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The Tantra literature of India, though in most cases almost lost, is still the only source whence a knowledge of Sadhana in all its aspects-theoretical, practical and ritualistic-may be derived and understood, because it is a Practical (Pratysa) Science. However, the Sastra in its literature is not a plain exposition, which would reveal its intricacies to anyone who lays a hand on it. The Initiation from the Guru is therefore essential. In fact it has been repeatedly emphasized in the Sastra that it can be fully understood only by such an Initiation-Srinatha vaktrat. However, if the subsequent tools which unravel the mysteries of Texts and also assist the process of decoding the Mantras concealed in the Text, are available, a Sadhaka can achieve some practical result. Today when worthy Teachers (Sadgurus) are getting scarce such tools become all the more essential. The various Abhidhanas or Dictionaries come under this category. These Abhidhanas and Kosas contain some of those methods, which help deciphering the relationships of Sabda and Artha as they are put forward in the Sastras. Therefore, when a true knowledge of this relationship is acquired, the significance of Sabda and Artha is fully realised. As Abhidhana is essentially necessary for the understanding of other Sastras, likewise Sabdartha-jnana is essential for the understanding of Tantrasastra. The Upasana as denoted in the Agamasastra is absolutely impossible without a complete understanding of the significance of Mantras. The particular Upasana of a particular Devata by means of a definite Mantra as laid down in the Tantras, is not possible to be gone through unless and until the significance of that Mantra is at the very beginning realised. No fruit is derived from a Mantra if it is used without being understood. This understanding of a Bija or a Mantra is never possible without the help of a Abhidhana. As for example, the Ekaksara Mantra of Kali is Krim. This is derived from the unification. Wherever this Bijaksara has been referred to in the Agamasastra no mention is made of this simple unification of which the Bijaksara is constituted. Only a few apparently unintelligible Sabdas are given there. If the meaning of these Sabdas are not understood this Ekaksara-bija of Kali cannot be comprehended in its fullest significance. A few other examples would further clarify this point.