Here are a set of sacred texts authored by a highly evolved being who chooses to stay anonymous. All documents made available here contain sacred verses which are to be solely read for their spiritual richness, depth and for the purpose of gaining awareness and understanding. They are not meant for practice, except under the guidance of a master.



Tuesday, November 3, 2009

Nyasa in Vedas and Tantra

Dear all, with the discussion on the deity and the metric systems, I would like to outline on one more topic on commonality of Vedas and tantra; the Nyasa. Aghora exists in this togetherness.

Nyasa, the word means "to place". The practitioners of tantra are well aware of the relevance of this term and application of it in the ritual. The Nyasa kramas of various types are the best kept secrets without which a ritual will not attain completion or the person is not bestowed with the siddhi.

But the scope of Nyasa based on the vedic rituals is limited in description. Both tantra and vedas accepts in unison that the external rituals are just a representation of the internal ritual. Vedic school categorizes this as antharyaga. Please refer to the first kanda of Krishna Yajur veda taittariya samhita for a sample antharyaga.

Tantra just focuses more on rituals with texts mentioning mostly on the competent one addressed as "Vira". But in Aghora, the refined forms and the lower form to "Vira" exists. :)

Aghora addresses the class of higher order beings who are introverted and perform internal rituals as "Divya". Rishi's who should know both vedas and aghora to perfect a sukta are in this classification. For eg: an aghora sadhana done by Veda Vyasa was karnapichani sadhana to know more description of past event at ease.

The lower form to "Vira" is classified as Pashu, who are not refined, but will perform rituals more intense with focus on higher sensual pleasures.

Sometimes, the sukta in its lyrical content have explanations on the innate nature. But some times when we translate, you will find it more poetic than any inner meaning. But the rishi's have done this with a purpose. As I have explained in the previous posts, every metric system has an innate power in delivering the various purusharthas. Now they have a way to recite externally and internally. Once you recite to countless times, it will start working on the inner world.

The vaikhari mode of reciting sukta will kindle the pashyanthi form in oneself. With this progress only one will get the reflection how the metric system can be perfected to a nyasa vidhi. This nyasa vidhi will be revealed only when the bhuta agni increases to that level within oneself. The prana will automatically adjust to the schema of this revelation.

With this understanding lets compare the stages of a tantric ritual and an antaryaga. I have outlined the tantric ritual for Tara Ma and its steps. Now let’s focus on the antaryaga from Krishna Yajur Veda Taiyttareya Samhita.
I would like to consider the smaller antaryaga ; Darshapurnamasau ( kanda1, prapathaka1).

This is an inner yagna or antharyaga which uses 177 yajus mantra , 47 Riks and 15 RV. The steps are as follows:

1) Dhishana (channeling rays of knowledge) (4 yajus , 4 riks , chandas : Dvipada virat, Madhyejyothitristup , Ekapada Trishtup)

Trishtup is for channeling power and control and virat metric is associated with food or nourishing.

2) Seat made of mantra for gods (16 yajus, 3 riks, chandas: Tristup, Ekapada Tristup and Ekapada Gayatri)

Trishtup again facilitates power for the making of seat and Gayatri invokes the power

3) Prayer to yagna for the manifestation of delight (9 yajus, 1 rik chandas: Gayatri)

the invoking of delight by gayatri which bestows brilliance

4) Agni , Soma and Gods of will and delight (19 yajus)

5) Purification of physical body (14 yajus, 3 riks chandas: Gayatri, Ekapada Gayatri)

the deity form, Savitr is requested for purification with the gayatri chandas

6) preparing the body for yagna (10 yajus, 1 rik chandas: trishtup)

The attainment of perfection can only be ensured by the active preparation of body. Trishtup will provide the underlying strength

7) Firming and integrating the body (11 yajus, 1 Rik chandas: anustup)

anustup integrate the body to level of heavenly divinity with its metric capacity

8) Body as integrated offering ( 13 yajus , 4 riks chandas : Uparishadbrhati , Ekapada Gayatri)

please remember that offering brings in prosperity with proper invocation to receive with gayatri

9) The fire altar to support all ( 22 yajus , 3 riks chandas : Dvipada Gayatri , Ekapada trishtup , Tripada trishtup)

Here gayatri to create and variants of trishtup to support.

10) Purification by agni ( 18 yajus, 5 riks chandas: Anushtup, Trishtup, Gayatri)
Purification with invoked agni at heavenly realms is accomplished by three metric systems

11) Protective enclosure and seating of gods ( 18 yajus, 2 riks, 1 RV chandas: Gayatri and Ekapada tristup)

self explainatory :)

12 ) World builders ( 7 yajus, 2 riks: Ekapada Gayatri, Dwipada Gayatri)

the meters of creation used in singular and dual aspects

13) Elevation of a rishi (16 yajus, 4 riks chandas: Anustup, Purastajyotistristup, Tristup )

Elevation is to heavens and support from the force. due metric systems mentioned.

14) Rik mantras of gratitude (14 riks, all in RV, chandas: Tristup, Anustup, Gayatri)

Gratitude is just a culmination of all with the respective support and actions rendered by each devata that which is residing with the metric in various manifestations.

With this simple yagna layout in perspective, it needs no further explanations on the closeness in steps which tantric sadhana or an inner vedic ritual. Dear all, you can understand this by comparing with the previous external sadhana mentioned for Tara Ma.

As an aghori, it is immaterial for this whole antaryaga to be performed sitting on a corpse or a tantric sadhana in vedic altars. For an Aghori, the whole world is the place of worship and all systems are equally same and different.