mantra, kriya, mandala🔗

This Agama issues forth first from the lotus-like face of Shiva, who is the Primal Lord. This was further variegated into many parts by Vidyeshwara (Ananteshwara) whose causal form is in Oneness with Shiva. He made such divisions such as to present the details of MANTRAS, KRIYA, MANDALAS and the techniques for applying these, under various contexts.

This Āgama is centered on the attainment of state of Shiva, Shaiva Padam, which is associated with well-formed groups of letters and which was revealed by Shiva, was originally composed of 10 million verses. All those matters enshrined in these verses were summariesd in 12,000 verses by Bhrugu, the foremost among the Gurus.

~ mantrārtha varnanam, Raurava Agama, vidyā pādā (vr. 103, 104)

MANDALA

In the Deeksha Vargah (8), the section on sacred Initiation by Lord Sadashiva as the 'Guru' in Raurava Agama, the great sages enquire the following:

Sage Ruru reveals – At the very happening of the rising of Sun, the darkness is dispelled, completely and instantly. In the same way, upon the performance of relevant Deeksha, the limiting bondages of the Sādhaka, considered in terms of dharma and adharma, get totally removed.

Just as the Sun illuminates all these worlds through his radiant rays, even so Lord Shiva illumines the consciousness of the initiated souls through His host of SHAKTIS, functioning in the divine path of MANTRAS and DEEKSHAS. (vr. 3-4)

These Shaktis exist pervading the body of the sādhakas, who have been blessed with Deeksha. Just as the Sun destroys through the rays, the impurities accumulated in the ground, so also, Lord Shiva destroys the seeds of karma and of other bondages of the Initiated (deekshita) through His perfect union with Shaktis, Shakti-Samyoga which are His own rays. (vr. 5,6)

The heap of dry grass thrown into the blazing fire gets burnt completely and never again attains its original state of being a grass. In the same way, the Initiated (deekshita) supreme being among the human beings attains the space of SHIVA MAṆḌALAM effected through the happening of Deeksha and Mantra. Therefore, never does he get embodied again.

At the center of the heart-lotus, there is solar geometric representation, Surya Maṇḍala, and at the center of the Surya Maṇḍala, there exists lunar region, Soma Maṇḍala. At the center of the soma maṇḍala, there is a fiery region, Vahni Maṇḍala with its innate purity. At the center of the feiry maṇḍala, the great Lord, Ishvar is present. He presents Himself there existing like a pure crystal, Shuddha Sphṭika.

~ Raurava Āgama, Vidyā Pāda, Ātmasamkrantih, 9

In the beginning orb of fire, Agni maṇḍala is perceived followed by solar geometric cosmic orb, Sūrya maṇḍala at the center of which lunar orb, Chandra Maṇḍala of nectar is situated. Yet inside the Chandra maṇḍala, the maṇḍala of undivided radiance of Brahma, brahma-tejo-maṇḍala is located which shines forth like a white streak of lightnings. This alone is to be recognized as Śāmbhavi (śāmbhavi lakṣhaṇam).

~ Maṇḍalabrāhmopanishad, (II.i.5. – śāmbhavya tad-adhigamaḥ)

Through Mantras the Mandalas manifest as Vidyāmaṇḍala Rājās

"In the rituals performed with maṇḍalas, Bhagavān Shiva becomes known as MAṆḌALI as He occupies these Maṇḍalas and presents Himself there eternally. These maṇḍalas of such greatness are worshipped by the enlightened sages, celestial beings, demoniac beings, human beings and by all those who are seeking to attain the ultimate liberation.

The Vidyāmaṇḍala Rājās, king of Vidyeshwara and Mandaleshas and those who have manifested with elegance and greatness as the unfailing associates of Mantreshvaras (lord of Mantras) and Mandaleshas (lord of Mandalas), present themselves in these Maṇḍalas through the appropriate mantras. Verily, they are of the nature of these mantras. They are the souls of these mantras. Even for the enlightened sages, it is not possible to give the exact number of such mantras."

~ Raurava Āgama, tantrāvatār patalaḥ, vr. 23-24, ch 3

After observing the creation done by Pitāmah (Brahma), these mantras, emanating from the mouth of Shiva, assumed the distinct forms energized by the rays of ISHVARI (Shakti). With these forms assumed by them, the MANTRAS are guiding and guarding the seekers.

In these Mantras, the supreme Lord, Prabhu called MANTRA RAJESHVARA who is eternally free from all limiting bondages, manifests and expresses Himself beidg established from within (antar-nihit). With the will to enrich all the worlds, Bhagavan Shiva formulated these mantras and revealed them.

For the welfare of the worlds, the Supreme Lord brought into existence the eternal benefits to be accomplished through mantras and yajnas. For enriching the pure souls, who are intent on attaining total oneness with the mantras (mantra sadbhāva), the systematic process of mandala-worship, maṇḍalalejya vidhāna was formulated by Him.

These mandalas which belong to the system of the sacred secret science, are primarily eight in number [maṇḍala-ashtau]. They are Navanābha (mandala of nine navels), anantavijaya, Isha, and others. Apart from these, there are hundreds of maṇḍalas, the details of which have been set forth in the Agamas.

~ Raurava Agama, tantrāvatar paṭalaḥ (3), vr 21-24

note: Navanabha mandala is made with vyomavyāpin mantra. Mandala is nonagonal geometrical symmetry with 40 aksharas in each of the 9 sections and 8 arranged in central navel. Navanabha envisages Shiva as encompassing 'space' element.

Mantras are ordained and directed by Śhiva- Shakti who distinctly manifests Herself within the Mantreshvaras, and bestows anugraha on human beings.

Āgama Source: Patisvarūpa Nirūpaṇam, Absolute Lordship of Shiva, Mṛgendra Āgama, Vidyā Pāda

The MANTRA MURTIS, having fulfilled their designated functions (to bestow anugraha, loving grace of Shiva that liberates), they enter back into the supreme state of Shiva, along with Mantreshvaras, at the time of dissolution of the world of impure māyā.

(note: Aśuddha māya – māyā is two fold in nature, in Agamas)

There are as many mantras as there are Rudras, Devas, Rakshasas, Yakshas and Maheshvaras. Their exact number cannot be known.

• Mantras are designed, composed in suitable language for each division of Earth and other worlds.

• Mantras are associated with ‘seed letters’ (divya akshara) and words (pada) – which are divine, effulgent and vibrant – with power of KNOWING ALL (sarvajna) and pervading all places and all divisions of time (sarvagāh), they are pure (shuddha), they become manifest in those who have attained the power of knowing-all.

Then, manifesting Himself within Ananteshwara and others, Shiva appoints 118 Rudras such as Mandali and others, whose bodies are designed with kala and other tattvas, which evolve from the seedy-knot of impure māyā. These Rudras are called ‘Māyā Garbhadhikārins.’

• Being actively manifesting Himself within the body of Mandali and other Rudras, Shiva manifests and runs many worlds [bhuvanas ādhipān] comprising of the moving and non-moving.

• Bhagavān Shiva present within the Maṇḍali and others, commissions Brahma and others into their respective cosmic functions. He illumines and strengthens their Shakti, the power of knowing and doing, to enable them to perform their assigned actions.

(Above: a diagramtic representation of Bhagavan Shiva’s all-pervasiveness and incarnations as 118 Rudra in the field of Māyā, as explained in the Āgama.)

Shiva brings all of those associated with tattvas, the cosmic principles and bhuvanas, the worlds to His own plane of existence. Being unperceived by all existing beings, for the sake of fulfilling their personal desires, He unites the fruits of their past actions with them.

(from: ch 4, Patisvarūpa Nirūpaṇam, Absolute Lordship of Shiva, Mṛgendra Agama)

~ Mantrārtha Varnanam, Raurava Āgama, 10 vidya pāda

Bhagavān Śiva, who knows well the specific workings of māyā, disentangles the souls from the bondages of dense darkness called 'aṇava' by binding them with the evolutes of māyā. He puts this additional bondage to enable them experience their kārmic fruits. He releases the souls with His hand (Guru) highly skilled in giving the appropriate initiation, Dīkṣā. Therefore, the enlightened wise sages, being delighted very much, praise Him as Munca Munca.

Lord Umāpati (Srikantha) who is with great effulgence [mahātejāḥ], who is the Guru and whose position is at the same state of Paramesha, Supreme Shiva takes the responsibility for the 5 Cosmic Actions – utpatti, samhāra, sthiti, anugraha – for this Brahmanda.

~ Raurava Āgama, 9

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