Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a sādhana, a liturgical manual for a specific meditative practice centered on the deity Dream Tārā (Svapnatārā). The work functions as a ritual guide designed to prepare the practitioner for a state of dreaming through a combination of visualization and offering. It begins with a formal homage and a detailed iconographic description of the deity, emphasizing her luminous white form, specific ornaments, and a posture that transcends the duality of cyclic existence and peace. The ritual procedure involves the offering of pearl garlands and the scattering of offerings in the ten directions to remove obstacles. The text commits the reader to a precise sequence of visualization and prayer, culminating in the recitation of a mantra and the act of falling asleep, suggesting that the practice is intended to influence the practitioner's dream state or achieve a specific realization during sleep.
Provenance
About this text
A sādhana centered on the deity Dream Tārā, the Svapnatāropāyikā is a liturgical manual belonging to the classical Tibetan tradition. The work is attributed to the Indian author Candramitra. It was translated into Tibetan by Sugataśrī and lo tsa ba byams pa’i dpal, and is preserved in volume ཤ of the Tengyur, where it is situated within the Other Wisdom Tantras collection. Spanning three pages in this edition, the text enacts a ritual process designed to prepare the practitioner for sleep. It begins with a formal homage and a detailed iconographic description of the deity—depicting her as a luminous white figure adorned with a crown of Amoghasiddhi and pearl garlands—followed by instructions for offering and the removal of obstacles. The practice culminates in the recitation of a mantra and the act of falling asleep, suggesting a ritual intent to influence the dream state. A scholar or serious reader consults this work today to examine the specific meditative and visualization techniques used to achieve realization through the medium of dreams, as well as the precise ritual sequences prescribed for the invocation of the wisdom goddess.
Cite thisAnuvāda, “A Sādhana of the Tārā of Dreams” (Toh 1720), machine draft, 2026.https://naxiai.com/tibetan/works/toh1720
Summary & commentary
Significance
The work is significant for its focus on the intersection of deity yoga and dream yoga, a specialized area of Vajrayāna practice. It demonstrates the application of Tārā's salvific qualities to the subconscious or dream realm. Its importance is further indicated by the attribution to the Indian Paṇḍita Sugataśrī and the Tibetan translator Byams pa’i dpal.
Structure
Passages
Section
Description
1-2
Introduction and Iconography
Provides the title in Sanskrit and Tibetan, followed by a detailed physical description of Dream Tārā's appearance, attire, and posture.
3
Ritual Procedure
Outlines the steps for making offerings, removing obstacles, and the final transition into sleep accompanied by a mantra.
4
Colophon
Identifies the Indian author and the Tibetan translator.
Themes
Iconography of Tārā (1-2)
Ritual Offerings and Obstacle Removal (3)
Dream Yoga/Practice (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Svapnatārāsādhana. In the language of Tibet: Rmi lam sgrol ma’i sgrub thabs (The Sādhana of Dream Tārā). Homage to the Noble Lady, Dream Tārā.
To her whose form is like the full moon in the center of a cloudless sky, possessing cool, brilliant white light, and who clarifies all dreams without exception—to her feet I bow my head and shall explain the practice.
Having risen very early through virtue, having cleansed the face and so forth and applied fragrant scents, one should place the support of the Venerable Lady before oneself and beautify it with pleasing offerings.
With the three refuges and the goddess, and with the intention to benefit beings through the three refuges, one should first accumulate the collection of merit with a mind free from non-virtue.
OṂ AMṚTAKUṆḌALI HANA HANA SARVAVIGHNĀṂ TĀḌAYA TĀḌAYA SARVAPĀPAṂ HŪṂ PHAṬ SVĀHĀ.
With this mantra of the wrathful Amṛtakuṇḍalī, one should clear away the obstacles and hindrances of dreams. One should meditate on the Noble Lady in the sky, resembling stainless lapis lazuli.
From a most beautiful PAṂ comes a lotus, glossy, soft, clear, and with a full cluster of fresh petals. Above that, the cool white moon is coiled; in its center is the syllable TĀṂ, which fills and expands the three realms. From the radiance of the King of Stars, which dispels all darkness and possesses the color of excellent light, the Noble Lady Dream Tārā is fully manifested. Behold her: peaceful, virtuous, beautiful, and lovely.
Her form is of most white, full youth; she has one face and two hands, performing the gesture of supreme generosity. Holding a blue utpala lotus, she is graceful and poised in a majestic manner. She is the peerless one who pervades all.
Her fragrant hair is beautifully curled; she is adorned with many divine substances and jewels. She wears an upper garment of blue silk and a lower robe of various colors.
With a lattice of pearl garlands, a beautifully symmetrical belt, and side-locks and a sash bound about her, she is adorned with a crown of Amoghasiddhi. With her right leg tucked and left extended in the posture of half-lotus, she abides in neither cyclic existence nor peace. From every pore, she radiates hosts of buddhas and bodhisattvas. Having summoned this wisdom goddess of such a form, please her with offerings and dissolve her [into the deity]. The Victors of the ten directions praise the blessing of the vajra body, speech, and mind. Having respectfully offered a maṇḍala along with offerings, one should make supplications. Present food and drink of excellent quality, the three whites and three sweets, and flowers. Holding a white jewel garland, with an undistracted mind, focus one-pointedly on the Noble Lady and recite the supreme secret mantra twenty-four hundred thousand times: OṂ SVAPNA TĀRE SVĀHĀ. Then, without worldly attachment, examine the dream omens for the benefit of oneself and others. On auspicious days, make offerings to a girl untainted by worldly ways. Having bathed her with fragrant scents and dressed her in beautiful clothes and ornaments, with a musical ensemble of eight or seven instruments, preceded by the argha and other offerings, give her white food, yogurt, and milk. Bestow a fee of cowries, silk, and so forth, sprinkle her with water from a conch, and let her depart as she pleases. Following that, in a clean and polished room, one should abide in the ascetic discipline of celibacy. Having prepared an excellent maṇḍala in the mantra tradition, anointed with fragrant flowers, one should offer the five offerings and especially guggulu incense and butter lamps. Having fashioned clay pellets the size of peas, with the seven kuṇḍali mantras...
Having cast [the offerings], twenty-one [times] scattered in the ten directions avert obstacles. Visualizing three, seven, or one as jewels, offer them upon the maṇḍala. Spread them upon the seat and hold them. After that, make whatever prayers you desire and go to sleep.
OṂ SVAPNA TĀRĀ SVAPNA AVALOKINĪ TRAILOKYA NIRDAŚANĪ TRAILOKYA VAJRIRĀṆĪ BHŪTAṂ BHAVAṂ BHAVA SIŚAM ŚUBHA ŚUTAṂ MĪSAD TYEKA THAYA SVĀHĀ.
Recite this one hundred and eight times, twenty-one times, or seven times. Because of the conviction in this prayer and mantra, there is nothing that will not be accomplished even if recited but once. At that time, from the hearts of the seven Noble Ladies, cool rays of light radiate in the ten directions. They dispel the torment of my heart, and having abandoned the entire web of obscurations, I am purified like a cloudless sky. From their beautiful, long-extended hands, which resemble the trunks of elephants, a stream of nectar falls, filling my heart and other parts. By its power, my entire body becomes stainless, pure, and lovely, like a supreme crystal vase.
Thereafter, recite the eight root mantras and the supreme goddess’s [mantra] twenty-one times. With an undistracted mind, recite slowly until you fall asleep. Sleep in the virtuous lion’s posture. Without being separated from conscientiousness and mindfulness, you will see, either in reality, through signs, or in words, what is virtuous and what is non-virtuous.
This examination of the Great Goddess, which accomplishes all aims and was taught by the Sage in the various tantras, is the authentic explanation of the Dream Tārā. The Sādhana of Dream Tārā, composed by the master Candramitra, is complete.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.