बृहन्नील तन्त्रम्: Brihad Nila Tantram (The Tantric Method of Worshipping Goddess Kali and Tara). Item Code: NZJ Cover: Hardcover. Edition: Full text of “Brihat Nila tantra”. See other formats. DUE DATE3SIHP; GOVT. COLLEGE, LIBERT KOTA (Raj.) Students can retain library books only for two weeks. (This English translation of chapter 13 from the Brihad Nila Tantra covers meditation and the vira sadhana (heroic worship, which includes sexual intercourse) of.

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Search the history of over billion web tanta on the Internet. Students can retain library books only for two weeks at the most. The edition of the above appearing for the first time in the Devanagari Script is based on the collation of the following: A manuscript written in the Devanagari script. Contains nine chapters only. Consists of fortysix leaves, each leaf having twentyfour lines with twentytwo letters per line. The printed edition in the Bengali script of the Kamakhya and other allied Tantras prepared for the press and published by Rasikamohana Chattopadhyaya son of Anandamohana Chattopadhyaya.

Brihxd Tantra of which the first edition appears in the following pages bears the designation of Nildtantram. It is so called because it supplies every information in connection with the worship of Nila Sarasvati How the goddess of wisdom became Brinad blue is at length described in the eleventh chapter of this Tantra.

It is written in the form of a dialogue in which Mahakalabhairava appears as the speaker and Mahakali as the hearer. It contains twentyfour chapters. Contents of these are briefly mentioned in the first chapter.

The Tantra is evidently later in composition than the Gandharvatantra to which it refers and the Durgasaptasati etc. Bhairava affirms the promise and declares that the Tantra which he is to reveal should be duly preserved tanyra concealed as that leads to many blessings.

First he briefly mentions the important topics of the Tantra and then begins description of Tara in all her forms together mila the way in which she is to be worshipped. Of this Vasishtha is the sage, Vrahati the metre, Nilasarasvati the deity and the object acquisi- tion of poetic briuad. Practitioner of the mantra is advised to perform the bathing etc.

Sandhya is to be done thrice a day and the Gayatri to be muttered therein is as follows: It is to be done in out-of-the-way places such as deserts, cremation grounds, Jungles, hills and hillocks. Worship of the deities Ganesa. While entering the altar Brahma and Vastupurusha receive their worship.

Devi is to be meditated upon as occupying the seat of jewels at the foot of the desire-granting tree. The sacrificial altar is to be besprinkled with the water purified in the manner brihaf above. In the four gates Ganesa etc. Then he is to draw brihqd diagram on a vessel of gold etc.

In the diagram Ganesa etcalso receive their worship. The Pitha Saktis of Tara Lakshmi etc.

Abstract of Brihad Nila Tantra

After wor- shipping these and performing bodily purification, the practitioner has to consider the world as ethenc and his own self as identical with Tara whose form is described at page eleven.

The practitioner is tc offer after Anga-nyasa sixteen articles such as water for leet etc. Some of these, flower etc. Svadhishthana, navel and heart respectively or in the tongue collectively. Before singing the encomiastic hymn Stuti the practitioner must request the Devi to accept the Japa with the mantra given m the text along with the Rantra at the end.


Every follower of the Devi must have it from a real spiritual teacher. The latter is to have Self-control, decency of dress, absence of hypocrisy, good conduct, intense longing tor worshipping the Devi etc. Care is to be taken in tantrs the day and place for initiation. Auspicious days are the sixth bright of Bhadoon, fourteenth dark of Assoon, ninth bright of Poh, fourth bright of Magna, thirteenth of Chaitra, third bright of Vaisakha, tenth bright of tajtra, fifth bright of Har, fifth dark of Sawan.

The places are cow-sheds, temples, crematoriums, river-banks and hills. The teacher is to whisper the mantra in the ear of the initiate after nilw and offering Homa to the Devi. The latter should take care that the former feels satisfied in every way. At the end of the ceremony the initiate is to feed the Brahmanas and young maidens. Offering worship to the teacher completes the ceremony. In Purascharana five things are to be done, namely muttering of mantra, offering Homa, libation, bathing and feeding Brahmanas.

He has to mutter the mantra a thousand times, eating food in the evening, sleeping on the earth and avoiding females. The rosary to be used in muttering must be of the frontal bone of the human head, containing fifty beads strung together with the thread spun by a Brahman lady. The form of the rosary and the thread used in stringing van.

For the consecration of the Mala it is of great impor- tance that each bead of it should be considered as representing a letter of the alphabet and when telling it the letter should be muttered preceded and followed by the Mulamantra. Perfor- mance of the Homa also is necessary for the said purpose. The letters of the mantra serve as letters only unless the mind of the practitioner is fixed on the palh of Sushumna. The brihar muttering is to be counted with the help of the finger- joints.

These are the middle and bottom joints ring finger, three joints little finger, top-joint ring finger, three joints mid-finger and bottom-joint index finger. Such a Mala is called the Mala of Sakti. Muttering the mantra of the deity called Kuliuka is essential for getting success in the worship of Tara. It consists of the three letters gT Wl f[. Kuliuka is described as having four hands with a dagger in the left hand and blue in colour.

Loud utterance of a mantra in a proper manner with the mantra being vitalized is of higher value than the ordinary muttering of it. Homa, Tarpana and Abhisheka follow Japa invariably. Cultivation of the devotional spirit is declared as an efficient cause of success in each mantra. In the case of the last two worshipping should be continued as long as the ooject is not gained.

The eight and fourteenth. Worship, if done on tr. Lse ot wine is strictly prohibited except at the time 01 worship because it has been cursed and condemned 07 Sukra. Substitutes also are given for wine such as wet ginger, whey with sugar. In the course 01 describing the importance or Kamarupa mention is made of the names of me Pithas and other sacred places atntra with those of the ceities worshipped m them.

Making an offering to j achals forms part of this worship. He has to be ceremonious and respect- ful towards all women and mutter a particular mantra siren tsntra the text on seeing a vulture etc.

Each day is supposed to represent in parts the six seasons for the purpose of performing the six acts such as Marana, Mohan a etc. Details regarding these are also furnished in the text. Use of wine in the worship of Kali is compulsory. Purification of the same is done with the mantra and the hymn given in the text.


Particular offer- rings are to be made for particular objects of life. Various herbs, various diagrams and various mantras are discussed in this connection. The mantra of Khadgachamunda is believed to impart poetic power.

The worshipper of Tara is instructed to have his son when born duly sanctified by writing the mantra on the latter’s tongue. A hymn is given which requires being recited in the presence of the baby’s mother to ward off all evil influences from the baby. Mahachina- krama or the sacred Brinad worship of the chinese is fully described in the pages to Worship of the girls of varying ages from one year to sixteen is explained at length towards briad end of the chapter.

The six deities Kali etc. Mahakala is to receive his worship on the right side of Tara. Vrihad articles of worship are also mentioned and among these varieties of wine and other offerings are included.

Exemption of various persons from heinous 8 crimes is hinted at as in the Gandarva Tantra. Kaligayatri is given Kumarl – Sadhana also finds mention in this chapter. Among all the goddesses mentioned in the Tantras Tara, Kali and Aniruddha-sarasvatI are considered as of highest importance. This mantra is said to be the chief of the mantras and has as such various applications. The well-known ten Samskaras of the mantras such as birth etc.

CHAPTER IX Vira-sadhana forms the subject-matter of this chapter, it is to be conducted strictly during the night and the amount of the muttering of the mantra varies according to the mantra.

In the case of a single-syllabled mantra, muttering is to be done ten thousand times, in the case of the two-syllabled eight tanttra times and so on. Ttantra practitioner is instructed to rise above all fears in order to get success in this Sadhana. It is tsntra be performed under the trees sacred to the Tantric worshippers. Here also the dead body of a human being is to be used.

An anecdote explaining how Sarasvati has become Nilasarasvati is also given in this chapter. It is said that when demons harassed the Devas and drove them away horn heaven, the latter under the leadership of Indra sought the nilw tion first of Brahma, then of Vishnu and lastly of Siva.

Brihat Nila Tantra

All the three being unable to remove the cause of their fear approached Mahakall. She being pleased with their nial created at her will another deity equally powerful called Tarini for the destruc- tion of the demons and restoration of the Devas to their former glory.

The latter thereupon turned their attention towards Tarini so devotedly that she felt moved to create out of herself twelve other goddesses called fCall etc. For getting success in the practice of her mantra, her Gayatrl as given in the 8th chapter is to be tantda twenty nika times. Vlra-sadhana forms a part of her worship. The mantra and the details of the worship are given in the text. Many of these details resemble those of the wor- ship of Kali. The sixtyfour Yoginis named in the text are to receive the worship in the diagram ofKamakhya.

Her worship is to be done through the medium of a triangle.

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