Role of mantras in Tattva Shakti Vigyaan – Tantra for Modern Man

|| Chant as much as you can ||
|| Chant as much as you can ||

Acharya ji and Ma Shakti, I bow down to you. Need your blessings always..

Even before getting initiated  into Tattva Shakti Vigyaan and becoming its hardcore practitioner I used to experiment with mantras but never ever I got such out of the world experiences and deep transformation. I wonder why these experiences came with TSV?

During our initiation workshop we are told about the science of mantra which is convincing but after moving on to TSV level – II sadhana where we were introduced to many advanced practices. These practices are definitely miraculous and JUST WORK SO EFFECTIVELY on different aspects of our being. Though I relish the joy of sadhana however I sometimes wish to know how this sadhana works on us. Please enlighten us with some more words about Mantras and how they work.


- Puneet Vashistha


Beloved Puneet,


Nothing to shy from.. In fact you asked very pertinent questions the answer to these shall help almost everyone, especially those who are about to make choices between different spiritual systems. To get clearer picture and better understanding of how Tattva Shakti Vigyaan or any other system makes use of mantra I shall have to begin from beginning (smiles)

All spiritual systems can be named Yoga with a suffix or prefix

The meaning of word ‘Yoga’ is very broad.. it means ‘to join’ or ‘be joined to’. Regular linguistic use of this word even refers to ‘mixture’. In the spiritual field word ‘Yoga’ means the merger of ‘Jeeva’ with ‘Brahmn’ or meeting of ‘Jeeva’ with ‘Brahmn’. Why I say that any spiritual system can be named as Yoga is simple because every system be it Vedic, Buddhist, Tantric, Islamic, Christian aims at the common objective – meeting with God, living in vicinity of God, join Him in his kingdom, merge in Him etc. Thus all the spiritual systems within the framework of organized religions can be termed as Yoga. And if we did so how beautiful it would be – Buddhist Yoga, Islamic Yoga, Vedic Yoga, Tantric Yoga…

Don’t get bogged down by the usage of these freshly coined terms by me, any aware reader of Gita should be able to tell you that in 18 chapters of Gita every chapter refers to a type of Yoga (only if we can use such an opportunity to our spiritual benefit.. such as Vishada or grieving can become a tool for spiritual union with God.. hence Gita’s first chapter is Vishadayoga!). Similarly if we refer to books like ‘YogaVashishtha’ there are other umpteen types of Yogas. The fact is that spiritual domain has uncountable number of systems Yogas. Yet there are Yogas and out of those Yogas there are few clearly segregated ‘Mahayogas’. In Vedic literature Upanishadas are considered to be the consolidation of highest order wisdom and in one such Upanishada (Yogashikha) there is mention of for Mahayogas. Mantra, Laya, Hatha and Raja are four Mahayogas. And out of these four Mahayogas, Mantra Mahayoga is given the highest place.

Mantra in the context of Tantra and Tattva Shakti Vigyaan

Mantra Mahayoga being of highest order every other system of Yoga makes use of mantra and Tattva Shakti Vigyaan (being the system of Tantra) also does it. In fact in the system of Tantra, mantras are used right from beginning (preparation) to end (dissolution in Shiva). A mantra assumes three forms as it evolves with intense practices (intent+focus+repetition. The triad (in the order of evolution) is- Mantra, Mantreshwara and Mantramaheshwara.

In the beginning the sounds given by Guru are energized by the practitioners and they become ‘mantra’ (this happens in just few weeks of initiation) through the support of grace-field of gurumandala. The duration of sounds becoming mantra may vary subjectively as the process of practice is subjective too. It is to be understood for all practical purposes until a sound becomes mantra (through enjoined energies of guru-disciple) they are merely words and the effects seen in the lives of practitioners are purely acts of grace (which becomes available through surrender to the lineage by all means) and sound-therapy. After the sound assumes the level of ‘mantra’ practitioners’ self-earned benefits also become visible. That is the reason the initial positives experienced by practitioners are not as important and valid indicators of their spiritual (or even otherwise) progress.

Once given ‘sounds’ turn into ‘mantra’ the individual efforts of a practitioner start showing in her/his progress and experiences. At each level (depending on which stage it is.. mantra, matreshwara or mantramaheshwara) these divine cosmic sounds impact the material (physical), mental-emotional (energy) or spiritual (spirit) state of being. For example in its ‘mantra’ phase itself apart from refining and purifying body (the matter) and creating its associated ambiance (every mantra creates different body-mind-life situations) it invokes different states of consciousness in the practitioner albeit more significant changes are seen in the first two domains i.e. matter and (body-mind-life situations). Likewise when practices get more refined next two category (out of mantra triad) become active invoking transformation of the individual (more of the level of privrittis and prakriti) finally leading to that desired stage of direct communion with ‘shakti’. There from it is only the ‘grace’ which lifts a sadhaka further wherein she/he merges with Shiva consciousness or attains shivatva. That is why mantras are called shiva-dharmi.

Important characteristics of mantra in the path of Tantra

It would be important to understand the difference between the above three states of cosmic sounds. In ‘mantra’ phase the japa is done with the dvaita-bhava vocally. The vani is Vaikhari here. (It is to be noted – Though not meaning exactly the same closest translation of Vaikhari Vani in understandable language is ‘vocal recitation’). When japa starts happening in dwaitaadvaita bhava and vani becomes madhyama the same sound is called ‘mantreshwara’. Finally when the practitioner advances that sound merges back and is felt in sushumna in the form of tanmatra only. The vani can be called pashyanti here.

Basically in tantra right from initial stage of sadhana i.e. being a sahhaka till the moment where a sadhaka rejoices the arrival i.e. merger with shiva-shakti within, mantra continues to play major role in tantraagama-sadhana. In a nutshell tantra can be put in the category of ‘Mantra Mahayoga’.

मंत्रो लयो हठो राजायोगोऽन्तर  भूमिका |
एक एव चतर्धायं महायोगोऽभिधीयते ||  (यो. शि. उपनिषद्)

Since Tattva Shakti Vigyaan springs from the lodge of masters from greatest of tantra traditions, it ought to use this ‘most potent tool’ of self-discovery and thus as a TSV practitioner you can be sure that your path is truly the Highway to ‘spiritual kingdom’ with a warning of ‘No Looking down upon’ other methods!

I shall take up other important aspects of mantra in next post.

Blessings from Masters..

– Acharya Agyaatadarshan Anand Nath

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One thought on “Role of mantras in Tattva Shakti Vigyaan – Tantra for Modern Man

  1. Pranam Acharya Ji, I am unble to find words for this explained article to show gratitude.

    Now a days yoga is become an excercise for fittness. As per your article it is more than that. Collaboration of Yoga+Tantra+Mantra seems really beautiful. Now my confusion has been cleared that how Yoga can only acheive higher consciousness.

    Its simply beautiful…


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