Decoding the secret code of Tantra and Mantra

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Maulik Buch is a mystical researcher and has conducted extensive research on Sanatan Dharma, with his expertise in Rudraksha, Aghor, Tantra, and Vedic rituals . Maulik is an ex journalist and public relations expert and run REOFACTS Media &Com Pvt Ltd.

Secret Code in Tantra

Spirituality is a wonder by itself; there are many paths to realize this reality. All these paths have been revealed at some place and some time to the sages / prophets by the Divine. Indian spirituality is very ancient and complete in itself. The most public spirituality in India is the Vedic one. The Vedas intent is mostly to the ritual practices by the individual in a group / community, which are of daily in nature aiming mostly at cleansing the clouded intellect of the common man (It is called chitta shuddi). These are to be learned from a Preceptor, who is venerated as the Divine clothed in human apparel. A clear man now focuses on the more subtle aspects of creation. Herein the Vedas declare that these are specific to the individual and these have to be obtained from a Master, who has a deep understanding and experience. Some passages of the Vedas also hint in a coded manner of these higher spiritual practices. Tantra is often a misconceived territory in a mysterious world. People attribute drinking liquor and having
sex as tantric in nature.

Mantra, Tantra and Yantra is a triad. Here Tantra will denote the doctrine or system which will have practice mystic words (mantra) with usage of the mystic diagrams (yantra). These practices are the basis of the sadhaka in his sadhana. Simple basic yoga sadhana like pranaayama, placing of the seed sound (bijaakshara) on the body called nyaasaa, placing vessel for outer worship called ‘paatraasadhana’ , worship of the main deity and the attendant deities called pradhana puja and avarana puja are some of the aspects we seen in most of the tantras. Some tantras also deal with the
metaphysical and philosophical basis of these rituals.
The Meaning of Tantra has a lot of aspects. Some are:

(1) The Sanskrit word tantra means the warp of a loom or the strands of a braid. The root of the word tantra comes from tanoti and trayaati. ‘tanoti’ will mean stretch, expand or to continue without a break and traayati will mean protection. Highest protection is recognition that verily all this the self and no different from it. This is liberation. Thus this will mean a set of principles or system (likened to a web), which will lead to liberation.

(2) Tantra is often translated as “continuum” or “unbroken stream” and indicates a flow of consciousness from ignorance to enlightenment. Thus we can see that Tantra represents the interconnecting energies between all things in this and other planes of existence, leading to the liberation.

(3) Tantra – the word will mean ‘tanu vistaaryate iti tantra’. That which expands the body is Tantra. Now how will it look if we have a long nose after tantric sadhana, does it mean that? Or big ears? Or short becoming taller or vice versa. Since none of these are happening, then it must be something that is connected to this body that is said in the above statement. It is body consciousness or the aware ness that ‘I’ exist. This is clear, when at midnight is darkness and no other sound is heard, we are aware of our own existence; nobody is there or is needed to identify that ‘I’ exist. Expansion of this is hinted by the above meaning to encompass the entire creation and re establish the identity with the Divine.

Other words used to describe tantra are: leading principle, essential part, model, system, framework, doctrine, rule, theory, scientific work, order, chief part, rule, authority, science, mystic works, magical arts etc.

We all have a strong faith that the Vedas are ever existent from the initial time of creation and were revealed to the sages, they ‘saw’ the mantras – the sound structures- and hence are called rishi –rishyao mantra drastharah. Tantras also exist eternally. They are said as revealed by Lord to Devi called ‘Agama’ or vice versa called ‘Nigama’ . Many secrets in this line are revealed in them. These being secret in nature have not been revealed directly. Various codes have been deployed to protect them from reaching the common man who still has a clouded intellect. How ever Masters had access to the ‘key’ of such codes and passed them down the lineage to deserving disciples. A small effort is done here to understand the rationale behind such a code called ‘katapayaadi’ .

In this code the letters are assigned certain numbers. The vowels are assigned the number ‘zero’. From ‘ka’ to ‘jha’ they are numbered from one to nine and ‘jna’ is zero.
Similarly from ‘Ta’ nine numbers and ‘na’ is zeoo. Again from ‘pa’ is five up to ‘ma’ . Once again from ‘ya’ to ‘La’ nine and ‘ksha’ is zero. If we find a samyuktaakshara (combination of two or more consonants with a vowel), the last consonant is to be taken. After assigning the numbers in the order of the word decoded, we have to read it
in reverse.

A detailed list as per the above guidance is shown below:-

अ आ इ ई उ ऊ ऋ लृ ए ऐ ओ औ अं अः – zero
क ख ग घ ङ् च छ ज झ ञ
1 2 3 4 5 6 7 8 9 0
ट ठ ड ढ ण त थ द ध न
1 2 3 4 5 6 7 8 9 0
प फ ब भ म
1 2 3 4 5
य र ल व श ष स ह ळ क
1 2 3 4 5 6 7 8 9 0

These codes are used to specify the numbers of syllables in mantra which are revealed in a hidden – coded manner referring to certain words which will mean a certain syllable, or the number to times the mantra is to be repeated, or the number of deities in an enclosure (avarana).

Let us now enjoy on decoding some of them using the above guidelines:
The most famous example is from Mahabharata, say vyasa says ‘tato jayamudeerayet’,- I will tell you about jaya. Decoding this with the above key ja is eight and ya is one,

reversing, we get the number 18, which are the number of chapters or parvas in the said epic.
The word ‘vidya’ means knowledge. The rishis have classified the knowledge into fourteen aspects: Four Vedas- rg , yajur, sama & atharva, Six angas- Siksha, Vyakarana, Chandas, Nirukti, Jyotisham, & Kalpam and Four upangas- Purana, Nyaya, Mimamsa & Dharmasastras. Using the above code deciphering the word vidya, ‘v’ is four and ‘y’( since dya is a samyukakshara the last consonant ‘y’ is taken) is one, reading per the instructions of the code will result in the number fourteen, which are the numbers of the aspects.
The word ‘khadga’ means sword. The sword is identified with knowledge of the unity of the self the world and the creator, removing the notion of duality. As per the code this will point to number thirty two, – ‘kh’ is two and ‘g’ ( Dhga is a amyutkaakshara hence consider the last consonant ‘g’) is three, reversing will result in thirty two, which is suddhavidyaa tattva, which clearly is the unifying of the self, universe and the usvara.
In trailokya Mohana kavacm we find a vidya which has ‘nakha नख varNa’- There are two aspects to decode, both resulting in the same number. First will mean the ‘nail’- there are twenty nails in the body, ten on the hand and ten on the feet. The said vidya had twenty syllables. Now using the above code ‘na’न is zero and ‘kha’ख is two, reading them on the reverse will result in the number twenty. Thus the number of syllables in the vidya is revealed.
There is a secret vidya in the puja paddati of the yore called ‘naabhi’ नािभ vidya
Decoding the word nabhi by the above process, ‘na’ न is zero and ‘bha’भ is four, reading them in the reverse will be forty; the said vidya had forty combinations to be chanted. The combinations were again said as a code in the dhayna sloka as’ pika ruru bala’, िपक रर बल using the code we find a combination as ’11 22 and 33. The ‘1’ here will refer to the vagbhavakuta , 2 to the kamarjakuta and 3 to the sakti kuta. Another combination said was ‘kambukhaatrimbakaa’ कमबुखा ितमबकाhere ‘tri’ित is a combination word (samyuktakshara), applying the rule we have to take only r’ which will mean two. Rest all is decodable. Thus we find a combination ‘132231’, which shall point to the kutas as said above.

In Paramananda Tantra there is a parayana called cakra prayana. It relates to the avarana deities and repetition with different bijas. In the dhyana sloka we find a reference to the number of repetitions as ‘gyaanaagyaana nayaanga bheda ruciraam’,

decoding with the above ideas in mind – ‘gy’ and ‘n’ will denote zero, ‘y’ to one. Substituting we find five zeros and one, reversing this will give – one lakh – the number of counts this parayana will end up which after practice.

Using this code, looking at the word ajapa, will result in number one hundred and eighty, which when multiplied by the inhalation and exhalation – once cycle breath-will result in three hundred and sixty, pointing to the total aggregate of rasmi’s in the sat cakra.

In the Srividya ratna sutras of gaudapaada, the cakra of Srividya is described as ‘kagaja dasaara dvaya’, the first three words when decoded will give the numbers as 1, 3 and 8 respectively, which will mean the bindu, trikona and astakona.

Sri Bhaskararaya has used these codes in his commentary on Lalitha sahasranama, while explaining the name ‘anaadhinidhanaa’ . He splits the name into ‘an+aadi+ nidhanaa’ . Nidhana means death. He chose to decode the word ‘aadhi’ which is prefixed with the code. ‘aa’ is zero since it is a lone vowel, ‘da’ is eight, reading them will result in eighty. He then explains that there are eighty types of deaths elaborating with the help of siva / linga purana and ‘an’ is the negation of these, since Sri Devi is eternal there is death and hence no birth. The same is referred in another name’s commentary- mRtyu daaru kuThaarikaa’. Here he takes the word daaru and decodes it to get ‘da’ is eight and ‘ra’ is two, on reading them as per practice will give twenty eight. These twenty eight types of mrthyu are explained and also he refers to the other above said
name which includes these twenty eight also. The rest fifty two are in siva / linga

Another name in Lalitha sahasranama – shuddha vidyaankuraakaara dvija pankti dvayojvalaa’ can be seen through this code. The thirty two teeth of Sri Devi are described here. Suddha vidyaa is the thirty second in the line of tattvas. Hence that number is inferred. This number is split into two liked to the two cotyledons of a sprout. So, we can infer two sets of sixteen each. They are likened to the dvijaa. Here the word dvija can be decoded with this, ‘j’ is eight and twice of eight as said by ‘dvi’ are sixteen.

A variation of this code is used by Sri Bhaskararaya while explaining about the ‘chalaakshara sutras’. He says the vowel will point to the number of syllables in the particular name and the consonant to the number of names with this number of syllable.

For example if we find ‘khi chah ghu’ in the sutra, using the said method, this will mean kh’ two names with ‘I’ three syllables, next will be ‘cha’ – two names ‘with ah’ the sixteen syllables (half of the anushtub meter) ,next will be ‘gh’ four names with ‘u’ six syllables.

Sri Mahesanatha in his natha navaratna malika has identified the breath with Sri Guru. Sri Bahskararaya in his commentary decodes the number of breath from the last line of the stotra ‘sanmaargam matta mayooramiide’ . This when read with the katapayaadi code will reveal the number thus: – ‘mattamayoora’ will translate into numbers as 5, 6, 5, 1 and 2. This when reversed will point to the number 21565. Again ‘maarga’ when decoded will point to numbers 5 and 3, reverse of this is 35. Adding both these numbers will give the total breath in a day 21, 600.

Another Code:
Here there are certain groups which have universal number of members in them. Paksha / stana / sRUnga will mean two- there are two fortnights one waxing and one waning, stana means breasts of a woman, they are two in number. SRUnga means horns and there are two horns in all animals. Netra will point to both two and three, since we have two physical eyes and one is the eye of wisdom. agni will point to the number three .Agni is tretraagni. Veda will point to number four, since there are four Vedas. Shara – arrows – will point to number five – Sri Lalithamba / manmatha (cupid) has five flowery arrows. RUthu/ Rasa will point to number six – since there are six RUthus in a year, tastes (rasa) are six in number. Rishi will point to the number seven; traditionally there are sapta rishis – seven sages. Gaja, Naga and Vasu will point to the number eight- we find elephants or snakes in such numbers and there are astavasu in the puranas. Rudra will point to the number eleven since they are so, aadityaa will refer to twelve since their number is such. Manu will point to fourteen, since they are such in number. Raja /NRpaty will point to sixteen since traditionally there are sixteen kings in the bharata varsham

Using the above data lets us enjoy from some more codes said in stotras and tantras.

In the Parasurama kalpa sutra the numbers of the guru mandala devatas are numbered as ‘muni veda naaga sankhyaa’. Thus decoding with the above guide we find the

divaugha will have seven, the siddhaugaha will have four and manavaugha will have
eight gurus.

The third and fourth avaranas of sricakra are numbered as ‘naagadala’ and ‘manvasram’- as per the above it will mean eight petals and fourteen triangles. Further the seventh and eighth are numbered as ‘vasvanala kona’ is also said which is translated to eight triangle and triangle.

Sri Bhaskararaya uses this type of code break in the commentary of the name sRUngaara rasa sampoornaa- Here sRUNga is two and rasa is six, hence twice six, which is twelve. Ara means petals. Thus twelve petals are seen in the anaahata cakra, Hence the anaahata dvani is the real meaning said in this name.

In the trailokhya Mohana kavacam we find a vidya which has ‘netra vedaatmakair varnaih yutaa’. Using the code we find numbers two and four, reversing them will derive the number forty two, the number of syllables in that mantra.

In the dhyana sloka of naabhi vidya said above further we find a reference to ‘raaja vidyaa sthanaa’ when decoded with the above guide will point to the highest mantra Sri Sodashakshari vidyaa and two will point to the two variations viz., Mahashodasi and para shodasi.

This is a small beginning from which lager perspectives can be unfolded. I happily affirm My Love and Pranams to the entire Gurumandala, for having graced this little child in sharing this information.

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