Dictionaries of Tantra Sastra (2005)

PREFACE

The Tantra literature of India, though in most cases almost lost, is the only source whence a knowledge of Sadhana in all its aspects-theoretical, practical and ritualistic-may be derived and understood, because it is a Practical (Pratyşa) Science. However, the Sastra in its literature is not a plain exposition which would reveal its inancacies to anyone who lays a hand on it. The Initiation from a Guru is therefore essential. In fact it has been repeatedly emphasised in the Śästra that it can be fully understood only by such an Initiation-Śrīnātha vaktrāt. However, if the subsequent tools which unravel the mysteries of Texts and also assist the process of decoding the Mantras concealed in the Tient, are available, a Sadhaka can achieve some practical result. Today when worthy Teachers (Sadgurus) are getting scarce such tools become all the more essential. The various Abhidhānas or Dictionaries come under this category.

These Abhidhanas and Kosas contain some of those methods which help deciphering the relationships of Śabda and Artha as they are put harward in the Sastras. Therefore, when a true knowledge of this lationship is acquired, the significance of Sabda and Artha is fully milosed. As Abhidhāna is essentially necessary for the understanding of her Süstras, likewise Śabdārtha-jñāna is essential for the understanding Tantralästra. The Upasana as denoted in the Agamaśāstra is alsolutely impossible without a complete understanding of the ignificance of Mantras. The particular Upāsanā of a particular Devatā by means of a definite Mantra as laid down in the Tantras, is not possi-e to be gone through unless and until the significance of that Mantra is at the very beginning realised. No fruit is derived from a Mantra if it is used without being understood. This understanding of a Bīja or a Mantra newer possible without the help of a Abhidhāna. As for example, the Ekikyara Mantra of Kali is Krim (क्री). This is derived from the anification क र ई Wherever this Bījākşara has been referred to in the Agunašästra no mention is made of this simple unification of which the