Tantras.

Kaula
Kaula and other
Upani shads

BL
T4<54
 TANTRIK TEXTS

BHA

J
TANTBIK TEXTS
PRINTED BY S. C. CHOWDHURY.
MAHAMAYA YANTRA,
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 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.
SANSKRIT PRESS DEPOSITORY 46, GREAT RUSSELL STREET.
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Vol. XI.KAULOPANISHAD, TRIPURAMAHO-

PANISHAD, BHAVANOPANISHAD, BAHV-
CRIHOPANISHAD, ARUNOPANISHAD,
ADVAITABHAVANOPANISHAD, KALIKO-
PANISHAD, TAROPANISHAD Edited by
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WORKS ON TANTRA BY ARTHUR AVALON

TANTRA OF THE GREAT LIBERATION
(MAHANIRVANA TANTRA). A Translation
from the Sanskrit, with Introduction and Commentary.
(Out oj print).
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 of print).

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

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 same way as the different Agamas
in the

(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

necessary
to 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 Agamas

are 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 have a special affiliation with the Atharva Veda.

to

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

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

that as the

Rik, Yajus and Sima which are the original Vedas. The
Atharva 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 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" signifies four, aswhen 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 ; Markandeyapurana
Ch. 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 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
case of two the commentaries of Narayana and
of them)

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 Veda
in 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 by
not 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's
commentaries on them. Doubtless this fact is
proof of their
authority but does not necessarily follow that the Upanishads
it

not so dealt with by him are without authority. He may

neither 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 volume named Shfiktapramoda
in the
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
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 by

the Mysore Government but not the Pi ayo^a or practical

application of its directions which

published for theis now
first time. To three Upanishads (Kaula, Bhfivana and Tripura-
maha) are attached the commentary of the great Bhaskararaya
an exponent of Kadimata. To the Bhavanopanisad and
Tripuramahopanishad are also added short commentary by
Appaya with the Arunopanishad is given the com-
Dikshita,
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 worship which is amplified in the
form of
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 printed with a
here commentary by Appaya
Dikshita. 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 commentary
to 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 contains theand
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 thatBhaskararaya who belongs to the Hadimata

both
and 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 way
in the first five Riks the Shrichakra of Tripurasundari is

described. (See Introduction to Tantraraja and also Kama-

kalavilasa. Ed
Avalon).
: Rik 6 says all the Devis
A.
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 Dhyana
and 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 body
of 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
Tantra commonly called that
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 So

affirmed.

the great poet Kalidasa Hymn

in his to the Mother (Amba-
stotra) speaks of Her as "the very self of ihe Guru of bound-
mercy." (Sdkshddapdrakarund gurumurtir evd). The second
less

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

navarandhrarvpo dchaJi). The Tantraraja explains this and
says that the ninefold character (Navatvam) (i, e.
of Her body
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
and the two organs of smell and that of excretion the
class
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
of nine Gurus. In this way the correspondence is shown
between the human body and the Shrichakra. The 10th
Rik says that worship the Shrichakra is to realise the
to

identity of Jnata, J nana and Jneya. The other Riks speak

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)" 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 shown in /and

sense of duality as
Thou, Being and ^on-being, Injunction and Proh :.bii ion, and
{A ham tvam ast ndsti kartavyam akartavyam updsi-
:
the like. .

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 Nityas
with 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 the of each the name
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-
The word Aruna means "
ketu. She who is red.'' Redness
( Lauhityam ) is Vimarsha. Red is the colour of
Rajas
"
Guna. 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
 INTRODUCTION
j
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 nothing but
called Advaitabhava is

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

[
Arthur Avalon,
23- J'*'y, *922 -
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 Tantras . Kaula
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