Sadhana - Vello Väärtnõu's article on sadhana practice and the Vajrayogini sadhana

Original in Estonian

English translation

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Author	Vello Väärtnõu
Written	2007

Sadhana (Sanskrit: sādhanam) - "rituaalne ülistus", mis tähendab midagi saavutama, teostama, tegutsema. Täpsem oleks rituaalne "vaimne praktika ehk tegevus". Sama mõiste on samas tähenduses kasutatav kõigi kolme India religiooni puhul - hinduism,budism , sikkhism.

Sadhana juurde kuulub ka mõiste (sadhu) ehk (sadhaka), mis tähendab inimest, kes tegeleb vaimse rituaalse tegevuse ehk praktikaga, Sadhana võib tähistada ka teksti.

Euroopa sai sadhanast kui nähtusest ja vaimsest praktikast teada jesuiidi munga Anthony de Mello kirjutise kaudu, kes kirjutas raamatu kristlikust meditatsioonist pealkirjaga "Sadhana. Tee Jumala juurde"

Budismis algab sadhana-jaana (Sadhana Marga) alati jumaluse kirjeldusega, kelle poole pöördutakse, seega on Sadhana Marga abivahendiks (sadhakale) kujustamisel (bhāvanā).

Sadhana Marga jaguneb kolmeks teeks ehk tasemeks:

1. Šraavaka-jaana

2. Pratyekbuddha-jaana Gomchenma:naiskujustaja

3. Bodhisatva-jaana

Šraavaka-jaana ja Pratjekabuddha-jaana kuuluvad hinajaana valdkonda, kusjuures Bodhisatva-jaana (Bodhisatva tee) on juba mahajaana prioriteet.

Selleks, et midagi või kedagi visualiseerida (bhāvanā), peab (sadhaka-l) olema lähtepunkt, kust alustada. Sadhana annab (sadhaka-le) instruktsiooni, kelle poole pöördutakse - seega visuaalne tutvustus (sadhakale), läbi tekstis oleva kirjelduse jumalast või jumalannast, kellega tegeletakse.

Sadhana eesmärgiks on saavutada inimese (sadhaka) vaimses arengus tase, mida nimetatakse Valgustus ehk Virgumine, puhas ühend-olek jumalusega (prema), Vabanemine (moksha) sansaara ümbersündide ahelast.

Sadhana kui protsess sisaldab selliseid tegevusi: meditatsiooni, õigem oleks öelda kujustamist, visualisatsiooni (bhāvanā), mantrate lugemist ja sama-aegselt nende (mantrate) kujustamist, mille puhul kasutatakse abivahendina palvehelmeid ( mala), lisaks veel mudraid ja kehapoose ehk asendeid (asana).

Sadhana olemus on (sadhaka-s) jumaluse äratamine (visuaalselt- bhāvanā ), (sadhaka) jumalusega samastumine (visuaalselt) läbi psüühhilise seisundi, mille tulemusena sadhana läbiviijas (sadhaka-s), tekib peale riituse sooritamist uus , kvalitatiivselt kõrgem teadmine, lähtuvalt budistlikest arusaamadest.

Mõista võib seda nii, et sadhaka muutub läbiviidava rituaali kestel tänu erinevate psühhiliste seisundite läbi-kogemisele targemaks ja puhtamaks sansaarast.

Tantristlikes ehk vadžrajaana praktikates on raskematel juhtumitel tavaks tegeleda lihasuretamise ja sadhanaga juba konkreetselt surnuaedades, et saada dhaakinitelt siddhisid ja tarkust.

Tiibeti budismis on üldine tava, et sadhanatega tegelemiseks peab Guru käest olema luba ja pühitsus konkreetse jumaluse auks korraldatava praktika läbiviimiseks. See tähendab, et eelnevalt tuleb õppida Guru käe all, kes siis peale vastava taseme saavutamist õpilase poolt, annab tantra-tudengile loa individuaalseks rituaaltegevuseks.

Traditsiooniks on, et esmane sadhana, mis võetakse ette algajate tantra-tudengite poolt, on päris tihti Vadžra-yogini sadhana, mille juurde kuuluvad ka erinevad õpetused (instruktsioonid ), kuidas rituaali läbiviimise kohas altarit üles panna, mida, kuidas teha jne.

Tavaliselt antakse esimene pühendus Vadžra-yogini-le, sest Vadžra-yogini on esimeseks jiidamiks juur-tantrate teel. Vadžra-yogini sadhana on ka osa Guru joogast, Naropa 6 joogas on Vadžra-yogini pühendus ja kujustamine oluline osa jne. Vadžra-yogini Sadhana-t loetakse Krijatantra, Tšarjatantra, Yoga Tantra puhul ühendavaks sillaks Anuttarayoga Tantra-ga, mis kuulub kõrgema teadmise tantrate klassi.

Ettevalmistused sadhana läbiviimiseks.

Enne vadžrajaana rituaali läbiviimist tuleb pahatihti minna üle taimetoidule ,kuid seda vist enam India-s, sest nii Tiibet kui Mongoolia on tänu enda klimaatilistele tingimustele siiski rohkem orienteeritud lihatoidule. Ettevalmistuste hulka kuulub mõningatel juhtudel ka abhisheka - pühitsemine', algtähenduses 'piserdamine. Kolm päeva enne sadhana rituaali algust tuleb minna rituaali läbiviimise kohale . Seal tehakse esimene annetus kohajumalustele, kohakaitsjatele, et et nood aitaksid kaasa rituaali läbiviimisel.

Siis märgitakse ära ka täpne koht tulevase rituaali puhul loodavale mandalale. Rituaali käigus pöördutakse peale jumaluse, kelle jaoks sadhanat läbi viiakse, lisaks veel Kuu ja Päikese ning kohajumaluste poole. Rituaal ise võib kesta päevi, mõnikord ka nädalaid.

Sadhana läbiviimine algab alati varjupaika sisenemisega - seega annab sadhaka taas varjupaiga tõotuse. Sadhaka otsib nüüd juba varjupaika:

1)Vadžra-gurus

2)Buddhas

3)Dharmas

4)Sanghas

Nijngma koolkonnas on levinud osade sadhanate puhul ka selline varjupaiga tõotuse versioon, mis ei välista eelmist:

1) Otsin varjupaika Vadžra-gurus!

2) Otsin varjupaika jumaluses...(jumaluses, kellele sadhana on pühendatud)

3) Otsin varjupaika jumaluse sadhanas (tekstis ehk sadhanas, millega tegeletakse)

4) Otsin varjupaika kõigis pühades olendites, kes asuvad jumaluse mandalal (jumaluse mandalal, kellele sadhana on pühendatud).

Tavalise esmase budistliku varjupaika sisenemise tõotuse puhul on vaid 3 komponenti, kus varjupaika otsitakse (sansaara eest): Buddhas, Dharmas, Sanghas.

Sadhanas on detailne ja täpne kirjeldus, kuidas konkreetset praktikat jumaluse pühitsuse puhul läbi viia.Tekstis on ära märgitud, kus ja milliseid mudraid ja mantraid kasutada, samuti juhtnöörid rituaal- instrumentide, phurba, vadžra, drilbu jt. jaoks ning märguanded, mil neid tarvitada. Sadhanasse on kirja pandud kogu jumalusele pühendumise praktika detailne ülesehitus.

Kui alustatakse rituaali läbiviimist vastavalt sadhanale, siis annetuste korrastamisel altaril loetakse mantrat: "OM-AH-HUNG-OM-AH-HUNGOM-AH-HUNG ...."

Näiteks mantra lugemine (retsitatsioon) ja kujustamine Vadžra-yogini sadhanas:

Mina (Mina all mõeldakse sadhaka-t, kes sadhanat tekstina järgib) kui Vadžra-yogini, kujustan enda kõhu alumist kolmnurka Dharma Loomise (tekke) Paleena, mis leegitseb tulerattana, mille sees asub punast värvi silp Hsri, millest kiirgub helepunane valgus. Sellest kiirgavast punasest valgusest ilmub imelisel moel lõputu hulk annetusi kõigi (10) kümne ilmakaare Buddhade jaoks. Kõik need (10) kümne ilmakaare Buddhad võtavad Vadžra-yogini kuju ning ühinevad Vadžra-yoginis. Minu salajasest tšakrast ilmuvad esile (8) kaheksa yoginit, igaüks neist yoginidest hoiab erinevat annetust .Igaüks neist yoginidest paljuneb lõpmatult ja lõpmatusse, tehes lõpmatu arvu annetusi Vadžra-yogini-dele.

Mantra mida siis loetakse sel puhul:

1) Om Benza Peluzaneye Ha Re Ne Sa Benza A Kang A Hung Soha. (vesi pesemiseks)

2) Om Benza Peluzaneye Ha Re Ne Sa Benza Batung A Hung Soha. (vesi joomiseks)

3) Om Benza Peluzaneye Ha Re Ne Sa Benza Pupe A Hung Soha. (lill, lilled)

4) Om Benza Peluzaneye Ha Re Ne Sa Benza Dupe A Hung Soha. (lõhnaained)

5) Om Benza Peluzaneye Ha Re Ne Sa Benza Alake A Hung Soha. (õlilamp)

6) Om Benza Peluzaneye Ha Re Ne Sa Benza Gundun A Hung Soha (parfüüm)

7) Om Benza Peluzaneye Ha Re Ne Sa Benza Ruweida A Hung Soha (toit)

8) Om Benza Peluzaneye Ha Re Ne Sa Benza Shada A Hung Soha. (muusika, helid)

9) Om Benza Peluzaneye Ha Re Ne Sa Benza Amrita A Hung Soha. (nektar, amrita)

10)Om Benza Peluzaneye Ha Re Ne Sa Benza Madanger A Hung Soha. (keha)

Esimesed 8 annetust moodustavad nii-nimet "välised annetused, üheksas on "sisemine annetus" ja kümnendat loetakse "salajaseks annetuseks". Mantraid lugedes teeb, õigem oleks vast näitab, sadhaka mudra-id, kujustades Vadžra-yoginit, kes muidugi kohutavalt rõõmustab saadud annetuste hulga üle. Kõik annetused, mis nood 8 jooginit kohale tassisid loetava mantra lõpus, lahustatakse lõputus kiirgavas valguses. Kujustades sadhanat, tuleb kogu annetuste edasiandmise protsessi kujustada veel kahe eri pildina samaaegselt - nii mantra kui sadhana tasandil.

Kahe erineva teksti-mõiste visualiseerimine samaaegselt on tavainimese puhul võimatu.Tihti räägitakse rahvale nii-nimet "gurude" poolt, et oskamatuile ei tohi tantra-teadmisi pakkuda, kuna algajad võivad end ära tappa, hulluks minna ja muid õudusi, mis pidavat kõik sellega kaasnema.

See kõik on suur jama. Probleem on ikka selles, et asjasse pühendamatu ei oska sadhanatega lihtsalt midagi peale hakata ega ole võimeline endas käivitama ettenähtud psüühhilisi seisundeid, kuna puudub vastav teadmine ja sadhanatega tegelemiseks vajalik eelnev ettevalmistav praktika.

Tiibeti budismis peituva psühholoogilise teadmise kohta on öeldud: " Nagu tiibetlane ei mõista tuumareaktori ehitust, samamoodi on lääne inimese jaoks mõistetamatu tantrismis peituv psühholoogia ja psüühiline treening.Vahe vaid selles, et meie oleme tehnikas ja tehnoloogias tiibetlastest 500 aastat ees, kuid tiibeti budism, ja nimelt tantrismis peituv psühholoogia lääne hingeteadusest 1000 aastat ees."

Sadhanate puhul toimub annetus-protsess mitmes eri variatsioonis. Esmalt annetused sadhana põhijumalusele jiidamile, Buddhadele võiks öelda kuni enese-ohverduseni välja. Sinna alla kuuluvad loobumine enda illusoorset Minast, mis siis annetatakse sadhana jumalusele ja teistele pühitsuse protsessist osavõtvatele olenditele.

Meditatsioon (tiib.: Gom) Sõna meditatsioon kasutatakse tähenduses "otsene praktika". Kuid budistlikes praktikates ehk kujustamis- harjutustes tähistab see praktika III tasandit.

Esimene tasand on -õpetusi saada, teine on püüda mõista neid saadud õpetusi ja viimane, III tasand on juba konkreetselt praktiline meditasioon.

Et meditatsiooni tulemus oleks edukas, tuleb endale kõigepealt selgeks teha budistlik tee . Aega, mis jääb väljaspoole meditatsiooni praktikaid, kus õpilane ei ole seotud meditatsiooniga nimetatakse "aeg peale meditatsiooni"

Vadžra-joogini mantra "OM OM OM SARWA BUDDHA DAKINIYE VAJRA WARNANIYE VAJRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT SOHA."

OM - vajra - yoginī - hūM - hūM - phat - phat.

OM - vajra - yoginī - hūM - hūM - phat - phat.

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This translation is provided by AI

Author	Vello Väärtnõu
Written	2007

Sadhana (Sanskrit: sadhanam) - "ritual praise", which means to achieve something, to accomplish, to act. More exact would be ritual "spiritual practice, or activity". The same notion is usable in the same meaning in the case of all three Indian religions - Hinduism, Buddhism, Sikhism.

To sadhana also belongs the notion (sadhu), or (sadhaka), which means a person who is engaged in spiritual ritual activity, or practice. Sadhana can also denote a text.

Europe learned of sadhana as a phenomenon and spiritual practice through the writing of the Jesuit monk Anthony de Mello, who wrote a book on Christian meditation entitled "Sadhana: A Way to God".

In Buddhism the sadhana-yana (Sadhana Marga) always begins with the description of the deity who is addressed; thus the Sadhana Marga is an aid (for the sadhaka) in visualisation (bhavana).

The Sadhana Marga is divided into three paths, or levels:

1. Shravaka-yana

2. Pratyekabuddha-yana Gomchenma: woman visualiser

3. Bodhisattva-yana

The Shravaka-yana and the Pratyekabuddha-yana belong to the field of the Hinayana, while the Bodhisattva-yana (the Bodhisattva path) is already the priority of the Mahayana.

In order to visualise something or someone (bhavana), (the sadhaka) must have a starting point from which to begin. The sadhana gives (the sadhaka) the instruction whom to address - thus a visual introduction (for the sadhaka), through the description in the text of the god or goddess with whom one is engaged.

The aim of the sadhana is to reach in the spiritual development of the person (sadhaka) the level that is called Enlightenment or Awakening, pure union with the deity (prema), Liberation (moksha) from the chain of rebirths of samsara.

Sadhana as a process contains such activities: meditation, or more correctly visualisation (bhavana), the reading of mantras and at the same time the visualisation of them (the mantras), in which prayer beads (mala) are used as an aid, and in addition mudras and body postures, or positions (asana).

The essence of the sadhana is the awakening of the deity in (the sadhaka) (visually - bhavana), the identification (of the sadhaka) with the deity (visually) through a psychic state, as a result of which there arises in the performer of the sadhana (the sadhaka), after the completion of the rite, a new, qualitatively higher knowledge, proceeding from Buddhist understandings.

One can understand this so, that the sadhaka during the ritual being performed becomes wiser and purer from samsara thanks to living through various psychic states.

In tantric, or Vajrayana, practices it is customary in more difficult cases to engage in mortification of the flesh and in sadhana concretely in cemeteries, in order to receive siddhis and wisdom from the dakinis.

In Tibetan Buddhism it is the general custom that in order to engage in sadhanas one must have from the Guru permission and empowerment for carrying out the practice held in honour of a particular deity. That means that one must first study under the Guru's hand, who then, after the pupil has reached the corresponding level, gives the tantra student permission for individual ritual activity.

It is the tradition that the first sadhana undertaken by beginner tantra students is quite often the Vajrayogini sadhana, to which belong also various teachings (instructions) on how to set up the altar at the place where the ritual is performed, what to do, how, etc.

Usually the first empowerment is given for Vajrayogini, because Vajrayogini is the first yidam on the path of the root tantras. The Vajrayogini sadhana is also part of Guru yoga; in the Six Yogas of Naropa the empowerment and visualisation of Vajrayogini is an important part, etc. The Vajrayogini Sadhana is considered, in the case of Kriya tantra, Charya tantra and Yoga Tantra, the connecting bridge with Anuttarayoga Tantra, which belongs to the class of the tantras of higher knowledge.

Preparations for carrying out the sadhana.

Before carrying out a Vajrayana ritual one must often go over to vegetarian food, but this probably more in India, because both Tibet and Mongolia, thanks to their climatic conditions, are after all oriented more towards meat food. In some cases the preparations also include abhisheka - "consecration", in its original meaning "sprinkling". Three days before the beginning of the sadhana ritual one must go to the place where the ritual is to be carried out. There the first offering is made to the place deities, the place protectors, so that they would help in carrying out the ritual.

Then the exact place for the mandala to be created for the future ritual is also marked. In the course of the ritual, besides the deity for whom the sadhana is being carried out, one also addresses the Moon and the Sun and the place deities. The ritual itself may last days, sometimes even weeks.

The carrying out of the sadhana always begins with entering the refuge - thus the sadhaka again gives the refuge vow. The sadhaka now already seeks refuge:

1) in the Vajra Guru

2) in the Buddha

3) in the Dharma

4) in the Sangha

In the Nyingma school there is widespread, with some sadhanas, also such a version of the refuge vow, which does not exclude the previous one:

1) I seek refuge in the Vajra Guru!

2) I seek refuge in the deity... (in the deity to whom the sadhana is dedicated)

3) I seek refuge in the sadhana of the deity (in the text, or sadhana, with which one is engaged)

4) I seek refuge in all the holy beings who are on the mandala of the deity (on the mandala of the deity to whom the sadhana is dedicated).

In the ordinary first Buddhist vow of entering the refuge there are only 3 components in which refuge is sought (from samsara): the Buddha, the Dharma, the Sangha.

In the sadhana there is a detailed and exact description of how to carry out the particular practice in the consecration of the deity. In the text it is marked where and which mudras and mantras to use, as well as directions for the ritual instruments, the phurba, vajra, drilbu, etc., and signals when to use them. In the sadhana the whole detailed structure of the practice of devotion to the deity is written down.

When one begins carrying out the ritual according to the sadhana, then while arranging the offerings on the altar one reads the mantra: "OM-AH-HUNG-OM-AH-HUNG OM-AH-HUNG ...."

For example, the reading (recitation) of the mantra and visualisation in the Vajrayogini sadhana:

I (by I is meant the sadhaka who follows the sadhana as a text), as Vajrayogini, visualise the lower triangle of my belly as the Palace of the Creation (arising) of Dharma, which blazes as a wheel of fire, inside which is the red syllable Hsri, from which radiates a bright red light. From this radiating red light there appears in a wonderful way an endless number of offerings for the Buddhas of all the (10) ten directions. All these Buddhas of the (10) ten directions take the form of Vajrayogini and unite in Vajrayogini. From my secret chakra there appear (8) eight yoginis; each of these yoginis holds a different offering. Each of these yoginis multiplies infinitely and into infinity, making an infinite number of offerings to the Vajrayoginis.

The mantra that is then read on this occasion:

1) Om Benza Peluzaneye Ha Re Ne Sa Benza A Kang A Hung Soha. (water for washing)

2) Om Benza Peluzaneye Ha Re Ne Sa Benza Batung A Hung Soha. (water for drinking)

3) Om Benza Peluzaneye Ha Re Ne Sa Benza Pupe A Hung Soha. (flower, flowers)

4) Om Benza Peluzaneye Ha Re Ne Sa Benza Dupe A Hung Soha. (incense)

5) Om Benza Peluzaneye Ha Re Ne Sa Benza Alake A Hung Soha. (oil lamp)

6) Om Benza Peluzaneye Ha Re Ne Sa Benza Gundun A Hung Soha (perfume)

7) Om Benza Peluzaneye Ha Re Ne Sa Benza Ruweida A Hung Soha (food)

8) Om Benza Peluzaneye Ha Re Ne Sa Benza Shada A Hung Soha. (music, sounds)

9) Om Benza Peluzaneye Ha Re Ne Sa Benza Amrita A Hung Soha. (nectar, amrita)

10) Om Benza Peluzaneye Ha Re Ne Sa Benza Madanger A Hung Soha. (body)

The first 8 offerings form the so-called "outer offerings", the ninth is the "inner offering" and the tenth is considered the "secret offering". While reading the mantras the sadhaka makes, or more correctly perhaps shows, the mudras, visualising Vajrayogini, who of course rejoices terribly over the quantity of offerings received. All the offerings that those 8 yoginis carried in are dissolved at the end of the mantra being read into endless radiating light. Visualising the sadhana, the whole process of passing on the offerings must be visualised as two further different pictures at the same time - both on the level of the mantra and of the sadhana.

Visualising two different text-notions at the same time is impossible for an ordinary person. People are often told by so-called "gurus" that tantric knowledge must not be offered to the unskilled, since beginners may kill themselves, go mad and other horrors that are supposed to accompany all this.

This is all great rubbish. The problem is still that one not initiated into the matter simply cannot do anything with sadhanas and is not able to set going in himself the prescribed psychic states, since he lacks the corresponding knowledge and the preceding preparatory practice necessary for engaging in sadhanas.

About the psychological knowledge hidden in Tibetan Buddhism it has been said: "Just as a Tibetan does not understand the construction of a nuclear reactor, in the same way the psychology and psychic training hidden in tantrism are incomprehensible for the Western person. The difference is only that we are 500 years ahead of the Tibetans in technique and technology, but Tibetan Buddhism, and namely the psychology hidden in tantrism, is 1000 years ahead of Western psychology."

In sadhanas the offering process takes place in several different variations. First the offerings to the main deity of the sadhana, the yidam, to the Buddhas, one could say all the way to self-sacrifice. Under this belongs the renunciation of one's illusory I, which is then offered to the deity of the sadhana and to the other beings taking part in the process of consecration.

Meditation (Tib.: Gom). The word meditation is used in the meaning of "direct practice". But in Buddhist practices, or visualisation exercises, it denotes the III level of practice.

The first level is to receive teachings, the second is to try to understand these received teachings, and the last, the III level, is already concretely practical meditation.

In order for the result of meditation to be successful, one must first make clear to oneself the Buddhist path. The time that remains outside the meditation practices, when the pupil is not engaged in meditation, is called "the time after meditation"

The Vajrayogini mantra "OM OM OM SARWA BUDDHA DAKINIYE VAJRA WARNANIYE VAJRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT SOHA."

OM - vajra - yogini - hum - hum - phat - phat

OM - vajra - yogini - hum - hum - phat - phat

See Also

• Vajrayogini - Vello Väärtnõu's article on the dakini Vajrayogini (Vajravarahi)
• To Understand Tantrism and Get the Hang of It - Vello Väärtnõu's essay on tantrism, the senses and visualisation, 2010
• Padma, the Women and King Trisong Detsen - Vello Väärtnõu's essay on Guru Padmasambhava, the Vajra Guru and the classes of tantra
• Vello Väärtnõu

Source

Vello Väärtnõu's own writing "Sadhana" (2007)