Tantras . KaulaKaula and other

Upanishads

BLT4<54

TANTRIK TEXTS

BHA

J

TANTBIK TEXTS

PRINTED BY S. C. CHOWDHURY.

MAHAMAYA YANTRA,

29, KALIDAS SINGHEE LANE.

CALCUTTA.

TANTRIK TEXTS

EDITED BY

ARTHUR AVALON

VOL. XI

KAULA AND OTHER UPANISHADS

WITH COMMENTARY BY

BHASKARARAYA

EDITED BY

SITARAMA SHASTRI

Calcutta London

AgamAnusandhAna SAMITI. LUZAC k CO.

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30, CORNWALLIS STREET.

1922

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Vol. II. SHATCHAKRANIROPANA.—A work on

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with Commentary of Shangkara. Pddukdpanchaka —

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mahopadhyaya Sadashiva Mishra. Complete translation

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Vol. XI. KAULOPANISHAD, TRIPURAMAHO-PANISHAD, BHAVANOPANISHAD, BAHV-CRIHOPANISHAD, ARUNOPANISHAD,ADVAITABHAVANOPANISHAD, KALIKO-PANISHAD, TAROPANISHAD Edited bySitarama Shastri. With Introduction by Arthur

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In the press.

WORKS ON TANTRA BY ARTHUR AVALON

TANTRA OF THE GREAT LIBERATION(MAHANIRVANA TANTRA). A Translation

from the Sanskrit, with Introduction and Commentary.

(Out ojprint).

PRINCIPLES OF TANTRA (TANTRATATTVA).Vols. I and II.

THE SERPENT POWER (SHATCHAKRANIRO-PANA). A translation of Vol. II Tantrik Texts and

Introduction by Arthur Avalon with coloured plates

of the Chakras

"WAVE OF BLISS" (Anandalahari) (07// 0//*™/).

CREATION according to Tantra. 1 o

•'GREATNESS OF SHIVA' (Mahimnastava) {out ofprint).

SHAKTI & SHAKTA, 2nd Ed. Studies in Kaula doctrine

and ritual. 7 8

GARLAND OF LETTERS. Studies in the Mantra ShAstra

BY ARTHUR & ELLEN AVALON

HYMNS TO THE GODDESS (from the Tantra and

the Stotra of Shangkaracharyya).

INTRODUCTION.

The Upanishads published in this volume belong, with the

exception of the Aruna and the Bahvricha, to the Saubhagya

Kanda of the Atharva Veda. Some reader may ask why they

are published in this series of Tantrik Texts seeing that they

are not Tantras ; nor can they be called (as some might do)

Tantrik Upanishads for there does not exist any such thing.

To the followers of the Agama Upanishad is Upanishad and of

authority as Shruti and not a Tantrik or otherwise qualified

Upanishad. In fact the adjective Tantrik is largely a western

term. In the Siita Samhiti (I. 5. 4.) the expression "Tan-

triki" is used as a form of worship distinguished from the Vedik

form in ritualistic details. The verse, where the expression

occurs, says that Para Shakti may be worshipped according to

Vedik or Tantrik rites according to the Adhikara of the wor-

shipper. A follower of the Agama calls himself an Agama-vadi, Kaula, Shakta, Shaiva and so forth. The Tantras are a

recognised part of the scriptures of that which is generally called

"Hinduism." The Suta Samhita (I. 1. 12) says the Puranas

are of authority in the same way as the different Agamas(Kamika &c.) The commentator speaks of the Agamas as

of equal authority with Shruti {Skrutisdmya) and he further

says that for a full understanding of the Vedanta it is necessaryto know among other scriptures the Agama.

The Upanishads here published are accorded a place in

this series because they contain doctrine and practice of and are

referred to as authority by the Agamavadins. The Agamasare based on and areas Professor Grunwedal has pointed out

in his "Der Weg Nach Sambhala" a continuation of the Vedas

(Die Tantras sind eben die fortzetzung des Vedas). It is of

interest to here note that, for reasons which have not yet been

explained, the Tantra Shistra at any rate in its Sh-ikta form

appears to have a special affiliation with the Atharva Veda.

This however does not of course mean that Mantras and

2 INTRODUCTION

Yantras, Chakras or other elements of Up\san\ belong to this

Veda alone as appears in this Volume from the Aruna Upa-nishad which belongs to the Krishna Yajurveda and Bah-

vricha which belongs to the Rigveda. The authority of the

Atharva Veda has been called in question. The argument is

that as the Vedas are spoken of as Trayi Vidya. it is only the

Rik, Yajus and Sima which are the original Vedas. TheAtharva Veda is said to be of later date. Reference is made

to the fact that it is replete with ritual and magic. The mean-

ing however of the term Trayi Vidya is not understood.

Trayi does not refer to the number of the Vedas but to the

three Kandas, Karma, Upasana and Jnana. [See among others

Raghava Bhatta under Sharadatilaka I. i.] The "three-fold

knowledge" has therefore nothing to do with the number of the

Vedas. The word "Veda" signifies four, as when it is said of

Brahma, that he is Vedavahu or Fourarmed. There are Brah-

manas who are called Chaturvedis (proficient in the four Vedas

just as there are others called Trivedis and Dvivedis. Not

merely, the Atharva Veda but the others also contain ritual

injunctions. The name Atharvan occurs in the other three

Vedas. The four classes of priests are also well-known,

namely, Adhvaryu, Hota, Udgata and Brahma the last of

whom superintend the work of' the other Ritviks. It is said

by some that the Atharva Veda is named after a great Brahma

who belonged to the line of Angira. In the Mundaka Upa-nishad (I. i.)

that Brahmi communicated to his first born son

Atharva the Brahma-vidya which is the storehouse of all

Vidya and Atharva communicated it to Angira. (See also as to

this Veda, Suta Samhita I. i. 44—48 ; MarkandeyapuranaCh. 102

;Kurma Purana Ch. 49). From a Brahmanik stand-

point it is an error to attribute to any Veda or Upanishad

higher authority than the rest. The Suta Samhita (I. 1. 37,

38) says "Veda is one and the goal thereof is one also, but it is

divided into different Shfikhas or branches" and as such the

"Vedas verily are endless" {Anantd vai veddh). Maxlhavacharya

in his commentary to the above verses cites the Shruti text.

INTRODUCTION 3

"These verily are Vedas—the Vedas verily are endless,"

(Veddh rd ete anantd vai veddh). There is yet no contra-

diction here. Though Shruti is endless it points to one Veda

or Truth. Some only of the Upanishads of the Atharva Veda

have been published. The Asiatic Society of Bengal has

published 27 of the Atharvana Upanishads with commentaryof Narayana, as also one page of the Garudopanishad. The

Government of Bombay has published eleven Upanishads of

the Atharva Veda including the Garudopanishad with (in the

case of two of them) the commentaries of Narayana and

Shangkarananda. Seven have the commentary of Narayana and

the rest are without any commentary. The Anandashrama of

Poona has published a volume contaning 32 Upanishads some

of which belong to the Atharva Veda, a number of these have

commentaries both by Narayana and Shangkarananda. The

Theosophical society have published two volumes containing

40 Upanishads the first of which was edited by Dr. Schrader

and the second containing Yoga Upanishads by Pandit

Mahadeva Shastri together with the commentaries of Brahma-

chari. Some of these belong to the Atharva Veda. Sriyukta

Mahesha Chandra Pala published some Upanishads of this Vedain Bengali character with Bengali translations. The Nirnaya-

sagara Press of Bombay has published a volume containing the

text only of 108 Upanishads which is erroneously believed bynot a few to be a complete list. Preference (it may be here

observed) has been given to some Upanishads because of the

authority which they gained by reason of Shangkaracharya'scommentaries on them. Doubtless this fact is proof of their

authority but it does not necessarily follow that the Upanishadsnot so dealt with by him are without authority. He mayneither have had the time nor considered it necessary to

comment upon other Vedanta Shastras as did Appaya Dikshita,

Narayana, Shangkarananda and others.

In this volume are published the Kaulofanishad the

Tripiirdmahopaw'shad, the Kdlikopanishad, the Advaita*

bhdvanofanishad, the Tdrofauishad. the Arunopanishad, the

4 INTRODUCTION

Bahvrichopanishad, and the Bhdvanopanishad. The first four

are here published for the first time. The Venkateshvara

Press of Bombay has in the volume named Shfiktapramoda

included Taropanishad which however is a different Upanishadfrom that which is here published under the same name though

it is possible that what is there and here published may belong

to one and the same Upanishad. The text of the Arunopa-nishad here published is a different work from that of the

Aruneyopanishad published in the 108 Upanishads of the

Nirnayasagara Press. Therefore these two texts here pub-

lished under these two names are also published for the first

time. The Bhavanopanishad has been previously printed bythe Mysore Government but not the Pi ayo^a or practical

application of its directions which is now published for the

first time. To three Upanishads (Kaula, Bhfivana and Tripura-

maha) are attached the commentary of the great Bhaskararayaan exponent of Kadimata. To the Bhavanopanisad and

Tripuramahopanishad are also added short commentary by

Appaya Dikshita, with the Arunopanishad is given the com-

mentary by Lakshmidhara. The rest are published without

commentary as it has not yet been found possible to secure any.

The Kaulopanishad is as it were the seed of the Kaula

doctrine and form of worship which is amplified in the

Kularnava and other Tantras and Samhitas. There appear

to have been differing forms of Kaula worship as evidenced by

the commentary of Lakshmidhara on the Saundaryalahari

who was himself a Kaula and a man of great learning but spoke

with severe condemnation of some of the practices of what

he calls the Uttara or Northern K aulas. Bhaskararaya, a man

of considerable breadth of view and tolerance, condemns any

depreciation of the faiths and rites of others.

Commenting on the Riks of the Kaulopanishad which

say :—"Even weak argument may be valid" (Anydyo nydyah)

and "Condemn not others" {Lakdn na nindyat), Bhaskara says

that some times it so happens that an objector by reason of his

own weakness is not able to state his case rightly. With regard

INTRODUCTION 5

to the injunction not to condemn others he says that different

Darshanas are of authority for different people according to

the path they pursue and their respective Adhikara. A man

who is not an Adhikari for a particular Darshana should not

be initiated therein. It is on this account, says Bh&skararaya,

the Lord (Gita- III. 26) has said that men are not to weaken

the faith of the ignorant in the efficacy of ritualistic observances.

This Upanishad is an enquiry (Jtjiidsd=Judndya vichdrali)

relating to Dharma or Vimarsha Shakti. Vimarsha 'Shakti is

Dharma because she is inherent in the Brahman who is the

possessor of Dharma (Dharmi). In this Upanishad the one-

ness of Brahman with Vimarsha Shakti and with the universe

is established, One of the Riks says Adharma, that is. the

Nishkala Brahman is Dharma {Adharma eva dharmah). This

is the same thing as saying that Shakti or Dharma is not

separate from that in which she inheres (Adhara) which is here

the Brahman. Towards the end of the Upanishad is to be

found the injunction against the indiscriminate preach-

ing of Kaula (Kula faith and doctrine). Kaulapratishthang na

kurydt. This is because it is likely to be, as it often is in fact,

misunderstood as by persons who say that the Doctrine teaches

and sanctions among others things incest. (See introduction to

the Karpuradi Stotra in this series). The Upanishad ends by

saying ''Be the equal of all"—(Sarvasamo bhavet). "Such an

one becomes liberated"—(Sa viukto bhavati).

The Bahvrichopanishad which belongs admittedly to the

Rig Veda is here printed with a commentary by AppayaDikshita. This speaks of Sadividya besides Kadi and Hadi.

Appaya in his commentary gives the first Kiita of each of the

three Vidyas.

The Tripuramahopanishad consists of 16 Riks. Bhas-

karamya who quotes the eighth Rich in his commentaryto the Nityashodashikarnava Tantra (Ch. I, vv. 118, 119)

speaks of it as belonging to the Shaunakashakha of the

Atharva Veda and according to the Triplicane text of

the commentary on the Kamakal:\viKisa wherein the same

6 INTRODUCTION

Rik has been cited under verse 17, it belongs to the

Sangkhyayana Shakha of the Rigveda and contains the

Panchadashakshari Vidya. Bhaskara under verse 8 of the

Varivasyarahasya speaks of it as belonging to the same

Shruti. Rik 9 .gives the Vagbhava Kuta of the Pancha-

dashikaramantra according to Hadimata. It may be noted

here that both Bhaskararaya who belongs to the Hadimataand the Commentator on Kamakala vilasa an adherent of

the Hadimata are agreed as to the authority aud signi-

ficance of the Rik. In the first Rik the Binduchakra is

spoken of as containing within itself the letters A, Ka, Tha,

(the A- Ka-Tha triangle) in a subtle state (see A. Avalon's

"Serpent Power"). In Rik 2 the first Chakra of one triangle

and the second of eight triangles are spoken of. In this wayin the first five Riks the Shrichakra of Tripurasundari is

described. (See Introduction to Tantraraja and also Kama-kalavilasa. Ed : A. Avalon). Rik 6 says all the Devis

spoken of elsewhere are but Tripura. Rik 7 says that by

knoiving Her the Sadhaka enters this Light of Tripura. The

fourteenth Rik speaks of the equality in greatness (Samafira-

dhanatvani) of the Female (Stri, Shakti) and the Male (Puman,

Shiva) phases in the Universe. Bhiskararaya in his commen-

tary to this Rik cites the well-known verse from Agama which

says that Shiva bereft of Kundalini is no better than a corpse

(Shava). Rik 15 speaks of the fruit of Nirguna Dhyanaand the way to perform it. Under this Rik Bhaskara, dis-

cusses the arguments for and against the use of wine.

The Bhavonopanishad belongs, as is stated in the bodyof the Upanishad, to the Kadimata with which The Tantra-

raja (Vol. VIII. Tantrik Texts and Vol. XII and in the Press)

fully deals. In Chapter XXXV of that Tantra commonly called

the V.asanapatala it gives a summary which explains this Upani-

shad. The first Rik of this Upanishad says that Shakti who

is the cause of all {Sarva-kdrana-bhutd Shaktih) is the adored

Guru {Shriguruh) as is also stated in the Tantraraja in Chap-ter I and also in the Vfisanapatala. In the Vamakeshvara

INTRODUCTION

Tantra (Nityashodashika Ch. VI) the same is affirmed. So

the great poet Kalidasa in his Hymn to the Mother (Amba-

stotra) speaks of Her as "the very self of ihe Guru of bound-

less mercy." (Sdkshddapdrakarundgurumurtir evd). The second

Rik says that "Her body consists of nine openings." (Tena

navarandhrarvpo dchaJi). The Tantraraja explains this and

says that the ninefold character (Navatvam) of Her body (i, e.

the body of Vimarsha Shakti) manifests itself {Avabhdsate) in

the nature of apertures (Randhrdtvcna). These nine aper-

tures are the nine Gurus. The two organs of hearing and that

of speech are the three gurus of the Divya class. The two

organs of vision and that of oreneration constitute the Siddha

class and the two organs of smell and that of excretion the

Munava class. In Rik 3 it is said that the Shrichakra is

made up of nine Chakras, and Rik 6 that the body is made upof nine Gurus. In this way the correspondence is shown

between the human body and the Shrichakra. The 10th

Rik says that to worship the Shrichakra is to realise the

identity of Jnata, J nana and Jneya. The other Riks speakof the identity of the different parts of the human body with

those of the Shrichakra and the Shaktis abiding therein.

Rik 27 says "that ones Atm\ {Svdtmd) which is ever Bliss

and Whole (Saddnandapiirna) is the Supreme Devat\ Lalita (or

Tripura)" In Rik 30 it is said that the end or accomplishment

(Sidd/ii) is in the realisation of this unity. Ananychittatvena

cha Siddhih. Rik 31 says "Homa consists in the dissolution

{Vildpanci) in the Atmaof all sense of duality as shown in /and

Thou, Being and ^on-being, Injunction and Proh :.bii ion, and

the like. {Aham tvam ast :. ndsti kartavyam akartavyam updsi-

tavyam iti vikalpdndm dtmani vi/dpanatn homali). The sense

of this, says Bhaskararaya, is that all sense of duality should

be destroyed and the many Shaktis which are the causes

of it should be thought of as if dissolved or absorbed into the

Devata. Rik t>3 declares the oneness of the fifteen Nityaswith the fifteen lunar days.

The Prayoga shows how the Sadhaka should do the rituals

& INTRODUCTION

with the Riks. The proper (Svddhydyaftardyaua) student of

Vedas not merely understands the text but practises it in such

a way that he becomes an embodiment of Veda which thus

rules him in all his actions leading him ultimately to Liberation

which is the final goal of all who belong to the Brahmanik

Faith. Thus the first three Riks of the Bhavanopanishad are

those already mentioned (i) Skri-Guruk sarva-kdranabkiUd

Shaktih. (2) Tena navarandhrarupo dehah. (3) Navacliakra-

rupam Shri-chakram. The Prayoga is as follows : Do

Pranayama with the MCilamantra and do Rishinyasa and

other two Nyasas prescribed. Then say" obeisance to

Shrfeuru who is Sushumna and Vivekavritti bein«- an

Angsha of Chit Shakti itself," and touch the Brahmarandhra.

Then say :. "Obeisance to Shri-Prakashanandanatha who is

the right ear and Payasvini (the Nadi of that name);Obeisance to Shri-Vimarshanandanatha who is the left

ear and Shangkhini ; Obeisance to Shri-Anandanatha and

Sarsvati. In this way obeisance is to be made to each

of the other six Gurus of the Siddha and Manava classes,

mentioning along with the name of each the name of the

associated organ and Nadi and touching the organs named

and last of all Vyapaka Nyasa should be done saying obeisance

to the (Her) body which is the Shrichakra composed of nine

Chakras. Bhaskararaya in the Prayoga has given the entire

process of which the above is a sample.

As regards the Arunopanishad it is said by some that the

whole of the first Prapathaka of the Taittiriya Aranyaka is

the Arunopanishad as it is devoted to Aruna and Aruna-

ketu. The word Aruna means " She who is red.'' Redness

( Lauhityam ) is Vimarsha. Red is the colour of RajasGuna. The Tantraraja sa,ys :

"Lauhityzng tadvimarshah

sydt" and the Bhavanopanishad (Rik 29) says the same. I

have here published only that portion of the 27th section of

the first Prapathaka of the Taittiriya Aranyaka which is

by all admitted to be the Arunopanishad. There is a com-

mentary to the Taittiriya Aranyaka by S'lyanacharya and

jINTRODUCTION

it, like the generality of his commentary, deals with the

surface of things and does not go into the inner significance

of the texts commented upon. I have given the lucid com-

mentary of Lakshmidhara. The Arunopanishad belongs to

the Krishna Yajurveda and not to the Atharva Veda. The

Upanishad begins with the text : "We now discuss this (the

Chakravidya) and the Bhuvanas.'" (See A. Avalon's "Garland

of Letters") The speakers are a class of Rishis named Prish-

nis—the name appears at the end of the Upanishad. Natana-

nanda cites two of the Riks of this Upanishad in his com-

mentary to the Kamakalavilasa under verse 35 of that book.

These two Riks are : Marichayah svdyambfaivdh. Ye skart-

rdni akalpayan. Sayana has made no attempt to state their

inner sense. Lakshmidhara gives a full explanation and shows

how on the authority of the Taittiriya Brahmana and having

regard to the context the two Riks refer to the countless rays

which emanate from Supreme Self or the Devi and are indica-

tive of Time and the divisions thereof as seen in Creation.

The short Upanishad called Advaitabhava is nothing but

a string of affirmations of the identity of the self with all

and has importance only as evidence of the adoption of

Advaitabhava. Kalika and Tara Upanishads give the Mantras

and Yantras of these Devis and their Avarana Devatas and

prescribe Kaula Sadhana for the realization of the unity of the

Sldhaka with his Ishta Devata whether Kali or Tftra according

to the Sadhaka's Adhikara.

At the end of the book (Appendix ^ )is printed a text of

the Kaulopanishad received from the VarendraJ Anusandhana

Samiti of Rajshahi.

Calcutta, -i

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