HUTAS). Its deity is RUDRA. Its SHAKTI, or presiding
female divinity, is LAKINI, sometimes also called
Bhadrakali. It has 10 blue petals.
Further reading: Harish Johari, Chakras: Energy Cen-
ters of Transformation (Rochester, Vt.: Destiny Books,
2000).
mantra
A mantra is a specially empowered spoken or
chanted utterance, usually in SANSKRIT, although
there are utterances called mantras in every Indian
language. Mantras vary in size from one short
syllable to a long chant, such as found in the
“mantras” of the RIG VEDA. Etymologically mantra
comes from the man, “think,” and tra, “instru-
ment,” making a mantra literally an “instrument
of thought,” or more truly an “instrument of con-
sciousness.”
In the VEDAS the mantras were understood to
be of superhuman origin, eternal and uncreated,
and were received and recited by seers and reciters
in order to call to divine powers. They were used
for the removal of sins, diseases, and misfortune;
the conquest of enemies; and innumerable other
purposes.
In post-Vedic Hinduism the word mantra
acquired a philosophical meaning. It was said to
be derived from man (think) and tra (protect);
a mantra then is that which conditions or pro-
tects consciousness and helps lead to liberation.
All the old Vedic usages remained throughout
Indian tradition, but the use of mantras to purify
consciousness, identify with the divinity, and
lead one toward liberation was always highly
valued.
Mantras are used in India for building tem-
ples, for installing icons, and for worshipping
them. Those who enter various orders are often
given initiation mantras. Any Indian tradition has
its mula, or basic mantra. Recitation of this mantra
in japa or repetitive utterance is efficacious for all
purposes. The Shaivite traditions use the mantra
om namah shivaya for this purpose. The Jains
have what is called the mantra of five salutations,
which is used for giving blessings and for asking
for good fortune. Since Buddhism grew up on
Indian soil, mantras are part of every sect of Bud-
dhism, although their usage and interpretation
may vary from those of the various Hindu sects.
The bija mantra, or seed mantra, is used most
often in rituals. It is a one-syllable mantra, almost
always ending with an m sound, which embodies
the full power of a divinity. For instance, gam is
the bija mantra for GANESHA and is always used in
chanting to him.
All Hindu sects have slightly different philoso-
phies of mantra, and all sects have long litanies
of names of their divinities that can be recited
for any purpose, including liberation. There is
the famous VISHNU sahasranama, for instance, the
Thousand Names of Vishnu, that VAISHNAVITES
faithfully recited for all purposes.
In Hindu TANTRA it is common to understand
the mula mantra, the basic mantra, as being the
ultimate form of the divinity, more powerful and
efficacious than either the yantra (the esoteric
graphic form) or the image of the divinity itself.
When one does a tantric mantra, one literally
becomes the divinity, as the mantra is the divin-
ity. Finally, according to tantra belief, by chant-
ing the mula mantra or the litany of mantras to
the divinity one can realize the ajapa mantra, or
mantra that constantly recites itself. That is, the
mantra begins to repeat itself in one’s conscious-
ness without further external utterance, thus
totally transforming the adept. In the SHAKTA
forms of tantra the Goddess mantras are called
VIDYAS (wisdom), and the term mantra is reserved
for utterances that relate to the male divinities
only.
Behind the power and significance of mantra
in India is the understanding that the universe
itself is constituted of nothing but sound. The
world is from nada BRAHMAN or ultimate sound.
A mantra then is not a mere utterance, but must
be understood to be intimately connected to themantra 277 J