r/TantraMarg

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 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 6 THE ANSWER OF THE MAHAMAYA, MAA KAALI After listening to the plea of Brahma Dev, Maa Kaali said, “Yes, my son. I completely understand your concern. The way Shiva is immersed in His deepest meditation, He will not be lured simply by you or Kama alone. For the creation and welfare of the universe, I will come forward. I have tried once before, but that attempt failed. But this time, after you have requested Me, and because I am your Mother, I will definitely try to make Shiva marry Me. I will come as the daughter of Daksha, and through that form I will marry Shiva. Just as in this world people know Me as Yog Nidra and Vishnumaya, from here on I will also be known as Samkari and Rudrani. Just as I, in the form of Lakshmi, am completely in love with Vishnu, in the same way I will make Shiva, who is the dearest of the Bhootas and Pretas, love Me like no other being in the entire universe. I will make Mahadev completely immersed in My love. Mahadev, due to the perplexity in His heart, will accept Me as Vidya. The Devas shall break His meditation and He will accept Me as Vidya.” After saying all of this, Maa Kaali disappeared. Brahma Dev was still in the utter bliss of having spoken with Maa. When he finally came back to his senses, he looked here and there. Maa was nowhere to be seen. A smile appeared on his face. He was happy. With that happiness in his heart, he went towards Kamdev. Kamdev, seeing Brahma Dev coming with such a big smile on his face, prepared an area filled with roses. When Brahma Dev arrived, Kamdev greeted him. “Hey Kamdev, the most powerful being, I pay my respects to you.” Kamdev, being happy, greeted him too, and their conversation began. Brahma Dev, with a happy smile, said, “We can continue with the work required for the creation of the universe. I have found the perfect bride for Mahadeva.” Kamdev, after listening to this, was shocked. “How, Brahma Dev?” Brahma Dev explained, “All this while I was performing intense sadhana, and the result of it was that Yogmaya, the Supreme Shakti, gave Me Her darshan. She promised Me that She will marry Shankar for the upliftment and welfare of this universe.” Kamdev, after hearing about Yogmaya for the first time, was shocked. “This Shakti can allure Shiva? That ascetic who never moves from His meditation?” Kamdev, out of excitement and astonishment, asked Brahma Dev, “Who is this Yogmaya who can allure this Jatadhari Shiva, covered in ashes? He is so frightening. If I go near Him, He will destroy me with His Trishula itself.” As Kamdev spoke these discouraging words, bramha sighed two or three times. And from those sighs, many strange beings emerged. Some had human faces with animal bodies. Some had the faces of fish, swans, cows and buffaloes. Some had human bodies with animal faces. Some had five legs, some three, some two and some only one. They carried many weapons such as Khadga, Trishula and many others. And they were speaking only one word. “Kill. Kill. Kill.” Listening to them, Brahma Dev gave them the name Maras. Kama then asked, “What is the significance of these creatures, Brahma Dev? And why have these creatures come into existence with the desire to kill everything?” Brahma Dev said, “These creatures will be accompanied by you, Kamdev. They will obey each and every order you give. Whenever you shoot an arrow at someone, the victim of that arrow will have to face them. These creatures will accompany you wherever you go. Those who become fully immersed in lust will face difficulties, obstacles and conflicts through the Maras who accompany you. Whether a person is rich or poor, wise or dull, once they become subject to desire, they will have to face them.” The Maras listened silently to what Brahma Dev was saying about their destiny, and they accepted it. Now Kamdev again asked, “Hey Brahma, please tell me, who is this Yogmaya?” Brahma Dev said, “She is the Yog Nidra of the entire universe. She is represented as Vishnumaya. She is the Mother of every being. She is the Mother of the Trimurtis. She is the giver of strength. She is the One who brings difficulties into people's lives. She is the One through whom knowledge, love, hatred, anger and compassion arise within every being. She is Para Prakriti. She is the same Shakti through whom you, Me and everyone experience this creation. She is the same Shakti present within Maa Lakshmi. She is the Shakti through whom I am able to speak and reveal the Vedas. She is Mahamaya. She is the same ego, attachment, fame, Rajas, Satva and Tamas. Whatever comes to your mind, She is present within this universe. She is everything.” Listening to these words, Kamdev became happy and surprised. The more Brahma Dev explained about Yogmaya, the more Kamdev realised the greatness of the Shakti who had promised to unite with Shiva. And their conversation continued. What happened next? What would Kamdev do after learning who this Supreme Shakti truly was? The answer will be revealed in Chapter 7. 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.”

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 🔱

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.

​

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.

Happy Amavasya to whoever is reading this. In the 4+5 chapter of THE KALIKAPURAN, we read about the birth of Spring, Vasanta. And now we move on to the next chapter. CHAPTER 5 THE ARRIVAL OF MAA KAALI After convincing Kamdev and the birth of Vasanta, Brahma Dev, along with his Manasputras, was discussing what had to be done next. Brahma Dev said to Daksha, “Hey Daksha, for the upliftment and welfare of the universe, I want you to worship the Supreme Divine Power, Para Prakriti Mahakaali herself, so that She may be born as your daughter and the union of Shiva and Shakti may take place.” Daksha, however, understood Vishnu as the Supreme Reality. For him, Parabrahma was Vishnu. He knew that Vishnu possessed His own divine Shakti, yet Daksha believed that Vishnu himself was the Supreme. Following the command of his father, Daksha went to the shores of the Milky Ocean, established his asana and began performing intense sadhana. For three thousand years, he continued his penance with devotion. Meanwhile, Brahma Dev was thinking about how Shiva could be convinced. He understood that this was no longer something that could be accomplished through ordinary means. Shiva could not simply be influenced by Brahma, Kama or any other Deva. There was only One who could accomplish this. Maa Kaali. The Supreme Shakti. Para Prakriti. Brahma Dev, along with Marichi, entered into deep meditation and invoked Maa Kaali. They began praising Her. “Hey Mother, You are the Mother of the entire cosmos. You are the power through which every being exists. You are the Satva and the Tamas within creation. You are the force through which the good and the terrible both manifest. You are the reason creation continues to move forward. Hey Mother, You are the darkness that spreads across the universe when the Sun sets. You are the One from whom the universe begins and into whom the universe finally dissolves. Through Your power, countless universes arise, exist and disappear. Even the number of universes created through You is beyond the understanding of the Trimurtis. Hey Maa Kaali, You are the force through which we operate. You are Para Prakriti. You are the Shakti through which creation takes place and through which destruction takes place. I pray to that Maa Kaali who has no limitation of form, yet sees every creation. I pray to that Maa Kaali who needs no ears, yet hears the plea of every being. You are the source from which the deepest and most hidden knowledge arises. You are the Mother of the cosmos. You are our dearest Mother. Maa Kaali, I offer my prayers to You.” Their meditation and invocation continued. For a hundred years, they worshipped and invoked the Divine Mother. And then… She came. Maa Kaali appeared from a single point. A Bindu. From that Bindu, Her divine form began to manifest. The point expanded. The form emerged. And there stood Maa Kaali. She appeared dark and magnificent, with four arms, flowing hair and divine weapons in Her hands. She was seated upon a lion. The moment Maa Kaali appeared, the entire atmosphere changed. The clouds trembled. Thunder roared across the heavens. The winds became intense. Everything seemed astonished by Her arrival. Even Brahma Dev, the Creator of the universe, felt the tremendous force of Her presence. Then Maa Kaali spoke. “Hey Brahma, my son. Why have you called Me? Whoever calls Me with utmost devotion, whatever deepest desire they carry within their heart, I bestow upon them. Tell Me. Why have you called Me?” The moment Maa spoke, a powerful wave of air struck Brahma Dev. The intensity of Her Shakti was so great that even the Creator himself felt overwhelmed by Her presence. Brahma Dev folded his hands. He looked towards his Mother and began to speak. “O my dearest Mother. I have seen how You have appeared as Maa Lakshmi beside my dearest Vishnu. I have seen the love between them. I have seen how You, as Shakti, become the beloved of the masculine. You have appeared as Rati and are united with Kamdev. You have appeared in countless feminine forms throughout creation. Only You have the capability to accomplish what I am asking. Mother, I want You to come in Your complete Kaali form and unite with Shiva. I want Shiva and Shakti to become one. Only You have this capability. Shiva cannot be influenced by ordinary desire. When I once spoke to Shiva about desire and the need for Shakti, he became furious with me, as though I had committed a grave sin. He is Pashupatinath. He is beyond the control of the senses. He cannot be tricked by me. He cannot be moved by Kama. He cannot be moved by Vishnu. He cannot be moved by any other Deva. Only You can do this, Mother. For the creation, continuation and welfare of the universe, this union has to take place. Therefore, I pray to You. Please come as Shakti. Please become the One who will unite with Shiva.” Maa Kaali listened silently. She looked towards Brahma. The Mother of the entire cosmos stood before the Creator Himself. And for a moment… There was complete silence. What would Maa Kaali say? Would She accept Brahma’s request? Would She truly descend into the world as Daksha’s daughter? And would She become the Shakti of Shiva? The answer of Maa Kaali… Will be revealed in the next chapter. CHAPTER 6 THE ANSWER OF MAA KAALI

Chapter 2+3= THE BIRTH OF SPRING (VASANTA)
Before we read further, let us first understand how the Kalikapurana came into play.
Once, a group of sages approached Rishi Markandeya and asked him, “O Rishi Markandeya, the twice-born one, you have taught us the Vedas and Dharmashastras, and now we are well versed in them. But there are still things we do not understand. How did Shiva meet Maa Kaali? How did Daksha meet his end? Why did Maa Sati burn herself in the fire?”
After the sages had completed their questions, Rishi Markandeya began revealing the sacred narration of the Kalikapurana.
The Kalikapurana was first narrated by Brahma Dev to Narada. From Narada, it was passed to the Valikhilya sages. From the Valikhilyas, it reached Sage Asita, and from Sage Asita it was passed on to Rishi Markandeya.
Rishi Markandeya then began the story which we read in Chapter 1, the birth of Kama and the birth of Rati.
And now, in Chapter 2, we continue with the birth of Spring, Vasanta.
Brahma Dev was still thinking about what had happened when Kama’s influence had arisen within him and how Shiva had humiliated him.
He thought, “Shiva is completely established in vairagya. How will he ever accept marriage? How will the union of Shiva and Shakti unfold?”
While thinking about this, Brahma remembered Kama.
He thought, “I was the one who cursed Kama because of what happened with Shiva. After the grave error I committed, I must approach him with humility.”
Brahma Dev went to meet Kama.
When he arrived, he saw Kama deeply immersed with Mata Rati. They were newly married and were spending their time together, walking around and enjoying each other’s company.
Brahma greeted Kama.
He knew that if he wanted Kama to help him, he first had to praise him.
Brahma said, “O Kama, you are immensely powerful. Your influence can reach even the greatest beings. You possess the power of Mohana, through which even the minds of the mighty can be influenced. I offer you my respects.”
Kama listened.
Then Brahma revealed the reason for his visit.
He said, “For the welfare and continuation of the universe, somehow the union of Shiva and Shakti must unfold. But Shiva is completely immersed in meditation. We must find a way to awaken the force of love within him.”
Kama thought about this and replied, “O Brahma, Shiva is absorbed in the deepest meditation. It will not be easy for me to influence him by my power alone. I need someone who can assist me.”
Brahma Dev accepted his suggestion.
As Brahma contemplated how Shiva could be influenced and how the proper atmosphere could be created around him, he sighed.
And from that sigh, a beautiful being emerged.
The moment he appeared, the entire atmosphere began to transform.
The trees blossomed. Mango trees began producing fruit. The leaves and surroundings became filled with the colours of yellow and orange. The animals began singing, and the whole environment became filled with the beauty and fragrance of Spring.
Brahma Dev named him VASANTA.
Vasanta was Spring itself, the force that awakens beauty, fragrance, growth and the feeling of love in nature.
Brahma then told Kama that he would not have to face Shiva alone.
Vasanta would accompany him.
Just as fire and wind work together and strengthen one another, Kama and Vasanta would become companions, helping each other in their task.
Brahma assured Kama that with the assistance of Vasanta, along with the other forces created for this purpose, he would be able to make his attempt upon Shiva.
And thus, Vasanta was born.
The force of Spring had entered the story.
End of Chapter 3- The Birth of Vasanta.

The Kalika Purana
Chapter 1: The Birth of Kama
When we talk about Kama, we often think about lust, desire, the desire to reproduce, or even the desire for the wealth and success we want to achieve. But have you ever imagined how desire came into existence in the first place? Whom do we call Kamadeva? So let us look at the story behind his birth.
When we look at the Trimurti, Brahma, Vishnu and Mahesh, they are ultimately one, but the Shakti that flows through them manifests differently through each of them. The Trimurti are one, yet their characteristics and functions are different.
The story of Kamadeva is incorporated with the Creator God, Brahma.
One day, Brahma and his sons, the Prajapatis, decided that for the population and continuation of humanity to increase, there should be a female manifestation through which creation could continue.
After hearing this, Brahma entered into a deep state of desire within himself. He brought forth the thoughts and energies that were deeply buried within him, and from this emerged Mata Sandhya.
She was so extraordinarily beautiful that none could compare to her beauty across the sixteen lokas. Yet the sages and even Brahma himself experienced a moment of agitation upon witnessing the immense beauty of Mata Sandhya.
Daksha Prajapati then discussed the matter with Brahma.
For creation to move forward, for the future birth of Shiva and Shakti in their divine manifestations, and for the continuation of the universe, there had to be a force that could awaken desire within living beings.
There needed to be someone who could inspire the desire for creation throughout humanity and even within the Devas.
Brahma and the sages accepted this idea. They entered into a deep meditative state and contemplated what kind of being could possess such immense power that he could inspire even the greatest beings of creation toward the continuation of life.
And then Kamadeva was born.
The very first question Kamadeva asked Brahma was, Hey Brahma, what is my work? Why have I been born? And who will be my Shakti?
Brahma was astonished by the immense energy and restlessness of Kama. He silently observed him and then gave him a bow and arrows.
Brahma told him that these arrows possessed extraordinary power. If an arrow were directed toward any of the Trimurti or the Devas for the purpose of creation, it could awaken the desire necessary for the continuation of creation.
Brahma instructed Kama that his power was not meant merely for pleasure, but for the continuation and expansion of creation itself.
Kama became excited by the power he had received and accepted the order given to him by his own father, Brahma.
He kneeled down, placed his right knee upon the ground, took his bow, and released his first arrow toward Brahma himself.
The energy released from the arrow was so powerful that the Prajapatis experienced an intense awakening of the Prana Shakti within them.
When the arrow pierced Brahma, the force of sexual desire emerged within him.
But here was where a grave transgression occurred. The desire arose toward his own daughter and within the family itself, crossing the boundaries that should have been maintained.
The other sages were able to control their emotions, but Brahma and Prajapati Daksha struggled to restrain themselves.
Brahma was unable to control the intensity of the desire, and some of his Virya fell upon the ground. The same occurred with Prajapati Daksha.
Seeing what was happening, Shiva, who was in the deepest state of meditation yet remained omnipresent, spoke within Brahma’s mind.
Hey Brahma, you and your children glorify yourselves as the knowers of the four Vedas, yet you have fallen into the Maya of insignificant Kama.
Hearing the words of Shiva, Brahma became deeply disappointed in himself and simultaneously became angry with Kama.
He felt that because of Kama, he had experienced sexual desire toward his own daughter.
In his anger, Brahma cursed Kama that he would one day die through Shiva, the very Shiva who had witnessed and condemned the consequences of Kama’s arrow.
Kama became completely disheartened. He felt betrayed because he had only performed the work given to him by his own father.
He fell at Brahma’s feet and said, Brahma Deva, I only did what you ordered me to do. I neither disobeyed you nor intended to insult you. You gave me the responsibility of awakening desire, so I simply tested my arrows upon you.
Hearing Kama’s words, Brahma became silent and reflected upon what had happened.
He then gave Kama another assurance.
Shiva will indeed demolish your present form, but he will later grant you a new body through which you will become omnipresent, allowing your force to continue to exist throughout creation.
Hearing this, Kama became peaceful and accepted his destiny.
Mata Sandhya had witnessed everything. She became deeply saddened and disgusted after seeing her own father and brother overcome by a desire that had crossed the boundaries of Dharma.
The Virya of Brahma gave rise to certain sons, who were indirectly associated with Brahma and Mata Sandhya because of the circumstances surrounding her manifestation.
When the Virya of Daksha fell upon the ground, it gave rise to a girl child named Mata Rati.
She was later destined to become the wife of Kamadeva.
Mata Sandhya, feeling rejected and betrayed by what had happened, went to Shiva and began performing intense Sadhana.
She performed Sadhana for three Yugas, after which Shiva appeared before her.
Mata Sandhya asked Shiva for a boon.
She prayed that no human being should experience the desire to reproduce until reaching puberty, and that whoever looked upon Mata Sandhya with impure or lustful intentions would lose the masculinity within themselves.
Shiva granted her the boon.
Having fulfilled her request, Shiva disappeared.
And thus ends Chapter One of the Kalika Purana, the story of the birth of Kama, the force through which desire entered the process of creation.
Jai Maa Kaali.