Download Rao, S. K. Ramachandra - Yantras (69p) PDF

TitleRao, S. K. Ramachandra - Yantras (69p)
File Size1.1 MB
Total Pages69
Table of Contents
I.  Introduction
IL   What are  Yantras
III.   The Three Varieties  of yantra
IV     Rituals  connected  with  the  Yantra
Figures              1  to  32
Document Text Contents
Page 2



The Yantras
Text with 32 Plates



Page 34

rhe Three Varieties oj Ÿarttras Í5

(welcoming, seating. honouring, offering ceremonial bath, presen­
ting fresh garments and decorations, offering food, waving fragrant
lights, and so on) are also employed here- The most important
sequence in both iconic worship and yantra-worship is infusing
vitality {prärta-pratish(hä) without which the icon is a mere doll
and the yantra i mere geometrical desi n. This s quence is an
elaborate ritual, and is followed by oblations in fire (homa) and
reflective repitition of the mantra a large number of times ( japd).
This detail is the distinguishing feature of the deity-specific
yantras ; the other two varieties do not necessarily involve it.

The divinities that generally receive worship are of seven
types : ( 1 ) sectarian gods (Siva, Vishnu, Devi, Sürya, Ganapati,
etc.) ; (2) tutellary duties (kula devalas) which are honoured and
worshipped in families for generations ; (3) chosen deities (ishfa-
devotas), selected by the individual devotee in accordance with his
ta te, temperament and inclination, or given by a preceptor ; (4)
household deities (grha-devatas), which are invoked for the safety
of the members of the household and for eliminating the evil forces
from the dwelling place ; (5) the deities adored by the village or
community as a whole (gránta-dt vatas) and receiving collective wor­
ship ; (6) deities that govern the entire world (like the guardian­
spirits of the directions or lokapälas, Prajäpati, the eleven Rudras,
the twelve Ädityas etc.) ; and (7) the deity that is indwelling in
ones own heart (ntma-devatâ). Not all of them, however, are
represented in yantras or have mantras which are specific. Nor
are these exclusive groups. A chosen deity may also be the tutel­
lary deity ; a tutellary deity may also be the community-deity ; it
may also be the household deity.

The deities invoked in yantras are generally of the sectarian,
chosen, tutellary or community types. The last type of deities,
however, are represented in yantras that are magical in nature :
Hanumán, Chandl, Durgâ, Sästä, Kâli, Bhairava, Ganesa, Yel-
lamma, Kärtavirya and so on. These deity-specific yantras may
or may not entail ritual sequences. But they would generally
involve appropriate mantra or seed-syllables. The sectarian deities

Page 35

26 the Ÿantràs

are reckoned as five-fold, collectively known as ‘pañcha-brahroa’ :
Ganapathi (with the 6-lettered mantra), Surya (8-lettered mantra),
Devi (15-lettered mantra), 5iva (5-lettered mantra), and Vishnu
( 12 lettered mantra). Their seed-syllables are collectively given as
Aim Hrim $rim Sraim Srauh.

The yantras with chosen deities are meant to help achieve all
aspirations, mundane as well as spiritual ; the yantras with tutell-
ary deities are employed for prosperity of the family, and for
general welfare- Both types of yantras serve to eliminate obstacles
on the path of spiritual progress. The attendant-spirits of these
deities, which are also invoked during the worship ritual, fall into
three types : enlighteners or guides 'guru or yogini), guardians or
protectors (rakshäkara), and accomplishes or obstacle-removers
(artha-sddhaka). They are allotted appropriate enclosures lavaranas)
within the yantra, and are symbolically represented by their seed-

Well-known among the deity-specific yantra are those that re­
present the "ten great mothers” (dasa mahâvidya) : Ka|l (represent­
ing the evolutionary principle of primordial time ; with the seed-
syllable Krim), Tärä (power of spiritual ascent, Aum), Shodasi
(perfection and totality, Aim Klim Sank), Bhuvanesvari space-
consciousness, dimensionality, Hrim), Chhinna mastä (ever devo­
uring resurrection, Hum), Bhairavl (power of destruction, Hsraim
Hsklrim, Hsrauh), DhümävatI (death, despair, destruction, Dhttm),
Bagalâ-mukhï (unconscious tendencies leading to illusions, HJrim),
MâtaAgl (dominating over evil, Aim, Hnm £rim Aim Klim Sauh)
and Kamalä (prosperity and purity, Srim)* Each of them has a
characteristic yantra, like the cight-petalled lotus within a circle
for Kâli, star hexagon for Bhuvanesvari, hexagon within a eigbt-
petalled lotus for DhümävatI, hexagon within a circle for Kamalä.
But all the ten are accommodated in the ten directions : Kali in
North, SbodasI in North-East, Chhinnamasta in East, DhümävatI in
South East, Bagalä in South, Kamalä in South-West, Bhuvanesvari
in West, Mäiangi in North-West, Tärä above and Bhairavi below.

Page 68


Fig, 30 Yantra with letters inscribed

K ira n ta a iH S E in iS M
i l A A 5. SL it A ä;
A n Ql l 4\ i h*
X JL_5 A A £ V. a J9. «if
a V JL a 7 Jj_Ili l B _5_

> T s9 TLuS3 E l STE \9
Fig. 31. A chart of letters and numero!s for

preparation of yantras

Page 69


Fig. 32. Yantra with inscribed mantra (Om Mam padme hum
in Ranjan characters)

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