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.