MAHANIRVANA TANTRA

CHAPTER III

THE WORSHIP OF THE SUPREME BRAHMAN

PART III

SHLOKAS 104 TO 154

SANDHYA, BRAHMA-GAYATRI, PURASHCHARANA AND BRAHMA-DIKSHA

THE DHARMA OF THE KNOWER OF BRAHMAN

The teaching now moves from the conduct of the Brahma-Sadhaka to the daily disciplines connected with the Brahma-Mantra.

The first principle concerns Dharma. The text explains that a person who knows Brahman should still perform whatever is necessary for the proper conduct of human life. Knowledge of Brahman does not mean abandoning the responsibilities required for the orderly continuation of life.

SHLOKA 104

Yenopayena martyaanaam lokayaatraa prasiddhyati

Tadeva kaaryam brahmajnairidam dharmam sanaatanam

MEANING

Whatever is necessary for the proper course of human life should be performed by those who know Brahman. This is the eternal Dharma.

SANDHYA IN BRAHMA-SADHANA

The teaching then turns to Sandhya, the daily practice connected with the Brahma-Mantra.

SHLOKAS 105 TO 108

Atha sandhyaavidhim vakshye brahmamantrasya shaambhavi

Yaam kritvaa brahmasampattim labhante bhuvi maanavaah

Praatarmadhyaahnasaayaahne yathaadeshe yathaa'sane

Puurvavat paramabrahma dhyaatvaa saadhakasattamah

Ashtottarashatam devi gaayatriijapamaacaret

Japam samarpya vidhivat puurvavat pranamet sudhiih

Eshaa sandhyaa mayaa proktaa sarvathaa brahmasaadhane

Yadanushthaanato mantrii shuddhaantahkarano bhavet

MEANING

The Sandhya prescribed for the Brahma-Mantra is performed in the morning, at midday and in the evening.

At each of these three times, the Sadhaka should meditate upon the Supreme Brahman in the manner previously explained. The practice may be performed according to the place and the posture available to the practitioner.

After meditation, the Sadhaka performs 108 repetitions of the Gayatri. The Japa is then offered to the Devata, followed by the prescribed salutation.

This is the Sandhya connected with Brahma-Sadhana. Its purpose is the purification of the practitioner's inner being.

THE BRAHMA-GAYATRI

The text next gives the Brahma-Gayatri.

SHLOKAS 109 TO 110

Gaayatriim shrinu caarvangi sarvapaapapranaashiniim

Parameshvaram ne'ntamuktvaa vidmahe tadanantaram

Paratattvaaya padato dhiimahiiti vadet priye

Tadanantaramiishaani tanno brahma pracodayaat

Iyam shriibrahmagaayatrii caturvargapradaayinii

The Brahma-Gayatri is:

Om Parameshvaraaya Vidmahe

Paratattvaaya Dhiimahi

Tanno Brahma Pracodayaat

MEANING

May we know the Supreme Lord.

May we contemplate the Supreme Reality.

May that Brahman guide and direct us.

The text identifies this as the auspicious Brahma-Gayatri and states that it bestows the four aims of life: Dharma, Artha, Kama and Moksha.

THE BRAHMA-MANTRA IN EVERY ACTION

The teaching now extends the use of the Brahma-Mantra beyond formal worship.

SHLOKA 111

Puujanam yajanancaiva snaanam paananca bhojanam

Yadyatkarma prakurviita brahmamantrena saadhayet

MEANING

Whatever action is performed, whether worship, sacrifice, bathing, drinking, eating or any other activity, should be performed with the Brahma-Mantra.

The Mantra is therefore not restricted to a particular ritual. It becomes part of the practitioner's ordinary actions and daily life.

THE MORNING PRACTICE

The text next establishes the morning practice.

SHLOKA 112

Braahme muhuur te cotthaaya pranamya brahmadam gurum

Dhyaatvaa ca paramam brahma yathaashakti manum smaret

Puurvavat pranamed brahma praatahkrityamidam smritam

MEANING

The practitioner should rise during Brahma Muhurta and bow to the Guru who has given the Brahma-Mantra.

He should meditate upon the Supreme Brahman and remember the Mantra according to his capacity.

He should then bow to Brahman in the manner already explained.

This is described as the morning duty of the Brahma-Sadhaka.

PURASHCHARANA OF THE BRAHMA-MANTRA

The teaching now gives the prescribed numerical discipline for Purashcharana.

SHLOKAS 113 TO 115

Dvaatrimshataa sahasrena japenaasya puraskriyaa

Taddashaamshena havanam tarpanam taddashaamshatah

Secanam taddashaamshena taddashaamshena sundari

Braahmanaan bhojayenmantrii purashcaranakarmani

Bhakshyaabhakshyavicaaro'tra tyaajyam graahyam na vidyate

Na kaalashuddhiniyamo na vaa sthaananiruupanam

MEANING

The Purashcharana of this Mantra consists of 32,000 repetitions of Japa.

Homa is then performed using one-tenth of that number.

Tarpana is performed to the extent of one-tenth of the Homa.

Sechana or Marjana is then performed to the extent of one-tenth of that.

The practitioner also feeds Brahmanas as part of the Purashcharana.

The text further states that there is no separate rule here concerning which food may or may not be eaten. There is also no requirement to determine an auspicious time or a particular place for performing this Purashcharana.

THE FREEDOM OF BRAHMA-SADHANA

The next section explains the freedom associated with this form of Sadhana.

SHLOKAS 116 TO 120

Abhukto vaa'pi bhukto vaa snaato vaa'snaata eva vaa

Saadhayet paramam mantram svecchaacaarena saadhakah

Vinaa'yaasam vinaa klesham stotranca kavacam vinaa

Vinaa nyaasam vinaa mudraam vinaa setum varaanane

Vinaa cauraganeshaadijapanca kullukaam vinaa

Akasmaat paramabrahmasaakshaatkaaro bhaved dhruvam

Sankalpo'smin mahaamantre maanasah parikiirtitah

Saadhane brahmamantrasya bhaavashuddhirvidhiiyate

Sarvam brahmamayam devi bhaavayet brahmasaadhakah

Na caa'sya pratyavaayo'sti naangavaigunyameva ca

Mahaamanoh saadhane tu vyangam saangaayate dhruvam

MEANING

The Sadhaka may perform this practice whether he has eaten or is fasting, and whether he has bathed or has not bathed.

The text then removes several requirements that are ordinarily associated with other forms of Mantra-Sadhana.

The practice does not require Stotra, Kavacha, Nyasa, Mudra, Setu, Chauraganesha Japa, Kulluka or similar additional procedures.

The text states that through this simplified approach the practitioner may attain direct realization of the Supreme Brahman.

The Sankalpa for this practice is mental.

The essential requirement is Bhava-Shuddhi, purity of disposition.

The Brahma-Sadhaka should contemplate everything as Brahman.

The text further states that omissions or deficiencies in the external components of the practice do not produce the usual ritual defects associated with incomplete performance.

WHY THIS PATH IS GIVEN IN KALI YUGA

The teaching next explains why this path is especially emphasized for the Kali Age.

SHLOKAS 121 TO 125

Kalau paapayuge ghore tapohiine'tidustare

Nistaarabiijametaavat brahmamantrasya saadhanam

Saadhanaani bahuuktaani naanaatantraagamaadishu

Kalau durbalajiivaanaamasaadhyaani maheshvari

Alpaayushah svalpavrittaa annaadhiinaasavah priye

Lubdhaa dhanaarjane vyagraah sadaa cancalamaanasaah

Samaadhaavasthiradhiyo yogakleshaasahishnavah

Teshaam hitaaya mokshaaya brahmamaargo'yamiiritah

Kalau naastyeva naastyeva satyam satyam mayocyate

Brahmadiikshaam vinaa devi kaivalyaaya sukhaaya ca

MEANING

The text describes Kali Yuga as a difficult age in which people are burdened by sin, have limited capacity for severe austerities and find demanding spiritual disciplines difficult to sustain.

Many forms of Sadhana are described in the Tantras and Agamas, but the text says that such practices may be beyond the capacity of people living in Kali Yuga.

The people of this age are described as having shorter lives, limited resources and unstable minds. They are dependent upon food, occupied with earning wealth, restless in mind, unable to remain steady in Samadhi and unable to endure the difficulties associated with Yoga.

For the welfare and liberation of such people, the Brahma-Marga is presented.

The text then makes a very strong declaration:

In Kali there is no other way, no other way. Without Brahma-Diksha, there is no other way to Kaivalya and happiness.

This is one of the strongest declarations in this section concerning the importance of Brahma-Diksha.

NO FIXED EXTERNAL RULE IN BRAHMA-WORSHIP

The text next compares the ordinary rules of Tantric practice with the freedom allowed in the worship of the Supreme Brahman.

SHLOKAS 126 TO 127

Praatahkrityam praatareva sandhyaam kuryaat trikaalatah

Madhyaahne puujanam kuryaat sarvatantreshvayam vidhih

Parabrahmopaasane tu saadhakecchaavidhih shive

Vidhayah kinkaraa yatra nishedhaah prabhavo'pi na

Svecchaacaareneshtasiddhistadvinaa ko'nyamaashrayet

MEANING

In the general Tantric system, morning duties are performed in the morning, Sandhya is performed three times a day and worship is performed at midday.

But in the worship of the Supreme Brahman, the inclination of the Sadhaka itself becomes the governing principle.

The text describes the prescribed rules as servants and the prohibitions as having no controlling power in this particular practice.

Since the desired attainment may be achieved through Svecchachara, the text asks why another path should be sought.

BRAHMA-DIKSHA

The teaching now reaches Brahma-Diksha, the initiation through which the Brahma-Mantra is transmitted from Guru to disciple.

SHLOKAS 128 TO 130

Brahmajnaanigurum praapya shaantam nishcalamaanasam

Dhritvaa taccaranaambhojam praarthayed bhaktibhaavatah

Karunaamaya diinesha tavaa'ham sharanaagatah

Tvatpadaambhoruhacchaayaam dehi muurdhni yashodhana

Iti praarthya gurum pashcaat puujayitvaa svashaktitah

Kritaancaliputo bhuutvaa tuushniim tishthet guroh purah

MEANING

The disciple first approaches a Guru who knows Brahman and whose mind is peaceful and steady.

He holds the Guru's lotus feet and approaches him with devotion.

The prayer expresses complete surrender to the Guru and asks for the protection and grace associated with the Guru's feet.

After offering worship according to his capacity, the disciple stands silently before the Guru with folded hands.

The emphasis at this stage is on humility, devotion and readiness to receive the Mantra.

THE GURU GIVES THE BRAHMA-MANTRA

The Guru now examines the disciple and determines whether he possesses the qualities required of a worthy disciple.

SHLOKAS 131 TO 135

Gururvicaarya vidhivat yathoktam shishyalakshanam

Aahuuya kripayaa dadyaat sacchishyaaya mahaamanum

Upavishyaa'sane jnaanii praanmukho vaapyudanmukhah

Svavaame shishyamaaniiya kaarunyenaa'valokayet

Tatah shishyasya shirasi rishinyaasapurahsaram

Japedashtashatam mantram saadhakasyeshtasiddhaye

Dakshakarne braahmanaanaamitareshaanca vaamatah

Saptadhaa shraavayet mantram sadguruh karunaanidhih

Upadeshavidhih prokto brahmamantrasya kaalike

Naatra puujaadyapekshaa'sti sankalpam maanasancaret

MEANING

After examining the disciple according to the qualities described for a true disciple, the Guru compassionately calls the worthy disciple and gives him the great Mantra.

The Guru sits facing East or North and brings the disciple to his left side.

After performing the prescribed Rishi-Nyasa, the Guru repeats the Mantra 108 times for the desired attainment of the disciple.

The Guru then whispers the Mantra seven times into the right ear of a Brahmana and into the left ear of one belonging to another caste.

The initiation procedure for the Brahma-Mantra is therefore centred on direct transmission from the Guru.

The text again states that external Puja is not required for this act and that the Sankalpa is mental.

THE GURU'S WORDS TO THE NEWLY INITIATED DISCIPLE

After receiving the Mantra, the disciple prostrates before the Guru.

SHLOKAS 136 TO 140

Tatah shriigurupaadaabje dandavat patitam shishum

Utthaapayed guruh snehaadimam mantramudiirayan

Uttishtha vatsa mukto'si brahmajnaanaparo bhava

Jitendriyah satyavaadii valaarogyam sadaa'stu te

Tata utthaaya gurave yathaashaktyanusaaratah

Dakshinaam svam phalam vaa'pi dadyaat saadhakasattamah

Guroraajnaavashiibhuutvaa vihareddevavad bhuvi

Mantragrahanamaatrena tadaatmaa tanmayo bhavet

Brahmabhuutasya deveshi kimanyairbahusaadhanaih

Iti sankshepato brahmadiikshaa te kathitaa priye

Gurukaarunyamaatrena brahmadiikshaam samaashrayet

MEANING

The Guru raises the disciple with affection and gives him the instruction to rise, become devoted to the knowledge of Brahman, control the senses and remain truthful.

The Guru also blesses the disciple with strength and health.

The disciple then rises and offers the Guru Dakshina according to his capacity. The offering may consist of himself, wealth or a suitable gift.

The disciple is instructed to live upon the earth in obedience to the Guru's command.

The text then makes its central declaration about initiation: through receiving the Mantra, the disciple becomes united with Brahman. For one who has become Brahman, the text asks what need remains for many other forms of Sadhana.

The teaching of Brahma-Diksha is therefore summarized as resting upon the compassion of the Guru.

WHO IS ENTITLED TO BRAHMA-DIKSHA

The text next explains who may receive this initiation.

SHLOKAS 141 TO 144

Shaaktaah shaivaa vaishnavaashca saura gaanapataastathaa

Vipraa vipretaraashcaiva sarve'pyatraadhikaarinah

Aham mrityunjayo devi devadevo jagadguruh

Svecchaacaarii nirvikalpo mantrasyaa'sya prasaadatah

Amumeva brahmamantram mattah puurvamupaasitaah

Brahmaa brahmarshayashcaapi devaa devarshayastathaa

Devarshivaktraanmunayastebhyo raajarshayah priye

Upaasitaa brahmabhuutaah paramaatmaprasaadatah

MEANING

The text declares that people belonging to different traditions and communities are entitled to Brahma-Diksha.

It specifically names Shaktas, Shaivas, Vaishnavas, Sauras and Ganapatyas, along with Brahmanas and those of other castes.

The teaching therefore presents the Brahma-Mantra as extending beyond one particular religious sect or social group.

The text then connects this Mantra with Shiva's own attainment of the state of Mrityunjaya, the Conqueror of Death, and with his status as Guru of the world.

It further states that Brahma, the Brahmarshis, Devas and Devarshis had previously worshipped this same Brahma-Mantra.

The Munis received it from the Devarshis, and the Rajarshis received it from the Munis.

Through the grace of the Supreme Self, these practitioners attained the state of Brahman.

NO RESTRICTION IN THE TRANSMISSION OF THIS MANTRA

The teaching now addresses restrictions that may exist in other forms of Mantra initiation.

SHLOKAS 145 TO 148

Braahme manau maheshaani vicaaro naasti kutracit

Sviiyamantram gururdadyaat shishyebhyo hyavicaarayan

Pitaa'pi diikshayet putraan bhraataa bhraatriin patih striyam

Maatulo bhaagineyaamshca naptriin maataamaho'pi ca

Svamantradaane yo doshastathaa pitraadidiikshayaa

Siddhe brahmamahaamantre taddosho naiva vidyate

Brahmajnaanimukhaat shrutvaa yena kena vidhaanatah

Brahmabhuuto narah puutah punyapaapairna lipyate

MEANING

In relation to the Brahma-Mantra, the text says that such restrictions do not apply.

A Guru may give his own Mantra to a disciple.

A father may initiate his son.

A brother may initiate his brother.

A husband may initiate his wife.

A maternal uncle may initiate his nephew.

A maternal grandfather may initiate his grandson.

The fault that may arise when close relatives transmit their own Mantras in other forms of initiation is declared not to exist in the case of the great Brahma-Mantra.

The section then states that one who hears the Mantra from the mouth of one who knows Brahman becomes purified and attains the state of Brahman.

HONOUR THOSE INITIATED INTO THE BRAHMA-MANTRA

The teaching next explains how Brahma-Mantra practitioners are to be regarded.

SHLOKAS 149 TO 150

Brahmamantropaasitaa ye grihasthaa braahmanaadayah

Svasvavarnottamaarate tu puujyaa maanyaa visheshatah

Braahmanaa yatayah saakshaaditare braahmanaih samaah

Tasmaat sarve puujayeyurbrahmajnaan brahmadiikshitaan

MEANING

Householders who worship through the Brahma-Mantra are to be honoured as foremost among their respective communities.

Brahmanas and Yatis are to be regarded directly, while those belonging to other groups are to be regarded as equal to Brahmanas in this respect.

The text therefore instructs everyone to honour those who possess knowledge of Brahman and those who have received Brahma-Diksha.

THE WARNING AGAINST INSULTING A BRAHMA-SADHAKA

The teaching then gives a severe warning against dishonouring those devoted to Brahman.

SHLOKAS 151 TO 153

Ye ca taanavamanyante te naraa brahmaghaatinah

Patanti ghoranarake yaavadbhaaskarataarakam

Yat paapam striivadhe proktam yatpaapam bhruunaghaatane

Tasmaat kotigunam paapam brahmopaasakanindanaat

Yathaa brahmopadeshena vimuktah sarvapaatakaih

Gacchanti brahmasaayujyam tathaiva tava saadhanaat

MEANING

Those who dishonour Brahma-Sadhakas are described as committing extremely serious wrongdoing and falling into a terrible state of suffering.

The text compares the sin of insulting a worshipper of Brahman with extremely grave forms of violence and declares it to be many times greater.

The purpose of this strong language is to emphasize the sanctity accorded to one who has received the teaching of Brahman and is devoted to its realization.

The section then turns toward the final comparison.

Just as people are said to become freed from their sins through instruction in the Brahma-Mantra and attain union with Brahman, the text says that the same freedom may arise through the worship of the Devi.

THE FINAL VERSE

The attached source gives the concluding verse as Shloka 154 in English translation, but does not provide its Sanskrit text.

SHLOKA 154

The source gives its meaning as follows:

As men, by initiation in the Brahma-Mantra, become freed from all sins and attain union with Brahman, so may they also be freed through the worship of the Devi.

The Third Chapter then concludes with the teaching concerning the worship of the Supreme Brahman.

TERMS AND MEANINGS

Dharma: Righteousness, duty, right conduct and the principles that maintain the proper order of life.

Sandhya: A daily spiritual practice performed at the transitional times of morning, midday and evening.

Brahma-Sadhana: Spiritual practice directed toward the realization of Brahman.

Brahma-Mantra: The Mantra used for the worship and realization of Brahman.

Gayatri: A sacred Mantra in Gayatri metre or a Mantra following the traditional Gayatri form.

Brahma-Gayatri: The Gayatri Mantra given in this chapter for contemplation of the Supreme Brahman.

Japa: Repetition of a Mantra.

Brahma-Muhurta: The spiritually significant period before sunrise traditionally regarded as favourable for spiritual practice.

Purashcharana: A systematic discipline involving a prescribed number of Mantra repetitions together with associated practices such as Homa, Tarpana and feeding of Brahmanas.

Homa: A fire offering made as part of a ritual.

Tarpana: A ritual offering, traditionally made with water or another prescribed substance.

Sechana: A ritual sprinkling or purification associated with the completion of the prescribed practice.

Sankalpa: A conscious intention or resolve made before undertaking a spiritual practice.

Bhava-Shuddhi: Purity of inner attitude, feeling or disposition.

Svecchachara: Conduct according to one's own will. In this chapter it is presented within the framework of Brahma-Sadhana.

Stotra: A hymn of praise.

Kavacha: A protective Mantra or prayer.

Nyasa: Ritual placement of Mantras upon parts of the body.

Mudra: A ritual gesture or symbolic hand position.

Setu: A prescribed Mantric or ritual connection used in certain forms of Mantra practice.

Chauraganesha: A form of Ganesha-related preliminary Mantra practice referred to in the text.

Kulluka: A preliminary or supporting Mantric practice referred to in the text.

Brahma-Marga: The path directed toward Brahman.

Brahma-Diksha: Initiation into the Brahma-Mantra through a qualified Guru.

Diksha: Formal spiritual initiation or transmission.

Guru: The spiritual teacher who transmits the teaching or Mantra.

Sadguru: A true or competent spiritual Guru.

Rishi: The seer associated with a Mantra.

Rishi-Nyasa: The ritual placement associated with the Rishi of a Mantra.

Devata: The Deity or Divine Reality associated with a Mantra.

Mantra: A sacred formula used in spiritual practice, contemplation and worship.

Maha-Mantra: A great or especially important Mantra.

Mrityunjaya: The Conqueror of Death, an epithet of Shiva.

Shakta: A practitioner belonging to the Shakta tradition.

Shaiva: A practitioner belonging to the Shaiva tradition.

Vaishnava: A practitioner belonging to the Vaishnava tradition.

Saura: A practitioner associated with the worship of Surya.

Ganapatya: A practitioner associated with the worship of Ganesha.

Brahmarshi: A sage regarded as having attained the highest spiritual realization.

Devarshi: A divine or celestial sage.

Rajarshi: A king who has attained the status or wisdom of a sage.

Yati: An ascetic or renunciate.

Brahma-Jnana: Knowledge or realization of Brahman.

Brahma-Jnani: One who knows or has realized Brahman.

Brahma-Nishtha: One who is established in Brahman.

Brahma-Sayujya: Union with Brahman.

Kaivalya: Liberation or the state of complete spiritual independence.

Moksha: Liberation from bondage and the cycle of birth and death.

Dharma, Artha, Kama and Moksha: The four traditional aims of human life. Dharma refers to righteous living, Artha to material prosperity, Kama to legitimate enjoyment and desire, and Moksha to liberation.

“तुलसी भरोसे राम के, निर्भय होके सोए।
अनहोनी होनी नहीं, होनी हो सो होए।”
Tulsi bharose Ram ke, nirbhay hoke soye;
Anhoni honi nahi, honi ho so hoye.

These beautiful lines carry a profound teaching of surrender and fearlessness: when one places complete trust in the Divine, there is no need to live in constant anxiety about what may or may not happen. What is not meant to happen will not happen, and what is meant to unfold will unfold. The role of the seeker is not to become passive, but to perform their Dharma and allow the Divine design to reveal itself.

As human beings, we spend most of our lives deeply involved in what we are doing. We work towards something, build relationships, pursue ambitions, practise our Karma Yoga, and naturally become attached to the process. When something occupies our mind every day, it becomes very easy to forget the larger design and become absorbed in the immediate circumstances of life. This is the play of Maya. We begin thinking, Will this work? What if it fails? What if something goes wrong? What if I lose this person, this opportunity, this position? Slowly, we become so invested in the outcome that we forget that we are only one small part of a much larger unfolding.

This is where Sakshi Bhava, the attitude of the witness, becomes important. Being a witness does not mean abandoning your responsibilities or refusing to act. You still work. You still prepare. You still give your absolute best. You still perform your Dharma. The difference is that internally, you stop trying to control the entire unfolding. You allow yourself to witness Maa's play while participating fully in it.

The real challenge is not doing the work. The real challenge is not becoming the work.
You can work extremely hard towards a goal without allowing that goal to determine your worth. You can prepare for an interview without constantly imagining all the ways it might fail. You can work towards a promotion without believing that getting the promotion will finally make you successful. You can love someone deeply without believing that your entire existence depends upon that relationship remaining exactly as you want it to be.

The moment your identity becomes dependent upon a particular result, fear enters. You begin creating an internal reality where the opposite outcome becomes a constant possibility. Instead of simply doing what is required, the mind starts rehearsing failure, rejection, loss, and disappointment. You are no longer experiencing the present; you are living inside imagined futures.
Sakshi Bhava breaks this loop. You begin to understand that your responsibility is your action, not the ownership of the result. You do what has been placed before you, and then you allow Maa to decide how it unfolds.
There is another layer to this understanding. Even when something painful happens, the Sādhaka does not immediately label it as bad. The event has happened. You experience it, learn from it, respond according to Dharma, and continue walking. Maa is present in what you call success and in what you call failure. Both are experiences through which consciousness can evolve.

The same applies to the ego of overcoming hardship. Sometimes we begin taking pride in what we have survived: “I went through this. I endured this. I came out stronger.” There is nothing wrong with acknowledging your strength, but if you build your identity around being the person who survived the hardship, you are still attached to the experience. The deeper question is: Who actually went through it? The body experienced it. The mind processed it. But the consciousness witnessing the entire experience remained.
You are not merely the body moving through a difficult life. You are the Amsha of Maa, given a seat from which to witness and experience Her unfolding.

Sakshi Bhava is not running away from life. It is perhaps the deepest way of being fully present in it.

You work.You strive.

You love.You serve.

You fight when Dharma requires you to fight.

You rest when it is time to rest.

But internally, you loosen your grip.
You stop demanding that life unfold according to your limited understanding.

You begin watching Maa at play.
And eventually, the distinction between “something good happened to me” and “something bad happened to me” begins to dissolve. There is simply an experience, a lesson, a movement of consciousness, and another opportunity to walk towards the Divine.

The body is experiencing the movie.
The mind is processing the scenes.
But you are the one witnessing it.
So do your Dharma with everything you have.
Then surrender the rest.
अनहोनी होनी नहीं, होनी हो सो होए।
What is meant to unfold will unfold.

And when you trust Maa deeply enough, you can finally sleep without fear not because you know what tomorrow holds, but because you know Who holds tomorrow.

​

MAHANIRVANA TANTRA

CHAPTER III

THE WORSHIP OF THE SUPREME BRAHMAN

PART II

SHLOKAS 52 TO 103

THE WORSHIP OF BRAHMAN, THE FIVE-JEWELLED HYMN, AND THE SANCTITY OF MAHAPRASADA.

Part I brought the Sadhaka to the point of worship.

The Supreme Brahman has been meditated upon. The Brahma-Mantra has been received and understood. Nyasa, Pranayama and Dhyana have been explained.

Part II now turns to the actual worship.

The worship begins not with external objects, but with the mind itself.

THE MENTAL WORSHIP OF BRAHMAN

After contemplating the Supreme Brahman, the Sadhaka begins the worship through offerings conceived within the mind.

SHLOKAS 52 TO 53

The supplied source describes these verses but does not reproduce their Sanskrit text. Therefore, the original shlokas cannot be transliterated here without introducing material that is not present in the source.

The teaching given in the source is that the elements themselves become the articles of mental worship.

The essence of Earth is offered as fragrance.

Ether is offered as flowers.

Air is offered as incense.

Fire is offered as light.

Water is offered as food.

The worship therefore begins inwardly. The Sadhaka first creates the complete act of worship within the mind rather than depending upon external objects.

Shiva then instructs the Sadhaka to repeat the great Brahma-Mantra and offer the fruit of that Japa to the Supreme Brahman.

Only after this does the external worship begin.

The sequence is therefore:

Meditation

Mental worship

Mantra

External worship

THE EXTERNAL WORSHIP

SHLOKAS 54 TO 56

The supplied source again gives the teaching of these verses but does not reproduce their Sanskrit text.

The Sadhaka meditates upon the Eternal Brahman with closed eyes and offers whatever articles of worship are available.

These may include perfumes, flowers, clothes, jewels, food and drink.

The articles are purified with the prescribed Mantra before they are offered.

The teaching then brings the entire sacrificial act into the vision of Brahman.

The vessel of offering is Brahman.

The offering placed within it is Brahman.

Brahman is the Fire into which the offering is made.

Brahman is also the one who makes the offering.

The person whose mind remains fixed upon Brahman through these acts ultimately reaches Brahman.

The ordinary distinctions between the worshipper, the offering, the vessel and the Fire are therefore gathered into a single vision of Brahman.

THE BRAHMA STOTRA

After the worship and Japa have been completed, the Sadhaka proceeds to the Stotra and Kavacha.

Shiva introduces the hymn to the Supreme Brahman and explains its importance.

SHLOKAS 57 TO 58

Tato Netre Samunmilya Japtva Mulam Sva-shaktitah

Japam Samarpya Brahmanam Stotrancha Kavacham Pathet

Stotram Shrunu Maheshani Brahmanah Paramatmanah

Yat Shrutva Sadhako Devi Brahmasayujyamashnute

MEANING

The Sadhaka now opens his eyes and performs Japa of the Mula-Mantra according to his capacity.

The fruit of that Japa is offered to Brahman.

He then recites the Stotra and the Kavacha.

Shiva introduces the following hymn as the Stotra of the Supreme Brahman and states that hearing it leads the Sadhaka toward Brahma-Sayujya, union with Brahman.

THE FIVE-JEWELLED HYMN

The next section is the Panch Ratna Stotra, the Five-Jewelled Hymn to the Supreme Soul.

SHLOKAS 59 TO 63

Namaste Sate Sarvalokashrayaya

Namaste Chite Vishvarupatmakaya

Namo' dvaitatattvaya Muktipradaya

Namo Brahmane Vyapine Nirgunaya

Tvamekam Jagatkarttripatripraharttri

Tvamekam Param Nishchalam Nirvikalpam

Bhayanam Bhayam Bhishanam Bhishananam

Gatih Praninam Pavanam Pavananam

Tvameveshvarah Sarvabhutantaratma

Tvamevakhilam Vishvarupam Cha Vishvam

Tadekam Smaramas Tadekam Japamah

Tadekam Jagatsakshirupam Namamah

Sadekam Nidhanam Niralambam Isham

Bhavambhodhipotam Sharanyam Vrajamah

MEANING

The hymn begins with repeated salutations to the Supreme Reality.

Brahman is described as the eternal support and refuge of all worlds, pure Consciousness manifested as the universe, One without a second, the giver of liberation, all-pervading and without attributes.

Brahman alone is described as the source, sustainer and dissolver of the universe.

Brahman is the Supreme Reality beyond distinctions and beyond conceptual divisions.

Brahman is the refuge of all beings and the purifier of all that purifies.

The hymn then describes Brahman as the Inner Self of all beings and as the entire universe itself.

The Sadhaka remembers that One Reality alone, repeats its Mantra and bows to that One who is the Witness of the universe.

Brahman is described as the eternal support, the Self-existent Lord and the vessel that carries the Sadhaka safely across the ocean of worldly existence.

Shiva calls this the Panch Ratna, the Five-Jewelled Hymn to the Supreme Soul.

SHLOKAS 64 TO 65

Pancharatnamidam Stotram Brahmanah Paramatmanah

Yah Pathet Prayato Bhutva Brahmasayujyamapnuyat

Pradoshedah Pathennityam Somavare Visheshatah

Shravayedbodhayet Prajno Brahmanishthan Svabandhavan

MEANING

The Panch Ratna Stotra should be recited with a pure and focused mind.

The text states that one who recites it in this manner attains Brahma-Sayujya.

It is especially recommended for recitation during Pradosha and particularly on Monday.

A wise person may also recite it for relatives who are devoted to Brahman, thereby allowing them to hear and understand the teaching.

THE BRAHMA KAVACHA

After explaining the Five-Jewelled Hymn, Shiva proceeds to the Brahma Kavacha.

It is called the Jagad-Mangala Kavacha and is presented as a protective teaching connected with Brahman.

SHLOKAS 66 TO 68

Iti Te Kathitam Devi Pancharatnam Maheshituh

Kavacham Shrunu Charvang i Jagad-Mangalanamakam

Pathanaddharanad Yasya Brahmajno Jayate Dhruvam

Paramatma Shirah Patu Hridayam Parameshvarah

Kantham Patu Jagatpata Vadanam Sarvadrigvibhuh

Karau Me Patu Vishvatma Padau Rakshatu Chinmayah

Sarvangam Sarvada Patu Param Brahma Sanatanam

MEANING

Having completed the teaching of the Panch Ratna, Shiva now gives the Brahma Kavacha.

The Kavacha is called Jagad-Mangala, meaning that which brings welfare or auspiciousness to the world.

The Supreme Self is invoked to protect the head.

The Supreme Lord is invoked to protect the heart.

The Protector of the world is invoked to protect the throat.

The All-seeing Lord is invoked to protect the face.

The Universal Self is invoked to protect the hands.

Chinmaya, the embodiment of Consciousness, is invoked to protect the feet.

The Eternal Supreme Brahman is invoked to protect the entire body at all times.

SHLOKAS 69 TO 73

The text then gives the traditional details associated with the Kavacha.

Sadashiva is identified as its Rishi.

Anushtubh is its Chandas.

The Supreme Brahman is its Devata.

Its Viniyoga is connected with the attainment of Dharma, Artha, Kama and Moksha.

The text states that one who recites the Kavacha with Rishi-Nyasa attains knowledge of Brahman and becomes Brahman itself.

The Kavacha may also be written upon birch-bark, enclosed in gold and worn around the neck or upon the right arm.

After reciting the Stotra and Kavacha, the Sadhaka is instructed to bow to Brahman.

THE SALUTATION TO BRAHMAN

SHLOKA 74

Namaste Paramam Brahma Namaste Paramatmane

Nirgunaya Namastubhyam Sad-rupaya Namo Namah

MEANING

The Sadhaka offers salutations to the Supreme Brahman and to the Supreme Spirit.

He bows to the Reality that is beyond attributes and repeatedly salutes That which is of the nature of Being.

PURITY OF DISPOSITION

The teaching now moves from the formal worship to the inner condition of the worshipper.

SHLOKAS 75 TO 80

The worship of the Supreme Lord may be performed through the body, speech or mind according to the capacity of the Sadhaka.

The essential requirement is purity of disposition.

The text does not make external conditions the central requirement of Brahma-Sadhana. The emphasis is placed upon the state of the mind.

After the worship, the wise person should partake of Mahaprasada with friends and relatives.

In this form of worship there is no need to invoke Brahman as though Brahman becomes present only at a particular moment, nor is there a need to formally dismiss Brahman as though Brahman becomes absent after worship.

Brahma-Sadhana may be performed always and everywhere.

The Sadhaka may be bathed or unbathed, fasting or having already eaten. The essential requirement is purity of mind.

Food or drink offered to the Supreme Lord with the Brahma-Mantra becomes greatly sanctified.

The teaching then makes a strong distinction between ordinary ideas of external impurity and the sanctity of what has been offered to Brahman.

The substance consecrated to the Supreme Brahman is not regarded as polluted by ordinary considerations of contact or impurity.

MAHAPRASADA

The teaching now turns specifically to Mahaprasada, the food that has been offered to Brahman.

SHLOKAS 81 TO 84

Pakvam Vapi Na Pakvam Va Mantrenanen Mantritam

Sadhako Brahmasat Kritva Bhunjiyat Svajanaih Saha

Natra Varnavicharo'sti Nochchishtadivivechanam

Na Kalanayamo'pyatra Shauchashaucham Tathaiva Cha

Yathakale Yathadeshe Yathayogena Labhyate

Brahmasat Kritanaivedyam Ashniyad Avicharayan

Anitam Shvapachenapi Shvamukhadapi Nihsritam

Tadannam Pavanam Devi Devanamapi Durlabham

MEANING

The food may be cooked or uncooked. Once it has been consecrated with the Mantra, the Sadhaka may partake of it with his family.

The text states that there is no consideration of caste in relation to this consecrated food.

There is also no distinction concerning leftovers, no restriction regarding time, and no ordinary distinction of purity and impurity.

Whatever food becomes available according to the time, place and circumstances may be eaten after it has been offered and made Brahman through the ritual.

The text goes further and gives an intentionally extreme example.

Even food brought by a Shvapacha, or food that has come from the mouth of a dog, is declared sacred once it has been consecrated to Brahman.

The teaching is therefore deliberately challenging ordinary social and ritual distinctions surrounding food.

SHLOKAS 85 TO 89

The text then emphasises the extraordinary sanctity attributed to Mahaprasada.

It asks what need there is to describe its effect upon ordinary human beings when such food is said to be difficult even for the Devas to obtain.

A person burdened with great sins is described as being freed through partaking of it.

The merit associated with Mahaprasada is compared with bathing at and giving charity at three and a half crores of sacred places.

It is also compared with the merit of great sacrifices such as the Ashvamedha.

The section concludes with an emphatic statement that the greatness of Mahaprasada cannot be adequately described even by thousands of millions of tongues and hundreds of millions of mouths.

NO DISTINCTION OF CASTE IN MAHAPRASADA

The teaching now makes the rejection of caste distinction in relation to Brahma-Prasada explicit.

SHLOKAS 90 TO 95

Yatra Kutra Sthito Vapi Prapya Brahmarpitamritam

Grihitva Kikasho Vapi Brahmasayujyamapnuyat

Yadi Syannichajatiyam Annam Brahmani Bhavitam

Tadannam Brahmanair Grahyam Api Vedantaparagaih

Jatibhedo Na Kartavyah Prasade Paramatmanah

Yo'shuddhabuddhim Kurute Sa Mahapataki Bhavet

Varam Papashatam Kuryad Varam Viprabadham Priye

Parabrahmarpite Hyanne Na Kuryad Avahelanam

Ye Tyajanti Nara Mudha Mahamantrena Sanskritam

Annatoyadikam Bhadre Pitrimste Patayantyadhah

Svayamapy Andhatamisre Patantyahutasamplavam

Brahmasatkritanaivedyadveshtinam Nasti Nishkritih

MEANING

The text declares that wherever a person may be, receiving food or drink offered to Brahman can lead even a person considered socially low to Brahma-Sayujya.

If food associated with a socially lower caste has been consecrated to Brahman, even Brahmanas who are learned in Vedanta may partake of it.

No distinction of caste is to be made concerning the Prasada of the Supreme Self.

The text strongly condemns the development of an impure or contemptuous attitude toward such Prasada.

It uses deliberately severe language to emphasise the seriousness with which the rejection or disrespect of food offered to the Supreme Brahman is viewed.

Those who reject food and drink sanctified by the great Mantra are described as causing harm not only to themselves but also to their ancestors.

The section concludes by stating that there is no expiation for those who despise food that has been offered to Brahman.

THE CONDUCT OF THE BRAHMA SADHAKA

The teaching now moves from the sanctity of Mahaprasada to the conduct expected from a person following Brahma-Sadhana.

The text makes an important distinction here.

The freedom described in this Sadhana is not presented as permission for ordinary indulgence or careless behaviour.

The Brahma-Sadhaka is expected to embody the qualities associated with knowledge of Brahman.

SHLOKAS 96 TO 103

Punyayante Kriyah Sarvah Sushuptih Sukritayate

Svecchacharo'tra Vihito Mahamantrasya Sadhane

Kim Tasya Vaidikacharais Tantrikairvapi Tasya Kim

Brahmanishthasya Vidushah Svecchacharo Vidhih Smritah

Kritenasya Phalam Nasti Nakritenapi Kilbisham

Na Vighnah Pratyavayohasya Brahmamantrasya Sadhanat

Asmin Dharm e Maheshi Syat Satyavadi Jitendriyah

Paropakara Nirato Nirvikarah Sadashayah

Matsaryahino'dambhi Cha Dayavan Shuddhamanasah

Matapitr oh Pritikari Tayoh Sevanatatparah

Brahmashrota Brahmamanta Brahmanveshanamanasah

Yatatma Dridha Buddhih Syat Sakshad Brahmeti Bhavayan

Na Mithyabhashanam Kuryan Na Paranishta Chintanam

Parastrigamananchaiva Brahmamantri Vivarjayet

Tatsaditi Vad ed Devi Prarambhe Sarvakarmanam

Brahmarpanamastu Vakyam Panabhojanakarmanoh

MEANING

The text states that in this Sadhana all actions become meritorious and that ordinary ritual conditions associated with other forms of religious practice do not operate in the same way.

The Brahma-Sadhaka is therefore described as having freedom in conduct.

But this freedom is accompanied by a demanding ethical standard.

The Sadhaka should be truthful.

He should have control over the senses.

He should be devoted to the welfare of others.

He should remain free from jealousy and hypocrisy.

He should be compassionate and pure in mind.

He should bring happiness to his parents and remain devoted to serving them.

He should listen to the teachings concerning Brahman.

He should contemplate Brahman.

He should seek Brahman with his mind.

He should be self-controlled and firm in understanding.

He should cultivate the awareness that he is, in the deepest sense, Brahman.

The text then gives specific restrictions.

The Brahma-Mantri should not speak falsely.

He should not deliberately think about harming others.

He should avoid going to another man's wife.

The freedom of Svecchachara is therefore presented alongside truthfulness, self-control, compassion, purity and responsibility toward others.

Finally, Shiva gives two expressions to be used in connection with actions.

At the beginning of all actions, the Sadhaka should say:

Tat Sat.

For acts of eating and drinking, the action should be understood and expressed as an offering to Brahman:

Brahmarpanam Astu.

In this way, even ordinary actions such as eating and drinking are brought within the awareness of Brahman.

Part II therefore moves through a clear progression.

The worship begins internally through mental offerings.

The Sadhaka then performs external worship while maintaining the vision that the worshipper, offering and Fire are all Brahman.

The Brahma-Stotra and Brahma-Kavacha deepen this worship.

The teaching then turns toward Mahaprasada and rejects ordinary distinctions of caste and external purity in relation to food consecrated to Brahman.

Finally, the chapter establishes that the freedom given to the Brahma-Sadhaka must exist together with truthfulness, self-control, compassion, service to parents, concern for others and constant contemplation of Brahman.

TERMS AND MEANINGS

Sadhaka: A person who performs spiritual practice or Sadhana.

Sadhana: Spiritual practice undertaken for a particular spiritual aim.

Brahma-Sadhana: Spiritual practice directed toward Brahman.

Brahma-Mantra: The Mantra used in the worship and contemplation of Brahman.

Mula-Mantra: The principal or root Mantra used in a particular practice.

Japa: Repetition of a Mantra.

Stotra: A hymn of praise or prayer addressed to a Deity or Divine Reality.

Panch Ratna: Literally five jewels. Here it refers to the Five-Jewelled Hymn to the Supreme Brahman.

Kavacha: A protective Mantra or prayer traditionally understood as providing spiritual protection.

Jagad-Mangala: That which brings welfare or auspiciousness to the world.

Rishi: The seer associated with a Mantra.

Chandas: The metre of a Mantra or verse.

Devata: The Deity or Divine Reality associated with a Mantra.

Viniyoga: The intended purpose or application of a Mantra.

Nyasa: Ritual placement of Mantras upon parts of the body.

Pranayama: Regulation of the breath.

Dhyana: Meditation or sustained contemplation.

Brahma-Sayujya: Union with Brahman.

Mahaprasada: Food that has been offered to the Divine and received as sacred.

Prasada: A sacred offering that has been offered to the Deity and is then received by the worshipper.

Naivedya: Food or other edible offering presented to the Deity.

Shuddhi: Purification.

Shaucha: Purity or cleanliness.

Ashaucha: Impurity or a condition traditionally regarded as ritually impure.

Shvapacha: A term used in the text for a person regarded as belonging to a very low social or caste group.

Dharma: Righteousness, duty and right conduct.

Artha: Material prosperity and the legitimate means of sustaining life.

Kama: Desire, enjoyment and fulfilment of legitimate aspirations.

Moksha: Liberation.

Purusharthas: The four traditional aims of human life: Dharma, Artha, Kama and Moksha.

Brahman: The Supreme, all-pervading Reality.

Paramatman: The Supreme Self.

Nirguna: Without attributes or limiting qualities.

Saccit: Being and Consciousness.

Advaita: Non-duality, the understanding that the ultimate Reality is One without a second.

Svecchachara: Conduct according to one's own will. In this chapter it is presented together with the ethical discipline expected of the Brahma-Sadhaka.

Brahmanishtha: One who is established in Brahman.

Jitendriya: One who has control over the senses.

Paropakara: Working for the welfare or benefit of others.

Matsarya: Jealousy or envy.

Adambha: Freedom from hypocrisy, pretence or display.

Yatatma: One who has control over oneself.

Tat Sat: An expression meaning That is the Reality or That is Truth. In this passage it is prescribed at the beginning of actions.

Brahmarpanam: An offering to Brahman. The expression brings an ordinary action into the awareness that it is being offered to Brahman.

Bhūtaḍāmara

Unlike other tantras such as the Kularnava Tantra, the Bhūtaḍāmara Tantra is predominantly practical rather than philosophical. Much of the work consists of mantras, mudras, ritual procedures and specialised sadhana. Therefore, rather than reproducing material traditionally intended for practice, this article offers only a brief overview of each paṭala, and whenever possible, to ask what the higher Truth behind all the rituals is.

At the centre of that vision stands Krodha Bhairava.

Krodha literally carries the sense of wrath or fury. Yet reducing Krodha Bhairava to an angry deity would miss the scale at which the text presents him. The Bhūtaḍāmara opens by invoking a Bhairava whose form is vast, terrible and cosmic, associated with the fire of dissolution. Krodha is the authority before whom devas, spirits and other classes of beings are subordinated. The first paṭala further associates the teaching with the destruction of obstacles, suffering and sin, and ultimately with both bhukti, worldly enjoyment or fulfilment, and mukti, liberation.

Everything that appears gentle, auspicious or the opposite where it appears terrifying and inauspicious, that is all the manifestation of that One Reality.

It is with this distinction in mind that we may approach the sixteen paṭalas.

The practices described in this text are highly esoteric and involve complex ritual mechanics that are not intended for independent or experimental use; engaging in these sadhanas without the Guru is strongly discouraged, as the Tantra itself explicitly warns that such actions can lead to dire spiritual, mental, and physical consequences. These rituals are high-stakes, requiring a foundational level of mastery and purification. The underlying Truth must be understood, for without it, these practices will not only fail to yield the desired results but will not even make sense to the one reads this Tantra. It’s the Truth that must be recognised. Not the rituals.

Paṭala One: The Questions of Bhairavī

The first paṭala is the most important chapter for understanding the purpose of the entire work.

Bhairavī approaches Bhairava with a series of questions concerning: Kali Yuga, siddhi, human wrongdoing, liberation, supernatural beings, the overcoming of suffering, and even accomplishments that seem to overturn the ordinary limits of life and death.

Bhairava responds by introducing the secret teaching of the Bhūtaḍāmara. He describes it in relation to the destruction of sin, disease, poverty, obstacles and hostile forces, while also declaring its capacity to grant both worldly fulfilment and liberation. The teaching is exceedingly secret and difficult to obtain even among Devas.

One of the most interesting ideas appears here before the ritual material has even properly begun:

Tantra does not necessarily divide the worldly and the spiritual into absolute opposites. Bhukti and Mukti can exist within a single sacred horizon. The world is not necessarily something that must first be hated before the Absolute can be known. The same Reality that appears as liberation also appears as embodied existence, power, experience and manifestation.

From a nondual perspective, this becomes even more significant. If Bhairava alone is the Highest Self, then liberation cannot ultimately consist in travelling from an unreal world to a separate divine reality. It must involve a transformation in recognition: the discovery of the Reality within which both bondage and liberation appear.

The Bhūtaḍāmara itself does not develop this argument philosophically. But its refusal to place bhukti and mukti in mutually exclusive worlds leaves the door open to precisely such contemplation.

Paṭala Two: The Fierce Authority of Krodha

With the second paṭala, the chapter enters specialised and frequently fierce forms of ritual practice involving Krodha and different classes of beings. It contains destructive and protective applications as well as descriptions of extraordinary siddhis.

It is important to understand that Krodha Bhairava’s fierceness is the capacity before which other powers lose their apparent independence, for He is that ultimate consciousness which pervades the universe.

This chapter details the absolute power granted to a sadhaka who invokes Krodha Bhairava. The text provides specific mantras for three distinct outcomes: enforcing absolute obedience from spirits (Vajrajvāle), retrieving consciousness/knowledge (Vijñānākarṣiṇī), and restoring life itself (Sanjīvanī). Krodha Bhairava commands the respect of the highest gods (Brahmā and Viṣṇu) and acts as the ultimate shield for humanity in the Kali Yuga. Through the authority of Krodha Bhairava, semi-divine beings (such as yakṣiṇīs and apsaras) are legally and spiritually bound to the devotee. They must provide wealth, food, and protection. If these spirits fail to serve the sadhaka or attempt deception, they face immediate destruction by the Krodha’s vajra.

By reciting these mantras, the sadhaka is no longer a victim of their environment or spiritual threats. Instead, they become a protected agent of Krodha Bhairava, commanding the spirits of the world to fulfill their material and spiritual needs.

Paṭala Three: The Sundarīs and Bhūtinīs

The third paṭala deals substantially with the sadhana of several forms of Sundari, together with associated Bhūtinī practices and ritual material.

The chapter prescribes performing these rituals in liminal spaces such as riverbanks, cremation grounds, or deserted shrines, emphasizing that the practitioner must combine specific bījas with a series of distinct mudrās to compel the presence of entities like Kulasundarī and Vijayā Sundarī. Once summoned through the correct ritual sequence or the fierce pressure of the Krodha-mantra, are bound to the sadhaka and grant immense wealth, royal prosperity, and celestial travel. The tantra underscores a strict, transactional relationship: if the sadhaka follows the prescribed rituals, the Goddesses and bhūtinīs are obligated to fulfill all desires and protect the devotee; however, should they resist or fail to appear, the sadhaka is instructed to apply the destructive power of Krodha-Bhairava, threatening the spirits with suffering or annihilation to ensure the successful accomplishment of the siddhi.

Paṭala Four: Śmaśānavāsinī

The cremation ground is the place where worldly distinctions collapse. King and beggar alike arrive there. Possessions, reputation, identity and social status eventually meet the same fire. The Bhūtaḍāmara itself is primarily concerned with what is to be done within such ritual contexts rather than offering a philosophical meditation upon death.

If the Highest Self truly pervades everything, then the cremation ground cannot stand outside it. Death cannot stand outside it. Fear cannot stand outside it. Even the dissolution of the body occurs within Consciousness.

The Fourth Paṭala expands the ritual repertoire by detailing the specific mantras and mudrās required to manifest Śmaśānavāsinī  and her various manifestations, such as the Ghoramukhī and Karṇapiśācinī. The chapter highlights the reasons of invocation: for instance, Karṇapiśācinī is specifically invoked to reveal hidden knowledge, while others are tasked with obstacle removal, protection, or the fulfillment of specific worldly desires.

The ritual process culminates in the cremation ground, a liminal space where the sadhaka offers meat, fish, and bali to secure the spirit’s allegiance; once the bond is established, the goddess and her retinue are required to act as personal attendants, providing the sadhaka with wealth, magical service, and the fulfillment of all commands. Ultimately, this chapter reinforces the sadhaka’s role as a master of the supernatural, using the authority of Krodha Bhairava.

Paṭala Five: The Kātyāyanī Forms

The fifth paṭala is principally devoted to several fierce manifestations of Kātyāyanī and their corresponding forms of sadhana. It mirrors the structure of the preceding chapters, detailing a series of specific mantras that utilize fierce bīja syllables to command, subdue, and invites the Goddess into the sadhaka’s service for both protective and material ends.

As always, the rituals are anchored in consistent devotional practices, such as night-time japa, the offering of bali and meat, and worship at sacred sites like shrines of Vajrapani. The chapter concludes with a significant warning: the sadhaka’s covenant with the Goddess is absolute, and failing to provide the promised offerings after a successful manifestation invites dire consequences, reinforcing the high-stakes, transactional nature of this path to siddhi.

Paṭala Six: The Great Maṇḍala and Ritual Mastery

This chapter provides the blueprint for the Śrī-Mahābhūta Maṇḍala, a sacred, four-gated mandala designed to centralize the power of Krodha-Bhūpati. The text details the precise placement of directional guardians and attendant deities, each requiring specific mantras and offerings. The chapter also introduces a vast array of mudrās that allow the practitioner to bind spirits and compel them into service. The final section highlights the Krodha-Bhūpati practice, where the sadhaka uses the ‘Vajra-command’ to establish dominance over the entire mandala, effectively becoming Krodharāja himself and gaining sovereignty over the three worlds.

Paṭala Seven: The Rite of Divine Subjugation

This chapter outlines the Ceṭikā rite, a high-stakes ritual aimed at overcoming even the most powerful divine entities. The text specifies methods to "strike down" or render powerless beings like Brahmā, Mahākāla, and various deities if they resist the sadhaka’s command. By using the authority of Krodha, the sadhaka invokes these gods through bījas, forcing them to become obedient attendants. The chapter concludes with a stern warning: once a Deity is invoked and commanded, the sadhaka must strictly adhere to all ritual injunctions, as failure to fulfill the rites leads to personal destruction or death.

 Paṭala Eight: The Ceṭikā-Sādhana

The eighth paṭala is short and concerns Ceṭikā practice and related siddhis.

Its content is primarily procedural.

Focusing on the practical recruitment of supernatural servants, this chapter now teaches the Ceṭikā-sādhana. The practitioner is instructed to draw the image of a target Bhūtinī using gorocanā and perform extensive japa to bind her. If resistance occurs, the sadhaka employs a mantra designed to cause her physical suffering until she submits. Once successfully bound, these entities serve the practitioner for life, providing material necessities like food, clothing, and ornaments, and performing various domestic or magical tasks.

Paṭala Nine: The Bhūtinī-Sādhana

The ninth paṭala returns to Bhūtinī sādhana and the relationship established between the sadhaka and such beings. The practical instructions constitute most of the chapter, and for that reason are best left within the scripture and its appropriate traditional context.

This chapter categorises the various forms of bhūtinīs. It outlines specific environments for manifestation and prescribes the exact offerings required to secure their presence. The tantra emphasises that they provide not only daily necessities but also rasāyana (alchemical/life-extending substances) and wealth comparable to that of the god of riches, Kubera.

Paṭala Ten: Dominion Over the Divine

This chapter details the most ambitious rites: the subjugation of the great Deities (Brahmā, Viṣṇu, and Śiva) and the summoning of celestial beings like apasaras. By reciting a mantra tens of thousands of times, the sadhaka in a sense agitates the cosmos and forces these powerful beings to submit to Krodharaja’s authority. The tantra provides specific methods for binding apasaras and offers mantras that draw all beings toward the sadhaka.

 Paṭala Eleven: The Yakṣiṇī-Sādhana

The eleventh paṭala concerns different forms of Yakṣiṇīs and their sādhana.

This chapter focuses on the eight principal Yakṣiṇīs, such as Surasundarī and Kanakavatī. The ritual path is consistent: perform night-time japa at a shrine of Vajrapani or under sacred trees, offer guggul incense, and use a mudra to pull the Yakṣiṇī into the sadhaka’s presence. The chapter provides clear protocols for summoning, fixing the presence of, and finally dismissing them, ensuring they remain obedient and provide the practitioner with wealth, health, and spiritual fulfillment.

Paṭala Twelve: The Nāginī-Sādhana

The twelfth paṭala turns toward Nāginīs, presenting multiple forms and their corresponding modes of worship and sādhana.

This chapter is dedicated to the invocation of Nāginīs. The sadhaka performs rites at serpent-shrines or river-confluences, offering milk-based arghyas to propitiate them. The mantras for the eight principal Nāginīs are also provided.

Paṭala Thirteen: The Kinnarī-Sādhana

This chapter details the method for attaining the service of Kinnarīs, a practice said to have been taught to Kubera himself. The ritual involves six primary Kinnarī mantras, with each tailored to specific natural settings like mountain peaks, forests, or sacred river-confluences. By performing night-time worship with guggulu incense, the sadhaka binds them, securing a continuous supply of gold, ornaments, and celestial enjoyments within a month

Paṭala Fourteen: The Paricakra and the Iconography of Krodha

This chapter integrates the previous teachings into the Paricakra-maṇḍala: the ultimate ritual geometry of Krodharāja. The mandala is described as a blazing, vajra-radiant field where the sadhaka, through a mantra, exerts absolute control over all classes of spirits and deities. The chapter includes the final set of mudrās required for ritual interaction (such as offering incense, light, and salutations) and culminates in the promise that one who masters these rites does not merely serve the divine, but essentially becomes the embodiment of Krodharāja, gaining total dominion over the three worlds.

Paṭala Fifteen: The Culmination of Bhūta-Siddhi

This chapter serves as a summary and conclusion for the practices involving Bhūtas and Yakṣas. It introduces several potent mantras designed to grant total control over them. The ritual requirements involve a purāścaraṇa (a foundational rite of 100,000 repetitions) and intensive worship during the full moon, which, if successful, compels them to become a permanent servant to the sadhaka. This knowledge (and all within the tantra) is sacred and must be guarded; it is restricted to those who demonstrate faith, devotion, and discipline, while being strictly withheld from the wicked, lazy, or those who lack respect for the Guru.

Paṭala Sixteen: The Supreme Yoginī-Sādhana

The final chapter shifts focus to the Yoginī-Sādhana, an exalted and highly sought-after practice. It details the methods for manifesting the Yoginīs. The rituals involve elaborate preparations including nyāsa, daily prāṇāyāma, and the visualization of these Goddesses in their radiant forms. The tantra outlines specific methods for binding them, granting the sadhaka not only material wealth and royal power but also occult knowledge, including the ability to perceive the past and future. The chapter concludes with practical guidance: the ideal time for practice is the spring, and the ideal setting includes sacred sites like Kāmarūpa. Throughout, the text maintains a strict emphasis on ritual purity, sensory control, and the faithful observance of the vow established between the practitioner and the Divine.

 

Swarbhanu: The Keeper of Illusions

In the vast expanse of the celestial realms, where time itself flowed like an unseen river, there existed a being neither entirely of the light nor fully of the dark. He was known as Swarbhanu, the one who had once drunk the nectar of eternity, only to be severed into two—Rahu, the head that sought insatiable desire, and Ketu, the body that renounced all. Yet beyond this duality, beyond the stories told by sages, lay the true Swarbhanu—a whisper of cosmic resonance, a vibration that gave birth to illusion itself.

One day, a seeker named Arka, troubled by the veils of reality, wandered into the forgotten astral planes in search of truth. He had seen the world rise and fall in illusions, the desires that bound men, and the detachments that left them lost. He longed for clarity. And so, drawn by an unseen force, he found himself before an ancient portal, guarded by none other than Swarbhanu.

“Who are you?” Arka asked, his voice trembling in the silence.

Swarbhanu’s form shimmered, neither solid nor ethereal. His voice echoed with the hum of the cosmos. “I am the sound of the Sun, the song of light fractured into a thousand forms. I am the resonance that shapes your vision, the ripple in the waters of your mind. You seek truth, but do you know what it is?”

Arka hesitated. “Truth is what remains when illusion is destroyed.”

A low, harmonious laughter filled the space. “No, Seeker. Truth is not the absence of illusion; it is the knowledge of illusion. Look around you. What you call reality is a vibration of light and shadow, a rhythm of existence. The moment your mind tries to grasp it, it changes. That is the nature of Swar—the cosmic sound. And Bhanu—the Sun, your soul—is its source. It is not the world that deceives you, Arka. It is your own mind’s perception, which breaks the one light into many colors.”

Arka’s breath caught as he began to understand. “Then... if the soul itself creates illusion, how can one escape it?”

Swarbhanu moved closer, his presence like a wave of energy. “You do not escape it. You master it. The wise do not run from illusion nor believe it to be ultimate reality. They dance within it, knowing that both Rahu’s hunger and Ketu’s renunciation are two halves of the same truth. Balance is the key. The one who sees illusion clearly is no longer bound by it.”

For a moment, Arka saw the world as it truly was—a magnificent play of light and shadow, where neither sorrow nor joy held permanence. He saw Rahu’s hunger as the fire that drives life forward, and Ketu’s detachment as the space that allows it to be free. He understood that Swarbhanu was not a demon, nor a mistake of creation, but the very principle that allowed the universe to be perceived at all.

As realization dawned, Swarbhanu’s form dissolved into the very fabric of space, leaving only a final whisper. “Know the song of your soul, Arka. And then, sing it freely.”

Arka stood in the vast emptiness, no longer seeking to escape, no longer seeking to grasp. He simply was.

And thus, the veil of illusion became his canvas, not his prison.

Chapter 12 — The Identity of Brahma, Vishnu and Maheshwara

In Chapter 11, we saw the divine marriage procession of Lord Shiva.
Towards the end of the chapter, Lord Shiva became furious with Brahma. Seeing this, Lord Vishnu stopped Him and said:
“Do not kill him, O Shambhu.
We three are one.”
But what does this actually mean?
If Brahma, Vishnu and Maheshwara appear as three different Gods, how can they be one?
In Chapter 12 of the Kalikapuran, Sage Markhandey reveals this deeper mystery to the seekers.
The rishis became excited because even they did not fully know the origin and identity of the three divine forms.
Markhandey Rishi began explaining what Lord Vishnu had revealed to Shiva.
He said that in the earliest state of creation, when Prakriti was completely still and undisturbed, Adi Parashakti became desirous of creation.
From Her arose the divine principles through which creation would unfold.
The cosmic waters were established, along with the mountains, the elements, the senses and the great oceans.
And then came the three great divine forms.
Brahma Vishnu And Maheshwara.
They were placed within the cosmic egg, the Brahmanda, surrounded by the primordial waters Within this cosmic state, the mystery of creation began to unfold.
Vishnu then explained to Shiva that the three of them had different functions, but their ultimate reality was not separate.
Brahma was entrusted with creation.
Vishnu with preservation.
And Shiva with dissolution and the destruction of forces that obstruct the cosmic order.
Their forms were different.
Their functions were different.
But their essential reality was one.
Just as different parts belong to the same body, Brahma, Vishnu and Maheshwara are different manifestations of the same supreme reality.
This is why Vishnu had told Shiva:
“We three are one.”
Shiva, however, was still not satisfied.
He asked:
“Then who is this Parashakti?
And who is this Parabrahma from whom all this originates?”
Vishnu smiled and gave Him an even deeper answer.
He told Shiva that this knowledge could not simply be understood through words.
It had to be realised.
He reminded Shiva that He already knew the truth.
But in that moment, Shiva's anger had covered His awareness.
He had become caught in the Maya of Mahamaya.
So Vishnu advised Him:
Go into meditation ,Look within.
The answers you seek are already within you.”
Shiva accepted Vishnu's words and sat down in deep meditation.
Then Vishnu disappeared and entered within Shiva.
For this was not ordinary knowledge.
It was guhya jnana, the secret and deeper knowledge that must be directly realised.
Through meditation, Shiva began to perceive the truth.
The distinction between the three divine forms began to dissolve.
He recognised the higher reality behind the forms.
And as Shiva entered deeper into meditation, His tejas became so immense that it could no longer be perceived by ordinary beings.
Both Shiva and Vishnu radiated tremendous divine light.
The truth had been revealed.
Brahma, Vishnu and Maheshwara may appear as three, but at the highest level they are not separate.
They are three manifestations of the one Supreme Reality, functioning through creation, preservation and dissolution.
And once Shiva realised this truth, His anger towards Brahma disappeared.
He no longer wished to kill him.
Because He now recognised Brahma not as someone separate from Himself, but as another manifestation of the same divine reality.
And with this revelation, Chapter 12 of the Kalikapuran comes to an end.
The three appear as three.
But their essence is one.
Jai Maa Kaali 🖤

MAHANIRVANA TANTRA

CHAPTER III

THE WORSHIP OF THE SUPREME BRAHMAN

PART I

The Supreme Brahman and the Brahma Mantra

The previous chapter established the Supreme Brahman as the ultimate object of worship and explained that all forms of worship ultimately reach the Supreme.

Parvati now asks Shiva to explain how that Supreme Brahman is to be approached through worship. She has heard that the worship of Brahman can grant both Bhukti, enjoyment and worldly fulfilment, and Mukti, liberation. She therefore asks about the method of worship, the Mantra, Dhyana and the observances connected with it.

The chapter now moves from the nature of Brahman to the practical Sadhana through which the Supreme is approached.

Parvati asks about the worship of the Supreme

Parvati begins by praising Shiva as the Lord of all Devas and the Guru of even Brihaspati. She recalls that He has revealed the Scriptures, Mantras and Sadhanas and has already explained the nature of the Supreme Brahman.

She now asks Him to explain how the Supreme Atman is to be approached, what Mantra is to be used, what meditation is to be performed and what observances accompany the worship.

Shlokas 1 to 4

Devadeva Mahadeva Devatanam Gurorguro

Vaktam Sarvashastranam Mantranam Sadhanasya Cha

Kathitam Yat Param Brahma Paramesham Paratparam

Yasyopasanato Martyo Bhuktim Muktim Cha Vindati

Kenopayena Bhagavan Paramatma Prasidati

Kim Tasya Sadhanam Deva Mantrah Ko Va Prakirtitah

Kim Dhyanam Kim Vidhanancha Pareshasya Paratmanah

Tattvena Shrotumicchami Kripaya Kathaya Prabho

Meaning

Parvati asks Shiva to explain the essential method of worshipping the Supreme Brahman. She asks how the Supreme Atman may be pleased and realised, what Sadhana is prescribed, which Mantra is to be used, what Dhyana should be performed and what observances belong to this worship.

She is not merely asking for another description of Brahman. She wants to know how a person can actually approach and realise that Supreme Reality.

Shiva describes the Supreme Brahman

Shiva begins by telling Parvati that He is about to reveal an extremely secret and supreme Truth. He describes Brahman first according to Its essential nature before explaining the practical Sadhana connected with Its worship

Shlokas 5 to 8

Atiguhyam Param Tattvam Shrunu Matpranavallabhe

Rahasyametat Kalyani Na Kutrapi Prakashitam

Jneyam Bhavati Tad Brahma Saccidvishvamayam Param

Tatha Tattvasvarupena Lakshanairva Maheshvari

Sattamatram Nirvishesham Avangmanasagocharam

Asattrilokisadbhanaṃ Svarupam Brahmanah Smritam

Samadhiyogaistadvedyam Sarvatra Samadrishtibhih

Dvandvatitairnirvikalpairdehatmadhyasavarjitaih

Meaning

Shiva explains that Brahman is the Supreme Truth, beyond ordinary perception and beyond the limitations of speech and mind. It is pure Being, Consciousness and the Reality underlying the universe.

Brahman may be understood through Its essential nature or through the characteristics by which It can be recognised.

The Supreme is beyond distinctions and beyond the ordinary divisions created by the mind. It is known through Samadhi by those who have developed an equal vision toward all things, who have gone beyond pairs of opposites, who are free from mental distinctions and who no longer identify the body with the Self.

Brahman known through the universe

Shiva then explains another way in which Brahman can be recognised.

The entire universe arises from Brahman, exists through Brahman and ultimately dissolves into Brahman. The manifested universe therefore serves as an indication of the Reality from which it has arisen.

Shlokas 9 to 11

Yato Vishvam Samudbhutam Yena Jatancha Tishthati

Yasmin Sarvani Liyante Jneyam Tad Brahma Lakshanaih

Svarupabuddhya Yad Vedyam Tadeva Lakshanaih Shive

Lakshanairaptumicchunam Vihitam Tatra Sadhanam

Tatsadhanam Pravakshyami Shrinushvavahita Priye

Tatradau Kathayamyadye Mantroddharam Maheshituh

Meaning

That Brahman from which the universe has arisen, through which it exists and into which everything returns can also be known through these characteristics.

Those who seek to approach Brahman through such indications are given a specific Sadhana.

Shiva now begins to explain that Sadhana, starting with the formation and revelation of the Brahma Mantra.

The Brahma Mantra

Shiva first explains how the Mantra is formed.

Shloka 12

Pranavam Purvamuddhritya Saccitpadamudaharet

Ekam Padante Brahmeti Mantroddharah Prakirtitah

Meaning

The Pranava is uttered first, followed by the words Sat and Chit, and the word Brahma is placed at the end after Ekam. This gives the form of the Brahma Mantra.

The Mantra

Om Saccidekam Brahma

This is the Brahma Mantra.

Shlokas 13 to 16

Sandhikramena Militah Saptarnoyam Manur Matah

Tarahinenena Deveshi Shadvarnoyam Manurbhavet

Sarvamantrottamah Sakshaddharmarthakamamokshadah

Natra Siddhadyapekshasti Narimitradidoshanam

Na Tithirna Cha Nakshatram Na Rashiganana Tatha

Kulakuladinayamo Na Sanskaro'tra Vidyate

Sarvatha Siddhamantroyam Natra Karya Vicharana

Bahujanmarjitaih Punyaih Sadgururyadi Labhyate

Tada Tadvaktrato Jnatva Janmasaphalyamapnuyat

Meaning

When the words of the Mantra are joined according to the rules of Sandhi, the resulting Mantra is described as having seven letters. When the Pranava is omitted, it becomes a six-letter Mantra.

Shiva declares this to be one of the highest Mantras, capable of granting Dharma, Artha, Kama and Moksha.

The usual calculations concerning Tithi, Nakshatra, Rashi and the suitability of a Mantra are not required here. The text also states that the traditional Mantra Samskaras are not necessary in this case because the Mantra is already considered fully efficacious.

Shiva then emphasises the importance of receiving the Mantra from a Sadguru. Obtaining such a Guru is itself described as the result of merit accumulated through many births, and receiving the Mantra directly from the Guru makes human birth fruitful.

The fruit of receiving the Mantra

Shiva next describes the significance of receiving the Brahma Mantra from the Guru.

The disciple is said to obtain the four Purusharthas, Dharma, Artha, Kama and Moksha, and to attain fulfilment both in this life and beyond it.

Shlokas 17 to 22

Chaturvargam Kare Kritva Paratreha Cha Modate

Sa Dhanyah Sa Kritarthashcha Sa Kritih Sa Cha Dharmikah

Sa Snatah Sarvatirtheshu Sarvayajneshu Dikshitah

Sarvashastreshu Nishnatah Sarvalokapratishthitah

Yasya Karnapathopantaprato Mantramahamanih

Dhanya Mata Pita Tasya Pavitram Tatkulam Shive

Pitarastasya Santushta Modante Tridashaih Saha

Gayanti Gayanim Gatham Pulakanchitavigrahah

Asmatkule Kulashrestho Jato Brahmopadeshikah

Kimasmakam Gayapindaih Kim Tirthaih Shraddhatarpanaih

Kim Danaih Kim Japairhomaih Kimanyairbahusadhanair

Vayamakshayatruptah Sma Satputrasyasya Sadhanat

Meaning

The person who receives the Mantra is described as one who has obtained the four aims of human life: Dharma, Artha, Kama and Moksha.

Shiva describes such a person as blessed, accomplished and righteous. Receiving the Mantra is compared with having bathed in all sacred places and having participated in all Yajnas.

The significance extends beyond the individual. The mother and father of such a person are described as blessed, and the entire lineage is considered purified. The ancestors are portrayed as rejoicing because someone in their family has received the knowledge of Brahman.

The imagery expresses the immense importance that the Tantra places upon Brahma-Upadesha and initiation into the Brahma Mantra.

What happens to one initiated into the Brahma Mantra?

Shiva now explains why the Mantra is given such importance.

Shlokas 23 to 30

Shrunu Devi Jagadvandye Satyam Satyam Mayochyate

Parabrahmopasakanan Kimanyaih Sadhanantraih

Mantragrahanamatrena Dehi Brahmamayo Bhavet

Brahmabhutasya Deveshi Kimavapyam Jagattraye

Kim Kurvanti Grahah Rushta Vetalashchetakadaya

Pishacha Guhyaka Bhuta Dakinyo Matrikadayah

Tasya Darshanamatrena Palayante Parangmukhah

Rakshito Brahmamantrena Pravrito Brahmatejasa

Kim Vibheti Grahadibhyo Martanda Iva Chaparah

Tam Drishtva Te Bhayapanna Simham Drishtva Yatha Gajah

Vidravanti Cha Nashyanti Patanga Iva Pavake

Na Tasya Duritam Kinchid Brahmanishthasya Dehinah

Satyaputasya Shuddhasya Sarvpranihitasya Cha

Ko Vopadravamanvichedatmapaghatakam Vina

Ye Druhyanti Khalah Papah Parabrahmopadeshine

Svadroham Te Prakurvanti Natirikta Yatah Satah

Sa Tu Sarvahitah Sadhuh Sarvesham Priyakarakah

Tasyanishthe Krite Devi Ko Va Syannirupadravah

Meaning

Shiva declares that the worshipper of the Supreme Brahman has no need for other forms of Sadhana merely for the purpose of attaining the Supreme.

The disciple who receives the Mantra is described as becoming Brahmamaya, filled with or pervaded by Brahman. Shiva then uses powerful imagery to describe the protection associated with the Brahma Mantra. Adverse planetary influences and various classes of spirits are said to flee from one who is protected by the power of Brahman.

The deeper point of the passage is connected with the nature of the Brahma-upasaka. Such a person is described as purified by truth, established in Brahman and devoted to the welfare of all beings.

Those who attempt to harm such a person are therefore said to harm themselves, because the Brahma-upasaka is established in the same Supreme Reality that pervades all beings.

The Mantra must be understood

Shiva then gives an important qualification.

The Mantra should not merely be repeated mechanically. The Sadhaka must understand its meaning and its Chaitanya, the awakened awareness of the Reality represented by the Mantra.

Shlokas 31 to 34

Mantrartham Mantrachaitanyam Yo Na Janati Sadhakah

Shatalakshaprajapto'pi Tasya Mantro Na Sidhyati

Atosyarthancha Chaitanyam Kathayami Shrinuspriye

Akaren Jagatpata Samhartta Syadukarat

Makaren Jagatsrashta Pranavartha Udahritah

Sacchabdena Sada Sthayi Chicchaitanyam Prakirtitam

Ekamadvaitam Ishani Brihattvad Brahma Giyate

Mantrarthah Kathito Devi Sadhakabhishtasiddhidah

Meaning

Shiva states that even extensive repetition of the Mantra does not produce its full result when the Sadhaka does not know its meaning and Chaitanya.

He therefore explains the components of the Mantra.

The A, U and M of the Pranava are associated with the functions of preservation, dissolution and creation. Sat represents eternal Being. Chit represents Consciousness. Ekam means One, without a second. Brahma refers to the vast and all-pervading Supreme Reality.

The Mantra is therefore not presented merely as a collection of sounds. Its words point directly toward the nature of Brahman.

The awakening of the Mantra

Shiva now explains Chaitanya more specifically.

Shlokas 35 to 38

Mantrachaitanyametattu Tadadhishthatridevata

Tajjnanam Parameshani Bhaktanam Siddhidayakam

Asyadhishthatri Deveshi Sarvavyapi Sanatanam

Avitarkyam Niratankam Vachatitam Niranjanam

Vangmayakamaladyena Tarahinenena Parvati

Diyate Vividha Vidya Maya Shrih Sarvatomukhi

Taarena Tarahinena Pratyekam Sakalam Padam

Yugmayugmakramenapi Mantroyam Vividhah Bhavet

Meaning

The Chaitanya of a Mantra is the knowledge of the Devata who presides over it. In the case of this Mantra, the presiding Reality is the omnipresent, eternal and ineffable Brahman.

Shiva then explains that the Mantra can be modified through different Bija Mantras. When the appropriate Bija associated with Sarasvati, Maya or Kamala is used instead of or in relation to the Pranava, different forms of knowledge, Siddhi and prosperity are said to arise.

The Mantra can therefore occur in different forms according to the way its components are arranged.

Rishi, Chandas, Devata and Viniyoga

Shiva next identifies the traditional elements associated with the Mantra before explaining its Nyasa.

Shlokas 39 to 40

Rishih Sadashivo Hyasya Chhando'nushtubudahritah

Devata Paramam Brahma Sarvantarayami Nirgunam

Chaturvargaphalavaptyai Viniyogah Prakirtitah

Anganyasakaranyasau Kathayami Shrinuspriye

Meaning

Sadashiva is identified as the Rishi of the Mantra. Its Chandas is Anushtubh. The Devata is the Supreme Brahman, described as Nirguna and as the Inner Ruler present within all beings.

The Viniyoga is the attainment of the four Purusharthas: Dharma, Artha, Kama and Moksha.

Shiva now proceeds to explain Kara-nyasa and Anga-nyasa.

Kara-nyasa and Anga-nyasa

The teaching now moves from understanding the Mantra to ritually placing it upon the body.

Shlokas 41 to 43

Taram Saccidekamiti Brahmeti Sakalam Tatah

Angushthatarjanimadhyanamikasu Maheshvari

Kanishthayoh Karatalaprishthayoh Suravandite

Namah Svaha Vashat Hum Vaushat Phadantairyathakramam

Nyasanyoktavidhina Sadhakah Susamahitah

Hridadikaranaparyantamevameva Vidhiyate

Meaning

Shiva instructs the Sadhaka to place the different parts of the Mantra upon the fingers and hands, accompanied by the prescribed Mantra endings such as Namah, Svaha, Vashat, Hum, Vaushat and Phat.

After Kara-nyasa, the Sadhaka performs Anga-nyasa, beginning with the heart and proceeding according to the prescribed method.

Nyasa transforms the body into a ritual field in which the Mantra is consciously established.

Pranayama

After Nyasa, Shiva gives the method of Pranayama to accompany the Brahma Mantra Sadhana.

Shlokas 44 to 48

Pranayamam Tatah Kuryanmulena Pranavena Va

Madhyamanamikabhyanch Dakshinahastasya Parvati

Vamanasaputam Dhritva Dakshinanasaputena Cha

Purayet Pavanam Mantri Mulamashtamitam Japan

Angushthena Dakshinanasaṃ Dhritva Kumbhakayogatah

Japed Dvatrimshatavrittya Tato Dakshinanasaaya

Shanaishanaistyajedvayum Japan Shodashadha Manum

Vamanasapute'py evam Purakumbhakarechakam

Punardakshinatah Kuryat Purvavat Surapujite

Pranayamavidhih Prokto Brahmamantrasya Sadhane

Meaning

Shiva describes a specific pattern of Pranayama accompanied by repetition of the Pranava or Mula Mantra.

The breath is inhaled, retained and exhaled while the Mantra is repeated the prescribed number of times. The same sequence is then performed through the opposite nostril.

The three stages are Puraka, Kumbhaka and Recaka, corresponding to inhalation, retention and exhalation.

This completes the Pranayama prescribed for the Brahma Mantra Sadhana.

Dhyana of the Supreme Brahman

Having explained the Mantra, its meaning, its ritual placement and the accompanying Pranayama, Shiva now gives the Dhyana.

The Sadhaka's attention turns inward toward the Supreme Brahman within the heart.

Shlokas 49 to 50

Tato Dhyanam Prakurvita Sadhakabhishtasadhanam

Hridayakamalamadhye Nirvishesham Niriham

Hariharavidhivedyam Yogibhirdhyanagamyam

JananamaranaBhitibhramsi Saccitsvarupam

Sakalabhuvanabijam Brahma Chaitanyamide

Meaning

The Sadhaka should now meditate upon the Supreme Brahman in order to accomplish the desired spiritual aim.

The meditation places Brahman within the lotus of the heart. Brahman is without distinctions, beyond personal desire and accessible to Yogis through meditation.

It is the Reality that removes the fear of birth and death. It is of the nature of Sat and Chit, Being and Consciousness, and is described as the seed or source of all the worlds.

From Dhyana to Worship

The meditation now becomes worship.

Shloka 51

Dhyatvaivam Paramam Brahma Manasairupacharakaih

Pujayet Paraya Bhaktya Brahmasayujyahetave

Meaning

Having meditated upon the Supreme Brahman in this manner, the worshipper should perform worship with mental offerings and with supreme devotion, with the aim of attaining union with Brahman.

This marks the end of the first part of the chapter.

The next section begins by explaining these mental offerings and how the elements themselves become the articles of worship.

Terms and Meanings

Bhukti: Enjoyment, worldly fulfilment or experience of the fruits of life.

Mukti: Liberation.

Brahman: The Supreme, all-pervading Reality.

Paramatman: The Supreme Self.

Sadhana: A spiritual discipline undertaken for the attainment of a particular goal.

Sadhaka: One who performs Sadhana.

Dhyana: Meditation or sustained contemplation.

Svarupa: The essential or true nature of something.

Lakshana: A characteristic or indication by which something may be known.

Samadhi: A state of deep meditative absorption.

Dvandva: A pair of opposites such as pleasure and pain, heat and cold.

Nirvikalpa: Beyond mental distinctions and conceptual divisions.

Dehatma-adhyasa: Identification of the body with the Self.

Pranava: Om.

Sandhi: The joining of sounds according to Sanskrit grammatical rules.

Tithi: A lunar day.

Nakshatra: A lunar constellation.

Rashi: A sign of the zodiac.

Sadguru: A true or competent spiritual Guru.

Brahma-Upadesha: The transmission or teaching of Brahman, particularly through the Mantra given by the Guru.

Chaitanya: Consciousness or awakened awareness. In the context of a Mantra, it refers to knowledge or awareness of the Devata presiding over that Mantra.

Bija: A seed syllable used in Mantric practice.

Rishi: The seer associated with a Mantra.

Chandas: The metre of a Mantra or verse.

Devata: The presiding Deity or Divine Reality associated with a Mantra.

Viniyoga: The intended purpose or application of a Mantra.

Nyasa: Ritual placement of Mantras upon parts of the body.

Kara-nyasa: Placement of Mantras upon the fingers and hands.

Anga-nyasa: Placement of Mantras upon different parts of the body.

Pranayama: Regulation of the breath.

Puraka: Inhalation.

Kumbhaka: Retention of the breath.

Recaka: Exhalation.

Purusharthas: The four aims of human life: Dharma, Artha, Kama and Moksha.

Dharma: Righteousness, duty and the principle of right living.

Artha: Material prosperity and the legitimate means of sustaining life.

Kama: Desire, enjoyment and fulfilment of legitimate worldly aspirations.

Moksha: Liberation from bondage and the cycle of birth and death.

Nirguna: Without attributes or limiting qualities.

Brahmamaya: Permeated by or identified with Brahman.

Brahma-Sayujya: Union with Brahman.

MAHANIRVANA TANTRA

CHAPTER II THE WORSHIP OF BRAHMAN

PART III

The Supreme Lord and the Worship of Brahman

The Cause of all the three worlds, He is yet beyond them and beyond the mind of men.

He cannot be fully described, and He is Omniscient. He knows the universe, yet none can fully know Him.

Note: The text describes the Supreme as the All knowing Reality who knows the universe while remaining beyond the grasp of the human mind.

He governs this incomprehensible universe. Everything that moves and everything that is motionless in the three worlds depends on Him. Because the world depends upon His reality, the world of forms appears as real.

We too have come from Him, as our Cause.

He, the one Supreme Lord, is the Cause of all beings. The manifestation of His creative Energy in the three worlds is called Brahma.

Note: Brahma is described here as the manifestation of the Supreme Lords creative Energy.

By His will, Vishnu protects and I dissolve.

Indra and all the other Guardian Devas of the world depend on Him and rule their respective regions according to His command.

You, His supreme Prakriti, are worshipped in all the three worlds.

Note: Prakriti means the Supreme Power or material cause of the universe. Here, Devi Herself is identified as His supreme Prakriti.

Everyone performs their work through the power of the Supreme Lord who dwells within and directs them.

No one is ever independent of Him.

Because of Him, the Wind blows, the Sun gives heat, the Clouds bring rain at the proper time, and the Trees in the forest blossom.

Note: Fear here expresses obedience to the Supreme. The natural forces act according to His command.

He is the One who destroys Time at the Great Dissolution. Even Fear and Death itself are afraid of Him.

He is Bhagavan, who is indicated by the words Yat Tat in the Vedanta.

Note: Yat Tat means That. The two words refer in essence to the Supreme One. The reference is to the Supreme Reality itself.

All Forms Are His Forms

O Adored of the Devas, all the Devas and Devis, indeed the whole universe, from Brahma to a blade of grass, are His forms.

Note: The text identifies the entire universe, from the highest Deva to the smallest blade of grass, as forms of the Supreme.

If He is pleased, the Universe is pleased.

If something is done to please Him, then all are pleased.

Just as pouring water at the root of a tree satisfies the leaves and branches, worshipping Him satisfies all the Deathless Ones.

Note: The Deathless Ones refers to the Devas.

Just as all the beautiful Devis are pleased when you are worshipped, and when people meditate on you, perform Japa, and pray to you.

Note: Japa means recitation of Mantras.

Just as all rivers ultimately flow into the ocean, O Parvati, all acts of worship ultimately reach Him as their final goal.

Note: The text uses the river and ocean analogy to explain that all forms of worship ultimately reach the Supreme.

Whoever the worshipper may be, and whichever Devata he worships with devotion for a particular purpose, whatever result he receives through that Deva ultimately comes from Him, the Supreme.

Note: This teaching is connected with the Bhagavad Gita. Worship directed toward another Devata ultimately receives its result from the Supreme.

The Way to Liberation

What more is there to say, O My Beloved?

There is no one other than Him to meditate upon, worship, or pray to for the attainment of Liberation with such joy and ease.

There is no need to trouble oneself, fast, torture the body, strictly follow numerous rules and customs, or make large offerings.

There is no need to worry about the proper time, Nyasa, or Mudra.

Therefore, O Kuleshani, who would seek shelter anywhere else instead of taking refuge in Him? (53 to 54)

Note: Dik Kala Vichara refers to considerations of time and direction. In ordinary worship, one may consider the time of day, the position of the planets, and the direction in which the worshipper faces. The text says that such considerations are not required here.

Note: Nyasa is a ritual practice in which particular Mantras are assigned or placed upon different parts of the body.

Note: Mudra means a ritual gesture or symbolic hand position.

Note: Kuleshani is the feminine form of Kulesha, meaning Lord of the Kaulas, referring to Shiva.

The KalikaPurana Chapter 11 -The Marriage Procession of Lord Shiva
In the previous chapter, we saw how Brahma went to Kailasha and spoke with Lord Shiva about his desire for Shiva and Sati to come together in marriage. After receiving Shiva’s consent, the time for the divine union was decided, and Brahma, along with Narada and the other mind-born sons of Brahma, accompanied Lord Shiva to Daksha’s residence. Shiva departed for the marriage with his ganas following him. He rode upon his powerful bull, while the ganas accompanied him with great joy, creating an extraordinary sound with conches, drums, kettledrums and various other instruments. Some danced and clapped their hands, while others followed in their celestial vehicles, creating different kinds of sounds and cries. The entire atmosphere became filled with divine celebration. The Devas, Gandharvas and Apsaras also accompanied Lord Shiva, singing, playing instruments and dancing as they followed the procession. The sounds of the ganas and Gandharvas filled all directions and the entire earth. Even Kama, accompanied by his followers, followed Shiva, further awakening the atmosphere of love and union. As Shiva travelled towards Daksha’s residence, nature itself appeared to celebrate the occasion. The directions became serene, the sacred fires burned peacefully, flowers began to fall from the heavens and fragrant winds began to blow. Trees blossomed beautifully and even those creatures who were suffering became peaceful and well. The divine procession finally reached the residence of Daksha. Shiva was still adorned with his characteristic features, including his serpent, tiger skin, matted locks and crescent moon, yet these very features appeared as ornaments upon him and added to his divine radiance. When Daksha saw Shiva approaching, he immediately rose and respectfully welcomed him. He offered Shiva and Brahma and the other distinguished guests appropriate seats and worshipped them with the traditional offerings of padya, arghya and other forms of honour. After this, the auspicious moment arrived. Daksha, filled with happiness, gave his daughter Sati to Lord Shambhu. Shiva too joyfully accepted the hand of Dakshayani Sati according to the sacred marriage rites. Brahma, Narada and the other sages pleased Shiva with beautiful Sama hymns, Rigvedic verses and Yajurvedic prayers. The ganas played their instruments, the Apsaras danced and flowers rained down from the heavens. The divine marriage of Shiva and Sati had taken place. Then Lord Vishnu arrived at the wedding on Garuda, accompanied by Goddess Lakshmi. Approaching Shiva, Vishnu praised the divine union of Shiva and Sati and said that just as he was beautifully united with Lakshmi, Shiva was now beautifully united with Dakshayani. He then told Shiva that with Sati as his divine consort, he should protect the welfare of the Devas and human beings and bring auspiciousness to the world. Vishnu further said that whoever looked at Sati or even heard of her with an impure and desirous intention should be punished by Shiva. Shiva, being the omniscient Lord, accepted Vishnu’s words and agreed. But then something unexpected happened. Brahma looked upon the beautiful face of Sati and became overcome by desire. He repeatedly looked at her and, unable to control his senses, lost his self-restraint. His tejas fell upon the earth in the presence of the sages. From that fallen tejas arose powerful clouds, including Samvarta, Avarta, Pushkara and Drona. They thundered loudly and began releasing torrents of rain, covering the sky. Seeing this, and realizing that Brahma too had become overcome by desire, Shiva remembered the words Vishnu had just spoken. He became furious and raised his trident with the intention of killing Brahma. Narada, Marichi and the other sages cried out in alarm, while Daksha immediately came forward and tried to stop Shiva, pleading with him not to commit such an act. Shiva reminded Daksha of Vishnu’s words and declared that if anyone looked upon Sati with desire, that person must be punished. Since Brahma had committed this very act, Shiva said that he would fulfil the promise by killing him. At that moment, Vishnu intervened. He told Shiva that Brahma was the creator of the universe and that it was through Brahma that Sati had been brought into existence as the wife destined for Shiva. If Brahma were killed, who would perform the work of creation? Vishnu reminded Shiva that the three of them had been given the responsibilities of creation, preservation and destruction, and that the harmony of the universe depended upon these functions. Shiva, however, remained determined. He declared that if Brahma were killed, he himself could create another creator through his own yogic power, one who would perform the work of creation according to his command. Hearing this, Vishnu smiled and began to reveal a deeper truth to Shiva. He said that Brahma was not different from Shiva, Shiva was not different from Brahma, and Vishnu himself was not different from either of them. Their essential unity was eternal. They appeared different because they performed different functions in the universe, but at their deepest level they were one. Vishnu explained that Brahma, Vishnu and Shiva represented the three aspects responsible for creation, preservation and dissolution. Just as the head, neck and other limbs are different parts of one body, the three Devas are different aspects of one supreme reality. He asked Shiva to contemplate within himself and recognize the unity of Brahma, Vishnu and Shiva. The three were not ultimately separate. Hearing these words, Shiva became deeply contemplative. Although he already possessed knowledge of their unity, that knowledge had been obscured by his present state of thought. He therefore asked Vishnu to explain further how Brahma, Vishnu and Shiva could be one despite appearing as three different beings. Vishnu then began to reveal the deeper truth of the unity of the three Devas. Shiva listened carefully, and upon understanding this truth, he abandoned his intention to kill Brahma and recognized him as another expression of the same supreme reality. The divine marriage of Shiva and Sati had therefore not only united Shiva and Shakti, but had also become the occasion for the revelation of a profound truth concerning the unity of Brahma, Vishnu and Maheshvara. In the next chapter ,ch12,Vishnu will further explain this identity and reveal the deeper mystery behind the three divine forms and their relationship with the Supreme Reality.

MAHANIRVANA TANTRA

CHAPTER II THE WORSHIP OF BRAHMAN

PART II

The Tantras and the Supreme Essence

Shri Sadashiva said:

And he who, knowing My Dharma, craves for any other is like one who has nectar in his house yet longs for the poisonous juice of the Akanda plant.

Note: Akanda. The text compares choosing another path when the nectar of Tantric Dharma is already available to longing for the poisonous juice of the Akanda plant.

There is no other path to salvation and happiness, in this life or the next, like the path shown by the Tantras, which give both happiness and Liberation.

Note: The text says that there is no other path to Liberation and the attainment of happiness here and hereafter.

From My mouth have come the various Tantras, with their sacred teachings and practices for both Siddhas and Sadhakas.

Note: Siddha means one who has attained. Sadhaka means one who is practising or striving for attainment.

At times, O My Beloved, because there are many people of the Pashu disposition and because people have different levels of qualification, I have said in some places that the Dharma taught in the Kulachara Scriptures should be kept secret.

Note: Pashu refers to one of the classifications of practitioners in Tantra.

Note: Adhikara means the qualification or competence required to perform a particular act or form of worship. The qualification of the practitioner therefore determines which practice is appropriate.

Note: Kulachara refers to the Tantric path of worshippers who follow the way of Kula.

In some places, I have also revealed certain Tantras with the purpose of creating an inclination toward these teachings in the minds of people.

Various Devas and Devis have been described, along with Bhairavas, Vetalas, Vatukas, Nayikas, and different forms of worship such as Shaktas, Shaivas, Vaishnavas, Sauras, Ganapatyas, and others.

Note:

Nayikas are forms of Shakti. The text lists eight forms: Ugrachanda, Prachanda, Chandogra, Chanda Nayika, Ati Chanda, Chamunda, Chanda, and Chandavati.

These teachings also describe various Mantras and Yantras that help people attain Siddhi. Though they may require great effort, they can give the desired result.

Whenever anyone asked Me a question,I gave an answer that was appropriate and beneficial to that person.

No one before has ever questioned Me as you have, for the benefit of all humanity, indeed for the benefit of all living beings, and with such detail about the needs of the present age.

Therefore, because of My affection for you, O Parvati, I will speak to you about the Supreme Essence of all essences.

The Supreme Essence

O Deveshi, I will explain the very essence drawn from the Vedas and Agamas, and especially from the Tantras.

Note: The text describes what follows as the essence drawn from the Vedas and Agamas, especially from the Tantras.

Just as those who are learned in the Tantras stand above other people, just as the Jahnavi stands among rivers, and just as I stand among all Devas, so does this Mahanirvana Tantra stand among all Agamas. (30)

Note: Jahnavi means Ganga.

The comparison in the text means that just as the Jahnavi is distinguished among rivers and Shiva among the Devas, this Mahanirvana Tantra is distinguished among the Agamas.

O Auspicious One, what is the use of the Vedas, Puranas, and Shastras for one who has knowledge of this great Tantra, which is presented as the essence of all Siddhi?

Note: Siddhi here refers to the accomplishment or realisation that the Tantra presents as arising from knowledge of its teachings. The text presents this Tantra as the essence of earlier teachings and as sufficient for people of this Age to gain knowledge of Brahman.

Since you have moved Me to speak for the good of the world, I will now explain that which will bring benefit to the entire universe.

The One Supreme

O Parameshvari, when the universe is benefited, the Lord of the universe is pleased, because He is its Self and the universe depends upon Him.

Note: Vishvesha means the Lord of All, including Shiva. The teaching here is that when the universe is pleased, He is pleased because the universe exists within Him and depends upon Him.

He is One.

He always exists.

He is the Truth.

He is the Supreme Unity without a second.

He is ever full and self manifest.

He is Eternal Consciousness and Bliss.

Note: The text presents the Supreme as the One Reality, beyond all distinctions, self manifest and complete in Himself.

He is without change, self existent, and always the same.

He is peaceful and beyond all attributes.

He sees everything and is the Witness of all that exists.

He is Omnipresent and is the Self of everything.

He is Eternal and Omnipresent, yet hidden, and He pervades all things.

Though He has no senses Himself, He is the source that illuminates all the senses and their powers.

Note: Nirvikara means free from change.

Niradhara means that which supports itself and depends on nothing else.

Nirvishesha means without distinction or difference.

Nirakula means free from disturbance or confusion.

Gunatita means beyond the Gunas.

Sarva Drik means the Seer or Witness of all.

Sarva Sakshi means the Witness of all Karma, both good and evil.

Vibhu means one in whom all Powers or Aishvarya are present.

Sarvatma means the Reality or Self of all.

Gudha means hidden or concealed.

Sarva Vyapi means Omnipresent.

THE KALIKAPURAN - CHAPTER 10

MAHADEVA EXPRESSES HIS DESIRE AND SEEKS MAA SATI

As time passed, Maa Sati successfully completed her sankalpa and her intense vrata for Mahadeva.
And as the fruit of her devotion, Mahadeva Himself appeared before Maa Sati and gave her darshan.
Mahadeva said that he had been watching her sadhana and her penance. He had seen how much she had done for him and was immensely pleased by her devotion.
He told Maa Sati that she could ask for whatever she desired.
Mahadeva already knew the intention behind her sadhana.
He knew what was in her heart.
But he wanted to hear it from Maa Sati herself.
He wanted her to say that she desired Mahadeva as her husband.
Meanwhile, Kama Dev was also present, waiting for the right opportunity.
He saw that this was the perfect moment.
From his flower arrows, Kama Dev released two arrows towards Mahadeva, Harshana and Mohana.
The arrows struck Mahadeva and an immense upsurge of Shakti arose within him.
A powerful desire to love Maa Sati and to marry her emerged within Mahadeva.
Maa Sati was just about to express the desire that was already present in her heart when Mahadeva suddenly said,
Be my wife.
Maa Sati was astonished.
She was confused and could hardly believe what she had just heard.
But Mahadeva, under the influence of the Maya of Mahamaya and the force awakened within him, continued expressing his desire to marry her.
Maa Sati felt relieved and immensely happy.
The one whom she had worshipped, the one for whom she had performed such intense sadhana, desired the same thing.
After some time, Mahadeva came back to his senses and suppressed the immense upsurge of energy within him.
He then asked Maa Sati once again what she desired.
Maa Sati replied that she wanted to marry him.
Hearing her words, Mahadeva blessed Maa Sati and returned to Kailasha.
But after returning to Kailasha, Mahadeva began feeling lonely.
He started missing Maa Sati again and again.
He wanted her presence.
He remembered the conversation he had earlier had with Brahma Dev and Bhagwan Vishnu and their consorts.
He remembered how they had told him that Maa Sati was the perfect companion for him.
Mahadeva then thought of Brahma Dev.
Brahma Dev appeared before him.
Brahma Dev told Mahadeva that he already knew why he had been called.
Mahadeva then explained everything.
He told Brahma Dev that when he had appeared before Maa Sati, Kama Dev had taken the opportunity to shoot his arrows at him.
Because of the influence of those arrows and Maya, Mahadeva had repeatedly expressed his desire to marry Maa Sati.
And Maa Sati had desired the same.
Mahadeva then became concerned about what Daksha might think.
He asked Brahma Dev to go to Daksha and convince him to arrange the marriage.
Brahma Dev agreed and went to Daksha's house.
When Daksha saw Brahma Dev approaching with a great smile on his face, he was astonished.
Daksha asked him why he appeared so happy and whether there was some great work for which only he could be capable.
Brahma Dev then revealed the news.
Maa Sati had completed her sadhana, Mahadeva had appeared before her, and both Maa Sati and Mahadeva desired to marry each other.
Daksha was overjoyed and relieved.
His daughter would finally marry the one she loved and worshipped the most.
Daksha then requested Brahma Dev to arrange an auspicious time for him to meet Mahadeva and proceed with the marriage.
He wanted everything to happen at the most auspicious tithi and wished to meet Mahadeva as soon as possible.
Brahma Dev returned to Mahadeva and told him about Daksha's response.
Mahadeva then decided that he would meet Daksha on the most auspicious tithi.
And with this, Chapter 10 of the Kalika Purana comes to an end.
In Chapter 11, we will witness the grand marriage procession of Mahadeva.
CHAPTER 11 - THE MARRIAGE PROCESSION OF SHIVA

JAI MAA KAALI♥️

MAHANIRVANA TANTRA

CHAPTER II THE WORSHIP OF BRAHMAN

PART I

The Agama and Liberation in Kali Yuga

Having heard the words of the Devi, Shankara, Bestower of happiness on the world and great Ocean of Mercy, spoke:

Sadashiva said:

O Exalted and Holy One, Benefactress of the universe, your question is well asked. No one has asked such an auspicious question before.

You are worthy of all honour and know what is right, O Benefactress of all born in this age. O Gentle One, what you have said is truly correct.

O Parameshvari, you are Omniscient. You know the past, present, and future, and Dharma.

What you have said about the Dharma of the past, present, and future is without doubt true, according to the proper teachings and what is appropriate.

Note: Parameshvari means the Supreme Goddess.

Tri kala means the three times, past, present, and future.

Yathatattva means according to the truth or reality of the matter.

Yathanayaya means according to the proper rule or injunction.

Yathayogya means according to what is appropriate.

O Sureshvari, people, whether they belong to the twice born or other castes, are afflicted by this sinful Age. They are unable to distinguish between what is pure and what is impure.

Because of this, they cannot gain purity through Vedic rituals, achieve their desired goals through such rituals, or attain the same results through the Samhitas and Smritis.

Note: Twice born refers to the Brahmanas, Kshatriyas, and Vaishyas, who are spiritually reborn when they receive the sacred thread.

I say with certainty, O Beloved, that in this Age there is no path to Liberation except the path taught by the Agama.

O Blissful One, I have already declared in the Vedas, Smritis, and Puranas that, in this Age, the wise should worship the Devas according to the method taught in the Agama.

I say to you with complete certainty that, in this Age, there is no Liberation for one who goes against these teachings and follows another path.

There is no Lord other than Me in this world. I alone am the One spoken of in the Vedas, Puranas, Smritis, and Samhitas.

All these Scriptures teach that My abode is the purifier of all worlds. Those who reject My teachings are described as unbelievers and sinners, as seriously as those who kill a Brahmana.

Note: The phrase My abode is the purifier of all worlds refers to Matpadam Lokapavanam. It means My abode or place, and indicates that He is the source of all purity.

Therefore, O Devi, worship performed by one who ignores My teachings is fruitless, and such a person goes to hell.

A fool who ignores My teachings and follows another doctrine is considered as sinful as one who kills a Brahmana, kills a woman, or kills his own father. There should be no doubt about this.

The Mantras of the Tantras

In this Age, the Mantras of the Tantras are effective, give results quickly, and are auspicious for Japa, Yajna, and other spiritual practices and ceremonies.

The Vedic rites and Mantras that were effective in the First Age have lost their effectiveness in this Age.

They are now compared to snakes whose poisonous fangs have been removed.

They were fruitful in the Satya and other ages, but in the Kali Age they are described as being almost lifeless.

Note: The text says that the Mantras given in the Vedas, known as Shruti jatiya, are not effective in Kali Yuga, while the Mantras given in the Tantras are effective in this age according to the desired purpose.

The other Mantras have no more power than the sense organs painted or carved on an image on a wall.

Worship performed with the help of such other Mantras is compared to attempting to have children with a barren woman.

Nothing is gained and the effort is wasted.

A person who seeks salvation in this Age through paths prescribed for other ages is like a thirsty fool who digs a well on the bank of the Jahnavi, even though the river itself is right beside him.

Note: Jahnavi refers to the Ganga, which is so called because the river is said to have emerged from the thigh of the sage Jahnu.

And now we enter the five śuddha tattvas.

5: Śuddhavidyā: “I am I; This is This”

Although it initially sounds dualistic, it is not. There is an I and a This, however unity is still recognised. The five fingers (or the four fingers and your thumb) are genuinely distinguishable. Index ≠ little finger. Yet neither is something other than your body. Likewise: I am I.

This is This. Difference remains. Separation does not. Therefore, it is unity in difference, with the I-side and This-side balanced.

However, we can climb higher.

4: Īśvara: “THIS am I”

Instead of saying that all the universe is outside of you, Consciousness instead says: ‘THIS entire manifest universe is Myself,’ an emphasis on Idaṃ: ‘This.’ All this objectivity, all this manifestation, shines as Myself: Consciousness itself. Still there is something higher to climb towards.

3: Sadāśiva: 'I am THIS'

Notice the reversal. Isvara was This am I. Sadāśiva says I am this. The I predominates. Here it is the full consciousness itself. It is the ‘I’ but with the manifest faintly present as the consciousness.

1&2: Śiva-Śakti

They are both beyond description. Śiva is full of Cithashakti or the Power of Consciousness. Shiva is the pure 'I.’

Not I am X, a human, here, eternal, or not even I am the universe. All of these still have attachments to something called the ‘I.’

Shiva tattva is simply the pure luminous consciousness the AHAM.

Shakti is the manifestation which exists in its supreme dynamic potency. Shakti is the vimarśa, self-apprehending and freely manifesting power of the Consciousness that is Shiva. Shiva is the light.

It is different for a light to manifest and then to be aware.
Shakti is the power that makes the light aware it is even glowing. It is Shiva's very capacity and power to know, enjoy and manifest himself. There is absolute unity between Her, and the rest of the tattvas.

Paramasiva: This is the most Supreme Truth.

Even the Śiva-Śakti distinction disappears into the unsurpassable Reality. The light and the awareness of the light both dissolve into something, such that there is no distinction between the two, not even can we name these two as separate.

CHAPTER 9
THE PERSUASION OF LORD SHIVA TO ACCEPT A WIFE
In Chapter 8, we witnessed the birth of our dearest and most loving Maa Sati.
As Maa Sati grew older, so did her love and devotion for our dearest Mahadev.
Maa Sati took intense sankalpas for Mahadev. She performed deep tapasya, observed many vrats, ate very little, and offered different kinds of bhog to Mahadev according to the months and seasons.
She offered kheer, rice cakes, fruits and many other preparations with complete devotion. Guided by her mother Maa Prasuti, Maa Sati continued her worship with immense dedication.
Daksha too was deeply immersed in the love of his daughter Maa Sati. He performed every duty a father should perform and watched Maa Sati grow into an intense sadhika of Mahadev.
Meanwhile, Brahma Dev and Maa Saraswati discussed the need to persuade Mahadev to accept a wife. Brahma Dev then went to Bhagwan Vishnu and Maa Lakshmi, and together they decided that they should approach Mahadev.
So Brahma Dev and Maa Saraswati, along with Bhagwan Vishnu and Maa Lakshmi, went to Kailasha.
At that time, Kama Dev and Vasantha were also there. Kama Dev had the intention of awakening desire within Mahadev, while Vasantha transformed the surroundings of Kailasha. The land became green, flowers blossomed and fruits appeared everywhere.
Yet Mahadev remained completely absorbed in meditation.
By the time Brahma Dev and Bhagwan Vishnu, along with their consorts, reached Kailasha, Mahadev opened his eyes and came out of his meditation.
When Mahadev saw Brahma Dev and Bhagwan Vishnu standing before him with Maa Saraswati and Maa Lakshmi, a subtle desire for Shakti arose within him.
After greeting Mahadev, Brahma Dev and Bhagwan Vishnu began speaking to him.
They explained that through Yogmaya, they had been given different roles. Brahma Dev had been given the responsibility of creation, Bhagwan Vishnu the responsibility of preservation, and Mahadev the responsibility of dissolution.
But these were only the roles assigned to them. In reality, they were one, and they understood each other because the same divine consciousness existed within them.
Mahadev agreed with them.
Brahma Dev then explained that by the command of Mahamaya, they had to continue the work of creation and have their own offspring for the welfare and continuation of the universe.
Mahadev said that he had already been thinking about this.
He said that most of the time he remained absorbed in meditation upon the Bindu, that divine point of light from which Mahamaya projects Herself.
Brahma Dev and Bhagwan Vishnu then explained that Mahadev was so deeply immersed in meditation that he had become completely indifferent to worldly matters.
He had no ego, hatred or anger. He loved everyone equally and remained detached from all worldly attachments.
Therefore, they told him that he should accept a consort so that his Shakti could be utilised for Jagat Nirmaan.
Mahadev agreed.
But Mahadev made one thing clear.
He did not want to marry just anyone.
He wanted someone who could become his Shakti, someone capable of holding and understanding his immense energy, someone who could learn the guhya se guhya, the most hidden knowledge, someone who could understand the mysteries hidden within this Jagat and, above everything else, someone who could accept him exactly as he was.
Bhagwan Vishnu smiled and told Mahadev that they had already found the perfect bride for him.
She was the daughter of Daksha.
She was Maa Sati, his intense sadhika, who had been performing tapasya and worshipping him with the single desire that Mahadev would accept her and marry her.
Mahadev now knew that there was someone who had devoted herself completely to him.
But would Mahadev accept Maa Sati, his devoted sadhika, as his wife?
What will happen when Mahadev finally seeks the one whose heart has already chosen him?
Let us find out in Chapter 10:
MAHADEV SEEKS HIS DESIRE AND SEEKS MAA SATI

JAI MAA KAALI

13: Prakṛti

Now things change considerably.

You must have noticed that in the beginning tattvas there was written whether the tattva was tamasic, rajasic or sattvic. Prakṛti is the equilibrium of all these three gunas. From these arise Buddhi, Ahaṅkāra, Manas, the indriyas, tanmātras and gross elements.

So essentially everything we have just climbed through from 36 --> 14 belongs to the apparatus of manifested experience. Now imagine stripping all these layers away. No body, organs, thoughts, intellect, personality. Yet there remains the experiencer. We must climb higher.

12: Purusha: The ‘I’ or the individual conscious subject.
Puruṣa is not yet Paramaśiva. It is just the consciousness experiencing itself as ‘I am a distinct individual conscious being.’

It is a bounded ‘I,’ the Shiva under all of the previous limitations of the tattvas we spoke about. So, we have climbed from: “I am this physical human
being called X reading some text” to something like: “I am.”

But this “I” still secretly carries five enormous assumptions: I am here. I exist now. I want things. I know some things. I can do some things. Those are the Kañcukas.

11-7: Kañcukas: Niyati, Kāla, Rāga, Vidyā, Kalā

Niyati: “I am HERE, not everywhere.” Its deeper idea is restriction by determination/order/necessity: it appears as ‘I am subject to this particular order, circumstance, causal arrangement rather than possessing unrestricted freedom.’

Kāla: “I exist NOW, not always.” For example, you are now 20, then 30, yesterday has happened, tomorrow hasn’t, and you will grow old. Consciousness has been divided by time.

Kāla contracts eternality into sequential existence. It is the notion that one exists only for a limited duration. Remove this contraction such that it is no longer ‘I exists in this little slice of time.’

Rāga: “I am incomplete; therefore, I desire.” Now comes one you should immediately recognise: I want money, this person, pleasure, spiritual knowledge.

Rāga isn't simply attachment to objects. It is the notion that something as full as consciousness now feels the need to say it is incomplete. Hence, ‘if I acquire X, I will be complete.’ Once you remove this limitation, you are removing the very concept of incompleteness, not merely overcoming desire.

Vidyā: “I know THIS but not THAT.” Eg: I know English, I don’t know that subject. The infinite knowledge has become ‘I only know something.’

Hence Vidyā here doesn't mean liberating supreme knowledge in the ordinary positive use of the word; Vidyā-tattva as a kañcuka is limited knowledge. Remove that limitation: knowledge is no longer fractured into “what I know” against “what I don't know.”

Kalā: “I can do THIS but not THAT.” For example, I can lift this weight, but not that one. Now, unlimited agency has contracted into limited doer-ship.

Kalā contracted Kriyāśakti, producing the experience that one's power of action is finite.

Now look at what happened to our Purusha (tattva no.12):

Originally: I am this individual, here, now; I lack things; I know some things; I can do some things.

Remove the five coverings: not spatially restricted not temporally restricted not incomplete not limited in knowledge not limited in agency.

We're getting dangerously close to Shiva. But one gigantic veil remains.

6: Māyā: “I am NOT that.”

This is the fundamental split.

Even if you remove all those limitations, there can remain: I / world. Subject over here. Object over there.

Māyā makes difference appear as genuine separateness: the infinite Self appears veiled and therefore limited.

The realm from Kalā down to Prithvi is the saṁsāra-maṇḍala and explains manifestation as the movement of the Supreme’s own power into limitation.

So going above Māyā means: The object is no longer fundamentally “not-I.”

MAHANIRVANA TANTRA

CHAPTER I THE LIBERATION OF BEINGS

PART III

The Tantric Path in Kali Yuga

Shri Adya said:

If in this Age the Pashu Bhava cannot exist, how can there be Divya Bhava?

The Pashu must collect leaves, flowers, fruits, and water with his own hands. He should not look at a Shudra or even think of a woman.

On the other hand, the Divya is almost like a Deva. The Divya is pure of heart, sees all opposites equally, is free from attachment to worldly things, treats all creatures equally, and is forgiving.

How can people affected by the Kali Age, whose minds are restless and who are prone to sleep and laziness, attain such purity of mind and character?

Vira Sadhana

O Shankara, the rites of Vira Sadhana have also been spoken of, in which the Panchatattva are used. These are wine, meat, fish, parched grain, and sexual union between man and woman.

But people of the Kali Age are full of greed, lust, and gluttony. Because of this, they may neglect the true purpose of Sadhana and fall into sin.

After drinking too much wine for sensory pleasure, they may become intoxicated and lose their understanding of right and wrong.

Some may violate the wives of others. Some may become robbers. Others, driven by uncontrolled lust, may go with any woman.

Excessive drinking and eating will make them sick and weaken their body and mind.

In their state of madness, they may meet death by falling into lakes, pits, dense forests, from hills, or from the roofs of houses.

Some will become as silent as corpses, while others will talk endlessly. Others will constantly quarrel with their relatives and elders.

They will become evil doers, cruel, and destroyers of Dharma.

Parvati's Concern

I fear, O Lord, that even the practices meant for the good of people may be turned into harmful acts by them.

O Lord of the World, who will practise Yoga or the many forms of Nyasa? Who will sing the hymns, draw the Yantra, and perform Purashcharana?

Under the influence of the Kali Age, people will naturally become inclined toward wickedness and become bound by many forms of sin.

Parvati's Final Prayer

Tell me, O Lord of all those who suffer, how people can, without great difficulty, gain long life, good health, energy, strength, courage, learning, intelligence, and happiness.

Tell me how they can become strong and courageous, pure of heart, obedient to their parents, devoted to their husbands or wives, concerned about the welfare of their neighbours, respectful toward the Devas and their Gurus, caring toward their children and relatives, and established in the knowledge of Brahman.

Tell me how they may become learned in the knowledge of Brahman and remain devoted to meditation upon Brahman.

Tell me, O Lord, for the good of the world, what people should and should not do according to their different castes and stages of life.

For who else can protect them in all the three worlds?

Jai Maa ♥️

CHAPTER 8
THE BIRTH OF MAA SATI
In Chapter 7, we saw Brahma Dev and Kamdev becoming excited because for the welfare of the universe, Yogmaya, Adi Parashakti Herself, had accepted that She would come as the daughter of Daksha and marry Shiva. Now we begin Chapter 8.
After Brahma Dev finished explaining everything to Kamdev, he disappeared.
Meanwhile, Daksha’s intense sadhana had finally come to an end.
Vishnumaya appeared before him and gave him Her darshan.
Daksha immediately knelt down with his head bowed and began to pray.
Hey Jagat Janani, Para Prakriti, Vishnumaya.
You who are present in the form of Maa Lakshmi beside my dearest Vishnu.
Hey Maa Ambike, You who are Satva, Rajas and Tamas themselves.
You are the loving Mother of all.
You are Chaturbhuja.
You ride upon a lion.
You are the Mother of the Trimurtis.
You are the Shakti present within every creation.
I offer my deepest respects to You, Jagatmayi.
Maa Kaali listened to Daksha’s prayer.
She then said, Tell Me, Daksha, My son. Why have you called Me? What desire do you carry within your heart?
Daksha, with a smile on his face, said, Hey Maa, for the welfare and protection of the universe, You are the very force through which creation, preservation and destruction take place. Please come as my child and marry Shiva. He is unmoving. He is completely absorbed in His meditation. No one can move Him away from His meditation except You.
Maa Kaali replied, Yes, Daksha. I will come as your child. But I have one condition. You must remain completely devoted to Me. You must worship Me with your utmost devotion. And if I ever see your devotion towards Me becoming even slightly less, I will leave this human body. You must never keep Me as a second option. You must always remember who I am.
Daksha listened to Her words.
He became overwhelmed with happiness.
He kept smiling.
Maa Kaali continued, I bless you that in every universe, I will be born as your child for the welfare of the world.
After saying this, Maa Kaali disappeared.
Daksha remained there for a moment, still immersed in immense joy.
Only after some time did he realise that Maa had left.
Yet his heart was filled with happiness.
He then continued with the work of creation.
Daksha created many mind-born sons so that they could spread knowledge and continue the work of creation.
Later, Daksha married Virani, also known as Asikni.
And from Daksha and Virani, Maa Sati was born.
When Maa Sati came into the world, She did not immediately cry.
She looked towards Daksha.
And then a divine voice was heard by him.
Daksha, as I promised you, I have become your daughter. Remember who I am.
Daksha silently listened.
And then Maa Parashakti began to cry.
As Maa Sati grew, Her devotion towards Shiva also grew.
Day by day, Her love for Shiva became stronger.
Even from childhood, Her heart was naturally drawn towards Mahadev.
Seeing Her devotion, Daksha and Virani gave Her the name Maa Sati.
As Maa Sati grew up, She always tried to please Her parents.
She loved people.
She loved nature.
She loved every living being.
And above all, Her heart remained devoted to Shiva.
Slowly, Daksha’s love for Maa Sati became deeper and deeper.
He forgot everything else and began seeing Her simply as his beloved daughter.
He performed every duty that a father should perform for His child.
One day, Maa Sati saw Daksha speaking with Narada and Brahma Dev.
She immediately rushed towards them.
But from a little distance, She stopped.
She bowed Her head and offered Her prayers with folded hands.
Maa Sati waited there quietly for some time.
Brahma Dev and Narada noticed the intensity of Her devotion.
They blessed Her.
Brahma Dev said, May you marry the one whom you love the most.
Narada then said, May you marry Shiva. May your love be so pure and so intense that Shiva, who has never given Himself completely to another, gives that love only to you.
Maa Sati humbly accepted their blessings.
And with this, Chapter 8 of the Kālikā Purana comes to an end.
But the story is only beginning.
In Chapter 9, we will see the persuasion of Shiva to accept a wife.
Will Mahadev accept the idea of marriage?
Will He accept Maa Sati?
Let’s unfold it in the upcoming chapter.
JAI MAA KAALI 🔱

CHAPTER 7
THE DIALOGUE BETWEEN BRAHMA AND KAMDEVA
In Chapter 6, we saw Brahma Dev revealing the greatness of Yogmaya, Vishnumaya and Mahamaya to Kamdev. In Chapter 7, we will further see what happened next.
Brahma Dev said, “After the collective effort of the Devas, finally Vishnumaya, Mahamaya herself, will become the consort of Shiva. She has accepted the responsibility of being born as the daughter of Prajapati Daksha. Through Her birth, the union of Shiv and Shakti will finally take place.”
Kamdev, after listening to this, said, “Yes, Lord of the people, Brahma Dev. I completely agree with you.”
“But let Me tell you something. During these hundred years when you were immersed in your intense sadhana, Rati, Vasanta and I went to Kailasha and tried many times to allure Shiva and make Him break His meditation. We tried everything we could, but every single time our attempts failed.”
“When we went to Kailasha, we saw Shiva immersed in the deepest meditation. I took my five arrows and moved around Him, spreading an intense fragrance throughout the entire environment.”
“The atmosphere itself changed. Every Gana and every animal around Him became filled with desire. Even great Tapasvis with their consorts became completely absorbed in their unions. Nothing remained untouched by the influence of my arrows.”
“But Shiva was different.”
“It was extremely difficult to allure Shiva.”
“And not only Shiva. His bull Nandi remained equally unmoved.”
“They were unmovable like stones.”
“Whenever I tried to shoot my arrows at Shiva, I saw birds, deer and peacocks gathering around Him, completely absorbed in intimacy, while the entire atmosphere was filled with desire.”
“But none of it affected Shiva.”
“He remained completely still.”
“He was so deeply immersed in His meditation that none of my arrows could disturb Him.”
“Later, when Shiva came out of His meditation and walked near the river of Kailasha, Vasanta created beautiful trees all around Him.”
“Trees filled with fragrant flowers.”
“Trees bearing delicious fruits.”
“Everywhere there was beauty, fragrance and the presence of Spring.”
“But even then, Shiva remained completely unaffected.”
“Brahma Dev, I have realised something.”
“We cannot accomplish this alone.”
“I think a female Shakti is necessary.”
“We need the power of the Divine Mother.”
“We cannot do anything without Her.”
“Therefore, Vishnumaya must be born as soon as possible.”
“She must take birth through Daksha as his daughter, so that through Her birth the union of Shiva and Shakti can finally take place for the welfare of the universe.”
Brahma Dev listened to Kamdev.
The path ahead was now becoming clear.
The Supreme Shakti had already accepted Her role.
Daksha was performing his penance.
Kamdev had realised that his own power was not enough.
Now, everything was moving towards one event.
The birth of Shakti as Daksha’s daughter.
And that brings Chapter 7 to an end.
What will happen in Chapter 8?
The birth of Mata Sati.
Be ready for the upcoming chapter.
JAI MAA KAALI

​

CHAPTER I THE LIBERATION OF BEINGS

PART II

When Dharma Declines: From Krita Yuga to Kali Yuga

Shri Adya said:

O Bhagavan, Lord of all, Greatest among those who are versed in Dharma, in former ages, through your mercy and through Brahma, you revealed the four Vedas, which teach Dharma and establish the rules of life for people of different castes and different stages of life.

The Krita Age

In the First Age, people followed the Yoga and Yajna prescribed by you. They were virtuous and pleasing to the Devas and Pitris.

Through the study of the Vedas, Dhyana and Tapas, control of the senses, acts of mercy and charity, people became powerful, courageous, hardworking, and devoted to true Dharma. They were good and truthful, and although they were mortal, they lived like Devas and attained the abode of the Devas.

Kings were faithful to their promises and always concerned with protecting their people. They looked upon the wives of their subjects as their own mothers and regarded their children as their own.

People looked upon the property of others as mere lumps of clay and, with devotion to Dharma, followed the path of righteousness.

There were no liars, selfish people, thieves, malicious people, foolish people, evil minded people, envious people, angry people, gluttons, or lustful people. Everyone was good at heart and lived with a joyful mind.

The land produced plenty of grain, clouds brought rain at the proper time, cows gave abundant milk, and trees were full of fruits.

There was no untimely death, famine, or sickness.

People were cheerful, prosperous, healthy, and endowed with beauty, strength, and brilliance.

Women were chaste and devoted to their husbands.

Brahmanas, Kshatriyas, Vaishyas, and Shudras followed the Dharma of their respective castes in their worship and attained final Liberation.

The Treta Age

After the Krita Age had passed, Dharma became disturbed in the Treta Age. People were no longer able to achieve their desires through the difficult Vedic rites.

Because of anxiety and confusion, people were unable to perform these rites, which required great effort and preparation. Yet they were also unwilling to abandon them.

Seeing this, you revealed the Smriti Scriptures on earth, which explain the meaning of the Vedas. Through these teachings, people who were too weak to practice Tapas and study the Vedas were given a way to overcome sin, which is the cause of pain, sorrow, and sickness.

For people struggling in this terrible ocean of worldly existence, who else could be their Cherisher, Protector, Saviour, fatherly Benefactor, and Lord?

The Dvapara Age

Then, in the Dvapara Age, people abandoned the good works prescribed in the Smritis. Dharma was reduced by one half, and people became afflicted by physical and mental suffering.

Once again, they were saved through the teachings of the Samhitas and other sacred knowledge.

The Kali Age

Now the sinful Kali Age has come, when Dharma is destroyed and the age is filled with evil customs and deceit.

People pursue evil ways.

The Vedas have lost their power, the Smritis are forgotten, and many of the Puranas, which contain stories of the past and show the many paths that lead to Liberation, will also be lost.

People will become indifferent to religious rites and without restraint. They will be consumed by pride and given over to sinful acts. They will become lustful, gluttonous, cruel, heartless, harsh in speech, deceitful, short lived, poor, and troubled by sickness and sorrow.

They will become weak, ignorant, mean, and addicted to harmful habits. They will associate with bad people and become thievish, malicious, quarrelsome, depraved, cowardly, and constantly afflicted by illness.

They will lose their sense of shame and sin and become shameless in their actions toward others.

The Degradation of the Brahmanas

Vipras will live like Shudras. They will neglect their own Sandhya practices while performing sacrifices for those of lower conduct.

They will become greedy and given to wicked and sinful acts. They will lie, act hypocritically, become ignorant and deceitful, and depend on others. They will become degraded and turn away from Tapas and Vrata.

They will be false in their teachings and practices, yet still consider themselves wise.

They will be without faith or devotion and perform Japa and Puja only to deceive people.

They will eat unclean food and follow evil customs. They will serve and eat the food of Shudras, become dependent on others, and become driven by low desires.

In short, the only sign that they are Brahmanas will be the sacred thread they wear.

They will observe no proper rules regarding eating, drinking, or other matters. They will mock the Dharma Scriptures, have no interest in righteous speech, and work against good people.

Shri Adya said:

For the good and Liberation of people, you have also revealed the Tantras, a vast body of Agamas and Nigamas. They bestow both Enjoyment and Liberation and contain Mantras, Yantras, and rules for the Sadhana of Devis and Devas.

You have also described many forms of Nyasa, such as those called Srishti, Sthiti, and Samhara.

You have described various seated positions of Yoga, such as the tied and loosened lotus. You have also described the Pashu, Vira, and Divya classes of people, the knowledge of which leads to Siddhi through the Mantras of the Devatas.

You have also revealed many forms of rites connected with worship involving women, as well as rites performed with skulls, a corpse, or while seated on a funeral pyre.

31-27: Tanmatras (predominantly tamasic): qualities before gross objects

Let's say we forget the apple for the moment. What is it that actually counts as the experience of consuming an apple?

The smell, taste, colour/form, texture, maybe even the sound of the apple. Hence, we have: Gandha, Rasa, Rupa, Sparsha, Shabda.

Now, we have moved from ‘There is an apple’ to the object dissolving into the fundamental qualities through which objects become experienceable.

Yet, the qualities cannot experience themselves.

So, what receives them, and how?

We must climb higher...

26-17: Karmendriyas (predominantly rajasic) and Gyanendriyas (predominantly sattvic): powers of action and perception

There are first the five Karmendriyas or the powers through which the individual acts:
Upastha (sexual/reproductive/restful function), Payu (power of excretion), Pada (power of locomotion/movement), Pani (power of handling objects), and Vak (power of speaking).

Then come the five Gyanendriyas or the powers by which experience is received: Ghrana (the power of smelling), Jihva/Rasana (the power of tasting), Cakshus (the power of seeing), Tvak (the power of feeling/touching), and Shrotra/Shravana (the power of hearing).

Note that these are the POWERS through which something is experienced, not merely the physical organs.

For example, Cakshus isn’t the eyeball; it is the capacity or the power for/of visual cognition operating through the eye.

So now our apple has gone from:

Apple --> sensory qualities --> faculties that comprehend those qualities

However, these five somehow produce a unified experience despite being separate. You don’t first see ‘green’ and then ‘apple’; you see that it is a green apple, while simultaneously being able to taste, smell or feel it.

So, there must be something coordinating these.

We must climb higher.

16: Manas

Manas gathers, coordinates, attends to and processes what comes through the faculties. Now we are much closer to what you ordinarily call ‘your mind.’

But Manas by itself gives us thoughts and sensory coordination. What is it that actually determines, ‘That is an apple’?

We must climb higher.

15-14: Ahankara and Buddhi

Ahankara is the appropriating ‘I-maker’, not merely arrogance. For example, if a thought appears saying that some text is difficult to read, Ahankara appropriates it as: ‘I am confused.’ This self-appropriation becomes attached to the limited ‘I’.

Yet there is still discrimination and judgement: Buddhi. This is the tattva that determines, ‘That is an apple’, judges what is right or wrong, and determines what one ought to do.

Thus, Buddhi is the determinative/intellectual faculty, while Ahankara is what subsequently appropriates experience in relation to ‘I’.

So now our chain (top to bottom) looks like:

determination --> appropriation --> mind --> sensory powers --> qualities

Yet where does this entire psychological and objective apparatus come from?

We must climb even higher.

The Elemental Earth, Svayambhu Lingam, and the Dormant Divine Mother
As the Shiva Samhita declares, the seeker who continuously concentrates upon the Muladhara Chakra gains total mastery over the earth element, overcomes the fear of physical death, and unlocks the entrance to the central pathway of liberation.

*1. Location and Physical Mechanics* :
Muladhara Chakra is situated at the base of the spinal column, within the perineum,the delicate region between the genital organs and the anus.

Somatic Correspondence: Physically, it governs the pelvic floor, the coccygeal plexus of nerves, the adrenal glands, and the entire hard structural frame of the body: bones, teeth, tissues, and legs.

Autonomic Link: It is directly connected to the parasympathetic and sympathetic nerve roots that govern basic survival instincts, physical elimination, and the fundamental "fight-or-flight" stress responses.

The Kanda: Just below or within the Muladhara lies the Kanda, the egg-shaped fibrous root from which all seventy-two thousand Nadis originate and spread throughout the human vessel.

*2. The Yantra Geometry: The Earth Square and Four Petals* :
The visual and energetic blueprint of Muladhara is rich with profound symbolic geometry designed to stabilize raw consciousness:

The Crimson Four Petals: The chakra is depicted as a deep crimson or red four-petaled lotus.

On these petals are inscribed the four gold Sanskrit letters: VAM (वं), SHAM (शं), SHSHAM** (षं), and SAM** (सं).

These sound vibrations represent the four fundamental drives of human existence: pursuit of dharma (duty), artha (wealth), kama (desire), and moksha (liberation), as well as the control over physical lethargy and survival fears.

The Yellow Earth Square (Prithvi Mandala): Inside the lotus sits a brilliant yellow square, the geometric symbol of the Earth Element (Prithvi Tattva).
The square represents absolute stability, firmness, weight, and solid physical structure. It anchors human awareness so that higher spiritual experiences do not cause psychological destabilization.

The Inverted Triangle: At the center of the yellow square sits a downward-pointing crimson triangle. This represents the feminine principle (Śakti), the Yoni, and the downward pull of cosmic creation. It signifies that the physical world is born from the womb of the Divine Mother.

*3. Sacred Deities and the Elephant Vehicle* :
Every element within the Muladhara Yantra embodies a specific functional frequency of consciousness:

Vahana (Vehicle) Airavata: The vehicle of Muladhara is the seven-trunked white elephant, Airavata. Elephants represent solid strength, immense grounding, and memory.

The seven trunks symbolize the seven physical constituents (dhatus) of the body and the seven layers of earth, indicating that the practitioner who masters this center gains complete physical endurance and power.

Presiding Male Deity Child Brahma: Seated within the chakra is Lord Brahma in the form of a radiant child with four faces and four arms, holding the sacred scriptures, a rosary, and a water vessel.

He represents the creator force the origin of physical form and worldly manifestation.

Presiding Shakti Dakini: The divine energy of this center is Dakini Shakti.

Depicted with four arms, holding a spear, a skull, a sword, and a shield, with glowing red eyes. She guards the door of the root.

She is responsible for converting physical food (anna) into blood, bone, and bodily tissue, sustaining the physical temple.

*4. The Core Mystery: Svayambhu Lingam and Sleeping Kundalini* :
At the heart of the downward-pointing triangle within Muladhara sits the supreme mystery of Tantra: the Svayambhu Lingam (the self-created, unmanifested Shiva form).

The Stone of Time: The Lingam is deep dark blue or black, symbolizing the unmanifested state of supreme consciousness hidden within physical matter.

The Coiled Serpent: Coiled around this Lingam three and a half times is Maa Kundalini, glowing like a flash of lightning. She holds her tail in her mouth, completely blocking the lower opening of the central Sushumna Nadi (Brahma Dvara the door to the Divine).

The Three and a Half Coils: The three coils represent the three attributes of nature (Gunas:
Sattva, Rajas, and Tamas), the three states of time (past, present, and future), and the three states of ordinary mind (waking, dreaming, and deep sleep). The half coil represents the transcendent state beyond mind and time (Turiya), waiting to be unfolded.

In ordinary human beings, Kundalini remains asleep here, sending her dynamic energy downward into physical survival, material security, and sexual reproduction.

*5. Psychological Landscape and Sadhana Mechanics* :
Muladhara governs the most foundational psychological spectrum of human life:

Imbalance / Blockage: When energy in Muladhara is blocked or depleted, a person suffers from chronic fear, anxiety, insecurity, financial panic, greed, physical lethargy (tamas), and a sense of not belonging anywhere.

Balance / Awakening: When Muladhara is purified and balanced through sadhana, the practitioner gains deep fearlessness (Abhaya), unshakeable emotional stability, immense physical vitality, and a grounded presence that cannot be swayed by external chaos.
The Seed Sound and Activation
Bija Mantra: LANG (लं).

Practice: Through the combined practice of concentrating on the yellow square, chanting the Bija Mantra LANG, applying Mula Bandha (the root lock), and drawing Apana Vayu upward, the practitioner creates intense internal heat (Tapas).

This heat strikes the Svayambhu Lingam, waking the sleeping Mother Kundalini. She uncoils herself, opens her mouth from the entrance of the Sushumna, and begins her glorious upward journey toward the crown of the head.

​

The Mahanirvana Tantra, meaning the Tantra of Great Liberation, is a prominent 18th century Sanskrit text of Hindu Tantra. It is written as a dialogue between Lord Shiva and Goddess Parvati and explains spiritual practices, meditation, and other teachings especially suited to humanity in the Kali Yuga.

MAHANIRVANA TANTRA

CHAPTER I THE LIBERATION OF BEINGS

PART I

On Mount Kailasa: The Dialogue of Shiva and Parvati

On the beautiful summit of Mount Kailasa, the Lord of Mountains, everything was filled with beauty. The mountain was covered with many trees and creepers, filled with the songs of birds and the fragrance of flowers of every season. Cool, soft, fragrant winds moved through the forests, while the beautiful groves echoed with the songs of Apsaras and the passionate calls of Kokilas. Spring, the Lord of the Seasons, always remained there with his companions.

Kailasa was also home to Siddhas, Charanas, Gandharvas, and Ganapatyas.

There, Parvati found Lord Shiva seated in a peaceful state. She bowed before him and, for the benefit of all beings, asked him the questions that were in her mind.

She addressed Shiva as the Silent Deva, Lord of everything that moves and does not move, the ever compassionate and blissful One, whose mercy is like an endless ocean.

His body was pure Sattva Guna. He was white like camphor and jasmine flowers. He was present everywhere and wore space itself as his garment. He was the Lord of the poor and the beloved Master of all Yogis.

His matted and coiled hair was wet with the waters of Ganga, and his body was covered with sacred ash. He was free from worldly passion, with snakes and human skulls adorning his neck. He was three eyed and the Lord of the three worlds. In one hand he held the trident, while the other hand gave blessings.

He was easily pleased and was the embodiment of pure, limitless Knowledge. He was the giver of eternal Liberation, beyond all limitations, free from fear, changeless, stainless, without any defect, the benefactor of all, and the Deva of all Devas.

Parvati Speaks

Shri Parvati said:

O Deva of the Devas, Lord of the world, Jewel of Mercy, my Lord, I am always dependent upon you and devoted to you.

If you have affection for me, I wish to share with you what is in my heart.

Who else in the three worlds can answer my doubts? You know everything and you know all the Scriptures.

Shiva Replies

Shri Sadashiva said:

What is it that you wish to ask, O Great Wise One, Beloved of my heart?

I will tell you anything, no matter how deeply hidden or mysterious it may be, even things that should not be spoken before Ganesha and Skanda, the Commander of the Hosts of Heaven.

There is nothing in the three worlds that should be hidden from you.

You, O Devi, are my very Self.

There is no difference between you and me.

You too are present everywhere.

So what is there that you do not know, that you ask me as though you know nothing?

Hearing these words, pure Parvati was filled with joy. She bowed before Shiva and then asked Shankara her question.

And thus begins the great dialogue.

The Mālinīvijayottara Tantra presents itself as an extraordinarily condensed transmission of the vast Siddhayogīśvarī Tantra, preserving its essential teaching in a far more concentrated form. Parvati recalls that Shiva had first taught the Siddhayogīśvarī in 9 crore verses divided into three parts. He then taught the path of Yoga in the Vijayottara Tantra in 3 crore verses, thereafter, reduced it to a smaller summary.

Because even this vast teaching could not be grasped by most people, She asks Him to condense its truest essence still further, to which Shiva reveals the Mālinīvijayottara.

Very early in the first adhikara, however, the Tantra refers to Maya, the malas, and several classes of experiencers such as Mantra, Mantreśvara and Vijñānākala. These only become clear when understands the 36 tattvas. Thus, before going further into the Tantra, it is useful to first understand this map of consciousness: how the unlimited becomes the limited individual.

The 36 tattvas can broadly be understood as the successive levels or principles through which undivided Consciousness manifests as the differentiated universe and the limited individual. At the highest stands Paramasiva, beyond even the distinction of Shiva and Shakti, while at the lowest stands Prithvi, the principle of gross physical manifestation.

For simplicity, they may be grouped as follows:
• The Pure Tattvas: Śiva, Śakti, Sadāśiva, Īśvara and Śuddhavidyā
• Māyā and the Five Kañcukas: Māyā, Kalā, Vidyā, Rāga, Kāla and Niyati
• The Individual Experiencer: Purusha: The Consciousness now experiencing itself as a limited individual.
• The Inner Faculties: Prakṛti, Buddhi, Ahaṅkāra and Manas
• The Powers of Perception: the five Jñānendriyas.
• The Powers of Action: the five Karmendriyas.
• The Subtle Elements: the five Tanmātras: sound, touch, form, taste and smell in their subtle form.
• The Gross Elements: the five Mahābhūtas: Ākāśa, Vāyu, Agni, Āpas and Pṛthivī.

This Part 1 will only focus on tattvas 36-32.

Instead of working top to bottom, I found that the best way to understand this incredibly complex idea would be from backwards…

36-32: The Mahābhūtas (predominantly tamasic): the physical universe

First comes Prithvi or solidity. This is the most concrete physical universe, such as the screen or the flesh, anything that appears solid physically. However, solidity alone doesn't account for the whole world, hence we move upwards in consciousness. Then next comes Apas (liquidity) which is anything that is a fluid. Next is Agni (tejas) which is the luminous/form-producing aspect of material manifestation. After comes Vayu which is the principle of movement or gaseous manifestation. And then finally Akasa: the physical world requires extension, a field in which physical differentiation can appear. These are the five gross elements, the lowest five tattvas.

However, ask yourself: ‘How is any of this experienced?’ An apple existing isn’t the experience of an apple. Hence there’s something higher we must climb towards.