The Practice for the Naga

hogyal Nan1khai No rbu

TI-IE PR_ACTICE FOR THE NAG.A

•

~·'tl~

Shang Shung Edi'l;.ioni

Chogyal Namkhai Norbu

The Practice for the Naga Merigar 1993

Shang Shung Edizioni

This publication is intended for those who have already received transmission from the Master of the pra<.1.ices it contains. We strongly urge you not to circulate it outside that group of people and to treat it wilh the u[Jllost respect.

Transcription by Tiziana Gottardi English translation by Zinnia M. Steinhauer

@ 1996, Associazione Culturale Comunita Dzogchen Merigar, Arcidosso 58031 (GR.) Italy

All rights reserved. No part of this book may be used or reproduced in any manner whatsoever

The Rite of the Naga

Introduction The Nagas, which comprise one of the Eight Classes, while dominating the water element are also associated with the earth. Since theNagas oftencreatemanyproblemsforus, with this practice we can enter into contact with them and solve the problems. PracticefortheNagasshouldbedoneonspecificdays. In fact, on favorable days the Nagas enjoy having contact with us, while on unfavorabledays theybecomenervous. TheTibetancalendaralways specifies the positive, negative and neutral days with respect to the Nagas. It's something like what happens in contacts between humans: It's never a good idea to go to a person to say or do something important when that person is very busy or nervous. It's better to go when heorsheishappy, relaxed and feels good. We call this lutheb(klu thebs), and the practice should be done only on days whicharefavorableorneutralfortheNagas. The offering to the Nagas, and in general to all Eight Classes, should be made through the samaya since otherwise we cannot communicate with them. In fact, we do not have the ability to communicate with these beings, but even if we did, we could receive many types of negative influences. Many great realized beings have manifested the form of powerful entities in order to control these classes. For example, A valokitesvara manifesting as Mahakala dominates all the classes of the Mahakalas (mgmz po), and Vajrapani, manifesting as Rahula, controls all the beings of the Tsa Cgza) class. This means that there is a samaya in place, that is, a promise of obedience, linking these entities to the illumined beings. As we practice through the transmission, we can enter into contact with certain beings precisely because of the

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samaya. This is the only way to communicate witlt the Nagas. We may perhaps think that since the Nagas are associated with the water we can go to a spring or a stream to do something, butinthiswaywecannotbesurewhetherwearedoingsomething positive or negative. Among the Nagas there are also realized beings who are good entities, but we could never make a contact at those levels; at most we could enter into contact with a Naga that dominates a lake, a river or a watery environment, that is, a 'worldly' Naga. But these worldly entities of the eight classes have no compassion: in fact, they are called nodjyin (gnod sbyin) which means beings which will provoke us even if we treat them with compassion. That is their nature. Therefore, the transmission and the ability to transform oneself is necessary in order to enter into contact with them. When we make contact with the Guardians, first of all we transform ourselves into Guru Drapo orin to Vajrapani orSinhamukha, that is, into a manifestation of a realized being. In this way we can communicate through the transmission, and by using the appropriate mantras, mudras and visualization, we bring into action the samaya, the promise. With the Nagas we must use the same method. In practice, the symbolic offering consists ofserkyem and sang (which is made by burning cypress and other fragrant branches to purify the air). Other offerings can be added to these, primarily milk and sweets cakes. When we perform a puja for the Nagas or the Sadags (sa bdag, rulers of the earth linked to the Nagas) it is very important to know what to offer. In fact, meat and such things must never be offered. The incense, symbolizing the offering of perfume, must be the same we use for the Yogatantra and especially the Kriya Tantra rituals. There are two types of Tibetan incense. One is deep red in color and the other very much darker. The dark type contains ingredients more suited to Anuttara Tantra-style offerings. Certain!y, looking at the color is not enough and we need to know what the ingredients are: the incense that is labelled as appropriate for Yogatantra-style offerings is also the right one for offerings to the Nagas. On the other hand, the incense for Anuttaratantra rituals is wrong for the 6

Nagas because it contains substances derived from animals like the perfume extracted from the musk ox. Such substances must not be used since they would provoke the Nagas instead of pleasing them. However, even if you do not have the proper incense, burning some sang is sufficient. The material offerings are only a suppport,and the visualization isthemostimportant. Actually,thevisualizationcangobeyondthe limits of matter and, with the authentication of mantra and mudra, can become concrete. Material things are only a symbol. At the end of the practice the material offerings are still there precisely because they are only a symbol: if they were concrete they would disappear as they were consumed by the Nagas. So we have to understand what is meant by the offering. Sometimes, for the offering to the Nagas, a torma prepared from a paste mixed with some medicine and modelled into a specific form is called for. These things can be linked to the samaya. For example, one day Guru Padmasambhava met a powerful Naga who was creating problems for all beings. So Guru Padmasambhava transfom1ed himself into Guru Dragpo and won over the Naga by saying to him, "You must not be so bad, promise me. If you won't promise, I'll crush your skull.'' BeforeGuruPadmasambhava's power, the Naga was afraid, and since he could not escape, he made several requests. He said, "I can't live if! don't have certain conditions". So Padmasambhava made a pact with him and promised him certain things. Padmasambhava's promises have become symbols for authenticating the practice and these work for whoever receives the transmission. Thus, certain particular offerings like thetormas and other things linked to this principle act as a support for the mantras, mudras and the visualization.

The practice We start with the tun becaus.e the practice is always linked to the transmission, since it is through the transmission that we

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arrive at the state of transformation. So we can perform the short tun up until we transform ourselves to Vajrapani and then invite the high level guests to join us by means of thenaggon, and finally perform the rite for the Nagas. We invite the guests with the mantra, mudras and the visualization. Remember that we transform ourselves into the ferocious form of Vajrapani and in this form we invite all the classes of the Nagas, the Sadag and the other guests to appear before us. This is the visualization linked to the mind. The mudras accompany the mantra which invites the guests and is as follows: OM KSHIMHA RAJA PRITHI DEVI NAGARAJA SAPARIVARA AKARSHAYAJA VAJRA SPHARANA KHAM OM KSHIMHA RAJAPRITID DEVI islinkedmainlywith the Sadag: sa means 'earth' and dag means 'master'. In addition, all the Sadag are linked to the Nagas. NAGA RAJA means all the principal Nagas, and includes all those bound by a promise. The powerful Nagas of the world and the universe are surely linked to a samaya, that is to a promise made to the realized beings like Padmasambhav~, Vajrapani and others. The lesser Nagas from all over the world are dominated by the principal Nagas, and i11 the practice we appeal to the promise made by the higher Nagas. SAPARIVARA refers to the entities that depend on the principal Nagas bound by a promise. The places inhabited by a little earth spirit ~adag), or a river or stream or a spring are governed by the lesser Nagas which probably do not have any specificsamaya, but that depend on the more powerful Nagas. So now we can communicate with them. AKARSHAYAJA has the same meaning as VAJRASAMAYA JA: invite. SAMAYA JA is a more courteous invitation through the samaya; AKARSHAYA JA is a more determined invitation. The entities which are not linked to asamaya are not always ready to come, but it is possible to 'convince' them with the help of the beings bound by the promise. With VAJRA SPHARANA KHAM we visualize infinite offerings.

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First we make the mudra of the lotus, then, as we say NAGA RAJA SAPARIVARA, we make themudra of the samaya, and as we say AKARSHAYA JA we make the mudra of the forceful invitation [see the Book of the Mudras]. As we say VAJRA SPHARANA KHAM we snap our fingers to invite the guests instantly and we visualize infinite offerings. Then we make the offerings using the same mantra we use for the local guardians: OM KSHIMHA RAJA PRITHI DEVI NAGARAJA SAPARIVARA AK.AROMUKHAM SARVA DHARMA~AM ADYANUTPANNATVATA OM A HUM

PHATSVAHA. Even the mudra is the same one we use for the local guardians. This mantra is repeated at least three times and then, as we visualize before us all the guests including the Nagas, the various types of Sadag and all the eight classes, we recite ot· chant the followings words.

-

KYAI ......

......

~·q~I:IJ'fl!'I:IJ~~·~~·(l,~~·~,

SADAG KLU NEN )YAN OREN NO

-

I invite the Sadag, the Lu and the Nyen, ......

......

q~c:::~r:..·I:IJ~~·~o.~~·~a,"·'-'·AS~I

sAN DAN SERKYEM QODPA BOL

-

I offer to them sang and serkyem,

r.l.I:IJCll'r.l.j!:lC1f '4I:IJ' S:l~·~c-.:~ ;r:.· t:l+j~~, "'<)

-

-

GAL TRUL POG TIJG GAN GYUR xAG

I confess all my shortcomings, my errors and offeuses. ......

......

-

Q~''9~'?~'0fQ?~''-I.:t..'Q~~~~

DRAXIS DEN LA DAN BAR xUG

Please come to dwell on this talisman of good omen,

G~I:IJ·-o·q~·~I:IJ~·~~·~~·cJ.J~"! DAGJAG

DE LEG xiS BAR zoo

And bring good fortune and prosperity to us forever. 9

In general, these practices begin with KYAl which is an exclamation to call someone. Like when we answer the telephone by saying "Hello!",in the same way we use KYAI to communicate with the~ beings. SADAG means 'ruler of the earth, mow1tains, etc'. LU are the bein~ that dominate the water dimension. "" " are powerful beings that also rule the mountains and U1e NEN rocks, but that mainly live in the air. They are able to dominate both the air and the earth, while the SADAG are only found in the dimension of the earth. JYAN DREN NO means 'we invite you'; it is a way of communicating. 5~ DAN SERI
DRAXIS means 'glorious' or something that brings good things. DEN means a support. In general, when we place a talisman for the Nagas we have to perfonn a rite with sang and repeat it often to reinforce its strength. DRAXIS DEN means this: an object or marker that brings good luck. To whom? Above all to the Nagas themselves who in this way feel good and have more energy. When the Nagas are well and have no problems, the place ruled by them is prosperous and the people who live there have no problems either- so the talisman brings luck to everyone. With DANBAR we ask the Nagas to stay on the talisman. There may not be many Nagas present in a spring of water, but by putting a talisman there and performing the rite, the place becomes more lively. Every spring comes from somewhere, and any body of water is a channel connecting to the ocean bottom where the Nagas live. So the place where we put the talisman becomes.a channel of communication for us, and for this reason we invite the Nagas to come and continue to live on the talisman. Even in the spring at Merigar there is a small talisman for the Naga~ which I placed there a few years ago. DAJAG means thatweareinterestedindoingsomethingwith the Nagas. DE means 'happy' or 'without problems', and LBG means 'everything is fine'. Xls BAR means 'good prospeds for all things'. With WD we ask that all these aspects maaifeat concretely. The last line is a request for action. Then we say the mantra: OMAI
OM SUPRATISJHA VAJRAYE SVAHA SAMAYA HO

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Finally, we recite the mantra of interdepende:nce: OM YE DHARMA HETU PRABHAWAHE TIJNTESHAN TATHAGATO HYA VADATTESHANCA YONI RODHA

EWAMBADIMAHASHRAMA~ASVAHA.

This mantra brings about empowerment through the power of

interdependence and is very efficent for rendering everything we are doing more real. This Naga practice is very short. Actually, there are other rituals with very complicated preparations, but for Westem practitioners it is better to understand the sense and use as few words as possible, otherwise the practice will not be concrete. The words contained in this rite are few and are not difficult to understand. As you perform the practice, at the moment of transformation you must burn the sang. Then later, someone should bring the offerings- cakes and milk, for example- near to the spring where the talisman has been placed, and should burn some sang there too. All the sang offerings should be lit at the moment of transformation into Vajrapani, and after that you continue with the rest of the practice.

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Vajrapani

ON KSf/1/Lfl-lf-1 RA:JF\ PR\TH DE'VI

NA4A PJ)J A s A P A R \ VA Rti A KAfZ s li Y-l y A j A ; vn:::Jl~n SPHilRAI':fA XI-IAH~ 0 H k s 1-11 fvt. t-l f) RAJ" fl

P '' \ T H I .DE" VI

AWA R.o .D t-1 A R H A1'-l A H

Nf\Clt1RAjA SA PF\ Rl VA RR

H UK 1-t fj JVI

SA R VA

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Sflt--iAVA HO ~

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SH/11'1 11\Tt-tt-lC\nto

HETV PRA~HA Wfl HE" T\J/'-t"TS-

Hyn

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VOI'II RO·DI-Ir-1 ~EWflJL-( BffDI MAH1J SHl~flN\A~ft :> \J fCl ll f-\ \

The Practice for the Naga

1. Short Tun with transformation into Vajrapani anddogpa Nine purification breathings

A

OM EHOSHUDDHESHUDDHE YAM HO SHUDDHE SHUDDHE BAM HO SHUDDHE SHUDDHE RAM HO SHUDDHE SHUDDHE LAM HO SHUDDHE SHUDDHE EYAMBAMRAMLAM SHUDDHESHODANA YESVAHA A NAMOGURUBHYA NAMODHEVABHYA NAMODHAKINIBHYA

AAA

EMAKIRII
El
SAKARIDHUKHANA MATARIVAITANA PARALIHISANA MAKARTAKELANAM SAMBHARATAMEKHACANfAPA SURYABHATAREPAS~APA

RANABHYAT5AGHVRALAPA MASMINSAGULITAYAPA GHURAGHURA SAGHAKHARNALAM NARANARA ITHARPATALAM SIRNASIRNA BHESARASPALAM BHUNDHABHONDHA CIDSHASAKELAM SASA RIRI LILI II MIMI RA RA RA HOMHOMHOM HOM VAJRA PHAT

HOM A YAMADURUCASHA NASAMAYA HOMHOMPHAT PHAT BHYO* BHYO D6G• r:xX; BHYO* D6G JIG 2.Naggon TRAG RAI<SHA MUTRAMU "' RULU RULU HUM BHYO HUM MAMA TRAG RAKSHA EKACATI SAPARIVARA MAHAP ANCA AMRITA RAKTA BHALIMTA "\,

KHARAM KI-IAHI

HRl SHAKRURAK RAM NAGA CITTA TRAM MAMA YO ZA 'GRAM HAHE YOKE SHALA JAJA KETA KETA RAI<SHA RAHULA SAPARIVARA MAHAPANCA AMRITA RAKTA BHALIMTA

KHARAMKHAm JA HUM BAM HO VAJRA SADDH.U SAMAYA OORJE BARVA HYEJYA HYEJYA LENGAD GYED GYED DACURJYON DACURJYON 16

VAJRA ANGUSHA ]AJA TRI VA}RA SADDHU SAMAYA SAPAR1VARA MAHA PANeA AMRITA RAKTA BHALIMTA KHARAM I
3. Mantra of Rahula

HRi SHAKRURAK RAM NAGA emA TRAM MAMA YO ZA 'GRAM HAHE YOKE SHALA JAJA KETA KETA RAKSHA RARULA SAPARIVARA MAHAPANeA AMRITA RAKTA BHALIMTA KHARAM KHAHI (7 times)

SARVA SHATRUM MARAYA PHAT emAMANI SIDDffi PHALA HO 4. Puja: purification of the offerings

RAM YAM KHAM OM A HUM (3 times) 5. Mantra of invitation

OM KSHIMHA RAJA PRITHI DEVI NAGA RAJA SAPARIVARA AI
OM KSHIMHA RAJA PRITID DEVI NAGARAJA SAPARIVARA AKARO MUKHAM SARVA DHARMANAM ADYANUTPANNATVATA OM A HOM PHAT SVAHA (3 times)

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7. Invocation

KYAI SADAG KLU NEN JYAN OREN NO SAN DAN SERKYEM QODPA BUL GAL TRUL POG TUG GAN GYUR xAG DRAXIS DEN LA DAN BAR xUG DAG JAG DE LEG xls BAR ZOO (1 time) OM AKANI NII
OM VAJRASATIVA SAMAYA MANUPALA YA VAJRASA'ITVATENOPA TISHfA DRIDHO MEBHAVA SUTOSHYOMEBHAVA SUPOSHYOMEBHAVA ANURAI
MAHAsAMAYASATTVA A SAMAYA SHUDDHE A Repeat 7 and 8 two more times 9. Mantra for permanently consecrating the place

OM SUPRATISH'fA VAJRAYE SVAHA SAMAYAHO Mantra of interdependence for empowering the practice

OMYE DHARMA HETUPRABHA WAHE TUNTESHAN TATHAGATOHYA VADATTFSHANCA YONIRODHA EWAMBADIMAHASH~ANASVAHA (si recitano entrambi di seguito 3 volte)

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10. Invocation to harmonise all the combinations of the constellations and the planets NIMA TAMJADGEVA YIN All days are virtuous GvUGAR NAMNI sANBO YIN All constellations are good SANGYAS NAMNI NUSTU E All the Illuminated Beings are powerful DRAJOM NAMNI SAGBA SAD All Arhats are beyond substance. DENBAI DENOG Dl J6DBAS Pronouncing these words of truth DAG JA DAGDU DELEG XOG May we always be fortunate. JAYAJAYASUJAYA

12. Final dedication OM OHARE OHARE BHANDHARE SVAHA

JAYA JAYA SIDDID SIDDID PHALA PHALA A I AHA SHA SA MA MAMAKOLrN SAMANTA

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