Yantra (यन्त्र;lit. 'machine'/'contraption'[1]) is a geometrical diagram, mainly from theTantric traditions of theIndian religions. Yantras are used for the worship of deities in temples or at home; as an aid in meditation; and for the benefits believed given by their occult powers based onHindu astrology and tantric texts. They are also used for adornment of temple floors, due mainly to their aesthetic and symmetric qualities. Specific yantras are traditionally associated with specific deities and/or certain types of energies used for accomplishment of certain tasks or vows that may be either materialistic or spiritual in nature. They become a prime tool in certainsadhanas performed by the sadhaka, the spiritual seeker. Yantras hold great importance inHinduism,Jainism, andBuddhism.
Representations of the yantra in India have been considered to date back to 11,000–10,000 BCE.[2] TheBaghor stone, found in an upper-Paleolithic context in theSon River Valley, is considered the earliest example[3] by G. R. Sharma, who was involved in the excavation of the stone (it was dated to 25,000–20,000 BCE). The triangular stone, which includes triangular engravings on one side, was found daubed in ochre in what was considered a site related to worship. Worship of goddesses in that region was found to be practiced in a similar manner to the present day.[4]Kenoyer, who was also involved in the excavation, considered it to be associated withShakti. This triangular shape looks very much similar to Kali Yantra andMuladhara Chakra.[5]
Mantras, the Sanskrit syllables inscribed on yantras, are essentially "thought forms" representing divinities or cosmic powers that exert their influence by means of sound-vibrations.[6]
InRigvedic Sanskrit, yantra meant an instrument for restraining or fastening, a prop, support, or barrier, etymologically deriving from the rootyam, "to sustain, support" and the-tra suffix, expressing instrumentation. The literal meaning is still evident in the medical terminology ofSushruta, where the term refers to blunt surgical instruments such as tweezers or a vice. The meaning of "mystical or occult diagram" arises in the medieval period (Kathasaritsagara,Pancharatra).[7]
Yantras are usually associated with a particular deity and are used for specific benefits, such as: for meditation; protection from harmful influences; development of particular powers; attraction of wealth or success, etc.[8] For instance, theSivali yantra, used mainly in Southeast Asian Buddhism, is used for the attraction of wealth and good luck.[citation needed] They are often used in daily ritual worship at home or in temples, and sometimes worn as a talisman.[9]
As an aid to meditation (meditative painting), yantras represent the deity that is the object of meditation. These yantras emanate from the central point, thebindu. A yantra typically has several geometric shapes radiating concentrically from the center, including triangles, circles, hexagons, octagons, and symbolic lotus petals. The outside often includes a square representing the four cardinal directions, with doors to each. A popular form is the Sri Chakra, orSri Yantra, which represents the goddess in her form asTripura Sundari. Sri Chakra also includes a representation ofShiva, and is designed to show the totality of creation and existence, along with the user's own unity with the cosmos.[9]
Yantras can be on a flat surface or three-dimensional. They can be drawn or painted on paper, engraved on metal, or any flat surface. They tend to be smaller in size than the similarmandala, traditionally with less color.[10]
Occult yantras are used as good luck charms, to ward off evil, as preventative medicine, in exorcism, etc., by virtue of magical power. When used as talismans, yantras are viewed as representing a deity who can be called on at will by the user. They are traditionally consecrated and energized by a priest, including the use of mantras closely associated with the specific deity and yantra. Practitioners believe that a yantra that is not energized with a mantra is lifeless.[9] InSri Lankan Buddhism, practitioners are required to have the yantra of the deity with them, once the deity has shown acceptance of their prayer.[citation needed]
Gudrun Bühnemann classifies three general types of yantras based on their usage:
Yantras that are used as foundation for ritual implements such as lamps or vessels. These are typically simple geometric shapes upon which the implements are placed.
Yantras used in regular worship, such as theSri Yantra. These include geometric diagrams energized with mantras to the deity, and sometimes include written mantras in the design.
Yantras used in specific desire-oriented rites. These are often made onbirch bark or paper, and can include special materials such as flowers, rice paste, or ashes.[10]
A yantra comprises geometric shapes, images, and written mantra. Triangles and hexagrams are common, as are circles and lotuses of 4 to 1,000 petals. Saiva and Shakti yantras often feature the prongs of atrishula.[11]
Mantra
Yantras frequently include mantras written in Sanskrit.
Use of colors in traditional yantra is entirely symbolic, and not merely decorative or artistic. Each color is used to denote ideas and inner states of consciousness. White/Red/Black is one of the most significant color combinations, representing the three qualities orgunas of nature (prakriti). White representssattwa or purity; red representsrajas or the activating quality; black representstamas or the quality of inertia. Specific colors also represent certain aspects of the goddess. Not all texts give the same colors for yantras. Aesthetics and artistry are meaningless in a yantra if they are not based on the symbolism of the colors and geometric shapes.[12]
Bindu
The central point of traditional yantras have abindu or point, which represents the main deity associated with the yantra. The retinue of the deity is often represented in the geometric parts around the center. The bindu in a yantra may be represented by a dot or small circle, or may remain invisible. It represents the point from which all of creation emanates. Sometimes, as in the case of the Linga Bhairavi yantra, the bindu may be presented in the form of a linga.[13]
Triangle
Most Hindu yantras include triangles. Downward-pointing triangles represent the feminine aspect of God orShakti, while upward-pointing triangles represent God's masculine aspect, as inShiva.
Hexagram
Hexagrams as shown in yantras are two equilateral triangles intertwined, representing the union of male and female aspects of divinity, or Shiva and Shakti.
Lotus
Mandalas and yantras both frequently include lotus petals, which represent purity and transcendence. Eight-petaled lotuses are common, but lotuses in yantras can include 2, 4, 8, 10, 12, 16, 24, 32, 100, 1000 or more petals.
Circle
Many mandalas have three concentric circles in the center, representing manifestation.
Outer square
Many mandalas have an outer square or nested squares, representing the earth and the four cardinal directions. Often they include sacred doorways on each side of the square.
Pentagram
Yantras infrequently use a pentagram. Some yantras ofGuhyakali have a pentagram, due to the number five being associated withKali.
Octagon
Octagons are also infrequent in yantras, where they represent the eight directions.[11]
Yantra designs in modern times have deviated from the traditional patterns given in ancient texts and traditions. Designers in the west may copy design elements from Nepali/tantric imitations of yantras.[14]
Yantra Tattooing orSak Yuant (Thai:สักยันต์RTGS: sak yan)[15] is a form oftattooing using yantra designs in Buddhism. It consists of sacred geometrical, animal and deity designs accompanied byPali phrases that are said to offer power, protection, fortune, charisma and other benefits for the bearer. Sak yant designs are normally tattooed byruesi,wicha practitioners, and Buddhist monks or Brahmin priests, traditionally with a metal rod sharpened to a point (called akhem sak).[16]
^Monier-Williams, Monier (1899),A Sanskrit-English Dictionary, Delhi{{citation}}: CS1 maint: location missing publisher (link).See alsoApte, Vaman Shivram (1965),The Practical Sanskrit Dictionary (Fourth revised and enlarged ed.), Delhi: Motilal Banarsidass Publishers,ISBN81-208-0567-4: "1) that which restrains or fastens, any prop or support; 2) "a fetter", 4) any instrument or machine", [...] 7) "an amulet, a mystical or astronomical diagram used as an amulet";White 1996, p. 481;
Rana, Deepak (2012),Yantra, Mantra and Tantrism, USA: Neepradaka Press,ISBN978-0-9564928-3-8
Bucknell, Roderick; Stuart-Fox, Martin (1986),The Twilight Language: Explorations in Buddhist Meditation and Symbolism, London: Curzon Press,ISBN0-312-82540-4
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