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TheMahāmāyā Tantra,[note 1] (Sanskrit:श्रीमहामायातन्त्रराजनाम,Śrīmahāmāyātantrarājanāma) (Tibetan:sgyu 'phrul chen po'i rgyud) is a BuddhistAnuttarayoga tantra or Yoganiruttaratantra particularly associated with the practice ofDream Yoga.
The Mahāmāyā Tantra is a short text, having only three chapters and it deals with subjects such as Siddhis, the classification of Hetu, Phala and Upayatantras, and manifestations of the deity Mahāmāyā.[1]
This text should not be confused with theMayajala-tantra.
The Mahāmāyā Tantra probably first appeared within Buddhist tantric communities during the late ninth or early tenth centuries CE. Based on instances of intertextuality[note 2] it is considered to postdate theGuhyasamāja Tantra; and because it is less doctrinally and structurally developed than tantras such as theHevajra Tantra, its origins are likely to precede that text, and it is usually considered to be amongst the earliest of the Yoginī tantras.[2]
By the eleventh century CE the Mahāmāyā Tantra was circulating within monastic institutions as well as communities surrounding tantric adepts ormahāsiddhas.
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The Mahāmāyā Tantra was originally translated from Sanskrit into Tibetan by the Indian paṇḍita Jinavara and the great Tibetan translator Gö Lhetsé ('gos lhas-btsas) (11th C CE).
Recently the Sanskrit text of this tantra has been reconstructed, with the help of the Tibetan text and the extant Sanskrit commentaries, bySamdhong Rinpoche and published by the Central University of Tibetan Studies.[4] It has been translated into Hindi by Dr.Kashinath Nyaupane[5] and an English translation has been made by theDharmachakra Translation Committee, under the patronage and supervision of the 84000: Translating the Words of the Buddha project.[2]
Om Hrim Mahamaye Sarvashakti Hridayankari Devi Shri Parashakti Namostute
Translation: "Om, I bow to the great goddess Mahamaya, who is the source of all power and resides in the heart. I offer my respects to the supreme divine mother Parashakti."
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Although Mahāmāyā is a feminine deity, in her mandala and sadhana or meditation practice, she takes the form of a maleheruka deity embracing a consort.[2]
The principal form of this meditational deity Mahāmāyā has a blue complexion and stands in dancing (ardhaprayanka) posture with his (proper) right leg extended and left leg bent up. The deity has four faces (c. blue, yellow, red and green) and four arms; the first pair of arms hold a skull cup and a khatvanga staff and embrace the consort Buddhadakini (sangs rgyas mkha' 'gro ma) who is also blue in color and has her right leg wrapped around him. His second pair of arms hold an arrow and a bow. He wears a shawl of human skin and the ornaments of a heruka.[6]
In theShangpa Kagyu tradition ofTibetan Buddhism Mahāmāyā is one of the deities of the practice known as "The Deities of the Five Tantra Classes" (tib :rgyud sde lha lnga) which is the mainyidam practice of this school. This practice brings the deities of theGuhyasamāja, Mahamaya,Hevajra,Cakrasamvara andVajrabhairava tantras into a single mandala, imagined at differentchakras within the body of Cakrasamvara.[7] In this practice Mahamaya is usually visualized in a two armed heruka form, standing in a dancing posture, dark blue in color, holding an arrow and bow, and embracing a red consort.[8]
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InŚaivism Mahāmāyā (महामाया) is the name of one of the twenty four goddesses of the Sūryamaṇḍala according to theKubjikamata Tantra. She presides over thepitha ofUjjain.[9]
InŚāktism Mahāmāya is one of the names ofMahāsakti or one of the sixty-fourMatrikas orYogini to be worshiped during Āvaraṇapūjā.[9]
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