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I bow to the three-eyed Rudra, Who wields the excellent Pinaka, to Him Who is worshipped by Vishnu,
Brahma, Indra, Suryya, and other Devas, I bow again and again (91).
The worshipper should then make presents, and feast the Kaulika-dvijas, and give pleasure to the poor by
gifts of food, drink, and clothes (92).
The Deva should be worshipped every day according to one's means. The fixed Shiva-linga should on no
account be removed (93).
Parameshvari! I have in brief spoken to you of the rites relating to the consecration of the immovable
Shiva-linga, gathering same from all the Agamas (94).
Shri Devi said:
If, O Lord! there be an accidental omission in the worship of the Devas, then what should be done by their
votaries-- do Thou speak in detail about this (95).
Say, on account of what faults are images of Devas unfit for worship, and should thus be rejected, and what
should be done? (96).
Shri Sadashiva said:
If there be an omission to worship an image for a day, then (the next day) the worship should be twice
performed; if for two days, then the worship should be four times performed; if for three days, then it should
be celebrated eight times (97).
If the omission extends three days, but does not exceed six months, then the wise man should worship after
bathing the Deva with eight jars of water (98).
If the period of omission exceeds six months, then the excellent worshipper should carefully consecrate the
Deva according to the rules already laid down, and then worship Him (99)
The wise man should not worship the image of a Deva which is broken or is holed, or which has lost a limb,
or has been touched by a leper, or has fallen on unholy ground (100).
The image of a Deva with missing limbs, or which is broken or has holes in it, should be consigned to water.
If the image has been made impure by touch, it should be consecrated, and then worshipped (101).
The Mahapithas and Anadi-lingas are free from all deficiencies, and these should always be worshipped for
the attainment of happiness by each worshipper as he pleases (102).
Mahamaya! whatever Thou hast asked for the good of men who act with a view to the fruits of action, I have
answered all this in detail (103).
Men cannot live without such actions even for half amoment. Even when men are unwilling, they are, in spite
of themselves, drawn by the whirlwind of action (104).
By action men enjoy happiness, and by action again they suffer pain. They are born, they live, and they die
the slaves of action (105).
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Mahanirvana Tantra (Tantra of the Great Liberation)
It is for this that I have spoken of various kinds of action, such as S,dhana and the like, for the guidance of the
intellectually weak in the paths of righteousness, and that they may be restrained from wicked acts (106).
There are two kands of action-- good and evil; the effect of evil action is that men suffer acute pain (107).
And, O Devi! those who do good acts with minds intent on the fruits thereof go to the next world, and come
back again to this, chained by their action (108).
Therefore men will not attain final liberation even at the end of a hundred kalpas so long as action, whether
good or evil, is not destroyed (109).
As a man is bound, be it by a gold or iron chain, so he is bound by his action, be it good or evil (110).
So long as a man has not real knowledge, he does not attain final liberation, even though he be in the constant
practice of religious acts and a hundred austerities (111).
The knowledge of the wise from whom the darkness of ignorance is removed, and whose souls are pure,
arises from the performance of duty without expectation of fruit or reward, and by constant meditation on the
Brahman (112).
He who knows that all which is in this universe from Brahma to a blade of grass is but the result of Maya,
and that the Brahman is the one and supreme Truth, has this (113).
That man is released from the bonds of action who, renouncing name and form, has attained to complete
knowledge of the essence of the eternal and immutable Brahman (114).
Liberation does not come fram japa, homa, or a hundred fasts; man becomes liberated by the knowledge that
he himself is Brahman (115).
Final liberation is attained by the knowledge that the Atma (Soul) is the witness, is the Truth, is omnipresent,
is one, free from all illuding distractions of self and not-self, the supreme, and, though abiding in the body, is
not in the body (116).
All imagination of name-form and the like are but the play of a child. He who put away all this sets himself
in firm attachment to the Brahman, is, without doubt, liberated (117).
If the image imagined by the (human) mind were to lead to liberation, then undoubtedly men would be Kings
by virtue of such kingdoms as they gain in their dreams (118).
Those who (in their ignorance) believe that Ishvara is (only) in images made of clay, or stone, or metal, or
wood, merely trouble themselves by their tapas. They can never attain liberation without knowledge (119).
Can men attain final liberation by restriction in food, be they ever so thin thereby, or by uncontrolled
indulgence, be they ever so gross therefrom, unless they possess the knowledge of Brahman? (120).
If by observance of Vrata to live on air, leaves of trees, bits of grain, or water, final liberation may be
attained, then snakes, cattle, birds, and aquatic animals should all be able to attain final liberation (121).
Brahma-sad-bhava is the highest state of mind; dhyana-bhava is middling; stuti and japa is the last; and
external worship is the lowest of all (122).
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Yoga is the union of the embodied soul and the Supreme Soul," Puja is the union of the worshipper and the
worshipped; but he who realizes that all things are Brahman for him there is neither Yoga nor Puja (123).
For him who possesses the knowledge of Brahman, the supreme knowledge, of what use are japa, yajna,"
tapas, niyama, and vrata? (124).
He who sees the Brahman, Who is Truth, Knowledge, Bliss, and the One, is by his very nature one with the
Brahman. Of what use to him are puja, dhyana, and dharana? (125).
For him who knows that all is Brahman there is neither sin nor virtue, neither heaven nor future birth. There
is none to meditate upon, nor one who meditates (126).
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