Invocation of Purified Spirit from Mahanirvana Tantra

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Invocation of Purified Spirit from Mahanirvana Tantra As we will explore further in a moment, the use of mantra within a yogasana practice quickly turns the experience into one that is esoteric in nature. Such a transition should not be feared or regarded as religious as what we are approaching here is not a thing of the Hindus but a science of the mystics. Many cultures throughout the world have employed similar methodologies for attaining spiritual heights, with many parallels found across culture and spiritual traditions. The reason for this is not because everyone was sharing ideas with one another (although this did occur to some extent) but rather because mystics across the world were exploring pivotal truths about the nature of themselves and the universe. For a practitioner who wishes to advance their yogasana practice into the level of the mystics (a space which is imperative for profound spiritual growth), the practice must be clarified towards the esoteric dimension of the inner being; until this point spiritual progression will remain slow and even obstructed if the physicality of the yogasanas hold center stage. The yogi who is sincere in evolving their inner-life should consider a gradual transition away from the physical focus of the yogasanas towards a concentration upon the more subtle features of their being. Just as a musical instrument can be adjusted by a tuner to play a certain note so too can a human being be tuned into different dimensions of reality. For the majority of us, our strings are playing the songs of the external world with our mind, body, and senses all drawn outwardly. But for those who are interested in spiritual growth, the tuner-like nature of the mantras can be used to bring the energies of the human being into accord with the

subtle spiritual dimensions. One way of doing so is to acknowledge the physical structure of the body as manifested energies. When we do so, the usual rigidity of the physical body is lost and the diversity of the potentials of energies is unlocked. The yogasanas can be restructured towards the subtle spheres of the human being by availing oneself of mantras that alter the focus of awareness, moving it from the physical nature of the being towards the energetic. In this regards the bija mantras can be used to convert the yogasanas into an invocative ceremony to alter consciousness into higher sphere of awareness, moving from pratyahara, to dharana, to dhyana, and eventually to Samadhi. This practice employs the bija mantras to create pratyahara, utilizing kara nyasa (consecration of the hands) and anga nyasa (consecration of the limbs) to withdraw awareness from an externally-centered view to an internally-centered one. This technique is derived from one of the more prolific texts on tantra, the Mahanirvana Tantra. They are as follows: Kara nyasa Hraam Angushttabhyaam Namaha Hreem Tarjanibhyaam Swaahaa Hroom Madhyamabhyaam Vasat Hraim Anaamikaabhyaam Hoom Hraum Kanisthabhyaam Vausat Hrah Karatala-prishtabhyaam Phat Anga nyasa Hram Hridayaaya Namaha Hreem Shirasi Swaahaa Hroom Shikhaayai Vasat Hraim Kavachaaya Hoom Hraum Netratrayaya Vausat Hrah Astraya Phat To the heart To the head To the upper-back portion of the head To the protective force (aura) To the three eyes To the missile (referring to the projecting force of the body and mind) To the thumbs To the index fingers To the middle fingers To the ring fingers To the little fingers To the palms of the hands

Another source, The Mantramahodadhi of Mahidhara, offers a more comprehensive system which may be used by those who of a more advanced level and wish to complete the full bija mantra invocation ritual. We have chosen a select body of the material for this text as the more comprehensive form of the ritual should be done under the guidance of a guru. Sadanga Nyasa Satyatejo Jvalagane Hum Phat Svaha Brahmatejo Jvalagane Hum Phat Svaha Visnutejo Jvalagane Hum Phat Svaha Rudratejo Jvalagane Hum Phat Svaha Agnitejo Jvalaagane Hum Phat Svaha Sarvatejo Jvalagane Hum Phat Svaha Astanga Nyasa Hrim Om Srim Hrim Ghrm Srim Svaha Hrim Nim Srim Vasat Hrim Sum Srim Hum Hrim Ryam Srim Vausat Hrim Am Srim Phat Hrim Tyam Srim Prastha Pancamurti Nyasa Om lm aditya Om rm Ravi Om um Bhanu Om im Bhaskara Om am Surya Varna Nyasa Obeisance unto the head Obeisance unto the mouth Obeisance unto the heart Obeisance unto the reproductive organ Obeisance unto the feet Obeisance to the heart Obeisance unto the head Obeisance unto the tuft Obeisance unto the armour Obeisance unto the three eyes Obeisance unto the Astra Obeisance unto the back Obeisance to the heart Svaha unto the head Vasat unto the tuft Hum unto the armour Vausat unto the three eyes Phat unto Astra

Om Hrim Om Srim Namah Om Hrim Ghrm Srim Namaha Om Hrim Nim Srim Namah Om Hrim Sum Srim Namah Om Hrim Ryam Srim Namah Om Hrim Am Srim Namah Om Hrim Dim Srim Namah Om Hrim Tyam Srim Namah

Obeisance unto the head Obeisance unto the mouth Obeisance unto the neck Obeisance unto the heart Obeisance unto the belly Obeisance unto the navel Obeisance unto the calves Obeisance unto the feet

For both of these systems the mind should be focused upon the part of the body in which the energy is being transferred. The hands can also be used to direct the energy. For instance, in the case of the Sdanga Nyasa one would touch their heart while saying Satyatejo Jvalagane Hum Phat Svaha. Both systems should be done sequentially following the order provided above as this particular movement of energy is designed to awaken higher spiritual centers. For most practitioners the most appropriate time to apply these mantras would be during shivasana when the mind can easily be drawn inwards towards the state of pratyahara. But pratyahara (withdrawl of the senses) does not have to lead to an abstention of body awareness (however this is usually the intention). Instead, as some traditional scriptures would suggest, pratyahara can be a shift from externalize sensory awareness to an internally based one. In this sense the bija mantras listed above can be used at any point during the practice to draw awareness internally. However this would not be the traditional approach which would require that these mantras be applied at the beginning of the practice so that the mind would be drawn inwards from the very beginning to allow for concentration (dharana) and meditation (dhyana) to manifest. For a yogasana practice that is devoted towards the luminous body or subtle mental body these mantras should initiate the practice so that the remained of the time can be spent in a meditative or trance-like state. Of course what we are dealing with here is a highly advanced level of practice that should only be undertaken once the practitioner has a firm establishment within the physical aspect of the yogasanas and has also grounded themselves in the principles of a spiritual life. Failure to do so, as we mention time and again for the more advance practice, will be detrimental as opposed to beneficial. It is important to remember that if a species takes millions of years to evolve a new set of legs than it is not that big of deal to wait a few years to advance your spiritual practice. The benefits of a balanced and gradually evolving practice far outweigh any short term experience one may have from try to jump ahead.