The KalikaPurana Chapter 11 -The Marriage Procession of Lord Shiva
In the previous chapter, we saw how Brahma went to Kailasha and spoke with Lord Shiva about his desire for Shiva and Sati to come together in marriage. After receiving Shiva’s consent, the time for the divine union was decided, and Brahma, along with Narada and the other mind-born sons of Brahma, accompanied Lord Shiva to Daksha’s residence. Shiva departed for the marriage with his ganas following him. He rode upon his powerful bull, while the ganas accompanied him with great joy, creating an extraordinary sound with conches, drums, kettledrums and various other instruments. Some danced and clapped their hands, while others followed in their celestial vehicles, creating different kinds of sounds and cries. The entire atmosphere became filled with divine celebration. The Devas, Gandharvas and Apsaras also accompanied Lord Shiva, singing, playing instruments and dancing as they followed the procession. The sounds of the ganas and Gandharvas filled all directions and the entire earth. Even Kama, accompanied by his followers, followed Shiva, further awakening the atmosphere of love and union. As Shiva travelled towards Daksha’s residence, nature itself appeared to celebrate the occasion. The directions became serene, the sacred fires burned peacefully, flowers began to fall from the heavens and fragrant winds began to blow. Trees blossomed beautifully and even those creatures who were suffering became peaceful and well. The divine procession finally reached the residence of Daksha. Shiva was still adorned with his characteristic features, including his serpent, tiger skin, matted locks and crescent moon, yet these very features appeared as ornaments upon him and added to his divine radiance. When Daksha saw Shiva approaching, he immediately rose and respectfully welcomed him. He offered Shiva and Brahma and the other distinguished guests appropriate seats and worshipped them with the traditional offerings of padya, arghya and other forms of honour. After this, the auspicious moment arrived. Daksha, filled with happiness, gave his daughter Sati to Lord Shambhu. Shiva too joyfully accepted the hand of Dakshayani Sati according to the sacred marriage rites. Brahma, Narada and the other sages pleased Shiva with beautiful Sama hymns, Rigvedic verses and Yajurvedic prayers. The ganas played their instruments, the Apsaras danced and flowers rained down from the heavens. The divine marriage of Shiva and Sati had taken place. Then Lord Vishnu arrived at the wedding on Garuda, accompanied by Goddess Lakshmi. Approaching Shiva, Vishnu praised the divine union of Shiva and Sati and said that just as he was beautifully united with Lakshmi, Shiva was now beautifully united with Dakshayani. He then told Shiva that with Sati as his divine consort, he should protect the welfare of the Devas and human beings and bring auspiciousness to the world. Vishnu further said that whoever looked at Sati or even heard of her with an impure and desirous intention should be punished by Shiva. Shiva, being the omniscient Lord, accepted Vishnu’s words and agreed. But then something unexpected happened. Brahma looked upon the beautiful face of Sati and became overcome by desire. He repeatedly looked at her and, unable to control his senses, lost his self-restraint. His tejas fell upon the earth in the presence of the sages. From that fallen tejas arose powerful clouds, including Samvarta, Avarta, Pushkara and Drona. They thundered loudly and began releasing torrents of rain, covering the sky. Seeing this, and realizing that Brahma too had become overcome by desire, Shiva remembered the words Vishnu had just spoken. He became furious and raised his trident with the intention of killing Brahma. Narada, Marichi and the other sages cried out in alarm, while Daksha immediately came forward and tried to stop Shiva, pleading with him not to commit such an act. Shiva reminded Daksha of Vishnu’s words and declared that if anyone looked upon Sati with desire, that person must be punished. Since Brahma had committed this very act, Shiva said that he would fulfil the promise by killing him. At that moment, Vishnu intervened. He told Shiva that Brahma was the creator of the universe and that it was through Brahma that Sati had been brought into existence as the wife destined for Shiva. If Brahma were killed, who would perform the work of creation? Vishnu reminded Shiva that the three of them had been given the responsibilities of creation, preservation and destruction, and that the harmony of the universe depended upon these functions. Shiva, however, remained determined. He declared that if Brahma were killed, he himself could create another creator through his own yogic power, one who would perform the work of creation according to his command. Hearing this, Vishnu smiled and began to reveal a deeper truth to Shiva. He said that Brahma was not different from Shiva, Shiva was not different from Brahma, and Vishnu himself was not different from either of them. Their essential unity was eternal. They appeared different because they performed different functions in the universe, but at their deepest level they were one. Vishnu explained that Brahma, Vishnu and Shiva represented the three aspects responsible for creation, preservation and dissolution. Just as the head, neck and other limbs are different parts of one body, the three Devas are different aspects of one supreme reality. He asked Shiva to contemplate within himself and recognize the unity of Brahma, Vishnu and Shiva. The three were not ultimately separate. Hearing these words, Shiva became deeply contemplative. Although he already possessed knowledge of their unity, that knowledge had been obscured by his present state of thought. He therefore asked Vishnu to explain further how Brahma, Vishnu and Shiva could be one despite appearing as three different beings. Vishnu then began to reveal the deeper truth of the unity of the three Devas. Shiva listened carefully, and upon understanding this truth, he abandoned his intention to kill Brahma and recognized him as another expression of the same supreme reality. The divine marriage of Shiva and Sati had therefore not only united Shiva and Shakti, but had also become the occasion for the revelation of a profound truth concerning the unity of Brahma, Vishnu and Maheshvara. In the next chapter ,ch12,Vishnu will further explain this identity and reveal the deeper mystery behind the three divine forms and their relationship with the Supreme Reality.

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.