This has been stated in the Svacchanda Tantra: Wherever the mind goes, one should concentrate one’s mind there. Where can it go that is not Siva, as everything is Siva. Similarly the Saiva Upanisad says: O dear one, wherever the mind goes, externally or not, it is not separate from Siva, who pervades everywhere. It might be asked what is the nature of japa the repetition of mantras? The reply is given by the author in this verse: The spiritual adept transforms the entire series of worlds ibhuvanas, the order of the tattvas and his various senses into his inward vision. This is called japa the repetition of mantra.
What is the order of the prayer? This author answers thus. Two hundred and forty four beads constituting the garland of beads used for prayer symbolise the thirty-six tattvas constituting the entire universe, the order of elements faffzws beginning from the limits of the atma vidya to the Siva tattva and the group of all internal as well as external senses. The power of all this is transformed into inner consciousness or a garland of the middle prana-sakti the vital breath which moves up and down along the middle channel of the spinal cord expressing itself in nada form i.
The anahata nada which arises from lowest centre or cakra and the bindu situated at the apex. As the garland of beads is moved up and down by the spiritual adept during japa, the consciousness of the impressions of all the objects symbolised by the beads move up and down in him in the order of creation, preservation, and dissolution with every movement of the vital breath like a Persian wheel. As a consequence of all this, the spiritual adept experiences them within him in the form of niida primordial uncreated sound, which is the locus of the ‘T’-nature. This is the real japa repetition of mantra.
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