Professional Documents
Culture Documents
Scholarly Approach
The present translation into English of the tantric text of the Kaulajñananirnaya
is the result of the meticulous work of Pandit Satkari Mukhopadhyaya who
generously agreed to help me in the study of the original version of the
manuscript that is at The National Archives of Nepal in Kathmandu. It is very
rare to find scholars who can read those exceptional scriptures and bring them
to light in other languages. The translation was a difficult task, as the Sanskrit of
the Tantras is not bound to grammatical norms and restrictions. Also, some
sentences were impossible to read as the passing centuries stamped their
inevitable effects on the palm leaves manuscript.
In the early twentieth century P.C. Bagchi found the Kaulajñananirnaya
(KJN) among some other manuscripts attributed to the school of
Matsyendranatha. Until that time these texts were unknown to researchers, as
they lay forgotten in the large library of the kings of Nepal. The transcription of
Bagchi1 is no longer available nor is a translation into English that was done later
on.2
The teachings (sastras) found in KJN belong to an oral tradition. As with
many other Tantras it was written in an esoteric language‐ tantric bhasa ‐ that
1 Sanskrit edition, Calcutta Sanskrit Series III, 1934
2 Tantra Granthamala No. 12, Kaulajnananirnaya of the School of
Matsyendranatha, text edited with an exhaustive introduction by P.C. Bagchi,
translated into English by Michael Magee, Prachya Prakashan, Varanasi 1986
could only be understood by the initiated with the help of a teacher. The
manuscripts were then copied using the vernacular script known to the scribe.
In the case of the KJN, the language is Sanskrit and the script used is very ancient
Newari, probably from the 11th century. The core of the tradition expressed in
this work seems to belong to the 9th or 10th century as it contains some proto
myths and doctrines that were developed in later tantric schools3.
The original manuscript is art object in itself, written with care on palm
leaves specially prepared to create a ‘book of knowledge’.
Note
Every scholar, translator or commentator carries their own agenda, which is
their standpoint may appear to be.
Some scholars state that the word moksa4 was not related with the cakras of
knowledge carried out by the tradition of the Yogini Kaula’, we found the word
moksa in many chapters: V (31‐32), VIII (41‐42), X (27cd‐28ab) and XIX (1cd‐5).
Also scholars assert that the Yogini rituals involved the ‘5M’5 offerings. ‘It seems
probable that the Kaula Cakra was formed within the circle of the Yogini temple,
3 Kubjikamatatantra KMT and the rest of the Kubijita tantras, as Mark Dyczkwski
comments in his work Vol.1, p. 252 ff., Vol.2 p. 324 and David White (2003)
4 Moksa = Emancipation.
5 Fish (Matsya), meat (Mamsa), wine (Madya), certain gestures (Mudra) and
carnal enjoyment (Maithuna). All these words in Sanskrit start with M.
with offerings to the Yoginis of matsya, mamsa, mudra, madya and finally
maithuna too.6 ‘ When maithuna is added to the ritual practices of the Yogini cult,
it hardly needs emphasis (sic) that a high degree of privacy and secrecy was
essential’7
These scholars, commenting on tantric works do not regard the desire for
privacy as a requirement for interiorization and spiritual practices.
In a cultural background as rich in symbolism as the Indian one, why is the
symbolic nature of tantric works not often taken into consideration? The Vedas
are full of symbolism, almost all the spiritual sastras are written in poetic
metaphors and symbolic language; jet the same yardstick is not used in
interpreting tantric texts.
Even though scholars disagree in their interpretations, all agree on the point that
the Yoginis and the siddhis are connected. The Yoginis appear in many works as
the givers of siddhis. But it is difficult to agree with the statement that the only
aim of the Yogini cult was to obtain powers and not to obtain moksa. In fact, the
Kaulajñananirnaya talks mainly about the way to obtain the state of Non‐duality,
i.e. moksa. The path of the Yogini Kaula was to fulfil kama8, artha9 and the siddhis
in order to live in accordance with dharma10 and attain moksa.
This is borne out through the following quotations:
Patala V: ‘By meditating on the cakras separately, within the source
6 Vidya Deheja, 1986, Yogini Cult and Temples, A Tantric Tradition, pp. 62
7 Ibid. pp 64
8 Kama = Fulfilment of material desires.
9 Artha = Worldly requirements, material gains.
10 Dharma = Living according to ethical codes, according to the laws of Nature.
(bindu), <with> the cosmic sound (nada) and the divine energy
(anima) and others siddhis. …There is no doubt that all these are
achieved through practices with full absorption.’ (31‐32)
‘One with devotion to the Gurus <and> the Yoginis of the KulaKaula
death.’(33)
‘O goddess, thus has been taught the cream of the <occult>
very carefully concealed in this world of mortals, full of inferior
people. This <knowledge> of all the siddhis is difficult to obtain and
therefore, should be carefully concealed and should be imparted to
a disciple only after testing (i.e. watching) him for <at least> one
year. ‘(34‐35)
The siddhis are so powerful that they even give the possibility of liberation from
birth and death, ‘conquer death’ (i.e. Moksa) but the siddhis are also delicate
techniques that may only be given to a disciple after a certain time.
According to the KJN, the first requirement before practising the siddhis is to
reach a settled state of mind. We know that meditation and yoga are ways to
achieve harmony between body, mind and soul. The movements of a stress free
person reflect the perfect synchrony between the body and the mind. Through
11 The sacred knowledge of the Kula energy in the Kaula tradition.
12 To become immortal or to conquer death are synonyms of Moksa.
the siddhis the practioner comes to be in harmony not only within himself but
also with the entire Universe. The thoughts of this harmonious person will create
a powerful and refined vibration born from the field of all possibilities. The
siddha (the perfect one) will have the power of levitation, of becoming invisible,
of hearing from far distance, of changing situations, etc. Through these practices,
the siddha is able to clear the channels through which the state of Unity is
achieved.
The sculptures in the Yogini temples have a deep symbolism intended to induce
these processes. The iconography expresses sensuality probably to give rise to a
refined sense of desire: the vibration that comes before a thought. In order to
achieve the siddhis, the mind of the practitioner needs to flow through a settled
thought (a desire arising and let it go, almost simultaneously). For this practice
the guidance of a teacher is required.
Before starting the practices of the siddhis, the sadhaka should confront his
negative emotions contained in his own body. In order to destroy these ‘demons’
it is necessary to know how to activate the powerful ‘vibratory energy’ (Yoginis
cakras) that destroy fears, anger, envy, etc. The Yogini images in the temples
speak about this as some sculptures have aggressive features and are armed
with weapons necessary to confront and destroy those negative emotions. Other
Yoginis have peaceful, joyful angelic faces to express these delightful experiences
that also happen during meditation. Still others have animal faces. The use of
animal faces on human bodies could symbolize the requirement ‘to decapitate’
our human heads (the intellect) in order to expand our awareness as it exists in
the animal kingdom (instinctive perception). Some situations could require the
intuition of certain reptiles, mammal, birds, etc.
Both the Kaulajñananirnaya and the Yogini sculptures in the temples talk to
those who are ready to hear the sacred language of symbolism.
Patala I
The first chapter is attributed to Guru Macchaghna13. The author or authors of
variant for Matsyendra, which in turn comes from the amalgam of the word
Matsya (fish) and Indra (the king of the gods). Among all the names given to this
knowledgeable teacher‐personification of the divine fish14‐ the most well known
is Matsyendranatha (the Lord of the fish). In the KJN the title Natha (Lord) is
mentioned as a synonym of teacher or Master15 or as a synonym of Bhairava
Shiva16. In the verses (sastras) the word Pada is added to the different names of
Matsyendra as a sign of respect. Maybe over time this deference gave birth to the
name Matsyendranatha.
In several commentaries Matsyendranatha is associated with the Natha cult
probably because his legendary disciple Goraksanatha is highly respected in the
Natha tradition and often is taken as its founder.
In the KJN there is no mention of Goraksanatha or the Natha tradition. It is
possible that the KJN was an inspiration for different spiritual currents though it
only claims to be associated with the Kaula tradition and especially to the Yogini
13 Macchaghna literally means one who kills fish (i.e. fisherman). Probably
through time passing and the ambiguities of the Tantra lexicon it became an
honorific name as in the Patala XVI, Bhairava called himself “Macchaghna” when
he recovered the book of knowledge from the belly of the fish.
14 Not to be mistaken with the Visnu’s avatar: The Fish (Matsya). The fish could
be associated with the uterus from where knowledge is re‐born.
15 Patlala VI
16 Patala VII
Kaula.
The verses of the first chapter are an introduction to the concept of Kula –the
energy in which the absolute manifests itself through the principles of life
(tattvas).
In a beautiful esoteric verse, the process of creation is express as a metaphor
where the big toe may represent the absolute. Usually we are unaware of the
function of the big toe, even though it gives stability to the body as we walk. In
the same way the absolute is constantly present in the changing manifestations
of streams of energy17.
The colophon gives credit, not only to the Guru Macchaghna (Matsyendra) but
also to the Kaula tradition of the Yoginis as an already well‐established channel
of knowledge. If the Yoginis were named in earlier works, it is in the KJN that the
idea of a group of entities or energies is first presented and that they have
significance in the development of the teaching.
The knowledge is revealed on the mythical island of Candradvipa, which seems
to be the centre of alchemy. Here the essence of life generates and transforms
inside the person who is prepared to experience the process until the total
realization of Kula is attained.
Candradvipa, the island of the moon, represents our material body in its
transcendental state wherein all possibilities exist. The KJN teaches how to attain
this state and how to channel the endless energy this brings.
17 H.H. Maharishi Mahesh Yogi used to say that the absolute is the “ever” in the
ever changing.
Each chapter takes the form of a dialogue between the Devi and Bhairava. The
Devi poses questions to which Bhairava responds. This kind of poem is called
Agama.
Patala II
The second chapter introduces the subject of the different fires and cycles of life.
It emphasizes the fundamental importance of Kula not only in creation but also
in dissolution. Creation and dissolution are seen as complementary as an
ongoing process.
Regarding dissolution it is said: Sakti merges within Siva. Siva merges within
action (kriya). Kriya merges within knowledge (jñana). Jñana merges within
desire (iccha) and the power of iccha merges into <the state> where Siva is the
supreme light (tejas). (6)
In creation of any aspect of life the process would be that the energy of the
absolute manifests as the supreme light. This is sparkled by desire (iccha) and
the acquisition of the knowledge that generates the action that leads to the union
of the complementary Siva and Sakti.
By knowing the cycles of creation and dissolution we can realize the Universe as
a totality. This is the main theme of the KJN, to give the knowledge that enables
the realization of the state of Unity (non‐duality) of consciousness.
Patala III
In the third chapter the teachings of the KJN begin to expose the process by
which the energy Kula permeates the centers of energy (chakras) within the
body and the channels that stimulate these centers.
At the beginning of this spiritual path, certain devotional moods are condemned
such as the veneration of external symbols of the divine such as lingas18. First
one needs to go beyond the gross level of perception and learn to bring the
attention inwards.
Interiorization practices (meditation) using the tools we have in our physical
body (mind, senses, etc.) are highly recommended in the text. In the KJN the
faculties of the body are not supposed to be suppressed but are to be refined in
order to reach the highest state of perception and then merged into the state of
non‐duality.
The sounds of mantras (i.e. syllables or letters of the Sanskrit alphabet) are
presented as tools for meditation. Through the tradition of Masters
(parampara), the knowledge of how to implement these tools to achieve what is
enshrined in the body is passed from one teacher to another. When we achieve
the consciousness of the self, we achieve the transcendental Linga in our body,
which at this point would have been transformed into the body of Kula. The
“body of Kula” is the body of any human being that has realized and experienced
his real nature, the essence of Kula (the divine energy where the transcendental
Linga dwells).
18 Linga =A non‐anthropomorphic form of Siva. In the legend it is a
representation of the infinite cosmic column of fire, whose origins were not
traceable by Brahma or Visnu. The Siva Linga is the centre of reverence and
worship in the Saivite temples.
Patala IV
In the dialogue of the fourth chapter the Devi inquires about the ways to go
beyond the laws of karman.
Bhairava explains that by means of meditation, the practitioner can experience
the complementariness or oneness of the opposite forms movable or immovable.
Through meditation the practitioner can slide his awareness into the vibration of
the energy (sakti) that is concentrated at a specific point called bindu19. This will
give the experience of expanding in the mystic sound (nada) until the
practitioner will merge into the effulgent energy that envelops the cycle of birth
and death, dark and light.
Therefore the practitioner needs to be guided into the knowledge of the sounds
of the syllables of the Sanskrit alphabet and thought how to implement them.
Syllables are divinities that are seen as the Mothers of the sounds, the Yoginis
that have the knowledge of the mantras.
When the practitioner acquires the ability to see an animal (rustic energy)
dissolved in the divine body (refined energy), he will attain a state of mind
where desires will be manifested. The Kaula knowledge generates supremacy, so
great, that guidance and initiation is needed. It should not be disclosed to one
that is devoid of respect and devotion, i.e. not ready to assimilate such an
overpowering experience.
19 Very often the Bindu is said to be located on the forehead. Bindu can also be
the idea of something that is concentrate in a drop and that can expand.
Patala V
The fifth patala describes the high states of consciousness resulting from the
practice of a secret and powerful technique related to the moon and the
extraordinary changes it generates in the body regarding health and
rejuvenation.
The KJN is an esoteric teaching that needs personal guidance. As it is not a
manual, it does not explain step by step the practice but it describes the delicate
process that the senses go through during the practice.
Merely by hearing about this refined experiences the practitioner’s mind
becomes prepared to receive the knowledge of the techniques. The siddhis are
the manifestations of thoughts or desires that arise in a settled mind.
In this first state of the teachings, having already achieved equipoise of mind
through meditation, the vibration of the colours helps to open certain channels.
Also by bringing the awareness to different centres in the body (Yoganidra20),
the flow of refined energy will be stimulated. This is described as cool drizzles,
divine lotuses or the ocean of milk. When all this is accomplished, then the siddhi
techniques can be activated in an effortless way.
The siddhis constitute a specific knowledge that cleans and refines the nervous
consciousness that allow the practitioner to use his full potential (powers).
20 Yoganidra = A systematic method of inducing a complete relaxation of the
physical body and the mind while maintaining awareness at refined levels.
In the fifth patala, as well as in many other chapters of the KJN, it is said that,
through surrendering devotion and meditation, one may reach the level where
the teachings will resonate in the body and give the direct results of the different
siddhis.
The exact siddhi‐techniques (cosmic sounds, thoughts and the way to implement
them) are camouflaged in the verses. In order to decrypt them, the practitioner
will need the help of a Master.
Patala VI
The dialogue continues with Bhairava explaining the characteristics of jiva, the
personal soul of the body. The components of the body are the physical body
that can receive the prana21 (refined energy); the intellect (buddhi); the settled
mind (citta); and the wind <breath> (vayu) which function as inspiration and
expiration in the body of all human beings.
The teaching continues with the location of centres where one can connect with
one’s own personal soul: the navel, the heart, the throat, the mouth and the
nostrils. Just by listening to those verses –not even by bringing attention to those
places– one can be free from karman if one practices the exercise for six months.
Then Bhairava gives the description of two exercises that seem to be related to
21 Prana is normally associated with the vital breath but it is more than that. It is
the vital energy that can be found in every cell in the body and in everything we
consume that gives refined energy (fresh air, clear water, fresh fruits and
vegetables, etc.)
some asanas and mudras known by the Yogis: the first seems to be the khecari
mudra that involves rolling the tongue back in the mouth so that it will touch the
other end: and the Jihva Bandha, that consists in pressing the upper surface of
the tongue against the plates to become the hermetic roof of the mouth.
These practices are supposed to generate the amrta, the nectar of immortality.
Some Yoga Masters say that the nectar of immortality is generated in our body
when we reach higher states of consciousness.
Patala VII
Probably the KJN was closely related to the cult of the Yoginis and their
temples22, which can be seen in different places in Orissa, Madhya Pradesh and
Uttar Pradesh. As these temples are hypaethral (unroofed) it is most likely that
their practices were performed after sunset and before sunrise when the
temperature of the rocky floor was cooler. “One should consider the sun to be
inimical and the moon friendly.”
In this chapter Bhairava speaks again about the importance of meditation and
also about the importance of getting away from everyday life and reaching a
calm place. It is no accident that the Yogini temples were located in isolated
places, on a rocky hill, away from bushes and forest that could hide curious
people, insects or dangerous animals.
The teaching continues by describing several ways of raising the energy of the
22 Vidhya Dehejia, Yogini Cult and temples, National Museum N.D. 1986;
Devangana Desai, The Religious Imagery of Khajuraho, Franco‐Indian Research
Pvt Ltd, Mumbai, 1997; Stella Dupuis, The Yogini Temples of India.
cakras up to the highest centre in order to attain several siddhis. At this point the
practitioner would need to learn the secret knowledge of the Kaula and his or
her Master would also need to be free from external diversions.
The siddhis mentioned are: friendliness, health, poetic excellence, clear audition,
levitation, realization of the Yoginis in one’s self, immortality, faculty of speech,
faculty of assuming other forms, in order to attain liberation. One may go
wherever one wishes and do whatever one desires by the power of wishing
(iccha).
Patala VIII
The main teaching in this chapter deals with the different kinds of energies
(Saktis) and the interiorization process through the secret combination of the
mantras that stimulate the energy of the sixty‐four Yoginis (that dwell in the
body‐chakras) as well as in specific centres of energy (earth chakras). This
important chapter also provides a list of goddesses (Yoginis) to worship.
If a Siddha (a human being that has accomplished perfection) practises Yoga and
Mantras, he creates the Yogaja‐Mothers through his practice of Yoga and
<creates> Mantraja‐Mothers through the practice of mantras23.
With the right knowledge in the right place one can stimulate each cakra that
will generate‐ through the canon of the sixty‐four Yoginis ‐ all the siddhis.
This chapter gives a series of mantras but adds that, in order to have the full
understanding of how to use them, it is necessary to have the guidance of a Sad
23 The mothers are the seed of knowledge, like the knowledge of the mantras or
of other practices of Yoga.
Guru (a good Teacher, a Guru with a settled mind).
Patala IX
Up to this point in the teachings an initiation, carried out by performing a Siddha
Guru Puja has not been required. As all the Guru Pujas, it includes an invocation
to the masters in their own tradition. It is interesting to note that the tradition of
masters to be venerate, in the Siddha Yoginis in the Kula tradition, includes
names of both women and men. After the initiation the aspirant can be called
sadhaka and he can start his schooling “in experiencing the knowledge”.
An important aspect of the KJN is thatseems to be have been a path beyond
gender and caste. Both women and the low caste were (and still are) considered
to have spiritual limitations according to certain traditional codes in India.
In the KJN we find that the goddesses were called Yoginis. Also “realized24”
teachers were called Yogini or Siddha Yogini. Yogini can mean either heroe or
heroine.
Patala X
This is one of the most important chapters in the manuscript because it contains
the essence of the knowledge.
After the practionner is initicated into the knowledge (Chapter IX) now the
sacred sounds are given to him. As described in previous chapters, equipoise of
24 An enlighten teacher.
mind remains the first and essential requirement. The chapter goes on to
explain that it is important to avoid the customs of the villages. In order to
receive this teaching it was probably necessary to be removed from the everyday
life by going to an isolated place like the Yogini temples where the mind could
easily settle down.
Even though the chapter gives the sounds and the locations of the cakras it does
not list the sixty‐four ways of vibrating into them. This can only be recived
through personal teaching. As indicated previously, the KJN is not a manual for
autodidacts. The sadhaka could only arrive at this esoteric and powerful insight
with the guidance of a “realized” Master in possession of the Kula‐knowledge.
The teachings of the KJN are timeless. If applying them in today’s world the
requirement would be the same: the practitioner needs guidance not only
regarding the right pronunciation of the mantras25 but also to prepare the mind
and faculties of perception to be able to achieve the required transformation; the
alchemic goal of Non‐duality.
Patala XI
In discussing the results gained by practicing the knowledge in the First cakra,
the preceding chapter mentions that the goal of the spiritual path of the Yogini
Kaula is to be free from duality. To begin the process of reaching the non‐
25 Pundit Satkari Mukhopadhyaya wrote that: “In order to keep the order and
the accents of the words of the Vedic hymns intact, the ancient scholars invented
many ways to help their disciples to learn the Vedas by heart. One of the many
ways was to read them in reverse and repetitive orders… These distorted
readings (vikrtis) are meant for practising the mantras in different ways apart
from its original way, so that not a single syllable of the word is lost’.
“Importance of the Sound in the Vedic Chanting”, Dhvani, Nature and Culture of
Sound, Indira Gandhi National Centre for Arts, New Delhi, 1999.
dualistic state, the KJN states that one should abandon thinking in the dualistic
way and should identify oneself with the non‐dualistic path. To promote this
change in thinking the text discusses certain techniques that will destabilize the
mind. These aim to free the mind from the bondage of established principles.
Similar tools are found in almost all tantric texts. With outlandish or even
contradictory statements, the teacher opens the path and shakes away
restrictions of ancient paradigms. When the mind becomes liberated from the
process of judging and analyzing, then the sadhaka can reach higher states of
consciousness.
“In the Kaula tradition, the five <nectars> are always considered to be sacred.
(shukra), blood (rakta) and bone marrow (majja). These should be mixed
together”. (11)
“One should consume blood and semen, out of which the body of mortals <is
formed>. This is the oblation relished by Siddhas and Yoginis. Meat is appreciated
by the Sakinis. The goddesses are fond of buka28 flower; Siva's water
flowers; perfumes; incense; music; betel; and red garments”. (32‐34)
“The approach of non‐dualistic experience is equal to that of non‐attachment <to
either good or bad>; non‐acceptance <or acceptance of wealth or poverty>. <This
26 Vistha = faeces, excrement.
27 Dhara = Stream of water, dharamrta = stream of celestial nectar, milk.
28 Sesbana Grandiflora, a big white beautiful flower.
29 This also means urine.
30 Brahma‐nisthivana = The litteral translation would be the saliva of Brahma
but in this context it probably has an esoteric meaning as the other ingredients
for the oblation.
approach goes going beyond> desire, anger, greed or criticism of the oblation.
Such is the path of Unity <consciousness>”. (30‐31)
There follows a description of the experience while dwelling in the state of all
possibilities that the sadhaka attains through meditation.
“O Devi, all these should be practised being established in willpower <in the state
of all possibilities> (iccha Sakti). Without willpower <everything> is just
deception. Now has been revealed the knowledge (jñananirnaya) of the oblation
of the non‐duality”. (43)
In this chapter the teachings are supposed to sow a seed on two levels: that of
rational thinking and the transcendental one that is beyond concepts in the state
of transcendence (i.e. all possibilities).
Patala XII
At this point in the teaching, the Devi would like to know the characteristics of a
Kaula, of a true follower of the Kaula teachings.
To answer this question, Bhairava called the Devi by the name Virachamunda31,
the hero Devi that kills the demons Canda32 and Munda33. In the KJN the names
that Bhairava gives to the Devi are not arbitrary. Here the name of Virachamunda
could symbolize that the Devi (or the Kaulika) will confront and destroy any
31 Camunda = Camunda is an aspect of Devi. The name is a combination of
Canda and Munda, two monsters that she needed to confront and kill.
32 Canda= A demon that make other beings to act involuntarily, against their
wishes in the service of Sumbha, a great Asura.
33 Munda = A vicious demon (asura) in the service of the Sumbha. He and Canda
carried reports of the Devi and her grace to Sumbha, who sought to possess the
Devi and her beauty. The brothers Sumbha and Nisumbha wanted to control the
three worlds.
force that will be pushing to act against freewill. (Karma, fears or rigid judgments
that can influence free will)
The candidates to be a Kaulika are those who “behave like a child”, which means
they are free from dogmatic ideas, free from traditions, rituals, etc. “A lunatic, an
knowledge34, an independent, a Lord of heroes or a divine creature” have the
same characteristics as the person who is free from established rules. The
practice of such a candidate or his vow should be to do “whatever he desires”. It
means those who have no preconceived ideas of what is good or bad (this
concept is already developed in the preceding chapter regarding offerings).
Only this type of candidate was the one that could perform the Guru Puja and the
Bhairava Puja in order to go deeper in the knowledge.
The vessels to be used in the Puja could be of different materials but supposedly
the best was the skull of a venerated Brahmin (Visamitra) who was one of the
sages to whom the Veda was revealed. Once again one can see that the KJN
wanted to make a point against the traditional Brahmin’s ways of teaching
knowledge using the intellect. The teachings of the KJN are meant to experience
non‐duality. The main point is to open new avenues of knowledge and go against
intellectual knowledge (even if it is done by a venerated scholar) it is just
34 To sell Veda‐Knowledge is one of the greatest sins for a Brahmin. Until the
beginning of the XX century, the Vedic Pandits refused to teach in Universities
because of this sastra. Precisely because this is such an important rule it is
mentioned in the context of the Patala XII. The perfect candidate to become a
Kaulika should be one that is beyond all concepts of what is good or bad.
something that is contained in a simple skull. Maybe this image is related to the
idea of “decapite” the intellect as one of the steps in the Yogini Kula path.
The vessels for the Puja are a symbol of the sadhaka as a mere recipient where
the knowledge will be poured. The intellect is not supposed to be used in this
process. The knowledge should be acquired by experience.
There are as many interpretations of tantric sastras, as there are tantric teachers.
In esoteric rituals in Tibet, skulls from venerated Lamas are used as vessels as a
way to absorb their knowledge.
Patala XIII
In this chapter are found different types of meditations.
The teachings in the Patala XIII promote the muttering of Hamsa, hamsa. The
repetition of this mantra will transform the sounds into sahaham, (so’ham). This
mantra has the perfect rhythm of the breath going in and out our body. (So’ham
is the rhythm of the divine energy). If one can experience (hearing) the rhythm
of the divine energy in everything that is movable and immovable, one can
obtain enough light to attain liberation. (The translation of Hamsa would be the
question, “Who am I?” So’ham provides the answer, “I am that.”)
For one who can’t realize the vibrating mind (manah) and the calm state of mind
(citta), no taste35, no meditation would be possible.
After the transformation of the vibrating state of mind into citta, this practice
would activate the different centres of energy in the sadhaka.
i is in the anus
i‐ksu, in the genitals
i‐yau, in the navel
i‐mau, in the mouth
i‐vau, in the right nostril
i‐lau, in the left cavity
i‐rau, in the right cavity
i‐da, on the right ear
i‐shau, on the left ear
i‐hrau, on the brow
sam tam, on the forehead
sam am, on the left ear
sah yam, on the right ear
sah pam, on the left eye
sah r on the right eye
vah tam on the left nostril
sah pum, on the right nostril
sah rum on the mouth
sah yam on the navel
35 Perhaps it makes reference to the earlier chapter that speaks of amrta (i.e.
Soma), the nectar of immortality (that supposedly is produced in higher states of
consciousness)
sah sum, on the penis <or vagina> and
sah lam in the anus.36
Patala XIV
The knowledge expressed through meditation and other techniques is not
supposed to be given to those who are devoid of devotion to the energy Kula and
to the Guru. It is important to test the “eligibility” of someone before giving the
instruction in the teachings. This knowledge should not be revealed to those
who are narrow minded, cheaters, liars, etc.
The Kula knowledge is so important that it has not even been revealed to
powerful creatures in the nature of demons and gods like Brahma or Visnu. The
reason why KJN make this statement is probably because those entities do not
possess a vibrating mind (manah37) or senses of cognition. These are the basic
tools needed to realize the transcendental state. Even though the gods exist in a
very refined level, they can not use their own will to go beyond it.
After numerous statements about the secrecy of the knowledge, Bhairava
continues with the description of the physical experiences resulting from various
siddhis like levitation‐ going beyond the laws of gravity. He also describes the
effects of the siddhis of the heart, the throat, trachea, etc., and of those that
develop the faculties such as the one of hearing and discriminating sounds until
the practitioner achieves attunement with the sound of creation. In a high state
36 This exercise is a Yoganidra with the required mantras for each Centre in the
body.
37 The vibrating mind has the faculty of becoming a settle mind.
of consciousness the cosmic sound Nada will emanate from within and from the
front of the head and will raise to the Brahmarandra in the middle of the head.
Then one becomes capable of creation and dissolution, conquering death and
obtaining moksa (emancipation).
Several siddhi‐techniques are hidden in the in the midst of the text just as they
are in the Patanjali’s Yoga Sutras. Enlightened masters will decode them and
initiate their disciples in this knowledge until they become non‐attached to merit
or sin. …”The cakra should be known in sixty‐four ways, this is the cause of the
siddhis”38. (102‐103)
Patala XV
Now, the Devi has already experienced the secret of the knowledge. Kula energy
is flowing in her body that has become effulgent. Though she stil wants to know
more about the absolute.
Bhairava said to the Devi that dissolution into the absolute is nothing else but
immersing the upper cakra in the realm of pure existence. “When one realizes
this dissolution, one can see the animate and inanimate entities and arrive at the
state of Union (beyond duality)”…. Then, one is always in the state of equipoise
of mind (samacitta) and established in the cakra of bones (asthi cakra). One’s
body remains as firm as a diamond (vajra) and there is no destruction. The body
becomes as imperishable as the absolute.
38 Some texts extend the number of Siddhis until sixty‐four.
Patala XVI
This chapter expands the discussion of the oneness of creation and dissolution as
the ultimate reality that symbolically is being represented by Matsyendrnatha,
the Lord of the fish.
Here is found the legend of Matsyendranatha and the handling of the knowledge.
First, the teachings are lost through the behaviour of Vatuka (in this case the
name symbolizes a young man or a knowledge that is given too soon to the
disciple who doesn’t know how to handle it and throws it into the sea). A fish
swallows the book of knowledge. This event appears as a metaphor for a new
time of gestation in the womb (the belly of the fish) in order to be reborn in the
right moment. The first to receive this knowledge is not a Brahmin but a lower
caste, a fisherman. In the story as it is narrated in the KJN, Bhairava become a
fisherman in order to recue the book of knowledge. (This episode of the legend
has been commented on several works and given many interpretations39.)
After the knowledge is “reborn”, Vatuka is no longer a young man but appears
now as powerful Bhairava. Vatuka changes his role from the unwise one to
become the protector, the destroyer of obstacles, the result of the union of the
39 P.C. BAGCHI, Kaulajñananirnaya, and some minor texts of the school of
Matsyendranatha, Calcutta 1934; V.W KARAMBELKAR, Matsyendranatha and his
Yogini Cult, Indian Historical Quarterly XXXI, pp. 362‐374, 1985; Vidhya DEHEJIA,
Yogini Cult and Temples pp.79, 1986; Mark DYCZKOWSKI,
Manthanabhairavatantram, The legend of Matsyendranatha, Vol. II, page 318;
David Gordon WHITE, The Alchemical Body, chapter 8, pp. 222, Charting the
Subtle Body: the Legends of Matsyendranatha, The University of Chicago Press,
1996; ABHINAVAGUPTA, Tantraloka; Shantilal NAGAR, Yogini shrines and
Saktapithas, Vol. IV, pp. 33‐34, Delhi 2006; H.C. DAS, Tantriscism, A study of the
Yogini cult, pp. 23, Sterling Publishers, 1981; Devangana Desai, Khajuraho, The
Religious Imagery of Khajuraho, Franco‐Indian Research Pvt Ltd, Mumbai, 1997,
Stella Dupuis, In the belly of the fish, Pilgrims Publishing, Varanasi 2010.
energy of Bhairava and the Devi.
Patala XVII
Once again it is said in the KJN that the Yogini Kaula knowledge belongs to an
oral tradition that should descend from one ear to another. (From one person
who has received and experienced it to another who ‐through initiation and
follow up‐ is already capable of hearing, understand and experience.)
The chapter continues with the explanation of the Atman, the soul. Bhairava
explains that which maintains the soul (Atman) in the body is the Hamsa. “It is
what draws everything from manifest to the un‐manifest state”. (27)
“O dear one, the natural principle (sahaja tattva), which is as steady as
water in a carafe, is stationed in the heart. It can be compared to a stalk of lotus,
it is neither being or not being; it is neither meditation nor lack of meditation. It
is omniscient and omnipresent, freely vibrates above and below and plays as in
the self as well as in the non‐being. O Devi, knowing40 this truth (tattva) one
becomes free from bondage of the cycles of birth and death”. (19‐21)
“One should know the characteristics of Hamsa by placing the ears in the
heart41. The transcendental sound contains the higher and lower vibration of
sounds and is stationed in the cakra of the throat”42. (22)
These four verses have theoretical and empirical explanations about the
most refined principles on the understanding of the manifestation of life. At the
40 Knowing in this text is based on empirical knowledge, not in the intellect.
41 Feeling the vibration of the breath or mantras in the region of the heart
42 From there the sounds (of creation) come out to the level of expression.
end of the chapter is found the glorification of the Guru who is a realized soul, the
essence of Yoginis, Siddhas, Viras (heroes) and Matrkas because through his
throat comes this great knowledge.
Patala XVIII
This chapter is extremely esoteric. It deals with another initiation of the sadhaka,
preparing his mind and body to receive the siddhi‐techniques. The sadhaka
should perform a Puja (ceremony) to his teacher at the right moment and in the
right way. Then, the knowledge should be given orally “from mouth to mouth”. It
seems that the rituals and previous teachings were a preamble for the sadhaka to
become a siddha, a Master in the Yogini knowledge.
Once again it is important to have in mind that when it comes to rituals the
Tantras used a very symbolic lexicon that was difficult to understand.
Patala XIX
After the preceding rituals and teachings the word sadhaka (practitioner) seems
to be replaced by the title siddha (a perfect being), and the practices deal with
the identification with the group of Yoginis as forces of the micro cosmos (body)
and macro cosmos (universe).
Patala XX
The main theme of the twentieth chapter is the energy Sakti that flows in a
realized person who is also called Sakti or hero. The title of hero is given to the
battles against the inside demons (fear, anger, jealousy, etc), and defeated them.
Like in all the legends, the hero has received support from a wise person to
achieve this quest. Then, the path of non‐duality will be open.
Through the regular practice of the siddhis, the energies become one and the
experience of non‐duality will be stablished.
“After knowing that the Sakti originated in the body, one becomes united with
the Sakti.” (20‐21)
“Having knowledge and full consciousness, being endowed with the practice of
the experience of non‐duality and having devotion to the Kaula tradition are the
characteristics of a hero (vira)”. (22)
Patala XXI
After an enumeration of different schools, the text says that there are no
restrictions if the Yogi merges into the knowledge. “Whatever the Yogi may be,
he should take refuge in the knowledge. Thus the schools of Kula have been
described in the Jñananirnaya.”
“On the full moon, or the new moon night, on the eighth or the fourteenth lunar
day (tithi), one should offer the nectar of immortality (amrta) containing
Vajra43. By touching the limbs, one should offer oneself (sajiva44) as fish45,
43 The meaning of Vajra in this context is rather obscure; it could be associated
flesh46, wine47 and <animal> sacrifice48. The preceptor (acharya) should
explain <this practice> without hesitation. There is no <restriction about time>
according to the moon and stars (tithi) and (naksatra49)”. This verse discusses a
specific symbolism given to the offerings (meat, wine, fish, etc). In this case those
offerings seem to be associated with parts of the body that should be
surrendered to the experience. It also seems that if this surrendering takes place
one goes beyond the prescriptions of following any calendar as it is usual in
traditional worshiping.
Patala XXII
Candradvipa is named in every chapter’s colophon as the place where the
knowledge of the Yogini Kaula is reavealed. It seems that Matsyendrnatha
received the knowledge of the Yoginis in Candradvipa (the transcendental state)
and developed the Yogini path in Kamarupa (the place of senses).
with the idea of “strong pure energy”, “concentrated energy” or “the essence of
life”.
44 Sajiva = Having life
45 It could be also “to offer alive fish”. In some tantric works, the fish represents
“the mind”; this expression could symbolize the offering of the alert mind.
46 Meat, mamsa, is one of the elements of the body.
47 Madya, wine, an intoxicating liquor. Just like the liquor gives a kind of
euphoria, the “wine‐energy” could be the symbol of the awaking of the energy in
the cakras.
48 Many tantric comments take the 5Ms literary and consequently the
practitioners use madya (wine), matsya (fish), mamsa (flesh‐meat), maythuna
(coitus) and mudras in their sadhana. Animal sacrifices are common in some
Kali and Devi temples in Assam. Bengal and Nepal. The animal sacrifices appears
in many holy scripts around the world as reminiscences ancestral rituals but in
the case of the KJN I interpreter this sentences as symbols of much more esoteric
practices.
49 Naksatra = Constellation
As previously mentioned, in the Yogini path the body ‐ with its senses and mind ‐
is not denied but used to develop the natural powers (siddhis) and through them
achieve the goal of reaching the non‐dualistic state.
“Now, the thick veil of ignorance is destroyed and the extensive tree of the cycle
of birth and death (samsara) has been felled. The net, like fetters of the darkness
of ignorance, is removed and the overcast doubts are dispelled. There are a
hundred and fifty million <varieties of knowledge>, which are called
jñananirnaya. Among all these, the essence has been churned out in the form of
this Sastra in Kamarupa and established in every home of the Yoginis. “
“This esoteric knowledge (vijñana) is according to the samayacara50 and
<distinct> from the dualistic path”.
Patala XXIII
The Yoginis seem to be the enrgy that carriers of the vital force in the body or in
the cosmos that protect against any disturbance. When all the energies in the
body are stimulated, the body will be beyond any ailment. Every man or woman
who realizes this is a hero or a Yogini and should be respected as such.
Patala XXIV
“Devi said: … I have achieved power over the gods (suras) and demons (asuras). I
50 Samayacara = Moving (ya) Proceeding (cara) complete, entire (sama)
Proceeding to the state of absolute (non dualistic).
have learned the knowledge of the Mahakaula and Kulakaula and you have
destroyed the spell of darkness of illusion and ignorance that creates the cycle of
birth and death (samsara). I have also obtained the highest liberation that is
most difficult to achieve in the world. Now please tell me again the method of of
the siddhas within the body.
Even though the texts give an elaborate explanation about external worship, one
should not forget that everywhere in the KJN, the main worship lies in the
spiritual practice of going inwards, to the cakras where the Yoginis (energies)
dwell. If one finds them, they are eager to bestow boons, i.e. to give the siddhis.
“One who meditates on them becomes immediately equal to them.”