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Mahanirvana Tantra: The Worship of Brahman
Having heard the words of the Devi, Shangkara1, Bestower of happiness on the world2, great Ocean of mercy, thus of the truth of things spoke3.
Sadashiva said:
O Exalted and Holy One!4 Benefactress of the universe, well has it been asked by Thee. By none has such an auspicious question been asked aforetime (1-2).
Worthy of all thanks art Thou, Who knoweth all good, Benefactress of all born in this age5, O Gentle One! Thou art Omniscient. Thou knowest the past, present, and future, and Dharmma. What Thou hast said about the past, present, and future6, and, indeed, all things, is in accordance with Dharmma, and is the truth7, and is without a doubt8 accepted by Me9. O Sureshvari!10 I say unto you most truly and without all doubt that men, whether they be of the twice born11 or other castes, afflicted as they are by this sinful Age12, and unable to distinguish the pure from the impure, will not obtain purity or the success of their desired ends by the Vedic ritual, or that prescribed by the Sanghitas13 and Smritis14 (3-6).
Verily, verily, and yet again verily, I say unto you that in this Age15 there is no way to liberation but that proclaimed by the Agama16 (7).
I, O Blissful One17, have already foretold in the Vedas18, Smritis19, and Puranas,20 that in this Age the wise shall worship after the doctrine of the Agama (8).
Verily, verily, and beyond all doubt, I say to you that there is no liberation for him who in this Age, heedless of such doctrine, follows another (9).
There is no Lord but I in this world, and I alone am He Who is spoken of in the Vedas, Puranas, and Smritis and Sanghitas21 (10).
The Vedas and the Puranas proclaim Me to be the cause of the purity of the three worlds22, and they who are averse to My doctrine are unbelievers and sinners, as great as those who slay a Brahmana (11).
Therefore, O Devi! the worship of him who heeds not My precepts is fruitless, and, moreover, such an one goes to hell23 (12).
The fool who would follow other doctrine heedless of Mine is as great a sinner as the slayer of a Brahmana or of a woman, or a parricide; have no doubt of that (13).
In this Age24 the Mantras25 of the Tantras are efficacious26, yield immediate fruit, and are auspicious for Japa27, Yajna28, and all such practices and ceremonies29 (14).
The Vedic rites and Mantras which were efficacious in the First Age30 have ceased to be so in this. They are now as powerless as snakes, the poison-fangs of which are drawn and are like to that which is dead (15).
The whole heap of other Mantras have no more power than the organs of sense of some pictured image on a wall. To worship with the aid of other Mantras is as fruitless as it is to cohabit with a barren woman. The labour is lost (16-17).
He who in this Age31 seeks salvation by ways prescribed by others is like a thirsty fool who digs a well on the bank of the Jahnavi32 (18),
and he who, knowing My Dharmma, craves for any other is as one who with nectar in his house yet longs for the poisonous juice of the akanda plant33 (19).
No other path is there to salvation and happiness in this life or in that to come like unto that shown by the Tantras which give both happiness and Liberation34 (20).
From my mouth have issued the several Tantras with their sacred legends and practices both for Siddhas and Sadhakas35 (21).
At times, O My Beloved! by reason of the great number of men of the pashu36 disposition, as also of the diversity of the qualifications37 of men, it has been said that the Dharmma spoken of in the Kulachara38 Scriptures should be kept secret (22).
But some portions of this Dharmma, O Beloved! have been revealed by Me with the object of inclining the minds of men thereto39. Various kinds of Devata and worshippers are mentioned therein, such as Bhairava40, Vetala41, Vatuka42, Nayika43, and forms of worship such as Shaktas44, Shaivas45, Vaishnavas46, Sauras47, Ganapatyas48, and others. In them, too, are described various Mantra49 and Yantras50 which aid men in the attainment of siddhi51, and which, though they demand great and constant effort, yet yield the desired fruit (23-25).
Hitherto My answer has been given according to the nature of the case and the questioner, and for his individual benefit only52 (26).
None before has ever questioned Me as Thou hast done for the advantage of all mankind – nay, for the benefit of all that breathes, and that, too, in such detail and with reference to the Dharmma of each of the different Ages53. Therefore, out of My affection for Thee, O Parvati! I will speak to Thee of the essence of essences and of the Supreme (27-28).
O Deveshi! I will state before Thee the very essence distilled from the Vedas and Agamas54, and in particular from the Tantras (29).
As men versed in the Tantras are to other men, as the Jahnavi55 is to other rivers, as I am to all other Devas, so is the Mahanirvana Tantra to all other Agamas56 (30).
O Auspicious One! of what avail are the Vedas, the Puranas, or the Shastras, since he who has the knowledge of this great Tantra is Lord of all Siddhi?57 (31).
Since Thou hast questioned Me for the good of the world, I will speak to Thee of that which will lead to the benefit of the universe (32).
O Parameshvari! should good be done to the universe, the Lord58 of it is pleased, since He is its soul, and it depends on Him (33).
He is One. He is the Ever-existent. He is the Truth. He is the Supreme Unity without a second. He is Ever-full and Self-manifest59. He is Eternal Intelligence and Bliss60 (34).
He is without change61, Self-existent62, and ever the Same63, Serene64, above all attributes65. He beholds66 and is the Witness67 of all that passes, Omnipresent68, the Soul of everything that is69. He, the Eternal and Omnipresent, is hidden and pervades all things70. Though Himself devoid of sense, He is the Illuminator of all the senses and their powers71 (35-36).
The Cause of all the three worlds, He is yet beyond them and the mind of men. Ineffable and Omniscient, He knows the universe, yet none know Him72 (37).
He sways this incompre-hensible universe, and all that has movement and is motionless in the three worlds depends on Him; and lighted by His truth, the world shines as does Truth itself73. We too have come from Him as our Cause74 (38-39).
He, the one Supreme Lord75, is the Cause of all beings, the Manifestation of Whose creative Energy in the three worlds is called Brahma (40).
By His will Vishnu protects and I destroy, Indra and all other Guardian Devas of the world depend on Him and hold rule in their respective regions under His command. Thou His supreme Prakriti76 art adored in all the three worlds (41-42).
Each one does his work by the power of Him who exists in his heart. None are ever independent of Him (43).
Through fear of Him77 the Wind blows, the Sun gives heat, the Clouds shower seasonable rain, and the Trees in the forest flower (44).
It is He who destroys Time at the Great Dissolution, of Whom even Fear and Death itself are afraid78. He is Bhagavan79, Who is known as Yat Tat80 in the Vedanta81 (45).
O Adored of the Devas! all the Devas and Devis – nay, the whole universe, from Brahma to a blade of grass – are His forms82 (46).
If He be pleased, the Universe is pleased. If aught be done to gratify Him, then the gratification of All is caused (47).
As the pouring of water at the root of a tree satisfies the wants of the leaves and branches, so by worshipping Him all the Deathless Ones83 are satisfied (48).
Just as, O Virtuous One! all the beautiful Ones84 are pleased when Thou art worshipped and when men meditate on and make Japa and pray to Thee (49).
As all rivers must go to the ocean, so, O Parvati! all acts of worship must reach Him as the ultimate goal85 (50).
Whoever be the worshipper, and whoever be the Devata, he reverentially worships for some desired end, all that is given to him through the Deva he so worships comes from Him as the Supreme (51).
Oh, what use is it to say more before Thee, O My Beloved? There is none other but Him to meditate upon, to pray to, to worship for the attainment of liberation (52).
Need there is none to trouble, to fast, to torture one’s body, to follow rules and customs, to make large offerings; need there is none to be heedful as to time86 nor as to Nyasa87 or Mudra88, wherefore, O Kulesham!89 who will strive to seek shelter elsewhere than with Him? (53-54).
End of the Second Joyful Message, entitled "Introduction to the Worship of Brahman."
Footnotes
1. Siva (see note to v 58, ch I )
2. Loka-sainkarah=Jananam kalyanasya utpadakah
3. Tattvena kathayamasa He spoke of the essentials concerning which he was asked Here He commences to answer the Devi’s questions relating to the saving of creatures.
4. Maha-bhage
5. Kah Yuga
6. Tri kala
7. Yathatattva
8. Yathanyaya
9. Yathayogya
10. Suresvari, feminine of Suresvara, Lord of the Suras or Devas.
11. Referring here to the Brahmanas, Ksatriyas, and Vaisjas, who are spiritually reborn on being invested with the sacred thread
12. Kalikalmasadinanam. As to which Bharati says: those who are rendered wretched as a result of sins whuch are concomitants of the Kah Age
13. Here Puranas (vide Ch I, vv. 30-33).
14. V ante, p. 10, n 1
15. Kah Yuga
16. That is, the Tantra Sastras (see Introduction to Principles of Tantra) Tarkalamkara quotes as from the Ullara Tantra the following verse, which also occurs in the Kularnava
Sarvacarat panbhrastah kulacaram samairayet
Kulacaratparibhrasto rauravam narakam brajet
(Let him who is fallen from all other Acaras seek shelter in Kulacara but he who is fallen from Kulacara goes to the Raurava Hell.)
17. Siva, feminine of Siva
18. As to the assent of other Sastras to the authority of the Tantras, see Principles of Tantra; the Atharva Veda, the Prasna, Kalika, Tara, Narayana, Siva, Nrsimha-tapani, Gopalatapani Upanisads, and other works.
19. See notes under ch. I, 34-36
20. The Principles of Tantra loc cit, refers to Kalika Parana, Skanda Parana, Bhagavata Parana, and others
21. Here collections of Sastras other than those named "He who is spoken of" (Pratipadyo'smi) that I am proved, shown, established in all these scriptures.
22. Matpadam lokapWanatn Pada says Bharatl—Sthana place That is He is the source of all purity
23. Naraka, the region of Yatna the Judge of men and Ruler of the Hells, in which the wicked suffer (Visnu Purana, 207, 286)
24. Rah Yuga
25. See Woodroffe’s Garland of Letters
26. Siddha
27. Recitation of Mantras See Sakti and Sakta
28. Sacrificial rites
29. He here says that in the Kali Age the Mantras given in the Vedas (Srauta jatiya), are not of efficacy and it is the Mantras given in the Tantras which are efficacious to quickly give the desired object (Bharati)
30. Satya Yuga
31. Kali Yuga. See as to these verses Preface
On this Tarkalamkara observes as follows What is the reason why the Vaidik Mantras were formerly fruitful but are no longer so? As a fact the prescribed fruit may be gamed by the doing of Vedic rites and following the Vaidika acara as also by doing the rites approved in the Smrtis, Puranas, Sarvacara, Vaisnavacara, Daksmacara, Vamacara, Siddhantacara and Kaulacara. The Uttara Tantra gives the relative excellence of Vedacara, Vaisnavacara, Saivacara, Daksmacara, Vamacara, Siddhantacara and Kaulacara, the highest beyond which there is nothing higher. (Each of these Acaras is more excellent than that which precedes them—see also Kularnava Ch.ll,vv 7,8). Of these Acaras the first three are
included in Pasubhava Daksinacara is mid-way between Pasu and Vira, Vama and Siddhanta are in Virabhava and Kulacara, though it is in Viracara, in its highest stage attains to Divyabhava. The reason why the Pasubhava is forbidden in this Tantra is that in the Kali age no one can fully observe the rules of Vedacara, Vaisnavacara and Saivacara. If this is not done then the Vaidika, Smarta, and Pauranik Mantras, rules and sacrifices cannot bear any fruit. Who in the present day is able to observe Vedacara? Who after his investiture with the sacred thread lives in the family of the Guru rigidly observing the continent life (Brahmacarya) and who returning therefrom between the ages of 24 and 30 takes
a wife and enters the life of a householder? Who again on his attaining the age of 50 years enters the stage of Vanaprastha? Do the Brahmanas of the present day maintain themselves by what they earn by teaching or the performance of sacrifices? If (as is patent) the men of the present age are not observant of the injunctions (Sasana) of the Vedas then how can that they hope that the Vaidika rules will do them good? As a fact it is impossible to observe Pasubhava. Thus no one can carry out the injunction which says that the Pasu should collect for himself leaves, flowers, fruits and water and should not look on a Sudra or think of a woman. It is difficult to come across a pure Pasu who is not fallen by association with the wicked-with those who are fallen by keeping the company of Mlecchas, wine-drinking and other bad habits. On this account Siva has said that there is no Pasubhava in the Kali age. If there is no Pasubhava there are no rites of Pasubhava. Therefore under present circumstances, no fruit can be gained by the use of Vaidik Mantras and the like which are appropiate for Pasubhava only. It is on this account that Siva revealed the Agamas for the salvation of men who have fallen from their Acara. At present there is no path to Liberation outside the Agama.
32. Ganga, Ganges, so called as coming from out of the thigh of the sage Jahnu
33. This exudes a white juice like milk but poisonous.
34. Nanyali pantha mukti-hetur iirimutia siikhaptaye
35. Or, as it might be said analogically, “for adept and novice”
36. See Sakti and Sakta
37. Adhikari-vibhedena. Adhikara means competency, qualification to perform a particulai act or worship. Thus that boy is entitled (Adhikari) to the Upanayana ceremony whose Cudakarana (tonsure) ceremony has been performed
38. The Tantrika division of worshippers of that name, who follow the way (Acara) of Kula see Woodroffe's Sakti and Sakta
39. Jiva-pravrtti-karim kanicit kathitanyapi—that is, to create some desire in their minds so that they may be inclined towards it. On this Bharati says. In the preceding verse He has enjoined secrecy in respect of some practices. In this He says that He has also revealed some Tantras
to induce men towards these practices without disclosing then difficulties. In verses 23-24 he further develops the topic of the diffcience in Adhiklia
40. Manifestation of Siva (see following notes).
41. The monkey-faced son of Siva, bom of Gauni after She had entered into the body of Rani Taravatl, wife of Raja Candra-sekhara. There were two sons born, one Bhairava and another Vetala. See his history as given by the Muni Aurva to Raja Sagara in chap xiv of the Kalika Purana
42. One of the terrific manifestations of Siva, known as Bhairava, whose Vahana is a dog. There are others, such as Kala Bhurava, Nakulcsvara, Bharava
43. Niyikas are forms of Sakti, eight in number—Ugracanda, Piacanda, Candogra, Canda-nayka, Ati-canda, Camunda Canda, and Candavati
44. Worshippers of the Devi, as the Sakti or Divine energy.
45. Worshippers of giva.
46. Worshippers of Visnu, of which the four chief sects are the Nimbarka, Ramanuja, Vallabhacari and Madhavacari.
47. Worshippers of the Sun.
48. Worshippers of Ganesa formerly, but hardly now, a distinct sect. The worship of the Deva is popular in the Mahiatta country, and all Hindus invoke this Deva and before commencmg any work or devotion.
49. See Woodroffe's Sakti and Sakta or Garland of Letters
50. Ibid
51. Success, accomplishment, realisation (Ibid)
52. All these worships lead to the same goal-the Brahman But, as men vary, so do the forms of worship. Some natures attain spirituality in one way, others in another. For the same reasons, the means such as Yantra, Mantra and Upasana vary
53. Yugadharmanusarena. As to Dharma, special duties exist in each Yuga with reference to its varymg circumstances
54. Vide Sakti and Sakta
55. Ganges, Ganga
56. Yatha maresu tantra-Jnah santam jahnavi yatha,
Yathaham tndivesanam agamanam idam tatha
Verse 30 and 31, speak of the excellence of this Tantra as each Tantra and in fact each Sastra does of its own
57. Siddhi (vide p 4 no 3). The Tantra is thus the cream of all previous doctrine extracted for the use of the men of this Age, who may thus, without the learning of the other Sastras, acquire knowledge of the Brahman
58. Visvesa. That is the Director of all including Siva himself (Visvesam asmadadinam sarvesam niyanta). Now why should doing good to
all be pleasing to Him? The answer is that the Visva (the universe or all) is in Him. Now how is it that you say that He is Visvatma or Soul of the Universe. The answer is that the Visva has its support on Him
59. "Without a second”—that is, every creature is one of a class but
the Supreme stands apart, and is unlike any other thing, and there is none other like Him. "Ever-full” (Sada-purna), entire, whole undivided "Self-manifest" (Sva-prakasa), self-lustre. He has not to depend on anything else for His manifestation, such as the Sun, Moon or other Energy "He is the Truth,” and all else is relative to Him unreal.
60. Bharati says that v 34 establishes that the Paramatma is alone Sat and all else Asat. It alone should be meditated upon and worshipped, since. It is Reality, the pleasing subject of meditation and the Cause of Liberation. The Lord is Sadrupa, Sat, Being itself (Svabhava), the one true Reality (Ekah Satyah). From tis it is to be inferred that all else is Asat. The Text proceeds to prove this reality stating that He is Advaita which is Sajatiya-vijatiya-sunya, that is, free of both intrinsic and extrinsic distinctions (see n 3 on p 26) therefore Paratpara (Parat Brahmader api parah sresthah), that is, higher than the High such as Brahma and the rest He is self-manifesting (Svaprakasa) and not manifested as objects are by Sun, Moon or other Lights Cf Na tatra Suryo bhati, na candratarakam, etc. He is Sadapurna, the eternally existing whole Sarvada akhanda and the eternal Cit (Jnana) and Ananda.
61. Nir-vikara He is free of Vikara which means deviation from the primary, character (Prakrti) of any thing. Prakrter anyathabhavah vikarah tadrahitah
62. Nir-adhara. That which supports itself and is supported by nothing.
63. Nir-visesa=Svagatabhedarahita Bhcda or difierence and distinction which marks finitized being is of three kinds, viz , intrinsic or Svagata, such as the distinction which exists between the leaves and branches of the same tree and extrinsic which is Sajatiya, such as the distinction which exists between one kind of tree and another and Vijatiya, the distinction which exists between trees and things which are not tree. The Brahman is free of all Bheda.
64. Nir-akula.
65. Gunatita. The Supreme Being is, in Its ultimate Nir-guna aspect, without attribute, though, when It unfolds Itself by Sakti, It appears as One possessing attributes. The Supreme is but One and the Same, but by reason of the various being which It pervades. It appears differently according to the characters of such being, and enjoys their attributes (Srimad-Bhagavata, chap, ii verses 30-32). He is beyond the Gunas, pleasure and pain etc.
66. Sarva-drk.
67. Sarva-saksi=witness of all Karma both good and evil
68. Vibhu or in whom all the Powers (Aisvarya) are.
69. Sarvatma=Sarvasvarupa the Reality of all
70. Gudah sarvesu bhutesu Sarvavyapi Sanatanah
71. Sarvendriya-vivarjitah, sarvendriya-gunabhasah; or it may be translated, "Yet all the senses tell of Him".
72. Tam na janati kascana. The All-knowing Paramatma knows all but no one knows Him
73. Tat-satyatam upasritya sadvad bhati prithak prithak that is, the reality that gives the appearance of reality to the different forms seen in e world such as earth, water and the like Their apparent reality is really His
74. Tenaiva hetu-bhutena vayam jatah. The “ We ” refers to Siva Himself considered as an emanation and others.
75. Istvara, God as Creator and Ruler of the universe
76. See Woodroffc’s iSakti and Sdkla His Power as material cause of the universe
77. That is, in obedience to Him, through fear of disobedience (see Sixth Valli, Kathopanisad)
78. That is, who is not affected by time, fear and death
79. See note under ch I, 18
80. The "That,” which all in their essence are, or the Supreme—the One, that is Tat Sat. The Vishvatman is without a name, nor is it known how It should be called other than by the designation of “That” in the neuter gender. Though the unconditioned Brahman and the apparently conditioned appeal as different (by attributes), yet They are the same, and designated by Tat, the relation between them being Tadatmya (sameness). The Devi is Cidakasha-svarupini (Lalita, verse 80), non-separable from Chit, and denoted by Tat (Tat-pada-laksyartha)
81. Sruti and Darsana (see Introduction to Principles of Tantra)
82. Tanmayam=Paramatmasvarupam, ultimately these forms are Him, see the Katha Upanisad (ii, 2)
83. Amaras—that is, the Devas
84. That is, the other Devis
85. The same trought is contained in the Bhagavad-Gita, where the Supreme Lord says that "All worship, to whomsoever directed, reaches Him". It has been pointed out (Max Muller, India, what It can reaches us, p 252) that a similar idea is to be found in the Prophet Malachi (i, 14), where the worship of strange gods is accepted as a tribute wich in reality falls to Yahweh.
86. Dik-kala-vicara. In ordinary worship, the time of the day, the position of the planets, the direction of the worshipper's face, have to be regarded, but not so here
87. A ritual as to which see Sakti and Sakta, by Woodroffe
88. Ibid Cf Hymn in Mahakala Samhita
89. Feminine of Kulesana, a name of Siva as Lord of the Kaulas whoseway of life is Kulacara which is Advaita Vedanta. See Chapters VII, v 98, X, v 212
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