mR^ityujit and vyAdhinAshana yoga

R1’s father mentioned that a good tAntrIka is one who can prognosticate and disease and block it using a prayoga that involved the deployment of the mantra of amR^iteshvara bhairava or the tryaMbaka mantra. When R1 was afflicted by a strange roga on account of abhichAra he applied this procedure. I heard the outline of procedure he followed and he also mentioned a saMpuTikaraNa with the heart of tripura-sundarI. The outline, I much later realized, follows the pattern of dhAraNa-s mentioned in the siddhayogeshvarImata, malinIvijayottara and the dIkShottara tantra-s on one hand and the prayoga-s of the dakShiNAmUrti saMhitA, j~nAnArNava and kaulAvalI-nirNaya on the other.

The primary sAdhana is given the siddhayogeshvarImata (11.3cd-12) and is known as the mR^itu~njaya sAdhana:
mR^itu~njayam samAsena kathyamAnaM shR^iNu priye ||
AkAsham bhUta-nilayam tatra padmAkR^itiM smaret |
dalAShTaka samopetam karNikAdi sthitaM sitam ||
svachCha-sphaTika saMkAshaM prAleyAvani saMnibhaM |
sarvAmR^ita-mayaM divyaM chandra-kalpita-karNikaM ||
tAdR^ishenaiva rUpeNa bhUpadaM tu manoramam |
tasminsh-chaivopaviShTas tu samyag nyAsakR^itas tataH ||
prAleyAbham tato.atmAnaM shuddha-sphaTika-samprabham |
evaM vichintyan-AtmAnaM paschAd dhyAnaM vichitayet ||
vyoma-padme tu yach chandraM karNikAyAM vyavasthitam |
tat sthAM vichintayed devIM parAM surabhi-rUpiNIM ||
svachCha-sphaTika-saprakhyAM samantAd amR^ita-sravaM |
sravantIM sAmayaM divyam mantra-nAdAntasarpiNiM ||
sA shaktir devadevasya paramAtmA amR^itavAhinI |
sA sravantIM param kShIram yat tat satyaM sunirmalaM ||
tat patad dhyAtamano mUrtim samantAch cha vichintayet |
vishad-brahmabile bhAnhyo plAvayed-dhR^idh-guhAshryAt ||
evaM pratidinaM dhyAyej japen mantrottamottamam |
Shan-mAsAj-jinvate mR^ityum iti shAstrasya nishchayaM ||

Here the mR^ityu~njaya yoga of trika is laid out. First the sAdhaka meditates upon an 8-petalled lotus with a white pericarp and of crystalline form emerging from the vacuum [above his head] like glittering frost. In its midst he visualizes the moon disc in its midst with the lotus firmly rooted in the ground [the spinal cord of he sAdhaka is the stem]. He sees himself of crystalline form and glittering like frost. In the moon in the midst of the vacuum lotus he sees the devI parA of clear complexion who sends down the stream of nectar with the meditation upon her mantra (the single syllabled sauH). This nectar streams through the brahmabila or brahmarandhra and streams through the amR^itavAhinI nerve and fills the cavity of his heart. The yogin who practices this dhyAna doing japa on the mantra of parA devI for six month attains mR^ityujit. This deployment of parA devI’s mantra in the mR^ityujit sAdhana is expanded in the stream of the kAlImata outlined in the dakShiNAmUrti saMhitA. Here, the combination of the parA mantra-s with the mR^ityujit mantra-s gives rise to the mantra devatA-s known as the simhAsana devI-s of tripurasundarI. These devI-s are mR^itasaMjIvanI and mR^ityu~njaya-parA whose mantras are respectively (as given by vidyAraNya yati):
mR^itasaMjIvanI: hrIM \ haMsaH \saMjIvani\ jUM saH \ kuru kuru\ sauH sauH \svAhA |
Here the first element is the hR^illekha which is the essence of the “peaks” of the triad elements of the tripurasundarI pa~nchadashAkSharI or shrIvidyA. haMsaH is the Ajapa mantra already known in the pAshupatabrAhmaNopaniShad or seen by dvija-s as the essence of the vaidika durohaNa-s. saMjIvanI + kuru kuru is the prayoga khANDa or the imperatives for deployment. jUM saH is the amR^iteshvara or mR^ityu~njaya mantra, the tAntrIka equivalent of the mR^itasaMjIvanI R^ik which can be used by dvija-s. Finally sauH is the bIja of parA devI.

mR^ityu~njaya-parA: vada vada vAgvAdini \ hsaim klinne kledini\ mahAkShobhaM kuru kuru \hsrIM \ OM \mokShaM kuru kuru\ hsauH ||
Here the first element is parA in her primal form vAgvAdini worshiped in the saundaryalaharI 15. hsaim klinne kledini + hsrIm OM comprise the mantra of amR^iteshvarI or amR^italakShmI conjoined with amR^iteshvara bhairava; she is klinnA and kledini because amR^iteshvarI is seen as sending the moist nectar. The praNava is amR^iteshvara whose worship is laid out in the netra tantra. The prayoga khANDa-s are the two imperatives of which the second one “mokShaM kuru kuru” derives is power from the final element which is a version the parA mantra i.e. hsauH. This become clear because the prapa~nchasAra (9.42) states while explaining the tripurabhairavI vidyA that one who concentrates on its terminal bIja attains mokSha. This bIja is the parA mantra under the tripurabhairavI transform.

The shrIkula tradition also states that the shakti bIja of the bAlA mantra is mediated as the mR^ityujit vidyA. Now, parA is the heart of tripurasundarI and her mantra i.e. sauH thus becomes the shakti bIja of the bAlA mantra as the hallowed nityAShoDaShikArNava states: “shakti bIje parA shaktir ichChaiva shivarUpinI”. This is expounded briefly in the great nityAShoDaShikArNava and expanded in the j~nAnArNava (19.29-31) (or equivalently in kaulAvalI-nirNaya of the Eastern shrIkula tradition):
sharire chintayet parAM |
sravat pIyUShadhArbhir varShantIM viShahAriNIM ||
hema-prabhA-bhAsamAnaM vidyun-nikara-suprabhAM |
sphurach-chandrakalA pUrNa kalaShaM varadAbhayau ||
j~nAnamudrAM cha dadhatIM sAkShad amR^itarUpinIM |

Here parA is mediated as sending down the nectar from the full moon pitcher while doing japa of her mantra sauH.

The practical aspects of the meditation are further expanded by the malinIvijayottara (16.48-58a), giving details on how diseases are prognosticated and countered.
malinIvijayottara 16.55-58a [somadeva vAsudeva’s partial edition]:
baddhvA padmAsanaM yogI parAbIjam anusmaran
bhruvor madhye nyasech chittaM tadbahiH kiM chid agrataH
nimIlitAkSho hR^iShTAtmA shabdAlokavivarjite
pashyate puruShaM tatra dvAdashA~Ngulam Ayatam
tatra chetaH sthiraM kuryAt tato mAsatrayopari
sarvAvayava-saMpUrNaM tejorUpam acha~nchalam
prasannam indusaMkAshaM pashyati divyachakShuShA
taM dR^iShTvA puruSham divyaM kAlaj~nAnaM pravartate
ashiraske bhaven mR^ityuH ShaNmAsAbhyantareNa tu
va~nchanaM tatra kurvIta yatnAt kAlasya yogavit
brahmarandhropari dhyAyech chandrabimbam akalmaSham
sravantam amR^itaM divyaM svadehApUrakaM bahu
tenApUritam AtmAnaM chetonAlAnusarpiNA
sabAhyAbhyantaraM dhyAyan dashAhAn mR^ityujid bhavet
mahAvyAdhi vinAshe .api yogam enaM samabhyaset
pratya~Nga vyAdhi nAshAya pratya~Ngam anusmaran
dhUmra-varNaM yadA pashyen mahAvyAdhis tadA bhavet
kR^iShNe kuShTham avApnoti nIle shItalikAbhayam
hIna-chakShuShi tad rogaM nAsA-hIne tadAtmakam
yad yad a~NgaM na pashyeta tatra tadvyAdhim Adishet
Atmano vA pareShAM vA yogI yogapathe sthitaH
varShais tu pa~nchabhiH sarvam vidyA tattvAntam Ishvari
vetti bhu~Nkte cha satataM na cha tasmAt prahIyate

First the sAdhaka sits in padmAsana doing japa of the parA mantra, focusing on a point at the level of his eyebrows but just outside of it to the front. When he stills his mind he sees the puruSha measuring 12 digits. He focuses on the puruSha and continues his sAdhana for 3 months and then he perceives the puruSha of the form of moon-light possessed of all limbs. Upon seeing this puruSha thus he acquires kAlaj~nAna or the knowledge of time. If the vision becomes headless then it means that the sAdhaka would die within 6 months. So he has to strive to perform the cheating of kAla (kAlasya va~nchanaM) by meditating on the lunar disc above the brahmrAndhra streaming forth nectar copiously to fill the yogin’s body. The one meditates upon the internal and external inputs to consciousness being filled with the nectar flowing through the 3rd ventricle of the brain [the chetonala: the realization of the importance of the chetonala was a major discovery of the yogins]. Then in 10 days the yogin becomes mR^ityujit. The mAlinIvijayottara goes on to reveal how this procedure may be used to prognosticate and eliminate disease in the yogin himself or even in someone else – if while visualizing the body in meditation a particular organ is missing then a disease is prognosticated in it. When the organ is seen in a smoky color then it is indicative of a major disease – for example black is indicative of mycobacterial infection and blue of smallpox. To destroy or preempt the disease from striking the yogin meditates upon that nectar flowing through the afflicted organ.

A similar procedure of meditating upon the lunar nectar streaming in through the ventricle into the vagus nerves into the hR^it chakra is outline in the svachChanda tantra (7.217-226) belonging to a different lineage of the bhairava srotas (the mantra-pITha). The presence of such meditations in the tantra of the mantra-pITha and also a tantra of the saiddhAntika-s (dIkShottara) suggest that as the basic mR^ityujit yoga it was present in the ancestral shaiva yoga system. But the combination with the meditation upon the goddess parA is a part of the kula system starting from the trika tantra-s.

Advertisements

~ by mAnasa-taraMgiNI on August 17, 2008.

 
%d bloggers like this: