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There is perhaps no subject in the Indian Sastra which is less understood than Mantra. The subject is so important a part of the Tantra-Sastra that its other title is Mantra Sastra. Commonly orientalists and others described Mantra as 'Prayer", formulae of worship", mystic syllables", and so forth. Mantra science may be well founded or not, but even in the latter case it is not the abserdity which some suppose it to be. Those who think so might except Mantras which are prayers, and the meaning of which they understand, for with prayer they are familiar. But such appreciation itself shows a lack of understanding. There is nothing necessarily holy or Prayerful about a Mantra. Mantra is a power (Mantra-Sakti) which lends itself impartially to any use. A man may be injured or killed by Mantra (as Maranam and other of the Sat-karma), by Mantra a kind of union with physical sakti is by some said to be effected, by Mantra in the initiation called Vedhadiksha there is such a transference of power from the Guru to the discipilne that the latter swoons under the impulse of it. (As the Kularnava-Tantra says and as may be readily understood, such a Guru is hard to get. The disciples who receives this initiation gets all the powers of initiator. It is said that there are Guru who can at/once make their

166 disciplines fit for the highest aims), by Mantra the Homa fire may and, according to ideal conditions be lighted, by Mantra man is saved and so forth. Mantra, in short, is a power(Sakti); power in the form of a sound. The root "man" means "to think". Mantra is the manifested Babda-brahman. The creative power of thought is now receiving increasing acceptance in the West. Thought reading, thought-transference, hypnotic suggestion, magical projections (Mokshana) and sheilds (Grahana) are becoming known and practised, not always with good results. The doctrine is ancient in India and underlines the practices to be found in the Tantras, some of which are kept in general concealed to prevent misuse. Wheat, however, is not understood in the West in the particular form of Thought-Science which is Mantra-Vidya (SP-woodroffe, p. 98). This thought science is related to Mind and energy, that is why this subject has been taken here for further exposition, so that in future it may be taken up for further research work from the medical point of view. So far extensive literary collection work has been done on this science of Thought known as Tantra and Mantra, but no attempt has been made so far by medical scholars because this subject matter is very difficult, a to Understand In Ayurveda references on Mantra Cikitsa are available in many place but they remain

167 unexplained. To understand this mystical science an attempt has been made to get into the depth of this subject matter so that it may become easy for further exposition. The Philosophy of Saktism is a kind of nondualism (advaita), similar to that of Kashmir Saivism. In both the systems, the highest reality is styled SivaSakti. Siva and Sakti are not different but one. The main difference between Kashmir Saivigm and Saktism is that while the former lays relatively greater stress on the Siva aspect, the latter emphasises more the Sakti. Between the aiva and Sakta philosophy on the one hand and AdvaitaVedanata on the other, there is close kinship. Advaita too teaches that the ultimate reality is non-dual, and that it is of the nature of pure consciousness. But, for it the world process is not real. The world according to Advaita, is Mayika, illusory appearance. The theory of world appearance is here called Vivarta-vada.The correspond ing doctrine of the Daiva and Sakta schools is known as abhasa-vada. According to this view, the universe consists appearances which are real in the sense that they are aspects of the ultimate reality. Evolution, we are told, is the result of selfmovement (spanda) on the part of Siva-Sakti. It is the movement of God that brings about the distinctions of word (sabda), object (artha) and cognition (pratyaya).

168 These three are, in fact, aspects of God's primal energy. It is the causal impetus of the Divine that makes them emerge out of itself. The world of sounds, things and thoughts, is the self-manifestation of the non-dual spirit. The line of evolution is from the subtle to the gross. Reality in itself Para Siva is transcendent; it is beyon the levels of matter, Life and Mind. It is without parts (niskala), without activity (niseriya) and beyond the reach of word (asabda) and mind (amanaka ).