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Bhavana Upanishad and Prayoga PDF
Bhavana Upanishad and Prayoga PDF
She is the ultimate unified Shakti, the Parameshvari, triple Tripura, the very self of Brahma, Vishnu and Isha, the being who is Jnana
Shakti, Kriya Shakti and Iccha Shakti. - Vamakeshvaratantra 4, 10-11
This is a seminal upanishad of the Shri Vidya tradition. Here, the text is translated along with the prayoga, or ritual application,
composed by Bhaskararaya Machin, for the first time. The verses of the upanishad are in bold and any notes are italicised. Refer to the
Shri Yantra to follow the meditation from the outside to the centre. . om. Peace and Good Fortune be to those who hear
this!
1. Shri Guru is Shakti from Whom all the elements are created.
(The wise man) should bow, using the root mantra, and having done Rishi Nyasa should say, having touched the 1000 petalled lotus:
Hail to the Continuous Consciousness-Shakti Form, the Sushumna Self, Shri Guru.
The root mantra is the fifteen-syllable mantra of Lalita: Ka E I La Hrim, Ha Sa Ka Ha La Hrim, Sa Ka La Hrim . (
NOTA MEA: sau KLHRIM, HSKLHRIM, SKLHRIM VEZI Tantra Sara Abinavagupta)
Rishi Nyasa is the sixfold nyasa preceding most tantrika rites. The 1000 petalled lotus, here above the head. The self of Sushumna,
that is to say running from the base of the spine to the top of the head.
2. Of this (Shakti) the body, with its nine orifices, is the form.
Hail to Payashvini, Prakashananda Nath, on the right ear. Shankhini, Vimarshananda Nath, on the left ear. Sarasvati, to Shri Ananda
Nath, on the tongue. Pusha, to Jnanananda Nath, on the right eye. Gandhari, to Satyananda Nath, on the left eye. Kuhu, to Purnananda
Nath, on the penis. Pingala, to Svabhavanda Nath, on the right nostril. Ida, to Pratibhananda Nath, on the left nostril. Alambusha, to
Subhagananda Nath, on the anus. These are the Nine Nathas placed on different parts of the body.
3. The Shri Chakra is of ninefold form.
(The wise man) should touch these places (and say): Hail to the Self of the Shri Chakra in the Form of 9 Chakras in the whole Body.
4. Varahi is the father-form. Kurukulla, the mother, is the receiver of offerings
Hail to the Father-Form, to the Selves of Bone (and the other three Dhatus), to Varahi.
Hail to the Mother-Form, to the Selves of Flesh (and the other four Dhatus), to Kurukulla the Receiver of Offerings.
5. The aims of man are the oceans.
Hail to the back of the body, the Dharma Self,the Sugarcane Ocean.
Hail to the right of the body, the Artha Self,the Salt Ocean.
Hail to the front of the body, the Kama Self,the Ghee Ocean.
Hail to the left of the body, the Moksha Self,the Milk Ocean.
6. The body is the island of nine gems.
Hail to the Body which is the Very Self of the Island of 9 Gems.
7. Skin first, then the seven bodily elements and hair (are the nine).
Hail to the Flesh Self, the Topaz Gem
Hail to the Hair Self, the Sapphire Gem.
Hail to the Skin Self, the Vaidurya Gem.
Hail to the Blood Self, the Manikya Gem.
Hail to the Semen Self, the Pearl Gem.
Hail to the Marrow Self, the Emerald Gem.
Hail to the Bone Self, the Diamond Gem.
Hail to the Fat Self, the Gomeda Gem.
Hail to the Ojas Self, the Ruby Gem.
Hail to the Presiding Deity of Flesh, to the Lady of the Time Chakra.
Hail to the Presiding Deity of Hair, the Lady of the Mudra Chakra.
Hail to the Presiding Deity of Skin, the Lady of the Letter Chakra.
Hail to the Presiding Deity of Blood, the Lady of the Gem Chakra.
Hail to the Presiding Deity of Semen, the Lady of the Space Chakra.
Hail to the Presiding Deity of Marrow, the Lady of the guru Chakra.
Hail to the Presiding Deity of Bone, the Lady of the Tattva Chakra.
Hail to the Presiding Deity of Fat, the Lady of the Planet Chakra.
Hail to the Presiding Deity of Ojas, the Lady of the Form Chakra.
8. Resolutions are the wish-fulfilling trees, energy the grove of aeon trees.
Hail to the Resolution Self, the Aeon Trees.
Hail to the Energy Self, the Garden of Aeon Trees.
9. The tastes sweet, sour, bitter, pungent, astringent and salty as perceived by the tongue are the six
seasons.
Hail to the Sweetness Self, Spring Season.
Hail to the Sour Self, S,immer Season.
Hail to the Bitter Self,
Hail to the Pungent Self, Rainy Season.
Hail to the Astringent Self, Winter Season.
Hail to the Sense Selves, the Horses.
Hail to the Objects of the Senses, the Elephants.
Hail to the Compassion Self, the Moat.
Hail to the Ojas Heap, the Ruby Bower.
10. Knowledge is the Offering, The Known is the Oblation, the Knower is the Sacrificer. The meditation
on Knowledge-Known-Knower and on their non-difference is the worship offered to the Shri Chakra.
Hail to the Knowledge Self, the Special Offering.
Hail to the Object of Knowledge Self, the Oblation.
Hail to the Knower, one's Own Self.
Hail to the Consciousness Self, Shri Mahatripurasundari.
Having accomplished this mentally one (should say): Hail to Knower-Knowledge-Object of Knowledge.
Then one should worship the 15 Nityas, placing the hand on the heart:
Hail to 1440 breaths,first Day of the Waxing moon, Kamesvari Nitya.
2nd Day, Bhagamalini Nitya.
Hail to 1440 breaths, 3rd Day, Nityaklinna Nitya.
Hail to 1440 breaths, 4th Day, Bherunda Nitya.
Hail to 1440 breaths, 5th Day, Vahnivasini Nitya.
Hail to 1440 breaths, 6th Day, Vajreshvari Nitya.
Hail to 1440 breaths, 7th Day, Shivaduti Nitya.
Hail to 1440 breaths, 8th Day, Tvarita Nitya.
Hail to 1440 breaths, 9th Day, Kulasundari Nitya.
Hail to 1440 breaths, 10th Day, Nitya Nitya.
Hail to 1440 breaths, 11th Day, Nilapataka Nitya.
Hail to 1440 breaths, 12thDay, Vijaya Nitya.
Hail to 1440 breaths, 13th Day, Sarvamangala Nitya.
Hail to 1440 breaths, 14th Day, Jvalamalini Nitya.
Hail to 1440 breaths, Full moon, Chitra Nitya.
This Nitya Meditation should be accomplished inwardly. The breaths add up to 21,600, one with time.
11. Fate, love, and the other sentiments are Anima etc-???????????????????????????
Hail to the outer line of the earth Square. (Diffusion Nyasa)
Hail to the Peaceful Sentiment, Anima Siddhi, on the back of the right shoulder.
Hail to the Miraculous Sentiment, Laghima Siddhi, on the tips of the fingers of the right hand.
Hail to the Compassionate Sentiment, Mahima Siddhi, on the right buttock.
Hail to the Heroic Sentiment, Ishitvta Siddhi, on the tips of the toes of the right foot.
Hail to the Laughter Sentiment, Vashita Siddhi, on the tips of the toes of the left foot.
Hail to the Fearful Sentiment, Prakamya Siddhi, on the left buttock.
Hail to the Angry Sentiment, Bhukti Siddhi, on the tips of the fingers of the left hand.
Hail to the Anxious Sentiment, Iccha Siddhi, on the back of the left shoulder.
Hail to the Erotic Sentiment, Prapti Siddhi, at the root of the penis.
Hail to the Principle of Restraint, Sarva Kama Siddhi, on the back of the penis.
12. Desire, cruelty, greed, delusion, euphoria, envy, merit and demerit are the eight Shaktis -- Brahmi
being the first.
Truth is the appearance of the Supreme Brahman; Truth is the most excellent of all Tapas; every act is rooted in Truth.
Than Truth there is nothing more excellent. Therefore has it been said by Me that when the sinful Kali Age is dominant,
Kaula ways should be practised truthfully and without concealment - Mahanirvanatantra IV, 77-78, Woodroffe
translation
Shiva Sutra is a central text for Kashmir Shaivism. I first translated these mysterious verses in 1978, said to have been
revealed to a sage Vasugupta in a dream. Waking, he went to the summit of a nearby mountain, and found a rock
inscribed with the verses.
In 1979, Jaideva Singh produced a translation of the sutras, together with a long commentary and explanatory material.
(Shiva Sutras, Motilal Banarsidas, 1979). I recommend this work to any student. The translation is probably far better
too; but as my translation was written with the Shri Vidya in mind, I have decided to let it stand or fall on its own. Shiva
Sutra is divided into three sections and gives the core of the inner yoga practice and philosophy not only of Kashmir
Shaivism but also of many other tantrik traditions.
First section
Second section
Third section
1. The being is consciousness.
2. Knowledge the fetters.
3. From the kalas, the thing called in non discrimination, Maya.
4. In the body the dissolution of the kalas.
5. The nadi dissolution is the victory over the elements, freedom from the elements, separation of the elements.
6. Siddhi from the appearance of delusion.
7. The victory over delusion is the victory of spontaneous knowledge, which is of endless extent.
8. From the waking state, the world is a ray.
9. The essence is the dancer.
10. The inner essence is the theatre stage.
11. The sense organs are the audience.
12. Insight from will is the pure siddhi.
13. Accomplishment means transformation into independence.
14. As there, so elsewhere.
15. Attention is the bija.
16. Asana is the happiness of immersion in Shakti.
17. One's own measure is the measure suitable for measuring, giving guidance.
18. Imperishable knowledge means destruction of births.
19. In the Ka-series are Maheshvari and so forth, the beast-mothers.
20. Pour the fourth in the three like oil diffusing in water.
21. One should enter, immersed, by one's own consciousness.
22. Equally the practice of breath produces a similar sight.
23. In the centre, emanating the lower.
24. In the measure of one's own trust in the abode is this prevented again from appearing.
25. One knows equality with Shiva.
26. The existence of the body becomes a religious vow.
27. Conversation is mantra recitation.
28. The act of offering is being-wisdom.
29. Whosoever is in this state is the means of knowledge.
30. The universe becomes an aggregate of his Shaktis.
31. Both maintenance and dissolution.
32. Though subject to the cyclic law, one is not excluded from self experience.
33. Happiness and sadness become external.
34. Set free from that, one is complete.
35. The being of action is a heap of delusion.
36. Sundering the internal stream proceeding from action.
37. The creative Shakti from one's own spirit-perception-feeling.
38. The primordial animating one with three parts.
39. Observation remaining, the body creates action externally.
40. From wanting external actions arises the collective being.
41. When really reaching that, through its destruction, the embodied being is destroyed.
42. When the element-sheaths are released, at that time one becomes supreme and equal to the lord.
43. The inherent union of breath.
44. What is meant by restraint in the centre of the brow? The left and right in the central channel.
45. Again and again comes all encompassing awareness.
Notes
1. The Fourth, i.e. Shiva, without attributes is pure Consciousness. The three, that is Shakti is with attributes, which are
produced from the play of the three gunas. These three gunas manifest in a human as moon, sun, and fire chakras -- the
three areas of light which constitute the central nervous system.
2. Because Shiva wishes to know, He being one with Shakti is bound by knowledge, which is the very self of the three
gunas.
3. The yoni-divisions are the kalas, there being 16 of the Moon. The 15 represent the modifications of the Moon in her
waxing and waning, whilst the 16th which is Lalita- Tripurasundari herself is the Consciousness-Shakti.
4. The letters of the alphabet -- 36 consonants and 15 vowels -- constitute the Goddess in the form of Time. The Matrika
Chakra Viveka propounds the following doctrine in relation to the Shri Yantra:
(After a table in the introduction to Matrika Chakra Viveka). The letters of the alphabet are evolutes, and placed in the
different parts of the Shri Yantra, which is within the Wheel of Time itself. (As it represents the human body).
6. The Shakti circle is composed of the three gunas, which form Her body. Every Shakti there is, emanates from Her. Thus,
in the Prayoga to the Bhavanopanishad, compiled by Bhaskararaya Machin, Her Body as manifested through the different
Nityas, Kalas, Grahas, Yoginis, mudras, Vashinis, tattvas are separately enumerated. As She creates and maintains, She
also dissolves.
7. The Fourth, the Turiya, Shiva Himself enjoys = eats, through the three states of wake, dream, and deep sleep -- these
three being subsequently developed in the next three sutras.
8. Knowledge, i.e. ordinary knowledge is the waking state. It is the Fourth alone who is the eternal omnipresent witness,
the atma, the essence. And all these three states here enumerated are based on the three gunas, and therefore one is
inseparable from the other. So that in the waking state there is dream and deep sleep, and so on.
9. The dream state is false notion, that is to say imagination, which causes us to mislead a rope for a snake etc.
10. Want of discrimination is declared to be deep sleep, which is Maya, that is to say Kulakundalini herself, the great
artificer, She who plays, conceals, hides, reveals.
11. These three are eaten, consumed, by Shiva, that is to say He enjoys them, and is inseparable from them. As he is one
with the triple Shakti, He is therefore in them all.