Devirahasya Tantra

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Devirahasya TantraAs water merges in water, as fire merges in fire, as (the void within) abroken pot dissolves in aether, and as air merges with air, so too thebrahmana and brahmani dissolve in the supreme essence by drinkingwine. Mountain Born One, there is no doubt about it! - MatrikabhedaTantra, III,34-35

There are many compilations or tantrik digests, discussing a variety oftopics a sadhaka or sadhvini needs to know. Below is a summary of thecontents of the Devirahasya, which will give an idea of the scope of thistype of work. There is little philosophy here; practically the entire contentsof the work deals with mantra, yantra, puja and sadhana of the differentgods and goddesses discussed.

Rahasya means secret and the work does cover most of the topics apractitioner would need to know. These include purashcarana, which isthe preparatory work before puja proper can start. This is very arduous,involving the recitation of mantra and a ritual which spans many hours.The Devirahasya, however, introduces some short-cuts for the Kaulainitiate.

The panchangas (five limbs) in this work give essential puja informationfor a sadhaka or sadhvini and give intriguing insights into various aspectsof devata worshipped by the Hindu tantrikas. (An example, translated onthis site, is the Bala Panchanga.)

Chapter 1

This deals with the characteristics of guru and pupil, with the planetarypositions and times of initiation, and with the attendant disqualifications onboth pupils and gurus. It also deals with the sequence of initiation, thepurification of the disciple, and the initiation of shaktis.

Chapter 2

The different mantras of the Devis are given. Go here for the translation ofthis chapter. The Devis mentioned are Bala (an aspect of Tripurasundarias a young girl), Panchadashi and Sodasi (Tripurasundari), Tripura,Vidyarajni (Queen of Vidya), Bhadrakali, Matangi, Bhuvaneshvari,Ugratara, Chinnamasta, Sumukhi (Pretty Face), Sarasvati, Annapurna(Full of Food), Mahalaksmi, Sarika(Small Bodied), Sarada(Autumnal),Indraksi(Indra's eyes), Bagalamukhi, Mahaturi(The Transcendent Fourth),Maharajni(Great Queen), Jvalamukhi (Fire-Mouth), Bhida, Kalaratri (Nightof Time), Bhavani, Vajrayogini, Dhumravarahi(Smoky Varahi Devi),Siddhalakshmi, Kulavagisvari, Padmavati, Kubjika (Crooked One), Gauri(Fair One), Khecari, Nilasarasvati, Parasakti.

Chapter 3

Gives the different Saiva mantras such as: Mrtyunjaya (Siva as Conquerorof Death), Amrtesvara, Vatukabhairava (Siva in His aspect as a terrifyingboy), Mahesvara, Shiva, Sadasiva, Rudra, Mahadeva, Karala(FormidableOne), Vikarala, Nilakantha, Sarva, Pasupati (Lord of Beasts), Mrda,Pinaki, Girisa, Bhima, Mahaganapati, Kumara, Krodhanesa, Isa, Kapalisa,Krurabhairava (Cruel Bhairava), Samharabhairava (Dissolution Bhairava),Isvara, Bharga, Rurubhairava, Kalagnibhairava, Sadyojata (instantlyarising -- a name of Siva as penis), Aghora, Mahakala and Kamesvara.

Devirahasya Tantra http://www.shivashakti.com/rahasya.htm

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Chapter 4

The different mantras of Visnu are here given. These are the Laksmi-Narayana mantra, and the mantras of Radhakrsna, Visnu, Laksmi-Nrsimha, Laksmi-Varaha, Bhargava, Sita-Rama, Janardana, Visvaksenaand Laksmi-Vasudeva;

Chapter 5

The different Utkelana (laying open) of the mantras given above are given.These are mantras which themselves open the mantras up to use.

Chapter 6

Gives the vitalising mantras of the Devatas described in chapters 2,3 and4.

Chapter 7

In this chapter the mantras used for reminding any curses that may havebecome attached to the mantras in chapters 2, 3 and 4 are given.

Chapter 8

The method of reciting mantras is here described. The guru puja mantra isgiven.

Chapter 9

Deals with the method of putting together the mantras already describedin chapters 2,3 and 4.

Chapter 10

Purascarana, or the performance of acts by which a given mantra may bemade efficacious, is described in this chapter. This is performed byreciting it 400,000, 200,000 or 100,000 times. It should be performedunder a fig tree, in the wilderness, in the cremation ground, in a desert, atcrossroads, and should be started at midnight or midday. Purascaranashould be done under auspicious astrological configurations after havingworshipped one' s own guru. A yantra is described which should be usedin its application. The sadhaka has to fill four pots at the cardinal points. Atthe end of the chapter alternative methods of doing this necessary act aredescribed. These are through sexual intercourse with an initiated sakti, byreciting the mantra during the birth of a child of the in-group, on a deadbody in a cremation ground, during the time the Sun takes to rise and set,in a solar or in a lunar eclipse.

Chapter 11

Continues the topic of the previous chapter, and describes the homawhich should be done.

Chapter 12

Describes in code form the unfolding of the different yantras of theDevatas described in chapters 2,3 and 4.


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Chapter 13

This chapter describes how an amulet (kavacha) may be made of theyantra of one's own Istadevata, bound into a ball, and carried upon theperson. This amulet is said to give miraculous results. The yantra shouldbe drawn upon birch-bark using 8 different kinds of scent. These aredescribed as svayambhu, kundagola, Rocana, Aguru, camphor, musk,honey, and that arising from Malaya (i.e. sandal). The first two arewell-known in the tantras as arising from various Kula women at themenstruation time. The others have similar significance in the left handedand Kaula tantras. Various methods of purification are given in the text,and it is declared that the 1,000 names of the particular Devata should bewritten around the yantra.

Chapter 14

Gives details of the Rishis or seers of the various mantras.

Chapter 15

The sadhana of the cremation ground. begins to be described. Thischapter contains only 13 verses but there is an extensive commentaryprovided.

Chapter 16

Continues the topic. The different Bhairavas of the elements have to beworshipped. Mahakala-bhairava is the Seer of the mantra, Ushnik is themetre, Sri Smasana is the Devata, Hrim is the bija, Hum is the sakti andKrim is the kilaka. The application of the mantra is in the attainment of thefour aims of mankind.

Chapter 17

Purification of the rosary formed from human skulls is discussed here.

Chapter 18

In this chapter rosary and yantra purification is dealt with. The nature ofthe five products of the cow and the Yantresvari mantra are alsodiscussed.

Chapter 19

The origin of wine is the subject of this chapter. Nine vessels which formthe receptacles in which wine is kept are discussed. The presidingDevatas of these are Sadasiva, Isvara, Rudra, Visnu, Paramesti, Indra,Guru,(Jupiter), Sukra (Venus) and the Sun and the Moon taken together.

Chapter 20

Gives further details concerning wine.

Chapter 21

The Santi Stotra commences this brief chapter. This hymn removes thecurse attached to wine.


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Chapter 22

This continues the topic of wine, and discusses how the same may bepurified. It gives details concerning Anandabhairava and his SaktiSuradevi. The gayatri of the former is given as: Anandesvaraya vidmaheSri Suradevyai Dhimahi tanna Ardhanarisvara pracodayat. (Let us think ofthe Lord of Bliss, let us contemplate the Auspicious Suradevi. May thathalf-Siva and half-Sakti form direct us.) The dhyana of Tiraskarani Devi isgiven towards the end of the chapter together with Her prayogas (rituals)etc. She confers invisibility on a sadhaka.

Chapter 23

This chapter deals with the purification of nine Saktis, who are Nati(actress), Kapaliki(bearing skulls), Vesya (whore), Rajaki (washer-woman), Napitangana (barber' s wife), Brahmini, Sudrakanya (Sudra'sdaughter), Gopalakanyaka (Cowherd' s daughter) and Malakarakanya(Daughter of a Garland-Maker). The Devata of this rite to follow is calledParambika-. The best time for the rite is at midnight. The puja sequence isgiven, and it is stated that the girl should be placed on the left of thesadhaka in a Sri Cakra. She has to have dishevelled hair, be free fromshame, and adorned with jewels. The various mantras of each of thesenine Kumaris are given. Details are given of the left handed cakra of eightor eleven couples and the mantras to be used.

Chapter 24

This gives various materials of which a rosary may be made, as also theway knots and so on are to be tied. The rosary made of human skulls isdescribed, as well as rosaries made from various trees, tulasi rosaries,crystal, rudraksha, jewels, gold, and rosaries made from lotus seeds andhuman teeth. The last, and the first, are to receive specific kinds ofpurification.

Chapter 25

The purification of yantras and the various materials from which they aremade are discussed in detail. Yantras are spoken of as eightfold as beingmade from gold, silver, copper, crystal, birch, bone, hide and Visnu-stone.The mantras for purifying these eight materials are given, and ritesperformed at night are discussed at the end of the chapter.

Chapters 26-30

These chapters comprise the Ganapati Pancangam (5 limbs). These limbsare (i) Mantra, Yantra, Dhyana and the six karmas or magical acts (ii) Theworship of Mahaganapati (iii) The Kavaca or Armour of Mahaganapati (iv)The 1000 Names of Mahaganapati and (v) the Mahaganapati Stotra orHymn.

Chapters 31-35

The Surya Pancangam or the Five Limbs of the Sun.

Chapters 36-40

The 5 limbs of Laksmi-Narayana.


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Chapters 41-45

The 5 limbs of Mrtyunjaya.

Chapters 46-50

The 5 limbs of Durga Devi

Chapter 51

Deals with the rahasya or secret of Durga Devi.

Chapter 52

This brief chapter describes the mantra sadhana of the Durgarahasya,deals with enlivening of the mantra, and with its putting together.

Chapter 53

Discusses Nilakantha, or the blue-throated manifestation of Shiva, whenhe drunk the poison produced by the churning of the Milk Ocean. It giveshis mantra, dhyana, and the seer.

Chapter 54

Discusses initiation, and its time, and deals with Guru initiation..

Chapter 55

This chapter discusses purashcharana and deals with the same done forthe disciple by the Guru. It describes, in addition, the best places for doingthe same.

Chapter 56

Pancaratnesvari, or the Devi of the five jewels, together with the mantraunfolding of Durga, Sarada, Sarika, Sumukhi and Bagala are dealt withhere.

Chapter 57

Homa done at night in the cremation ground forms the substance of thissection.

Chapter 58

Deals with the characteristics of cakra worship, the nature of thosesadhakas entitled to it, the placing of the pot (kumbha) and the giving ofbali or animal sacrifice. At the end Kanyapuja, or worship of virgins, isdescribed.

Chapter 59

This chapter discusses the different paths, such as Daksinacara,Vamacara, and Kulacara.

Chapter 60


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Deals with the guru.

Thus ends the Devirahasya proper

Appendices

(i) The 5 Limbs of Jvalamukhi-Devi (ii) The 5 Limbs of Sarika-Devi (iii) The5 Limbs of Maharajni-Devi (iv) The 5 Limbs of Bala-Tripurasundari (v)Uddharakosa, a compilation which deals with the mantras and dhyanas ofa host of Tantrik deities, and also contains a compendium of the letters ofthe Sanskrit alphabet and their tantrika meaning.

There are 48 tantras mentioned in the text. They are Agamalaharitantra,Agamasiromani, Agamasindhu, Agamamrtatantra, Agamamrtmanjari,Agamarnavapiyusatantra, Agamalankaratantra, Agamadotatantra,Uddamaratantra, Kaminikalpa, Kamesvaratantra, Kalaratrikalpatantra,Kalikasarvasvatantra, Kalipatalatantra, Kalirahasyatantra,Kalisarvasvatantra, Kubjikasiromani, Kulacudamani, Kulasiddhasantana,Kulikarnava, Chinnarahasya, Chinnasiromani, Jvalasiromani,Tantramuktavali, Tripurasundarisarvasvam, Tripuratika, Tripuratilakatantra,Tripurasiromani, Tripurarasasarasarvasvam, Bhairavatantra,Bhairavasarvasvam, Mantrasagara, Mundamalatantra, Rudrayamala,Vamakesvaratantra, Visvanathasaroddhara, Visvayamala, Saradatilaka,Saradapatala, Saradatika, Syamatantra, Syamarahasya,Siddhasarasvatatantra, Sundarisiromani, Sundarisarvasvam,Svatantratantra. Many, if not most of these, are not available.

Artwork is © Jan Bailey, 1996-2006. Translations are © Mike Magee 1996-2006. Questions orcomments to [email protected]

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Devirahasya Tantra