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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.

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.

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.

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 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.

​

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.