Devirahasya Tantra I
As water merges in water, as fire merges in fire, as
(the void within) a broken pot dissolves in aether, and as air merges
with air, so too the brahmana and brahmani dissolve in the supreme
essence by drinking wine. Mountain Born One, there is no doubt about it!
- Matrikabheda Tantra, III,34-35
There are many compilations or tantrik digests,
discussing a variety of topics a sadhaka or sadhvini needs to know.
Below is a summary of the contents of the Devirahasya, which will
give an idea of the scope of this type of work. There is little
philosophy here; practically the entire contents of the work deals with
mantra, yantra, puja and sadhana of the different gods and goddesses
Rahasya means secret and the work does cover most of
the topics a practitioner would need to know. These include
purashcarana, which is the 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 Kaula initiate.
The panchangas (five limbs) in this work give
essential puja information for a sadhaka or sadhvini and give intriguing
insights into various aspects of devata worshipped by the Hindu
tantrikas. (An example, translated on this site, is the Bala Panchanga.)
This deals with the characteristics of
guru and pupil, with
the planetary positions and times of initiation, and with the attendant
disqualifications on both pupils and gurus. It also deals with the
sequence of initiation, the purification of the disciple, and the
initiation of shaktis.
The different mantras of the Devis are given. Go
here for the
translation of this chapter. The Devis mentioned are
Bala (an aspect of
Tripurasundari as a young girl), Panchadashi and Sodasi
Tripura, Vidyarajni (Queen of Vidya), Bhadrakali, Matangi,
Sumukhi (Pretty Face), Sarasvati, Annapurna (Full of Food), Mahalaksmi,
Sarika(Small Bodied), Sarada(Autumnal), Indraksi(Indra's eyes),
Mahaturi(The Transcendent Fourth), Maharajni(Great Queen),
(Fire-Mouth), Bhida, Kalaratri (Night of Time), Bhavani, Vajrayogini,
Dhumravarahi(Smoky Varahi Devi), Siddhalakshmi, Kulavagisvari,
Padmavati, Kubjika (Crooked One), Gauri (Fair One), Khecari,
Gives the different Saiva mantras such as:
Mrtyunjaya (Siva as
Conqueror of Death), Amrtesvara,
(Siva in His aspect as a terrifying boy), Mahesvara,
Rudra, Mahadeva, Karala(Formidable One), 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 (instantly arising -- a name of Siva as
penis), Aghora, Mahakala and Kamesvara.
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,
Visvaksena and Laksmi-Vasudeva;
The different Utkelana (laying open) of the mantras
given above are given. These are mantras which themselves open the
mantras up to use.
Gives the vitalising mantras of the Devatas described
in chapters 2,3 and 4.
In this chapter the mantras used for reminding any
curses that may have become attached to the mantras in chapters 2, 3 and
4 are given.
The method of reciting mantras is here described. The
guru puja mantra is given.
Deals with the method of putting together the mantras
already described in chapters 2,3 and 4.
Purascarana, or the performance of acts by which a
given mantra may be made efficacious, is described in this chapter. This
is performed by reciting it 400,000, 200,000 or 100,000 times. It should
be performed under a fig tree, in the wilderness, in the cremation
ground, in a desert, at crossroads, and should be started at midnight or
midday. Purascarana should be done under auspicious astrological
configurations after having worshipped one' s own guru. A yantra is
described which should be used in its application. The sadhaka has to
fill four pots at the cardinal points. At the end of the chapter
alternative methods of doing this necessary act are described. These are
through sexual intercourse with an initiated sakti, by reciting the
mantra during the birth of a child of the in-group, on a dead body in a
cremation ground, during the time the Sun takes to rise and set, in a
solar or in a lunar eclipse.
Continues the topic of the previous chapter, and
describes the homa which should be done.
Describes in code form the unfolding of the different
yantras of the Devatas described in chapters 2,3 and 4.
This chapter describes how an amulet (kavacha)
may be made of the yantra of one's own Istadevata, bound into a ball,
and carried upon the person. This amulet is said to give miraculous
results. The yantra should be drawn upon birch-bark using 8 different
kinds of scent. These are described as svayambhu, kundagola, Rocana,
Aguru, camphor, musk, honey, and that arising from Malaya (i.e. sandal).
The first two are well-known in the tantras as arising from various Kula
women at the menstruation time. The others have similar significance in
the left handed and 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 be written around the yantra.
Gives details of the Rishis or seers of the various
The sadhana of the cremation ground. begins to be
described. This chapter contains only 13 verses but there is an
extensive commentary provided.
Continues the topic. The different Bhairavas of the
elements have to be worshipped. Mahakala-bhairava is the Seer of the
mantra, Ushnik is the metre, Sri Smasana is the Devata, Hrim is the
bija, Hum is the sakti and Krim is the kilaka. The application of the
mantra is in the attainment of the four aims of mankind.
Purification of the rosary formed from human skulls
is discussed here.
In this chapter rosary and yantra purification is
dealt with. The nature of the five products of the cow and the
Yantresvari mantra are also discussed.
The origin of wine is the subject of this chapter.
Nine vessels which form the receptacles in which wine is kept are
discussed. The presiding Devatas of these are Sadasiva, Isvara, Rudra,
Visnu, Paramesti, Indra, Guru,(Jupiter), Sukra (Venus) and the Sun and
the Moon taken together.
Gives further details concerning wine.
The Santi Stotra commences this brief chapter. This
hymn removes the curse attached to wine.
This continues the topic of wine, and discusses how
the same may be purified. It gives details concerning Anandabhairava and
his Sakti Suradevi. The gayatri of the former is given as: Anandesvaraya
vidmahe Sri Suradevyai Dhimahi tanna Ardhanarisvara pracodayat. (Let us
think of the Lord of Bliss, let us contemplate the Auspicious Suradevi.
May that half-Siva and half-Sakti form direct us.) The dhyana of
Tiraskarani Devi is given towards the end of the chapter together with
Her prayogas (rituals) etc. She confers invisibility on a sadhaka.
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's daughter), Gopalakanyaka (Cowherd' s daughter) and
Malakarakanya (Daughter of a Garland-Maker). The Devata of this rite to
follow is called Parambika-. The best time for the rite is at midnight.
The puja sequence is given, and it is stated that the girl should be
placed on the left of the sadhaka in a Sri Cakra. She has to have
dishevelled hair, be free from shame, and adorned with jewels. The
various mantras of each of these nine Kumaris are given. Details are
given of the left handed cakra of eight or eleven couples and the
mantras to be used.
This gives various materials of which a rosary may be
made, as also the way knots and so on are to be tied. The rosary made of
human skulls is described, as well as rosaries made from various trees,
tulasi rosaries, crystal, rudraksha, jewels, gold, and rosaries made
from lotus seeds and human teeth. The last, and the first, are to
receive specific kinds of purification.
The purification of yantras and the various materials
from which they are made are discussed in detail. Yantras are spoken of
as eightfold as being made from gold, silver, copper, crystal, birch,
bone, hide and Visnu-stone. The mantras for purifying these eight
materials are given, and rites performed at night are discussed at the
end of the chapter.
These chapters comprise the Ganapati Pancangam (5
limbs). These limbs are (i) Mantra, Yantra, Dhyana and the six karmas or
magical acts (ii) The worship of Mahaganapati (iii) The Kavaca or Armour
of Mahaganapati (iv) The 1000 Names of Mahaganapati and (v) the
Mahaganapati Stotra or Hymn.
The Surya Pancangam or the Five Limbs of the Sun.
The 5 limbs of Laksmi-Narayana.
The 5 limbs of Mrtyunjaya.
The 5 limbs of Durga Devi
Deals with the rahasya or secret of Durga Devi.
This brief chapter describes the mantra sadhana of
deals with enlivening of the mantra, and with its putting together.
Discusses Nilakantha, or the blue-throated
manifestation of Shiva, when he drunk the poison produced by the
churning of the Milk Ocean. It gives his mantra, dhyana, and the seer.
Discusses initiation, and its time, and deals with
This chapter discusses purashcharana and deals with
the same done for the disciple by the Guru. It describes, in addition,
the best places for doing the same.
Pancaratnesvari, or the Devi of the five jewels,
together with the mantra unfolding of Durga, Sarada, Sarika, Sumukhi and
Bagala are dealt
Homa done at night in the cremation ground forms the
substance of this section.
Deals with the characteristics of cakra worship, the
nature of those sadhakas entitled to it, the placing of the pot (kumbha)
and the giving of bali or animal sacrifice. At the end Kanyapuja, or
worship of virgins, is described.
This chapter discusses the different paths, such as
Daksinacara, Vamacara, and Kulacara.
Deals with the guru.
Thus ends the Devirahasya proper
(i) The 5 Limbs of Jvalamukhi-Devi (ii) The 5 Limbs
of Sarika-Devi (iii) The 5 Limbs of Maharajni-Devi (iv) The 5 Limbs of
Bala-Tripurasundari (v) Uddharakosa, a compilation which deals with
the mantras and dhyanas of a host of Tantrik deities, and also contains
a compendium of the letters of the Sanskrit alphabet and their tantrika
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.
The jiva (embodied human) is devoid of qualities.
Devi, for the jiva, pleasure is delusion. There is no doubt about this.
Kundalini, the form of Sun, Moon and Fire, is endowed with qualities.
Matrikabheda III, 6.
This is the second chapter of the large tantrik
and deals with the bija and other mantras of a number of Devis and
Shaktis. Some of these, such as Bala,
Jvalamukhi and Rajni
have larger sections devoted to them in the body of the text.
As the Matrikabheda Tantra points out, "names"
of goddesses are really adjectives of the one goddess, and this goes for
male aspects of divinity too.
While, in the original text, the letters making up
the following mantras were given in code form, they are decoded in the
translation below. Numbers which occur in mantras, such as Krim 3, and
so forth, mean the word is to be repeated the requisite number of times.
While the following collection of written words may
even be expressed as utterances, the tantrik texts and adepts are
adamant that such remain mere words and letters without being infused
with the mantra consciousness of the Devis they are said to represent.
The same applies to the geometric form of divinity expressed as yantra.
They are dead collections of lines and petals without Shakti.
Shri Bhairava said: Now I will declare the body of
mantras, Maheshvari, [for the forms of] Vishnu, Shakti and Shiva.
Listen, Parvati, to the Devis:
Tripura, Tryakshari, Bala, Tripurabhairavi, Kalika,
Bhadrakali, Matangi, Bhuvaneshvari, Ugratara, Chinna-Shirsha, Sumukhi,
Sarasvati, Annapurna, Mahalakshmi, Sharika, Sharada, Indrakshi, Bagala,
Turya, Rajni, Jvalamukhi, Bhida, Kalaratri, Bhavani, Vajrayogini, Varahi,
Siddhalakshmi, Kulavagishvari, Padmavati, Kubjika, Gauri, Shri Khechari,
Nilasarasvati, and Parashakti.
Now I will declare the whole body of the mantras of
the Shaktis. Then I will declare the mantras of Shiva, O Parvati, in the
Mrityunjaya, Amritesha, Vatuka, Maheshvara, Shiva,
Sadashiva, Rudra, Mahadeva, Karalaka, Vikarala, Nilakantha, Sharva,
Pashupati, Mrida, Pinaki, Girisha, Bhima, Ganesha, Pramathadhipa,
Kumara, Krodhana, Kapala, Krura Bhairava, Samhara, Ishvara, Bharga,
Ruru, Kalagni, Aghora, Mahakala and Kameshvara.
Deveshi I will (then) declare the Vishnu mantras
hidden in the tantras, by which oral doctrine a mantrin goes to Vishnu's
Lakshmi-Narayan, Radha-Krishna, Vishnu-Nrisimha,
Varaha, Jamadagni, Sita-Rama, Janardana, Vishvakshena, Vasudeva - thus
the 10 Vaishnava (forms).
These high mantras of Shakti, Shiva and Vishnu should
be recited by the best of sadhakas, Maheshvari.
Having heard this uttering of the mantras, one should
well conceal them.
The eight syllable mantra of Bala is Aim Klim Sauh
Balayai Namah. The 15 syllable mantra of Bala is Ka E I La Hrim Ha Sa Ka
Ha La Hrim Sa Ka La Hrim. The 16 syllable mantra of Bala is Shrim Hrim
Klim Aim Sauh Om Hrim Shrim Ka E I La Hrim Ha Sa Ka Ha La Hrim Sa Ka La
Hrim Sauh Aim Klim Hrim Shrim.
The 22 syllable queen of vidyas of Kali is Krim 3 Hum
2 Hrim 2 Dakshine Kalike Krim 3 Hum 2 Hrim 2.
Bhadrakali's great mantra is Krim 3 Hum 2 Hrim 2
Bhaim Bhadrakali Bhaim Hrim 2 Hum 2 Krim 3 Svaha.
The mantra of Raja Matangini is Om Krim O
Rajamatangini give, give me all success in my aims Phat Svaha.
The vidya of Bhuvaneshavari is Hrim obeisance to
Bhuvaneshvari. The five syllable vidya of Tara, who ferries one across
the ocean is Om Hrim Strim Hum Phat.
One should conceal the mantra of Sumukhi, Maheshvari.
Om Klim Ucchishtachandalini Sumukhi Devi Mahapishachini Hrim Thah Thah
The cosmic mantra of Sarasvati is Om Hrim Aim Hrim Om
The mantra of Annapurna is Om Hrim Shrim Klim namo
Bhagavati Maheshvari Annapurne Svaha.
The great mantra of Mahalakshmi is Om Hrim Shrim Klim
Aim Sauh Mahalakshmi Prasida 2 Shrim Thah Thah Thah Svaha.
The mantra, hard to get, of Sharika is Om Hrim Shrim
Hum Phram Am Sham Sharikayai Namah.
The mantra of Sharada is Om Hrim Klim Sah Namo
Bhagavatyai Sharadayai Hrim Svaha.
The mantra of Indrakshi is Om Shrim Hrim Aim Sauh
Klim Indrakshi Vajrahaste Phat Svaha.
The mantra of Bagalamukhi is Om Hlim Bagalamukhi
Sarvadushthanam Vacham Mukham Padam Stambhaya Jihvam Kilaya 2 Hlim Om
The mantra of Mahaturi is Om Trum Traum Mahaturyai
The mantra of Maharajni is Om Hrim Shrim Ram Klim
Sauh Bhagavatyai Rajnyai Hrim Svaha.
The mantra of Jvalamukhi is Om Hrim Shrim Jvalamukhi
mama Sarvashatrun bhakshaya 2 Phat Svaha.
The mantra of Bhida is Om Hrim Shrim Hsraim Aim Klim
Sauh Bhida Bhagavatyai Hamsarupi Svaha.
The mantra of Kalaratri is Om Aim Hrim Klim Shrim
Kalaratri sarvam vashyam kuru 2 viryam Devi Ganeshvaryai Namah.
The mantra of Bhavani is Om Shrim Shrim Om Om Hrim
Shrim Shrim Hum Phat.
The mantra of Vajrayogini is Om Hrim Vajrayoginiyai
The mantra of Dhumravarahi is Aim Glaum Lam Aim Namo
Bhagavati Vartali Vartali Varahi Devate Varahamukhi Aim Glaum Thah Thah
The mantra of Siddhalakshmi is Om Shrim Shrim Hrim
Hsauh Aim Klim Sauh Siddhalaksmyai Namah.
The mantra of Kulavagishvari is Om Klim Hram Shrim
Hum Jham Jhasahaste Kulavagishvari Aim Thah Jham Thah Strim Thah Svaha.
The mantra of Padmavati is Om Hrim Shrim Klim Blum
Padmavati Mama Varam Dehi 2 Phat Svaha.
The mantra of Kubjika is Om Shrim Prim Kubjike Devi
Hrim Thah Svaha.
The mantra of Gauri is is Om Shrim Hrim Glaum Gam
Gauri Gim Svaha.
The mantra of Nilasarasvati is Om Hram Aim Hum
Nilasarasvati Phat Svaha.
The mantra of Parashakti is Om Shrim Hrim Klim Sauh
Hsauh Parashaktyai Aim Svaha.
Now I will declare the Shaiva mantras to you, listen
Parvati. This supreme secret is revealed through your devotion. It is
the ultimate secret of secrets and should be concealed like your own
End of Patala Two