Author name: Sri Shakthi Sumanan

Mahāmāyā Tantra

Chapter Two (Dvitīyaḥ Paṭalaḥ)

Sanskrit Text with Transliteration and Translation

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Mahāmāyā’s Mantras and Worship

अथ द्वितीयः पटलः
(Chapter Two: The Worship and Mantras of Mahāmāyā)

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Devi Inquires About the Worship of Mahāmāyā

देव्युवाच
कथयेशान सर्वश यतोऽहं तव मल्लभा।
हूयुः स्निग्धाय शिष्याय गुरवो गुह्यमप्युत ॥१॥

बारावनन्तु मायायाः कथय स्वानुकम्पया।
येन लोका: स्तरिष्यन्ति महामोहात् सुरेश्वरः ॥२॥

Translation:

Devi spoke:
“O Īśāna (Lord Śiva)! O Lord of the Devas (Sureśvara)! You are omniscient.
If I am truly dear to You, then, as a guru bestows even the most secret knowledge to a worthy disciple,
Please reveal to me the sacred method of Mahāmāyā’s worship,
By which humans may cross over the great ocean of delusion (Mahāmohā).” (1-2)

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Śiva Reveals the Nature of Mahāmāyā

ईश्वर उवाच
धूणु देवि प्रवक्ष्यामि तस्या बाराधनं महत्।
या चिच्छक्तिः सैव माया सा दुर्गा परिचक्ष्यते ॥३॥

या दुर्गा सा महाकाली तारिणी च महेश्वरी।
अन्नपूर्णा च सा माया गृहिणां कल्पनाशिनी ॥४॥

Translation:

Īśvara spoke:
“O Devi, listen attentively! I shall now explain the great worship method of Mahāmāyā.
She is the Citi-Śakti (Consciousness-Power),
She is Māyā, and She is also known as Durgā. (3)

The same Durgā is also Mahākālī, Tārīṇī, and Mahēśvarī.
She is Annapūrṇā, the Goddess who nourishes all beings,
And She is the Kalpanāśinī (destroyer of illusions) for householders. (4)

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भोगमोक्षप्रदा देवी तस्मात् पूर्णेति चक्ष्यते।
माया गुणमयी देवी निर्गुणानां चिदात्मिका ॥५॥

यदि सा बहुभिः पुण्यैः प्रसीदति जनान् प्रति।
तदैव कृतकृत्यास्ते संसाराच्च बहिष्कृताः ॥६॥

Translation:

She is the bestower of both worldly enjoyment (Bhoga) and liberation (Mokṣa),
And for this reason, She is known as Pūrṇā (the Complete One).

Mahāmāyā is Gūṇamayī (the embodiment of the three Guṇas—Sattva, Rajas, and Tamas),
Yet She is also Nirguṇā (beyond all attributes),
She is Cidrūpiṇī (the embodiment of pure consciousness). (5)

If She bestows Her grace upon an individual,
That person attains complete fulfillment and is liberated from the cycle of worldly bondage. (6)

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Mahāmāyā’s Influence in the Divine Play

दुरन्ताचारा सा माया मुनितामणि मोहिनी।
श्रीकृष्णं मोहयामास राधा गोकुलसंस्थिता ॥७॥

स चैव देवकीपुत्रस्तामाराध्य निरन्तरम्।
प्रकृत्याचारनिष्ठो ज्ञानानावेशयत् प्रभुः ॥८॥

Translation:

Mahāmāyā is Durantācārā (Unfathomable in Her actions),
She even bewilders the greatest sages.

It was She, in the form of Rādhā, who enchanted Śrī Kṛṣṇa while residing in Gokula. (7)

Even the Divine Son of Devakī (Śrī Kṛṣṇa) continuously worshipped Mahāmāyā,
Remaining immersed in Her cosmic play,
And ultimately, He attained the highest state of divine wisdom. (8)

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The Supreme Mahāmāyā Mantra

बत्त्या मन्त्रम् प्रवक्ष्यामि भृणुष्व कमलानने।
शिवो वह्निसमायुक्तो वामनेन्दुभूषितः ॥९॥

एषा तु परमा विद्या देवैरपि सुदुर्लभा।
भविर्ब्रह्मास्य मन्त्रस्य त्वनुष्टुप्छन्द उदाहृतम् ॥१०॥

Translation:

“O Kamalanane (Lotus-Faced Devi)!
I shall now reveal to You the supreme mantra of Mahāmāyā—listen attentively!

This mantra is imbued with the essence of Śiva, Agni (Fire), Vāmana (Dwarf Incarnation of Viṣṇu), and the Moon (Indu). (9)

This is the Supreme Vidyā (Secret Knowledge),
Which is extremely difficult even for the Devas to obtain.

This mantra is Brahmāsya Mantra (belonging to Brahman itself),
And it is composed in Anuṣṭubh Chandaḥ (a specific metrical form of Vedic poetry). (10)

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Significance of the Mahāmāyā Mantra

देवता मुनिभिः प्रोक्ता माया श्रीमुवनेश्वरी।
चतुर्वर्गेषु मेधावी विनियोगः प्रकीर्तितः ॥११॥

Translation:

The great sages have declared that the Devata (Deity) of this mantra is Mahāmāyā Śrī Bhuvaneśvarī Herself.

This mantra is effective in the attainment of Dharma (righteousness), Artha (wealth), Kāma (desires), and Mokṣa (liberation),
And thus, it is regarded as the supreme means for achieving all four human goals (Chaturvarga). (11)

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Commentary:

In this chapter, Mahāmāyā is revealed as the Supreme Power (Citi-Śakti), the source of all manifestations, and the ultimate liberator. She is both Gūṇamayī (possessing attributes) and Nirguṇā (beyond all attributes)—showing Her paradoxical nature.

The dialogue between Devi and Śiva reveals the mystical origins of the Mahāmāyā mantra, which is linked to the cosmic forces of Śiva, Fire, the Moon, and Viṣṇu’s Vāmana form. The mantra is not just for worldly success but is also a pathway to ultimate liberation.

A key insight is the role of Mahāmāyā in the divine play of Śrī Kṛṣṇa and Rādhā—suggesting that even the greatest incarnations are bound by Her cosmic illusion. Rādhā, as Mahāmāyā, enchanted Kṛṣṇa, and even Kṛṣṇa worshipped Her continuously, showing that even divine beings are subject to Her power.

This chapter thus establishes Mahāmāyā as the supreme controller of all creation, preservation, and dissolution, making Her worship an essential means of attaining both worldly and spiritual success.

Dhāraṇā and Worship of Mahāmāyā

बंगानि मायया न्यस्य ध्यायेद्देवीं चतुर्भुजाम्।
रक्तवर्णां पद्मसंस्थां नानालङ्कारभूषिताम्॥१२॥

paṅgāni māyayā nyasya dhyāyed devīṁ caturbhujām।
raktavarṇāṁ padmasaṁsthāṁ nānālaṅkāra-bhūṣitām॥12॥

Translation:

One should perform Aṅganyāsa using the Māyā Bīja Mantra,
Then, meditate upon the four-armed Devi,
Who is red in complexion, seated upon a lotus,
And adorned with various divine ornaments. (12)

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पट्टवस्त्रपरिधानां चतुरञ्जीररञ्जनीम्।
हारकेयूरवलय-प्रवाल-परिशोभिताम्॥१३॥

paṭṭa-vastra-paridhānāṁ caturañjīra-rañjinīm।
hāra-keyūra-valaya-pravāla-pariśobhitām॥13॥

Translation:

She wears silken garments,
And is gracefully adorned with anklets.
She radiates brilliance through necklaces, armlets, bangles, and coral embellishments. (13)

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बालेन्दुपुण्डरकां बालां नयनत्रितयान्विताम्।
एवं ध्यात्वा महामायामुपचारैः समर्चयेत्॥१४॥

bālendu-puṇḍarākāṁ bālāṁ nayanatritayānvitām।
evaṁ dhyātvā mahāmāyām upacāraiḥ samarcayet॥14॥

Translation:

She has a crescent moon on her forehead,
Is of youthful beauty,
And possesses three luminous eyes.
Thus meditating upon Mahāmāyā, one should perform ritual worship (Upacāra Pūjā). (14)

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Initiation into the Supreme Mantra

गुरुं प्रणम्य विधिवद्गृह्णीयात् परमं मनुम्।
ततो देवीं प्रसाद्यैवं कृतकृत्यो भवेत् सुधीः॥१५॥

guruṁ praṇamya vidhivad gṛhṇīyāt paramaṁ manum।
tato devīṁ prasādyaivaṁ kṛtakṛtyo bhavet sudhīḥ॥15॥

Translation:

One should reverently bow to the Guru,
And receive initiation into the Supreme Mantra in the prescribed manner.
By worshipping the Devi with devotion,
The wise one attains complete fulfillment. (15)

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The Supreme Durgā Mantra

अथ दुर्गामनुः

वक्ष्ये दुर्गामनुं वक्ष्ये शृणुष्व कमलानने।
यस्या प्रसादमासाद्य भयेतु गङ्गाधरः स्वयम्॥१६॥

atha durgāmanuḥ

vakṣye durgāmanuṁ vakṣye śṛṇuṣva kamalānane।
yasyā prasādam āsādya bhavetu gaṅgādharaḥ svayam॥16॥

Translation:

“O Kamalānane (Lotus-Faced Goddess)!
Now, I shall reveal the supreme Durgā Mantra—listen attentively.
Even Gaṅgādhara (Śiva himself),
By receiving Her grace, becomes free from all fear. (16)

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The Essence of the Mahāmāyā Bīja Mantra

शान्तं बीजं समुद्धृत्य वामकर्णविभूषितम्।
इन्दुबिन्दुसमायुक्तं बीजं परमदुर्लभम्॥१७॥

śāntaṁ bījaṁ samuddhṛtya vāmakarṇa-vibhūṣitam।
indu-bindu-samāyuktaṁ bījaṁ paramadurlabham॥17॥

Translation:

The supreme seed mantra of Mahāmāyā,
Is peaceful,
Adorned on the left ear (symbolizing secrecy),
And united with the lunar dot (Bindu),
It is exceedingly rare to obtain. (17)

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चतुर्वर्गप्रदं साक्षान्महापातकनाशनम्।
एकाक्षरी समा नास्ति विद्या त्रिभुवने प्रिये॥१८॥

caturvarga-pradaṁ sākṣān mahāpātaka-nāśanam।
ekākṣarī samā nāsti vidyā tribhuvane priye॥18॥

Translation:

This mantra bestows the fourfold goals (Dharma, Artha, Kāma, and Mokṣa),
And destroys even the gravest sins.
There is no greater one-syllable mantra than this in all three worlds,
O beloved of the three worlds! (18)

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The Power of the Mantra

विना गन्धैर्विना पुष्पैर्विना होमपुरःसरैः।
विना न्यासै महादेवि जपमात्रेण सिद्धिदा॥१९॥

vinā gandhair vinā puṣpair vinā homa-puraḥsaraiḥ।
vinā nyāsai mahādevi japa-mātreṇa siddhidā॥19॥

Translation:

This Mahāmantra does not require incense,
Nor flowers, nor oblations into the sacred fire.
Even without Nyāsa,
O Mahādevī,
It grants perfection through Japa alone. (19)

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The Divine Attributes of Mahāmāyā

चतुर्वर्गप्रदा दुर्गा सर्वसत्त्वेषु संस्थिता।
विप्राश्च महाविद्या तच्च्छृणुष्व गणेश्वरि॥२१॥

caturvarga-pradā durgā sarva-sattveṣu saṁsthitā।
viprāś ca mahāvidyā tac chrṛṇuṣva gaṇeśvari॥21॥

Translation:

Durgā is the bestower of the four human goals (Caturvarga: Dharma, Artha, Kāma, and Mokṣa),
And She resides within all sentient beings.
O Gaṇeśvarī,
Listen to the essence of this Supreme Mahāvidyā. (21)

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The Nyāsa of the Mantra

पूर्वोक्त एक-एक मन्त्रं उच्चारयेद् यथाक्रमम्।
अङ्गुष्ठाभ्यां नमः, तर्जनीभ्यां स्वाहा, मध्यमाभ्यां वषट्।
अनामिकाभ्यां हुम्, कनिष्ठिकाभ्यां वौषट्, करतल-पृष्ठाभ्यां फट्॥

Translation:

One should perform Nyāsa (installation of the mantra in the body),
By chanting the mantra syllable by syllable,
And then touching the corresponding fingers and palms as follows:

• Aṅguṣṭhābhyāṁ Namaḥ (Thumbs)
• Tarjanībhyāṁ Svāhā (Index fingers)
• Madhyamābhyāṁ Vaṣaṭ (Middle fingers)
• Anāmikābhyāṁ Hūṁ (Ring fingers)
• Kaniṣṭhikābhyāṁ Vauṣaṭ (Little fingers)
• Karatala-Pṛṣṭhābhyāṁ Phaṭ (Palms and back of hands)

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Conclusion of the Second Chapter

।। इति महामायातन्त्रे द्वितीयः पटलः ।।

Translation:

Thus ends the Second Chapter of the Mahāmāyā Tantra,
Describing the supreme mantra, its worship, and Nyāsa procedures.

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Commentary:

This chapter unveils the powerful Mahāmāyā Mantra, which grants both material and spiritual success. Unlike other mantras requiring ritualistic formalities, this Bīja Mantra attains perfection merely through Japa (recitation).

The Nyāsa process is described in detail, aligning each syllable to different parts of the body, ensuring the infusion of divine energy into the practitioner.

Finally, Mahāmāyā is portrayed as the Supreme Power, transcending all forms of ritual worship, existing within all beings, and being the essence of ultimate liberation (Mokṣa).

Mahāmāyā Tantra

Chapter One (Prathamaḥ Paṭalaḥ)

Invocation

॥ Oṁ Namaḥ Paramadevatāyai ॥
॥ Oṁ Namo Durgāyai ॥

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Sanskrit Text with Transliteration and Translation

प्रथमः पटलः

Lord Nārāyaṇa’s Contemplation of Creation

उस समय प्रभु ने वटपत्र रूप से वह व्यापक जलराशि के उपरीतम भाग पर भासित होकर अवस्थान किया। माया का स्मरण करते हुए यह निश्चित हुआ कि माया ने नारायण को तत्क्षण धारण किया। यह उनकी लीला है ॥४॥

sa tasmin vatapatra-rūpeṇa vibhāvaraḥ jalaraśer uparitam bhāsyamāno’vasthitaḥ।
māyāṁ smaran idaṁ niścitaṁ yat māyayā nārāyaṇaḥ tat-kṣaṇaṁ dhṛtaḥ। eṣā tasya līlā ॥4॥

Translation:

At that time, the Lord took the form of a Vaṭapatra (Banyan leaf) and floated upon the vast waters, appearing effulgent. As He meditated upon Māyā, it was resolved that Māyā immediately upheld Nārāyaṇa. This is His divine Līlā (cosmic play). (4)

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विचचार तदा तोये स्वेच्छाचारः स्वयं प्रभुः।
विचरन्तं वटतले तोयेषु परमेश्वरम् ॥५॥

vatavṛkṣa-sthitas tatra mārkaṇḍeyo mahāmuniḥ।
dadarśa parameśānaṁ śivam avyaktarūpiṇam ॥6॥

Translation:

Then, the Lord, by His own will, moved about in the water, freely engaging in His divine play.
While He was thus floating on the waters, Mahāmuni Mārkaṇḍeya, who resided in the Vaṭavṛkṣa (Banyan tree), beheld Parameśāna Śiva, whose form was beyond manifestation.

Seeing the Supreme Cause, the great sage, overwhelmed with joy, began to offer his praises. (5-6)

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The Hymn of Praise by Sage Mārkaṇḍeya

नमस्ते देवदेवेश सृष्टिस्थित्यन्तकारक।
ज्योतिरूपाय विश्वाय विश्वकारण हेतवे ॥७॥

nirguṇāya guṇavate guṇabhūtāya te namaḥ।
kevalāya vidyuddhāya viśuddha-jñāna-hetave ॥8॥

Translation:

“O Lord of the Devas, O Supreme God, You are the creator, sustainer, and destroyer of the universe.
You are the form of pure light, the very essence of the cosmos, and the ultimate cause of all creation. (7)

I bow to You, who are beyond attributes (Nirguṇa) yet embodying attributes (Guṇavān),
Who are the very substratum of Guṇas (qualities),
Who are Kevala (pure and absolute),
Who shine like lightning (Vidyuddha),
And who are the ultimate source of pure knowledge. (8)

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मामाधाराय मायेशाय परमात्मने।
नमः प्रकृतिस्थाय पुरुषायेश्वराय च ॥९॥

guṇatraya-vibhāgāya brahmaviṣṇuśivāya ca।
namo devyai mahādevyai śivāyai satataṁ namaḥ ॥10॥

Translation:

I bow to You, the foundation of Māyā,
Who is the Supreme Īśvara (Lord) of Māyā and Paramātmā (Supreme Soul).
I offer salutations to You, who pervades Prakṛti (Nature) and Puruṣa (the Supreme Being). (9)

I bow to You, who manifests as the threefold division of Guṇas (Sattva, Rajas, and Tamas),
And who takes the forms of Brahmā (the creator), Viṣṇu (the preserver), and Śiva (the destroyer).
I offer continuous salutations to Devi, Mahādevi, and Śivā. (10)

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मायायै परमेशान्यै मोहित्यै ते नमो नमः।
śāntināṁ jñānarūpāyai prakāśāyai namo namaḥ ॥11॥

Translation:

I bow again and again to You, O Māyā,
The Supreme Sovereign, the bewitching illusion, and the enchantress of all beings.

You are Śānti (the peace of the sages),
You are Jñānarūpā (the very form of knowledge),
You are Prakāśa (the luminous light that illuminates all things). (11)

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जगदाधार रूपायै जगतः त्राण हेतवे।
prasanno’si mahāmāye viśvamūrtiṁ vidhīyatām ॥12॥

Translation:

You are the very foundation of the world,
And You are the sustaining force behind the entire universe.
O Mahāmāyā, be pleased with me and reveal to me the form of the Cosmic Being (Viśvamūrti). (12)

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Manifestation of Brahmā and the Seven Ṛṣis

इति स्तुत्वा मुनिस्तत्र विरराम सुप्रणम्य च।
kṛtāñjalipuṭo bhūtvā daṇḍavat praṇipatya ca ॥13॥

tat utthāya deveśaṁ nābhipadma-samudbhavam।
raktavarṇaṁ caturvaktraṁ dadarśa paramaṁ śiśum ॥14॥

sṛṣṭiṁ niyojayāmāsa taṁ brahmāṇaṁ sureśvaraḥ ॥15॥

Translation:

Having thus praised the Lord, the sage remained silent,
Folding his hands in reverence and prostrating himself completely. (13)

As he rose, he beheld the Supreme Lord,
Emerging from a lotus that had sprouted from the navel of Nārāyaṇa.
The divine form was red in complexion, with four faces, appearing as a radiant child. (14)

Then, the Lord of the Gods (Sureśvara) appointed Brahmā for the task of creation. (15)

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ध्यात्वा ब्रह्मा तदा तत्र सप्तर्षीन् परमेश्वरि।
janayāmāsa sanakān mānasās te tataḥ priye।
vinā śaktiṁ na śaktās te sṛṣṭi kartum maheśvarāḥ ॥16-17॥

Translation:

Then, Brahmā meditated upon creation and,
O Parameśvarī, he manifested the Seven Ṛṣis (Saptarṣis).

From his mind (Mānasa), he created the Sanaka sages,
But without the Śakti (Divine Energy), even they were unable to create. (16-17)

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Commentary:

This passage establishes the primordial nature of Mahāmāyā, illustrating her as the Supreme Cause (Parameśānī) and foundation of all existence. The hymn by Sage Mārkaṇḍeya presents a deep philosophical insight—Māyā is both the illusion and the reality, the binding force and the liberating light.

The reference to Brahmā’s creation of the Seven Sages (Saptarṣis) aligns with Vedic cosmology. However, the text makes a critical revelation: without Śakti (the Divine Feminine Power), even Brahmā and the Ṛṣis were powerless to create. This underscores a central theme in Śākta philosophy—Śiva without Śakti is Śava (lifeless), and creation is impossible without Divine Energy.

This passage marks the beginning of cosmic manifestation, as Brahmā embarks upon his duty under the guidance of Mahāmāyā and Nārāyaṇa.

Brahmā’s Creation of the Sages and Living Beings

करके, अपने मानस से सनकादि ऋषियों की सृष्टि किया। वे सभी महातपस्वी ऋषिगण शक्तियुक्त नहीं थे। अतः कोई भी ऋषि सृष्टि करने में समर्थ नहीं हो सका ॥१३-१७॥

kṛtvā, ātmanaḥ mānasāt sanakādi ṛṣīn sṛṣṭavān।
te sarve mahātapaḥ ṛṣayaḥ śakti-yuktāḥ na āsan।
ataḥ ko’pi ṛṣiḥ sṛṣṭiṁ kartuṁ samarthaḥ na abhavat ॥13-17॥

Translation:

Thus, Brahmā, through his mind (Mānasa), created the Sanaka and other sages. However, although they were great ascetics endowed with immense tapas (austerity), they were not infused with Śakti (Divine Power). Hence, they were unable to undertake the act of creation. (13-17)

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मौनं सृष्टिरतो श्रेया ततो मौनमकल्पयत्।
ततः कश्यपनामानं मुनिपुङ्गवंजीजनत् ॥१८॥

mauṇaṁ sṛṣṭi-rataḥ śreyā tato mauṇam akalpayat।
tataḥ kaśyapa-nāmānaṁ muni-puṅgavaṁ jajāna ॥18॥

Translation:

Realizing that creation is only possible through Śakti, Brahmā then conceived the idea of Śakti.
Subsequently, he created the great sage Kaśyapa, the foremost of the sages. (18)

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पुनः सृष्टौ च तं पुत्रं सह्या प्रोवाच मन्त्रतः।
जनयामास च कन्याः कपयौवनसमन्विताः ॥१९॥

punaḥ sṛṣṭau ca taṁ putraṁ sahyā provāca mantrataḥ।
janayāmāsa ca kanyāḥ kapayauvana-samanvitāḥ ॥19॥

Translation:

For further creation, Brahmā ordained his son (Kaśyapa) with a sacred mantra and instructed him accordingly.
Thereafter, he also brought forth young maidens endowed with youthful beauty. (19)

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नियोज्य मुनये तास्तु सह्या प्रोवाच सृष्टये।
नानायोन्याकृतास्तासु समस्ता जीवजातयः ॥२०॥

niyojya munaye tāsu sahyā provāca sṛṣṭaye।
nānā-yony-ākṛtās tāsu samastā jīva-jātayaḥ ॥20॥

Translation:

Brahmā entrusted these maidens to the sages for further procreation and instructed them in the process of creation.
Thus, through various forms and species, all living beings were born from them. (20)

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Nārāyaṇa’s Dialogue with Mahāmāyā

उत्पादयामास तदा प्रजापतिरक्षुण्डितः।
ततो नारायणो देवस्तुष्टो मायामुवाच ह ॥२१॥

utpādayāmāsa tadā prajāpatiḥ akṣunditaḥ।
tato nārāyaṇo devas tuṣṭo māyām uvāca ha ॥21॥

Translation:

Thus, the undeterred Lord Brahmā continued the process of creation.
At that moment, Nārāyaṇa, pleased, addressed Mahāmāyā with these words: (21)

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वटपत्रस्थितां स्वं यतो मां विद्युताम्बसि।
वटो धर्मस्वरूपासि जगत्यस्मिन् समाश्रिता ॥२२॥

vaṭapatra-sthitāṁ svaṁ yato māṁ vidyut-ambasi।
vaṭo dharma-svarūpā asi jagaty-asmin samāśritā ॥22॥

Translation:

“O Sanātanī (Eternal One)! Just as You upheld me in the cosmic waters while I lay upon the Vaṭapatra (Banyan leaf),
In the same way, may You now uphold the world as the very embodiment of Dharma.” (22)

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The Revelation of the Supreme Mahāmantra

मन्त्रमार्गेऽथ ने चास्याः प्रवक्ष्यामि धूणु प्रिये।
नावेन्दुसंयुक्तं वाक्यं धर्मायोच्च तत्परम् ॥२३॥

mantra-mārge’tha ne cāsyaḥ pravakṣyāmi dhūṇu priye।
nāvendu-saṁyuktaṁ vākyaṁ dharmāyo’cca tat param ॥23॥

Translation:

“O **Priye (Beloved One)! Now, I shall reveal the sacred path of the mantra,
Which is the supreme mantra of Dharma, containing the syllable ‘Na’ along with the crescent moon (Bindu).” (23)

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षडक्षरो महामन्त्रो धर्मस्याराधने मतः।
मं कामं समुद्दिश्य पूजयिष्यन्ति मानवाः ॥२४॥

ṣaḍakṣaro mahāmantraḥ dharmasyārādhane mataḥ।
maṁ kāmaṁ samuddiśya pūjayiṣyanti mānavāḥ ॥24॥

Translation:

“This Ṣaḍakṣara Mahāmantra (six-lettered mantra) is considered the highest mantra for the worship of Dharma.
Through this, humans shall worship Mahāmāyā, seeking the fulfillment of their desires.” (24)

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मचिरादेव लप्स्यन्ति सर्वकामं न संशयः।
एवं ते कथितं देवि यथासम्भवविस्तरात् ॥२५॥

macirād eva lapsyanti sarva-kāmaṁ na saṁśayaḥ।
evaṁ te kathitaṁ devi yathā-saṁbhava-vistarāt ॥25॥

Translation:

“O Devi! Whoever worships with this mantra shall soon attain the fulfillment of all desires, without any doubt.
Thus, I have revealed to You everything, expanding upon it according to possibility.” (25)

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न कस्मैचित् प्रवचव्यं किमन्यत् श्रोतुमिच्छसि ॥२६॥

na kasmai cit pravacavyaṁ kim anyat śrotum icchasi ॥26॥

Translation:

“This knowledge should not be disclosed to anyone undeserving.
Now, what else do You wish to hear?” (26)

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Conclusion of the First Chapter

।। इति महामायातन्त्रे प्रथमः पटलः ।।

Translation:

Thus ends the First Chapter of the Mahāmāyā Tantra.

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Commentary:

This passage highlights an important shift in the cosmic narrative—creation was incomplete without the intervention of Śakti. Although Brahmā created sages, they lacked the necessary power to propagate creation. Only when Kaśyapa and the divine maidens (representing Śakti) emerged, did true creation begin to take form.

The dialogue between Nārāyaṇa and Mahāmāyā reveals a profound mystical truth—Mahāmāyā, who had previously sustained Nārāyaṇa during the cosmic deluge, is now entrusted with sustaining Dharma in the manifested world. This metaphor of Vaṭapatra (Banyan leaf) and Dharma signifies the eternal balance between Śakti and the Universe.

The Ṣaḍakṣara Mahāmantra, introduced here, serves as the key to spiritual fulfillment. It is through Māyā (Mahāmāyā) that one attains both worldly success and ultimate liberation.

This chapter also marks a philosophical transition—from pure existence to structured Dharma, laying the foundation for the manifested world, governed by Divine Will and Śakti’s energy.