Tantric Upanishads

Tantras Kaula Kaula and other Upani shads
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VOL. XI
KAULA AND OTHER UPANISHADS

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Vol. XI.
KAULOPANISHAD, TRIPURAMAHOPANISHAD, BHAVANOPANISHAD, BAHVCRIHOPANISHAD, ARUNOPANISHAD, ADVAITABHAVANOPANISHAD, KALIKOPANISHAD, TAROPANISHAD Edited by

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Shastri.
With Introduction
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 ayoâ 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 ôn-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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Tantras Kaula Kaula and other Upani shads

S. C. CHOWDHURY. MAHAMAYA YANTRA,

KALIDAS SINGHEE LANE.

KAULA AND OTHER UPANISHADS

SANSKRIT PRESS DEPOSITORY

LUZAC k CO. GREAT RUSSELL STREET.

A Tantrik Dictionary, Edited

Vidyaratna by Arthur Avalon English

Guru"), with Commentary Notes from the Tika of VishvaPatala

PRAPANCHASARA TANTRA. Edited

by Taranatha Vidyaratna. with English by Arthur Avalon.

KULACHOdAMANI NIGAMA. Edited

by Girisha Chandra Vedantatirtha. duction by Akshaya Kumar Maitra

Taranatha Vidyaratna, with an Introduction

KALIVI LASA T ANTRA Edited

by Kazi Dausamdup with a

foreword on the Vajrayana by Arthur Avalon

Vol. VIII. First Part

Text, with Intro-

and Commentary by Vimalananda Svami. Translated by and notes of Arthur Avalon.

Kashmir School by Punyananda with Commentary by Natananandanatha. Edited by Mahatranslation

mahopadhyaya Sadashiva Mishra. Complete by and notes of Arthur Avalon.

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

ration with English

WORKS ON TANTRA BY ARTHUR AVALON TANTRA OF THE GREAT LIBERATION

from the Sanskrit, with Introduction and Commentary.

PRINCIPLES OF TANTRA (TANTRATATTVA).

THE SERPENT POWER (SHATCHAKRANIROPANA).

translation of Vol. II Tantrik

Introduction by Arthur Avalon with of the Chakras

SHAKTI & SHAKTA,

Studies in the Mantra ShAstra

BY ARTHUR & ELLEN AVALON

HYMNS TO THE GODDESS

(from the Tantra

the Stotra of Shangkaracharyya).

does not exist any such

the followers of the

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

where the expression

occurs, says that Para Shakti

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

vadi, Kaula, Shakta,

AgamaThe Tantras are a

recognised part of the scriptures of that which

The Suta Samhita

says that for a

understanding of the Vedanta

(Die Tantras sind eben die

explained, the Tantra Shistra at any

yet been Sh-ikta form

Yajurveda and Bah-

vricha which belongs to

Atharva Veda has been called

replete with ritual

ing however of the term Trayi does not refer to the

The word "Veda"

when it Fourarmed. There

are called Chaturvedis (proficient in the four

Trivedis and Dvivedis.

Atharva Veda but the others

The name Atharvan

Udgata and Brahma the