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Tantras Kaula Kaula and other Upani shads

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TANTRIK TEXTS

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EDITED BY

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VOL. XI

KAULA AND OTHER UPANISHADS


WITH COMMENTARY BY

BHASKARARAYA

EDITED BY

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Vol. XI.

KAULOPANISHAD, TRIPURAMAHOPANISHAD, BHAVANOPANISHAD, BAHVCRIHOPANISHAD, ARUNOPANISHAD, ADVAITABHAVANOPANISHAD, KALIKOPANISHAD, TAROPANISHAD Edited by


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Shastri.

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by

Arthur
3

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TANTRARAJA

The Second

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Summary by Arthur

Avalon.

In the press.

WORKS ON TANTRA BY ARTHUR AVALON TANTRA OF THE GREAT LIBERATION


(MAHANIRVANA
(Out oj print).

TANTRA).

Translation

from the Sanskrit, with Introduction and Commentary.

PRINCIPLES OF TANTRA (TANTRATATTVA).


Vols.
I

and

II.

THE SERPENT POWER (SHATCHAKRANIROPANA).

translation of Vol. II Tantrik

Texts and
plates

Introduction by Arthur Avalon with of the Chakras

coloured

"WAVE OF CREATION

BLISS"

(Anandalahari)

(07//

0//*/).
1

according to Tantra.

'GREATNESS OF SHIVA'

(Mahimnastava)
Studies
in

{out

of print).

SHAKTI & SHAKTA,


and
ritual.

2nd Ed.

Kaula doctrine
7

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


is

thing.

To

the followers of the

Agama Upanishad

Upanishad and of

authority as Shruti and not a Tantrik or otherwise qualified In fact the adjective Tantrik is largely a western Upanishad.
term.
triki" is

In

the expression "Tanused as a form of worship distinguished from the Vedik


the
Siita

Samhiti

(I.

5. 4.)

form

in

ritualistic

details.

The

verse,

where the expression

occurs, says that Para Shakti

Vedik or Tantrik
shipper.

rites

may be worshipped according to according to the Adhikara of the wor-

follower of the

Agama

calls

himself an

vadi, Kaula, Shakta,

Shaiva and so

forth.

AgamaThe Tantras are a


generally called says the Puranas
is

recognised part of the scriptures of that which

"Hinduism."

The Suta Samhita


in

(I.

1.

12)

same way as the different Agamas (Kamika &c.) The commentator speaks of the Agamas as of equal authority with Shruti {Skrutisdmya) and he further
are of authority
the

says that for a


to

full

understanding of the Vedanta

it is

necessary

place in this series because they contain doctrine and practice of and are referred to as authority by the Agamavadins. The Agamas
are based on
in his

know among other scriptures the Agama. The Upanishads here published are accorded a

and areas Professor Grunwedal has pointed out "Der Weg Nach Sambhala" a continuation of the Vedas
It
is

(Die Tantras sind eben die

fortzetzung des Vedas). interest to here note that, for reasons which have not
rate in
its

of

explained, the Tantra Shistra at any


to

yet been Sh-ikta form

have a special affiliation with the Atharva Veda. appears This however does not of course mean that Mantras and

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


that as the

the Rigveda.
in

The

authority

of

the
is

Atharva Veda has been called

question.

The argument

Vedas are spoken of as Trayi Vidya. it is only the The Rik, Yajus and Sima which are the original Vedas. Atharva Veda is said to be of later date. Reference is made
to the fact that
it is

replete with ritual

and magic.
is

The meanunderstood.
to

ing however of the term Trayi does not refer to the


three Kandas,

Trayi Vidya

not

number of

the

Vedas but

the

Karma, Upasana and J nana. [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"


is

signifies four, as

Brahma, that he

Vedavahu or
others
called

when it Fourarmed. There

is

said

of

are

Brah-

manas who
the

are called Chaturvedis (proficient in the four

Vedas

just as there

are

Trivedis and Dvivedis.


also
in

Not
ritual

merely,

Atharva Veda but the others

contain

injunctions.

The name Atharvan


four
classes

occurs
are

the
also

other

three

Vedas.

The

of priests

well-known,
last
is

namely,

Adhvaryu,

Hota,

Udgata and Brahma the


of'

of

whom

superintend the
to

work

the
is

other Ritviks.

It

said

by some that the Atharva Veda

named

after a great

who belonged
nishad
(I.
i.)

the line of Angira.

In

the

Brahma Mundaka Upaborn son


of
all

that

Brahmi communicated
is
it

to his first

Atharva the Brahma-vidya which Vidya and Atharva communicated


this

the

storehouse

Veda,
;

Suta Samhita

I.

i.

44

48

to Angira.
;

(See also as to

Markandeyapurana

Ch. 102
point
it

Kurma Purana

Ch.

49).

is

an error to attribute to
rest.

From a Brahmanik standany Veda or Upanishad


(I.
1.

higher authority than the


38)

The Suta Samhita


is

37,
it is

says "Veda

is

one and the goal thereof

one

also,

but

divided into different Shfikhas or

branches" and as

such the

"Vedas
in his

verily are endless"


to

commentary

{Anantd vai veddh). Maxlhavacharya the above verses cites the Shruti text.

INTRODUCTION

3
verily
is

"These

verily are
ete

Vedas

the
is

Vedas
endless

are

endless,"

(Veddh rd
or Truth.

anantd vai veddh).

There
it

diction here.

Though

Shruti

yet no contrapoints to one Veda

Some

have been

only of the Upanishads of the Atharva Veda The Asiatic Society of Bengal has published.

published 27 of the Atharvana Upanishads with commentary of 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
the commentaries of Narayana and Seven have the commentary of Narayana and Shangkarananda. 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

case

of two

of them)

Theosophical society have published two volumes containing 40 Upanishads the first of which was edited by Dr. Schrader

and

the

second

Mahadeva
chari.

containing Yoga Upanishads by Pandit Shastri together with the commentaries of Brahmaof these

Some

belong to the Atharva Veda.

Sriyukta

Mahesha Chandra Pala published some Upanishads


in

of this

Veda

The NirnayaBengali character with Bengali translations. sagara Press of Bombay has published a volume containing the text only of 108 Upanishads which is erroneously believed by
be a complete
list.

not a few to

Preference

(it

may be

here

observed) has been given to some Upanishads because of the authority which they gained by reason of Shangkaracharya's

commentaries on them.
authority but
neither have
it

Doubtless

this fact

is

proof of their

does not necessarily follow that the Upanishads He may not so dealt with by him are without authority.

had the

time

nor

considered

it

necessary to
Dikshita,

comment upon other Vedanta

Shastras as did

Appaya

Narayana, Shangkarananda and others. In this volume are published the


Tripiirdmahopaw'shad,
bhdvanofanishad, the
the

Kaulofanishad the
the

Kdlikopanishad,

Advaita*
the

Tdrofauishad.

the Arunopanishad,

INTRODUCTION

Bahvrichopanishad, and the Bhdvanopanishad. The first four The Venkateshvara are here published for the first time.

volume named Shfiktapramoda included Taropanishad which however is a different Upanishad from that which is here published under the same name though it is possible that what is there and here published may belong
Press of

Bombay

has

in

the

to

one and the same

Upanishad.
is

The
the

text

of the

Arunopathat

nishad here

published

different

work from
108

of the

Aruneyopanishad

published in

Nirnayasagara Press.
lished under these two
time.

Upanishads of the Therefore these two texts here pub-

names

are also published

for the first

The Bhavanopanishad
Mysore Government
of
its

the

has been previously printed by but not the Pi ayo^a or practical

application

published for the first time. To three Upanishads (Kaula, Bhfivana and Tripuraare attached the commentary of the great Bhaskararaya maha)
is

directions

which

now

an

exponent of
Dikshita,

Kadimata.

To

the

Bhavanopanisad and
short

Tripuramahopanishad

are also added

commentary by

with the Arunopanishad is given the comAppaya mentary by Lakshmidhara. The rest are published without commentary as it has not yet been found possible to secure any.

The Kaulopanishad
doctrine

is

as

it

were the seed of the Kaula

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

and

form

of

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
the

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 "Even weak argument may be valid" (Anydyo nydyah) say 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
to the injunction not to

condemn others he says

that different

Darshanas are of authority for different people according to A man the path they pursue and their respective Adhikara. who is not an Adhikari for a particular Darshana should not
be initiated therein.
the
It is

on

this account,

Lord

(Gita- III. 26)

has said

that

men

says Bh&skararaya, are not to weaken

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

This

Upanishad

is

an enquiry
or

relating to

Dharma

(Jtjiidsd=Judndya vichdrali) Vimarsha Shakti. Vimarsha 'Shakti is

Dharma because she is inherent in the Brahman who is the In this Upanishad the onepossessor of Dharma (Dharmi). ness of Brahman with Vimarsha Shakti and with the universe One of the Riks says Adharma, that is. the is established, 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 Towards the end of the Upanishad is to be the Brahman.

found the

injunction
faith

against

the

indiscriminate

preachis in fact,

ing of Kaula (Kula

and
it is

doctrine).
likely

Kaulapratishthang na
it

kurydt.

This

is

because

to be, as

often

misunderstood as by persons who say that the Doctrine teaches

and sanctions among others things

incest.

the Karpuradi Stotra in this series). (Sarvasamo bhavet). saying ''Be the equal of all" one becomes liberated" (Sa viukto bhavati).

(See introduction to The Upanishad ends by

"Such an

The Bahvrichopanishad which


Rig Veda
Dikshita.

belongs admittedly to the

printed with a This speaks of Sadividya


is

here

commentary by Appaya besides Kadi and Hadi.


first

Appaya

in his

commentary gives the

Kiita of each of the

three Vidyas.

The Tripuramahopanishad consists karamya who quotes the eighth Rich


to

of
in

16
his

Riks.

Bhas-

commentary

the Nityashodashikarnava Tantra (Ch. I, vv. 118, 119) speaks of it as belonging to the Shaunakashakha of the

Atharva Veda and


the commentary

on

text of according to the Triplicane the Kamakal:\viKisa wherein the same

INTRODUCTION
has

Rik

been

cited

under
the

verse

17,

it

belongs

to

the

Sangkhyayana

Shakha of
Vidya.

Panchadashakshari

contains the Rigveda Bhaskara under verse 8 of the


it

and

Varivasyarahasya speaks of
Shruti.

as

belonging

to

the

same

dashikaramantra according
here
that

Rik 9 .gives the Vagbhava Kuta of the Panchato Hadimata. It may be noted
both

Bhaskararaya who belongs to the Hadimata and the Commentator on Kamakala vilasa an adherent of
the

Hadimata
of the

are

agreed as to
In
the
first

the

ficance

Rik.

Rik

authority aud signithe 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
In Rik 2 the first Chakra of one triangle "Serpent Power"). and the second of eight triangles are spoken of. In this way
in

the

first

five

Riks the

Shrichakra of Tripurasundari
to Tantraraja

is

described.
kalavilasa.

(See

Introduction

and also Kama-

Rik 6 says all the Devis Avalon). of elsewhere are but Tripura. Rik 7 says that by spoken The knoiving Her the Sadhaka enters this Light of Tripura.
:

Ed

A.

fourteenth Rik speaks of the equality in greatness (Samafiradhanatvani) of the Female (Stri, Shakti) and the Male (Puman,

Shiva) phases
tary to this

in the

Universe.

Rik

cites

Bhiskararaya in his commenthe well-known verse from Agama which


is

says that Shiva bereft of Kundalini

no better than a corpse

Rik 15 speaks of the fruit of Nirguna Dhyana (Shava). and the way to perform it. Under this Rik Bhaskara, discusses the arguments for and against the use of wine. The Bhavonopanishad belongs, as is stated in the body

of the Upanishad, to the


raja (Vol.
fully deals. In

Kadimata with which The TantraVIII. Tantrik Texts and Vol. XII and in the Press)
Chapter

Tantra commonly called the V.asanapatala it gives a summary which explains this UpaniThe first Rik of this Upanishad says that Shakti who shad.
that
is

XXXV of

the cause of

all

{Sarva-kdrana-bhutd Shaktih)
as
is

is

the adored
in

Guru {Shriguruh)
ter
I

also stated in the Tantraraja

and

also

in

the

Vfisanapatala.

In

the

ChapVamakeshvara

INTRODUCTION

Tantra (Nityashodashika Ch.


in his

VI) the same


to

is

the great poet Kalidasa Hymn of Her as "the very self of ihe stotra) speaks

the

So Mother (Ambaaffirmed.

Guru of bound-

less

mercy." (Sdkshddapdrakarund gurumurtir evd). The second Rik says that "Her body consists of nine openings." (Tena
dchaJi).

navarandhrarvpo

The Tantraraja

(i, e. says that the ninefold character (Navatvam) the body of Vimarsha Shakti) manifests itself {Avabhdsate) in These nine aperthe nature of apertures (Randhrdtvcna).

explains this of Her body

and

tures are the nine Gurus.

The two organs

of hearing and that

The two of speech are the three gurus of the Divya class. and that of oreneration constitute the Siddha organs of vision
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 up
class

of nine

Gurus.
the

between

In this way the correspondence is shown human body and the Shrichakra. The 10th
to

worship the Shrichakra is to realise the The other Riks speak identity of Jnata, J nana and Jneya.
that

Rik says

of 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)"
(Sidd/ii)

In Rik 30

it is

said that the

end or accomplishment
Ananychittatvena
the
dissolution

is in

the

realisation

of this unity.

cha Siddhih.
in

Rik 31 says
the

"Homa

consists in

shown in /and {Vildpanci) .bii Thou, Being and ^on-being, Injunction and Proh : ion, and : the like. {A ham tvam ast ndsti kartavyam akartavyam updsitavyam iti vikalpdndm dtmani vi/dpanatn homali). The sense
sense of duality as
.

Atmaof all

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

Nityas
rituals

with the fifteen lunar days.

The Prayoga shows how

the

Sadhaka should do the

&

INTRODUCTION

with the Riks.

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

The

which
Faith.

is

the final

goal of
first

all

who belong

to

the

Brahmanik

Thus

the

three Riks
(i)

of the Bhavanopanishad are

those already

mentioned

Skri-Guruk sarva-kdranabkiUd
(3)

Shaktih.

(2)

Tena navarandhrarupo dehah.


Prayoga the MCilamantra and do
prescribed.

Navacliakrafollows
:

rupam Pranayama with


other

Shri-chakram.

The

is

as

Do

two

Nyasas
is

Then

Rishinyasa and " obeisance to say


bein-

Shrfeuru who

Sushumna
itself,"

and

Vivekavritti

an

Angsha of Chit Shakti Then say :. "Obeisance


the
right ear
to

and touch the Brahmarandhra.


is

to

Shri-Prakashanandanatha who

and

Payasvini (the

Nadi

of

that
is

name);
the
left

Obeisance
ear and
Sarsvati.

Shri-Vimarshanandanatha
;

who

Shangkhini
In
this

Obeisance

to

Shri-Anandanatha
is

and
each

way obeisance
with
the

to

be made to

of the other six

Gurus of the Siddha and Manava

classes,

associated

of the mentioning along and Nadi and touching the organs named organ and last of all Vyapaka Nyasa should be done saying obeisance

name

of each

the

name

to the

(Her) body which Chakras. Bhaskararaya

is

the

in

Shrichakra composed of nine the Prayoga has given the entire


a sample.

process of which the above

is

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 Arunaketu.
(

As

The word Aruna means


is

"

She who
is

is

red.''

Redness
of

Lauhityam ) Guna. The Tantraraja sa,ys sydt" and the Bhavanopanishad


:

Vimarsha.

Red
"

the

colour

Lauhityzng (Rik 29) says the same.

Rajas tadvimarshah
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 commentary
to

the

Taittiriya

Aranyaka

by S'lyanacharya and

j
it,

INTRODUCTION
like

the generality

of his

commentary,

deals

with

the

surface of things and does not

go
I

into

the

inner

significance
lucid

of the

texts

commented upon.

have given the

com-

mentary of Lakshmidhara. The Arunopanishad belongs to The the Krishna Yajurveda and not to the Atharva Veda.

Upanishad begins with the text Chakravidya) and the Bhuvanas.'"

"We now

discuss this (the

of Letters") The nis the name appears at the end of the Upanishad.

(See A. Avalon's "Garland speakers are a class of Rishis named Prish-

Natanahis

nanda

cites

two of the Riks of

this

Upanishad

in

com-

mentary to the Kamakalavilasa under verse 35 of that book. Ye skartThese two Riks are Marichayah svdyambfaivdh.
:

Sayana has made no attempt to state their Lakshmidhara gives a full explanation and shows inner sense. how on the authority of the Taittiriya Brahmana and having
rdni akalpayan.
regard to the context the two Riks refer to the countless rays which emanate from Supreme Self or the Devi and are indicative of

Time and
short

the divisions thereof as seen in Creation.


called

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

The

Upanishad

Advaitabhava

is

and Yantras of these Devis


prescribe

and

their

Avarana Devatas and


Tftra according

Kaula Sadhana
his Ishta

for

the realization of the unity of the

Sldhaka with
to the

Devata whether Kali or

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.


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