Dictionaries Tantrashastra

Author(s): Ramkumar Rai
Publisher: Prachya Prakashan

Page 5

Preface
beginning realised. No fruit is derived from a Mantra if it is used without being understood. This understanding of a Bīja or a Mantra is never possible without the help of a Alhidhāna. As for example, the Ekākşara Mantra of Kāli is Krim (#). This is derived from the unification et Wherever this Bijākṣara has been referred to in the Agamaśāstra no mention is made of this simple unification of which the Bījāksara is constituted. Only a few apparently unintelligible Sabdas are given there. If the meaning of these Sabdas are not understood this Ekākşara-bíja of Kālī cannot be comprehended in its fullest significance. A few other examples would further clarify this point.
In the Tripuţ stotra it is said : "Such as recite the first of thy golden Bīja Bakam placed on Vahni accompanied by Trimūrti combined with Śaśānka, attain all prosperity.” ( Bakam vahnisamsthilan trimüreya prajustam sašaukena yuktam).
This statement in itself may be completely unintelligible; but if all the technical words are substituted loy the Bījāksaras then everything would become clear : Bakam, which ordinarily means a crane, is Sa (FT) in its special Bīja-sense; Vahni or fire is Ra (7), Trimurti or the Trinity is I (f), and Saśāńka or the Moon is the Candrabindu (). The Bīja-mantra, therefore; denoted by the Sloka is combination of all these Akşaras, viz., Śa + Ra +1+ Candrabindu ( 7+-+*+) which becomes Śrīm ( 1° ). This Śrîm is the Bīja-mantra of Lakşmī the Goddess of Prosperity. Therefore, Japa of this Mantra brings to the Sādhaka Prosperity, as said in the Śloka.
A reference to tke Koşas under the Devanagari letters would show that one letter connotes several Deities. For example, I () stands for Trinity, Rati, Govinda, Vāmāksī, Kamalā, Kalā, Māyā, Lakşmī, śānti, and Vaişnavī.
These examples are enough to emphasize the necessity of consultation of various Koşas or the Dictionaries of Tantra.