Tantric practices, also referred to as Tantric means, refer to all those methods which lead the sadhaka to realisation. The tantric practices, despite being built on the theoretical framework of Mahayana Buddhism, are different from the way of the Paramitas as advocated by the Mahayanists. The practices or means prescribed by the Mahyanists comprise of the practice of the Six Paramitas and the Ten Bhumis. The Vajrayanists proposed a different set of means or practices for the generation of bodhichitta. The means suggested by the Hevajra Tantra are- Samvara (the concealed essence), Abhiseka (the Consecration), Sandhyabhasa (Tantric code language), ananda (Joys), Ksana (Moments), Carya (Applications of the vow) and Bhojana (Feast). These means or practices are collectively called the `Fundamentals of all Tantras.`

Samvara
The choicest of essences is the Samvara essences. It is called the `Concealed Essence` as it is concealed in the body. The understanding of Samvara is via two aspects- the absolute and relative aspects. In its absolute sense, it is the Innate Enlightened Consciousness. In the relative sense, it is the various concealed essences used in the tantric yoga method. At the basis of the concept of concealed essences are the male and the female procreative essence of our progenitors responsible for our psycho-physical existence. The innate is the fusion of the sunyata and karuna. It is a firm Vajrayanic belief that the union of the procreative essences permits the co-mingling of the sacred (the absolute unlimited enlightened consciousness) and the profane (the procreative essences) and enables it to co-exist until the dissolution of the body. Samvara essentially means bond or union. It indicates the union of all forms, of elements and of the two procreative coefficients- the male and the female. It signifies the union of the microcosm and the macrocosm.

Abhiseka
Abhiseka literally means `purification by sprinkling`. During the time of Manjusrimulakalpa and the Sarvatathagatatattvasamgraha, i.e., the earlier tantric period, it meant a rite of initiation by which the sadhaka was introduced to the mysticism and importance of the mandala. To be more precise, abhiseka translates into consecration. This consecration is four fold- the master (acarya), the secret (guhya), the Wisdom (prajna) and the Fourth (caturtham). The kind of consecration given to a disciple depends on his worthiness or disposition (sensibility). The kind of sensibility that is dominant divides the practitioners into three types - mild, medium and strong.

The Master Consecration is conferred on disciples of weak sensibility.1" It is conferred in order to make the candidate worthy to listen, reflect, and meditate upon the Hevajra and other Yogini tantras. The Secret Consecration is conferred on disciples of medium sensibility. The Wisdom Consecration is conferred on candidates of strong sensibility. The Fourth Consecration is experienced with an external consort, in accordance with the Guru`s instructions.

Sandhyabhasa
The word sandhi contained within the composite word means `the meaning agreed upon`. The word Sandhyabhasa therefore refers to that mode of communication which has an agreed prime intent. The words that belong to this class are to be treated as code language and should not be understood in their literal sense. When Sandhyabhasa is spoken in terms of means, it communicates various elements of tantric praxis. It is considered to be the great conventional mode of communication among the yoginis, which are not known to sravakas and others. They are not revealed in other tantras of Kriya, Carya, Yoga and Anuttarayoga. The yogi is enjoined to use the wonderful language of the Sandhyabhasam Mahabhutam to communicate with the followers of Hevajra Tantra, lest severe afflictions befall him.

Ananda
It is said in the Hevajra Tantra that the four stages of consecration impart one with the knowledge of the four joys. These joys are known as ananda. The four joys are- the Ordinary joy (ananda), the refined joy (paramananda), the joy of cessation (viramananda) and the innate joy (sahajananda). From the Ordinary joy there is some bliss; from the Refined joy there is even more; from the joy of Cessation there is the passionless joy; the joy of the Innate is considered the culmination of all joys. Yogaratnamala explains that the first three joys are of the phenomenal realm and they do not bring about release.

Regarding the relation between the first three joys and the innate joys, the Yogaratnamala states, "the absolute Innate Bliss is the cause of the relative bliss, the relative Bliss being a limited aspect of the absolute Innate Bliss. Therefore confidence is attained by means of the relative bliss which is limited aspect, similar in nature to the primary cause, the absolute innate Bliss."

The Yogaratnamala teaches that worldly joys are not to be spurned as they are the means which enable the achievement of the goal of the Great Bliss. The knowledge of the four joys is known in the four consecrations by marking the four ksanas, the four Moments.

Ksana
Ksanas are the various moments or stages in the process of realisation. These four stages or moments are: the Diverse (vicitra), the Ripening (vipaka) the Dissolving (vimarda) and the Signless (vilaksana). The Diverse moment is so called because it consists of a variety, embracing etc. The Ripening moment is the reverse of the Diverse moment. It is the enjoyment of the blissful knowledge. The Dissolving moment is said to be the moments of reflective thought, `I have experienced bliss`. The Signless moment is devoid of the phenomenal existence of the release. It is different from the other three in that it is free from passion and the absence of passion.

Carya
Carya means the application of the vows according to the instructions of the Guru and the Budhhas. Enlightenment is said to be quickly obtained by the Application of the Vow. This is given so that the stages of the consecration can be realised and stabilised. Different vows are prescribed for candidates of different sensibilities. For the disciple of mild sensibility the Differentiated Vow is prescribed. The candidate of medium sensibility is given the Undifferentiated Vow and to those of strong sensibility, the Extremely Undifferentiated Vow. The text does not mention any vow for those of the strongest sensibility. At their Fourth Consecration the application of the vow is realised through the Mahamudra.

Bhojana
Bhojana refers to the feast associated with the gathering of the circle of initiates. The feast is to be offered in a crematory, a mountain cave, deserted town or a lonely place. The seats are made of corpses or rags from the crematory or tiger-skins. The participants partake of the sacraments consisting of meat of cows, dogs, elephants, horses, and men. The disciple should give the Guru a skull-cup filled with liquor. It should be given with the left hand and received also with the left hand. `" This feast is considered the Differentiated Application of the Vow, which is aimed at making the sadhaka shed his conventional mind-set such as, worthy-unworthy, edible-inedible, etc.

These seven means listed above are therefore the means prescribed by the Hevajra Tantra in which lead a follower towards the goal of realisation.