(iv) | 4, A bija Or seed mantra is a naatra of a single syllable. These Bi7s are geneially given in the text in a covert way. Thus in the Typt-Stotra cited in the Tantra-Sara it is said - such as recite the first of thy golden ba-Pakam placed on Baho accompanied by Pabita combined with Shashable attain all prosperity . This standing by itself is unintelligible. But 108a7% which ordinarly means a crane in its special baja sense is শ, Baaina or fire is ৰ, Ty8172288ts or the 'Trinity is ঈ, and Shasbazz be or the moon or that in whose lap is the hare or man in the moon is : The baja therefore referred to in the Stotrat is শ++ঈ + which is Lakshmi bina Sabag. The Paat equivalent of these terms must thus be understood before the b83% referred to can be read . (Vade the introduction of Tantrika Text, Volume I, edited by Arthur Avalon). 5. Java£ras are charnas in the forin of a diagram engrave or drawn on metal, paper or other substances which is worshipped in the same manner as an image. As different 1/3a7tras are prescribed for different wor- ships so are different jatras. The jaatras are, there fore, of various designs according to the object of worship. Mata in itself is Debata and jatra is mat7@ in that it is the body of the Debata who is aajata) 6. Without understanding the underlying principle of jatras it is impossible to understand this book, The book prescribes for the use of the guyte the various rituals which are necessary to be performed in order to gain the object aimed at. It is not a book meant for the use of the layman or worshipper, who has come to the pate in order to obtain his assistance in gaining his object. The book is of the greatest interest both from the historical and the anthropological point of view, because it describes methods of enchantment which were at some time in general use and in which there was a general belief. How far they are used or
