Here, it is union of mind ( Manas) and word ( Vac). In its next stage, it unites harmoniously with the mind. It is the living sound, transcending beyond the mental plane the indistinct or undefined speech ( anirukta) having immense potential. Vac-chittam ( ārādhakasya citta ṃ ca mantras tad dharma yogata ḥ– Shiva Sutra: 2.1). The Shaiva text Shiva Sutra describes Mantras as the unity of Vac and consciousness: Mantra is said to connect, in a very special way, the objective and subjective aspects of reality. The Mantra, in its sublime form, is rooted in pure consciousness. Its inner essence has to be grasped in humility, earnestness and faith. Its subtle sounds attempt to visualize the un-differentiated divine principle. , its relevance is in its inherent Shakthi. It is the harmonious and powerful union of mind ( Manas) and word ( Vac). It is the living sound, transcending beyond the mental plane. [The term Mantra is explained as mananat trayate mantrah the contemplation of which liberates. Bhāskararāya approaches the text of the Devi Mahatmya as “the mantra whose form is a multitude of verses ( ślokas), consisting of three episodes ( caritas), each one describing the glory of one of the three different aspects of the Supreme Goddess – Maha-Kali, Mahālak ṣh mī and Maha-Sarasvathi. It is the bridge between the physical and the formless Reality.

The Tantra School recognizes Vac as the embodiment of the Shakthi. And, in his Guptavati, he reveres Devi Mahatmya as a mantra of the Devi, embodying her divine presence. He adopted the Tantra approach in his spiritual pursuit. As mentioned earlier, Bhāskararāya Makhin was essentially a Shakta and was also an ardent Sri Vidya Upasaka.

Shiv upasana pdf