Written by Yashik Singh
A yantra is the symbolic manifestation of an idea or principle. Each deity has an associated yantra that depicts the essential characteristics of that deity. Scriptures and many Saints declare that the deity is not different from the deity’s name, mantra and yantra. On the surface, yantras consist of geometric shapes that together produce, attract and amplify particular vibrations. But by continuous use of the yantra, many truths are revealed that can only be experienced rather than been taught. But for the sake of understanding the purpose and meaning of a yantra, the very first lesson learned is moving away from form. The Yantra holds the essence of a deity without the form we are familiar with. It starts teaching us not to be attached to a physical form, but to the principle, the tatwa, of the deity presiding in the yantra. This leads to the understanding that all deities are one, all Gurus are one. MohanJi says, “Guru is a principle and that principle does its dharma without fail. It operates through many mouths. All mouths represent the same principle. All are one. Brahma, Vishnu and Shiva are all aspects of the same God supreme. They represent three different aspects of existence. Jesus and Buddha are one. Krishna and Rama are one. Zoroashtra and Mahaavir are one. Parabrahma, Father and Allah are one. Beyond every form is the one God.”
This yantra was inspired by MohanJi during communion with him during Power of Purity meditation. Although there is physical distance, MohanJi is always in us, guiding and communicating with us. The presiding deity of this yantra is MohanJi, and it contains his energy, love and compassion. There is no difference between MohanJi and this yantra.
The heart of this yantra is found in the centre and is presented by the dot (bindu) and semi-moon (nada). Together they form the nadabindu. The nadabindu represents the complete, whole static energy, from which everything originates and to which everything dissolves. The nadabindu is ParaBrahma, the formless God. The nada represents subtle sound with Tejas or light in it. It is the silence just before the string is played. It is in this silence that one finds God, and not in the chattering of the mind, or noise of the intellect. MohanJi says that “Deep silence is beingness”. So the nada takes us to the ultimate state we should exist in, i.e. just being. With no attachment to results, with no distinction of duality, just beingness. The bindu represents the seed, the source. It is the nucleolus or the first particle. The bindu is the static expression of the subtle sound. The Bindu is Shiva, or Vishnu or Bhrama. The Nada is Shakti, Lakshmi or Saraswathi. Together they make up the entire universe. The nadabindu represents the concentrated static formless MohanJi. NadaBindu says – experience in silence. This is the one of the many truths that makes up MohanJi.
Three sets of equilateral triangles are found over the nadabindu. Each set is composed to two equilateral triangles facing opposite direction. These represent balance, and it is only in balance that we understand our true nature. The first set of triangles represents Shree Dattatreya, the balance between Bhrama, Vishnu and Shiva (creation, preservation and destruction). The second set of triangles represents balance between Shiva and Shakti, i.e. male and female energy. The last set of triangles represents balance between the three gunnas, i.e. sattvic, rajasic and tamasic gunnas. The balance teaches us many lessons that must, again, be experienced rather than spoken about. But essentially the balance shows us that everything is the same. A moment of joy is not different from a moment of sadness. The distinction between the two is caused by duality of the mind. In every situation one must be balanced, one must have equanimity. Everything is ParaBrahma.
The circles represent the dynamic energy that emanates from ParaBrahma Mohanji, and eventually goes back into ParaBrahma MohanJi. It is this dynamic energy that gives birth to what we see, that gives birth to the physical and subtle worlds. Again this teaches that everything, including yourself, is ParaBrahma. MohanJi says “You and I are one”.
There are three sets of eight lotus petals. The lotus is a symbol of how one should live in this word. The lotus grows in filth, but that does not stop it blossoming such a beautiful flower. Similarly, although we may live in the world, we should not let the world live in us. This is true renunciation. We should not allow negative situation overpower us, and take us to dark places. The lotus petals are a blessing from MohanJi, a blessing giving strength and discrimination so that we can live peacefully in the midst of the rumblings of the world.
The first set of eight lotus petals represents the five tatwas which make up the physical universe, i.e. earth, fire, water, ether and air. The sixth petal is paramtatwa, which is a combination of the five tatwas. The Seventh is GuruTatwa and the eight is ShivaTatwa. This is a yantra of creation and destruction. It destroys negativity and negative situations and creates positivity with the help of the tatwas. This yantra is truly the kalpatru, the wish fulfilling tree.
The next eight lotus petals represent the principle of Guru and the mercy of the Guru. Particularly the petals represent the Seven SaptaRishis and MahaAvatar Babaji. The SaptaRishis were mind-born and are regarded in the Vedas as the patriarchs of the Vedic religion. MahaAvatar Babaji is the immortal saint that enkindles the practice of kriya yoga. The nine circles, which act as the glue in the yantra, taking you towards MohanJi or ParaBrahma, are the nive NavNath Gurus from the Dattatreya tradition: Machindranath, Gorakshanath, Jalandharnath, Kanifnath, Gahininath, Bhartrinath , Revananath, Charpatinath and Naganath. This teaches us two important lessons. The first is that Guru is a principle and not a body. The second is that the mercy and grace of a Guru is essential for spiritual growth. The eight petals and nine circles together represent ShaktiPat from MohanJi.
The last eight petals represent the six senses with their organs of action, the mind, ego and intellect. These are far away from the nadaBindu, indicating that without control of these, liberation is very difficult. However, the GuruTawa and Shaktipat sit between these and the nadaBindu. This shows that surrender to the Guru and grace of Guru is the boat that is required to ride the seas of the senses, mind, ego and intellect, and eventually reach the ultimate MohanJi.
The four sides represent the four doors that are scripturally required in temples. The yantra teaches that the true temple of God sits inside you, and the true pilgrimage is the movement from animal-like tendencies to god-like tendencies, the journey from man to Shiva. This yantra is the roadmap that takes us on that journey. This idea is also shown by the fact that the yantra starts off with large petals and spaces, and this eventually becomes smaller and subtler as you move towards the nadabindu. The yantra is the map that takes you to MohanJi and teaches you that, you and MohanJi are one and that everything is MohanJi.