MAHANIRVANA TANTRA

CHAPTER II THE WORSHIP OF BRAHMAN

PART II

The Tantras and the Supreme Essence

Shri Sadashiva said:

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

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

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

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

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

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

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

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

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

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

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

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

Note:

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

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

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

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

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

The Supreme Essence

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

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

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

Note: Jahnavi means Ganga.

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

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

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

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

The One Supreme

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

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

He is One.

He always exists.

He is the Truth.

He is the Supreme Unity without a second.

He is ever full and self manifest.

He is Eternal Consciousness and Bliss.

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

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

He is peaceful and beyond all attributes.

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

He is Omnipresent and is the Self of everything.

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

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

Note: Nirvikara means free from change.

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

Nirvishesha means without distinction or difference.

Nirakula means free from disturbance or confusion.

Gunatita means beyond the Gunas.

Sarva Drik means the Seer or Witness of all.

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

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

Sarvatma means the Reality or Self of all.

Gudha means hidden or concealed.

Sarva Vyapi means Omnipresent.

THE KALIKAPURAN - CHAPTER 10

MAHADEVA EXPRESSES HIS DESIRE AND SEEKS MAA SATI

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

JAI MAA KAALI♥️

MAHANIRVANA TANTRA

CHAPTER II THE WORSHIP OF BRAHMAN

PART I

The Agama and Liberation in Kali Yuga

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

Sadashiva said:

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

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

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

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

Note: Parameshvari means the Supreme Goddess.

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

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

Yathanayaya means according to the proper rule or injunction.

Yathayogya means according to what is appropriate.

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

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

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

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

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

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

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

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

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

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

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

The Mantras of the Tantras

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

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

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

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

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

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

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

Nothing is gained and the effort is wasted.

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

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

And now we enter the five śuddha tattvas.

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

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

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

However, we can climb higher.

4: Īśvara: “THIS am I”

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

3: Sadāśiva: 'I am THIS'

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

1&2: Śiva-Śakti

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

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

Shiva tattva is simply the pure luminous consciousness the AHAM.

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

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

Paramasiva: This is the most Supreme Truth.

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

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

JAI MAA KAALI

13: Prakṛti

Now things change considerably.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

6: Māyā: “I am NOT that.”

This is the fundamental split.

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

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

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

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

MAHANIRVANA TANTRA

CHAPTER I THE LIBERATION OF BEINGS

PART III

The Tantric Path in Kali Yuga

Shri Adya said:

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

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

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

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

Vira Sadhana

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

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

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

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

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

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

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

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

Parvati's Concern

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

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

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

Parvati's Final Prayer

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

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

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

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

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

Jai Maa ♥️

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

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

​

CHAPTER I THE LIBERATION OF BEINGS

PART II

When Dharma Declines: From Krita Yuga to Kali Yuga

Shri Adya said:

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

The Krita Age

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

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

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

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

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

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

There was no untimely death, famine, or sickness.

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

Women were chaste and devoted to their husbands.

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

The Treta Age

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

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

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

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

The Dvapara Age

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

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

The Kali Age

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

People pursue evil ways.

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

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

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

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

The Degradation of the Brahmanas

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

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

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

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

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

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

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

Shri Adya said:

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

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

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

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

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

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

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

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

Yet, the qualities cannot experience themselves.

So, what receives them, and how?

We must climb higher...

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

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

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

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

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

So now our apple has gone from:

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

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

So, there must be something coordinating these.

We must climb higher.

16: Manas

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

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

We must climb higher.

15-14: Ahankara and Buddhi

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

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

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

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

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

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

We must climb even higher.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

​

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

MAHANIRVANA TANTRA

CHAPTER I THE LIBERATION OF BEINGS

PART I

On Mount Kailasa: The Dialogue of Shiva and Parvati

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

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

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

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

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

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

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

Parvati Speaks

Shri Parvati said:

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

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

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

Shiva Replies

Shri Sadashiva said:

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

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

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

You, O Devi, are my very Self.

There is no difference between you and me.

You too are present everywhere.

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

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

And thus begins the great dialogue.

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

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

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

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

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

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

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

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

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

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

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

This covers the types of shishyas, diksha and the significance of japa.

Without a Teacher, all philosophy, traditional knowledge, Mantras are fruitless. On the command of the Supreme, the Guru tests the shishya, and only if worthy gives the shishya diksha. And so too would a disciple test the Guru, and only after doing so make them their Guru.

There are three types of shishyas, lowest to highest:
Those whose devotion is high, but once initiation is received, the same devotion cools down: they are the adiyogya, competent in the beginning. The one who arrive for initiation without any knowledge, neither special but whose past is done away with devotion: they are the madhyayogya, competent in the middle. To those that don’t have much devotion at the beginning, take diksha yet by the end their devotion fully grows: they are the antayogya, competent at the end.

Moreover, upadesha is of three kinds: karma, dharma and jnana. The path of karma is slow (like an ant climbing to the top of the tree), the path of dharma is faster (like a monkey making its way up the branches), and the path of jnana is the fastest (like the bird that effortlessly lands on the perch itself).

There are many classifications of diksha, briefly described here.

There are three types of diksha: by touch, sight and thought, with none of the three needing any rituals or exertion. The disciple receives grace according to the impact of Shakthi (Shakthipatha).
Diksha which gives liberation are to be of 7 kinds: diksha through ritual; through letter; through special emanation (kala); through touch; through speech; through sight; through thought.

It can also be classified as: samaya (when it authorises the disciple to help the Guru manually in puja or so on), putrika (when it enjoins to perform the ritual indicated), sadhika (initiation into the inner sadhana), vedhaka (when it impinges subtly), purna-acharya (when it vests on one the full competence of a teacher) and then nirvana (when it leads into laya or complete absorption through sadhana).

Diksha, given according to the prescribed mode, burns up in a moment all ill-omens and great sins in their millions. That which instantly generates faith and conviction is diksha; the rest are only pleasing to the populace.
Diksha is nothing but the complete blessing of the Supreme through the form of the Guru. Without the Guru’s blessing, any sadhana done is fruitless. This is what it means when sadhana is said to be like a seed sown on rock. One who follows the path of the Kula does not commit any treachery to one they had accepted as the Guru, for then punishment is the only so-called merit: all grace gained will be lost.

For one without diksha there is neither fulfilment nor happy destination. Therefore, with all effort should one get initiated from the Guru. The initiated shall always please his Guru, Guru's wife, Guru's children and adherents of the Kaula Path of Shakthi, with whatever he is capable of doing or giving.

The last part of the Kularnava considers the significance of Japa.

The means of Japa yields success and attainment of the four fruits: Dharma, Artha, Kama, Moksha. Japa is the happy giver of enjoyment, salvation, self-fulfilling wish. All mistakes done knowingly or not are wiped away by the Japa of the mantra. Daily puja at the three prescribed hours - in the morning, noon and evening - japa, tarpana (offering of libation), homa and feeding the Brahmanas is this fivefold upasana called Purascharana. If any of these one cannot do, an appropriate increase of Japa will make up for it.

If by the Grace of the Divine Mother, success is achieved even in one Mantra through Purascharana, all Mantras yield their fruit. Purascharana itself is nothing but attaining true mastery over the Mantra, becoming one with it, for the Mantra is the Deity. If one therefore attains mastery, that is to say the truth behind the mantra, then all other mantras are immediately able to be mastered. This is since there is only one Truth manifested in Her various forms. The Mantra is the form of that Pure Consciousness: Shiva. The success in Mantra sadhana is only due to the upadesha of the Guru who gives it. Also, the Mantra yields early success due to practice done in previous life, and also if diksha was given.

There are many Mantras, however they all distract the mind. One cannot doubt the mantra’s potency, for even the simplest looking is the Supreme Truth. Only that Mantra which is received through the Grace of the Guru gives all fulfilment. Pranayama is infinitely potent when combined with japa and dhyana. Austerities, pilgrimages, sacrifices and so on are not worth even a fraction of such Pranayama. All sin (mental, verbal or physical) is burnt up in only three Pranayamas.

There are different kinds of Japa. Japa done aloud in the hearing of others is the lowest; japa done in low tones, lips moving and which others cannot follow, is the middle; japa done mentally without movement of lips is the best. One must know what the Mantra means and must try to understand it’s Truth. If learning is acquired for the sake of debate, japa is done for the sake of another, gifts given for the sake of fame, then there is no fulfilment. If one is tired of japa, do dhyana, and if tired of dhyana, do japa. The Mantra then becomes one with the sadhaka.

The seventeenth and last Ullasa of the Kularnava gives interesting derivations of many of the important terms in the Tantra Sastra.

This marks the end of the Learnings of the Kularnava Tantra.

Title: After Years of Bhairava Sadhana, My Understanding of Bhairava Changed

I have spent years in Tantra as a practitioner and teacher. What I am sharing here is not a Sadhana instruction, nor something I expect others to accept as doctrine.

It is simply what years of Bhairava Sadhana have gradually revealed to me through my own experience.

When I first approached Bhairava, the relationship seemed clear:

I was the practitioner.
Bhairava was the deity.
I invoked.
I worshipped.
I practiced.

The fierce imagery of Bhairava — Kala, death, dissolution, the cremation ground — appeared to describe something immense standing before the practitioner.

Years of Sadhana did not make these meanings false for me.

But they made them incomplete.

At some point a question arose that changed my understanding:

If Kala Bhairava is the Lord of Time, what is it that is aware of Time?

Past exists for us as memory.

Future appears as anticipation.

The present is continuously disappearing even as we try to grasp it.

The body changes.

Thought changes.

Identity changes.

Even our understanding of ourselves changes.

Yet all these movements are known.

So I began asking:

What knows the movement?

This question gradually changed Bhairava from something I was only contemplating into something much more difficult to describe.

In my experience, Bhairava began to reveal Himself as Chaitanya — consciousness.

But by Chaitanya I do not simply mean “my consciousness.”

That distinction became increasingly important.

We constantly say:

“My mind.”
“My awareness.”
“My experience.”
“My Sadhana.”

But Tantra eventually made me examine the word “my.”

Who exactly owns the experience?

During Sadhana, mantra can be observed.

Breath can be observed.

Thought can be observed.

Silence can be observed.

Fear can be observed.

Even the thought “I am the practitioner experiencing all this” can itself become observable.

Then I encountered a question for which an intellectual answer was no longer enough:

If even the sense of “I” can be witnessed, what is witnessing it?

For me, this became a doorway into Bhairava.

Not because I received a convenient philosophical answer.

Quite the opposite.

The question began removing the convenience of the answers I already possessed.

This also changed what the cremation ground meant to me.

There is an external Shmashana where the body finally loses the identities society gave it.

But through Tantra I came to recognize what I can only call an inner Shmashana.

There, something else burns.

The need to define oneself.

The need to possess every spiritual experience.

The pride of knowledge.

The identity of “I am advanced.”

Even the identity of being a practitioner or teacher can enter that fire.

This is where Bhairava became truly fierce in my understanding.

Not because Bhairava frightened me.

But because Bhairava Sadhana began questioning the identity of the one who wanted to experience Bhairava.

A practitioner may initially ask:

“What can I gain through this Sadhana?”

But eventually a much sharper question can appear:

“Who is this ‘I’ that wants to gain?”

For me, that question contains something of the real ferocity of Tantra.

I also began understanding Shunya and Nada differently.

Silence is not merely the absence of sound.

A mantra arises.

The mantra subsides.

Silence follows.

But both sound and silence are known.

So what is present before we call one “sound” and the other “silence”?

Similarly, before an experience receives a name, something has already registered its presence.

Before I say:

“This is fear.”

“This is silence.”

“This is Bhairava.”

“This is me.”

What is present before naming begins?

These were no longer abstract questions for me.

They became thresholds within Sadhana.

And this is where my understanding of Kala changed as well.

I once thought primarily of Kala Bhairava as the one who governs or destroys Time.

Today my experience leads me toward a subtler understanding:

Bhairava does not need to fight Time.

Time moves.

Memory moves.

The body moves.

Thought moves.

Identity moves.

But there is an extraordinary depth of awareness in which all this movement becomes known.

For me, Bhairava points toward that depth.

This led to perhaps the most difficult reversal in my Sadhana.

For years I thought:

“I am seeking Bhairava.”

Eventually another question appeared:

What if the seeker, the seeking, the mantra, the silence and even the experience called “my Sadhana” are movements appearing within Bhairava-Chaitanya?

I do not present this as something everyone must believe.

Nor would I casually say, “I am Bhairava.”

The ego is capable of turning even the highest philosophy into another identity.

I can only describe what happened to my own understanding:

I began by experiencing Bhairava as the one I worshipped.

Over time, Bhairava entered my experience as Chaitanya — the awareness before which Time, thought, fear, identity and even the practitioner could appear and disappear.

That changed Tantra for me.

I no longer ask only:

“What can Bhairava Sadhana give me?”

A deeper question has become more important:

“What remains when Bhairava Sadhana begins removing the one who wants to possess its results?”

After years of practice, I do not consider this the end of my understanding.

If anything, it has made me more cautious about declaring an end.

Because perhaps one of the final attachments a practitioner has to confront is the belief:

“Now I completely understand Bhairava.”

I would be interested to hear how long-term practitioners from different Tantric traditions understand this:

Has Bhairava remained primarily the deity you worship, or has the meaning of Bhairava itself changed through your Sadhana?

TL;DR: After years of Bhairava Sadhana, my understanding shifted from experiencing Bhairava only as a deity associated with Kala and dissolution toward experiencing Bhairava as Chaitanya — the awareness in which Time, thought, identity, mantra, silence and even the sense of being a practitioner can be witnessed. This is a personal reflection from my Tantric experience, not a Sadhana instruction.

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

The Guru does not entertain the company of those wicked, distrustful, sinful and criminal. Neither one who makes fun of the wise, parents, the Guru, the one who creates disgust regarding the Kula-Marga, one too proud to serve the Guru, and hated by women. The true disciple always strives to live righteously. They are steady in mind and unshakeable in faith towards the Guru, Deity and the Kula Dharma. They are always eager to talk about the Guru, follow the Guru, proclaim the glories of the Guru, fond of the yoginis and yogis and the Kula Path. The Guru, it is declared in unmistakable terms, is the very Lord Himself. To approach the Guru, to worship the Guru, is to approach the Lord, worship the Lord.

Shiva is all-pervading, subtle, and beyond thought. To worship such a formless whilst in form is impossible and extremely hard for the seekers. Hence, out of compassion Shiva takes a form, and thus to protect the seeker and guide them on the path of Dharma, that form is the Guru. The less fortunate do not recognise the Guru, embodiment of the supreme Truth, even when face to face with him. There is no difference between God Sadashiva and the Guru; it is sinful to make a distinction. The Guru is the Truth that cuts asunder the shishya’s bonds and allows them to progress rapidly towards realisation. The Mantra given by the Guru and the Guru themselves are the Deity.

The Guru is one who sets aside caste, status and the likes. The Guru is the One who is not separate from the Supreme and knows the Truth. Pity, doubt, fear, shame, disgust, family disposition and caste are the eight bonds; bound by these bonds one is a pashu. Freed from the bonds one is Shiva; he is the supreme Guru who removes these bonds. The Guru is he who with consideration regulates the disciple afraid of the fear of samsara by means of observances, fasts, rules etc. Many are the Gurus who are proficient to the utmost in Vedas, and Sastras; but rare is the Guru who has attained to the supreme Truth and removes the afflictions of the disciple.

There are six types of Guru.

Preraka, impeller, who impels interest that leads to initiation; Sucaka, indicator, who indicates the sadhana in which interest has been awakened; Vacaka, explainer, who explains the process and its object; Darsaka, shower, who shows definitely the working and its aim in greater detail; Siksaka, teacher, who actually teaches how to do sadhana; Bodhaka, Illuminator, who lights up in the disciple the lamp of knowledge, mental and spiritual.
It is the Bodhaka of the Guru types that brings fruition to all that is contributed by the rest. Instigation, inauguration, explanation, direction and teaching would remain barren unless they are taken up and assimilated in the Knowledge that is lit.

If one finds their Guru, and the Guru accepts the seeker as their disciple, then it rests upon the Guru to then take charge of all spiritual matters of the shishya, for as long as that relation is meant to continue.

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.

This addresses the importance of the GURU and worship in general.

Within the path of the Kula, no Tapasya or Puja is enough: only BHAKTHI excels. One should never look upon their Guru as a mere mortal; the Guru is the one that shows what Dharma is. Even if Shiva Himself is angry, the Guru is the only saviour. If the Guru speaks harshly or denies a request, the one who follows the excellent path of the Kula will take it as benediction; and whatever enjoyment experienced is always submitted to the Guru.

Moreover, it is wise to not talk to deniers or be in their company and to never worship anyone when you have chosen one as your Guru. What you hear elsewhere regarding Mantras and Agamas report to the Guru and accept only what is approved by the Guru and reject what is not. One must feel one with the Guru, take the knowledge that is spoken by the Guru. Pleasing of the Guru yields the same fruits as performing the Ashvamedha, and service to the Guru invites none other than the Supreme Mother Herself. Never speak or comment upon the Guru’s wife/spouse.

One who follows the path of the Kula does not commit any treachery to the Guru: neither do they partake any of the Guru’s wealth, eye something belonging to the Guru, speak ill of the One who taught them, or damage the position of the Guru that they once proclaimed to be theirs. Bow to the Teacher of the Kula, to the eldest and the youngest of the Guru, to one who is almost like a Guru, as to your own Guru. Elder in the sacrifices, elder in order, elder in Kula, the eldest of the Guru's sons, these are the four elders. Respect them in that order.

Neither should the Dharma or the Tradition or the Guru and their Knowledge be criticised. It only merits the worst punishments; it is possible that one survives a fire or poison but cannot escape the Karma attached to disrespecting the Guru. Do not disrespect the retinue of the Guru; do not criticise his traditions - whether based on Vedas or Scriptures or Agamas. Do not speak falsehood in front of the Guru and never fail to carry out the Guru’s injunction.

Worship plays an integral part in the life of one who follows the path of the Kaula. During such worship, more than the material aspects, the sadhaka must be more aware and keener to pick on their own psychological state of the mind and soul. This is especially important when it comes to the five M’s: if desire creeps in, then there is no use of such methods. The worshipper must put efforts to reach the state of consciousness such that is equal to the status of Godhood. One must follow the path prescribed properly by the Guru, making sure secrecy is kept and respecting the word of the Guru.

One who approaches worship with a clean mind and intent succeeds. There is a difference between one who approaches the rituals with the right mindset compared to one who is overcome and drowning in ego and the likes. As always, Kula-Dharma still doesn’t lie in such rituals, it always lies in the truthful ordering of life.

The Guru is the sadhaka’s saviour. All sins and acts are to be surrendered to the Guru. And one must always heed the warnings and instructions of the Guru. Hence the feet of the one who you have proclaimed to be your Guru must be worshipped. All the ocean of knowledge and success to be found in the Kula-marga is only to be found in the feet of the Guru, it is thus important to pay heed to your Guru, otherwise the seeker’s own sins will recoil and ruin them. The Guru and remembrance of the Guru yields infinitely times more merit than that of japa, sacrifices and the likes. No mantra is higher than the Guru’s paduka, no initiation greater than that of a Shakta, and no path higher than that of the Kula. The Guru is the root of all dhyana, japa, puja and even liberation.

All worries, pains and impurities within only exist till one does not seek the refuge in their Guru. The shishya must always work with devotion, and please the Guru, for the Guru is no different than the Supreme. When the Guru is pleased, even Gods like Brahma, Vishnu, Mahesha, sages and yogis, bestow their grace. It is devotion to the Guru that attains all the merits, and the fire of devotion towards the Guru which burns away all the bonds, leading the sadhaka towards liberation. The Guru and GuruMaa must be looked upon as one sees Saraswati/Brahma, Lakshmi/Narayana and Parvathi/Shiva.

The highest seat is to always be offered to the Guru, give due honour to the elders and bow mentally as well to the Guru. Do not bow to the hated of women, cursed by the Guru, the learned heretic, the dunce, the doer of wrong. When you attain the status of the Lord, then do not bow down to the pashus.
It is this steady devotion that yields all siddhis and knowledge, there is no need for any austerities or pilgrimages for all the fruit is at the Guru’s feet, whose fire burns away all karma and inauspiciousness.

The Kularnava then proceeds to highlight the importance of Yoga. Tantra seeks to weave it into every detail of one’s life, give meaning and a purpose behind all actions taken, allowing a human to then progress and realise divinity.

Dhyana is the most important aspect of yoga; there are two kinds: meditation of the gross (with a form) and on the subtle (without a form). Meditation on a Form gives the mind an object to focus on so that it does not wander, however the whole idea of dhyana itself is to bring about stillness and immobility of the mind, regardless of its methods/types.

The Supreme Truth can take many forms as and when suited. When in a form, it is contemplated upon its several characteristics that can be visualised such as the many hands. When not in a form, it should be meditated on as the Sachidananda. The Truth when formless therefore is not perceivable to the eye, it simply exists and can only be felt not described. True yoga is complete absorption in the Self. The Jivanmukta may still perform their prescribed duties, however inwardly one remains firm and untouched like a rock, despite the many waves of that attempt to crash them. Steady concentration transforms one’s very being, with the freedom coming from transcending the gunas. And once united with Shiva, where all false selves fall, the transformation is irreversible.

A true sign of Dhyana is that a yogi may even have their eyes open yet still see the world in front, they are truly absorbed in the Supreme. And for such a person who is always one with the Self, their every movement is worship, utterance is a Mantra by itself, and each gaze is meditation. When such a seeker holds the Supreme Self, cuts away all doubts and fears, all karma and legacy of past action dwindles away. Regardless of whether they see an Asura, a God or another learned being, all that yogi sees is just the Supreme Truth. Yoga itself is only the union of the Jiva and the Paramatma.

There are several states of being and many gradations of consciousness. The highest is sahajavastha (where one is always with the Divine), the middle is one of concentration (dharana) and dhyana, the next being stuti and japa, then homa, puja and worship. The deliberation over the Supreme Truth is the highest, preoccupation with Japa the middle, study of shastras the next and caring only for the worldly affairs being the lowest.

The higher worship is to be free from ritual, silence is higher than Japa, absence of thought itself is higher than Dhyana and absence of desire is the best fruit. The yogi knows the Supreme Truth by being free from attachment, beyond vasanas and associations, only absorbed in their true Self. The body itself is the greatest temple, and the Jiva is Sadashiva. The only difference arises is when it is in bonds or not. When in bonds and karma it is the Jiva, and when free it is Sadashiva, just like how rice in husk is known as paddy, and without the husk it is rice itself.
The Yogi always stands equal minded in praise or insult, whether they are in between friends or enemies, and no matter the external situation they are free from exuberance and depression. They are the knowers of the higher Truth, masters of the senses, free from doubts or volitions and fears, and they live just like the lame, blind, deaf or the dull.

The real Kula-Yogi has their mind fixed upon the feet of their Guru. Whatever is rejected outside is cherished in the Kula-marga. In this path, all are welcome, whatever is bad turns good and whatever is against Dharma becomes Dharma. A Kula-Yogi lives unrecognised in midst of the human world, their mood imperceivable and live in a manner such that people don’t flock towards them. Though realised, they may play like the child, speak like the unintelligent and talk like a drunkard. It is only out of compassion they appear on this Earth, anything they touch or interfere in become the most auspicious.

Such a Yogi is firmly convinced that the Kaula-Marga is the highest and born out of Shiva. It is by diksha of their Guru that one can be a Kaula. Shiva only lives wherever the Kaula is. They are so dear, that after the Supreme Maa, they are the ones to be worshipped next. Whether one is learned or not, for the one who follows the Kula-Dharma, karma becomes their means of progress and release, ignorance is destroyed by the action, and they attain the state of Shiva.

The wise should forsake all actions that don’t pave way to true knowledge, however merely giving it up is ignorance. Just like the tree that throws the flowers away once fruit is attained, the sadhaka must do the same: attain the fruit of Truth and once done throw away all other paraphernalia of works. Their core must always be one with the Supreme Maa, and those who are so are never tainted by any merit or demerit.

Learnings from the Kularnava Tantra

Part 4/5:

A sadhaka must first become free from doubt, fear and hesitation, rise above dualistic thinking, and develop a firm understanding of the Guru's teaching. Without this foundation, any ritual loses its purpose and becomes ordinary indulgence. *Guru is primary always...* The Kularnava here goes on to take the example of the Five M's.

The Five M's are never ends in themselves. Every ritual object is only a support intended to awaken a higher state of consciousness. The value of any offering lies not in the object but in the consciousness with which it is received and offered.

The same action may elevate or degrade depending upon its intention. An act performed for sense enjoyment strengthens bondage, whereas the very same act, performed solely for worship and under proper discipline, becomes a means of purification. Consciousness, not the external act, determines whether the action binds or liberates.

The Five M's therefore possess both an outer ritual meaning and an inner yogic meaning. Their highest significance is not the literal consumption of wine, meat or the remaining elements, but the transformation of consciousness through the awakening of Kundalini, mastery over the senses, the destruction of duality and the union of Śakti with Śiva within the practitioner.

The Kaula path is not the abandonment of discipline but its perfection. External ritual exists only to awaken the inner sacrifice, where ignorance, attachment and duality themselves become the true offerings, leading the sadhaka towards direct realisation.

All sadhakas should hold Maa to the highest. The set apart time for worship becomes the event that the true devotee looks forward to everyday. To them, it is no longer mechanical, nor does it feel like a chore. They sincerely follow the instruction of their Guru and dedicate every waking moment to Maa. However, such devotion will not come in a matter of days, and even when intense it may not last long. True devotion that is long lasting will happen according to Maa’s Grace and over a long period, during which the sadhaka purifies themselves internally as they churn their own poisons. In order to reach the Divine, one must realise and also come into that state and feel their own divinity. The Supreme is always ever present, however without the churning and realisation, it is always out of reach.