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THE MYSTERY OF MAHANIRVAN TANTRA;- 18 FACTS;- 1-In the path of Tantra, man is not branded as a sinner, the very things that degrade a man are taken up for accomplishing the upward climb. By deploying the four pronged sadhana consisting of jnana, yoga, kriya and karya, he evolves from pasu (tamasic) through vira (rajasic) to divya (satvik) as the Shakti in him comes into full play. 2-The Goddess (Devi) is the great Shakti. She is Maya, for of Her the maya which produces the sangsara is. As Lord of Maya She is Mahamaya. Devi is a-vidya (nescience) because She binds and vidya (knowledge) because She liberates and destroys the sangsara. 3-She is the great Mother (Ambika) sprung from the sacrificial hearth of the fire of the Grand Consciousness (chit); decked with the Sun and Moon; Lalita, "She who plays"; whose play is world-play; whose eyes playing like fish in the beauteous waters of her Divine face, open and shut with the appearance and disappearance of countless worlds now illuminated by her light now wrapped in her terrible darkness. 4-The eternal rhythm of the Divine Breath is outwards from spirit to matter and inwards from matter to spirit. Devi as Maya evolves the world. As Mahamaya She recalls it to Herself. The path of outgoing is the way of pravritti; that of return nivritti. Each of these movements is Divine. Enjoyment (bhukti) and liberation (mukti) are each Her gifts 5-All jiva on their way to humanity, and the bulk of humanity itself, is on the forward path, and rightly seeks the enjoyment which is appropriate to its stage of evolution. 6-The thirst for life will continue to manifest itself until the point of return is reached and the outgoing energy is exhausted. Man must, until such time, remain on the path of desire. 7-In the hands of Devi is the noose of desire. Devi herself is both desire and that light of knowledge which in the wise who have known enjoyment lays bare its futilities. But one cannot renounce until one has enjoyed, and so of the world-process itself it is said: that the unborn ones, the Purushas, are both subservient to Her (prakriti), and leave Her by reason of viveka. 8-Provision is made for the worldly life which is the "outgoing" of the Supreme. And so it is said that the Tantrika has both enjoyment (bhukti) and liberation (mukti). But enjoyment itself is not without its law. Desire is not to be let loose without bridle. 9-The mental self is, as is commonly said, the charioteer of the body, of which the senses are the horses. Contrary to mistaken notions on the subject, the Tantras take no exception to the ordinary rule that it is necessary not to let them run away. 10-If one would not be swept away and lost in the mighty force which is the descent into matter, thought and action must be controlled by Dharma. Hence the first three of the aims of life (trivarga) on the path of pravritti are dharma, artha, and kama. 11-Mahanirvana, or Kaivalya, the real moksha, is the result of spiritual knowledge (jnana), and is unconditioned and permanent. Those who know the Brahman, recognizing that the worlds resulting from action are imperfect, reject them, and attain to that unconditioned Bliss which transcends them all. 12-Kaivalya is the supreme state of oneness without attributes, the state in which, as the Yogasutra says, modification of the energy of consciousness is extinct, and when it is established in its own real nature. 13-In external worship, there is worship either of an image (pratima), or of a yantra , which takes its place. The sadhaka should first worship inwardly the mental image of the form assumed by the Devi. 14-And then by the life-giving (prana-pratishtha) ceremony infuse the image with Her life by the communication to it of the light and energy (tejas) of the Brahman.. which is within him to the image without, from which there bursts the lustre of Her whose substance is consciousness itself (chaitanya-mayi). 15-She exists as Shakti in stone or metal, or elsewhere, but is there veiled and seemingly inert. Chaitanya (consciousness) is aroused by the worshipper through the prana-pratishtha mantra. 16-Without the panchatattva in one form or another, the shaktipuja cannot be performed. The Mother of the Universe must be worshipped with these elements. By their use the universe (jagatbrahmanda) itself is used as the article of worship,According to the category of sadhakas. To the Mother is thus offered the restless life of Her universe. 17-According to the Tantra, the sadhana and sadhak appropriate to an individual depends upon his karma. A man’s tendencies, character, and temperament is moulded by his sanchita karma. 18-As regards prarabdha-karmma, it is unavoidable. Nothing can be done but to work it out. Some systems prescribe the same method for men of diverse tendencies. But the Tantra recognizes the force of karma, and moulds its method to the temperament produced by it. The needs of each vary, as also the methods which will be the best suited to each to lead them to the common goal. Thus, forms of worship which are permissible to the vira are forbidden to the pashu. WHAT ARE THE THREE CLASSES & PANCHATATTVA ("five m's")- 04 FACTS;- 1-There are, three classes of men, pashu, Vira, and Divya. The operation of the guna which produce these types affect, on the gross material plane. 2-According to the temperament of the sadhaka, so is the form of worship and sadhana. In fact, the specific worship and sadhana of the other classes is strictly prohibited by the Tantra to the pashu. 3-It is said in this Tantra and elsewhere that, in the Kali-yuga, divya and pashu dispositions can scarcely be found. It may be thought difficult at first sight to reconcile this (so far as the pasha is concerned) with other statements as to the nature of these respective classes .4-The Nitya Tantra says that of the bhava the divya is the best, the vira the next best, and the pashu the lowest; and that devata-bhava must be awakened through vira-bhava. WHAT IS PASHU BHAV?- 09 FACTS;- 1-The term pashu comes from the root pash, “to bind.” The pashu is, in fact, the man who is bound by the bonds (pasha), of which the Kularnava Tantra enurnerates/mentions eight – namely, pity (daya), ignorance and delusion (moha), fear (bhaya), shame (lajja), disgust (ghrina), family (kula), custom (shila), and caste (varna). 2-The pashu is also the worldly man, in ignorance and bondage, as opposed to the yogi and the tattva-jnani. The term pashu,would appear to be used in a good sense as referring to a man who, though tamasic, yet performs his functions with that obedience to nature .Three divisions of pashsu are also spoken of – namely.. 2-1-SAKALA;- Sakala, who are bound by the three pasha, called anu (want of knowledge or erroneous knowledge of the self), 2-2-BHEDA;- Bheda ,the division also induced by maya of the one self into many . 2-3-KARMMA;- Karmma (action and its product. These are the three impurities (mala) called anava-mala, maya-mala, and Karmma-mala. 3-Pratayakala are those bound by the first and last, and Vijnana-kevala are those bound by anava-mala only. He who frees himself of the remaining impurity of anu becomes Shiva Himself. 4-The Devi bears the pasha, and is the cause of them, but She, too, is pashupasha-vimochini, Liberatrix of the pashu from his bondage. 5-Men of this class are also described in Tantra by exterior traits, which are manifestations of the interior disposition. 6-So the Kubjika Tantra says: “Those who belong to pashu-bhava are simply pashu. A pashu does not touch a yantra, nor make japa of mantra at night. He entertains doubt about sacrifices and Tantra; regards a mantra as being merely letters only. He lacks faith in the guru, and thinks that the image is but a block of stone. He distinguishes one Deva from another, and worships without flesh and fish. He is always bathing, owing to his ignorance, and talks ill of others. Such an one is called pashu, and he is the worst kind of man. 7-The animal tendencies, manifesting in the three chief physical functions, eating and drinking, whereby the annamayakosha is maintained; and sexual intercourse, by which it is reproduced. 8-These functions are the subject of the panchatattva or panchamakara, as they are vulgarly called, viz.: madya (wine), mangsa (meat), matsya (fish), mudra (parched grain), and maithuna (coition). 9-The five elements, moreover have various meanings, according as they form part of the tamasika (pashvachara), rajasika (virachara), or divya or sattvika sadhanas respectively. WHAT IS VEER BHAV?- 09 FACTS;- 1-The Shyama-rahasya says that intemperance(lack of restraint) leads to Hell, and this Tantra condemns it in Chapter V. A well-known saying in Tantra describes the true "hero" (vira) to be, not he who is of great physical strength and prowess, the great eater and drinker, or man of powerful energy, but he who has controlled his senses, is a truth-seeker, ever engaged in worship, and who has sacrificed lust and all other passions. 2-The vira, or rather he who is qualified (adhikari) for virachara, since the true vira is its finished product, commences sadhana with the rajasika panchatattva first stated, which are employed for the destruction of the sensual tendencies which they connote/ imply. 3-For the worship of Shakti the panchatattva are declared to be essential. This Tantra declares that such worship without their use is but the practice of evil magic. 4-Let us consider what most contributes to the fall of a man, making him forget his duty, sink into sin, and die an early death. First among these are wine and women, fish, meat and mudra, and accessories. By these things men have lost their manhood. 5-Shiva then desires to employ these very poisons in order to eradicate the poison in the human system. Poison is the antidote for poison. This is the right treatment for those who long for drink or lust for women. The physician must, however, be an experienced one. If there be a mistake as to the application, the patient is like to die. 6-Shiva has said that the way of Kulachara is as difficult as it is to walk on the edge of a sword or to hold a wild tiger. There is a secret argument in favour of the panchatattva, and those tattva so understood should be followed by all. None, however, but the initiate can grasp this argument, and therefore Shiva has directed that it should not be revealed before anybody and everybody. 7-An initiate, when he sees a woman, will worship her as his own mother or goddess (Ishtadevata), and bow before her. The Vishnu Purana says that by feeding your desires you cannot satisfy them. It is like pouring ghee on fire. Though this is true, an experienced spiritual teacher (guru) will know how, by the application of this poisonous medicine, to kill the poison of sangsara. 8-In comparison to vaishanav pattern ; marriage in this tantrika worship is not prohibited rather than helpful..Shiva has, however, prohibited the indiscriminate publication of this. 9-The meaning of this passage would therefore appear to be this: "The object of Tantrika worship is brahmasayujya, or union with Brahman. If that is not attained, nothing is attained. WHAT IS DIVYA BHAV?- 07 FACTS;- 1-The Kubjika Tantra describes the marks of the divya as he.. “who daily does ablutions/ purification, sandhya; and wearing clean cloth, the tripundara mark in ashes, or red sandal, and ornaments of rudraksha beads, performs japa and archchana. 1-1-He gives charity daily also. His faith is strong in Veda, Shastra, guru, and Deva. He worships the Pitri and Deva, and performs all the daily rites. He has a great knowledge of mantra. He avoids all food, except that which his guru offers him, and all cruelty and other bad actions, regarding both friend and foe as one and the same. 1-2- He himself ever speaks the truth, and avoids the company of those who decry the Devata. He worships thrice daily, and meditates upon his guru daily, and, as a Bhairava, worships Parameshvari with divya-bhava. All Devas he regards as beneficial. 1-3-He bows down at the feet of women, regarding them as his guru . He worships the Devi at night, and makes japa at night with his mouth full of pan, and makes obeisance to the kula vriksha. He offers everything to the Supreme Devi. He regards this universe as pervaded by stri (shakti), and as Devata. Shiva is in all men, and the whole brahmanda is pervaded by Shiva-Shakti. He ever strives for the attainment and maintenance of devata-bhava, and is himself of the nature of a Devata. 2-The object of all sadhana is the stimulation of the sattvaguna. When by such sadhana this guna largely preponderates, the sattvika sadhana suitable for men of a high type of divyabhava is adopted. 3-In this latter sadhana the names of the panchatattva are used symbolically for operations of a purely mental and spiritual character. Thus, the Kaivalya says that "wine" is that intoxicating knowledge acquired by yoga of the Parabrahman, which renders the worshipper senseless as regards the external world. 4-Meat (mansa) is not any fleshly thing, but the act whereby the sadhaka consigns all his acts to Parabrahman . Matsya (fish) is that sattvika knowledge by which through the sense of "mineness" the worshipper sympathizes with the pleasure and pain of all beings. 5- Mudra is the act of relinquishing all association with evil which results in bondage, and maithuna is the union of the Shakti Kundalini with Shiva in the body of the worshipper. This, the Yogini Tantra says, is the best of all unions for those who have already con-trolled their passions (yati). 6-According to the Agamasara, wine is the somadhara, or lunar ambrosia, which drops from the brahmarandhra; Mangsa (meat) is the tongue (ma), of which its part is speech. The sadhaka, in "eating" it, controls his speech. 6-1-Matsya (fish) are those two which are constantly moving in the two rivers Ida and Pingala. He who controls his breath by pranayama , "eats" them by kumbhaka. Mudra is the awakening of knowledge in the pericarp of the great sahasrara Lotus, where the Atma, like mercury, resplendent as ten million suns, and deliciously cool as ten million moons, is united with the Devi Kundalini. 6-2-The esoteric meaning of maithuna is thus stated by the Agama: The ruddy-hued letter Ra is in the Kunda, and the letter Ma, in the shape of vindu, is in the mahayoni. When Makara (m), seated on the Hangsa in the form of Akara (a), unites with rakara (r), then the Brahmajnana, which is the source of supreme Bliss, is gained by the sadhaka, who is then called atmarama, for his enjoyment is in the Atma,in the sahasrara''. 7-This is the union on the purely sattvika plane, which corresponds on the rajasika plane to the union of Shiva and Shakti in the persons of their worshippers.The union of Shiva and Shakti is described as a true yoga, from which, as the Yamala says, arises that joy which is known as the Supreme Bliss. IMPORTANCE OF NON -DUALITY MANTRA;- 03 FACTS;- 1-This is a very significant and profound mantra from the Mahanirvana Tantra, the ancient Hindu religious scripture. This Mantra is also a mantra taking the seeker deep into the state of Non Duality. 2-If the seeker fully understands and knows what he seeks, then this is the mantra which will merge his existence with the state of pure bliss. 3-This mantra comprises of 5 word... Om- I am Sat - Pure Chit - Consciousness Ekam - United Brahma –Supreme ‘I am pure consciousness united with the supreme ‘ Mantra Om Sachchidekam Brahma ll मंत्र ॐ सच्चिदएकम ब्रह्म ll Or Mantra Om Sat- chit -ekam -Brahma ll मंत्र ॐ सत्- चित् -एकम ब्रह्म ll WHAT IS PRANAV MANTRA?- 11 FACTS;- 1-Chapter 3 of the Mahanirvana Tantra contains Lord Shiva's exposition on the practices and rituals of Brahman worship in the Tantra tradition. In response to Ma Parvati's request to instruct her and humanity as a whole on these services, Shiva lays out several important Mantras, and their proper use, in Brahman worship. 2-Drawing a distinction between those who would know Brahman through external and internal signs, Shiva informs that the Sadhana mentioned in the discourse are for those who attain Brahman by external observances. 3-Mantroddhara of Supreme Brahman The first mantra Shiva recites is the Mantrodhara: AUM Sachidekam Brahma. Shiva explains that A indicates the Protector (Vishnu), U the Destroyer (Shiva) and M the Creator (Brahma). 3-1-Sat means Ever-existent, Chit means intelligence, ekam means one without a second, and Brahma is the Parabrahman, indicating that the Brahman is ever existent, intelligent and is Unity. 4-This is a very powerful mantra, since Shiva indicates that no considerations apply in its use, one need not worry about astronomical arrangements, nor does one need to be initiated into it according to ritual. He who receives the mantra from a Guru well versed in Brahman worship will attain Dharma, Artha, Karma and Moksha, or the Chaturvarga. 5-Kavacha Mantra and Brahma Stotra Then follow a Dhyana regarding the Mantra and other propitiatory rites, including a Mantra (Kavacha Mantra) and a Hymn (Brahma Stotra) by which offerings to the Brahman may be purified. 6-Again, the mantras surrounding the ritual purification may be performed anywhere, without any conditional observances. Indeed, Lord Shiva asserts that only a pure heart is necessary for the performance of this Yagna, and food offered to Brahman in this fashion will remain always pure. 7-After the offering of food is made with due japa and observances, the Brahma Stotra and Kavacha mantra should be uttered. The stotra is said to make he who recites it one with Brahman, and the Kavacha mantra, whose reading and wearing the devotee becomes a 'knower of Brahman' 8-The kavacha mantra should be followed by another salutary hymn to the supreme Brahman, after which the devotee may partake of the consecrated food with kinsmen and those close to him. 9-Again, Shiva stresses that apart from a pure and sincere spirit, no restrictions apply in these rituals and they may be performed at all times so long as the Sadhaka's intentions are pure. 10-Sandhya and Brahma Gayatri Shiva then speaks of the Sandhya rituals related to the Brahma mantra and recites a specific form of the Gayatri mantra, which the Sadhaka must utter whilst meditating on the Brahman morning, noon and evening. The mantra must be uttered in a japa of 108 times and is as follows... 'Parameshvaraye vidmahe paratattvaya dhimahi tanno Brahma prachodayat' translated to 'May we know the Supreme Lord; let us contemplate the Supreme Essence, and may that Brahman direct us' 10-1-This Brahma-Gayatri also confers the Chaturvarga on the devotee (Dharma, Artha, Kama, and Moksha). 11-Shiva then tells Parvati that he became supreme amongst the gods, conquered death and became the world's foremost Guru by the Brahma mantra's grace, indicating further its extraordinary potency.Then follow more eulogizing(praise highly in speech)on the mantra, whereupon Shiva's address ends. .....SHIVOHAM...