One finds the Tantra Shastras relate primarily to Shiva and Shakti, though there are Ganapathi, Subrahmanya Tantras are also known.
What is not known is that there is Vishnu Tantra.
Tantra associated with Vishnu is not known primarily because of the concept of Saranagathi, total surrender to Vishnu.
This surrender is explained in the Pancharatra Agama and is also dealt with in Vaikhanasa Agama.
Of these two, the Pancharatra is closer to Tantra.
Information on this subject is scarce and readers may contribute.
The Vishnu Tantra.
Shri Vishnu can also be worshipped in all three forms : Satvik, Rajsik, Tamsik.
In Satwa, his Narayan form is most important
In Raja, his Narsimha form is very important. He is the protector.
Mantra for Maha Vishnu Yantra
Tanno Vishnu Prachodayat
Alternatively, this mantra can be used instead:
Om Namo Narayanaya or
Om Namo Bhagavathe Vasudevaaya.
Yantras are usually made of copper.
Place the Yantra facing the East or the North in a clean and sacred altar.
Do not let other people touch the Yantra.
Periodically wash the Yantra with rose-water or milk. Then, rinse it with water and wipe it to dry. The Yantra’s color may change over a period of time; however this does not dilute the power of the Yantra.
Place rounded dots of sandalwood paste on the 4 corners and in the center of the Yantra.
Light a candle or ghee lamp and an incense stick in front of the Yantra. You can offer fresh or dry fruits as Prasad, as well.
Chant the Mantra above in front of the Yantra, preferably after showering.
For general rules for Pooja please refer my post.
Vishnu Yantra.ishnu is the presever aspect of God, once in his shelter, he oversees preservation and optimization of every aspect of your life.
2) Shri Vishnu is the husband of Shri lakshmi (goddess of weatlh), in reality it is only upon inheritance of his nature in a person through his worship, that Shri Lakshmi can be made stable in anyones life or home. It is only through Vishnu that Lakshmi can be made stable.
3) Shri Vishnu is the Upholder of Satwa Guna (purity qualities) in universe, hence he provides fastest liberation to Satvik devotees.
The six aspects of Surrrender to Vishnu.
i) Atma-nikshepa or nyAsa – placing oneself completely and directly under God’s care. This involves giving up independent ownership in matters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits,which should therefore be avoided.
ii) kArpaNya – This refers to absolute humility bordering on lowliness and honest awareness of one’s own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent,and competent to do whatever he likes (sva-svAtantryAvabodha).
iii) mahA-viSvAsa – irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is ‘viSvAsa’. This by itself is capable of eradicating all sins.
iv) goptR – The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a’nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us.
v) prAtikUlya-vivarjana – giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself.
vi) AnukUlya-niScaya – The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger’s responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself).
Six aspects of surrender are described in many PancarAtra samhitas such as Ahirbudhnya Samhita, Lakshmi Tantra etc., thought the order of importance may vary. Lakshmi Tantra give the following:
“AnukUlyasya samkalpah prAtikUlyasya varjanam |
rakshishyatIti viSvAso goptRtva varaNam tathA ||
AtmA nikshepa kArpaNye shadvidhA SaraNagatih || (Lakshmi Tantra 17, 59-61)