This version of Mahanirvana Tantra (edition 1913) has been coping from icon

This version of Mahanirvana Tantra (edition 1913) has been coping from

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This version of Mahanirvana Tantra (edition 1913) has been coping from .

This  copy   has survived in Russia (former USSR) and was available  in public libraries. That is really amazing story. Because that was very hard time for spirituality ,yoga ,tantra. On or ( ) there are also photos of  all pages of this tantra (PDF format ) .You could check if there any mistakes


PARVATI, the Mother of the three worlds, Her mind engrossed with thoughts for the purification of men polluted with the impurities of the Kali Age, humbly asked Mahesha, the Deva among Devas, who had thus spoken of the essence of all the Nigamas, which is the seed of heaven1 and final liberation2 (as follows) (i):

Shri Devi said:

How should the form of Mahakali be thought of She who is the Great Cause,8 the Primordial Energy,4 the Great Effulgence, more subtle than the subtlest ele­ments? (2).

It is only that which is the work of Prakriti which has form.6 How should She have form? She is above the most high. It behoves thee, O Deva ' to completely remove this doubt of mine (3).

Shri Sadashiva said:

Beloved! I have already said that to meet the needs6 of the worshippers the image of the Devi is formed accord­ing to Her qualities and actions (4).

As white, yellow, and other colours all disappear in black, in the same way, O Shailaja!7 all beings enter Kali (5).

Therefore it is that by those who have attained the knowledge of the means of final liberation,8 the attribute-

1 Svarga. a Moksha. a Mahad-yoni.

* Adi-Shakti. B Rupang prakriti karyyanam.

• So it has been said—Upasakanang karyyarthe Brahmano rupakalpana. The Supreme Brahman takes on various forms for the benefit of the worshipper.

7 ShailaJa—Born of the Mountain. So She is also called Girija.

8 Jnana here means brahmajnana. 295


less, formless, and beneficent Kalashakti is endowed with the colour of blackness (6).

As the eternal and inexhaustible One image of Kala1 and soul of beneficence is nectar itself, therefore the sign of the Moon is placed on her forehead (7). As She surveys the entire universe, which is the product of time,2 with Her three eyes—the Moon, the Sun, and Fire3—therefore she is endowed with three eyes (8).

As She devours4 all existence,6 as She chews all things existing with her fierce6 teeth, therefore a mass of blood7 is imagined to be the apparel of the Queen of the Devas (at the final dissolution) (9).

As time after time She protects all beings from danger, and as She directs them in the paths of duty, her hands are lifted up to dispel8 fear and grant blessings9 (10).,

As She encompasses the universe, which is the product of Rajoguna,10 she is spoken of, O Gentle One!, as the. Devi who is seated on the red lotus, gazing at Kala drunk with intoxicating wine and playing11 with the universe.12 The Devi also, whose substance is intelligence,13 witnesseth all things14 (11-12).

It is for the benefit of such worshippers as are of weak intelligence that the different shapes16 are formedw according to the attributes (of the Divinity) (13).

1 Time (see verse 141, Chapter V.). ..

* Space and time are not things separate from Ishvara—Dikkalayor

ishvaranatiriktatvat (Sangkhya Darshanam).'

3 The Ichchha Kriya and Jnana Shaktis.* Grasana. 5 Sarva-sattva. B Kala-danta. '• Bharati adds—of all beings. 8 Abhaya. B Vara. 10 I.e., the active quality. u I.e., the restless play of. Time with the universe is seen in the

never-ceasing changes it effects.

u Universe—Kalika (because it is originated from Kala, or Time).

In the dhyana in verse 141, Chapter V., Kala is described as dancing

before the. Devi.

- M Chinmayi. The term is also given to the Supreme Brahman.

M Sarva-sakshi-sva-rupini, " Sva-rupini," .because, though it is the Purusha who is the witness She is Herself the Brahman, and therefore also a witness, just as She, too, is also Chinmayi. 1B Rupa

18 Kalpita—that is, the Devi assumes such forms to meet the needs of the ordinary man, who in such matters is generally weak of intelligence.'


Shri Devi said: .

What merit does the worshipper gain who makes an image of the Great Devi, of mud, stone, wood, or metal, in accordance with the representation1 described by Thee for the salvation of humanity, and who decks the same with clothes and jewels, and who, in a beautifully decorated house, consecrates it? (14-15).

O Lord! out of Thy kindness for me, reveal this also, with all the particular rules according to which the image of the Devi should be consecrated (16).

Thou hast already spoken of the consecration of Tanks, Wells, Houses, Gardens, and the images of Devas, but Thou didst not speak in detail (17).

I wish to hear the injunctions relating to them from thy lotus-mouth. Out of thy kindness, speak, O Parameshana! if it pleases Thee (18).

Shri Sadashiva said:

O Parameshvari! this supreme essence2 about which Thou hast asked is very mysterious. Do thou, therefore, listen attentively (19).

There are two classes of men—those who act with,3 and without,4 a view to the fruits of action. The latter attain final liberation. I am now speaking of the former (20).

Beloved! the man who consecrates the image of a Deva goes to the region of such Deva, and enjoys that which is there attainable (21).

He who consecrates an image of mud stays .in such region for ten thousand kalpas. He who consecrates an image of wood stays there ten times that period. In the case of the consecration of a stone image the length of, stay is ten times the latter period, and in the case of the consecration of a metal image it is ten times the last-mentioned period (22).

Listen to the merit6 which is acquired by the man

1 Dhyanam, or representation which is the subject of it, 3 Tattva. 3 Sakama, or Kami. • Punya.

* Nishkama, or Akama.

who, in the name of any Deva, or for the attainment of any desire, builds and consecrates and gives away a temple made of timber and thatch and other materials, or renovates such a temple, decorated with flags and images of the carriersl of the Deva (23).

He who gives away a thatched temple shall live in the region of the Devas for one thousand koti2 years (24).

He who gives away a brick-built temple shall live a hundred times that period, and he who gives away a stone-built temple, ten thousand times the last-mentioned period (25).

Adya!3 the man who builds a bridge or causeway shall not see the region of Yama, but will happily reach the abode of the Suras,4 and will there have enjoyment in their company (26).

He who dedicates trees and gardens goes to the region of the Devas,6 and lives in celestial houses surrounded by Kalpa8 trees in the enjoyment of all desired and agree­able enjoyments (27).

Those who give away ponds and the like for the comfort of all beings are washed of all sins, and, having attained the blissful region of Brahma, reside there a hundred years for each drop of water which they contain (28).

Devi! the man who dedicates the image of a Vahana7 for the pleasure of any Deva shall live continually in the region of such Deva, protected by Him (29).

Ten times the merit which is acquired on earth by the gift of a Vahana made of mud is acquired by the gift of one made of wood, and ten times the latter is acquired by the gift of one made of stone. Should one made of

1 ^ I.e., the Vahanas of the Devas--e.g.. the peacock of Kartikeya (see post).

a Koti = Crore 100 lacs—i.e., 10,000,000. 3 Primordial One.

4 I.e., Devas whose abode is heaven.

6 Tridasha-mandira. « Trees which grant all desires.

i Each Deva has got his separate Vahana, or carrier, usually an animal. Thus, Vishnu has Garuda, Shiva the Bull, Yama the Bison, etc.


brass or bell-metal or copper, or any other metal, be given, then the merit is multiplied in each case tenfold (30-31).

The excellent worshipper should present a great lion1 to the temple of Devi, a bull2 to the temple of Shangkara,3' and a Garuda4 to the temple of Keshava6 (32).

The geat lion has sharp teeth, a ferocious mouth, and mane on his neck and shoulder. The claws of his four feet are as hard as the thunderbolt (33).

The bull is armed with horns, is white of body, and has four black hoofs, a large hump, black hair at the end of his tail, and a black shoulder (34).

The Garuda is winged, has thighs like a bird, and a face like a man's, with a long nose. He is seated on his haunches, with folded palms (35).

By the present of flags and flag-staffs the Devas remain pleased for a hundred years. The flag-staff should be thirty-two cubits long (36), and should be strong, without defects, straight, and pleasant to look at. It should be wrapped round with a red cloth, with a chakra8 at its

top (37).

The flag should be attached to the top of the staff, and

should be marked with the image of the carrier7 of the particular Devata. It should be broad at the part nearest the staff and narrow at the other end. It should be made of fine cloth. In short, whatever ornaments the top of the flag-staff is a flag (38).

Whatever a man presents with faith and devotion in the name of a Deva, be it clothes, jewels, beds, carriages, vessels for drinking and eating, pan plates,8 spittoon, precious stones, pearl, coral, gems, or anything else with which he is pleased, such a man will reach the region of such Deva and receive in turn a Koti0 times the presents he made (39-40).

« Maha-singha. 3 Vrishava. a Shiva. « Garuda is the Bird King Vahana of Vishnu. 6 Vishnu. • The discus carried by Vishnu. 7 Vahana. 8 Pan Plates—Plates (or serving made-up betel-leaves (Pan, or Tambula).* Ten millions


; Those who worship with the object of attaining1 a particular reward gain such reward which (however) is as destructible as a kingdom acquired in a dream. Those, however, who rightly act without2 hope of reward attain nirvana, and are released from rebirth (41).

In ceremonies relating to the dedication8 of a reservoir of water, a house, a garden, a bridge, a causeway, a Devata, or a tree, the Vastu Spirit4 should be carefully worshipped (42).

The man who performs any of these ceremonies with­out worshipping the Vastu-Daitya is troubled by the .Vastu-Daitya and his followers (43).

The twelve followers of the Vastu Daitya are Kapilasya,6 Pingakesha,6 Bhishana,7 Raktalochana,8 Kotararaksha,0 Lambakarna,10 Dirghajanggha,"11 Mahodara Ashvatunda,13 Kakakantha,14 Vajravahu,16 and Vratantaka,16 and these followers of Vastu should be propitiated with great care (44-45).

. Now, listen i I am speaking of the Mandala where the Vastu-Purusha should be worshipped (46).

On an altar17 or on a level space, which has been well washed with pure water, a straight line should be drawn, one cubit in length, from the Vayu18 to the Ishana19 corner.

1 Kami.

3 I.e., for the sake of right itself, and without regard to the fruits thereof. 3 Pratishtha—which is derived from Prati and Stha ==to stay, means

•the act of making anything, stand firmly, establishing firmly.

* Vastu=site, foundation. Vastu is usually sued in Bengal to signify homestead lands. All Vastu lands—in fact all lands—are controlled by the Vastu Spirit—called Vastu Purusha—and the Vastu Purusha should be propitiated by Vastu-yajna.

6 Of a tawny face. 8 Of tawny hair. : 7 The ferocious one. 8 With red eyes. B Having deep-sunk eyes. 10 Having long ears.

u Having long thighs. l2 Having a large belly.

" Horse-faced. . M Having the voice of a crow.

u Having arms like the thunder-bolt. .* • Destroyer of Vratas (see Introduction, sub voce, Vrata).

•" Vedi. 18 S.E. corner. 19 N.E. corner.


In the same manner another line should be drawn from the Ishana1 to the Agni2 corner, and another from the Agni2 to the Nairita3 corner, and then from the Nairita8

to the Vayu 4 corner (47-48).

By these straight lines a square mandala should be drawn (49). Then two lines should be drawn from corner to corner (diagonally) to divide the mandala into four

parts, like four fish-tails (50).

The wise man should then draw two lines, one from the West to the East, and the other from the North to the South, through the point where the diagonal lines cut one another, so as to pass through the tip of the fish­tails (51).

Then four diagonal lines should be drawn connecting

the corners of the four inner squares so formed by the

lines at each of the comers (52).

According to these rules, sixteen rooms should be drawn with five different colours, and an excellent yantra thus

made (53).

In the four middle rooms draw a beautiful lotus with four petals, the pericarp of yellow and red colour, and the

filaments of red (54). The petals may be white or yellow, and the interstices

may be coloured with any colour chosen (55).

Beginning with the comer of Shambhu,6 the twelve rooms should be filled up with the four colours—viz.,

white, black, yellow, and red (56).

In filling up the rooms one should go towards one's right, and in the worship of the Devas therein one should

go to the left (57). .

The Vastu Spirit should be worshipped in the lotus,

and the twelve daityas,6 Kapilasya and others, should be worshipped in the twelve rooms, beginning with the Ishana1 corner (58).,.

, l N.E. corner. •,* N.W. corner. 3 S.W. corner. * S.E. corner. B I.e., Ishana corner ==N, E. .. a Demonic Spirits—that is, the Vastu Daityas. •; •,.-•;


Fire should be consecrated according to the injunctions laid down for Kushandika,1 and after offer of oblations to the best of one's ability, the Vastu-yajna should be concluded (59).

I have thus described, O Devi! the auspicious Vastu worship, by the performance of which a man never suffers dangers from Vastu (and his followers) (60).

Shri Devi said:

Thou hast described the mandala of, and the injunc­tions relating to, the worship of Vastu, but thou hast not spoken of the Dhyana, my husband; do thou now reveal it (61).

Shri Sadashiva said:

I am speaking of Dhyana of the Vastu-Rakshasa,2 by constant and devoted repetition of which all dangers are destroyed. O Maheshani! do thou listen (62).

The Deva Vastu-pati3 should be meditated upon as four-armed, of great body, his head covered with matted hair, three eyed, of ferocious aspect, decked with garlands and earrings, with big belly and long ears and hairy body, wearing yellow garments, holding in his hand the mace, the trident, the axe, and the Khatvanga.4 Let him be pictured as (red) like the rising Sun and like the God of Death to one's enemies, seated in the padmasana6 posture on the back of a tortoise, surrounded by Kapilasya and other powerful followers, carrying swords and shields (63-66).

Whenever there is panic caused by pestilence or epi­demics, an apprehension of any public calamity, danger to one's children, or fear arising from ferocious beasts or Rakshasas,6 then Vastu with his followers should be meditated upon as above, and then worshipped, and thus all manner of peace may be obtained by

• See Chapter IX., §§ 14.39, ante. a Demonic Spirit.

• Lord of Vastu.

4 Khatvanga is a staff with a skull at the top of it, considered to be a weapon of Shiva carried by penitent yogins.

• See Introduction. • Demonic Spirits.


the offer of oblations of sesamum-seeds, ghee, and

payasa1 (67-68).

O Suvrata!2 in these rites the Grahas3 and the ten Dikpalas4 should be worshipped in the same way as Vastu is worshipped (69).

Brahma, Vishnu, Rudra,6 Vani, Lakshmi, the celestial mothers, Ganesha, and the Vasus,0 should also be wor­shipped (70).

O Kalika! if in these rites the Pitris7 are not satisfied, then all which is done becomes fruitless, and there is danger in every stage (71).

Therefore, O Maheshi 1 in all these rites Abhyudayika Shraddha8 should be performed for the satisfaction of

the Pitris (72).

I shall now speak of the Graha-yantra,9 which is the cause of all kinds of peace. If Indra and all the planets are worshipped, then they grant every desire (73).

In order to draw the yantra three triangles should be drawn with a circle outside them, and outside, but touch­ing the circle, eight petals should be drawn (74).

Then should a beautiful Bhupura10 be drawn (outside the yantra) with four entrances, and (outside the Bhu­pura) between the East and North-East corners a circle should be drawn with its diameter the length of a pra­desha,11 and between the West and the South-West corners another similar circle should be drawn (75-76). •

Then the nine comers12 should be filled up with colours of the nine planets, and the left and right sides of the two inner triangles should be made white and yellow,

1. Payasa is a kind of custard made with milk, sugar, ghee, and rice usually (no eggs). For rice, other grains, or soojee (coarse wheat flour), are sometimes substituted.

2 Virtuous One. 3 The nine Planets.

* Guardian regents of the quarters.

6 Shiva. Vani is Sarasvati. As to Celestial Matrikas, see p. 27. note 3.

6 They are eight in number,

1 The forefathers—Manes. 8 See p. 236 note i.

• Diagram of the Planets. l0 See Introduction.

u See p. 130 note I.** Apparently of the three trangles.


and the base should be black. The eight petals should be filled up with the colours of the eight regents of the quarters1 (77-78).

The walls of the Bhupura should be decorated with white, red, and black powders, and, O Devi! the two circles outside the Bhupura should be coloured red and white, and the intervening spaces of the yantra may be coloured in any manner the wise may choose (79-80).

Listen now to the order in which each planet should be worshipped in the particular chambers, and in which each Dikpati2 should be worshipped in the particular petals, and as to the names of the Devas who are present at each particular entrance (81).

In the inner triangle the Sun should be worshipped, and in the angles of the two sides Aruna3 and Shikha.4 Behind him with the garland of rays6 the two standards of the two fierce ones (Shikha and Aruna) should be wor­shipped (82).

Worship the maker of nights6 in the corner above the Sun on the East, in the Agni7 corner Mangala,8 on the South side Budha,8 in the Nairrita10 corner Vrihaspati,11 on the West Shukra,12 in the Vayu13 corner Shani,14 in the corner on the North Rahu,15 and in the Isha~ a18 corner Ketu,17 and, lastly, round about the Moon the multitude of stars (83-84). Sun is red, Moon is while,18 Mangala is tawny, Budha is pale19 or yellowish-\~ ^ ' e, Vrihaspati is yellow,20 Shukra is white,21 Shani is blac~. 's6 and Rahu and Ketu are of variegated colour; thus I have spoken of the different colours of the Grahas (85-86).

1 Dikpalas. Their colours are—Yellow (Indra), Red (Agni), Black (Yama), Shyamala or 'Dark blue or Dark green (Nairriti), White (Varuna), Black (Vayu), Golden (Kuvera), and colour of the Full Moon (Ishana). '" ' '

3 Or Dikpala.* The charioteer of the Sun. * The rays of the sub. ' • Angshumali. B Rajanikara—the Moon. T North-West. a Mars. B Mercury. l° South-West. » Jupiter. 12 Venus. 13 South-East. " Saturn. " Rahu.* « North-East. " Ketu. " Shukla. Pandu" • ^ Pita. » Shveta. 22 Asita.


The Sun should be meditated upon as having four hands, in two of which he is holding lotuses; and of the other two, one hand is lifted up to dispel fear,1 and the other makes the sign of blessing.2 The Moon should be meditated upon as having nectar in one hand, and the other hand in the attitude of giving.3 Mangala should be meditated upon as slightly bent and holding a staff in his hands. Budha, the son of Moon, should be medi­tated upon as a boy, the locks of whose hair play about upon his forehead. Guru4 should be meditated upon with a sacred thread, and holding a book in one hand and a string of Rudraksha beads in the other; and the Guru of Daityas5 should be meditated upon as blind of one eye, and Shani as lame, and Rahu as a trunkless head, and Ketu as a headless trunk, both deformed and wicked (86-89).

Having worshipped each of the planets in this manner, the eight Dikpalas, Indra and others, beginning from the East, should be worshipped (89).

He of a thousand eyes,0 of a yellow colour, should first be worshipped. He is dressed in yellow silk garments, and, holding the thunder in his hand, is seated on Airavata7 (90).

The body of Agni is of red hue. He is seated on a goat;

in his hand is the Shakti.8 Yama is black, and, holding a staff9 in his hand, is seated on a bison. Nirriti is of dark green colour,10 and, holding a sword in his hand, is seated on a horse. Varuna is white, and, seated on an alligator,11 holds a noose12 in his hand. Vayu should be meditated on as possessed of a black radiance, seated on a deer and holding a hook.13 Kuvera is of the colour of gold, and

4 Abhayakara., a Vara. 3 I.e., making the Dana-mudra (Gesture of bestowing). * Brihaspati—the Guru of the Devas. 6 Shukra (Venus), the Guru of the Daityas (Demonic Spirits). 6 Indra. 7 Airavata is the name of the Indra's elephant. 8 The name of Agni's weapon.* Danda. 10 Shyamala. u Makara. u Pasha. " Angkusha.

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This version of Mahanirvana Tantra (edition 1913) has been coping from iconThis version of Mahanirvana Tantra (edition 1913) has been coping from

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This version of Mahanirvana Tantra (edition 1913) has been coping from iconThis version of Mahanirvana Tantra (edition 1913) has been coping from

This version of Mahanirvana Tantra (edition 1913) has been coping from iconThis version of Mahanirvana Tantra (edition 1913) has been coping from

This version of Mahanirvana Tantra (edition 1913) has been coping from iconThis version of Mahanirvana Tantra (edition 1913) has been coping from

This version of Mahanirvana Tantra (edition 1913) has been coping from iconThis version of Mahanirvana Tantra (edition 1913) has been coping from

This version of Mahanirvana Tantra (edition 1913) has been coping from iconThis version of Mahanirvana Tantra (edition 1913) has been coping from

This version of Mahanirvana Tantra (edition 1913) has been coping from iconThis version of Mahanirvana Tantra (edition 1913) has been coping from

This version of Mahanirvana Tantra (edition 1913) has been coping from iconThis version of Mahanirvana Tantra (edition 1913) has been coping from

This version of Mahanirvana Tantra (edition 1913) has been coping from iconThis version of Mahanirvana Tantra (edition 1913) has been coping from

This version of Mahanirvana Tantra (edition 1913) has been coping from iconThis version of Mahanirvana Tantra (edition 1913) has been coping from

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