra absorbed within.
5. Kaniṣṭhikābhyāṃ vauṣaṭ (कनिष्ठिकाभ्यां वौषट्) - An exclamation to witness the wonder of the mantra, deity and their effects. The thumb is rubbed from the top to the bottom of the little finger and the specified part of the mantra absorbed within.
6. Kara-tala-kara-pṛṣṭhābhyāṃ phaṭ (करतलकरपृष्ठाभ्यां फट्) – Dispelling all doubts and inhibitions about the mantra, deity and their effects and removing all negativity within us. The backsides of the palms are joined together, like a reverse of the posture of folding the palms. All fingers are joined at the back.

4. Ṣaḍaṅga nyāsa (षडङ्ग न्यासः) – Placing the parts of the mantra on six organs of the body is called the Ṣaḍaṅga nyāsa. ‘Ṣaḍ’ is six, ‘aṅga’ is body parts and ‘nyāsa’ is placement and embodiment. The deity consciousness and the mantra would merge with our body and reside within. This procedure is also repeated after the mantra japa and dhyāna to lock in the essence of the deity and the blessings received by means of the mantra japa.

The procedure and significance of the components of this nyāsa is described below –

1. Hṛdayāya namaḥ (हृदयाय नमः) - Salutations (namaḥ) offered to the mantra and deity with the index, middle and ring fingers joined together and placed on the heart. The part of the mantra is placed upon the heart and our affection is acknowledged.
2. Śirase svāhā (शिरसे स्वाहा) - A complete surrender with pure intentions (svāhā) offered to the mantra and the deity with the palm (or the middle and ring fingers joined together) placed on the head and the specified part of the mantra to be absorbed into the Sahasrāra on the top of the head.
3. Śikhāyai vaṣaṭ (शिखायै वषट्) - Exclamation of our dedication and complete surrender to the mantra and the deity and a plea to witness the same (vaṣaṭ), in order to gain the grace to fulfill our desired objectives.  The back of the head at the medulla oblangata is touched with the thumb pointing down and the specified part of the mantra absorbed within. The back of the Ājñā cakra is energized with the mantra segment. The command to imbibe the mantra within, is indicated to the mind and the body.
4. Kavacāya hum̐ (कवचाय हुँ) - Protection (hum̐) sought against any malefic effects of the mantra and to also safeguard the benefits. The arms are crossed across the torso and the specified part of the mantra absorbed within. We indicate to the Divine that the mantra should protect us at all times and we shall safeguard and cherish all the benefits derived from it.
5. Netratrayāya vauṣaṭ (नेत्रत्रयाय वौषट्) - An exclamation to witness the wonder of the mantra, deity and their effects. The index and ring fingers are used to touch the eyes and the middle finger touches the center of the forehead completing a triangle. The specified part of the mantra is absorbed within. The command to fully awaken and witness the Divine grace is to be gleaned from this action.
6. Astrāya phaṭ (अस्त्राय फट्) – Dispelling all doubts and inhibitions about the mantra, deity and their effects and removing all negativity within us. The index and middle fingers are joined together and three strikes are made against the palm of the other hand.

5. Digbandhana (दिग्बन्धन) – Binding the directions against any influences.

1. bhūr-bhuva-ssuvarom-iti digbandhaḥ (भूर्भुवस्सुवरोमिति दिग्बन्धः) – The word ‘bhūr’ represents Earth or the material realm, gross body etc., ‘bhuvaḥ’ represents the atmosphere or the spiritual realm, causal body etc., ‘svaḥ’ represents the unseen and imperceptible heavenly realms, consciousness, astral body etc. All the triads are to be accounted for, with the mahāvṛttis - ‘bhūr’, ‘bhuvaḥ’ and ‘svaḥ’. The influences and sway of the triads are to be limited with this command, to help us focus upon the task of mantra japa sādhana.

6. Dhyānaṃ (ध्यानं) – Meditation on the form of the deity is dhyāna. The verses (ślokas) associated with the mantra in the dhyāna section are to be contemplated upon and recited with the mind and thoughts focused on the revealed form of the deity. All the weapons and their uses must be understood and prayed upon, to wield their influence in helping us overcome all difficulties in our path to success and wish fulfillment.

The dhyāna is repeated once again after the completion of the mantra japa to thank the deity for all the blessings received and for allowing us to recite the associated mantra. It is also a plea requesting the deity to continue to bestow their grace upon us at all times.

7. Pañcapūjā (पञ्चपूजा) – This is a mental procedure related to the invoking of the five natural elements present in our body and outside of it. Through this procedure we are seeking their assistance in continuing with the mantra japa sādhana. The seed syllables of Earth, Ether, Air, Fire and Water are invoked and concluded with the seed syllable of the Divine Mother Sarasvatī, to aid us in offering all other remaining pūja procedures that are known and unknown. Hand gestures (mudras) are shown for each element and the associated material that is to be offered to the deity virtually. The cleansing of the natural elements within the body a.k.a. bhūta śuddhi is also implied in this virtual pūja. For male deities the word ‘ātmikāyai’ which applies to female deities, is replaced with ‘ātmane’.

It should be noted that this procedure is also repeated after the dhyāna and the Ṣaḍaṅga nyāsa procedures, upon the completion of the mantra japa. It once again charges the environment around and within us and helps us with our wish fulfillment and happiness. The components of this procedure are described below -

1. lam̐ - pṛthivy-ātmikāyai gandhaṁ samarpayāmi/kalpayāmi namaḥ [लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि/कल्पयामि नमः] – The bīja lam̐(लँ) refers to the Earth (Pṛthvī/bhū) element and the gross matter that we are composed of. We offer sandalwood paste mentally by placing the thumb on the bottom of the little finger of both hands. This bīja also corresponds to the Earth element visualized from the feet to the knees.
2. ham̐ - ākāś-ātmikāyai puṣpaiḥ pūjayāmi/kalpayāmi namaḥ [हँ - आकाशात्मिकायै पुष्पैः पूजयामि/कल्पयामि नमः] - The bīja ham̐(हँ) refers to the Ether (Ākāśā) element and the empty spaces contained within our body. We offer flowers mentally by placing the index finger on the bottom of the thumb making an ‘O’ shape with the thumb sticking out. This bīja also corresponds to the space element visualized from the middle of the eyebrows/forehead to the brahma-randhra (sahasrāra) on the top of the head.
3. yam̐ - vāyv-ātmikāyai dhūpam-āghrāpayāmi/kalpayāmi namaḥ [यँ - वाय्वात्मिकायै धूपमाघ्रापयामि/कल्पयामि नमः] - The bīja yam̐(यँ) refers to the Air (Vāyu) element and the breath/prāṇa contained within our body. We offer incense mentally by placing the thumb on the bottom of the index finger. This bīja also corresponds to the air element visualized from the heart (Anāhata cakra) to the middle of the eyebrows/forehead (Ājñā cakra).
4. ram̐ - agnyātmikāyai dīpaṁ darśayāmi/kalpayāmi namaḥ [रँ - अग्न्यात्मिकायै दीपं दर्शयामि/कल्पयामि नमः] - The bīja ram̐(रँ) refers to the Fire (Agni) element and is associated with the temperature within our body. We offer a lit lamp mentally, by placing the thumb on the bottom of the middle finger. This bīja also corresponds to the fire element visualized from the navel (Maṇipūraka cakra) to the heart (Anāhata cakra).
5. vam̐ - amṛtātmikāyai amṛtaṁ mahā-naivedyaṁ nivedayāmi/kalpayāmi namaḥ [वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि/कल्पयामि नमः] - The bīja vam̐(वँ) refers to the Water (Jala/Amṛta) element and is associated with the water, blood and all the liquid essence within our body. We offer water mentally, by placing the thumb on the bottom of the ring finger. This bīja also corresponds to the water element visualized from the knees to the navel (Maṇipūraka cakra).
6. sam̐ - sarvātmikāyai [tāmbūlādi] sarvopacāra pūjām samarpayāmi/kalpayāmi namaḥ [सँ - सर्वात्मिकायै [ताम्बूलादि] सर्वोपचार पूजाम् समर्पयामि/कल्पयामि नमः] - The Sarasvatī bīja sam̐(सँ) refers to all the subtle elements of the body as well as the known and unknown forms of worship that are now duly offered, by folding the hands and submitting in reverence to the deity. The purification of the soul and the release of all the bad karma is implied by the invocation of this bīja, in the context of the bhūta śuddhi procedure.

8. Mantraḥ (मन्त्रः) – The mantra recitation can now begin. It is most important to understand the mantra itself and to remind ourselves that the mantra and the deity are not different from each other, but it is the acoustic frequency of the deity to call upon them and request their benevolence. The japa itself can be performed using a japa māla or even counting on the fingers to repeat the mantra to a desired count, which is typically 108 for one māla. Likewise, based on our needs, available time and set upon target as suggested by our guru, we can proceed accordingly.

Unless directed otherwise by the guru, it is implicit that the mantra should be recited mentally with the mouth closed. Each letter of the mantra must be clearly spelt and not rushed through to complete faster or for more count. For peace seeking (śānti) purposes, one may also consider aligning the mantra with breath and slow down the mantra chanting. While this may lead towards meditation and higher quality sādhana, it may not be ideal for those reciting with specific desires or fulfilling a puraścaraṇa task as suggested by the guru.

Guidance from a guru is a must for the mantra japa sādhana.

9. Digvimokaḥ (दिग्विमोकः) – Releasing the directions and opening ourselves to the worldly influences.

1. bhūr-bhuva-ssuvarom-iti digvimokaḥ (भूर्भुवस्सुवरोम् इति दिग्विमोकः) – The word ‘bhūr’ represents Earth or the material realm, gross body etc., ‘bhuvaḥ’ represents the atmosphere or the spiritual realm, causal body etc., ‘svaḥ’ represents the unseen and imperceptible heavenly realms, consciousness, astral body etc. All the triads are to be accounted for, with the mahāvṛttis - ‘bhūr’, ‘bhuvaḥ’ and ‘svaḥ’. The influences and sway of the triads are once again exposed with this command. The intention is to reap the benefits of the mantra japa sādhana and make the best of the influence of the triads.

10. Samarpaṇam (समर्पणम्) – A deep reverence is once again pledged to the deity to seek their divine grace and help realize all the benefits of the mantra japa sādhana performed at our dwelling. A gesture of offering water to the right hand of the male deity or the left hand of the female deity is made, with the right or the left palm raised over the other and bent in the gesture of pouring water.

11. Japamālā mantraṃ (जपमाला मन्त्रं) – A prayer to the japa māla, extolling it as a means of fruition for all mantras and their very embodiment and seeking fulfillment of all our desires and wishes as well as the cherished puruṣārthas: dharma (righteousness), artha (wealth), kāma (desires) and mokṣa (liberation).

12. Guru Mantra (गुरु मन्त्र) – A prayer to all transiting accomplished gurus, as well as our own guru, to seek their blessings for the fulfillment of the mantra japa sādhana as well as all our cherished desires.

13. Japānaṃtaraṃ mālā-mantraṃ (जपानंतरं मालामन्त्रं) – It literally translates to the māla mantra after the completion of the mantra japa. The māla is placed on the top of the head and praised for granting all our wishes and being the means for achieving all that we seek and most pleasing to all the deities as well. May the effects of the māla remain with us and usher in auspiciousness at all times. The māla is to be placed in a bag and kept in a safe place. It is not worn.

14. Saṅkalpam (सङ्कल्पम्) – This is a pledge that is taken to perform the mantra japa within a certain time for a specified person or oneself and to be carried out at the specified location etc. All the geographic, lunar and birth particulars of the beneficiary are mentioned and for what purpose this mantra is being undertaken and a fervent plea is made to the deity to permit the same and shower their grace upon the intended beneficiaries.

A designated priest or another sādhaka, guru or a family person or friend, can perform the mantra japa on behalf of the beneficiary. The Saṅkalpa is to benefit those who are unable to perform the mantra japa for themselves or wish to get a professional employed, to undertake the same for their benefit. This is a very common occurrence and is recommended for those who are under intense stress or in serious condition and need someone else to pray on their behalf.

15. Varṇa nyāsaḥ (वर्ण न्यासः) – The embodiment of the letters of the mantra on various parts of the body is Varṇa (alphabet) nyāsaḥ (embodiment). The purpose is to charge our entire body with the aura of the mantra and make it the same as the mantra itself. The human body is now the body of the mantra itself and they are not separate. We now become the mantra itself! Some higher vidyā and other deity mantras require this nyāsa due to the intense power of the mantra.

16. Ṣoḍhā nyāsaḥ (षोढा न्यासः) – The six-part nyāsa specific to the deity is generally recommended for higher Mahāvidya mantras. Examples are Dakṣiṇa Kālī ṣoḍhā nyāsa for Kālī, Tārā ṣoḍhā nyāsa for Tāra Devi and Laghu ṣoḍhā nyāsa, Mahāṣoḍhā nyāsa for Mahāṣoḍaśī etc.

17. Vyāpaka nyāsaḥ (व्यापक न्यासः) – A head to toe nyāsa performed by making a circle with folded hands over the top of the head with arms raised and releasing them to make a circle from the head to toe.

18. Tattva nyāsaḥ (तत्त्व न्यासः) – The state of Truth expressed in many ways within nature, is incorporated into the body parts through this ritual. The tattvas associated with each deity can be different and that which is relevant to the concerned sādhana is performed to appease the deity.

19. Kalā nyāsaḥ (कला न्यासः) – All the crucial elements associated with the deity are part of this nyāsa and the relevant procedure is incorporated within.

20. Mūrti pañjara nyāsaḥ (मूर्ति पञ्जर न्यासः) – This nyāsa will help incorporate the qualities of the deity within.

21. Mātṛkā nyāsaḥ (मातृका न्यासः) – The incorporation of the alphabet mātṛkās within the body is the mātṛkā nyāsa. Each mātṛkā śakti represents phenomenal energy and together they entice everything present in the entire Creation. This nyāsa is a means of awakening every possible energy present in the entire Creation within oneself and their possible utilization for beneficial results.

22. Śṛṣṭi nyāsaḥ (शृष्टि न्यासः) – The nyāsa of the Creation is acknowledged by this process and its incorporation within.

23. Stiti nyāsaḥ (स्तिति न्यासः) – The nyāsa of Sustenance is acknowledged by this process and its incorporation within.

24. Saṃhāra nyāsaḥ (संहार न्यासः) – The nyāsa of the Destruction and Transformation is acknowledged by this process and its incorporation within.

25. Utkīlana mantra (उत्कीलन मन्त्र) – A mantra that unhinges the benefits of the root (mūla) mantra. The mantra is prayed to for removing the restrictions and limitations and even the influence imposed by the kīlaka. The utkīlana is recited at least 10 times.

26. Sañjīvana mantra (सञ्जीवन मन्त्र) – A mantra that infuses life into the root (mūla) mantra to yield all its intended benefits and remove any restrictions. The Sañjīvana is recited at least 10 times.

27. Śāpavimocana mantra (शापविमोचन मन्त्र) – A mantra that removes all curses and restrictions imposed on the root (mūla) mantra. The Śāpavimocana is recited at least 10 times.

28. Sampuṭīkaraṇa mantra (सम्पुटीकरण  मन्त्र) – A mantra that locks in all the benefits of the root (mūla) mantra and ensures there endurance for a long time.

29. Mantra Setu (मन्त्र सेतु) – A bridge mantra that is required to fruition the root (mūla) mantra to yield all its intended benefits and remove any restrictions. The Mantra setu is recited at least 10 times.

30. Guru Pāduka (गुरु पादुक) – The most important mantra that lists the lineage of the gurus and thereby the authenticity of the mantras practiced and passed down the tradition from ages. The mantra with the mahāvṛttis and mahāvākyas (Aham brahmāsmi etc.) with the Ānanda Bhairava and Bhairavī bījas becomes the Mahāpāduka that enables the free movement of the Kuṇḍalinī śakti and the activation of the various cakras in our body.

31. Āvaraṇa pūja (आवरण पूज) – The prayer rituals associated with worshipping the coverings (Āvaraṇa) of the deity that are specified on the associated Yantra Maṇḍala. The Āvaraṇas consist of various geometrical shapes and each corner of the geometrical figures are associated with a subsidiary deity guarding the Āvaraṇa and the yantra itself. The subsidiary deities safeguard the access to the main deity posited at the center of the yantra and also represent certain attributes and causes that need to be factored and overcome by the sincere sādhaka to progress further in their spiritual quest.

Puraścaraṇa (पुरश्चरण) – This procedure consists of the following –

1. Mantra japa (मन्त्र जप) – The specified count as mandated by the scriptures and/or prescribed by the guru must be completed first. In general, the mantra japa count is about 100,000. Certain guru traditions prescribe “Akṣara Lakṣa”, meaning every letter of the mantra should be recited 100,000 times. Combined with the total letter count of the mantra, the number is multiplied with 100,000. For a 11 lettered mantra, the count would be 11 x 100,000 = 1,100,000.
2. Homam (होमम्) – The fire ritual called homam, is prescribed for a 1/10^th count of the mantra japa. Fire or Lord Agni, is invoked to carry our mantra offerings to the deity associated with the mantra to seek their blessings. The Maṇḍala śaktis associated with Lord Agni as well as all other śaktis associated with the deity are invoked. Lord Agni is blended with the deity and together they are invoked in the fire with the mantra offerings. A ‘svāhā’ bīja at the end of the root (mūla) mantra is added for this purpose.
3. Tarpaṇa (तर्पण) – The Tarpaṇa ritual is a water ritual blending the root mantra with ‘tarpayāmi’ and letting the water out of the palm. A tenth of the Homam japa is attributed to Tarpaṇa. The word ‘tarpayāmi’ is added to the end of the root mantra and recited.
4. Marjana (मर्जन) – The Marjana ritual is also a water ritual and is akin to the showering of the mantra upon our head and the entire body. A tenth of the Tarpaṇa japa is attributed to the the Marjana process. The word ‘marjayāmi’ is added to the end of the root mantra and recited.
5. Bhojana (भोजन) – Feeding learned scholars and practitioners of the same mantra is the Bhojana ritual. A tenth of the Marjana japa is attributed to Bhojana. The resulting number, would be the count of learned scholars who must be fed.

33. Mantra Pañcāṅga (मन्त्र पञ्चाङ्ग) – Translated as the five limbs of mantra sādhana. A sincere sādhaka must follow these procedures to gain siddhi (fruition) of the initiated mantra. The five limbs are –

1. Paṭalaṃ (पटलं) – Consists of the origin of the deity, the purpose of their existence, capabilities etc. The sādhaka should make themselves aware of these verses and their intended and hidden meanings from their guru.
2. Paddhati (पद्धति) – Consists of the Mantras, their purpose as well as their deployment through mantra japa and Āvaraṇa puja. The sādhaka must learn and practice under the strict supervision of their guru.
3. Kavacaṃ (कवचं) – Consists of the armor that protects the mantra benefits as well as the sādhaka reciting the root mantra. The sādhaka must recite the kavacam daily as specified by the rules of the kavacham ślokas.
4. Sahasranāmaṃ (सहस्रनामं) – Consists of the 1,000 attributes of the deity describing the secrets associated with the deity and all the benefits that the deity can confer upon the sincere sādhaka. This hymn should be recited on a regular basis, if not daily.
5. Stotraṃ (स्तोत्रं) – Any stotram/hymn associated with the deity that the guru selects for their disciples, must be recited on a regular basis.

34. Dīkṣa (दीक्ष) – An initiation into the order of the guru tradition, is called ‘dīkṣa’. It is often in the form of an initiation to a mantra, also called mantropadeśa – meaning an instruction (upadeśa) of a suitable mantra and its procedures. A tantra dīkṣa is very elaborate and is only performed in person and can take a few days in some cases. Normally, a simpler mantropadeśa is given and a pūrṇābhiṣeka is performed upon reaching a particular stage in the mantra initiations and that completes the induction of the disciple in the guru tradition with also a dīkṣanāma (spiritual name) given to the disciple. Further dīkṣas and adhikāras (authority and permissions) are also granted by the guru to the chosen disciples as per their capabilities and sincerity.

35. Guru dakṣiṇa (गुरु दक्षिण) – Tantra and guru are inseparable. Mantra japa can fruition only when the mantras are initiated by a practicing and qualified guru. The word ‘dakṣiṇa’ literally means “an offering or donation”. In this context, it is the offerings or donation that a devotee - śiṣya, can make to their guru to express their gratitude for the privilege of obtaining the mantra as an initiation - dīkṣa from their guru. Donations can also be in many forms and must be pleasing and acceptable to the guru.

A guru typically takes a part of the karma of the disciple during the dīkṣa process and the dakṣiṇa is also a token representation of the same. It is important that the disciple should not go beyond their means to offer a sizeable dakṣiṇa and such an offering would not be acceptable to the sadguru. Such a sadguru has the utmost compassion for their disciples and always prays for the well-being and progress of their disciples in all their aspects of life.

36. Pañcamakara (पञ्चमकर) –

1. Madya [मद्य] (wine) – Relates to the cerebral fluid called amṛta, that oozes out in deep meditation. Just the way grapes are turned into wine with fermentation, an individual can metamorphosize into a spiritual being by the grace of the guru and deity.
2. Māṃsa [मांस] (meat) – Relates to the body flesh itself and the need for keeping proper health and exercise. We need the body to realize the consciousness. A subtler reference is also to the position of the tongue rolling up and touching the nasal bridge, as seen in the Khecarī mudra.
3. Matsya [मत्स्य] (fish) – Subtle indication is towards the two spiritual channels iḍā and piṅgalā, flanking the spinal cord through which the mysterious Kuṇḍalinī śakti flows. The helical DNA structure, which is the blue-print of all life forms, is also indicated.
4. Mudrā [मुद्रा] (hand gestures) – The various mudrā-s deployed in the pūja rituals and tantra, are indicated, without which it is not possible to propitiate the deities or raise the Kuṇḍalinī śakti. Mudra also refers to wheat and by extension to food grains. A proper diet must be maintained by the sādhaka to help sustain the body and have enough energy to perform all the necessary rituals and tasks required of them.
5. Maithuna [मैथुन] (union) – The union of the static and dynamic aspects of the super-consciousness - Śiva and Śakti, is indicated. Also referred as Śiva-Śakti-Aikya.

The deeper understanding of the above, leads one to seek out the hidden truths of the existence within oneself and elevate our own consciousness, by activating the cakras through meditation or mantra japa sādhana and eventually becoming one with the super-consciousness or Brahman.

In the Kaulā and Vāmā traditions, wine, meat, grain, fish are offered to the deity with their partner and then partaken after the pūja rituals.

37. Stavam (स्तवम्) – Stavam is the same as Stotram. The words are used interchangeably. Stavam refers to hymns such as hṛdayam, pañjaram, bhujaṅgam, kṛtyam, daṇḍakam, aṣṭottaram, kavacam, sahasranāma, triśati, pañcaśati, saptaśati, stotram etc.

1. Hṛdayam (हृदयम्) – The heart of the deity is described in this type of stava/Stotra-hymn. Understanding the heart of the deity and reciting on a daily or regular basis is said to invoke numerous benefits to the sincere sādhaka. The heart reveals the true nature of the deity and one discovers that for all higher deities, all states/tattvas are included within.
2. Pañjaram (पञ्जरम्) – It represents the power of the deity that is caged and locked away from easy access. Alternately, it is also the secret for incorporating the qualities of the deity within oneself. Reciting the hymn will slowly unlock the potential of the mantra and empower the sincere sādhaka. A Stotra of this stature may also invoke the mātṛkā śaktis that constitute the mantric body of the deity and with it the potency of the mantra.
3. Bhujaṅgam (भुजङ्गम्) – The gallantry and leadership qualities of the deity are described in this devotional hymn. Regular recitation of the hymn invokes the leadership qualities of the deity to be manifested upon the sincere sādhaka to lead them to higher levels of success in all their endeavors.
4. Kṛtyam (कृत्यम्) – These include chants that dispel enemies and all types of inimical forces stunting the growth of the sincere sādhakas. Use of these hymns is highly restricted and are generally recommended to be used upon oneself to dispel all types of negativities, laziness, procrastination and all other habits and activities that pose restrictions to the growth of the sādhakas.
5. Daṇḍakam (दण्डकम्) – The staff of the deity that imposes the domain and rule. Protection against all enemies, internal and external as well as continued prosperity, health and peace are administered by the grace of this hymn.
6. Aṣṭottaram (अष्टोत्तरम्) – It is the 108 attributes hymn of the deity describing the prowess and grace of the deity. There are other nāma stavas also such as aṣṭakam (अष्टकम्), dvādaśanāma (द्वादशनाम), ṣoḍaśanāma (षोडशनाम) etc. that also describe some of the key attributes of the deity for the sādhaka to be aware of during their mantra japa sādhana.
7. Triśati (त्रिशति) – The three hundred attributes hymn is associated with this Stotra. An initiation into any of the deity mantras is considered essential for this stavam.
8. Pañcaśati (पञ्चशति) – The condensed form of the 1000 attributes hymn in the form of 500 attributes is the Pañcaśati. Sometimes the Pañcaśati also refers to 500 ślokas or mantras associated with the deity. Examples being Vanadurga and Caṇdī.
1. Saptaśati (सप्तशति) – It refers to the 700 attributes or ślokas or mantras associated with the deity. A popular rendition exists for Caṇdī Devī describing Her war with the demonic asurās to restore peace upon Earth.

38. Maṇḍala (मण्डल) – The word maṇḍala is used for referring to both Yantras (mystical deity enclosure geometrical diagrams) as well as orbs associated with Sun – Arka (अर्क), Moon – Soma (सोम) and Fire – Vahni (वह्नि). Sometimes with Air - Vāyu (वायु) also. Each maṇḍala orb has several śaktis associated with it and their attributes together constitute the power of the maṇḍala. The maṇḍala śaktis are invoked as part of the Yantra Āvaraṇa pūja as well as while performing homam.

39. Śaktipāta (शक्तिपात) – The showering of grace and awakening of the kuṇḍalinī energy as a result of it, is referred to as śaktipāta. This is usually conferred by an advanced guru capable of infusing it, to their disciples at the time of dīkṣa.

40. Kuṇḍalinī (कुण्डलिनी) – The mystical energy dormant at the base of the spine is referred to as kuṇḍalinī. It is sometimes automatically awakened in people and in most cases requires an advanced guru to awaken the same through the process of śaktipāta. The kuṇḍalinī ascends through various cakras in the body to reach the crown of the head, culminating its rise. The complete awakening is accompanied by self-realization and awakening to the true purpose of our existence.

41. Cakra (चक्रा) – There are 6 primary cakras in our body constituting the astral body, referred to as ṣaḍcakras (षड्चक्र) which are described below -

1. Mūlādhāra (मूलाधार) – The base or root cakra located at the bottom of the spine is mūlādhāra. The connection to the material world is associated with this cakra.
2. Svādhiṣṭhāna (स्वाधिष्ठान) – The sacral cakra associated with desires and wishes is the svādhiṣṭhāna present at the front of the body in the genital area and its corresponding location on the spine, at the back of the body.
3. Maṇipūraka (मणिपूरक) – The naval cakra is the maṇipūraka cakra, seated in the naval area and its corresponding location at the back of the spine. This cakra represents the umbilical connection to the super-consciousness and the fire and zeal within us to achieve all our goals, both material and spiritual.
4. Anāhata (अनाहत) – This is the heart cakra representing compassion and deep love towards the entire Creation and its diversity. It is also identified as the seat of the soul present within a smaller cakra right below the anāhata, called the hṛt cakra (हृत्चक्र). The heart cakra is present at the point between the breasts on the rib cage and its corresponding location at the back of the spine.
5. Viśuddha (विशुद्ध) – The throat cakra is the viśuddha representing flawless speech and purity in our words and deeds. It is present at the front and back of the throat.
6. Ājñā (आज्ञा) – The location of the pineal gland between the eyebrows marks the third-eye ājñā cakra. The location of the medulla oblongata at the back of the head is the back of the ājñā cakra. This is the last cakra and is the command center.
7. Sahasrāra (सहस्रार) – The crown of the head is the sahasrāra. This is the culmination of the kuṇḍalinī śakti granting immense peace, enjoyment and enlightenment to the sādhaka.

42. Nāḍīs (नाडी) – The spiritual channels associated with the cakras and kuṇḍalinī, are the nāḍīs. There are several nāḍīs in the body but three of them are considered most crucial to the spiritual awakening of the cakras and kuṇḍalinī.

1. Iḍā (इडा) – The left spiritual channel associated with the lunar energy and the left nostril, right hemisphere of the brain. It helps with the activities of the mind and is a creative channel.
2. Piṅgalā (पिङ्गला) – The right spiritual channel associated with the solar energy and the right nostril, left hemisphere of the brain. It helps with the bodily actions and is the functional channel.
3. Suṣumnā (सुषुम्ना) – This is the spinal cord and the correct channel for the ascent of the kuṇḍalinī.

43. Prāṇāyāmā (प्राणायामा) – Breath control and regulation for preparing the body for sādhana.

44. Yoga (योग) – The union of the body and soul is yoga and it is achieved through physical postures called Āsanas (आसन).

45. Bhūtaśuddhi (भूतशुद्धि) – Cleansing of the natural elements such as air, earth, water, ether and fire within the body, is bhūtaśuddhi. The process is performed by meditating upon geometric figures with their associated mantras from the feet to the top of the head. The karmas afflicting the soul/ātma are to be cleaned with our meditative power and the cleansed soul reincorporated within the body. Performing the prāṇāyāmā and bhūtaśuddhi, is considered essential for mantra japa sādhana.

46. Mantra Saṃskāra (मन्त्र संस्कार) – The act of purifying a mantra before commencing the mantra japa sādhana, is called mantra saṃskāra. If obtaining the mantra from a siddha guru, then these rituals may be skipped. In most cases, it may be necessary to go through them, if there is no success with the mantra despite completing the puraścaraṇa ritual. The ten saṃskāras are described below -

1. Jananam [जननम्] (birthing) - A Janana triangle is created with the letters of the Sanskrit alphabet duly inscribed and worshipped. From this, the letters of the mantra are mentally extracted and written down on a copper plate, palm leaf or a paper, thus birthing the mantra.
2. Dīpanam [दीपनम्] (Kindling) - The mantra should be kindled by enclosing it with the haṁsaḥ (हँसः) and sohaṁ (सोहँ) mantras and recited 1000 times. For example, if the initiated mantra is "oṁ gaṇeśāya namaḥ", then the Dīpana mantra would be “ham̐saḥ om̐ gaṇeśāya namaḥ soham̐" [हँसः ॐ गणेशाय नमः सोहँ].
3. Bodhanam [बोधनम्] (Awakening) - The mantra can be awakened by enclosing it with the hrūm̐ (ह्रूँ) bīja and recited 5000 times. For example, for the above mantra, it would be "hrūm̐ om̐ gaṇeśāya namaḥ hrūm̐" [ह्रूँ ॐ गणेशाय नमः ह्रूँ].
4. Tāḍanaṁ [ताडनम्] (Striking) - The impurities in the mantra can be removed by striking it with the ̍phaṭ (फट्) mantra saṃpuṭīkaraṇa (surrounded), 1000 times. For example, for the above mantra, it would be "phaṭ om̐ gaṇeśāya namaḥ phaṭ" [फट् ॐ गणेशाय नमः फट्].
5. Abhiṣeka [अभिषेक] (Ablution) - The water ablution of the mantra that is written on the plate/leaf/paper, is performed by first reciting the mantra "aim̐ ham̐saḥ om̐" [ऐँ हँसः ॐ], 1000 times. The consecrated water is poured on the mantra container.
6. Vimalīkaraṇa [विमलीकरण] (Purification) - The purification rite is performed by the sampuṭīkaraṇa of the root mantra with the bīja mantras "om̐ trom̐ vaṣaṭ" (ॐ त्रोँ वषट्) and the resultant mantra recited 1000 times. For example, for the above mantra, it would be "om̐ trom̐ vaṣaṭ om̐ gaṇeśāya namaḥ vaṣaṭ trom̐ om̐" [ॐ त्रोँ वषट् ॐ गणेशाय नमः वषट् त्रोँ ॐ].
7. Jīvanam [जीवनम्] (Resuscitation) - The mantra can be resuscitated by the sampuṭīkaraṇa of the root mantra with the bīja mantras "svadhā vaṣaṭ" ([स्वधा वषट्) and the resultant mantra recited 1000 times. For example, for the above mantra, it would be "svadhā vaṣaṭ om̐ gaṇeśāya namaḥ vaṣaṭ svadhā" [स्वधा वषट्ॐ गणेशाय नमः वषट् स्वधा].
8. Tarpaṇam [तर्पणम्] (Propitiation) - The mantra is to be propitiated by pouring a mixture of water, milk and clarified butter (ghee) on the mantra container. This act would be repeated 1000 times with the chanting of the root mantra.
9. Gopanam [गोपनम्] (Concealing, protecting) - The mantra is to be concealed and kept secret to preserve its potency. This act is performed with the sampuṭīkaraṇa of the root mantra with the bīja mantra "hrīṁ" (ह्रीँ) and the resultant mantra recited 1000 times. For example, for the above mantra, it would be "hrīm̐ om̐ gaṇeśāya namaḥ hrīm̐" [ह्रीँ ॐ गणेशाय नमः ह्रीँ].
10. Āpyāyana [आप्यायन] (causing fullness) - The mantra can be rendered full and complete, by enclosing the root mantra with the bīja mantra "hsauḥ" (ह्सौः) and the reverse of it "shauḥ" (स्‍हौः). The resultant mantra should be recited 1000 times. For example, for the above mantra, it would be "hsauḥ om̐ gaṇeśāya namaḥ shauḥ" [ह्सौः ॐ गणेशाय नमः स्‍हौः].

this article is written by Krishna Vallapareddy and can be contacted at Krishna@manblunder.com