El sistema MRA en mallas de simplejos

with him only if he wore flower garland and ornaments and he should give her divine

ornaments. Penurious Agastiya sustained a shock hearing Lopamudra‘s demands. He

went to three kings, Srutarva, Bradhnasva, and Trasadasyu asking for money; all of

them showed their empty treasury but accompanied Agastya in search of money. The

three kings and Agastya went to a noble Asura king of Ilavala, who gave him all the

riches he needed and more.

Worship in its entirety is available to anyone irrespective of gender, caste or class, no discrimination as espoused by the Brahmanical religion. One should observe Nyasas and Vinyasas starting with A and ending with ksa. Nyasa = To place. Vinyasas = putting down. By the power of Sound and Mantra, he invokes the spirit to descend on his body. Touching the body parts with the tips of the fingers and palm of the right hand in a geographic progression from his arms down to his feet. Nyasa consisting of touch and chanting of Mantra infuses the body with divinity and Mantras. The devotee or the officiating priest becomes the deity or Siva for the duration of the worship (until He is dismissed--Visarga). After Bhutasuddhi (purification of five physical elements of the body), Jiva nyasa is done to

suffuse the body with the life of the goddess. The aspirant places the hand over the Anahata Heart center and says SoHam (I am He / She) thus identifying himself with the Goddess. Bija mantras follow; then comes Matrika Nyasa. As a being comes from the mother, from the fifty sounds and letters (matrika), the world evolves. That is Sabda Brahman creating the world.

The body of the Goddess consists of fifty matrika. The aspirant places his hand on various parts of the body that correspond to the various Sanskrit alphabets and at the same time chants the appropriate Matrika for that part of the body.

Woodroffe describes the procedure as follows in Mahanirvana Tantra.

The bodies of the Devata are composed of the fifty matrika. The sadhaka, therefore, first sets mentally ( antar-matrika-nyasa) in their several places in the six chakra, and then externally by physical action ( Vahy-amatrika-nyasa) the letters of the alphabet which form the different parts of the body of the Devata, which is thus built up in the sadhaka himself. He places his hand on different parts of his body, uttering distinctly at the same time the appropriate matrika for that part.

The mental disposition in the chakra is as follows: In the Ajna Lotus, Hang, Kshang (each letter in this and the succeeding cases is said, followed by the mantra namah); in the Vishuddha Lotus Ang, Ang, and the rest of the vowels; in the Anahata Lotus kang, khang to thang; in the

Manipura Lotus, dang dhang, etc., to Phang; in the Svadisthana Lotus bang , bhang to lang; and, lastly, in the Muladhara Lotus, vang, shang, shang, sang. The external disposition then follows. The vowels in their order with anusvara and visarga are placed on the forehead, face, right and left eye, right and left ear, right and left nostril, right and left cheek, upper and lower lip, upper and lower teeth, head, and hollow of the mouth. The consonants kang to vang are placed on base of right arm and the elbow, wrist, base and tips of fingers, left arm, right and left leg, right and left side, back, navel, belly, heart, right and left shoulder, space between the shoulders (kakuda), and then from the heart to the right palm shang is placed; and from the heart to the left palm the (second) shang; from the heart to the right foot, sang; from the heart to the left foot, hang; and, lastly, from the heart to the belly, and from the heart to the mouth, kshang. In each case ong is said at the beginning and namah at the end. According to the Tantra-sara, matrika-nyasa is also classified into four kinds, performed with different aims viz.:

kevala where the matrika is pronounced without vindu; vindu-sangyuta with vindu; sangsarga with visarga ; and sobhya with visarga and vindu.

Rishi-nyasa (by Wooroffe)

then follows for the attainment of the chatur-varga. The assignment of the mantra is to the head, mouth, heart, anus, the two feet, and all the body generally. The mantra commonly employed are: "In the head, salutation to the Rishi (Revealer) Brahma; in the mouth, salutation to the mantra Gayatri, in the heart, salutation to the Devi Mother Sarasvati; in the hidden part,

salutation to the vija, the consonants; salutation to the shakti, the vowels in the feet, salutation to visargah, the kilaka in the whole body." Another form in which the vija employed is that of the Aiya: it is referred to but not given in Chap. V., verse 123, and is: "In the head, salutation to Brahma and the Brahmarshis, in the mouth, salutation to Gayatri and the other forms of verse; in the heart, salutation to the primordial Devata Kali, in the hidden part, salutation to the vija, kring; in the two feet, salutation to the shakti, Hring; in all the body, salutation to the Kalika Shring."

Then follows anga-nyasa and kara-nyasa. These are both forms of shad-anga-nyasa. When shad- anga-nyasa is performed on the body, it is called hridayadi-shad-anga-nyasa; and when done with the five fingers and palms of the hands only, angushthadi-shad-anga-nyasa. The former kind is done as follows: The short vowel a, the consonants of the ka-varga group, and the long vowel a , are recited with "hridayaya namah" (namah salutation to the heart). The short vowel i, the consonants of the cha-varga group, and the long vowel i, are said with "shirasi svaha" (svaha to the head). The hard ta-varga consonants set between the two vowels u are recited with "shikhayai vashat" (vashat to the crown lock); similarly the soft ta-varga between the vowels e and ai are said with "kavachaya hung." The short vowel o, the pavarga, and the long vowel o are recited with netra-trayaya vaushat (vaushat to the three eyes). Lastly, between vindu and

visargah the consonants ya to ksha with "kara-tala-prishthabhyang astraya phat" (phat to the front and back of the palm).

The mantras of shadanga-nyasa on the body are used for Kara-nyasa, in which they are assigned to the thumbs, the "threatening" or index fingers, the middle fingers, the fourth, little fingers, and the front and back of the palm.

These actions on the body, fingers, and palms also stimulate the nerve centres and nerves therein.

In pitha-nyasa the pitha are established in place of the matrika. The pitha, in their ordinary sense, are Kama-rupa and the other places, a list of which is given in the Yogini-hridaya.

For the attainment of that state in which the sadhaka feels that the bhava (nature, disposition) of the Devata has come upon him nyasa is a great auxiliary. It is, as it were, the wearing of jewels on different parts of the body. The vija of the Devata are the jewels which the sudkaka places on the different parts of his body. By nyasa he places his Abhishta-devata in such parts, and by vyapaka-nyasa he spreads Its presence throughout himself. He becomes permeated by it losing himself in the divine Self.

Nyasa (by Woodroffe)

is also of use in effecting the proper distribution of the shaktis of the human frame in their proper positions so as to avoid the production of discord and distraction in worship. Nyasa as well as Asana are necessary for the production of the desired state of mind and of chitta-shuddhi (its purification). "Das denken ist der mass der Dinge." Transformation of thought is Transformation of being. This is the essential principle and rational basis of all this and similar Tantrik sadhana.

Nyasa are of two types: Karanyāsa and Anganyāsa. Karanyāsa is touching with the fingers and palm in various places and meditating on planets and celestials. Anganyāsa is perceiving God or Goddess in different parts of the body. It helps in meditating on different Chakras located in different parts of the body. Each part of the body presided by a deity protects that part of the body. After Anganyasa, the whole body is suffused with divine energy which radiates and purifies wherever he goes. In Karanyasa the grace and blessings flow out of the hands and fingers of the Guru.

The palm and the fingers are a book by themselves. Different disciplines see their own cartogram in the lines, whorls, loops, and arches. The five fingers represent ether, air, fire, water, and earth (Mahabhutas or great elements). Thumb is Brahma; Index finger, Ego; middle finger, Sattva Guna; the ring finger, Rajasic Guna; the fifth finger, Tamasic Guna.

Venus occupies the base of the thumb; Jupiter, the base of index finger;

Saturn, the base of the middle finger; Apollo, the base of the ring finger; and

Mercury , the base of the fifth finger. The space between the base of the thumb

(Thenar eminence) to the wrist is Venus Mount. The opposite hypothenar eminence is the Mount of the Moon. Between the two eminences is the cup of the palm, the region of Rahu; Ketu is between the Mount of Moon and the Mount of Venus. There are two regions of Mars: one between Mercury and Apollo and the other between Venus and Jupiter.

Some examples of Karanyasa, invocation of deities and religious finger gestures done with right and left fingers at the same time and palms.

These are based on Gayati Mantra.

tat savitur varenyam = THAT Light (sun) adore bhargo devasya dhīmahi = Splendor divine meditate dhiyo yo nah prachodayāt = Intelligence who our inspires Here is the Gayatri Nyasa as done during Sandhyavandana. Invocation of deities in fingers and palms.

Submitting to the power of Vishnu, bring the thumb over the index fingers forming circles. The thumbs overlaps the index fingers in this procedure forming two circles, as the chanter invokes Lord Vishnu in the index fingers.

varenyam. visnvātmane tarjanībhyām namah.

Tarjana = threatening finger (index finger).

Varenyam. Salutations to the Supreme Soul Vishnu, whom I adore and invoke in the two index fingers.

Overlapping the thumbs over the middle fingers forming a circle, the chanter invokes Rudra-Siva in the middle fingers.

Following the same procedure, the Sandhyavandana chanter invokes

Transcendental principle in his ring fingers and Lord of wisdom in the fifth fingers.

The chanter brings the right palm over the left palm and later the back of the right palm over the back of the left palm and invokes the all-pervading God on both sides of his palms.

(By invoking the deities in the fingers and palms, the chanter surrenders himself to the deities, who are the protectors of the fingers and their functions.)

Now we come to Anga Nyasa, invocation of deities in body parts.

Anga Nyasa (taction of body parts) is application of ritual taction over the heart, forehead, crown, shoulder with the right or appropriate hand.

Touch the Anahata (heart) Center and chant,

Om. tat savitur. Brahmatmane hrdayaayanamah.

Om that Savituh. Brahmah in my heart, salutations.

(I meditate on that Light of lights and creator Brahma in my heart. Salutations.)

In like manner, the chanter meditates, touches and asks for protection of the forehead from Lord Vishnu, the crown from Rudra, the shoulders from Tattvas, and the eyes from the Light of lights. He invokes God for the third eye of wisdom and touches between the two brows. He places his opposed palms above the head, and expels evil vibrations by saying 'phat' and simultaneously clapping four times. phat = onomatopoeic mystical syllable; begone, crack, get lost.

Once purification takes place, the priest or sakta sanctifies his body by affixing mantras on various parts of the body. By means of digital pressure, he infuses

the body parts with divine energy by chanting mantra (OM) in a geographic progression from his arms, elbows, wrists, stomach, thighs, ankles, mouth to his feet. The priest or the Sakta now has a divine body pervaded by gods and Mantras; that is called Devatavigraha. The priest becomes the god (Siva) or goddess for the time being. Siva, in case of Saiva priest, affirms the notion that the purified, sanctified and mantra-infused priest is Siva himself, though he may not have russet matted hair, the crescent moon, the third eye in the forehead, or the divine spouse on his left side. This Nyasa dissolves the sinful body and the divine body takes its place.

Devata vigraha = Divine body

Another version of Nyasa. The deity is a body of letters, because sound

emanates from the body of the deity. If there is no deity there is no sound, no alphabets, and no speech. Once all the alphabets are affixed to the various parts of the body around Chakras (Matrika Nyasa) both mentally and physically, they migrate to nerve plexuses of the Chakras starting from

Muladhara Chakra to Ajna Chakra which has the last two Ha-Ksa (think of Y and Z) letters marked on its two petals. Let me give you an example to

understand this. There are two parts to fixing the Sanskrit alphabets: Mental and physical. You bring the alphabet A in your mind and affix it mentally to a Chakra body location (antar-matrika-nyasa). Each body part has its own specific alphabet. Every alphabet is a powerhouse of Saktis. Then you perform the physical counterpart (Vahy-amatrika-nyasa) with your finger tips . Once this is done you become the body of letters; the divinity has descended on you; there is diffusion and pervasion (Vyapaka Nyasa) of the spirit of the deity

throughout the body; the nerve plexuses are ready to be fired up. The heart Chakra (Anahata) has nine seats for nine gods: Brahma, Vishnu, Rudra,

Isvara, Sadasiva, Pusan, Tulika, Prakasaka, and Vidyasana. Hum, Hum, Hum sound awakens the Kundalini at the Muladhara Chakra. The procedure is very complex and needs a learned Guru for guidance. Sri Chakra Nyasa is more complex.

Matrika Nyasa = alphabet placing. Antar = within, inside.

There is another classification of Diksa (initiation): ritual, letter, Kala, touch, speech, sight and thought.

Diksa has yet another classification: 1) Samaya Diksa, when the Guru allows the disciple to help him with the religious ceremony. (Sama = religion.) 2) Putrika Diksa, when, in the likeness of father to a son, the Guru orders the disciple to conduct the ritual. 3) Sadhika Diksa, when the Guru initiates him in Sadhana. 4) Vedhaka Diksa: (Vedhaka = tansmutation, change) when the Guru effects some imperceptible changes in Sadhaka. 5) Purna Acharya Diksa, when the Guru invests in the disciple the full powers of a Guru. 6) Nirvana, when the disciple is mature and perfect to attain absorption (laya) into the Self through Sadhana.

Diksa is performed with a jar, sacred fire place, and a vessel for the purification of the body. Varnamayi Diksa involves placement of Sanskrit letters on the body of the disciple and the Guru. Remember that Sanskrit letters form the Bija Mantra and that Kali wears a garland of Sanskrit letters represented by the skulls around her neck. Varna = Sanskrit letters. This sort of initiation shatters all bonds.

KalA Diksa is based on the tattvas involved in Pravrtti and Nivrtti, evolution and involution of the soul. Nivrtti KalA is between the feet and the knees, Pratistha KalA from the knees to navel, Vidya KalA from the navel to the neck, Santi KalA from the neck to the forehead, and Santyatita from the forehead to the top of the head. This progress from the feet to the head depicts the withdrawal or involution of the soul to a higher consciousness; the Sadhaka is born at the end of the journey amongst Yogins and Viras; all pasas (bonds) are destroyed.

Touching the disciple by the Guru is Sparsa or tactile initiation; Initiation with a Mantra is Vac Diksa or verbal initiation; Initiation by gaze is drg Diksa or sight initiation; initiation by

combination of touch, sight and speech is Sambhavi Diksa. (Brahmanda Purana Chapter 43.) Diksa erases the caste differences: Sudra is no more a Sudra; the Brahmana is no more a Brahmana. Diksa also erases the past and to think of the past of a person after Diksa is sin itself; it is like thinking of Linga as a stone. As Linga made of earth, crystal, stalagmite, iron, jewel, stone, sand, wood and ice become sanctified; so also all the classes of people get purified after Diksa. He who has been initiated can dispense with tapas, injunctions, vratas, pilgrimages and rituals involving the body. He who prays without initiation is like a seed sown on a rock. Sastra states that seniority of a person in Kaula hierarchy goes according to when a particular person is initiated. If a Sudra is initiated first and a Brahmana is initiated later, the Sudra is senior to the Brahmana. Washing the feet of the Guru washes away all the sins. Sudras are not allowed to study Vedas. Woman should get permission from her father, husband or son depending upon her status.

Guru Tantra states that Guru is the central figure in all activities of Sadhakas. Any tantric activity without the guidance of Guru is sin. Others are of the opinion that practice of Tantra due to mitigating circumstances like unavailability of Guru for initiation and teaching does not constitute sin. Guru by convention and sastras is a Brahmana for initiation. A Brahmana Guru can initiate all castes; in his absence, Ksatriya and Vaisya can serve as initiating Gurus for their own or lower castes; a Sudra can never initiate any caste, because initiation, with a Mantra by a Sudra, of other caste member or even another Sudra will take the initiator and the initiated to depths of the Nether worlds.

Kamadhenu Tantra is very strong in its condemnation of Sudra initiators; they are

characterized as follows: Their sinning tongue should not utter Mantras, because their tasting tongue is contaminated with feces, urine and blood. His face is urine, feces and blood; his food is excrement; his water is urine; he is a Chandala (lowest of the low). The mere sight of his face makes the sacred River Ganga abandon its own waters and take a flight out of abhorrence. All Tirthas (places of pilgrimages) scoot from their seats out of repulsion. A Mantra-Mongering Sudra (seller of Mantras) is an atrocious sight which makes Ganga go to Brahmaloka, the highest

place, unreachable to a Mantra-Mongering Sudra. (Sudra's tongue is contaminated because he is presumed to eat meat, blood, and bone of an animal for the satiation of his hunger. Prescribed eating of Mamsa and Matsya (meat and fish) are not proscribed. Mantramongers (Venders) are ubiquitous among higher castes too. They are not vilified here, but should elicit same

condemnation and repercussions.) Segregation; anti-miscegenation laws; slavery; separate toilets; white flight; gender discrimination; life style discrimination; denial of franchise, equality