T h e K ubjika U p anisad

GRONINGEN O RIEN TAL STUDIES

VOLUM E X

Edited by

H .T . Bakker • A.VV. Entwistle

H. Isaacson • K. R .v an Kooij • G .J. M eulenbeld

Editorial Secretary

H .T . Bakker

Advisory Board

H.YV. Bodewitz, I Aden • J. Ensink, Groningen

R. E. Emmerick, Hamburg • R. F. G om b rich, Oxford

J . C . H eesterm an, Leiden • Ch. Vaudeville, Paris

 The Kubjika Upanisad

E dited w ith a translation, in trod u ction ,

notes and ap p en d ices by

T e u n G oud riaan & Jan A . Schoterm an^

EG B ER T FO RSTEN • G R O N IN G E N

!994
 C over design: Françoise Berserik
C over illustration: H ead o f G oddess C âm u n d â,
B haktapur M useum , Bhaktapur;
from : Nepal, Runst aus dem Konigreich im Ilimalaja, 1967,
V erlag Aurei Bongers, R ecklinghausen
T ypesetting an d layout: A driaensen & Barkhuis

T his book was p rinted with financial support from the

N etherlands O rganization for Scientific R esearch ( n w o )

ISB N 9069800675

C opyright © 1994 Egbert I’orsten, G roningen, T h e N etherlands

A ll rights reserved. No part oj this publication may be reproduced, stored m a retrieval

system, or transmitted, in any form or by any means, electronic, mechanical, photocopying,
recording, or otherwise, without the prior written permisson o f the publisher.
 PREFACE

The edition and study of the Kubjikâ Upanisad was planned by my colleague Dr
Jan Schoterman. He had been working on it for some time, when untimely death
snatched him away on June 29, 1989. While looking through his documents, 1 be­
cam e impressed by the originality of the Upanisad as a combination of Vedic and
Tantric traditions, but also by the meticulous attention with which Jan had collated
the manuscript sources, established a critical text, and collected a great number of
Vedic and other parallels. I therefore took upon me to finish the project by adding
an annotated translation (making use in many cases o f Jan ’s notes) and an introduc­
tion. 1 also redacted the critical notes to the text and added Appendixes 1, 2 and 4.
Appendix 3 is Jan ’s work.
In the meantime, Jan ’s general survey of the Kubjikâ Upanisad has been pub­
lished by SU N Y Press from Albany, U.S.A. (see the Bibliography: Schoterman
1992). The following Introduction is partly modelled after it, and largely based on
data collected by Jan; it endorses the conclusions reached by him.
The manuscript was prepared for publication by Rob Adriaensen. Harunaga
Isaacson corrected the English and very kindly supplied a number of most sensi­
ble suggestions for improvement o f details of the translation. On the organizational
level, Hans Bakker has given invaluable assistance.
O ur sincere gratitude is due to the National Archives at Kathmandu, Nepal, and
the Nepal-German Manuscript Preservation Project for their kind permission to make
use of copies from their microfilm collections.

Utrecht, June 29, 1992 Teun Goudriaan

Table of C ontents

Abbreviations viii
Introduction 1
Text 15
Translation 71

A ppendixes
I Parallels between the Kubjikâ Upanisad and other texts
II Codes for letters and BTjas 156
III A note on the Upanisadic status of the Gaudapâda-Kàrikàs
IV Additional manuscript material o f the Kubjikâ Upanisad
Bibliography 167

Index 173
 A bbreviatio ns

AKAV Astâvimsatikarmârcanavidhi, ms Nat. Arch. Nepal 1 -1 130/s. 45

ASikhUp Atharvavedasikhâ Upanisad
Ath A tharvaveda-samhitâ (Saunaka recension)
AlhPaip A tharvaveda-samhitâ (Paippalâda recension)
A thPar Atharvaveda-parisista
BÀ Up Brhad-âranyaka Upanisad
BhâUp Bhàvanà Upanisad
BraUp Brahmavidyâ Upanisad
C hU p Chândogya Upanisad
GBr Gopatha-brâhm ana
HUp Hamsa Upanisad
KMT Kubjikâmatatantra (Kulàlikàmnâya)
KuUp Kubjikâ Upanisad
PraMabh Prakârântara-Mantrâbhidhâna
RV Rgveda-samhitâ
SSS Satsâhasra-samhitâ
S vet Up Svetâsvatara Upanisad
Up Upanisad

ms(s) manuscript(s)
om. omitted in
rep. repeated in

A ms 1-1696/929-338, microfilm, Nat. Archives Kathmandu

B ms H -1871, microfilm, Nat. Archives Kathmandu
C ms E -7 32 9, microfilm, Nat. Archives Kathmandu
A i, Bj corrections in mss A and B
 In tr o d u c tio n

The K ubjikâ U panisad and the ‘Atharvanic U pan is ads’

M odem authorities on Indian literary history generally agree that the younger, over­
whelmingly metrical and often sectarian Upanisads all belong to the Atharvaveda,
or at least are ascribed to the tradition beginning with that fourth Vedic Sarphita.
Thus, Weber ( 1876, 170), ‘Die Atharvan-Upanishad dagegen reichen bis in die Pu-
ranazeit hinab und treten in ihren Endpunkten direct für sectarische Zwecke in die
Schranken,’ Similarly Deussen (1921, 531), who adds a general characteristic of
this great mass of younger Upanisads: *... sind die A tharvaveda-U panishad’s . .. der
Ausdruck der Anschauungen mannigfacher neuvedantischer, mystischer, asketis-
cher und sektarischer G em ein schaften... ’
The reason for the inclusion of these later Upanisads in the Atharvavedic corpus
is not, says Deussen ( 1921, 532) that they have a special relation to it on the ground
o f their contents, but that the fourth Veda, often considered to be of doubtful status
when compared with the other three Samhitas, did not or could not guard its literary
heritage against newcomers. A similar opinion had been expressed by Wintemitz
(1908, 206), although his suggestion that ‘Atharvavedic’ is equal in value to ‘not
orthodox-brahm anical’ is misleading. It is generally true that the relation between
the Atharvanic Upanisads and the Atharvaveda Sam hitâ is purely theoretical (ex­
cept perhaps for the relatively frequent mentioning of typically Atharvanic rsis),
with the exception o f the Cfdikâ U panisad, as noted by Bloomfield (1899, 19). As
we shall soon see, the K ubjikâ U panisad forms another exception.
According to a different view which has to be associated with South India, not
all younger Upanisads belong to the Atharvaveda. In a Telugu edition, dated 1883,
o f the 108 Upanisads mentioned by title in the M ukiika Upanisad, only 31 are as­
cribed to the Atharvaveda; 32 are connected with the Black Yajurveda, 16 with the
Sümaveda and 10 with the R gveda.1 In Deussen’s opinion, this division is made in
an entirely haphazard way, and it is indeed not maintained in the Bombay edition
of the 108 Upanisads by Tukàràm Tâtiâ (1895-96). Thus, the H am sa U panisad is
there reckoned to the Atharvaveda (earlier to the White Yajurveda). I* seems that
the santi or blessing given at the beginning of an Upanisad has traditionally served
as a criterion forjudging an Upanisad as Atharvanic; the typically Atharvanic santi
would be bhadram kam ebhih srnuyàm a de.vâh etc. (Shende 1952, 226). Applying

1 D eussen 1921, 5,14; a list o t'ih e 108 U panisads appears on p. 532.

2 Kubjikâ Upanisad

this criterion to the 108 Upanisads edited by Tütià and published in Bombay, Shende
arrived at a number o f 40 Atharvanic Upanisads; but, as Shende himself noted, the
sântis sometimes are not in accordance with the colophons which makes the crite­
rion unreliable. In the Kubjikâ Upanisad, no trace o f this— or o f any other— santi
is found.
The list of 108 Upanisads of the M uktikâ U panisad is, o f course, by no means
complete. Nor is it the only collection of Upanisads which has been in vogue in
the tradition. A smaller collection of 52 titles was made known by Colebrooke
(Deussen 1921, 537), and a variant of it is associated with the name of the c o m ­
mentator Nârâyana. The famous Oupnekhat translated into Persian under the aus­
pices of Prince Dara Shikoh and rendered into Latin by Anquetil Duperron contains
fifty titles. In his ‘Outline of the Religious Literature o f India,’ Farquhar gave a list
o f 112 Atharvanic Upanisads; the list is reproduced by Shende (1952, 225). O r­
dered collections were published from the Adyar Research Centre (Yoga, Vaisnava,
Saiva, Sâkta etc.; also ‘Unpublished U panisads’) and elsewhere, e.g. the ‘Kaula and
other Upanisads’ edited by Sïtârâm Shâstrî and published in the Tantrik Texts S e­
ries as Vol. XI in 1922. In his Introduction (p. 1), the editor o f the ‘Kaula and other
Upanisads’ remarks that ‘for reasons which have not yet been explained,’ there is a
‘special affiliation’ between the literature of Sâkta Tantrism (including its Upanisads)
and the so-called Saubhâgyakhanda o f the Atharvaveda (unknown to the old Athar-
van tradition). The greatest number of Upanisads we came across is 1180, given in
the M aluivâkyaratnâvalT and reached in the following way: the Rgveda is said to
have 21 divisions (sâkhâ), the Yajurveda 109, the Sâmaveda 1000 and the Athar­
vaveda 50. For each sâkhâ there is said to exist one Upanisad. The 108 Upanisads
are the ‘essence’ o f this mass, as taught by Rama to one o f his functionaries.2
The diversified mass of younger Upanisad literature was tentatively divided by
Weber ( 1876, 173) into three classes which can be labelled ‘À tm anic,’ ‘Yogic’ and
‘Theistic.’ Deussen3 proposed a fivefold division into Vedântic, Yogic, Sannyâsic,
Saiva and Vaisnava Upanisads. O f course, these scholars were aware o f the fact
that there is what one might call a ‘genuine’ tradition o f Atharvavedic Upanisads,
the oldest représentants of which are the Prasna, M undaka and M ândûkya (prose
only). In the spirit o f the expositions referred to above, we might try the following
division of the Atharvavedic Upanisads:

I Three old Upanisads belonging to the late Vedic tradition: Prasna, M u n ­

daka and M ândûkya (prose). These are numbered 4, 5 and 6 in the M uktikâ

2 R eference by N.R A charya, Sanskrit Preface to his edition o f 120 U panisads (î$adi°), Bom bay,
fifth cd. 1948, p. 4.
3 D eussen 1921, 543; cf. Bloom field 1899, 19.
Introduction 3

list.

2 The Atharvasiras and A tharvasikhâ which do not belong to the oldest layer
but are definitely connected with the Atharvanic milieu.

3 Seven ‘Tâpinïs’: N rsim ha (Pürva and Uttara), Râm a (Pürva and Uttara),
Gopcila (Pürva and Uttara), and Tripura.

4 O f doubtful status are passages from Atharvavedic and other literature re­
named ‘U panisad’:

a The ‘Pranava U panisad,’ viz. G opatha Brahm ano 1.I.16-30;4

b The ‘Gàyatrï U panisad,’ viz. G B r I.1.31-38;5
c The four chapters o f G audapâda’s Kârikâs on the M ândûkya U pa­
nisad, see Appendix III.

5 The Atharvanic recensions of some traditional Upanisads such as the Kena,

the TaittirTya and the M ahânârâyana.6

6 The ‘28 Atharvavedic U panisads’ which figure by title in the old C arana-
vyüha (= Atharvavedaparisisfa 49.4.4). Actually, the list contains only 27
titles, viz. M undaka, Prasna, Brahmavidyâ, Ksurikâ, Cülikâ, Atharvasiras,
A tharvasikhâ, Garhha, Mahâ, Brahma, Prânâgnihotra, M ândûkya, Nâda-
hindu, Brahm ahindu, Am rtabindu, D hyânahindu, Tejobindu, Yogasikhâ, Yo-
gatattva, N ïlarudra (= the Satarudrïya from the Taittirîya-sam hitâ accord­
ing to Deussen 1921, 536), P ancatâpanî ( ‘Five Tàpanïs,’ but according to
Bloomfield 1899, 18 = N rsim hapürvatâpanî), Ekadandisannyâsa (perhaps
= Sannyâsa Up, no. 111 in Tàtià’s edition), Aruni, Hamsa, Param aham sa,
N ârâyana, and Vaitathya (the latter = G audapâda Kârikâs, ch. 3). O f these,
seven titles occur in our groups 1 to 5, while almost all items recur in the
M uktikâ list o f 108. An exception is the C ûlikâ which, as we saw, hap­
pens to be the only Upanisad which contains substantial quotations from
the Atharvaveda-sam hitâ. On the other hand, the Pranava and G âyatrï, and
three of the four chapters composed by Gaudapâda are absent from the Cara-
navyûha list.

7 In the Telugu edition o f the M uktikâ list o f 108 Upanisads, 31 items are
ascribed to the Atharvaveda; no less than 27 of these do not occur in the
C aranavyûha list. W hatever one may think o f the division principle applied

4 Known as Pranou in the O upnekhat; cf. Bloom field 1899, 19. 102. 108f.
5 Bloom field 1899. 20. 102.
6 Sec W eber 1876. 172f.; Bloom field 1899, 18; Deussen 1921. 537f.
4 Kubjikâ Upanisad

in this tradition, these 27 must undoubtedly also be reckoned to the Athar­

vaveda as later accretions. In this way, we reach a number of 68 undoubtedly
Atharvavedic Upanisads ordered in our groups 1 to 7. Shende (1952, 226)
arrives at the same number, though by a different method.

8 To this group must be reckoned all remaining Upanisads which are ascribed
to the Atharvaveda by their own testimony or by tradition. We shall not try
to give a further analysis o f this group.

The Kubjikâ U panisad provisionally has to be relegated to group 8 because its ti­
tle does not occur in any o f the collections enumerated in the groups 1 to 7. N or
does it figure, by the way, in the New Catalogus Catalogorum of Madras although
some Kubjikâ titles are given there. It is therefore all the more remarkable that the
Kubjikâ U panisad, more than any other known Upanisad except perhaps the Cülikâ
(which, however, by the philosophical nature of its contents occupies a marginal po­
sition among the Atharvanic Upanisads), betrays a typically Atharvavedic charac­
ter, although heavily mixed with late Tantric developments. This peculiar mixture
is, one might say, the most remarkable characteristic of this Upanisad. It is perhaps
more true to the facts to state that the general outlook and set-up o f the K ubjikâ
U panisad is completely Tantric and that the old Atharvanic elements have been e m ­
bedded in this cadre. However this may be, at least 139 of its stanzas (in some cases,
hemistichs) are directly quoted from the Atharvaveda-sam hitâ, some of them in a
modified version, while corruptions are numerous. This surprising fact is further
analyzed below (sub 4 and 5). To compare, one could refer to Bloomfield 1899, 21
n. 47, who gives a succinct survey o f Atharvaveda quotations in other Upanisads
which seldom exceed the size o f an isolated stanza.

A short note is necessary on the schools or sâkhâis o f the Atharvaveda, because they
are mentioned in the Kubjikâ Upanisad. According to a persistent tradition, the
Atharvaveda was handed down in nine schools, although in practice only two o f
them, the Saunaka and the Paippalâda, are known as custodians o f the literary her­
itage (Gonda 1975, 272). Occasional references to the other schools are found; the
slender evidence has been collected by Bloomfield (1899, 1 If.). The best source
for the names of the nine schools (here called bheda) seems to be the AVParisista
(49.4.1 ; ed. Bolling and Von Negelein, p. 337) which is supported by Sâyana (Bloom-
held, I.e.). We find there the names Paippalâda, Stauda (elsewhere also Tauda, a
sandhi variant), Mauda, SaunakTya, Jajala, Jalada, Brahmavada, Devadarsa, and
Câranavaidya (litt., ‘wandering doctors’). That représentants o f all these schools
may have existed is suggested by (he same text, since, at A thPar 2.5.2, rulers are
warned not to elect members of the Jalada or Mauda schools as court prelate as they
Introduction 5

will destroy the kingdom, but only Saunakins or Paippalâdins. The Taudins, Jâjalas,
Devadarsas, and Câranavaidyas are mentioned elsewhere in the AthPar in connec­
tion with ritual details.
A corrupted list o f the nine schools is found in the C âranavyüha of the White
Yajurveda (Parisista 5) and was discussed by Weber (1855, 277). The names are
given in a corrupted anustubh:

Pippalâ Saunakâ Dâmodâ Tottàyanà Jâyalâ |

Brahmapalâsa Kunakhï DevadarsT Câranavidyâs ca ||

W eber (1855, 278) advises to read Pippalâdâ, and Modâ for Dâmodâ (transposi­
tion of a secondarily added syllable del), and he rejects the variant Jâbâlâ (given
also in the K ubjikâ U panisad) for Jâyalâ. We further propose reading Brahmapalâ
Sakunakhï, although Kunakhï occurs in a related— and still more corrupted— stanza
given by Weber. As an instance of Purânic corruption we may point to D evïpu rànci
107.43.7 The K ubjikâ U panisad version, in prose, occurs in 2.2 where Sanatkumâra
is said to be proficient in all the nine schools (sâkhâ). The list is more closely re­
lated to the Yajurvedic version than to that of the Atharvaveda. We have opted for
the interpretation as Brahmapalâ Sâkunakhï. For the list itself, the reader is referred
to the text and translation.

2 Kubjikâ

This stooped— not hunchbacked, as the name might suggest— form o f the Goddess
has been worshipped in an esoteric tradition which is recognized as one o f the tradi­
tional schools or âimnâyas (the pasciuta or ‘Western’ âm nâya, see Kubjikâ U pani­
sa d 10.4) o f Tantric Hinduism. She has been identified with Pârvatï, Kâlï, Umâ,
M ahâm âyâ and other forms of the Goddess in the texts of the school. The K ub­
jik â U panisad does not give further information on the reasons or meaning o f her
stooped figure. The Kubjikâ school professes its allegiance to Kulism, a Tantric
m ovem ent which focuses its attention in various ways on the mystical identity of
Siva as Absolute Reality, the Goddess as Universal Energy inseparable from Siva,
and the w orshipper’s Self. The literature of the Western School has been preserved
almost exclusively in manuscripts of Nepalese provenance, and the three manuscripts
o f the K ubjikâ U panisad are no exception. This situation is not yet proof for the
Nepalese origin of the school which might have retreated into the Himalayan region
after an initial formative period in North India or even in the Deccan. We cannot

7 Ed. P. K. Sharm a. New Delhi 1976, p. 391

6 Kubjikâ Upanisad

expatiate here on these historical questions.8

In the community of followers of the Atharvanic tradition which produced the
Kubjikâ U panisad, Kubjikâ had become established as the Supreme Energy secretly
proclaimed in the Atharvaveda-sam hitâ. The process which led to this exegetical
development still largely eludes us. Perhaps these Atharvanic priests came to offici­
ate as purohit for aristocrats or other sponsors who were Devï worshippers o f a par­
ticular denomination. O r perhaps some performers o f magic rites centered on a lo­
cally or regionally known goddess figure came to be admitted within an Atharvanic
tradition. However that may be, some passages o f their Upanisad clearly teach the
Kubjikan exegesis o f some Atharvic hymns, to which end they even did not hesitate
to change the original text of the Veda.9
In accordance with the magical connotation of Atharvanic tradition, the fierce­
ness and aggressive power of the Goddess is emphasized in the K ubjikâ U panisad.
She presides over magic rituals (10.5-6). In her manifestation as Pratyahgirâ, she
is addressed as a krtyâ, a kind of witch created or evoked by the magician, and re­
quested to crush the enemy in that form (22.5). S i m i l a r passages are found in 2 4 .1 1
and 25.13 (under the name Siddhikubjâ who seems to be identical with the typically
Atharvanic Pratyahgira). It is clear that such dangerous rites are under a spell o f se­
crecy; the Goddess will punish divulgation o f her Vidyâ (mantra) with death (1.10).
Yet this fear-inspiring divine Presence is also the w orshipper’s mystic Self (11.12)
and he should identify with Her ( 11.8). The mystic identity o f Self, Guru and G o d ­
dess is, in truly Tantric fashion, repeatedly proclaimed (6.16; 7.98 etc.). The person
who has become worthy o f a Kubjikâ initiation is awake to the Supreme Self (6.10).
The Sâdhaka worships her in his own heart (7.77); she is at the same time his ‘truth­
ful m other’ (25.11, in a rather obscure hymn).
Kubjikâ is further inseparable from her male counterpart who is generally called
Kubja or Kubjesvara and who usually bears Siva’s characteristics. In 2.13, he ap­
pears as a Bhairava with 100 heads, 30 (read 300) eyes, and a thousand arms; an­
other description is found in 7.82f. The exact nature o f the relation between Kubja
and Kubjâ/Kubjikâ remains rather mysterious because o f vague or contradictory
statements in the Kubjikâ Upanisad. But at several places, the text seems to point to
an inferior position of the male partner. He serves the Goddess (7.81 ). While Kubja
represents the Purusa, Kubjikâ is B rahm an.10 Perhaps Kubja was in the first place
imagined as the emancipated Self who unites with the cosmic Absolute. Yet the e v ­
idence is not as clear as one might wish; while Kubjikâ undoubtedly holds the first

8 For further discussion o f the G oddess and her school, the reader is referred to G oudriaan/G upla
1981, 5 2 -5 7 ; Schoterm an 1982, 5 -1 1 ; lleilijgcrs 1994, 1-3.
9 II. 10; 25.71'., etc.; see also helow.
10 2.14 and 15:7 .8 5 ; 1, exordium ; Schoterm an 1992.316.
Introduction 1

place in the practice of worship, she is also described— in passing, it is true— as sit­
ting on Kubjesvara’s lap (21.12). It should further be kept in view that the equation
Kubjikâ-Brahman is especially prominent in magical contexts.11
The Tantric character of the Kubjikâ U panisad appears further from the fact
that it is especially interested in the mantric or sonorous forms of the Goddess. In
7.76f. it is held that Kubjikâ is ‘the four quarters o f Speech,’ an idea known already
from the Rgveda, and exploited also elsewhere in Tantric circles (Padoux 1990,
I66ff.). In the basic Tantra o f the school, the K ulâlikâm nâya o f 25 chapters and
35(X) slokas, the most important of Kubjikâ’s mantras is the Sam ayâ o f 32 sylla­
bles (K M T 7-10). This Samayâ seems to be essentially a female counterpart o f the
male mantra o f A ghora or Bahurüpa, one of the well known five Faces of Siva re­
vealed in the M ahâ-N ârâyana Upanisad. The Samayamantra is also com municated
in later texts o f the school such as the unedited K ularatnoddyota (10.12-14); but,
strangely enough, it plays no role at all in the Kubjikâ Upanisad. It should only
be remarked that Pratyahgirâ, a form o f Kubjikâ already met with above, is also a
name given to the sixth Ahga (subsidiary goddess) of Samaya-Kubjikâ, more often
called Guhyakâlï. This latter deity may also be identical with Guh(y)esvarT who
was— and is— worshipped in a cave close to Pasupatinâtha near Kathmandu. The
absence o f the Sam ayâ in the Kubjikâ U panisad seems to imply that the creators
of the Upanisad had no access to the complete esoteric doctrine; or, perhaps more
plausibly, they were simply not interested in all its aspects.
Instead, the K ubjikâ U panisad is more interested in other forms of Kubjikâ,
such as the mentioned Pratyahgirâ,12 and especially Siddhikubjikâ13 worshipped
in C hapter 21 under the name SiddhilaksmT. She is the most important o f the Ten
Mahâvidyàs; her Vidyâ consists o f nine syllables; she has five heads, fifteen eyes
and ten arm s.H
The chapters 2 to 5 o f the Kubjikâ U panisad concentrate on mantras and yantras
o f a series o f eight or nine ‘Kubjikàs.’ Unfortunately, the text is not consistent about
the composition o f the group; in addition, a group o f eleven manifestations o f K ub­
jikâ is enumerated in 7.80; the Goddess there functions as the presiding deity of her
Gâyatrî. The iconographie characteristics of these forms o f Kubjikâ are not dis­
closed in the Kubjikâ Upanisad. Finally, there is the series o f Ten M ahâvidyâs in
chapters 11-21. Here, short iconographical descriptions are at least given for Nos. 1
(Kâlikâ), 6 (Chinnamastâ), 9 (Mâtahgï) and 10 (SiddhilaksmT). For these enum er­
ations see Table 1. The principle of the eightfold division has probably been taken

11 9.31; 21.13; 2 5 .9 -1 2 .
12 C lose to the A tharvan tradition, hut also known to Buddhism , e.g. in Sâdhanam âlâ No. 202.
13 See 1.7 and 7.77.
14 O th er descriptions exist; cf. Blom 1 9 9 0 .5 4 -5 5 .
8 Kubjikâ Upanisad

1.6 2.16 3 -5 7.80 1 1 -2 1

Deities D eities and no nam es; Form s o f M ahâvidyâs
num ber o f num ber o f Kubjikâ
syllables o f syllables in the
m antras only GâyatrT

M ahâkubjikâ Siddhikubjikâ (17) 17 R udrakubjikâ Kâlikâ

G uhyak. m ahâ-U grak. (16) 16 M ahàk. (U gra)T ârâ
Rudrak. m ahâ-V lrak. ( 2 2 ) 22 Vlrak. Sodas!
V lrak. m ahâ-Jnânak. ( 12 ) 18 Sm asânak. B huvanesvarï
Sm asânak. m ahâ-B hïm ak. (7) 7 G uhyak. C aitanyabhairavï
G horak. Siddhilaksm ïk. (9) 5 Siddhik. C hinnam astâ
Sam hârak. m ahâ-Praeandak. ( 6 ) 9 Bhlm ak. DhümâvatT
Pracandak. Rudrak. (5) 12 Bhadrak. B agalâm ukhï
U grak. ? 15 Srïkubjikâ (18) Pracandak. Mâtahgi(nT)
Jnânak. SiddhilaksmT
m ahâ-U grak.

Table 1

Irom the eightfold manifestation of Siva (Sarva, Bhava, Rudra, Ugra, BhTma, Isàna,
Mahàdeva, and Pasupati according to the Lingapurâna) or o f Bhairava (Asitâhga,
Ruru, Canda, Krodha, Unmatta, Kapâlin, BhTsana, and Samhârin or Sarphâra ac­
cording to G arudapurâna 198.2ff. and M abânirvâna Tantra 5.135). These names
sometimes are reminiscent of those of Kubjikâ’s forms. Division over the points o f
the compass is not emphasized in the Kubjikâ Upanisad-, but Ugratârâ, the second
o f the Mahàvidyàs, is surrounded by a group of eight YoginTs: Mahàkàlï, Rudrânï,
IJgrà, Blïïmâ, Ghorâ, Bhrâmarî, Mahârâtri, and Bhairavï (K ubjikâ U panisad 13.7).
The first live o f these names recur in the groups o f Kubjikâs.
A highly unusual feature within the Kubjikâ tradition is the intrusion o f the Ten
M ahâvidyâs who seem to originate from Bengal and are certainly foreign to this
school. They are placed on Kubjikâ’s Yanlra (chapter 11 ) and in this way incorpo­
rated in the pantheon of the Western Àmnâya. Their names as found in the K ubjikâ
U panisad are in precise accordance with the late M undam âlâ Tantra from Bengal
(Chakravarti 1963, 85). The same list is found in K rsnânanda’s Tantrasâra.ï(i A n ­
other innovation is the frequent reference to the famous Five M ’s (pa n ca m a kâ ra ).
Without doubt, they are characteristic o f the same late tradition which produced
the doctrine of the Ten Mahâvidyâs, because they are mentioned in the Kubjikâ

15 See note 7 to the translation o f C hapter 1.

16 Pal 1981, 57ff. Sec also Rcgmi 1966, 5 8 If.
Introduction 9

U panisad only from chapter 11 onw ards17 without ever being specified. That they
also occur in the magical chapters 22 to 25 (22.4; 23.2; 24.3) seems to point to a
relative lateness o f also this last portion of the Kubjikâ Upanisad. For the ritual of
the Makâras, the Sâdhaka was in need o f a female partner (sakti), who is mentioned
in 21.5. Virgin worship is merely mentioned in 24.3. There are no other references
o f w hatever kind to female Sâdhakas or worshippers in the Kubjikâ U panisad; the
performers of ritual or meditation are always alluded to in the masculine gender.

3 Mantras and magic

As already intimated, Mantras and BTjas (one-syllabled mantras) as a direct mani­

festation o f the deity occupy an important position. When representing Kubjikâ or
one o f her manifestations, they are often called Vidyâ. No equal to Kubjikâ’s Vidyâ
exists in B rah m â’s cosm os (5.12). The most ancient and most venerated BTja, OM,
denoti ve o f Brahman, is the subject o f meditation in chapter 8 which might be called
another Pranava U panisad in its own right.18
The Hamsam antra ( 'ham sah T [am] H e,’ or.ro ’ham ) is discussed in 7.32. ‘Ham-
sa’ refers to the mystic Self as identifying with Brahman. In A tharvaveda 11.4.21,
the term seems to denote the sun; but, according to Sâyana, also the Prâna or life
breath is meant by it.19 In the Kubjikâ U panisad (7.26ff.), attention is focused on
the internal movement o f the Harpsa self within the yogic body. The (Küta)mantras
com m unicated in chapters 1 and 2 are male and female variants o f the Navâtman
known also from other sources;20 and another well known mantra is HSKHPHREM
found in chapter 10.21
A really strange thing is that the coding system used— in true Tantric fashion—
for the communication o f the mantric syllables to the initiated does not follow the
richly developed Kubjikâ tradition but has instead been derived from another sys­
tem which must have come from outside the school. This coding system is known
from a text called Prakârântara M antrâbhidhâna ‘Alternative mantric nam ing’ by
the editor, R.K. Rai.22 We have translated these codings— although the result is
rather confusing at times— in order to give the reader at least a remote idea o f the
evocative effect to the Sâdhakas’ minds.

17 11.7; 12.6; 17.7, w ith som e details; 18.4; 20.5.

18 On this question, see Schoterm an 1992, 323.
19 Hym n 11.4 as a w hole is directed to Prana.
20 See note 3 to chapter 1 o f the translation.
21 Schoterm an 1982. 34f.
22 Sec B ibliography, sub Tantràbhidhàna. and Schoterm an 1992, 316.
IO Kubjika Upanisad

Also Yantras obtain due attention in the Kubjikâ Upanisad. Yantras are given of
Pratyahgira ( 1.11 ), o f Kubjesvara (2.8), of Kubjikâ ( 11.7; without much precision),
and of the Ten Mahâvidyâs. They are of a rather simple kind and can be designed
by the uninitiated.23
As could be expected in a true Atharvanic Upanisad, magical rites are prom i­
nent in the Kubjikâ U panisad.24 In the text, they tend to be o f an aggressive char­
acter. The performer is able to afflict his sponsor’s enemies with delusion (23.3),
death (ch. 24) or psychical subjugation (ch. 25). By means of Atharvanic mantras,
he infuses the war drum with power (ch. 22). Sometimes, he applies spectacular
methods such as sacrificing an image limb by limb (ch. 9) or sitting upon a corpse
(10.6; 23.2). As already remarked, the performer strengthens his case by m edita­
tion on his identity with Brahman or Kubjikâ as Brahman (9.31 ; 21.13-14; 25.12).
The magical litanies contain, however, also basic prayers such as at 10.5 ( ‘K ub­
jikâ. . . give me m o n e y .. . , ’ cf. also 5.14). The chapters 22 to 24 display a special
connection with Pratyahgirâ, who o f course here features as a form o f Kubjikâ (see
above). Her mantra o f twenty syllables is given in 24.4; an even longer mantra in
24.7. In such contexts, it is made clear that the magician’s relation to the goddess
o f his choice is different from that of a devout worshipper; there is an easy familiar­
ity ( ‘let us both d rin k .. . , ’ 11.22); and the deity, who has been evoked for a special
purpose, is even ordered outright to execute the perform er’s will ( ‘bum that per­
so n’s lim b s .. . , ’ 9.36; ‘split the e nem y ’s h e a d .. . , ’ 24.7). It often remains unclear
whether the magic deity is of a lower order and subjugated by the m agician’s Kub-
jikâ-derived Brahman power, or, on the contrary, it is Kubjikâ Herself w ho out o f
grace or compassion assumes a form pliable to mundane aspirations.

4 Textual tradition

Contrary to expectation, no quotations or paraphrases from Kubjikâ literature are

found in the Kubjikâ U panisad— another indication of its marginal position within
the school. On the other hand, as already remarked, there are very many quota­
tions from the A th a rva ved a -sa m h itâ 25 and also, in chapter 8, a few fragments from
the G opatha-brâhm ana.26 As worshippers of Kubjikâ, the composers o f the Kub-

23 For the Ten M ahâvidyâs and their Yantras, sec also Khanna 1974, chapter: ‘M etaphysics o f
Y antras,’ and Jayakar 1980. plate 6; Sàktapram oda. p. 4 ff.
24 C hapters 9, 10, 2 2 -2 5 and stray references.
25 We counted 139 o f them , found w ith the help o f B loom field's invaluable Vcdic C oncordance.
26 For a repertory o f these quotations, we refer to A ppendix I; for the G Br, sec also text o f C h ap ­
ter 8. upper apparatus.
Introduction

jik â U panisad considered their Atharvanic heritage as a secret revelation about their
own religious conviction directed towards the unity of Goddess, G od and Self. Most
o f the Atharvanic quotations have been incorporated by them within this latter c on ­
text. Thus, A tharvaveda 9.7.1-26, a description of the cosmic status o f the sacred
ox, was annexed to the glorification o f the Hatpsa Self w ho realizes its identity with
the cosmic pair Kubja-Kubjikâ. The Harnsa is again equated with the Golden Germ
in 7 . 7 If. (Atharvaveda 4.2.7 and 4.2.6). At other places, the composers went so
far as to change the Atharvavedic text so as to include direct references to the ob­
jects of their worship: the divine Guru in 7.8 (instead o f the sun in the original
text; see note 5 to the translation o f ch. 7); Kubja in 2.6 (see note 6 to the trans­
lation), and in 25.9 (instead of Brahman); and o f course Kubjikâ, in 7.20 (instead
o f Goddess Speech), 7.24 (instead of the Cow), 9.20 (see note 9 to the translation),
2 5.1 0 -1 2 (instead o f Brahman and the Earth, see note 3 to the translation). There
are a few pieces of very audacious exegesis of the Atharvaveda text, as at 2.4-5
( ‘yantric’ interpretation of Atharvaveda 10.8.43), and 6 .6-1 2 (to suit the morning
ritual). Much greater is the number of (probably) involuntary corruptions, such
as the change of hihhâya in Atharvaveda 10.8.44 to vihhâya, interpreted then as
vibhâvya.2' A glance at the critical notes to the text will suffice to get an idea o f the
num ber o f such deviations. It must, however, be conceded that the Atharvaveda
was still know n— although in a corrupted form— and respected in this milieu of
Tantric performers; their allegiance to the Kubjikan tradition was, by the way, not
too strict.28 The astonishing mixture o f Vedic and Tantric textual material and ritual
tradition in our view lends a very special charm and flavour to the Kubjikâ U panisad.
There is also much influence from other younger Upanisads,29 large portions
or fragments o f which are sometimes found in the Kubjikâ U panisad almost verba­
tim. A m ong these are the Brahmavidyâ ( Kubjikâ U panisad 8.9-16), H amsa (K ub­
jik â U panisad 7.2 6-34 and 6 1f.; see text o f Chapter 7, upper apparatus), Bhâvanâ
(K ubjikâ U panisad 14) and other Upanisads.30 Most remarkable are the quotations
from the N irukta ( Kubjikâ U panisad 7.2 and 21.10) and G audapâda-kârikâs (K u b ­
jik â U panisad 7.65; see also Appendix III).

The structure of the Kubjikâ U panisad must be characterized as hybrid, as argued

in Schoterman 1992, 319; a survey of contents is given in the same article, p. 315­
19. The first five chapters deal with mantras of Kubjikâ and Kubjesvara (ch. I and

27 Sec note 13 on the translation o f chapter 6; see also notes 3 and 4 to the translation o f chapter ft.
and note 17 to chapter 7.
28 Sec above, and Schoterm an 1992, 314.
29 Not from the old group, except a single quotation from M undaka U panisad in 12.3.
30 T he reader is again referred to A ppendix I.
 Kubjikâ Upanisad

2) and of certain manifestations of the former (ch. 3 through 5). They are followed
by a description of Tantric morning ritual with Atharvanic mantras, with special
reference to the Guru (ch. 6) and the divine Self (ch. 7, the largest in the Kubjikâ
U panisad), which should be led to its union with Kubjikâ. The eighth chapter c o n ­
tains an analysis of the syllable OM in typically Upanisadic style. Chs. 9 and 10
then resume the description of ritual worship, but this time oriented entirely towards
magic. The chapters 11-21 then discuss the Ten Mahâvidyâs; in ch. II, without
doubt the oldest part of this section, these deities are placed upon K ubjikâ’s yantra;
the tenth Mahâvidyâ, here called SiddhilaksmT, is identified with Kubjikâ’s central
manifestation. The set-up of chs. 12-21 is rather snapshod and practically devoid
o f literary quality; they are also deficient as sources o f information for the ritual,
but this is forgivable after all because we have to do with an Upanisad and not with
a Paddhati. The last four chapters are again devoted to magical rites (intriguing is
especially the rite of the war drum, ch. 22), but they seem to be of younger date than
chs. 9 and 10 to which they are related as to content.
To sum up, there are essentially three groups of subjects, each o f them described
in a different style and diction:
- manifestations of Kubjikâ (1-5; 11-21);
-e s o te r ic background of morning ritual (6-8; the latter as ‘appendix’);
- magical rites (9-10; 22-25).
The chapters 6 -8 seem to be the oldest, although also ch. 9 can perhaps claim a sim ­
ilar age. They teem with Atharvavedic quotations and generally give the im pres­
sion o f an Upanisadic piece of literature. In 1-5 and 11-21, the quotations from
the Veda are reduced to a minimum or entirely absent. In 22-25, there are again
references to Vedic stanzas, but in most cases these are referred to by pratTka or ti­
tle only. The ‘Hymn to Kubjikâ’ found in ch. 25 is a strongly alterated medley o f
Atharvanic verses.
After this attempt at a relative dating of the different sections into which one can
divide the Kubjikâ Upanisad, the question o f absolute dating could perhaps better
be left undiscussed because it simply cannot be answered. The inclusion o f a stanza
from the G audapâda-kârikâs in ch. 7 might be taken as an indication o f a date som e­
what later than 500 A.D. for this admittedly oldest part o f the Kubjikâ Upanisad',
but we can hardly judge on the ground of such slender evidence. Certain portions
of the chapters 6 to 9 might very well go back to an earlier date and have been incor­
porated later into a Kubjikan context. The chapters 12-21 do not seem to be older
than about the fifteenth century A.D., when the worship of the M ahâvidyâs became
popular in Bengal.31

31 On the dating question, sec also Schoterm an 1992. 322.

Introduction 13

Manuscripts: the text has been edited from three rather recent and unfortunately un­
dated ( 18th century?) manuscripts, which were procured by copying from the col­
lection o f microfilms preserved in the National Archives o f Nepal (mss. A and B)
and the Staatsbibliothek Preussischer Kulturbesitz in Berlin (ms. C). These collec­
tions of lilms have been formed thanks to the labours of the Nepal-German M anu­
script Preservation Project. The three manuscripts are the following:

A ms. no. 1-1696/929 (National Archives, Kathmandu), reel no. B 180/8. Ne-
wari script, paper, 35 fol. Beginning: OM s rigane say a nam ah / / 0 \ \ paràm rta-
rüpinyai saccidânandakandâyai srlm ahâkubjikâyai nam o nam ah. It ends
with: sarvadâ subham astu.

B ms. no. H 1871, reel no. H 139/6. Devanügarî script, paper, 31 fol. Begin­
ning: srlm aluiga{na)pataye n a m a h //, the rest as A. It ends with the last colo­
phon.

C ms. no. E 7329, reel no. E 355/22. DevanâgarT script, paper, 32 fol. Begin­
ning: OM svasti, then identical with B. End: as B.

All three manuscripts give definitely the same version of the text, although there
are a great number of minor variations.32 B and C often agree against A, but we
can hardly say that a particular manuscript is much more trustworthy than the two
others. C omits the last part of ch. 11 (see critical note to the text) and has a further
lacuna from the end o f ch. 12 (-pasuklrti- in 12.6) to the end o f 14.1 (lajjâbljam ).
An additional problem is that the folia of C ’s source manuscript must-have been
in serious disorder, because the sequence of the text is often disturbed in C from
fol. 2 IB onwards ( Kubjikâ U panisad 11.10). The biggest displacement is o f 14.6
(sankhinl, at critical note 14) - end of 19.2 (svâhânte ca yojayet)\ this portion is
written only after 23.2 (m ahâkâlabhairavam m aho-). But with respect to readings,
C is not inferior to B.
There must have been one archetype for these three manuscripts, because all o f
them sometimes make the same curious mistake, e.g., in 7.10 ahorâtre râtrike in­
stead o f ahorâtre nâsike (Atharvaveda 15.18.4), and in 7.9 (= Atharvaveda 11.4.25b),
they read tipyan for tiryah. In 9 .2 Id, the mss. lack the words anu prâvisan which
belong to the Atharvavedic text. There are very many other small corruptions o f the

32 A fter the m anuscript o f this book had gone to the press. Dr C alharina Kiehnlc o f the Ncpal-
CJcrman M anuscript Preservation Project inform ed me that another m anuscript entitled Kuh-
p ko p â sa n â m rta p û rn o p a n isa d belongs to its m icrofilm collection (reel E 744/16). As it contains
only 13 folios, it seem s to be incom plete. It is dated NS 819 ( 1698/99 A.D.). For this m anuscript
and its variants see A ppendix IV.
14 Kubjikâ Upanisad

A tharvaveda text as a glance at the critical notes immediately makes clear. U pani­
sadic passages are generally not much worse than in the parallel texts, although
there are also here incidental restatements in Kubjikan fashion. In com posing the
critical text, we have in doubtful cases reinstalled very often (but by no means al­
ways) the original text of thc Atharvaveda or the text of the Upanisadic parallels be­
cause the mss. o f the Kubjikâ U panisad were too corrupt or incomprehensible. Also
in the original parts o f the Kubjikâ Upanisad, we have emended in detail from time
to time. O ur critical text is therefore different from the possible archetype which we
have not tried to reconstitute; instead we sought to prepare a reasonably workable
and translatable text. We also introduced a division of the chapters into pericopes
for practical reasons.

The critical text still contains a great number o f linguistic ‘impurities’ which in our
view are genuine to the original version of the K ubjikâ Upanisad. To mention only
a few: 10.6 pretâsanopavisya for pretâsana upavisya\ several other instances o f
wrong sandlii have, however, been corrected, sometimes silently. We did not want
to burden the critical apparatus too much. Wrong use o f noun cases occasionally
occurs, as in 10.3 and 22.6 senân (acc. pl.). Another case of masculine instead of
feminine is noted in note I to the translation o f chapter 9. The plural is occasion­
ally used for the dual (ch. 11, note 3) or the singular (ch. 7, note 35). Case syntax
is ignored e.g. in the beginning of ch. 8 (prose); kriyate is applied in an active c o n ­
struction in 11.9. For a strange pseudo-Upanisadic {'à rsa ') feature, see 1.9 (note 9
to the translation). These few instances may suffice; we thought it unnecessary to
catalogue them. After all, we have to do with an Upanisad where the message, not
the linguistic form, is the first concern.

A last note concerns the title o f the Kubjikâ Upanisad. In the colophons to many
chapters, another (longer) title is given, as the reader can observe at the end o f chs. 5,
IO, II, 13-19 and 21-25. The simplest one, M aliâkubjikâ U panisad, occurs only
at the end of chs. I, 2, 6, 8, 12 and 20. No colophon is found after chs. 3, 4, 7 and
9. The title which occurs at the end o f the last chapter has been chosen as ‘full title’
of text and translation.
<
' *> T Ì I M H H I H d '-I ' J | f M T h H d
vs c C\
K ubjikâ Upanisad 17

Il ?« H

4 niùfaiP-j JTTT: Il & T n ^ p T ^ fr ^ r P ^ « h - « 3t ^ i 3 -

TTRf R R Î RFT: Il 3PT k ^ j M' d K\ * Pmuff1 M paH IM I^'ü A
R £^l « ab P > j | ' b l R i y l P f II ?* Il

y IÒTST: r r H : R<1TOT ^ t <TT * P T j ^ V T ^ f ^ Q r T q ^ î H £1 P*l <1 ^ *i R ^ -

H" 7 W T I r ^ d P - î W^W: T^W qT -JpR'Ç <blH * T ^ Î S T f ^ TpfvTTT
^ |^ u .ÿ | rj j j T T ^ f T ^ q W I I ? Il

R S If t d f t c L P ~T R d f . d P T R ' r U C T f f ^ r ^ f ^ r r r j f R T 'd I R I'fHr R" R £ l ^ < i i

R- R < K R R R l R R “P t R" R R ^ R ’R R ÎT R ^ T p T II 3 Il

RT oRRT R" ^ W : R" "^T: R" R^T%T: I

*TT 3^ ^ : R- T ’T T I R ’ W T : Il <r II
r- RT=T: i r ^ r : R- TPT: RT SftP": T^RT: R R IP ": M J"PT I
R" TTR": R" <f>-RT RT^RT RT S^Tp^ar: y *j1I RpR : Il y II

y -iU M p rP s M M II y P a R p R ^ I R R ^ R T R £ I $ P » j 1 4 ì Ì l J ^ f ^ 3 T W '^ T f R Ï Ï R ï f

< J p ^ .P > d < b i a H ^ I H ^ P o j j ^ i M pfP ^^i + i y ^ u ilU ^ r s s n f it

^ P 5RP=TFr: Il * Il
R R ^Y R" R ^ Y H M Ir H IM ^ r R ^ lP ^ J I J l: lï
fR f^ ffe n rr jsî’lrntHÎ^»n>ji<M **) Pr P^ m s-h I ^ P ^ th RT RpR R" R -
rt^ t y iy ip ri r- T ra rfR r - f d d i'J i^ p r t P t r- r ^ P r . ^ n
r t P t r - y j< t . iR y ^ i'b j, JiR iR R t r r P t r - r ^ i P u i r k j ï P r P ^ r r r r P t
1.1 R m W R T ] qT R gT R uP T r r è II, « a rfc r R !R * J M U |W ÌT C 1.2 ] T 7" m ss
1.2 ° * P-mîf ] o7T w î m ss 1.2 ° tp S 7 T ] ° n n g -fr II1SS 2.2 R jf T ] * R ^ T : A , *ftTt
C .11 ] ° 5 F T R ^ P T ir A 11 R T R ^ R R ^ ] R T fT R R p R T C 1 2 ° R--
RT] °R R R U -4 c. RT R f P r : ] RT s f ^ R : DC I c . T ] o u i. I3C -1 <l. 3"] oui.
lie ') a. RTw: ] î m r r : AD 5 l>. T n ? : ] T 'T T ,nss 5 b. RR*a J : ]R'T'Ü 1 :
1K’ f» <1. S^T fr 8T: ] =R^Tar: I5(’(i.2 R^r#TTTff^ïTW ] R ^ T ^ V ï ï W DC
7.1 R T T ] Ç%Y D 7.1 RT7"] oui. DC
18 Kubjikâ Upanisad

H 4 !< = h f ^ M fri 3T HRrfarII vs ||

*TÌ P p ^ T M d n fd : I
dpT JA;l I fw P P T fp ^ T '^ ^ T d Ig ^ lt *4£ d T H1 d Ì Rj| Il
*T i T ^ T f ^ o p h ^ T II q II
fM'-<-1H l 'i l sf^ T : ’P T ^ p T P ^ - T W H T T ^ t TP^ST H ï ï ï ï M ^ p T F -
W W f f o d 'bi H £ J ’-I Ha H IP T d " ^ d ! : f¥r * P T f*F Î F T % T cF%W p ï F T
f^iï p t ^ r ^ r p f r d q r i i f q r = 3 ^ : 37 ^ r f r f ^ f r i i °, n

*T S P T P T i ï ï M ^ ï ï p T F : Il ìT F q fs p r r r K P T ï ï f à i r f f ® d < b l H £ i y P a H I -
g p m t ^ p p ttt p p p p u t H 6 id iy i'H ifdfe4H 'ih ici

h p tt ifra rr q ^ r f ^ t w t s<T1h i < ^ ü \ *-- u j h i p r d +n h I h h I « r r *T?ppr-

rr^ rR ^ m f sfr # ïï =r i r e r r s n T T i
y^Pii-H ^rfR >d^i p ç r P ifr i t^ t y l u i f d i «t p h k m h u tw v r
T W F T I I 9o II

H £1 d - y ^ l'd H I f ^ n p f N ^ Î W d £ l < J | H £ d H H £ < b l > J | | $ r d d d / ^ £J ' i > ï l H T -

•oJH I pr«>ji«r»l 'H'ji 1 " d ^ v l'Ji H ^ 1y r ^ - i 4 d d d i f^p ^ P T T dTTfP ?TT
mm d^H g-rfTrHf-^T^r p H p *r s ru -s ^ p ^ t nrfd-1 H>i *n d i m d p - r f p *r
dddl^ : y ^ d d i d T d I J d fd *T # T srp ^ T P ^ rfd ' ^ H l d d fd 'd d l
d r f d - *jfë- f ^ - r f r ^ r ê p - ^ r n f d r *r p t p t w f d - *r d P ^ P T h
HTPPT *T P ^ P P T P T H ddlfd T d fp ^ p r r f ^ T : Il 99 11

fô P T P T d'ddldî $ P * j1HÏ d* P T T P P T I
ffw T P d - d 'H H -I^ Irrj* r® -H d .I *»d i d f d H I d 'b H II p ||

H v j >rd fd f d d T v I^ - j M P P m P d l d d l d I
fP T P W % pPT ff^ T T H" P U d f d II 93 ||

8 c. fp T T P T ] fd 'I IMH At h 10.3 ° dT* ^ ° ] ° d 'P fP 4 ° A 10.4 °d'h<dl 0 ] «-SPT-

ZT° mss 11.1 f P P ] f p T W d f e : A 11.1 ° sfT d P Jd ; ] “P d T P T B 11 .r>
f^-rfd- ] f c d f d : mss 12 a. ÇV iR PT ] / b , ip d r C 12 b. ffVrfHl ]
'*i’>Aai I BC 12 cd. ] fcni dcH-ai 11, oin. 0 13 al>. j
 OH W h i t t .»
[k ttik lito I HI OH o M k à iz ‘ V o ftP J & h I «■ftP&h* P L1 O *H
:_ tu iü y [ ru c d k à j a i l 0 3J>P r ‘ OV -2jPjLÌL | : J à ^ J L •> i ! ««»> £J> '<HV
lWfrfr q 2.1 V ^ ll-P W _tc PJ h tt» Ja [ i ^ t ü L ifclP»PW i* ?.!)|
H q>IP>hP ‘ V '^ J ^ IK P [ t f e l MhP 7 <ìI V 1,10 ‘ OH [2 àlk ìk iL I9T V
•ilio [ Çtel^àht 191 ( i t i o saìoiap HÌ H' V I w ^ l i o i o f o , 191 ssm ;^
- i o [ oidio o r s i SSUI : S H h h o [iSLilhLbo 8'QI ssm ; mj|g o ( 0 mj|g o riji
(3A«w|w oas) ;)H P k j f t ^ P p i P iih jiu L È a :Ja% ù :jbdJifeitLi_Éao [ h P h J h
- ^ f e ï o « re i V :ic k h [ o Iff^ r f 9<JT (MO|a«| .ws) ; ) y h P P J h j m k k b j ì - I .h lM fr
- k l ^ i [ HPPjkjg~PJS.lP - I k M k k k ^ i ‘j ‘j’1 ssm 0_e_&1 ; ig^rr | o H <J1

-_ b j b PjiKiEM itih^ifrht li P j i r i P P i h i ' i ^ i P h - i* P jin h ^ A iM p _b

Il ç\< h k l ù Ê J ü M i :ia itÌìH : ihviàEj j f r i)> h 4 :^ p _ U L

Ih IPAP ikPjih^- iw h^g^ ^ i in h P iin tk JS I p frlt PM E-K

Il ^ 6 II P j i r i h t f o k l f r à h * i t I k z J Ì H k k ^ M k J ± d k k j

- _feil J i I P J frE - ' A l ^ f r h r h . p j h> lr - ^>lj»*fr->h* q > I M h , P

• 4«
'- b lh ^ h t
• J »»
<• -J H oh ^ :± b<1J r . it *J
Ih
^
h< M t f c ^ h t t f e E«o & l à h f

Il K6 II k P h j E r t b - t i n f c l ^ :.E>lM^h

I I lt-> I ì>=> lfi~ jcrM*s I h t l r » | , U* l Ml * h t I p h j i r P -tfr-tlh frjh

IS » lhth*(Pfrt ^Rràlht L HMff£hfr I ì - r M Mer i 0 l h h I h H E N tlfr

-il l h P i l ^ P j l h ^ PhjPrtE ^jigtihiSïiifii^K : irlfrK | h * h l « * h l& h

I h ht la P j r . |f r S j * j j - l S h t I hPtoJhtJ^pjM P k j ^ f r t f r t l(T>[ft f cPf r l l f i l ' f ei S

: M h fc p h p» j f r à p j ì » I h tif> [j» ^ h tj'P I b U f e p o ' i i i k k I ì i i L i k ì d h i j h h d ^

I htPkijhtjpjlhfepjll^^ P h jE t t h>tht<fcfcjfrj I ht^ l ht t h h h ilh h d ^ Ik t

-ife A U fe h > (h k I h b \ j fr> ( b f r l h t l K | h t H l p j h t j E - f r j l h ^ pkhtt

iht-»ihtth h p^P^ihiiK iiti£ 4 k k lü U S i f j P .’g J \h m h ik h ià M i^ U L

- j h-t hj h ±• L h h II : ht l l w l h o t 1ho * l 3 - «l ^ h t lj n l k M b<. f c l ^ h

•
t n t «f k A it

Il A llk lL it M Q h ht l^g h> h jg tto 4 >

I l. ^ I ht ht i ^ k ^ h P ^ A KI ^h ^ l h r r P

Gl
20 Kubjika Upanisad

d *a fn * ttr ; h k .ih - d m fn n^- k r m( h md n

9c; II

Il ^ II

rr^rc rN " h ^ i h --4 f ^ r ò r f ^ T T t^ t i

rrfT T T T ^ £ I H M Ì f p Ì T ^ II ? ||
if n w ^ -rr t i
y + m r ^ r ^ s i f t : *=qr<-y <tTyrPHJ«r ^ ï ï I
r f m > r y ^ r s r ^ T II R II

: Pm '-MH l< i»lì H «bd! < Hi <4d t < N H 'd1 d R 's l ^ -

^ ^ tf H H U |f a < j|£ c q 5 tH U |W | ^ T S T P ^ n rP lf: l JT-
J v I-jj ô m w P = q W : II 3 ||

T'-r^ J"I * W p p rfH h I

? rf^ - m <j y *hTr H - ^ n r t ^ r f W r n <r n

■T<T£J ; ^FTÌUTR" I ' p r r f î ^ T T C T r p r I f T ^ n p r f ^ T f c T ^Ti^^lPHTri I cT-

r*-H —L|<j %T ^ fa ^ M -Jr, f ^ P r n r ^ p T ï r f ^ T : II
y ii
I S. 2 *T # f H I <+. IH ' H -MTh ] *T 'T T P T H i * in ^ y frl ? m H l -til H H d f d A
3.1 ° ?=f t T <* j ° 5 T e' m ss 3.1 °iT T T 0 ] ° H l ' ï I ° m ss 3. 1 ° iT R T tR "» ] » r f H N * i l °
A. ° ^ M I J- H I ° IJ , *H M J NHI ° C 3.1 0T fN ,TH, ° ] 0 rIM M I ° A , 0 -H T M M l0 C.
°'illM l 0 H 3.1 FyMM 0] ° F y m M l ° I), o m . A 3.2 0% T ^ 5 T t° ] üîl 6 A,
° C, ’^ f iil » H 1 c. U T rH H d ] 3 T F T T ^ n T A , 3 T F * R T H C 5.1 up
to s f r om . C 5.2 M<J JfT ] t p î y A, ^TT C’ , T T II 5.2 "S T r^ T ^ T ] " ïn ^ T H tK
m ss
KuBjikâ Upanisad 21

MT 31 '"'H fr^l r<1 H | -L| 1f«7 cj-,r^ | ^1 M M I I

frn ^ r: w * p jr ^ " : t p t ! ' : 11 ç n

^ rrfr ^ rfV f ^ f ^ r % rr f a ^ h Ht» t t w i

^ fÇ| h f a d j m m h i f a M b o f a ^ w r II ^ Il

T T fr f f W r o f f ^ F ^ F m f^ T \ H £ f a * f a d i ~ |u i iT g J K T T 7t ^ t w

M’J 3 ^I dìH 2.N tJ W i=PT: t r ^ T T r j " f T ^ p p i f d <l«Jd Mf r i J g.di't'Uf' T -

F f ^ n ^ p - n r fT g f k ': jp ^ tt^ ïï -t s j ^t ^ rf^ rf^ rr^ m mî c u r^ r^ T fe r^ r

^ ^ f a n 'l M M I ^ d ^ - l H IM I^m ffadN d ^ f a l M f a f a II c; II

3 fg ^ T w -h ^ i * frf^ ip rf^ rn ^ T i

iifa fa ifa < H ^ p N fk ^ M î T v r i i 9. n

H IM Id d H M d M d V rf'd 4<£\ j HHlfHMd; I

5T fp ^ ra ^ - ^ r t ^ ii s>o h

i f ^ F T R t q r y ^ J H I J^ M ' | J Jd d ^ r r r I
3 rp frw r p u r ^ M y rr f w F I -1
T T J ï>^A ^ifM %JÌ H H II ?> Il

TT f r S if 31 V|<ilM f rf^TTRT H ^ l f d ' d ^ l 7-! M J f a i I M VII U| I H sfr

*T F T T =T VI dì I vi M f a f a d -iffa d ^ d l f a d : v f H d i l : Il 9 * ||

WZTVT fVl * MI «T H I H W Ml ' * H H fil + H * M ÜIN M $ïl H d H M +

fw * H T fap^t fa'lf-i H f faïïd 7 T M T ^ M "r MP y H f H £ R d ^ r MHa HI -

(i a. 3 U f r ^ P T ] ^ 7 U T A, M .- id d 11, d îH -d fH C G c. f ^ ï T : ] ^ 7 : At.h
fi c. ° T ^ r ] # f : , ° ^ f r A th 7 ». ] t n f d - i k : , in B p e rh a p s c o rre c te d from
•Mlr*1 Krom h e re , B la rk in g u p to H f il'tiT o jl^ M d T 0 in ‘2 , se c tio n 1G (fol. \ m issin g ) 7 a.
frfw a r^ N r ] frfrr m ss 7 c. ° Ì H ^ O I d ] °fr?T f^: f W T C 7d. ^ W T ]
^■rKTT C 8.1 d ilfÙ 1 d d i l f y A , H ililfÿ A, 8.8 * T ^ T T ° ] *TWTT° A . *TTW ° C
8.8 i l f d a i f H r f a ] i l N ü l f r l '- l r j C !) d. ^ P T :° | ° m ss 12.1 H |U ||-H ) iTPïïÙr A
12.2 ü lH d > l: ] a f i n * : m ss 18.1 0 ] ^ l+ H H ° A 18.2 °3 T T M T ^ T ^ ]
°^TTvf f T r f ^ tr r - C
22 Kubjikâ Upanisad

M I JA *TR ') 'd H ['A Ji J * '-INfui fT ^ m t? T ^ ïïfw d M H Ïqdfyi

Ü H ^ I H Hf|TH Ì H d I •$• M l P ^ M i » l # t ^ p § r T T -
FTTtr^ + TW^T-
^ l ÿ d m H ^ r î T T T f ^ P T f w à d H H I ^ P ” T f ^ T T T ^ f r p t W f ^ P a ^ !>TrHfr
F-tliifüt^h ^ T ^ n rr^ p ^ " ^ i t 0' ^ J « t f p t i i ?3 n

q ^ q rs rtr * f H if^ ri« n = r i

FT My ^ : I ^F=qT: f^PTRTT q v q - Y * T : f J: Il * * Il

rr^r rr^- ~ r ^ \ T Ps/il ^ : |

■MH'jJJMI H ^ ^ l f u i *T 3TlV M ^ IH II
n ^ rm lÿ fN ' I^ P ^ T T ^ f o d + . l II 9 y II
^ r a n T q . P d '- K I H ^**l f a a j l II H d r r i^ H I J : ' i l d I d Il q *■**| q H < ü \ I y J1 f a '­

P s ^ P ^ i <tii i T T r ^ r r a r n " q ^ T T r'^ rf a r ^ rr i g j f r s p ^ T a r ^ T h b i ^ l * ^ r ^ i i «m i

£i*iJ>iiar*r h £ I ; i m $ P > j i <m i e r r a n t h ^ i h I h ^ r®Ji +i i e r r a n t f a f a -
<ra^Hl ^ i f ^ i i 'h i i T r a n T q ^ T rr^ s ^ rf^ îr^ n ' i T a ra n t" t h - «m i
i T ^ T f ^ T Z r r s î r a n t ‘i î t . r ^ ^ l II r n r r rrg- q ^ T f W Ì T T T w r : r a if a d l : Il
9% Il

q- rrg- f.fo W I ^ I>ji *T q q ^ T ’f P T T H T p T q- q ërfa

q- h ^ ^ - ì ^ m'i q r f r r q- q q q ; ^ r n f r q r f q - q- q q q ^ a m i i
■
m t Pt q- q r q ^ r j q p F r q r f a q~ sr^rp iT q- P d ^ r j i i q r f a q -
■ ^ y ^ t q r f a q- ’p r p f r q r f a q- q p r p f r * re fa q - q ^ r f a r q r f a q-
q ^ d i qrfa q nq q ^ i ^ f a t ^ i n P h ^ d n ?\9 n

i.i.{ q q m 'P T ° ] m s i 'q l q ° a , h ^ i m h ° a , k i.t fq n q ] f e u / a , ° c

14.2 ?T] -Hrt^iün' ?r a , q^qryirfFf c 1-1.2 ^ r : ) a , qr c 14.2 q ^ r r :
) 1 *-îl in ss 11.2 01 Jiy * : ) ° i ) ,y * m ss 15 <1. h * -m ih ] q : (’
15.3 u d l f i d l d ] f ^ r f p t in ss 16.1 ° f ^ J T ] °f^ JT : A Ki.l
m ss l(>.5 ° l w r : ] °f^R JT H 16.5 ÎT4Vlfi>MI : ] W«+>lTi»IH 1 m ss 17.1 0% T ° ]
om . BC 17.2 ° 'i 1 N * l ] “ ' I j I + I A
Kubjika Upaitisari 23

Il 3 II

an ^ fF ^ r^ : n m ^ i f r f r ^ n r i f ^ f h t ït r t -
^ T ïïtt i r p it q * I ^?pr ^ w frin r i i h ^ i- ^ ì
^ h I r w p t ddT s ^ ra t^ i

O r v r fF x rrn rn fN " 1P s * j I f n P i ^ 1 1 9 ii
H £ I H - d H :\i m IT R T fr ddM K. -Ti^fd *T ^ M l d M f d - d d l W ^T 7T~
d f V ^ M H d fd - H d MI ^ :
y if ^ - T d ? r < h f* j| « f r l M ^ & K « H K 'if à d ^ 'lf d *T d ^ ^ - J I « T rfT f dPftr^i
T ^ Ê T *T ^ U| ^ H 4 i T ^ f T *T i f m ^ r f d ^ fd * *T N l ^ q j F P f T *T T F T ^ T T
<*
? p fT =r i r d ' J i d ^ l ^ r d- %

?r M d W M ia ir^ d d T I I ^ II

W ’TTTSTTaPt a j p a r i M N H : II 5PP T 'H 'V d H I

d d d ^ ^ Id l'ji f f c ? iliT < r d d d f ~ iJ I <t>H i f d ^ d M ' d * 41 I d ~ g d d I d d " : 37T -

M ^ ìn r I ^ p = r# 7 r ^ r w t î : d S F d ^ f f r d d T d fd ^ f* r N d T T i d f w i

ÿ ^ f m r i T I ^ P - k d V i i fj- à n n T T : ' - r f ^ d i ^ ^ J H K l d ^ d H i
d ^ n r I i= F fr s '| ^ r # i~ T ^ i B T ^ p m f jt ^ r î p t r w r i ^ ^ T F r p p fr-

* rfrr *H if« j^ r^ rH ri f p jT ^ r j p f i R d ^ i^ r ^ ^ r ^ fd H /'id d i I d^pf

i f ^ r H ^ t d P T II ^ II
sfd - ^ r r r ^ m q ^ F rn ^ r d*i«i$-dM4i
fd d d d H d lM Ìì m d f j y H M d d fd *T f^P S T T M W d T f d *T d ^ F P T T H ^ fd "

d* ' : d’ H i ^ - r : *p d d d W ^ T H d fd " d - d d T d - 'J \d - H I J d T d d-

d d r fr d d f r d- H r f r 11 <r 11

1.1 d T T H m r ] oui. AC 2.2 »nr^-n-) orpg-rr | }(; 2..i $(^<*>1 ° ] f f ^ T T : mss

2.5 *T %■ -4 4 Hi ] d" d" d jT h B C , om. A .'{.I °*r>f^-Ji<nI ) °^rfVjn%T mss .'i.2 #'d M -
k* J o;Kl Hd 0 AC, ••xdH'd* A, , ••ïd P d d '* H 3.2 d g * P T ) d ^ T mss X.idT-
f ^ T ] d ^ P T mss 3.4 tf T ° ] HT*0 HC 3.5 r^JJT} d ^ H T mss 4.1 'O T T ]
«-ìTTUlt HC, «^TTdt A 4.2 dfdnrfTd | dTTPr HC 4.2 Hd^TdRTT M dfd-) om. HC
21 Kubjikâ Upanisad

Il <T II

3 P T ^ i f a y i r ^ P s T ' t *141w r c z f ï d : Il Î T W I f^ d ld ^TT-

'ddl-dd I Ff F T % 4 ì 4 ^ S . ^ v f f w I d£dd I
f H t d d d ^ ^ id i'T T H ' I ^ ^ 1^1 FJ- y i u m P ^ K ' + d * ^

ht< f n ■fr^Tfjj i F îfw i fh tt f t ^ n î w i i T ^ f r f n r ?f w ^w ^i

T ^ T F ^ fd^dlfH dlffw <bM I fd ^ I d f a d H I d g d d I FTrff F | f M l f f t -

IT^T I ' j f a f a d H Ff d T ^F Jw fw dldfd^fafHdd l dgdd I
f t H t «S l a d l ' d H I r£ H ^ I •+. I H I f a ' j ' d - d d ! * «i ^ H l d d f d ' d d -

W H ld fa ^ d ï T W n r f i f ô W ^ f d H ^ J I d l I FT^FJ- q ^ T ^ T ^ N "
d fa d fa d ^ d fa fd £ | fd !>l «-d * * I II ? Il

H ^-l d iof a d d - . i dT 'd H I f a *T H ^^ l f a d ^ T i f f a ' d^TdT^TT-

SOF Jd
"j <FlfFT;l f a W d r ^ T T f a r *T H a"*i < h f a H d f a d ^^ f a d T d î d"dfFf
*T d * 1 i I H H J R M P T M H d T £ J d i d H I d t d I d d S>l I M d d I ^ 1 ' f ^ i f a ' N °>A ! <b F -

U| M $ H <b I o d f a ^ d ï v m r 4 T f F f d d ^ d d P T d F F d d i H d d H^ffa- xr q i r r -
f w T T T ^ r r l^ r f t T r i i f a " f t F T ^ f F T r a i - ^ r y n d ^ f a - * r f t ^ ^ t p t ^ h i fd
xp x r ^ F m r d l d ï 'f a *T d d d d d d l w f F f ft H d d d H d ' l d ^ f a " ?T H d d d l

*TdfiT II => Il

l.l F T ÿ d t 0 ] 7-yifro A 7V & Î * A, l . î M g d d ] d i d d mss 1.3 H Îfe-fl ° j q t f e -

TT: mss 1.1 <1 g MH ] d îtd H mss 1.5 fd -^ H i f a ^ l ° ] fd H I ("md I ° I1C I .5 dg'-l -
*T J FT^m r mss l . f i d g d H ] d £ d d mss 1.8 H ^ l ^ ld l -ii ] H S I^ H l il d
C 1.!» A adds = ? 1 # ï ï ^ 2.1 RìTT0 ] oui. il 2.4 ° ^ n ^ r ° ] »^T5?TT0 AC; Im itili
«>f °3TT deleted in H 2.1 ° Vi N i I ai t ] °3Tf^r4T5TT mss 2.5 ° fd f a ] ° f a f a : Ail
2.7 thus 11 (added 11,): *T H^fd" XT MdHl fd C , H H d d d d d l
Hd <11f a (Ix ) A
Kubjika Upanisad 25

Il * II

w ff^ F T T w ra n ìr g ra n ir : n
m yiùiiiiv ^t p t TTWt" d f ^ r n j w fT ^ T f^ p g ^ fw R ; i s r w f^ r-
TfecdT ^ n ^ c ^ f H ^ d d l I d T f M<d I cd I 4\W \\ ' t ^
r d ^ H lfH d ìrH r H d H I fe fh T $ d * M H I rJrft^T Y *d î
d I d I d ì >d H II ? II
d£l$P»d<bl?iKi>liai ^ t 'd M lfd ' fT d £ K 4 d < l >T^ÌTr W d ^ d 4 1
fT r^ u p rT r Hdfd" W Hdfd- FT d d $1H d dì d’dfd’ FT
d T -d 5II'dd'Fddfd" FT ^ T W r f M ^ T T I ï W FT d d d -d 'd ld d ii ddfd~ FT
ddd-d'J'd<bl H d c^ T d d d R II
^FTpMdl'd d d d I d f f e r ^ ' Mfcird | I ^fd d H I a H 1
d£l$P>j1'*il H T lT f II 3 II
1M d M l ; | M d T d m 'd ì d ^ » t H d fd ~ F T d £ N d i d d l ' ^ T d~d"fd~FT d d ^ î d ^ Î
W f d - d F p d ' ^ M 'ìR T iT ^ T T T W M l ^ i f d ' d I d H Ì ^ f t H d f d - d ^ l d ç i Î H d ' Î ^ ' Î

H d f 7 f *T d ^ P T i P T ^ a ^ T H d fd " Il d II
d T T d d td T T f ë ^ T f d d î SJ?T d i r d d l I
d T d T d t d f Mddd' ^ Fd4tdf MdHHdt: I

n r r T e n a n t fd^jT f r f ^ w r dT y<biP>mT n y n
1M *->A I d H H I ^ I d W ^ M ^ fn ^ T W fd - d £ ld ld d * td H d MI ^ T ^ T d %TII

* II
rfR rrftd r rnTWPT fid d l -d cTrT: d ^ r f I
F T a ^ t d t d f M d rM ^ lrÿ fo ji^ fd f^ H d 'b d I

1.1 T T g P t ] T 5 T a F Î B , 0111. A C , T T 8F T A, 1 .2 ^ T ^ ft] d T W f C , STPJfT B

2.1 °3T T ard] 0^ ^ | JC 2.1 *r ^ r w ] bc 2.3 0fd P < h ] °fq--
frgf’T mss °dTT^iT ] 0 <h J l^ l A, corrected Ai 3.1 ddTÔTTt ] ■MHIH l ttly.I A
4.2 d ^ lM^l ' l d l ^ l ] B , d ^ l'-lfd 'd i A 5 cd. <Td" ] dTTFT° mss
r, <1. *pfr: ] qq-; A r, f. ’jrerrfrpTr ] s m frM T : mss
20 Kubjikâ Upanismi

3 R P f T P P T d P P P P ÏÏT f f e T W ^ f T T I I V9 11
h ci i ui! cÿ,n>ri <+»i î f r ^ T R i f r p ppt ^ pt p p fp p sp p a rff^ P T P P P

<t>v 1fri P H - d f p f p f P P P M d l J l f a f i fP ^ T P d d 'rd i l r â l r 'Î H PTII

c; Il
3W P aP ÎP ÎP T HÎrlri : |
P T P P F 5 T ’T ^ P T W = ^ m f h 3 T P P : T O T II Il

y d u . s $ P » J i % s tp t i p R t T ^p ^ptt I
Ç R '^rnïïT H^l^'ô-ITT H d ^ d j l f ^ l T P II ?o ||
T O P p d 'I T T O d-dlnf^: TPHTP I

P = P P = P <JP : P c P ^ P ^ P < fP : ’f P : Il ?? Il
p f e fp n rP T R T f w r p % fô jm T R T * ^ f p : i

P f?T fP P T P F T T J=rNT =TTf?PT d ^ l ^ J I M T Il II

ÇT^STTWt H ^ l ^ f o i l ^ i PT 'd H IT d P
p ip rm T w p îp t 'H Ì i HH ^ i Oh ^ p r p p t ^Trfrr p p y m i* ^

P P < f % T T P T f d p f p f p Il 9? Il
P £ T f1 W T d d Mfd PP P %% P S F p fp PPT P P t d IJ d d fd

P tP F P P k fK I P d ^ 'l 7M W i ï P fF T x P P P P T P P T : T fP T iïP T :

^ rfH " P P T O f* P P : ’f T O T P T : ^ d M Î d l - H d T d p î f p p r ^ p I d <t>H IP = d

P P T O l l 9<T II

PT f f P T P T fd --d H d d fd P pgppT PPT P T T ^ P T O P * fp fp P fp -

’a J J P P T i f P T H d ì -H Ì d d - P d T '-fff^ H d P H I H' Tl H P f p P ^ P P Î fcP T

H d i ^ d I^ dÌ^ I d> I «P d Ì d ì *-H d ì rH M P P F " P f p P H^IMHd f P d T <f-

p: fc p fp P ^ P dPP Tk ^T P PP T T p fp P P F P iïP T P P T a îfP

7 f. Hd i u i l ] H c ||u n : B C 7 f. f f c ï ï T T p p T T ] f f e l P T : « j d T : m ss 8.1 H d iu iì ]
d d l« J |t m ss 10 a. V P ] B 12 a. f ^ ï T P T P r ] f ô j n r ^ T A, d -id M I BC
13.1 ° 3 P ï ï t ] ° P T P r m ss 14.1 W F T fd " ] W l T ^ T 11, P P P f p A, P P d fp C
14.2 J l-rd«tiiqi ] " n ^ n P T m ss 14.3 P d P T ] P P P m ss 14.3 ^ d d d d l : ] tp P T -
PT m ss 14.3 P T T ° ] p p^T A 14.3 “ P T T T T T ] '“P T T T P m ss 15.1 P P T T P ]
*IHId B 15.1 P * p r f p ] P p lT fp BC 15.4 *jfif f t p f p ] *jfe: fc d fp : m ss
15.4 P Ò f p ] T Ò f p P C
Kubjikâ Upanisad 27

W R^T^H'NIHclialfd W ^TTFT ¥1 i -H \ * JA fd *p = *T q fh *r

xf p T *r * p r *r *t t i n u f î ^ N " JT ^ rffe fw t-
I ^ H l M P d n n ?y II

Il Ç Il

M'HaPj* >JW T n r ^ r p ^ R fr f u

T rc rrp - rp f: > JW ^ r p r f ^ r ^ n r ^ r f II

r p f i p r y ' j - H U d t 5 T F r : f n ^ T T f ^ fT ilid il ? H
ttf p ìtt m m O -ì ri ci i T R r f T h r n r w r a n * Py h i i

T P F F T < JW tf^JW ^M P d 5T F f: ^ T l H ^ d ^ £ d l H £ Il ^ Il

TTR 7FT Î T U T W t ’T R T ^ T I

TTT T R T *l P < K M l T n ^ J T ^ T T H H-d ^ H I II 3 II

d N *-N Pdd H ’LMPd d I *rf<TdMl d l d^-HPd ^ ^ - M p r l d l d P H d H : Il i II

rfrf Fp=W H H J- Ù d < + i d H H d fî^ T d i « T T c-d i ft^ T J I Pd H M J

TP-FUT II y II

T rfr T : TP7- çf?T I

TTT TT dT^T t F7" ^ T T ^ F p ^ r f W R f 7- Il Ç Il
n f r J iPduPj i

15.5 *T ïT 3 Û r ] ÏTTPT B 15.5 i p u r f r ] o u i. B C 15.5 FT *T$ d d d 'ì 0] H *=tâ

d J-lfd »T *N f d J-lH 1 o A 2 cl. d ï d d d ] A t h , m ^ F f T A , Bl B B M B , H 1M H *jd
C 5.1 d B M l ' ï ' f t d l ° ] ^ H i d l ' h 'l l ° m ss 5.1 T t^ ^ T ] c o r r u p te d in B C 6 a. 7-
T * t ] TT^T A th 6 c. d^l ] At h, 7 T m ss 6 c. *5*5i *5 ] <5i5 l'-q A th 6 cl. «Y^T ]
At h, AC, B 7 b. d 'y 3 ] ( v f ^ s U r P T ) <"Ùh A t h , ddq m ss, b u t see
s e c tio n 8, line; 2
28 Kubjika Upanisad d

JTCHPd^dl d- d ' ^ ' l d d : Il V9 II

fp ^ t fd^ld^lfd- J Ifdfdfd' T fd P T T M ^ d P ^ - d ' I ÏÏW T ïï^ r:

STTdT: T P " f ÎT g f^ T ^ T W T m d P d d I d7 ?<r | d T T d ^ l « = ^ T d " jfT - P

TFT^FT I W Md >fî d l H d i dì M d « r * - d d £ d ï 'S 'q f d d P ^ d f d Fp-TT T

d~d" ft^ t F d < ?d ï H U d f d d P ^ d fd I fd T d fr ^ d" W T i>l d d I fd I I

3PTdT m = d P d d ^ : I -ddfdfd' =ft^TT f ïïïïT ^PdT d r i l d J - d ' P H P P d" d r

F p -frf f r t t P U f P d R T P T d 'd " pTdT d*-d J d d P - p I M f w Ph 1^ I J d d A > f r T

d - - d 'd fd d o I ;l I HT^d dï P d i>l I <-d P d " d P T r f m P T : Il q II

k 'lld d ^fd aP rT i t d" i j d y -dldf-d I

d yj - i l d d i - j )n P d f t d* 3 rn = d ^ - -d i d fd h d- T 5 JY d rn jfF T ii * n

q- d T d ^ r J iP ld d J d S iP d P iff ^ rrrp w < M lfd i t d ^ rÿ ^ jR iP T fe P U T - ’-

p p t im p u r d ^ p jd ^ ri <ti ;'i fd k irn rfT d* t s j y rf

-didTd i d-: w w p w ^ rn fd " d- q n ^ r N r *t M ^ d ^ d p p ^ t ^ p tP t J

d - d ^ i d ^ i fd d- T 3 ]r *T s r m f d " i i t u n f t i m p u r f ^ t r d ^ i M y ^ d ' ^ r i £

f P d r r s f ^ d T p T d y j ^ c d l F d l d ' d U ^fx d - f n > d d > l d i y i d P 4 ^ M : ' - P d l ^ d f d J

•d 'H jfd MJ d P d r l M T d r i y i ^ V d d d T d . P > d d ^ l d f d d d II ?o II

^d-.ldl d tu m jF f: P P T « f m r ffT Î d- fPHSRPT: I

d ^ T T f d ^ P T f d ’d W *joM P |rdR d ì J d -'d 'û d d l d d II 99 II

d-: 3TPddT 'P d lr-d F t *tZ d ^ ^ iy fd ïh ^ .d ^ 'ild H d u n ^ fH in -l d" cjd" T

7 C. J I *-MI i M ] 11*-H I H_ m ss 8.1 d d l d d d : ] d V T P P T : C 8.2 f d g f p ] fd'S ’f d ;d

m ss 8.2 3P P T ] VW TT A , BC 8.2 3T rp -q -: ] m ss 8.5 d d f d - -
fd - ] M il Mfd C 8.5 d î W ] d P n - m ss S iiW I 01 c: 9a ^ 1 ^ 8 ^ ] l
3 T d fd ^ fF T liC !) c. d d T d ; ] d d T T A C 9 c. ] P f f d T A th 9 «I. d" ] d": I:
A th IO. I i T ^ r o ] o m . A 10.5 d --d l-M M ] i f P T r - ^ r ^ M A 10.5 P P : ] T W
m ss 11 a. v- f P -ïPpT: ] A t h , d îP 3 I* fT : A , d t P S * fT : B C 11 1». P T ] PT T
m ss II c. f d d IM ] fd"d l M A th 12.1 ° f \ C ° ] ° 'AC ° A
Kubjikâ Upanisad 29

fcfW H p ' ^ c H N H ^ r | * p i d d f - r | | F m ^T T
p T T ’P H I <~HM f V g p r f o P T T T'TP-TcT: p Ÿ T ip T t:
fr^TTôq- *r*=MM H I P-l T f ^ J ^ P T : Il 93 II

' j HMpH f ^ r p - rjrf g j f R P t I

f^- i f p i t ^ ^ r n r t p H p P p p f n p r : n 93 n
-r^H là P ^ M p ^ IT ^ p r I
W ^ t N p ^ t t TTRT m z II 9^ Il
T P T T STRPW W f w f d J |^ f r | 1
3TÏT TT%q" JI -O ^ r^ vj| TT%7f J| f R P P T l l 9^ Il

uÿr H k H M jp " tWT 5T P T:fifT f p I TP^iptWt^F

H J-MJ3 fv| cl M fpTT d *5H r~AI vd cl I *i fV^TT «T ^ f ^ il F>l <-Cjjr-y M lrfì'~M1
^ p M I ri I^ cl N N P-| <frcd H p T W T H £ IV
-H U |' ^ ' f f ^ ' i T -
^ r r f r ^ r c p p ?r ^ r p p f ^ T t r l R T T i i ?^ n

Il V9 II

R ^ m ^ irp p ro T F T iT W ^R^iR-^r|jj^i^i ^ p H f ^ d M ^ H 'd T ^ p ^ r-

^T P ^ r p P T P T p P R ^ U p fp T T P T T f^R T W P fT W
12.2 p ] w fr^ - a , ^ T v p g - n , ^ re rn g - c: 12.2 b u p ) î f ab, 3 tr c
12.3 '-H H I-H M ] 4 ' H I - i m ss 12.3 F f e f r J T p r ? 7 f A , F ir BC 13 c. i f î ^ f t ]
in # au , ifro r b 13 c. T s f * r ] ^ r f ^ T bc m d. * m ] m%- b c 15 a. î t -
r ] -îp p u t ac: 1.5 1». p t t ] a. tr b , %*tt c 15 b. f w ] P r ^ r r
A tli If, c. î T 3 f | 3TT A th ( 2 x ) 10 <1. f ï ï W f ] A , fs V c P T B , f p P R - C
16.1 p M l n M I F ] i H H I r H R BC 16.1 p ] orn. B C 16.1 7 W P T ] 'T ?T-
' Ù 1ïïT T B 16.3 T W W ] T H T ^ T B l .l I®j1 ° ] H f î m p j l 0 C 1 . 1 ’5TÎ0 ]
o u i. A 1.2 * -P ] *• ] i p B ('
30 Kubjika Upanisad

H ‘jfi'h 'd H M d ì d I Jj * Pd 4jJ d I JJ * fe q t^ rn p r p ;o q * H

P ^ lc iiflîW lrH ^ H H l^ lH IcHdV T ^ T ^ frf^ TWmFZmk ^FRT-

d d d d <b f T T ^ v î F R T m 4 f ^ ; d -d d <b M d d 'jIÌ 'Jl d <+> PaR-’M(d <-i§K«hH «b
W q M 'd d <b FT k t m w m k Fl 4' d d<b FT FM 'd d < b P d P d II ? II

m ^ r: # r ^ fn n i h cTi h i ^ f n d i P ^ r t ^ Th d i * j f v ^ r n i

'dPddUÌ'dPddl ^nh=T 'd P d d ^ ^ - l ' d P d d ì'd f à ^ f f : Il R II

*r p d u i | ' j i H ^ f t m ^ F d T ^ fr H ^ d d i 1 « t-
T :F T r^ n m n T I S T F tf FK I PüM d ^ l P d d P - d d m f m m m I rT=T T
^ :* T d - ï f ^ T I y P d « | ^ : FT ^T : F^HT f w P r i l 3 II

=T <TT d ^ l ^ d ^ : y«bl ¥l d d - ^TTPt T TPTT =T T ^ T l N f ^ T tTT: I

S T : ^ f H ^ r P f R T : F T T f T d ^ T T fs T ^ T : STTTSRhl * II
f t r fT HTf?r t d ^ d i i<k k m Pd^d'i m fm f k t S d d D d : I
f f t t H i-riH -i*n f? r fkc*r m m h t f t t ^ k fk k f r d r P r n a n
f e q t ^IdP d : ^ T : ^ T : I
3T W rft iJ|Hdl : 3p T SftK ldTTd': T 7*: Il Ç II

F n = q r sn sr T p rrd t" f a c r Ph7y h h ^ h i d ^ rfrr i ^ r f w 1

1.3 H f j M ■*>] B (see at n. 26) 1.4 'Hv M ° ] T T ° BC 1.5 °d'Jll ° )

B, , BC °? r3 f 0 , A 01J c ro 1.5°?nTT] 'Ç 1 W T A , "^C 1. 6«4>dd<h *T)
■ Mc j ' j i - i A 2 a. ] T ^ r f B , H-=(H C 2 b. ^ fd I : ) ^Pdo4| I mss 2 d. rrT-
rd d 'ld ] « d d i d ì d A, ' f ì W BC 3.1 ] 0*fT° mss 3.1 0^ ° ) ° ^ a
AB 3.1 d a d H * f t ] om. BC 3.2 H f lr p STFrf ) ip ^ T R T AC 4 b. TTf^T ] T lfT
mss 4 b. 41 if-d ] 4Tïl7f B , ^TT^T C 4 b. V^cTT: ] ^ c T T mss 4 c. S T : ] S T
mss 4 c. T T f d T ] fRjfdT mss 4 cl. fT T T : }f^ W : C, f s w B 5 a. H T fr ]
frm fr B 5 b. %TTT ] TdT BC 5 b. f d ^ d l ] f d ^ d l C , fsS JT B 5 b. f r f f ]
f ï ï T A , corrected 5 c .^ T R F T ] Ç T HIf 'd H A , Ç d l f d H B , 3TMtf?PT C
5 b. 3TTHTfT ] 3 ÏT d îfT C 5 d. HTCT ] MTBT : mss (i a. Ç FffT : ] C , °T JjfT : B ,
ïjfd": A , 5PJTÎ: MuUp 2,1,2a 6 c. i?JBdl: ] C, SFTOHf AB 7.1FfF^q;]
clcciH mss
Kubjikâ Upanisad 31

3TTHPHT WrÇ[ I TT S fH « lfc rÌ| « p ^ : ^ SHM ^H I T * M T tr p -

M «TTTTII va 11

n ^ F iw ttt u <m (h h th w ^ a- p r f k ttpt i

# f fw H T T "T'fTT-T TTPTTT jp , arq-pjH n q n
p r^ t rrp- ^nj- fj= n r ffT ^ r i
=r w t p r ^ P f p ^ r r aprirli
O h ^i h*j i <*> *mnjw* « n i n rVn ° * n
T fàrw ar h t p ttrt p w h h h h ^ hi : i
t t g^ t f c : w f % h t g H h ^ì g^ t h ^ t : w f % «r mhhih : i
■s t t p t t h i fn •+'. f r f w r F r F r g - t îw t p t H P r^P ": fsp- : n p n

t t t f t s ftr f p r ^ p - T rò ^ p ^ m ^ P ^ r 1
c^-HÌP-T T ^ f f p T H * T * F T f e p t 'Tl P - f ^ T - H l g F t T ï T: Il 95» Il

hw /U h*-m t p h F t : f w n T p p r H i i 11
^ T T T rffw t TTT ^ ^ N ^ H H N f y u i l ^ rr W : TPTTTHT: Il 93 II

y p i h i ^ h m F ^ ih t t h t t y p i h ^ h i
^ N ^
7TW T p t H^T T i r ò H T yfdfaH H II 9 «r II
p re p rb r: y rp fr G - d F y n i ^ n < jf v r r u\ ( p h i

H ^ p f r HIH l&^M HF-H h 3TFHFT fïïT T <11H l'JF tT T W

7.2 H T fe rH ] ifcc-Mti ° AC, °^T° blotted out in B 7.3 ° * I•H ] ° v l ‘fl ° mss
8 a. At l i , k m - bc: 8 b. T5TPT ] T 3T Al.li 8 d. ] ï p ^ n n t BC;
different Atli 8 d. 7 J Ï Ï ] TU’ AC «la. p f T ] * H Ì p A , At h l ’aip 9 a. W P - ]
d Ml M Ath 9 b p - f ï ï W ] H" cf fd UJ * A, °H cj fd <ars BC 9 d. 3H f
] *J[Up ïT m C 10.1 *T8f H 7 ] 37ÿîPTr Ath ( 2 x ) 10.2 f ç ] f ç mss , SH
Ath 10.2 f p f £ m ss, S H Ath 10.3 HIpHdi ] P f w AB , ' i f dH. C 11 d. ?T-
mm] w ïï c, krrkr b 13.1 ° T f a m ] o,p r e r : mss 13.1 ’s rù r] km bc
13.1 3Tf%fHr] vfîfffTir mss 14 b. ïfT W ] S W Ath 15 a. flR 3 [] p ï H Ath
15 ab. snWT At h , înW dfPtM T A C , SdOM'^THH B
32 Kubjika Upanisad

ïïrfîw rii II
r i^ H iâ , f d ^ p p p f d d m f r d - d H II 9% ||
ï ^ IM 1 jg - ^ T ^ p f T i p p d î d d d f : Il ?V9 II

d P ^ r|c{c^?t't r | üî H < * 'À d P P P

rK ^dd I df vl Si l ^ f T F P T # T T M S d ^ H f T : II ||
T fd T n m r ^vr^véi^ d f e d r d '^ p ^ h i dM di^H dP : ? p p w

»TT^ d"^ dd'^1 ^ i p H k t r ^ d d * rj «TPdT f^F d'ld ^

M ^<di dirgli ît r ^ t t i i *« h

f f c d d d P P f e d t d U d d t çl fy d f a d I I
p Tt d p i r q r r d P r s r r f ^ r n ^ d: n h

d d T d i d ^ p rfd p n T i

P p f *F fÌT d P - d t d - i>l I fa-M M d : II 59 ||

P T T fr d îf d T à ~ fa p n fd p r ^ a i f H d tkp t t dfadifd i

* P fir d p " s n f P p -^ d : ii ^ n

3 T 2 jfd P 7 fd " f a d I fd ^ P 'd l f d P T d P t H d T ^ y *T I

d m m ;im d- àm x q ir m t ^ m r c^p p t p p p t p x ii

rfp d P T P -P fd P fS T P P P M 5 3 ||

d p p m rd m f ip p rm m d fa v f p f r i

irfip w d d d ^ M d ld t rp ft: d P P d F fd

tjdddT ^ d T fP p F W T II
f d T f S f ’P T W n r t d d T d 'd II 5 ^ II

I 5 r . 3TRJ7TT] A t h , " i d f f t mss 1fi d. MlWldld ] Atli, d P T d T d AH, MPTl-MI-M

Cl 17 a. d H M Î ] p d d T BC 17 b. d d d f : ] d d d : Atli 18.1 3 P " d ] WI
d d
HC 18.2 *TTr ] ddT H 18.2 T W d ^ n fd : ] R ^ T W f T : A 20 a. f f a f d d ] ? d
dT Ath 20 I». <>dfddT] °df?TdT Ath 21 b. dT ] dT Ath 21 I». ° d T d d d ]
« d p T d d At h. A 22 b. ç f d ] Ath, P d mss 22 b. d f d d T f d ] dfriïd T fd Ath,
H 22 « ^ P r ] d P T 13C 24 c. d d d d ) d d BC 24 d. B d fd ] 3 T d d B, C.
AB 21 e. ^ f d T f f d W F d P T 1 f ^ d T H l ^ ' d M d Ath
Kubjika Upanisad 33

5 H T ÏÏ ITTTT dlfdHI TUT I

ff^ rw •* ^ fd <i I m m g t T T n t ^ r i i =>y n
3 T T T ^ rT fT T T 4 i u I ^ f p t fr* r» T i

J lf r lf ^ M P - ^ f^ f^ K T S T T R ;II ^ II

T ^ R ^ r f ^ m w ô q -p ô T P = rm ': n ^ r ^ r f ^ r s t t ^ t p t i p w r ff^ r-
T ^ rrs rin T i w z u r jj * ' r ^ ja --a d -d h i u f d - d d ' . H =r ^ s r w n
^9 ii

p T : H ^ H I <-H I T ^ 'x ^ ì P d ': <bl i <b Wd ^ | f < ^ 3% Y ^ 1id îf^T I W

^1%- K j f M 'f ^ l ^ T R'Hf^Td fpr; f c j p i ^ i f r i ï p q r r f ? r I R T^T : H v H M*-vdT
f e p T S W R T I I 5 q ||
3 T T W T ^ p r^ rr^ r fr: ^ f^ u p ~ J i ^ M i ^ d H -
f d '- b ^ i f ^ s r # s n w rfin ^ T irr^ r ^ f ÿ n = ^ r i r ^ jt r ìt f ^ r ^ r
^ p v y - t i T m r r f w n f r c ^ R ^ r t * r ^ n r ^ i 4 vtpt^ k i jr * p rf? r f ^ -
f n h 1h I * tt c ^ f a f d r jr H>m h ^ w w ^ p ^ r r ^ t
!>i <*-'+, f ^ P f F T MJH JJ^ « m m i R’ . II

26 and 27-29, 32-34, (il ss HUp 3 and following prose 26 b. dUlìd^Md f^FPT ]
d lH r d i ^ P P T f^ r^ IlUp 26 c. î^ F ^ T ] ^ ^ It^ T d M I Ì HUp
27.1 ] W p r ° 11 lip 27.1 0fddi>ji ] “ f ^ P T HUp 27.1 STFTPT ipr® ] 5TT-
«TPT •T F d W ip r » 11Up 27.2 d i t à d ] HUp different 28.1 ^ l f d : ] p T ^TfTT
XT^T W TPR HUp 28.1 *^1 <i ^ Mri ^ IR f ] om. HUp 28.1 1HI fd ] 5tTTW
ttk HUp 28.2 ^ r è - K j f H ' H ] ^ jf W : =frr%T HUp 28.2 r d f d r d lf d ] f a f W r T
HUp 28.2 ^ T : - S^FTPT] om. HUp 29.1 3TTW TT ] J j dHdSt ^T VPTPHrT
11Lip 29.1 H fu i'^ ] q f b p p - ÿ - ^ - n u , , 29.2 ^ | ;l N ^ - f W ^ T ] ^ U I H ^ W U d d
HUp 29.3 H K M K P J ] 3PÎT dl'dM I'dP T T HUp 29.3 - H d l r d ] om. HUp
29.5 f T F d P T T T rn rp r ^ i p T ] F ^ T ^ T P T T ^ T W r HUp

27.1 °fHdìuÌ ] ° fd d I'J'Ji All ( “ f ï ï ^ W A, ), «fïïïïF T C 28.1 KÌ1fd : ] 'r d lf d ' mss
28.1 Çï Ff ] T 3 T BC 28.1 <6 I d <6 ° ] «d d d d d : mss 28.2 * f^ p rf? f ] »>ss ( F t
added H, ) 2 8 .2 ÏÏT ^ T :] TF^T: C , d W : A (corr. A , ) 28.2 T 7^ 0 ] T 7"0 BC
28.3 S^FTPT ] ^FTPT B , ^R T dW AC ( ®73T*» deleted B, ) 29.2 HIU||H] ITFTt mss
29.2 “ f S T T ^ P T dPTFT ] C , •fidrddumil A, °r^ d --d H d B ( B, adds d ^ 'p p i )
34 Kubjikà Upanisad

d d T d d 'T ^ T To : TfiïW k d d rfd T dPTT d d d rfd T %ddT: I

d T T d : T ^ f r ^ T d T T d : f T T f r f c T T fdT dT : y d i l ü l d II 30 n
T dT T jz ff d T f d d d ^ d P * d d T fd d jd î d T fd f ^ r f r S d H H d : I

H lfdU ddTfd d T d d T dTdT d d f H d fTdrfTIl ^ II

if T d * fd : I ^ o t | ? t . 4 | M ^ l ^ r ^ - ; I M V H ^fl) TTdT I ^ Id fd d ì 'ddiH I

f i r i r r srfw r: i d t s ç f d f d diìMdiH i ^ < i i ^ i < r d d i d « r ^ r n ' l ^ d m

u ^ ifd fi^ ir u i M d ^ id i^ ^ ïïf^ r d r fd r ii n

^ r n r d fd rr w ^ rn r fd < y d N fd ^ T d id id ?Ff * j * d : T ^ T T T rfrc T -
j d ì Ml HI * d T T Î T d £ d ^ l < J ^ H d P - M I d ì W : Il 3 3 Il

HT fd T T j? T T o£T d fdïrH Id «T R T rT II dH K lH Ì T aft" I ^ T I T :

f^ F T f d ^ d d ^ w f T o d *y ’' d ^ l f i f ^ d d . l ’y <ufi T T f f H ^ M ' M I H l

f T T T d 'd I MTd : Il 3 * Il

d rn fd ^ ’P d a i t $]1f

f s P T ^ n d H HI i T d : f T T d d l l 3* II

d îd T F Î T d fM ^ tîl d J U d ^ d : ÿ ^ ô q v 7^ " : Il 3 ^ Il

fd ^r^d ^l d M l T ^ T T P T d l d fd I : <J>fd<bl d f d d T T d f T?T: Il 3V9 II

32.1 f d ] 3Td i | d HUp 32.1 3T5tFFTTTPTdT ] 3 d d W n r d d f HlJp 32.1 ^H-ifd

dl-d'+ .d ] ^ d T d f d d t d d HUp 32.2 d f d f d ] d SÌTT IHIp 32.2 T < J li{l d d d I f ]
d T d ^ J d T 3T^FT5R TP HUp 32.2 ° T W ] om. HUp 33.1 J ^ l d l d ] om. HUp
33.1 dTW : ] d * d HUp 33.1 ? c d 0 ] ? f d HUp 34.1 T ôft I 3S4FÏTT: ] T M H R l :
HUp 34.2 P ^ - J fq ^ ^ -q HUp 34.2 d < ^ ] om. IllJp 34.2
fW * P I ] ^ T F fr HUp 34.2 dTdT ] dT f HUp 34.2 H ^ r TMIHl ÇT ] om.
HUp 34.3 fd T T H>dIMTd : ] ^ïTIddrfTdTîd T IT d^rT: HUp

30 I). d T ^ r f ] om. BC 31 c. dlfdH 1 d îf d d A 31 <1. d l d T ] d ld T : mss

32.2 55 T d T ^ ^ R T ° ] M l d l c + d l d ° AB, M I H r d l H ° C 33.1 rTdf ] rT^T A B , T d
A, 34.1 S 2 d d ] B 34.2 f d - ^ d d ] mss 34.2 d r d ] * d d mss
34.2 f .i î f 'y * • ] ° C 34.3 f d d T ] ftiïdT : mss 36.1 d O - d W ) ] A t h ,
n f n m mss 37.1 d d f ] d d f d d : A , d d fd?T: BC
Kubj i kâ Upanisad 35

f w TRT: H t^ T : f ^ r n j f r U k ^ C : Il 3 s Il

m : k v i t Z ^ r f 7^ T n r^ r k f à m : il il

'^ M T T^V : 4'IH C T S T T : Il <fo ||

frrw 4 * u | q Ì 7ft M 14 H I ^ T T W t H ^-»I ' ^ T 3TCII

(»>• ^9• ||
r^ rro fî m h ^\*\: m<*h r t t u t t : ii <r=> ii

^ sfr t *srroft ^ n p r i i n

trU TT T H f d H I ^ I cil d • ^ f t 7ïT g T I P W T " Ï T ^ P ^ T : f f e w 3 1 R Tri : W : Il

<c € n

k k r tç ^ k îp fi^ T v r ^ p t r ^ r n <cy n

a p ffà îf^ T T f^ r: T#7TT: ^ IÜl M : Il Il

k v k r fâfT H - ^ l u . / î îtîT T : s f r : Il <TV9 II

R T f * f# T d N ^ T T^H T ^ r r r M H p -M Il <Cq II

H frtrq T H'iHif-r T a r n f a r ^ W l l <C«. Il

d d ' j H I ITTT
Zt
H HCt ^ T 3T T ^nW T T ^ H- II ^ o II

^ r ^ r r f r r H i f ^ r' i P H r i ' i T H i t ^ u t ii
s. y ?• ii

m r k r k r w ^ r r f k ^ r w n y => n

3 j H H", T7T P r z f a r k v s f ^ r r n y 3 n

^ r : T if^ T ^ rfà rw r f n y € n

« rM n s-ria-^ M 'i^ rs-H a^ ftd i n y y n

î p n r f T ÎTTR": *TTRT ^ W T I I y S, Il

38.1 * ^ 7 ft] ^ n T ° A, ^ T » HC 38.1 fTW lf 1 A l h , ffW <r A , open space BC

39.1 T z rr: ] At h , 5CM R ' : m is s 39.1 Ml:ü w r ] Ml *31' * ^ f A, °*= T 5 A,, BC have
varieties of "ìTTnf^T^r; see the Ath tex t 40.1 M»4ì : ] MMl mss 41.1 ]
At h , T™ T ’STPTT A , *T™r ^ f t BC 41.1 ^ T T ] At h , mss 43.1 ^ P J T ]
3H * mss 44.1 ^ t a l q - d l ] At h , *TT: ST2RTT mss 44.1 3l P; In : ] Pï Pi mss
45.1 5FT ] ^ k m is s 4(i. 1 -MISI U : ] y |i » N : B . ^JTSPT: C 47.1 mss
47.1 STiTT: ] SHTT Ath 48.1 MrPT ] ’TrT^T: BC 49.1 ^ r f f w ^ T ] ^Hl MMdl AB,
's r î w C’ 50.1 3 T T ^ B r tn r r ] « s î h i i h u i b c 50.1 ^ m r] r\< J h a , h bc:
51.1 H l f e d f B H ' d H I ] H l f a d f a r P - j H f Ath 51.1 = ^^T R ; ] a , T ^ n ^ P T Ath
53.1 df^Md'l ] At h . ftpTT A, f a T T 0 B, °f^ C
3(> Kubjikâ Upaiiisad

fR T t f l R W 3^ ^ Il y vs t|
^ •rïP T M Ï ^WT: RRRII a t; ||
fr^ T R <5*- M R 1*- MH II V 9. II
rd¥ *-T nH 4^ * m : T ^ rrf^ T S f^ T R u j %TII ||
R ^ R ifR r R H ^ i n i y d K . P i i r r t sqrR r r r *p r R R x fR w f R n n
jj^r^rn~ ^ if ï ïw w r r r : i t sr t rm i^ h rr-; 1
R"R: I R R R R + ^ ^\ R | r-J-|R r r : | trfw-
jr ^ p T RR: I fRJRH i j o T f T V T t r ? ? ? «fi-dl^HR RR: I
■s t r i a r r r s i r r r : I ^i^4^rV r r r r ^ r ^ r ^ r r r

r Tr t r ^ t t r r r *: i r r : i r ^t t ì ì - r r - ^ * ^ -

^ t ^ t*1n -#n -*3 f r 3 f f 3 T 3 r : RTr t Fi R T R R R : I 3 ||; 1 H * |R R R : I q « r < J 'R

f ar r ^ u | R ^ | R H ^ | | i | £R*:H J R l<-RR RR: II II

'J RaH MU^Rfd : I 3TTTRW p R ^R *-RÏR R 1 HRf^R I RRR* fr^TTfRRRfR I
N H r ^T £ R : T ^T F R T PrS'Pr RKT MH R fd R RPr î ^ N W W -
P r *ti7ifR I r i w m \ ^ r t r s t RpfR r ? t j if^riTht^r ^ rn fr i
R trR I'l RJ 1Pr R M I PRHr -*l 4 1R>70| ^ 1 R c ffR I RIR oi| J| H RI < 1 f f e I
R t^ R J PR'ilPR : I t W R - R T T T ï ï T ^ T W ^ r W R tP t I R W f f R t RRT
R I Hi RRI H Z>I ^ 4 H R R I<"R RI d I R pR R -h~ R R R <~R II 5 ,3 II

R R R *R I r P h P j Pr R*R* I R l ^ P f d RTR I ^ H P h fd R P R I «NmPrPr

* P R I RR* R RT S T R R w f ^ W R ? ^- IIR RT W I R UR I f H

T^ffR* R’^R I^R fR R MI^IRR R ^ ^ H R I ^ l f R R i>I RRR<=T^ R r ^ l PRRl aT-

R T T R ■$ M I J UÌ R-.^lpR || ^ <f ||

(il. I T ’R ^ R T ] ITRT SRI* R ^ R f R T H U p ( il.l « IR T Î^ T R Î t R T ] «S F T T W R : 1 R R T

IIUp (i l . l R R R R f ^ T T f r ] o m . 1IC|)

r»7.1 t ^ R T W ] r S T R W H , S 'R R H T C (i().l fR R ^ R T R ] f% R ^ R T : A th ( i l . l &TT-

R ] 5RTR A , ^ q T R B C 62.1 WR - R R : ] om . A 62.6 RRRH ] A
63.1 RUR r Th : ] 'p R f R f d m ss 63.1 3 T T R W J 3 U H RÌ m ss 63.2 RTT T IR R 'fR -
r R l'- H R R p R ^ B f: 63.4 RRRl ' Rt ] RRTTT m ss 63.5 J Prl'J l Pd : - RRT° ] om .
A 63.5 t M ] R ^ T T T C (il. l ^ H fn fd R = R ] AB, AsirU’p a d d s
otrmfR" *p r
 r-
Kubjikâ Upanisad co

i ^ « i i f n f i b 14 ' i r fa'i-s-riRar f a ' i d V M n f a : i f a 'J ^ j r ^ : m -

TifT rf^r ijrf Ttf W k ïpT '*M <f)U|ì^ II

Il
* ru i+ m « r ^hi-hi m fpr fTrr '« f a ^ 5 ir f ^ .w r * f f h ^ t t i i vsoh

f^vui|j|if: H H ^rllÎl ifFTW ^Trf: H frir* 3TURtcT I

^ tvïï ÿ V fh u r ^rt m ^frrr f a v o r i i V9? n

3TTTT 3HT fw ^ T R T T *PT ^TR T 3UJUT VI ri 1: I
ïTRf 3Tm^Fi7# ?TRT ^fïïTT faV*TII V9^ Il
V
ï.

£
t

*
U
?
-

-
o

>

■'r
\)
r~

aJ
tT

r*
M
r 1
£ _

r
T

£
o

r 1T
rt
CT rt
rt
iC'

O
1C'
i—
F -
r

o
oc
00

> \£> hr
oo

z ic'
O
(O

'X <£>

4'

0
00
T

ü-
3*
-
X
r-

D r-

•£
F

rt
C

CM
CM

72 I). ülriïll : ] ofedsll : Ai.il 7 3 . d'rdM+îlfd ] H*i'»T*Tïfo

38 Kubjikà Upanisad

r p s r r y ^ - r j^ ~ q ^ q y q r i ^ H H l f d ^ q q j:q q H r x j H 4 l f d Il

V9<C II

fTRT T P T ^ fr^ fr FTTr ? p 1 M l d I rf \ q i q M i*l I P*W M M Ph ^ H

fr fw ^ t N ^ r r f^ rp < i<t,i ; f% ^ r w r f q n vsa n

^ rd ifj ^ m frfr p rr m ^ i Ph c n fr f^ ^ m r w r ir ^ m fw : i

W ftfw f ï ï f p r k $-M PH F pP r T R t H -J^l ^ c i f - d II \$% Il

q- TTTTt r j ï \ q *■. H | r p tT T p f r m " H ^ l f T fe T T f à i|F T T P * T f H ^ I M yÙ -

d i n n i h ^ i m p î r« r< « j» r® J i* h i n ^ i ^ î ' y fi$P>Ji<t>i * q t p * q

'J'JIN ^ W M H M H I < J ,-M| ' > : q w * q ^ q «T^T M H < 4 II V9V9 II

^ ^ ’T ir ^ T ^ ^ r^ n p rp ^ t 'j - ^ i Ph = n r: h 4 ui

MJH & ÎJ p T ^ f l Ç «pT ^ T ^ W J ^ T P ^ f 'p i^ lP H S rtH H

T 'T T ^ T p r - j - j i ^ T T I *sff / f f ^ T 3 T Js ff j f f T ^ n p ^ T T ^ m " ^ j I ^ i T h ^r^H H

v ' h j ] *• 'p w ip T i f t W ^ ^ ^ f^ m p r^ r p r

’ï f î r p - ^ i p H r ^ ^ l H I M I ^ Î ^jHIiPh I & q W : M l'^ f a q T rp r

q w > q ^q I qqq q t ^ ir f r f fP r fe fT T T q q ^q ^q I ^

^ ^ J rp T h 4 'J | p M ^lM IJ.p - H ^ ' H I I 37 q - cT q t q f J-i4 u|

H M -cfr^ | i p i H^'HIIHHTïTf^H'lHH ^ H v j ^ 4'«=f II ^9c; Il

ÿ; < t.fo ^^p o ^ f F f f t T R T fcft-Hffo ?TvT: f f e r : S l^ fl^ M II

H £1 ^ P > j i <N J11^ 4 Ï H 4 U| + i ^ ï n T T I I ^9°. Il

V i ^ P ^ p S ^ l P d ^ fr : I i \ \ M ^ p v j| i I Mr^ -p 4 %<=>d J| <~M I Pd

r i ^ i Ph I *$<£' P>d <bl H £1 $ P ® d 3 d 3 ) i f.P o d 3 7 n W I IH <£pM «h'| $P®j1 -

74.2 * T ^ 7T ^ P " ] ' M 4 m ss 74.2 <1 ^ H * i I fd ] <i<-^H*ll m ss 74.2 <1 t - c jh ^ I -

f^T ] m ss 75.2 • * MHUI * M ) BC 7f> b. f% ^ T ° ] f T f ^ l ° m ss
7(i b. d i l u i i ] dl rgui l A, ÏT ^ IW C 77.3 q q } om . BC 78.1 ] ^537
(ligature) C 78. 2 ^ ^ r r q - ] O’ ^ 3 7 |}, ^ (^T) 37 C 78.2 f r ^ F R " ] q q
5 ^ R C 78.3 f*T77 ] f ^ R 3 7 A , f = 3 7 B 78.4 ] om . B , q f f t S H 3 7 V Ì J $ t
(' 78.(i 3 v T ] A , o p e n sp a c e BC’ 78.fi * ^ 3 7 B , ZÇ0 C 78.7 ¥ 3 7
^ ^ (' 78.7 37 T ] 37 ÎT T A 79 a. ° ? W ] ° T 3 t A C
Kubjikâ Upanisad 39

i ^ «m h î h ^ i h ^ r - i ' M ^ u 'S j i ( « m i « m 51 h « m h ^ -

f f e r ^ r r t t t i j ^ t t f o M n r : n rq n

ffT P -T T ' fiiTnTii fH T T l rV^Mri i I

R n k t^ l f ^ f F T R F f fff^rTT II q? Il
fô ip r^ fd * '-IIHT HÎH«t»u<î R l H H H H I
HT>>d 'r d I fc| * h oq i ri 4| ;i'i h 41 d Il q ^ Il

r t r t s t ì t tÿf n ^ R i a r ( w ? t ^ t r ; i
fd ^ ri : t^ -r- I w fr r s r f ^ r m jw i! q3n
R'jH RM T f^ r r fif^ f p m I
HT H T Mü|M
D
frf fai <TR*«■ I
PO W 7 RTTTT
"■
ïïïïW
C*
fw f^ T R T T•*II q <f ||
rtrtst: H T w q irH T iT S ffh t f w i
RlTRTTTHfTT
- 5- c
T= ^ T T ^ H" II q * II
t^TTR: H d fa <1M I H I : R T ^dM IH I
T S rT fH M fd ^ u ii s f r r f r : fa lT t H SRJ R TlfaTTÎ II q ^ Il
3 S »rqîrf N RTT fT T T TTTf£P3F T T H t H f r HR": f T T ^ r : STTlTTTcr II
jH H H f.odHJ * R-R^T^T TPT^T T ^T R R ^T T R R T II qV9 II

HR": RTT HR": TRTRRt TT^fr RRT fTTT I

fai d I q T H.odiq
o RTHPRTRW" HR": Il
r f r f T T p g ^ " !RRRT ' j f V r f ÎR R R T II q q II
t j f a o q | q - J RÌT H H H H ^ R 3TTVfcT I
W *jfq oq | R i d q RRRRÌTTT R^j" RHR": RHRRJII q? Il
<jfTH T T R R R F R T R f h r t r R " : I R T k sfT R R T H T R W f f TTR" p T T T I

86 c. çf^IRT s f w f r : ] ^ ï ï f H T f T : C, oui. B 87 a. 'Hl'ldl 0 ] rd 'lfd '° A

88 b. ^ T ] B (corr), TT^RT C , TTT A 88 d. ^ i ï « T I W ] R TR T W R'<MR
B 89.1 RHHRTRr ] R T R B, B B d R C, in BC also corrupt in the other stanzas
89.1 HTaTrf] TIVTT mss 89.2 H^T] Ath, R T A, R T BC 90.1 RTRT ] Ath,
T T T A , R^RT C , T R T B 90.1 RT ] Ath , RT inss
40 Kubjikâ Upaiiisail

f t f : t f f t f t f î t * f F r i ^ i ii °. o h
3 4 R p 'y - F T F F H F H H 'R FTFTF I
^ I R p y - F T F F H F'H F'ii MI F F T F F F : II ? 9 II
'^ m ^ i f t f f =f : i f t ir f t f f t f f f f t p f f t f p r r F i
FTF: m T F T T T F ^ f F R 1^1 II « ? Il
P < R lP < R R FTFTT I

W p H F T p H F T F HHHH>I MI F F T F F F : H F F R II « 3 II

g P f-F F T F lf H F T F F : I FT F 341f< ^ 4 H F F F P f T TTF ^ T F I

F T Fz*: T F F T T T F Î T ^ f F R l £ •»l II «• <r II

f r a f FHTTF F F F F ^ F 3TTyTF I
F F T fF 2 f FHTTF F F F F T F T FFT F F F : F F F ^ I I II
pT F T F F F * F T F T F ^ T F F : I F F F^W F F F F fF FFF ^ T F I
F T p F F F H T F Î T ^ f F R l f il II Il

F J H14 H H >ü * fr| T f F T F î T ' H To F T F f F F p H M T F I

F F ^ F T F W F F F T F T p f r f F FT FFTFT f r p f F T F F F T F F II
T pT F ^ W H H R . I J fTTFTII ’ V9 II
H T F T F rp r R ^H F T tF T T 4 M fH Î T S P T S ff F ^ T ^ F F F F ^ T T Z K
f F H T F T Z K f F H F P T S F P h P h T R I S f H R * Ml GST T R F f F I F F -
F H F T H T FT C R H l P H R T M *M : F T GF T F F ^ F F F P F T G F fÎH F F
F T F H F F T F P T H P:iPH jU-c$P<Ph F F Ì F T F F T F T fF F : Il II
F T f F 'f ^ F f H F i 'V T H T F H F F T H FIhT * F T F t F T F F G R T p H - jf F-
fT F F FF R JF Hf>nldTMMÏ<d p i P i P M^li Hfîl ilM M ^Id F F T ^H F ÎF

91.1 F H f r ÿ - ] F = R tF c 91.1 F T F T T ] F T F T T m ss 91.2 W » - FFFT[ ]

o m . OC 92.1 F T F ) F T F A H , FTFT C 94.1 F T d T F ] 3TTytrT m ss 94.1 F -
^T T F l f - i R l ] A l.li, F R T T f H F Î m ss 94.2 ’I F ] A th , H mSs 9S.1 F T T H ]
F T y T F m ss 9Ô.2 F F F : F F F H ] A t h , F F F : F F F : m ss 99.1 T T F ) H F ° m ss
99.2 ▼ fr ] Ath , ▼ F A , H T HC 97 a. F f w ] Ath , T fH T mss 97 I». F ] ( F )
H, F ( \ F or F A 9 8 . 2 T F H T ] H H T mss 98.2 4 RMpH ] 4 R F p H
mss 98.4 F S f H ] om. IK’ 99.1 FPTTF ] FI MM A. HT ° C 99.2 FFT5TTF0 ]
Kubjikâ Upanisad 41

T O ï ï n i V ÿ) - d r ^ N IH 4' d lH d d HfVvTTT f ^ ^ T T l f T ^ R '

TT Hf^ lül ^ H I M d l d T d '/ | H H d I d T H M d d fd *T f d ^ P T O î d " d f d

*r l ^ f r w N w r ^ t P t w d ^ d d i h t P t *r d N d d i h t P t * t H d ^ d H d i
*r H d d d H d ï h «i n i fri ii « ° . n

Il c; Il

^s i p g ^ " d i r g^ ^ r *o P d * i d f * r r d ^ m^ i ?• n
k T ^ T d^T f d ^ H f d ^ : y ; d P& d H I

dT T d M J d flïd W dd !TTï ï T T f w i l P II

M'di'-lPd ' d l d l d II Mum M| dl Hjfri fd y 1 dT T -d Id ITddH jd y Hd d H I

j m d i r-MPd : f f ^ w r r r w r dT =r ;d w iP d *rtpt f r f w r r m 'd T
d-. J'îfd_ H ^ Icddd Hi H y H IPy =T H -d p H 'P g T îd f d ' I d I-H t^l ^ -
Pd dii y IH dii W T yUNIHyPddld y UN I'M:! Id di'dodPdfd II 3 II
yui d | >4 ; | H pTdT d £ lP d < li T ddPdPd ;! K N I Pi d : I d d ^ i l ddldlHI -

Pd^dÎ 32 i f 4 T : ' H f ' ,.r d •N N d d i d d f ^ T I H T*PdTW 1^ if d 'j d 3 2 d rP T

H T pT I 32d>HK JI f d d J T dF’d f « j 'T '^ [ ? r II <r n

^ d T p - > | ^ l H : Il dTT d T T p f a r MI Hd H H i<t» f a r d I H I *>d I d fa r f a r ^ far

Td^T d T f a r lfa r : d r: S F d 'd : d r : T^ T d M H J l f fd y ld : far ^ od i * v u|

dT Pdd.1J : dT fa d T P T d fT R T T : d T d 'S P ': d .P d '-K : d7: # 7 T : far

3.1 a n d Ii, ( > « G B r 1.25, l(i 3.1 y •dT dfrf * s M H | o u i. G B r 3.1 !T»M*-d ] aS d il ' *-d
GBr 3.2 n ui 1 *-d •^IrN p’i : o tc. ] oui. G B r

2 a. T ^ T ) T ^ T B . ' P T r ( ’ 3.1 d ' i o n i . B C 4.2 ° T d T ^ ] °T ^ ft A, ° 'j Celali'

C*, ° ,N d |J |f B 4.2 ° T d ] B 5.3 d . f d d M : ] G B r a d d s
42 Kubjikâ Upanisad

fa ra p iT : P fr^H ^P H Pf = 3 rT : T p T <pf
m : i w r w w r : w * f r a n ^ p j n p r f : 5t t t i ^ ^ h i ^ ^ i P ì h s s w -
^ H l fdH : f i ^ f w I P f ^ T rT P f ' x ^ l f d T P f f ^ 7 Pf ^ T F f FT :
f e ï M ï ï # # T p p T W W T : l p trP T ïïT T TTT TFT gT F F F T u - P Ï F I ;

oM | «am M | | H : Il y II
^ J ^ l M K I^ r^ l^ ^ T ^ n p -: I ^ p T K T T T f^ a n " fg ^ T

F ToT T T fM H<5TcJMe|^M^m'- '

T H"q t ^ T ">
II * Il
f w p t m w «jf^ o M ^ r r : *r ^ P h ^ h ^ ' v a i g r jh ^ n ì f t c t -
^ T : I P ^ f l J4 l ^ l f J' y H p r v' : W F f f 7^ T P=l $ «S Pa ui I P h : I
r jr f l^ ll <ft H<M' J' : T * T m fT : P rs jp rP ïW T irrr^ T T ^ fh T : I
TTW TFT S W ^ p W H T H I ^ H H F I * : f f t S* Mu l : H HdFl

S pH H M l r ^ lW d tP v P ^ I H I^ rp t W T T I I V9 II

sptttt w 3 w r i fÿ fh rr s p c ^ w f tf r i « jrffc T T

fW T P ^ v j i Hr i I f ^ s n p ^ r r 1 TFpPf p F J p k T t W i ï ' p ^ t T r ' T T I *T

np ÿ îF P T *Tt P t II q II

3* ^ r w a F 5 ^ - z r p r d 3 H iP « P * r : i

w rp - ?P= T F ^ T T p T ^TFT FFT P P T rP T T II 9 Il

FT ddl^-j: T IW FTTFT d d l ' T T T S ^ W T : I

6.1 ^ - d<-4M : ] H Hi f n ^ T rf^ d J H My J- l4 CB r 6. 1 ^ <1v4 11 d n •;iìi * ] om. G B r

6.2 ïTTfV*T7T° ° 3 d d H ] d d fa *-4<4 M J4 1Md iy ? H g f s q i i j F f ^ t ï ï GBr

5.4 ^ R H ' J T T T 0] G B r , «-TPTT d y - i l H ° A , p ^ F IT T T F T ° B , * T T F d ’-lld M ° C

5.4 f a l ^ d i l : ] ( ì B r , fai V(4 <Til : m is s 5.5 /TOT": ] m s s , 'A ìMI ( ìB r ( s a n d h i) 5.6 FI" ]
G B r, ^T: iti ss 6.1 M l d l F ] T T C T T ^T F T 3TT7T A 6.2 ° fa"H d d M <41H ] ° f w -
*-d d M <41H « G B r 6.2 F i g f 0 ] FTKJÎ o d l ^ f d GBr 6.2 5 d d H ] % F T Ì G B r cm .
B ò h tlin g k ; m ss ° F c f. e d . G « lastra p. 13, n. 5) 7.1 ^ T | A s ik h , F T F T A C , F T B
7.1 J11£ '4r~*4 : ] o m . m ss 7.2 d'M ' : ] H + Ï * : m s s , *T T F P ”: A sik h 7.4 <4 I <4*4 H ]
A s i k h , H l r t d d V d T 'F T R B C . ° ^ X m d T ^ flId A 7 , 5 S f ^ F ] v f r R - m ss 7.5 VTT-
W T P ^ f ì: A , dTTW : BC 7 . 5 5CT d T ] = ^ T T : m s s , n f T T : A sik h 9 a. V i
A B . E’o r H 15, cf. B r a lim a v id y â llp ( B r i l ) 2 -1 0 b ; P r a n a v a llp ( P r l l ) 2 -1 0 b 9 d . *^4M °
A , l ’r l ì 9 d . 'h l H ^ d B rU , P rU
Kubjika Upanisad 43

f r o r H N i M H N i h ^ h s p h h fàidw i ?on
d tH d l nTHHTHH" HT^T OH* H I
31+1 ^ g- sq I *>ti I ri h k th tW h : n ?? n
d ^ d 'd l s^rf^ ar h ^ w t I ^ t f p ìt h i

fH^JHtf '* Ï Ï T ï ï R T HHTP": M p + l f d d : || ?R ||

h t h h h h t h t <1\% i * d n i d m ȓh h i
t^ ~ r: TTHT HHT HHTTT: TfPiïtfH H : Il 93 II
^ H H ^ M H I H F H - 3T^P": S T fH W T : I
d+l ^ I P T ©q q r « r T : II ? ^ II

[H + P ^ - d p H H ^ I i l l l fn v fH T f d ^ d j M H : l]

f^rerr h t h t h t h t ^ n m H i H ^ d ï n d d ' d H i n ?* n
f^T H T H H tH H ^ T H T d f f H H } d P d d d I
ÎN ÏÏP T ?f HT H H T « um w i'I h P fc H H T I

d d d fd HT f O T T frTHTHT ^ T T T P II II

HT HT TH H T HTHT d K J d d r d l W H T H HHTT «TTH H fH ^ H H~ i f ^ -

£ l * { d T T H I HT HT f e f Ì H T HTHT fH W H H rH T fT^TT H T H HHTT 5=HTHH
fH7=H H" H T H I HT HT rJrftHT HTHT t^TTHHH^HT + T m HI H P T
H^HT «TTH H f d ^ H H" H ^ t P R - T T H I HT H T H H T p ff HTHT HHHHTHT
^H H T h jH T P fd d J f d S T ^ T H rftH H T fH H T H H H HPTT «TTH H fr= H H

f H Ì P H ^ H HT3t7=HH HH H £ l + f d d + ! d f d d d II 9'9 II

11 a. ° T rH H " ] e in ., °H ^ T B rlJ , P rU , T T H : m ss 14 a. H H TH TcH 3T° ] e m .,

o f T H T H P s q - H 0 B , "FTH TcH 0 A , °HHTHTcHT'> C , °H H T H T fH f?T 0 P r l J , o r r r p P S H
P ° B rlJ 14 cd. °3T: A 15 ab. th is lin e o n ly in B r l î , P r lJ 16(1. f^HTTT ]
B rlJ , P r U , ° 'T A , “ T BC 16 e. ^ T ° ] T H ° B r U , P rlJ 16 f. fiïïH T HT B rlJ
17.1 ° d d r d l ] C B r, A s ir lJ p , °% TH T m ss 17.1 H T | 7_^ r ° BC 17.2 ° H -
^ H T ] 6^ d r d l B 1 7 .2 f W ] f J W ° BC, G B r(m s s ) 17.3 ° d c |H U ] °%<p=HT
B 17.4 °%HcHT ] °^H c H T B 17.5 5 T £ ° ] H H - A C 17.5 °fd"BT ] o f d H 0 B
17.5 H f® 3 P = H P = H TTHTrH] *T B ^ . c d d H d I d + H C B r, A sirlJp
A1 Kubjikâ Upanisad

Il \ Il

37H STFT Ï Ï ^ T F T T T O T W tT^TTHT fi « J U-q

!4Tj vr q~ H £ 1 SI jfrHI FPTT f i H H 'JA *HH 'A P-ISlHq MP i H t fT T T
é ^ t h ^ n 'i : q r w A ( h j^ a j> 4 tfr w fk w iïfw ^ ç r w srf ^
h **A I '-q 'd I q «-q IH fT^TUT II 5» ||

•d H H Î H q i f H Ì' I
qi q H l'on W ÏT fl£ fq d 1 fH £ K k Z^RT II ^Il
^ fNU
. q -H^ H i # H p id N q f l'l I
# m j q i h Ph ' p r ^ P d i d P r n 311
U lu iH I^ H M fj TFTT ^ MI U| H ^q^f- I
T W Kv M^T
>; T ^T q - ÏIW T T A P i f e d H« II € Il

A I u| 1 q T T T q ^ T d d f e i q T^T l
qT p : 3T T EW JT q f e n q y f d f e d d II y II
3TPq d ' j f P l P ^ ' ^ t f d l p *q'HT I
^ fr rq ^ r : s n r n r ^ r q r r « r ìt m P d ^ f f i n ^ n
qT 3T^r f d^- d- Hd t^T fq^^-q %27T: I
3T^p T ^ TTW TR T S p - FT II
^ rq q *f q"i'dyfdy,r «rn=qr 'T d ;-rd n v* n

ijw f ’i r f q *■■q r f y h h h F h h ^ k P i

q f f e S l d f e d S M ^ - ^ 5 P = q - pT T s f r f e d d II q II

i.i « T T f ^ T n r n r T ] '• d d l 'H ^ n b 2 <1. |T ] m i., p ab , ^ t c :i b. £ r M r -

T ] T f r r r m ss l b. TFTT K ] A th , TTTT m ss 4 b. T W ] TTW A th 5 B C o m it
lliis s ta n z a ; b e fo re A l IJl l q A w rite s 3 ï T q q u ||* iw l r> d. d d ] *Td" m ss 6 a. Ife 4-
4 îT ] ^ T T ff^ frm ss ( id . f r f - d f a ] A t h , n d - - d f a A B , f t f ( ^ ) f ^ T C 8 a.
° ^FmfT A C 8 a. f a * - Ml f a ’ ] fa * MI iiTT C 8 b. ° ^ T f r ] 0^T T T A C 8 b. T ^ R fr ]
d ^ p T rn m ss 8 d. p j ° | fr^ r* bc, frg j° a
 0 SJ.)A s i i | i s a l i l o V (il ssm joj-fjrtjht [ k k h J x b t Kl l

ssui I h>pq> M K| ssiii p ig frjiK [ PIcP JIK |> LI V ì->ln'tl>-> ‘ 0 Plnt.fr p

I Pin li ho "R L\ V :aI> [ : Â t 'M 91 M'JI au I i! " '° OH a Cl ss" ‘ l h hs»«h 1'HV v
[ Ü 2 j t e i ï 0 91 a n 111 j i b 01 8J811 lUOJj limo ;)f| [ jjfcj |) }:l SSUI H■E> [ f t ^ O ■>KI [
H P lg frJIK . *O V P lfffrJIK f H g f r J I K I* r.l ssm P J P I fr-^W JP a ?.| «sui ^ >
-aito l »nv |jbo_h0 <1 r.i *nv W p i k . I k i h o 'I r.i .)« :tm Im i « 11 l
;)a kt_h liL ko ‘v kokUfciJbo [ìitJtJUbLbo M 01 DO id £ t [ i l k « 01 V B
I » I Iff 1f c >J [ I l> lg I P frj \> G 171P f r ^j fr !<■: ±t±t SÎJOSIU V 3 G H »JfrlVfc \ ) D

h jp frh [ i i j i k h q g « s '" i t [ « ìii q g ;) liu to ‘v ik to [lo jto ■« <; 6

Il o(S II P M M P I h k l h à t ^ JÏJL
j •»
èj
13fc-.
I P M H ; t r j , trfc L k lk ^ lk lk :
Il II P M l M P l h ijA d k h J b L b 1 3 f c ^ P 'i

I ut> 1 u - f k*fj Vr\ |p 4> : _ tr lk k&

II 6 \ i II H c r f r j l h h v K : _ L ii jTQh lfrg& M l

I : rUP- fràfr-» I p ^j i nl i ho .iat-> l i t

Il Il "u, k lk lf,t^ h -/jlk JUbüJL l h h-* tot j j £ |
I 4 k k : t o i H f r f r ^ m f f j i h f r _l_ti i k
Il « i II P , hlhlnfr^h^JK Jife P M * r t k t P t

I pàh p £ jl^ lh ^ b J M (îh > |/P ^ U l>

Il ;> 6 II l ^ h - I K t h k Itv k a p i k -tA liS l i t ^

I : lh<fe|<t fcIP\Yj iff Kj k L i k i l t a i If IfiJ
Il £6 II : uj £ l h i k k k ± * i i &
4 ± h f„r *t -*t lîâL
v

I k frk O J - c k U ü è 1 / le j IP - t l f i t l t lh _ ii£

Il fc* Il3±jf5_yibkA :_Lii _t=ik fr^kjb k k

I ko_b_kk J_ak±k k I t i k k_Lk l t h j k
Il < û I I k o k l i f c aA _ k lk O it In jlth JlMl&

I "t* a b l h-* | hr* fc. i t i l M ft : P a lis i :± A

II o< 11 P t o t j l K rt b t l P > Itd â gIfig

I k a t i k k ü L t k 4 4 k JtJLÈt - t r r j t .l l c 't l i t
Il 6 II : k k 117k 11 ü is k k tj^ .L k k i ^ i i j i
I h j^^ h InJt in s i '!■

pusnnulcj v j(if([n \] a
40 Kubjikâ Upanisad

^ T 3 T 1 “ ï=r^fr : f f e r ^ r TPT ^TTT: I

r jp j *1 ^ 7'» T ^ '/I I f<4 ü|H II ||

cfT T ^ ^ f.rr f f ï F T îllf fjp T |

^ ai ^"p h y i fa ^i d n r ? h
ffa rg ’ tt ^ n = n rr * rr: i

wj
H d Î M ^- J I I ^ 5 P t 7 T P T•> y I r=«i»!H*>■ II ^ II
fr^ m g - t t -srfa F rn r w ^ r f r T fa r t i

sf T 7- T f w p r s j T F f s rrfrs F rii n
f w r g ' TT 3 T f ^ ] W ^ W T ^ T ^ T ^ T ir |

S F Î 7" 5 T T f * T F T T V T Î T ^ : Il ? * Il
3 T F f^ T * T ÌT T : G P ^ îT S H l H K H ^ *T I

?ftt h P ^ i -jriiT n y i^ jh-j T rfrsn rn ^y n

3T FT R T 9" y H f 'n T ^ T ^ I H I M H M I ^ ? I

s p t 7- ^RT y I p4 ni >| I J4 ' d : 5 P f s f t * F 3 p Il ^ Il

T P T T T P fr ^ a p ^ I -4 H ' f y i w fs rf^ ^TT I

ôqpTTTPTt < *I- $ | '- T : sp T /u | Ff f T p ^ f n ^ 9 II

3 T T fs T W y f s T W H fai TT fc| fai y ^ TT: I

f a l H I fai *fa f H | ;^ y| : 5 fT p -rp | - T lf^ P T Il ^q II

V l '^ 4 î ^ d l M 4 l ^ c ri v ui i : < j» y u | | iy ^ rr: I

jp gT : sp rr: ^ -p rr ^ iy m i ^ T H c -h m -h i-p -h ii n

•^ f^ -r fP T T * r f w ^ m r i

20 a. f p f t ] H - ^ P . A th 20 a. Ê P É fïT : ] A lli, fa ^ fd C, fk w f^ T B , f ^ f f a r A
20 h. f f e P T T ] '-I I '-HI HT A tli 20 c. * T P ^ T ] ^ T H r - i R A th 20 c. T T fac^T ] A th ,
m m ht », m jh î a, (^ )^ ih h î c 2 0 d. y 1fa « ih ] y i f a a i n bc 21 b. ^ t ]
u ; lì A th 21 <1. VPT y I fd vi *1 ] o m . m ss 22 b. *TT: ] *TTm ss 22 d . 'A I fd i»l -
T ] m f g ’ST-f B C 23 b. %f?T ^T] A t h , ?rfd" V m ss 23 d. y i f a ü l d ] y ifa ü ld
B 25 c. ' j d l f d ] d d l f d m ss 26 a. ^ T° ] A t h . ^ m ss 20 d . î p f : ] BC
27 I». f a f P T ] A t h . f e f P T B , fe p T :3 T A 27 b. *TT ] A th , ^TT: m ss 27 d . s p r r -
WT ] A t h , 3 F P T m ss 28 d. y i f a 'S R ] S n f ^ P T B C 29 a. V FR '<T T « «U M < ÎU a ]
^ |4 p i u a d lH l4 u a B 29 c. JpïJT : 3 [ W : ] rp g T : SPTT A th , IJ^JT 3 p F T : m ss
29 c d . VII MM I ] VCT: B , VCT (lac.) t : 30 a. f ^ T ) A th , m ss
 V
(it: V o l S _ U M k h [ o I S l ^ / k ht q WK a ^ jlh lQ r'P h w jlr

-id *o ‘ V InJIHIVfrrfJItP-» [ Pjihij^tkirwiti^ a 9f: 0 M . ‘H

VkK. ‘ V <tnv 1 3 5{: SSUI PEP [ : Pt>t* -p h: '!W h/Ph-vlh.*:
[ hPfrf irtlfe 3 t:t: OV ./fejh-fej f >u>jhPj q t:t: v kfaI'-bi-juh [ i^t^juk r. it:

11 Lbt hb.l I P 1rr l i l i 4ki

Il 5 È II M n à h î * l h f > P l » ^ h PJIhA
Ik i^ ib iM 5 U riü i P J i m h h l h ^ M hJ
Il s \e II h ± j l i . w w h : ik ih I'^ h jtm h ^ jP

I 1 / 1 i^ J fe M U r u i

Il IlM iill J g fe ih -L l^

Il M llk E J jh .U ttJ ta y iE . P J Ih ljM k frw lrfrj M

I hPP-^ l i J à lh l i InJ!»=■11r l i ic iik k jtt

il «e n M u pm p jx ib ìc t^ a M _ te
I lfrh*->$K IPfc^ lfrh»*$k IFflj*^ ±Llk

Il > è l l M i M I n ^ h ±Ob! IE-»lÆ J tliS P I Ife & M

Il : P 4i b i ^ i X■»b t o i i i k k i - l l l E M
-J Ü 6 IP frM
• l•i l H
I,p h^h P jfe i ih jh ÿ î^ rg fc j ^lb -,P

il è è II p j f c s ih à U iït S ih » tw te E k k i H i

n iv p f Kte*.h-1 k :ife i P i b - i i k P f w i f e te

I > p j w pj hwhv^ JaiK : P l i M M

Il fcè II : P J h l K ' K i y S M /ft^lffiJlK Ü i / (y.lfi

1 1 k llnfcEÈ IV i j 1b | p j £ A l b J M i t Ü2

Il î è I l l l M l ln ^ h P J P h l^ j4 > P > jM ( P r l P f i j P> K lim it a

h » t w f è 16P l h P I t w I Pfrfrft jhPJK Infc-h k k i t l ^ £ k l f r » . fey* . P h h p ?

II oç i i M i J I k i M :iii :j-Lt.

pusuittdfi ■KJjifqriNi
•18 Kubjikà Upanisad

« t^ t f k w p = * r n p r - r h < h>i ^ : s n f f : n 3*. n

=PTT fd-^H P ü H H 'd l 5 7W ^ l T - < ^ r | | MI«IIH I

W T W ïj J ^ f n ^ T d d lfd R *# W P T TRT 3 T ^ JJr^ m i <fo ||

VÏ W W T T H ^ H ^ l ÿ d f f t n i ï f î r } f r *UT 'J\ -j -H M M 3 s f T W o FTI^T-

3 ÎT ^r 5 =à^T ? ZK ï TT 3 *TV 5 f :
*TM f M I J H I ‘■^PM ^ W i ï t t 1 T Z * ^ | £ | II -MH J l 'd 'f r ò f I fT R T R "

s T l^ r n ^ r f r *r h - ^ i^ kh ^ r n f r *r ir w îfT r ii <r? n

Il 9« o II

^ r fV ^ P T f W ïTT^T y H 1d I i l RTHTgJ ïPTTTr ;pr?T f^ V trr? T -

^ ith tN yyrcjifi'aifd w T P p fr n r f r n ? n
3 P ft% ^ m r: f'-l +1311^1^1^+1 ’TTHaM JfHI «-Modify ufi 3T
f.■ fô -ïR îlM IH « frfM J I » \ M1F f fi : y r ^ ^ i d'I^dl ^ f^ x rf^ srq - RlTST f T -

rr* M ri 4| fo H W-l «^ 1 /-4I | v f r H I fri H t f W I J I I< I fd I

Tsnr f ^ r t w t r ït p ^ t j f m r ?ptt ii r ii

t tt^ - h é i t*r> dd-.i ' ^ - i l y f d m o h d f y f n q « ? n \ j r i ^ i $ È nr \ r - ^ - ^ r -

rrrfrr ^ r n f r ^ r n f r T 7~ *rrrf^ c T T w fT m w f r m ^ P n
ïrm v fd ^ n j k^w b ii

10 a. fH M Îd ] fR%TR A 10 b. S ü * -M d lH ] A th . Ml d A , R W T R T R I I , M W R T T T
(’ 40 li. fd R H I ] A t h . r ^ d l A , ( d ^ d l I1C 40 c. R R T ] RRT I1C 4 1 .:i^ 7 r ]
ai l . l °3 rw n ^ r] o3q n r m r R i r iiiss m m r r ^ ht^ JiM rfl Pd ) R R d H i< h
■jim P i R 'Md Ml -fi ■aM 'll P i A 2.1 Fm ’-h m 11 ° ] Ht '-MM l M: m ss 2.2 °"ïnM IR<t>R ]
°3trT FT 9R T m ss 2.2 Pm ' IvMMlPMd : ] f tP T f V : MIFlH : m ss 2.2 f T W ] R éT R A
2..1 fR'c74--H4*-t|| o ] r ^ f . ^ ^ l ° A , f a r f £ R ^ R T 0 C , R ^R T 0 B
Kubjikâ Upanisad 49

fh i j- i i ^ î m i 4 i h h h frw i ^ p tr tt fr­
I g j7?^ w r f t MHü H I M R I MIH -f fR U T H € Il
T f^ T P J r w f^ H ^ lR K J ^ P g f r 5 F W R T ^ T T -
ijT fr ^ r r n r ir i r f e * fR i j j-m Ri ^r h î ^t t r - ir ir g f^
•li üi -h frj TO T îr % ff M-ddfd Tp r f R p i r h 4 <4fri hmV-m ^1 h i -m
g fe 11 a 11
s fr h - ^ ui t f - ^ ' i ^ tr t H t H r a ^ ii ^ h ^i m j t r t ît t f t -

^ T T f r s R <bN IH MI -4 ^ r i ' j R r j «| £ Î W <R] ui ^ rj v ^ 7^ 7- MU|M|-d fi « t | IR

= fr R T 5 r r ni ^ d H /^ R R R r - t fnR T M f ^ H i f w r f t r s r ^ r P R r c m r -
rnqvTTTT “ ir ■& vt # ^ ” rR r
** *' »> *0.
W ^ ï ï 7 ^
-
W Î P W t.fo d ^ lrjyiH
i
<+, /] f r i b lH l+ i d ü| H M Mfd

zr TTT
•
g rf? r H *' 1*o ^ IM'd
n
H 1 Mfa Nd» II Ç
^
, ||

Il ?♦?* Il

^ rrfT ^ r t w f r ô ir r d rp rfr f f e n r r ^pTT i

TT T 5fr f H ^ ' f -o.il ^ J1 II 9 II

f^ ïïT fa^-ndi frf^ r^ r F ^ h m + i i

v*7^ r r r ^ r f r ^ T<. T ^oT ô îrr ra f e w d d H I Hc>' i l i

m ^ rfî i P ^ o d i ^ frN rw w d n d n => n

T ^ W R p r i t w ^ w r d R y ^ i ^ R ^ - d *■■H-iufi i

5.1 ° f fa llii ] ‘ f f e r n m ss 5.2 3TB l d i ] 3TITPT A, 3TFT7T BC, 34 1J lr l l B,

5.2 *Ttd \i >A4 Hi *T? ° ] ïfr*TTrq- *T3f?T C, B oui. 6.1 AC
6.1 * ^ 3 T ] AC 6.1 Vi ] f f C , B oui. 6.5 ’T ^ T P T | W T F T A , m F T T -
?T C Ci.Ci M o li- f^'^-T T -sT H 1'-I f i N i ] T®ri dîl Mfd N d BC :i l>. T f i ï ï M Ï Ï 11 ]
T f ^ T T r a W : m ss
50 Knbjika Upanisad

II 3 II
3TM TO TW n" W ^T f * Pd 'j[ì I
y<dpH*HdJ|l f ^ ï ï T ^ f ^ F R f ^ P T T I I <r II
s i* y iufi fif e d ! ^ J T q r r ^ f m f k r f : f ^ r r : I
t^ ïï^ r fe r r f^ o p f f ^ F T ii y n

^ . i f H 'b K J I H a i ^ f a ^ l : f f W f ï ï T W H Î # ^ n y if< * iU J|
iJ*Mp4$ÎH|ifui "ìTÌR; | g j ' d d d i ^JTTl' H ^ ' H I dTTT S & 'fÀ'JR ddï
W f ^ T I I % Il
h ^ n j'h h ì mwt if^ m t M 1!r ^ r m r ^ fr r 5 w v ^ N d ï m-
fT ^ f s t h r i r r î w n fiT T W W T ^ w ? rr; i l fd T ^ h a ^y i
h «5h < c i u i i y ) f d w f i f^ F ^ W F ïiT q r fT ^ 1 f d f \ H a * f f
q ^ m r s m R i^ : s rg ^r^n r i ^ t P t ^ t t p t p t : fw w w-
*-y 'd d ri i g j Hi ü i'^ y ^ u i h ^ i + i T h + ì * r r ; i M P a H in ^ fw u i T ^ ro r^ r
y t ^ t d d d ^ ^i ^ R î Y d i d 4 1dr~d jf 1d i h i d -d d i ^ r n i ^ r s r n jr > p r-
=ps"*f ^ . l a r ^ i tT T ^ r ^ w r d i s R f ï r q ^ d - d M ' d d y d f d d rî ^ w a r ^ r
HI r| jf| na ialtt l /|JI ^ Ht si a>i Pi *ai d £1 d $ï'*-d'd «-^v l -if d d d H Id/dï ^T-
. . . r . . K . . r - 7 ;----------^ -----------u ------------------- :------- '. c ------- u — :— .
'^^rr i MuyHiK^iHMrfd r i< j ^ h ^ - ^ h u ^ h T p -rrw rw rw f f ^ r w *rr-
w f ^ m r îT ^T W H w rar * r t t y \ M d k t d n v9 n '

2TT#TY P rsq-g^ rrP T TTT: dTT ^ fT F T ^ T FMd Iddìi H d HI

xi’-iy ri i f< fn j-^ <h'i l i p i d i fy m * i H rfTT% T ? î w ^ fr fr a k p r d' 1d d ? m
'J R R d d d l d .k d d -rP R H R d Id pTdT^T W ï ï î d"^y | u | d £ l d - d
y y ny H ^ k i ^ d M d i jjrhxm w f ?r^r dd'^y H fgdi^dM dir dd.

il d. d f s F l F i W 0] T ^ T W raW : m ss I 1). H f il^ d î* îjl^ ° ] H fjl *«31*^ l <4 : m ss

4 d. o p - i^ ld d ° ] o f d S I d d A 5 d. ] f f f s W T m ss 7.4 °?T P T : ] °rT P T
C 7.6 0fR t 7: ] °*FZT A , ° * R Î BC 7.6 H d H ^ d ‘ ) ^ d d 't i >\ m ss 7.7 ÇT-
dTT0 ] | w ° A, ^ rr° BC 7.7 ° * F d & ] « î F d 0 AC 7.8 dTH m ss
8.1 f r s q - ° ] iT ô q - B C , f e d T K à lU p 8.1 « T F : ] F AB. <TF: C 8.1 d d T ]
♦ ksi A 8.1 f^ -P p T F F ïT F ^ p T F F R T ] fd^FTrSTWïT d 't FTSFFiT m ss 8.2 d lT ^ r il ]
m f F T T m ss 8.2 «flfdW H H ] d l f d y i f d d ° ( ’
Kub.jika Upanisad 51

'H I H H II q II
u t T: fe p r W
^ r rn ïït w m m ^ frfw ^ rr i
m fa n \ ii
^ s f f r | ^ r r r r p fr | i r m $ m |? r m n r ^ t ^ n ?o n
rf m r î w & m r s r fw r fc r
^ r^ j: H T p r : m m m m m j: m z m *r z fm m r w ?? n

JT 5TTFJTT *T H d ^ d I <-H I *T dl'-TTcHI W fd ^ I ^ I W M 'H ln H I FT 3T^T-

~ H c m W ^ T ^ P T ^ r r T r m " FT ‘i f t ^ l r R T H" rR T W d^TlrRT FT H Ï d d r H I
* r m -m s m m * r ^ t f m * m r m w m r fh i f t h i fia h i -

m sd fri^ fri ft 'p n m ^ r f^ rw r i m r m $ :w *pr m m fa^d rd m

d^lT ^dP^d fHdiui M d ^ l d d P d II II
^ l ^ r ^ f^ T ffer^ T T R T T W v f t dTpT W ed" STT
JpM d ÈpT I
y u ii^ u i^ ^ ^ rrl y f r <j#d" f î M i ï I

* r w ^ w m v m ^ r J jf£ fd id i # d ^ r f ^ r ^ h r # f ftI m p w w t t^ rr
s r f ^ F T m rrw m m d d y 6 y - w ^ ' r f ^ i f d d y d H - d m rm m
d d M «-d ^ 'd d S'-M Pd dd v : FT d d d »-d I ^ d I d d»l d d Pi II II

mm ^T s tt F rfr srçr ^ T d d i d i v d P-d ii ?<ni

^PTpHddfd ffald^Pd d^ddi d i d r ^ M : y u i d f d II ?y II

9.1 0TT V ?| °H T dT (' 10 a. ^T&pfr ] A U i, T S fT m ss 10 b. SH ^off ] ^ J W

IK ' 10 b. F T T W ] F T T W A 11 a. d" ] F^T B C 11 a. y Pd ü| I Rh ] y if tH J illf H
C II I». " T ’d ’: ] ° T ^ T : A lh l i b . °c P f: ] ° d T :C . °rP J: A 12.1 W ^ R I
*T] H d ì c d l m ss 12.2 3 f - d < l - d f l r H I ) * T c d 'C -d dc^-TT C , om . 11 12.3 d ^ -
^TFiTT ] T T ?! I C ; C o m its re s t of ch. 11 12.3 d d ° ] B o m its from d ’ [^ ’] up
to • ^ T i f d 'l d (e n d o f ch. J l ) 12.4 d T f :*T ] T A 13.1 f ^ f t m ] $ d l d ' l
A 13.1 H l l f l r ^ d ] « l a i d d A (c o rre c te d from H lâ 'lfd d -) 13 a. ’P r t r T ] ^ T T A
14 a. d '^ d d H ] A l h , ^ J r P T A
52 Kubjikâ Upanisad

m h #t t ïTsT 3TTT: RT " ♦T RT: Il 99,

1 Il
T F T T w m" ^ f ^ r *r r T
«
^ r f^ m T fn r : t sZfr w t *t h4r *r: h >V
♦
9 ii
hrrt 7 ^ n ^ r r r * R f < r r R - a f F - r t r f ï r t r r t r un i r i r ii ? q n
N p ar ^ rt r r r r |r r r i j ^ T w n r m f ? T R": j r t s P t s t t s t P t i i ?? n

•y f a n m '—m'Fh ' m n y I R'i ^ J ï r ^ r ï t f t f r f t r ^ rhji h

n i Ki rjiT r t ìt sp-ptt m m o ii^ - i : i

*f m ^ r r w : ttT *t r r t p t p t I r t ï t i i ^9 n
3Tf*r ì r f k R f W R T R"RT RT CRT f R T f t r ^ I
nhf Î' i Hh k r~ *w m m rR “a~ R T R rmZt t < t r t f w iR ii ?? n

r^ r- f m P-m i h t : * rnr r- frrP r *r T s p r m a lfa r h r- r r

H'FTTffV ÌRÌTJ 'ü H d tR I R fd Hd II R3 II

Il $>R
* ' II

W RTFRTNr T ^ R T ^ P R W : Il R. IH < IH H Ta * Tm ri TtJ J j fù| -

H I H I < I I RR^f f T R ^ q r r I f R R t R f ?f o N I H H & H J f a ' i H H H * HH I R R T

fS T ’WTR" I I "*TRRT rj" <>Ml H' rR»^Hfaçv l ' r > M l f « l « - 3 P M H * m I
TgRT? i ^ f a r ï ïT ^ r f N w % ^ r f u r i i ?r r - f^ -

m R N iR iH -^ R i ’t ^ fi>NR j-i'i k k r i w ^ H d P H ^ I ’y Pi k k r i
n f^ p R i^ m ^ T i rt^ fr" n ^ T R t f d i r t r*9 T r n t ^ : Ì h f l ‘y * :
* r r*

K i.l R T | Al li, R A 10.1 I P I R H ] A th . fT P R A IK.i R T*t RT ] R T R

A Hi 1 r ^ T ] A t h . H R ,\ •>! cd TTT *T ) ou». A 2.1.1 fT R T R R : ) f W T ^ A
1.2 ^ -(Ih ° ] K â l l 'p , ^ r m : m ss l . : l f ç 7ro ] H? *• ° m ss l.:i i 0j i ° (},
'•T .* A I .I R ^ R I T ] R s R R m ss I . G R T ^ P R ) K a llJ p . R T ^ R P R m ss
 V -âlK. [ _ â | Z I n PlfPPJ f i»ir>*PJ 17. »'<» il [JÜB 17. .) '•! 10»
s VU . I I «sui (jL k i? .l «IjìPJM I iic ilja , I i ^ P K H I l f î l g Wo I I
ssiu xÈ ^i.o ‘ ‘IfiniV [ I P ï R.PJ ’3 ï ,)H l - J I 'P I S h [ I C ^ l k h i "■> Z J.IWM P 'È IP
-S i ‘ v : I P ^ IP F - [ <| Z :)tlo £ i* ik ‘V « v I* ik M.I^M [ o L ifcUS ’« Z

It P Jf P - h lb n lh Jht P J1 P IP - ih 1P h ln P P J p ic

Il c II 2 1 k P h - f k i k i ï P JP P I jr iP k P P P JP P

|j<? ( j r l P h ^ ir > - P J i l i I P h |jn /J I P I f P» _|_P Ifc lP I'- P ir P lP P '- P I fo lP IP

Il ï II P J h J U -|P P .I^ - t t \ u 'U

I h ir. |P 1 h Y. h {p ^ j i k tr jp p jip p -P -fc l II : h l f r - f l f r v l h o m p rrp p la e

Il è à Il

Il w
i II ' P k , P j h ^ P o j 4 > i à
-±t PJPP Jçùl Ja. P J P P - 1 P P B» Ç I E P J P * î f f K k h txj P j i P '- P j P '- P J P ln > H f e k R h

Il * Il k l * h jiP P jn - P - * ,^ :ii I f r Ê .PJ _b : ‘-P^ P i l L

Il ;> n PJPJP-P l P P h 1P1 1

Irw PPPISPfth h^lvtlP^lPh I Pp-*bbrJP I hfrh jnPPPP Inl^PJ JrOife
-jy Iiiu » l'-P^Jl^P IPkIPIff l £ p ^ P j £ 1 p P-> p K k 1Iff i l k P P>U»P P PJ K.

il e il : i f f p j ü ii j y s ip ik p ik k j i ü _b 1P - v f e i y i p R j k J 'lr ï

I llnpftfep JË l b I P à j l l - k _b I P M P k _b | P» 1 r '-P IWlip

il è n l'- P ^ j i '- P ^ ï f h p ^ j p - p irp p ji^ p ± i l e i p j^
I : p *m p p P > fr-P if*jF i k i i : kj * l - l i a 2 lk ^ 4 t

il ì i i i y i . f e P P l i i i : rfe'-P iii i _b : r f e p p L _b

pi î Sl UWCl Q WJftfqilNJ
54 Kiibjikà Upanisad

? p f ? f *r ^ w ^ r t F p f? r h if= ^ r p f r i r f f ^ f p t f t
i p î *j1 ~H •j! M h 7 <J| d I'4 d d l>H * f :*T ? p f T II 3 II

T n r r t d'd d IdJ i ^ p f p r f ^ P T p T d P ■Mfr| J j ^ n i M *T ^ T ^ t W T m " -

T W f T f II € Il
m q ^ M 'l-f^ M U i H d MI Id Hf|I VI ^ I H ^ I P ^ H Idddfd ?T f ^ T V t m

H ^ f d *T d d fd dJ Id I*-d d Td *T i d d !- d d fd W fd M H1 f d H H l 57^ d "-

P i H t pcfJ'MTd * ^ H -d *-d Td d d I 3 P fì^ 'd ''d H ''^ 'd *T f d d ì ’J ld d H I iJ i r d II

y II

'^ d l ^ M H H ^ - d l 3 P ^ r : M$l<J|H3»dH M '{* f a fd I d £ l ù | ^ *T W d P T -

r p f-P J ïT îfjT -4 : Il * Il

d lfa -d l W I
H d I<+■k~<| d" ^ T u f t TUT 4 W t ?P>T ^ I

*t p t ^ y p p t t r J T ^ p n r fw hw hi i

*d I £ HI T T W d l f a d l M I ^ ’J d d d II 's II
T^T m W *T H ^ d T ^ T T P îT : I

H d dd H d d f a I fd ^ fa lfd qprj- T P T I y i d r ^ d || q n

S H l H d l d l d M « h - ^IJIH ^M ^Iddc^^dlddT snT W fd - H d H *-d 'd IMdd

4 T f^ f *T H d d - d ' J d d d ’T ^ T d d d f a w f d - *T *Td~d d H H l M ^ fd -

*T iJ« d d^" fifojid-ii

0
* i d d d i d d T d l d f a d d » II 9* II

3 . 3 'T d rT ] îT d d " m ss -i 'I d '* fd ] 1 ' f*d A 5.1 ° ïT T ? ) o n T T A 5.3 V *^r|<-d -

] ^ ^ r |r x ) H A fi.l ° d 7 t ] '’T rT m ss 7 f. ^T T H ldld ] d l H l d t m ss 9.2 d"
d d d d d d l ] * T t*rrfT B
Kubjikà Upanisad 55

n >» « n i

3T*r ^ n r r n im r r 7 ©y i w i f-m i h : n 5ppt h ^ m -

Ì+H4Ì'dH I rj- $M+lPMHÎ P ^ W T ^ d I * rj h i ii i f-c) 7■ f f w
+Hl i i fÿ fr r i ^ r a ^ r ftw
f mn m i ô t r m n ^ - p ^ y i p H - i i t f f w ^ T T ^ w r q r p T i ^ p p F t -
TPïïFT I Fpfrq- + IH'H'j1H I ^TïPTïT f H*|*|HÎ m f^ fh ffw
tHI$P>j1<M7dr1H I ^ P P T iP r I ^ r n r w I 3TTW f ;IMI^dï sqT-
d * '-Tlffw ^Hi^fo'dd-.r^dH i =rrr*TT^ i m srf^ fhïP T i sr fw fa r
X •Jiuil'd '^MmifHHl^r^rj ^ 7 T p p rm * p T T r i s r f w i f t w i m
^ i Pi^l'ii h i ^ r r f ^ f î w f t P ^ tt^ t : j p u f a ï f f w ^ rrff^ w p jrT T f i

p r r f î f t w i m m st^ tt F rw R t^ r ^ h m ^ ¥ f t i fVf^T^rr w -
T¥T5rrent d ïïïï çiT T ^ w ^ n t fT ir 1 T e r r a n t rj-
p ^ f f TR H T: f r d r ó : I ^P fW B p T ^ f I M7 1<~y | H 7 UI -
^ T ^ ^ r f T F f r ^ > 1 v q ^ a r^ -T fr^ m P î ^ I H 17d I 4 î 'j f m m i H M ^ ' J ' i : F ^T P f:

^ p fm r frw ^T T M ' p j i m ' ' n h i ç t t s r t ^rf^r^nT i t ^ t ^ p t

TTT-iTT JT^PTPSCTR-' I T i 'T S P T i ip T ^ P r ^ t f p j F r*v | ft^ M T ^ T T Î T ïP T rT‘ II ?* Il
m r H ^ iP -d H /^ ï H ^ n 'i^ y ii'J Î H ^ 7! ^ m ^ ïïtttP t ft
H l '^ H I H I H Î H r r i yT’i î P i FT PdcfTÙi9\\ ifgrfFT W H <dfi Iy l'rM 4 1 -'T T pT f t

^ rlH l^ V d P d W 'if t n ^ l ^ i ^ P r i H d ï ï ï ï W p f H f W P U ^ W p T ?T
^ T R T W T fr ft * MNI’+tVdPi ft y|U|HI*VdPl ft ^TPTRTWpT ft
H l4 > M I4 » V d P l f t H T I'T P h V d P rl II 3 II

^ r P r y ^PauJiiFjpH : i

' ^ t t w J T ^ r f w r T r r s f r P-d m 7 ^ >1 n 311

= fnr ^ ^ t th c t T m r s r f w ü i P * ,4 N 4 - . h i

1.1 C! la c k in g u p to 'T r ì T R T ì n T (lin e H ) 1. 1 0 ’T N T i f ] om . B 1.13 'Hcl'l ] TFT

m ss 2.3 J J V U M I + N d f d | d <tl I <*>N d fd B 3 d . f W ^ r n - ] H c H 'ü U C
56 Kubjikâ Upanisad

« tïlH 'M p4pH*Ù':1;-M II € ||

M H m R ^ ^ I H ^ l u i ^ r^ T W TT-
T w r fj f^ n r r i ï ï w î w
Ï T O Ç P ’ î i F U I 'J ^ K . I j * '-i ip tu r^ R " I *T: ïtP t tt w k

^ t TPt ii y n
3TTM H H cj <b rp rP T W n r: I ^ H »j ^ | ic| | + 1i»I a I cc{ M| jj h H * MJI -M 4 1«N I -

fu iM K M I ^ M ^ H H l f d d - . l J I : « t i l H I + R u m ^ : T I F I V I rtiJ4 : I <^"*TT<iH -
J|"H H R H JIM ^ T -T T -T R 'l «TNH I W ^ 4 1 I <bm ^N H l -

T r*m s fjc F t^r n r ^ r r n -mi»f m rfi T ^ f e r f r t t t s r fÿ ^ t s^t

Fm^HI H 'jM I %Pt x j r j ^ f ^T5T: * R * ï§ T * ^ 4 J |R ^ r ^ r s T ^ r q r : I 5TT-
'j| I N M oil | *1 c; H H H M H I JI f.H ^«t>H \ H<4 < H mh y v i ^ 4ï T9T 3 7 W : ?T-
^ r fe r r r j i i k ^ m : i im gj i f mi P r ò ^ r
T m r: s rm rr ^ r ^ r : a n * : y i u u ^ ^ n < rw r i *t P "-
k r ^ rf^ w a fm ^ rr m ^ r r f r

k z m : I H W N 'H I x fl *4| rTKJ M J-J | cH <fi T ^ f W T T v T M M -MR i I U r |£ ü | ? f j ç -

9 F T T : H -d :l l< l I J ll k ^ T T : I k fr k ] -

T p rrf^ rr 4 ftM M i R < M i < j 3i i > i r h 4 : i ü i ^ i R N y d - H N i : r- r g > p i « n - u i i : i

STPsprr: I ^TJT: T W : I Ç T 3 U p r: I ^ T W ^ f P T T f r ì r ^ Ì T T p f I 5FT-

n 'H ^ i H J I H l f H ^ 'l S ^ rf^ fÏÏW T '^ F T T : I s p S X Pd * M l f a w *TT

5.2 H fjl ° ] B C o m it from h ero u p to ^TP^T^T d fri (». 1 °d -Ji ° ] ° d ji'| ° H, ,

B hâU p fi.2 ° ! F r T ^ T R t f ^ W n " : ] ° 7 T q ^ r f w n r : m s s , ° TTT^-T H H l fd •+>I J : B h â U p
fj.2 ° 3 T T ^ f w r o ] 3 T T ^ W T ° AC, °3TTT?TT AB, 0VTF^fT C ; tliis w ord n o t in
B liâ U p 6.3 fd H J IM -d r t'H l MI d M U-UifT ° ] ° j^T U T T U R T T aT T ° m ss, "’f ^ F T P r ^ " -
^ r f m î T » BhâUp (i.4 «crr^nr» ] BhâUp, oim=Fnhfr( : ) mss 0.4 omimh<ji ]
B hâU p, ° M T W ( ^ ) m ss 6 4 S T S ^ J K I / ] 5TT^n'<T° m ss 6.4 if ^ r ] m ss
6.5 d i l u i i ] u n i. B C , T W T B liâ U p ( i.5 Ï Ï W F T ] n T ^T P T f ïï^ T m ss,
q y r^ H jr^ H ! T T F ^T P t B liâ U p 6.5 ' 4J- 4 H 1 T] B liâ U p , »'«s 6. 5 ^ -
*<1 1 1 ] o u i. m ss 6.9 1 : ] o m . m ss 6.10 T U T 0 ] o m . m ss 6.10 T g^V T ^T ]
T 9>TPT m ss 6.12 ° u ^ i ° ] B hâU p, 0 m ss 6.13 ° B l ^ l : ] " H P tl m ss
(i. 14 * Ml : ] * Ml m ss
Kubjika Upanisad 57

W T f t ^rrpS T T I T T ^m I rUTRT H T R T farnTT: I

3 T T ^ rfp = F % T ^ I H M H I -MI : f w P H T P ": -

r^ T rf^ fjq fd ? r t j ip ? M - f jH lq f d q d II ^ II

II W
*
II

ÏP T * fP T P t ^ I w j I M| | H : || TTW : ST^PTI"* cl
^ rH T ^ fo jI 'td q r i H II ? II
rr^ ^ P T P T T J T ^ m ^ t w ^ T ^ P P T l f ^ T -d M I'fd *T ^ «H ΫW I MÌ 3lfï H ^ rf? T

H ' b H ^ r r y i ' T ^ ^ ; i * r ^ r n ? 11
M'Jl I ^ I-f*P-4 I ^ T : q ^ 1 o r ' H ^ M T T T 5 R 7 T ì f f ^ T T f r i l 3 II
« f r ^ r w r ’p r n p p T î f * fr P r r r f r *r k s t t t p t îtt-

3 T r % T «fT h B i ' b P s - J i T d M <1P 1M f d q d II ^ II

II 9• ^ x II

W JT ^ T R irp p rrf »q | *>q | f-M IH : Il 5PP T % rF ^ T -

5P t H i k 'a ; l f f w p rn p ri^ w t^ - srv w i fe d i4
diri«nu<j f p T I '+ l 'À -HH d I -M HI-M Idï'dH I P I T Gf ï ^ <hIMfd ^ 7 t -

G.16 ] 0*5 »i I : mss (>.17 ^<ì «-ih 'T)Homh ] <fid°qd<hd®q A, «bdod BC

3 - 1 3^z«sm ] 3T1
2PT mss 3.1 'TTTSpTrT ] TTT31PT mss 1.1 ° tn r p N ^ t] °*TvT-
qûfjyj'i a , oM'd*ac c , ° iT p ^ n n
58 Kubjika Upanisad

t r F q ^ T ò ? r r R ^"*P T ^ n T j T R "\ il ?1 n

TR T H J N r f l f d Hlk*y <\ T T p T : I
3 T > r p f ^ q r p T ^ T n t ^ R ^ T T T ^ T I I R II
fr^ tw P4 a ^ ^ ^ h d d H h r*-** i h i
c i H T r j T r w r ^ j f ì f p - g p n j f w r i l 3 il
?T îF T ^ F jf MM f 'i p f p I
< 4 M I ^ 4 l f 4 < J l f a ì f> : # *fh ^ P t T^TII «MI
n r t r i l H H ^ T m X ^H T R ": I
F r a H ^ H p ü H I ' W 4ìdr-LÌ ^ q - ÿ î f T f II
q- T j j H f ^ l f r^ d 'b lM I'H H lM fH ^ d II y II

Il ?V9 II

W y ^ u i|y * M Ì ^ p T T R ^ F T T y r^ IH U M c îf f ^ M ^ H l f l H W F ^ p J T -
T H h P t^ ^ Ì H ^R ÌT T 3 1f i d i c i r u M l H f k t f t w f e > n T ^ T r oi| I^oq I -
R T ï ï : Il ? Il
m ^ IH W Ìv fl-jfT T I H ^ I H W U l'j| f fd ^ fH ^ H l f^ p 5 q rr-
t fd ^ d I Tm d ì fa d' ^rT P p T T ^* p T R ; I H ^ M ^ H Ì d ì'd d I f e d ì Jì
H d ìd '< r4 ì >jih i f rsrsim ì mì i^
H I^ H lf H ^ ^ d H I *T^TdddìvHH I ? p f n t T T R t ü P T I W R t W ^ S T m ft
dd<t>UÓ| *<S ^ 4 ^ l 7' f f w ' b M l f f a j l ' b l ^ d H I d M I d ì'd H I T rrW -

1.4 ° '^ 3 ‘ ] ° * r z m ss 2 d. °S T ] 0,TT T>TT 11 , °T T T ^ T C 4 d. * # : ] ? f f f

BC 1.1 ] ^ -° C , rf° A 2.1 m ss 2.3 m f a -
•^"° ] *11 fd - 'ï : m ss
Kubjikâ Upanisad 59

ir i < rr rw frfw : i tttht d ^ tft^ n frs r

T ferdT 1 ^ r r S i d l ' d H I rUT: ? r f d V d > u q ^ d y d ^ H f ^ f a d
MJ HI cU I P r d l d d ^ f y d H II R II
t r ^ T T F r n w f i H d ^ n a n t d T T r p r i f d *r H T r ^ n a r r w f r r f r f d n U q ô
>Tdf?T W % % ^Tf H d f 7 f *T y d u d l y P ^ d H f d I Mc d arè< f d T O Î - t <f>n f d W

t e n r M T w ^ f r h t P t *r H t ^ p m w f d " y f m f a M M dfd ^M ^Td

*T d T ^ M d H l ^ f a r r H ^ T I I 3 II

‘x q r i r « d I H t ^ H M T *1 d I ^ f ^ l d H l d d l H I

R ^iR iM dU iw i ^irsH i^«4iM H iH i

'^q ^ lf-q | q 'd P^cS>>1 I d I < *-H | fq j|*-q ■>I H II * Il

^ 'd I f-d M H f d I S R T : m ^ t^ W fdftH V4 d d f - d diluì £1 * d q f f w frT W

fW rw d fn * d d ^M rj ^ f j w i i a n
y q u 4 } y d f u ^ r u f ^ i f ^ v i H M i ^ ' d i jy - d < i 'd d t ^ d r r r f d P t r t * fr s ^ ^ r f r r

d fy i « d h w ^ rfrfd " m f r i g i d i q t -< t w R t * r q ^ c d y m iP d tt

fd ^ rd y ly lfd H- ^ r d - y i d lf d W d ^ flH t *JrdTT fTd'F^Tdr-^H'dìpii -
d T T R T d iW R " H ^ ' d f d fd^lHHl iJ r d T *T f H I- d q IM q ì f d > d > l'H H l p H H

y fd mi n q Id K 1JcdT d q l - d q i ^ q | p i ' l cM * d iq ir H M ^ * i cf-q i q -

f'd jj-H *JcT Hd’- 'ffd M r fN fi^ K d T d *T fld ül I M I * f 5TH ifd fT *TTPf
d» v'i fd * r *ró>i i f c n « r n di) h t ît t m rqr*f f t r t <f m i &] y i d a h ^ i d> fm -

d d 1j 1H 'H l'l Td y d H y 11 M 1d" 'd M I f d fT ^ l^ d d ^ f* j||^ q q q |d i!||fd

;d f d I f d fT fl d H i 1! I f d IV
T ;d M I f d d- d T II ^ Il

H ^l^dfiH IM ^N Ì TTT W TFT fd'dd ïT ^ 'iy y ì ó l M d q l ' dH U T r^ T

snro^dfuochi tqirqi ' T) r qi i j ^ r r w ^ r ?=»jrdi y d u i m d l u a < h i f a t ? i H -

H U y ' d i d d i '1 I'd Mp a HI f r ^ p f f f M l u j W ^ T T W W ^ & : f n = ^ w f d f d d W -

^ f e q - ^ r f f T T T T T H ^ I H i d irfT rp T T T fc T ^ dilr y H f l ^ f l
2.6 H mss 2.6 dTFTT0 ] ^TT: C , ^TT:5T AB 2.7 Î T ^ - ° ] STsprr:
mss 5.1 3T7-qT ^ -d : ] 31f-q i --d : mss 5.2 °TfJ ] OTTd" mss 6.2 d" fq ^ c q
MI y I fd ] oin. mss 7.40q IP d ] °ql P' d mss
GO Kubjikâ Upanisad

«VdW dad Id I FR TT^T V W T fird T dd>ddl f^vlH M Ì

fiU -S d M l^ H ' r^ rn p p q -R " ï ï k ^q^TrTII V9 II

W d d ^ lM ^ *\ *TTpT *T I'd / I ' d ^ '~1 d d f d " W :d r p b P [ d d W h ? f r
H T p T *T H ZÌ d ìfT ^ T d fT W H ^ l + d i ^ Ò d d f d " q- n ^ - q r H£l$P«>d -
^ T f d R T T f d ^ d ; Il c; II

Il ? c ; II

3PT v^H N d t oil I feM I w< IH : Il Î W q?hrju.«i H fo lP d d J 'iK l^ d 'h H lfP o d -

chi ^ri H I rPT: y| <*i I n \ | f » d P^ d H I fcftd" ^<p<3' P w d ld ^ P M d H I
^ Top t ^ n rq rr- i rr^rp ^ iT T "ïït
**
HiPidi'dP^ldd
^ C «S
I 3TTW : ^HTtT:
3 l ^ < m > d ï d f d H II ? ||
^ H N d l m ‘d Id I fd W dd d ì d i m i f H q t W I - M ^ d M ^ d V Ì f d ^ l ^ l J -
qdT^Tdfd' fT t ï ï T # d q Pd d" ITTHlr^TT %TII ^ II
M'diq*-dU^qT 3 T ^ f:^ r o t d < j T f ^ ff^ T II 3 II
q d Id r q I : f W d ^ T i r 3FT5TFT d U d H P d fc p sq - d ^ l ^ ì d f ’ d^T -
q w ^ : HyiddP : * q - q ^ y d _3 : f|H q’l Pd q d d qt
F T ^ d ld d q fd *T d qj I Pd d H U| * J'l Pd d- d^TFT i»lf - M M q r f q IdqPd
? = d ^ T p T £*! q Pd' d d Mq ! d Pd P^dnTiTdfd" dT *J d / cd' y i y l K l d d T d~-
f o l f i P & d ' t i N d d ^ d l ^ r f d T p T T P d ^ d II d II
Kubjikà Upanisad Gl

Il t *
Il

3PT H ^ f S ^ I M f ^ J T H ^ I H Ì d l H 'l
'-fld JIM M H M H I M Ì d ^ H I * Tm M l M ’J |M |;I ' * f f w W q t f T W T f R T -
MTO HK\\^-a U ’ì2\ I iT ^ U T m T P p strr: T fk w l% ^ T 8 P Ì r oi||Joi||M ||H : Il
9 II
m q 'd l M l d H I g T O fcfR f ^ «rd I H I H I f a HÌd > I H d H I < î * ï ^ 3 P j f q -
fhti ^ r r M r ï f t <m i fÿ fn r fajMididNH i f
MM I M ! o 4 l ^ i l * . ç f d ^ H l f r T d T f f w ^FrnfTRTÎTjfnpt H * ^ 1 4 ^ T -
f^ fr [...] F’M T ^ m : +|i>[|*y : ü l ^ y M ' f F r ô <+>MIHl
M J IH J * j f w ^ |H ,P u [| f n r r r : f3 7 F ~ fa •Ml H I d i m f ^ t ^ f ^ r T
* *s '
M* M î t * fd *1 d d H lfa d ìd d ü ||< - H | f^ ^ T jP ffw 'j fri HI ^ci
dTOfT: ^ j |H < t.M J 4 f u T d d ^ f r î M * p - i u ^ ^ r i | cb^ui 1 t^ n ^ T : 'T T T -

f f ^ R i n f f w d «h i q i «si Iw fR r:
H.|;^U|jyH[J|HH H'-IIHM J ■
‘jfrM T ^ m d F U l l ^ d <+,|i»ll^ ^f f w fif^ T -
+i^d u o i h i -Mi * j f r r ^ i h d. i p p ^ r ^ t m* n <f f w
FTW : y^HTT T fe ^ T fF ç ^TTSPT F W H T f^TTOTTO <fT: TO'
M I^ IM ^ d M d d II ^ Il
H£ldUH'M /;:TO: Tf^TOfTTTTOaFÎr m ITR ïfd' »T ^ M d T M ^ R T d F îfd
f f f *Trô f *f?r
w TOP -JÎd fd II 3 II
TTOTOTOTTOT P d '^ f ^ T O l u i T g ï W d ^ j T O T T f r r ô sT^J I M d -
T O T F M TF t II II
m C T O lfT *T H d d d M' 'x d l 4TpT *T H d d d H d l H d fÎT T t r* ô ïfr
d £ l$ f a d d d '; M d d > d l^ N r H 'M Il y II

2.7 1 d 'I H 4 > : m ss 2.7 ° ïjf jT ° ] "irfÎT : C, “ JT^T: B, °*Tf^r: A

2.8 ÎIT O T : ] T^TTT BC’ .3.2 *T H l ' t i l - H W ^ T ] c m . B C
G2 Kubjikà Upanisad

Il 3 o II

W * I 'd H M H lH M M fd q T Hi M d ^ M * |A T R t

H Ih R h^ H H ^ T T H T ^ ^ ìo M Ì T fa T H ' U| *j fa d i H ^ M H Î * r é f q '<J I *Tÿi‘

r r ^ m r ^ f ^ - p ^ t ^ - t f t : ii ? n
m i r ^ d t4 i ^t p p w t P ^ t

q T T f f ^ r ^nrWTT '-h d M Ié l'è s f r -Ml 'Àq d II ^ Il

q x n rp rff m s^h rfa j f a M -p^-fa j p - u m M ? r q ^ q iq i-H M i-H rfa '

q- ^ ^ T h ^ q T T M ^ f r q- u j Il 3 II
fa ^ fa ^ p j ^ T T ij TT^TT w f 11 € 11

T T w rr^ h ^ T f^ p rrr: jw n r ^ r v w m ^ H ifa w s p p t w far i w -

^ ïfrsiïT tf q a n y q ^ f a : q w q ^ rfa -fa - ç | k j ^ i h : s f î w : Il
y n

q W R T P ^T ^ |
^ u .^ J H H I ^ ^ H T ^ H H f f q w ^ % T I I ^ Il

ITT m s ^ r f i T w h ^ p m ^ ' i n r fa r w ^ H T ^ n ^ i f r w ^ r ?r a i g p r ^ -
wm H T f r q- ;l M M ^ q 41 Muffar *T H ^ T ?T ijUl H ^ q q )
^ r f a r *r ^ M -d q - M i n r f r * r f w r w ^ r n r f a r f r ^ H m ifa rrr ^ rfa rq -

n l^ ifa r r r h t Pt *r q <5 fa <i i fa rrr q^dfa" j t c i ^ f ^ r i ^ i mfn ^ d n

V9 II

î.i o * T T q % q t] « h m O ih i h, °H M ’j n ac 1.2 h h ^ » ] °h ih p j p ° c
1.3 ] °M M -jfl BC 3.1 « m îf f f ] ° q n 'f l B 3.1 q i ' q f a ] BC om .
5.1 o5ffx rt: ] ° w m m ss 5.2 °3Tf<id : ] « cIiH ìh m ss 7.1 oTT Ì F ^ r ] ° M-j1 U 'd f a l
A 7 . 1 fl PJ M " 'i M 'A I ] from h e re u p to ’T f a ^ ì u l "H ~*T o m . A
Kubjikâ Upanisad 63

H R? H

3P-T H f iir ^ r ^ H C T t H t f w - r r i r h ^ i ^ w My h ni' P d w r d d ia ff ^ s t-

*f ï ï T ^ P R ^ R R ^ - T T :7^ p r n ï ï ^ j f w ^ rs m ^ T v rr Pr P ^ H £ R p 5 d T -

^ r^ lT J T : Il ? Il
5P-FT d l ' d ï ' d R I dlldl'ji f M f y H I R d : f f ^ r ^ n p f f w i r I d T T d ÎT P T I

f^dld i ^ f^ n rrfh if f t^ r^ r «hiR +nuf-

fw M-.Hi<ÿP>d'bi^riH i if^pg"frfh5TTqr i Fjrffq- i f
TTT^RT R £ l P d < à ' J4 H l 1j f w ^l^pM dil^R R I ^TddVdR^ I 5TPT9T:
P M d l H f l f f w d H I ^ P o d d d ^ d R ; I T & W ^ M d P d H I J Idd^l d ^ Md NI :
S T f^ T P n j R R d d l f p T T dì H If.PdjT'fTd’dR I 'H'd’dtTPT I T ^ ^P R ^d l'd d I
^ P -i^ d l'd r f ^ d MIH : MHa HI Rd f d T f f ^ t <d>HI$P»ddil^dR.. I ^ P fU d l -
W I R R T H ^ l^ ü l d l'd H I R * l ^ i > l d H f R^ldilH : R<jTTfRïRd < ^ f w
^ H lf^ d d il^ d R I H ^1 s i d l ' d H I 3TETT ül «J I r-R | | M R ^ld id :
yiP p T ^iï^d R i h d^nr n ^ n
4 i P rP^H W I R^MdlurRHR-d^l'jr RT 'dl dlPd R- Pr P^H fcHl Rd R Ml
R T P t r - ^ ï ï f t w r 'R Tpf R- RdPR'P^RTT'R-qfd' R* R i l d d ^ t Wïfc T R-
RdPddJ’U '1 RRfd- R- n ir RT II 3 II
d T^-d dhl'^i P d ^ d d ï T f f :T^TW ild ü ld H d4jdH T Î R Î -
M'd I d -d R RRT 3M—
^ 1 J d d 'd - 'R II ' H
R l P R P i H ^ R T R ^ l ' j ' d l d - d T l d ' R d d '- d T d 'R ' R T R - d R R R ^ ïp R p iR ^ j'
R î g T i J ^ R d illT F R - d P i ^ d P d R P T R M P d ^ lP H dl^JlPd^RU| <£p®ddild-d

M' d d d ^ I dì * I ^ --d IR fT R T i M d d d ì 'Uddd^ I dl'RSRdR' JT T TPT-

R I Jfufl M| R H d IR d ì ; R IH d I R T T T f .P ^ d 'b lR '^ 'ï ïR 'd I *TR 1W T dT

-f-Hl^dil RTRTf: i>| fd-iR Pf^d : R T R R T R R T T f .P ^ d d ii RTf<T II * II

1.1 R ^ T ° ] om . F ie 1.1 f r ° ] o m . BC 2.5 STW T: ] R R T R : BC 2.7 à n r « ]

SHT 0 A B 1.1 3P=m - 3 T ^ t r ; } ^ *-M I H R m ss -1.1 R n f t 0 ] f R R t ° A , fd R T ° B,
T rw r° c r».2 dlfd-d ] Rifn-dR m ss
64 Kubjika Upanisad

h r r R rg fro R R rfro r« rr h r : i iff w r

fr ^ r ^ g r f r ^ ^ r r r f w w h r: i s& f w r r

f^ o rm rfw r r-
4 1 1 ^ 1r. +r, 1^-1+. 1*1 w ^ K T ^ f HR: I £^ ^ * >3 R R rT

^ ly f N U ^ ^ i f - H r ^ 'f f o d d - . l ^ d 'd H l^ T T HR: I Rfdl r d l ^ l ^ i )

^ liiH ^ IM ^ r^ d + .l^ r|MgnW H R : II u j £ H d '[fd ^ ^ H ï ï l ^ ^ d II

* II
?%fTT H-d<J| RRHT H R P T R F R jF ld d R P f n i II V9 ||

R o ^R d d fd H-4U| H R y « d J4 d II q II
r t RT R F H fH H^T'aT II ? II
d^ddl' ITT H -d U| MPa HI Pi d m I'd'idd ^T^frr II 9o II
^P T T f H R d T V H J i 'P d d I HI Pj* d ì ^ rfì^ fr ^ f Î R R r HHTHHW r H H fR -

ï I f d uff MpaHlP*dmidrHI3ì'hlÙ| H R ^ F R I ST Rrf% Ht R ' i P t H l TT

T r f^ R t h t diTfd-Rt wr s*i ifV.-fl ;r i - h i P m i T ^ w r f i ^ it
*20 h h rrtR ^ w * r > '^ ^ r h : i ^ fn fw rw ^ % h r h i i ?9 ii

rh h P d -iddiidP I ^ ^ # H ^ rfF Ìn rn ^ n t* >^H h -

ff^ W T ^ HHT HRT I 3THHR f f ^ T W ^n§T«T II RdtWTRTRR RHfHHiT
•TFT Hrt'ni'S'flîl Hd H ^ P$-d HM I ^H lddld H H I^ d i Hldjfl
4 I Ph P *H * R f ’JRTHRHFT i ï ï ï W fw T W d p£<l I d -d HTHHT <MoL]pHPd
dd'P-H dKJdlPdd : sfîHHT: Il II
fq m I h I <~h f d Pd M q ^ ÎR : I H i d d i p H d i d i H H R R l d «HI d M ^ ld I

*^ d * d M^I ^ - i d H H Pd -<l I H d ' d l d d d l d I^ u ih M H H R R f ^ R T R?gT-

H *-d H d H ^R :i Id Rd H dRT f RT 5R R R 3TTRÎH I TRR rdd>Hdl«^HlH
cTTR R I H r H U H■j*1-»Ph « H R ^faTHTHTHR- I MUÏd&)<h<H
c v
Id-d <fH pHd<t>H II
93 II
HR H T d fR T R RRd f^d d if^ R H T R f f e l <t>1H I d H d F R l~d'^ ? frl H -

fi.l « R f R f r f ^ r f iïR ] A 6.4 ] ^ r c , om. A (open space) 8.J S^T-

?TT ) R^FT HC’ 10.1 A omits 10 11.3 Hlf+HI ] ^ n fR d f A 1 1 . 3 R ] om. mss
12.4 °HOTT] «FSSHT A 12.4 d d Qui ] f P t F A , dd'-M 11, »TR d' C 13.1 f d H d )
f R m r t miâU p t.3 .3 s i n h h - t i ] r p t r a, r tr b , om. c
Kubjikà Upanisad 65

I FR=q- ftr% : I r ^ r - d r i ^ N Î ^ ^ ^ H ^ {tp T p r I fT

*igr ftp-T: fT^T: fit sf^T: fit San-: fP 5 r r ^ T T 3 J fft HTftf fT
c r t t r f T R t H T p f T rrg- t r H ^ l ^ r ^ d - d ' j ' j U ^ d l M f H ^ d II ? * Il

Il H

T*?' 5 T 3 f r f w p ^ T I tî^ T dPT f T ^ r r r ^ t^ F T T o f d H l M I d d 5 T ffT -

H If rf’f^TT ^T>t II ? Il
t î T P T ^ J1d I *-y 'd IH fd : I ^ I d l ^ P H y H I u i l ^ T d f d l i yy^ldl^THMHl'uj
J T ^ f d f d 'P ' d l f î ^ ' ^ t ^ ' ^ i f u i q j ü j J | M d i f u | TT fl'dS H ' fTccTT V K U lf-Î
i T ^ T f w i t f iTfdT s n ^ r f ÿ r r t t « rn = ^ r f i ^ t frd T ttf ^ r
rm jw rr •P d fH d H f n t r r i i r ii
d â d ft) ^ f tf : fjrj-^ d d f F 'J W f l ^ d i fT 9 W d ^T f m W d R T fn p t
d > 'd > ld d ' r d H f ^ d T d t ^ f ^ T d f l l 3 Il
MHa *HI f * P f t f P d c d T ^ J l M t ^ T diPPT^rq- i p ^ r t ^ T d d T T T ^ r t
f qç l i qu| A- r q- H £ l ^ i » l t ^ r T ^ r ^ p W T d l d c d l S P ^ t t r T II * Il

*r p p : d r% w f i ^ r f t ^ H i P d f i d y i r i
'ddV dfd W f ^ Î T rP T s r j f ^ T T s p r fP T 2 i ï f f ^ T 9 P f f T P : Il * Il

ïïp rfp p f^ p p T ;p ^ f r d T d r f p t n r i p appT f r t s r f ^ r r :

d P P fftr fr f t ^ r r H i^ d fd t r s r s p t s f r ftrftn rr T d f r t p t T f ir n r r

14.3 H d -i ] f^ p f^ T T T C 14.4 07 W d d P tP r T ] « ^ p fp f^ P T T C 2.1 ° P -

d l^ fH ° j : m ss 2.2 dT ] o m . A B 2.3 dT ] o m . B C 2.4 ° ] TT°
а, t p c 4.2 °d rrp r y q fq -r^ r] ° < M 'P i i ^ d f q T d r a 5 c. d d P ] % * rp a
б.1 ° I P R - ] «IT^PT C 6.2 '- U M d ì ] T P T t B C
GG Kubjika Upanisad

d d fr t dd- d r H ^ i ^ f d f T V F T d i d d ^n p T d T -d H d fd d trfrw
Ti il fri d d d H l'b >d JA f d d ^ h 'i ^ d T d fd d ri P l f d d s iK J r t l'b

d fd fd d f ^ a ^ f r ^ d d f d d ^ t N fT >d J-l f d d > fT d h £ 'd d f d d M H Ï 'b

' d ;- i T d d d ^ H T ' t f “j f d f d d 'i H H l * ' d '- j f d d d H lH l< b 'd ^ f d d d ^ - M l *

;d d f d ' d d 4 H I «fi d r q f T d rn r d d d ^ l f f ^ i T ^ I ^ d H ST^Tl J f l H Hd ^ cl^ Il ^ II

II ^ II

d d d T ld T ^H d T tfm r H T ^ fid T ^ d n w f m r ^ if f f i H U d H d d l^ d
oil I w i I ^ 1 1H : II 9 II

d fP Jd fd d l^ N Ì n<fil<fil d T W T IF T T T p ^ T R I f d f d f ^ P T T H £'l f -
foddild-dJ IH H £J|-dd q^T d^T T pr h T h ^ -I JJM IfM ÌM fa^ H^IH -

C T jtT
■>» d ^ h T " 1 T d ^n d dr d ^ d « fiM M ^ T ìI + I H ^ -
Rf s.

T d f^ l-H d d^TdTW hT" d ¥ d p T d My M<h I*>«I H ^H dd

d^TW dRHr^RdfHdM f d I -r ì dd^ddd f H ^ lR b H 'd I^

^^Id H m d T M fd y d cr^ rd T lfd T JId fT d i H ^ lfP > d d ii d f :d ? fd d T ? d

Mtì'H+r^uu^TUj ^^fddifd m r r f d r n ^ 11

H r t l ^ H ' l d d d U d ^ r b H H u i d S f T d ^ d f ^ T dT H £ l f r®d<fii d f f td 'j -

H T d ^ 'd '^ d d d i d d W dl d^PldlM p IU| ^ ^ M d l f d d ^ H d

T O d d ! J dl i l d R 'T ^ y i d 'd f d d f d d i T f r d T T f % d l f d * p T d T d SFTdT-

r*d H I d ^ d)d I *-d dTTddWT d T ^ T T d y 'd rfrT v F jfrd <d H I ft fdTTdT
f r T T II 3 II

6.3 d ^HldM ] WdT^T mss 6.1 d R '-^r^ it, n nfr) ] om. BC 6.5 d ^dHId» ]
d d d T * mss 6.6 d d Ml HI <6 H d f d ] om. BC 6.7 d d d H l d i d d f d ] d d d -
Hld» vjnrfd d d d d T d r d d f d A l.l T 3 d T £ d ] om. C 1.1 d T ld d T d d ] otn. C
3.1 Mfil ° ] om. BC 3.3 d fd d T ] ^frl'M mss
Kubjikà Upanisad 67

TdTTTdT H U d P d H HdMt~dï ï f r ^ r f r H df>JHÌd> H U d P d fr

H U d P d *T PdMJ|H1di d l * d f ? T *r H d l - d d l -M i a d P d *T H d r a ï » 'l > 4 l f e * r f ï f
ïT n ^ - T T < j > P o j l d d ^ j H d r d l ^ d y ^ P l d H H I J | P l ^ T - H d II * II

Il R * H

3P-T d ^ i P d H P u i i T ^ r m ^ w w r ^ i « 4 t « ttk : n ? n
d d P j'T H ^ i y ^ r ^ ’' Ì 5T%rf 1 d i d i m i d l H l d f r F q w S n m t ^TR^TT Il

R II
P p p f d î H r t l f H m i f f r p ^ p p t ^T% m t Pd.Mrd<tdd-dU||^P| vi f j ^ j

n w fT d T d ^ f e r dU£TUyj'HMIpor*PT y d l d > y < J | ^ " T

d P l d > ^ 'P!'^ ~d ' d l d l d i ' P l î p ' T H i j l y P d * H H - d * P ' T T ^ T P P ~ T

M y l N d P : M y d d > l> : d H ^ ^ H ^ H d d ' H - d ' 4 rT fP T F T d d 4 fF F f-

^ - f f HHÌVJ fT T P t d ^ ' i d t s f R T ?%f?T ^ * d J-i T T d - . ^ d P d ^Hidd

^ ^ 7 W °T w 4 l l 3 II
*FT TOT >id IHI Pd £ d»J M d ^ s n = q i y r y- ^ - ; n er n

rP r f e r a r r i H ^ i d ^ p i 'd T p d d tt y ^ p ^ i^ d d P id H ^ P d d d dT
yiddIH 'jPid üldH £ld^d£di HH4 II y II

T P p y f d H ;'l H pJ| d f J 1 d P I d TW T I

dlddl-HMd^l y j ^ d P : TpTTTT: ^pT^Tjf: Il

^rd d d ^ < y j |m - v | p j i d i '^ M i y f ^ r T d r n r n ç, n

4.1 3T>TTTr HI ç ^ Pi ] HC omit ilio noxt twdvo words 4.2 *TTt<T ] RdT A H , *TdT-
T C 3.1 m ^ T ° ] îiTrtTT0 A , (T)3TT° C :i.,r» ] TT^T A , * T p T H
3.5 tST R T ] iTiïTT A , i ü l MH HC G a. dfW T ] d f w mss 6 b. ] dW pT
HC fi <1. 1 : Aili
G8 Kubjikà Upanisad

’sàr t t : hh 14 +^4 hhPm p tts p t ^

w r^ r ? s fm r r 3 v p t 3 ér^q- 3 f à w r T 3 t t ^ 3 t-
k ? adt è p # P r r ^ r f f e r è r a%# T f P 'f f e r è r
ü\ ^fü| *T*;r«dT fp r ^vT ^ 1 ^ 1 11 V9 II •
^ T T T H fri f^ rrrn fr % ^P T T T ?T T W 7 f^ T f t iT ^ T f ^ T Jf-

4|T h ì »II -MIH II c; Il

n ^ r p f e p n r r T <*Fyi[<s>i -1 - m i ; q f d 1 h h ' i P m ^ u m s T ^ r f ^ T ^ a P T qr-
p f T 11 «. 11

W te r^ T T T f a r 3TT ^ H l d d ^ J ^ f d I
TTg- ^4-yfd yj ^ r j Tp T TTT fd +1N fri II
f^ P F T T O T P P T f I «T F T T ^ v i | I M ^ i r a 1 d l 4 ^ i y r H M y + ^ r p f l l 9o II

f ^JNUIÌ f f f T T I
P r P^ fo ^ r s- ì p t w rf ^ r r r s p f f T i r : 11 99
• • 11

^ àr f # ^r ^ r ^ f f f T T ^ r ff 11 s v ^ ìh frtrr 1 « ttc tt
H H M ÌH II 9^ Il

i j w f t r U *■■m1far fth m P h t^ P i
^ r f f 5 f f Pi yj h h f r ^ - R T f r r jj i i I u m h 11
^ F T F p f ! ^ p 4 i n r i i 9311

m P -H N '/Ì- mP h w : q fd T fT 3T P>JÌ^l T 'HI'f d '^ ) ^ -

f m p T T f II ?<f II

7.2 f % W T T ] frv T T T T m ss 7.3 ] ;f C 7.3 E d £ ] d t C 10 c. H U lf d ]

T fr BC 11 a. a^ n \ ° ‘> n fr H C , ° T T rt A; b u i see !).?) 11 b. f ^ r ^ f ^ T ] f^ -

* T r f e r m ss 11 cd . T ir ] f< H |J J N IT T J i p T A 12.1 } S # BC

12.1 3T T ^f ° ] T T f 0 m ss
Kubjikâ Upanisad G9

"ï p -t T ^ ’fr^ rn jr h ï «m s >

î î <m u î q ^ rn T rR ^ ftw w t n t -
^ - s f î ^ T T T j f oL| I h>u I ^ IH : Il 9 II

f ^ p p f r ITF^T 5TTFFT N n ^ T I
îRTq- T f w t P lf f ifTFTT U ^ T T ÎW I
n ^ T FT ftP P T T JTMT 3 P f ^ r T Hf*pT% Il ^ Il

[ w f < jfa k î] P k ï T T M I ^ ^ '- r ^ r ^ f t- T I

[ n ^ T FT f^PPT T ITHT 3 P T * Jrf H f k d ^ ] Il 3 II

[ w ’j f W t *Tkr] ju p t p " W R fjrrp r i

[ tt^T ?r f w r r JPTÎ 3PT HFT ^ r f o r k ] Il «f ||
P U T Tjf k k t p k t ^PTP" fkfe rT rïïTPT I
[n ^ T k fW T T U X f 3 P f g r f HfkFTk] Il
^ r^ H H IM I J ^l fki fw fW P T F T 3PTT fP TP f II y II

•3t *p t s r r r r j f k k r 3 r*n r ptr ": ’r f w r =r: f w u r i

3T ^r kr c ^ ^ P a r put mi ,ji i ^ k r s ^ fii
fF q p rr T-gn- n^ n
r q p ^ l IH -LJ'H i r u t T fw « T T % fk ^ T O T FT9W FRW
H^lt'T^d+i H ^ 'HI Tf^cTFT fTTFT I H U I'^ M I^ fH <<IM II \9 II
H I '.ufi ^ i <i"H fd UN 9| | +, V'J| I ^ U| H U H M M HI r< ^ 4 y 41 J I f a r f # ? f f ^ W -
* \ H *> *4 | w a I^ |H : Il q II

fp > ïr: ^1 lf 4 4 HI H lff î fT ô ifar Mv H lk d H I

1.1 om. C 2 I». 3TKV] ^TTT^T BC 2 d. g k df^dd ] ^Rf ?T-

f^ = rr At ii 5.3 o f ^ r r r n r ] 6fa>*nTRT a c : , °f% ^P T rq’ b 6 a. s p p t ]
mss (i b. ffWUT ] <jìù|r^ AB (correction sign in B), <^uH r | C 6 c. S **d d Tl CVüT ]
Md d P ü T R ; mss 7.2 ?^JBT ] A
70 Kubjikâ Upanisad

T ^ r ^ ir ^ w : h 4 ffi j w k w * n
fô ir i
d W ffeT W H c ^ ^ d II ?o ||

f w ff^ T ^ T H H -IH M I I
3T ^ r f ^ r R T rd" 'd^T f d <~M ÌT II 99 II

f f ^ r ^ r r i " j-|'Hi*ri'i f ô j f r r f f e r ^ T ^ u f r w ^ rm çr^r f r f e u r n i

rf^T f a f a * f o j l «T>I f f i I l 9^ Il
^n > d ^ÎM H d -.rM i l^ '- ïlf a d : T f ^ T lf d ^ f r d U d d : HNIHHlMfdy^ f -

Pod't.l^fb ¥ 7 1 FF^TP-TT: H ^ W lfa l d ^ f d ^ u i f a i -

<Ldl<^U|Hl*ddl'<J|||h Hd^HÌfui f a w f ^ T W 3 d HI-[«f 1 *f=dT * * n t

MM IH *T *4 d M 4 T fT îT n i- r r * fa jT«ÎÎ MH HI ^ fT ^ lfy fd ^ d ||
93 II
y i >ji i h s fr t y ^ r s n R i *rw irrcnrrfri fad f f ^ w r r f r r t ?t^ t t -
fd’^ T T 'i Jir-ldd I ’PTm .HIM HU^ÏJrj'dd d ^ 'l^ P H fa d N d d d lfd
^ T : Il 9 € H
^otUM^ui J T ^ T ffef^ P m JT «f.fad dii MH d l^ d y bfl’Mfd Nd II

14.3 Col. M^iffoji^i^iu'i ] H^it-f^â^iu^ A, frf^wRrrtrr B, *fajid>iq i c

14.3 Col. ] C adds dH IH*T| A adds M tT spHT^T

9 d. 'Ttojl : ] AB, C 9 d . HH ] ^BT B C 10 a. d *4d i

A B .f ^ jf ^ T C 11 a. ? f t : ] ^ f r ° B 11 b. BPTT B,
C 13.1 ° 3 f r q |J H * H ) « V T T n m m ss 13.1 r ^ U - ^ M l h d : ] f V n f V : TTf a d : m ss
13.2 1 I’’4 T : ] rT Fm V T m ss 13.4 fd ^ P d ^ T ] 13 ^ ' 1^1 m ss 14.1 ÏTTWTfdiÎPT ]
°f3P T m s s , !4 IU| IThTj-U V T 3 + P > d + I f r f e f ftp T C 14.3 3 T : ] o m . A C
 Kubjika U panisad

T h e U p a n isa d Full o f the Elixir o f K ubjika’s W orship

Translation
C hapter O ne

Reverence to the Venerable Ganesa! Twice reverence to the Venerable great

Kubjika, the em bodiment o f the supreme elixir, the W om b1 o f existence, con­
sciousness and bliss!
1 And now,2 one reaches this great Kubjika who is the embodiment of the su­
preme Brahman in the gateway of Brahman (through the fontanelle); the M is­
tress o f the western tradition.
2 The lord o f breath, fair-neck, the tire of destruction, Visnu’s heaven, the earth,
the threefold constituent, the tire, the pervader, together with the great lady of
wisdom (constitute) the first (kernel syllable).3 The second (consists of): the
inborn, the supreme self, the man-lion, the Rudra o f destruction, the sword-
bearer, the saviour, the syllable o f fire, and the skull-bearing goddess, adorned
with the fourth vowel and provided with Nâda and Bindu.4
3 One who knows this great pinnacle, the king o f pinnacles, the highest o f all
pinnacles,5 the king of pinnacles o f the great Kubjika, he becomes Mahâdeva,
he embodies all the gods, he possesses the nature o f all the gods and is equal

1 Literally, ‘bu lb .’ Existence, consciousness and bliss are the three characteristics o f Brahm an
in the w ell-know n Vedanta tradition. K ubjika is addressed here in a biological m etaphor as the
sublim inal source o f the grow th o f the cosm ic plant or tree. The exordium is related to the Kâlikâ
and T ara U panisads. T he K âlikâ Up (ed. in: ‘Kaula and other U panishads,’ 81) begins: atha
hainâm brahm arandhre brahm arûpinïm àpnoti.
2 A tha, tim e-honoured expression at the beginning o f spiritual expositions, suggestive o f a nec­
essary preparation (m oral and intellectual) by the initiand.
3 T he constituents o f the bïja ‘seed ’ or kernel syllable are circum scribed by codes as explained
in the Introduction. T he Bïja, or rather Küta (see note 5), as it is called in the text, is H-S-KS-
m i.vkyO m . It belongs to KubjcSa, Lord Kubja, who represents Siva-B hairava in the theology o f
the school; according to the AKAV (A stâvim satikarm àrcanavidhi), fol. 10v, he is w orshipped in
the regular p û jâ as K ulacakreSvaranaiha, in the midst o f the eight M others and their m ale shadow
partners (B hairavas). In the K M T (K ubjikam atatanlra, K ulâlikâm nâya version), 16.59 ff., the
Küta (w hich there begins with S-H) is given in the code peculiar to the older K ubjika tradition.
T he god is there called by his other nam e N avâtm an 'o f ninefold self,’ discussed in H eilijgers
1994, 26 f.
4 T h e Bïja is S - H - K S - M I . V R Y Ï M , and represents Kubjikâ. A ccording to the AKAV, f. I 0 V, she is
w orshipped as K ulacakreSvan. N ote that both this and the preceding Bïja are ninefold. Its e x ­
traction (uddhiira. see note 14) is dealt with in SSS (Satsâhasrasam hitâ) 4 0 .5 -2 2 ; see Schoter-
m an 1982, 35.
5 ‘P innacle’ (küta), a Bïja which consists of several consonants and, as a rule, one nasalized vowel.
It is represented in the script by an intricate ligature w hich exceeds the lineal set-up. T he tw o
Bïjas o f KubjeSa and K ubjikâ are here taken together as one m ajor Küta. Nâda ‘resonance,’ the
74 Kubjika Upanisad

to them.

4 He is Aryaman and Varuna, and Rudra, and Mahâdeva,

the God of fire, the Sun is he, and Divine Yama too is he.G
5 He is the Moon, Indra, and vital air;
indestructible, supreme, Lord of all, independent;
time, earth, the self is he, space, and the Lord o f beings.

6 Prajàpati said: ‘I shall explain the great Kubjikâ seated on the western throne,
the Hidden Kubjikâ, Rudrakubjikâ, the Heroic Kubjikâ, the Kubjikâ o f the cre­
mation ground, the fear-inspiring Kubjikâ, the Kubjikâ o f destruction, and the
fierce and redoubtable Kubjikâ.7
7 One who knows this essence within all the Vedas and within all the gods, the
most essential essence which is the Queen o f the (ten) great Vidyâs, Siddhikub-
jikâ, the venerable Laksmïkubjikâ, and the venerable Siddhilaksmïkubjikâ—
he obtains the status of one who roams in the sky (of pure undivided conscious­
ness), the status of a Rudra; he becomes lord o f the liberated state, lord o f
all Siddhas, able to enter other bodies, in possession o f the eight great magic
powers such as the power of (assuming) a minute size; he becomes a poet o f
renown, he becomes equal to the king of the gods.

8 Thou art Indra, divine Indra, the world art thou, Prajàpati;
for thee the sacrifice is bom ,8 for thee oblations they offer;
o f thee indeed, O Visnu, heroisms manifold.

He becomes divine Visnu (in accordance with the quoted Scripture).’

9 Pippalâda the Angiras asked the reverend Sanatkumâra, the Atharvan: ‘R ev­
erend Sanatkumàra the Atharvan: which is the mantra o f Kubjikâ the Mistress
o f the great western tradition; which is the (corresponding) design (y a n tra ),

protraction o f subtle nasalized sound into the phonic vibration o f divine energy w hich is pure, in­
audible and suprasensible. See Padoux 1990, 51. Bindu ‘d o t,’ pow erful concentration o f sound
pow er represented by a circle. Together, Nâda and Bindu constitute a code o f the nasalization
o f the vowel in a BTja.
6 T he first half = Ath 13.4.4ab; the second half = Ath 13.4.5ab. For the identification o f all other
verse quotations, see A ppendix 1.
7 Eight Kubjikâs: this series is unknow n to us from elsew here. Perhaps nine K ubjikàs arc m eant;
pracandogra- could be read as pracanda- + ugra-. See also 2.16 and the Introduction, p. 7.
8 Ath text: vitâyate ‘is extended, perform ed.’
Chapter I 75

hy which method is Her worship (conducted), which is the (m antra’s presid­

ing) deity, which are its limbs and their deities, which is its metre, who is its
sage?
10 The reverend Sanatkumâra answered: ‘With reference to the royal Vidyà (call­
ed) Pratyangirâ,10 the king o f yantras o f Kubjikà the Mistress o f the great w est­
ern tradition encompasses all yantras and all mantras, it provides the magical
pow er o f total sovereignty, it grants royal power, enjoyment and release, total
liberation, the release expressed in terms o f consubstantiality with the G o d ­
dess, conformity, communion and absorption (in Her); in no way, not even in
critical circumstances o f mortal danger, should one divulge the yantra of the
great Kubjikà (and) the great king of mantras. In case of divulgation, the great
Kubjikà becomes angry. One dies. Therefore, one should carefully guard and
never divulge.’
11 The great king o f yantras: the Bindu, a triangle, a hexagon, (a lotus) with eight
petals, the form o f an octagon, and a square adorned with gates (see Figure 1).
One w ho always wears this royal yantra o f Kubjikà’s worship (called) ‘O great
Pratyahgira’ on his heart, crest or a rm 11 — he becomes the Bhairava Velala or
the Bhairava Pracanda. One who wears it on his crest (within his top-knot) is
released from all sins. One who wears it on his arm causes all his enemies to
die, he vanquishes the threefold world, he effectuates creation, maintenance
and dissolution, becomes a lord of all, lord of heroes, lord of the dance, lord
of kings. Thus say the proclaimers of Brahman.

12 Lord Kubja one should worship lirst, and KubjinT thereafter;

and Kubjikà afterwards, (and) the Obstructor called after K ubjikà.12

9 Cf. A SikhU p I. T his is a standard series o f questions posed in introductions o f Tantric m antras,
and m odelled after Vcdic A nukram anï tradition. T he nam es o f the speaker and hearer are treated
quite irregularly hy the text. The group sunatkum àras câtharx'anam should be taken as one syn­
tactical unit in (he accusative. Pippalàda the A tharvan, here the hearer, figures as the speaker in
several U panisads, i.a. the PraSna and Brahm a Ups (W eber 1876, 176 f.; Shcndc 1952, 236 f.).
In the A SikhU p. A tharvan is the teacher o f Pippalâda, Sanatkum âra and Aiigiras. At first sight,
this seem s a reasonable solution for the K uUp too, but it is untenable in the light o f the beginning
o f section 10, and also o f C hapter 2, section 3, where Sanatkum âra the A tharvan is undoubtedly
the speaker. Shcndc (1952. I.e.) m entions nam es o f fourteen proclaim ers o f the A tharvaveda
Ups, but Sanatkum âra is not am ong them.
10 Or: (the Vidyâ called) ‘O great Pratyaiigirâ.' as in 11. The text is ungram m atical. A Vidyâ is a
m antra representing or incorporating a goddess.
11 T he constituents o f the Yantra arc enum erated in an outw ard direction.
12 Translation uncertain. Stanzas 12-14 arc not known from elsew here. They arc below poetical
standards and must have been created w ithin the Kubjikà school.
76 Kubjikâ Upanisad

Figure 1: Mahâpratyangirâyantra

13 By constant worship according to rule, one obtains enjoyment and release,

but worship without the yantra is not pleasing to Kubjikâ.
14 Therefore, with utmost care one should worship with the yantra.
Lord Kubja is worshipped to the left, Kubjikâ to the right.13

15 Now I shall explain the extraction14 o f the great thirteen-syllabled mantra o f

the Lord Kubja. The first syllable is ( o m ) the great one which creates all sylla­
bles. The second is the BIja o f the sanctuary, which is as follows: the supreme

13 U nconventional arrangem ent. O ne should interpret: the left and the right from the w orsh ip p er's
point o f view.
14 U ddhâra im plies that the constituents o f the m antra are activated by the extraction from their
‘w om b.’ T he process is discussed in Padoux 1978. O ne m ight expect that a text o f the K ubjikâ
school w ould present this ‘w om b’ as one o f the Prastâras or G ahvaras, traditional arrangem ents
o f the alphabet in a geom etrical pattern (Schoterm an 1982. 181), but we lind nothing o f the kind
here. Instead, the codai system as m entioned in the PraM abh (see Introduction) is again applied.
The codes arc listed in D evanâgarî alphabetical order in A ppendix 2.
Chapter I 77

self, provided with the vowel o f the lord of planets, combined with crescent15
and dot. The third is the BTja of wrath, which is as follows: the supreme self,
adorned hy the vowel of the God o f the three strides, combined with the cres­
cent and the w om b of all.10 The fourth (up to the eighth) are ‘Kubjesvaràya.’
The ninth is the BTja of the man-lion, which is as follows: the protector of
the site, mounted on splendour, adorned by the vowel o f the Lord o f planets,
combined with the Nâda and Bindu. The tenth is the BTja o f the cosmic cry,
which consists o f the one who changes his form at will, and Prayàga mounted
on splendour, adorned by the vowel o f the all-bearing Sakti, and provided by
crescent and dot. Then the BTja o f the elephant-hook, which is as follows: the
great Lady, mounted on RevatT, adorned by the vowel o f the Western Face, and
provided with Nâda and Bindu; it is the great king of BTjas. The twelfth is the
self o f sound. (The thirteenth is) the great soul adorned with the vowel o f the
full m oons.17
16 One who knows the royal mantra of the great Lord Kubja, he conquers the
earth, the intermediate space, heaven, the worlds Mahar, Jana(r), Tapas and
Satya, all worlds. He who knows thus, the great Upanisad o f Kubjikà, the
essence of all Upanisads, lives a thousand years.

17 Surrounded by Prajapati’s mystic power, his protection,

by Kasyapa’s lustrous splendour; and destined
for advanced age, in heroism accomplished, soaring,
may I move on, my deeds well-done, living a thousand years!

18 He obtains longevity, he obtains all his desires, he obtains all enjoyments, he

vanquishes all the gods and all the worlds, who knows thus; the great Upanisad
o f Kubjikà.

15 ‘C rescen t.’ ardluicandra: an elem enl o f the nasalization expressed in the script by a crescent
shape enclosing the dot (B indu) from below, thus form ing the celebrated sym bol know n to var­
ious religious traditions.
16 BTja o f w rath, krodliahtja: HUM.
17 T he w hole m antra runs: O M H A U M HU M K ubjesvaràya K S R A U M K H P H R E M K R O M nam ah.
C hapter T wo

1 The great yantra and mantra, Kubjikâ’s supreme Upanisad,

the great meditation, the great bowl and the great rosary;
2 one should carefully guard them and never divulge them;
divulgation results in loss o f accomplishment and death.
Therefore, always protect and never divulge.1

3 Sanatkumâra the Atharvan, the specialist who knows the essence o f the nine
Atharvavedic schools: Pippalâda, Saunaka, Tauda, Mauda, Taudàyana, Jâbâla,
Brahmapala, Sâkunakhî, Devadrsï, and Câranavidya2 — Sanatkumâra said: ‘1
shall proclaim the royal yantra of the great Lord Kubja:

4 A lotus of nine gates, encircled by three strings;

the prodigy within it, provided with a self,
is known by the knowers of B rahman.3

5 ‘O f nine gates’ means: (a design) with nine angles.4 ‘Lotus’ means: (a d e­

sign) with eight petals. ‘Encircled by three strings’ means: a threefold circle.
‘The prodigy within it,’ the circular dot, ‘provided with a self’: the ‘knowers
of B rahm an’ know the Circle o f Brahman which is the royal yantra of Lord
Kubja.5

6 W ho made the salty sea resound with his greatness,

arranging a lair of three sides, and reclining;
crooked, (child) of the Cosmic, of the wish-granting Cow,
in secret he created bodies by outgoing (rays).*’

1 Stanzas o f little quality, probably derived from the sam e source as 1.12-14.
2 In fact, ten schools arc m entioned. The list has been subjected to alteration, and the m anuscripts
are confused. Cf. W eber 1855, 277 f.. and above. Introduction, p. 4.
3 Ath 10.8.43, a fam ous stanza. Its explanation in the KuUp as relating to the Srlcakra is typical
o f Tantric exegetical methods.
4 I.e., a central triangle surrounded by a hexagon See also 1.11.
5 The text is ungram m atical. T he K ubja-yantra is linked to the A tharvan tradition by ingenious
exegesis o f A tharvavedic stanzas.
6 Ath 8.9.2 w ith kuhjah instead o f vatsah; we assum e that the exegetes o f the school considered
Kubja to be im plied in the original version as the ‘ch ild ’ o f the cosm ic Virâj. T he latter is a fe­
m ale cosm ic force o f extension, but in Ath 8.9.7 she is called the ‘father o f the B rahm an' (W hit­
n ey ’s translation).
Chapter 2 79

7 There are three cosmic (entities), the fourth

of these he sets aside as Speech;
the brahman knows this, insightful by penance;
in which one thing is joined, in which another.

8 ‘Arranging a lair’: in the beginning there is a triangle and a circular dot. O u t­

side o f that, a figure o f nine angles; outside o f that, a hexagon; a ‘lotus’ o f eight
petals; then a design of sixteen petals, ‘by three strings encircled’;7 outside, an
octagon and a royal square design; outside of that, three circles; outside o f that,
a design o f thirty-two petals; then, one o f sixty-four petals; outside, three cir­
cles by mâyâ (?); with the syllables o f Mâyâ ( h r Tm ), Kâma(KLÏM), and Kürca
(HUM), one should design an outer fortress.

9 An octagon with nine gates, by three strings encircled;8

a lotus o f thirty-two petals, and one o f sixty-four.
10 With syllables o f Mâyâ, love and wrath one should plan four gates;
this is the design of Lord Kubja, the supreme and best of all (see Figure 2).
11 The worshippers it saves, it furthers life and health;
bestows sons on the childless. No more needs to bc said:
this is the supreme secret, hard to penetrate even for the Lord.

12 Under no circumstances, not even at the point o f death, should one divulge
this yantra of Lord Kubja to a narrow-minded, treacherous, critically inclined
person, or to a pupil o f another (guru). Thus declare the followers o f Saunaka
w ho proclaim the Brahman.
13 One should represent to oneself the great Lord Kubja as awe-inspiring, with
bulging eyes and black neck, o f terrible appearance like Mahâkâla, wearing the
snake Sesa as sacred cord, o f cosmic form, deformed, o f universal form, bear­
ing Kubjikâ’s appearance with (the left) half o f his body, seated on the West­
ern throne, welcoming worship in the tradition of the Western school, fond of
drinking blood, of chewing human flesh, of seating himself on a human skin;
resting on a layer of bones and the remains o f human flesh burnt on a cremation
pyre which extends towards the four directions o f the compass; adorned with
a necklace of bones, wearing a garland of human skulls, residing in the midst
o f a congregation of giant demons, vampires and cymbal-playing9 ghosts, and

7 See vs. 4.
X Sec vs. 4.
9 kuratcila, cym bal; corruption o f karâla, open-m outhed?
80 Kubjikâ Upanisad

on an enorm ous yantra as throne, on a seat made o f the five C o rp ses;10 a lover
o f shrill laughter o f ghosts, wearing a garland o f ghosts, facing the West. The
figure o f the Great Lord o f Kubja has a hundred heads, three hundred e y es,11
and a thousand arms.
14 (One should recite mentally) the five stanzas from the Rgveda:

The thousand-headed Rudra, thousand-eyed...

In the middle o f that flame12 resides the Cosmic Person, Lord Kubja.

15 Unique is R udra’s being, a second does not exist;

!() Probably B rahm a. Visnu, Rudra. H vara, and SadàSiva, as in Ihc Jnànârnava Tantra 4.12 f.
(G oudriaan/G upta 1981,68).
11 T ranslation o f the version o f C: trisata•.
12 N o ’flam e’ has been m entioned, but the representation o f an  tm anic deity as or w ithin a flame
in the h can -lo tu s is w ell-know n in Hindu textual tradition, e.g. M bh 12.242.7; Atri Sam hitâ
(V aikhânasa) 31.34.
Chapter 2 81

but by the thousands, countless, are the Rudras on the earth.

‘U nique’ and without ‘a second’ is Brahman. Kubjikà is B rahm an’s inner na­
ture.
16 (Pippalâda said:) ‘How many syllables and feet has the Great Vidyâ?’ Sanat­
kumâra proclaimed: ‘Siddhikubjikâ is the Great (Vidyâ) of seventeen sylla­
bles. The Great Redoubtable Kubjikà has sixteen syllables. The Great Heroic
Kubjikà has twenty-two syllables. The great Kubjikà o f wisdom has twelve
syllables. The Great Fear-inspiring Kubjikà has seven syllables. SiddhilaksmT-
kubjika has nine syllables. The Great Fierce Kubjikà has six syllables. The
Supreme Rudrakubjikâ has five syllables. The Great Pointed Venerable K ub­
jikà is o f eighteen syllables. Thus the different Vidyâs o f the Great Kubjâ have
been expounded.
17 One w ho knows thus the royal Vidyâ of the different Kubjikâs, he is venera­
ble to all the gods, he is known by all the gods, he is meditated upon by all
the gods, he is purified in all sacred fords, he is a reciter o f all mantras, he is a
worshipper on all yantras, he is purified by Brahmâ, Visnu and Rudra, he is pu­
rified by Sürya (Sun) and Soma (Moon), he is purified by Truth, he is purified
by everything, who knows thus; the great Upanisad o f Kubjikà.
 C hapter T hree

1 Now 1 shall explain the great (Vidyâ) of seventeen syllables. First, the original
syllable of the Vedas.1 Second, the syllable o f M âyà.2 Third, that o f wrath.3
Fourth, that o f the cry.4 Fifth, that o f the man-lion.5 The great elephant-hook6
is the sixth. Having pronounced ‘M ahâkubjikâ’ (as the seventh to eleventh),
(one pronounces) the syllables of the elephant-hook, the man-lion, the cry, the
wrath, Mâyâ, and the original syllable o f the Vedas. Thus, the (Vidyâ) o f Sev­
enteen Syllables.
2 One who knows (this) great queen o f Mantras conquers the whole world, he
becomes a conqueror of the threefold space, a lord of all Siddhas; one w ho o b ­
tains the royal mantra of the Great Kubjikà from the mouth of a guru o f wisdom
(?), is released from all sins; he realizes a direct vision o f Goddess Kubjikà; he
overcomes (the sin of) killing a brahman or a hero or an unborn child or a cow
or a woman or a child, or any living being;7 he overcomes the sorrow o f the
threefold torment: (existence in) the womb, birth, as well as decay and death.8
He roams in the sky, he obtains the status o f a sky-roamer who knows thus.
3 Now I shall explain the Great (Vidyâ) Kubjikà o f sixteen syllables. First, the
BTja (syllable) of the mistress o f the World; this BTja consists o f the sky, the
burning, and the Goddess o f prosperity, their form combined with crescent and
dot.9 This (BTja) is doubled. Then, the BTja o f wrath, which consists of the
Great LaksmT, adorned by the sixth vowel, and joined by N âda and Bindu.10
This is (also) doubled. The BTja o f the man-lion: the protector o f the site (moun-

1 OM.
2 hr Tm . See below, note 9.
3 hum ; see 1.15, and below, note 10.
4 PHR UM.
5 ksrom ; s e e 1 . 15 , a n d b e l o w , n o t e 1 1.
6 krom ; see 1.15, and below, note 12.
7 Sim ilar form ulas occur in several o f the younger U panisads, in most cases connected with
OM (also called Tàraka, causing to overcom e); see, e.g., at B rhajjàbàla 3.8-11 (f. 278r );
RâmottaratâpanT, f. 531r ; NrsimhapûrvatâpanT 5.13.
8 Sim ilar expressions in R âm ottaratâpanï 1.2 (f. 531r ); Srïvidyâtâraka Up, p. 469. Instead o f the
term ‘three torm en ts’ w hich also occurs GopâlottaratâpanT, p. 67, one m ost often finds ‘the
S am sara.' D escriptions o f the first tw o torm ents w ere collected by Hara, 1989.
9 Sky = her, burning = fire = ra; G oddess o f prosperity = f. T he BTja is h r ï m , identical w ith the
MâyâbTja m entioned in 2.8.
10 G reat LaksmT = ha\ the syllable is H U M , cf. 1.15.
Chapter 3 83

ted on splendour), adorned by the vowel of the Western Face, combined with
N âda and B indu.11 This is (also) doubled. Then, the BTja o f the elephant-hook:
Mahâkâla, mounted on the ra, adorned by her-of-the-fiaming-mouth, joined by
crescent and d o t.12 After pronunciation o f these two BTjas, ‘M ahâkubjikâ’ re­
veals Herself. After Her, the BTjas of the man-lion, the elephant-hook and the
Mistress o f the w orld.13
4 One w ho recites for 100,000 times this sixteen-syllabled great king o f mantras
of the venerable Kubjikâ as the Great Mistress o f wisdom, with the help of a
garland o f human bones in a sacred bower (?)— he becomes ruler o f all, iden­
tical with Brahman; he becomes Lord Rudra, lord of the world, lord of all the
gods. He causes all his enemies to die, he becomes omniscient and a favourite
o f Siddhikubjikâ.

11 T he Bïja is K S R O M ; see 1.15, w here the reference to ra is given.

12 M ahâkâla = ka\ she-of-the-flam ing-m outh = o ; the BTja is K R O M .
13 T he com plete sixteen-syllable mantra: h r Tm h r Tm h u m h ü m k s r o m ksrom krom krom

M aliàkubjike K S R O M K R O M HR Ï M.
 C hapter Four

1 Now I shall explain the (Vidyâ) o f twenty-two syllables. First, five BTjas o f
LaksmT. Second, the BTja of wrath: the LaksmT, adorned by the sixth vowel o f
Hara (?), joined by Nâda and Bindu. This (BTja) is doubled.1 Then, the BTja
of the Mistress o f the world: the conjunction of breaths, mounted on the ra,
adorned by the vowel of the enchantress, joined by Nâda and Bindu. This is
(also) doubled. Then, the BTja o f LaksmT: Kâmarüpa, mounted on fire, adorned
by her-who-bears-a-garland-of-Bindus, joined by crescent and dot. This is (also)
doubled. Then, the BTja o f the man-Iion: the destroyer o f the era, adorned by
the sacred cord, joined by Nâda and Bindu. This is (also) doubled. Then, the
BTja of the elephant-hook: the great Kâlï, mounted on TripurasundarT, adorned
by the vowel of the conqueror o f the threefold world, combined with Nâda and
Bindu. After pronunciation of this, ‘Kubjijcâ’ presents Herself. After Her, the
great BTja of the elephant-hook, two BTjas of the man-Iion, and two BTjas o f
the stalk. Thus the (Vidyâ) o f twenty-two syllables.2
2 One who knows (this) Great Kubjikâ obtains final Nirvâna, (but before that,)
he becomes a possessor of money, food, cattle, sons, renown, wisdom and
authority, he becomes a famous poet, a great councillor, a master of the d i­
vine traditions o f logic, Àgamas, Purânas, Patanjali’s Yoga, the Sâtikhya, the
M ïmâmsâ, the Science of Dharma, the Vedânta, astronomy, grammar, poetics
and poetry; he will (be able to) compose explanations of all secret meanings
o f the Veda, he obtains the eight powers of assuming a minute size etc., he be­
comes a ruler o f supreme authority, he knows the meaning of all mantras and
yantras, he becomes equal to all the gods up to identity, he identifies with the
All.

1 T he syllable is h u m . The next ones arc h r I m . S r ï m , k s r o m and k r o m .

2 T he m antra runs: S r I m ( 5 x ) h û m h ü m h r i m h r î m S r ï m S r Tm k s r o m k s r o m k r o m K ubjike
K R O M K S R O M k s r o m h u m H U M. We have interpreted the reference to the G od d ess’ nam e as
a vocative.
C h a p t e r F ive

1 Now I shall explain Kubjikà in Her five-syllabled, six-syllabled, twelve-sylla­

bled and great eighteen-syllabled form s.1 First, the lord o f breath, the earth,
the lady of water, fire, the skull-bearing goddess, adorned with the Great Lady
of W isdom .2 After pronunciation o f this king of Kütas, ‘Kubjikà’ reveals Her­
self. After Her, the supreme self, Brahman, the earth, the lady o f water, and the
m , joined by her-who-bears-a-garland-of-Bindus.3 This is the second king of
Kütas. The third is the seed of the world, the lord of wrath, the earth, and the
BTja of M aya.4
2 This is the Great Kubjikà of eighteen syllables. One who knows Her becomes
a great sky-roamer, identical with Brahma, Visnu and Rudra, a manifestation
o f all wisdom, a knower of reality; he obtains proficiency in all religious rites,
he is able to recite all mantras and to worship with all yantras, (who) knows
thus.
3 Having pronounced the BTja o f wrath and recited ‘Kubjikâyai’ ( ‘to Kubjikà’),
one should utter: the wife of the immensely splendorous one. Thus is the Great
Kubjikà o f seven syllables.5
4 By merely knowing Her, one becomes released during this life, one becomes a
lord and emperor, ruler over nine continents; one obtains a kingdom extending

1 T he form ulas actually m entioned arc those o f eighteen, seven, live, nine, and tw elve syllables.
N ote that the term ’six-syllabled' does not occur in m s.C. nor in the first version o f A.
2 T he result is h a l a v a r a YA 0 , or rather h l v r y G m , because we have again to do with a Küta,
sec note 5 to ch. 1.
3 T he form o f this Küta is not quite clear, for two reasons: firstly, there is an uncertainty about
the identification o f Eirahman. The parallelism with the tw o Kütas given in ch. 1 (and o f which
the present tw o seem to bc shortened versions) would require a com bination o f sa and ha. The
’suprem e s e lf’ is indeed sa according to K M T 17.105 (but it can also stand for ha\); the identity
o f B rahm an w ith ha would be based upon the equation Àtm an-Eìrahm an. H owever, also kha is
possible, resulting in a better parallel with the second Küta o f the Srîvidyâ. Kha is am ong the
m eanings o f ’B rahm an’ in the Index to R.K. R ai’s Tantrâbhidhâna. Secondly, one constituent,
viz. the ya, seem s to be m issing. Actually, we need six constituents in this Küta to reach the
total o f eighteen for the whole form ula. We surm ise therefore the second Küta to be s h l v r y Tm
or s k h i .v r y I m .
4 T h e result is S K l . - H R i M . T he whole form ula w ould then bc: h l v r y u m Kubjike s h l v r y Tm (or
S K H L V R Y Ï M ) S K I . h r Tm . This is rather sim ilar to the Srîvidyâ o f TripurasundarT (as explained
for instance in the V arivasyàrahasya by B hàskararâya, vss. 9-1 1 ); the third Küta is identical in
both Vidyâs.
5 T he form ula runs: H U M K ubjikâyai svàhâ.
86 Kubjikâ Upanisad

up to the fourfold ocean, one becomes universal king and lord over the other
kings, even the greatest.

5 Recite the syllable of wrath, and then the elephant-hook repeat;

the Màyàbïja after that, the Missile BTja expertly;
this is revealed as Kubjikâ in five-syllabled Vidyâ shape.6

6 By merely knowing Her, one becomes a participant o f all accomplishments;

one obtains the position o f a universal king, (who) knows thus.

7 Recite the Mâyâbïja, and the BTja o f the stalk;

the LaksmTbTja then recite, and ‘Kubjike’ preceded by ‘Siddhi’;
and at the end adjoin a stalk; the ninefold Kubjikâ is thus.7

8 One who knows (this) Kubjikâ of nine syllables becomes the Great Bhairava,
he realizes a concrete vision of Kubjikâ, perfection in mantras and ritual pro­
cedures, he obtains the status of a Khecara ( ‘sky-roam er’), knowing thus.

9 Pronounce the Pranava at first, and LaksmT’s BTja after that;

King Kâma afterwards he says; the KrodhabTja follows suit.
10 He says ‘Pracandakubjike’; the Mâyâ he designs at last;8
Twelve-syllabled this Kubjà is, supreme, all Vidyâs embodying.
11 By merely knowing this Vidyâ, mantra perfection is obtained;
this truth is certain for always, and will remain so evermore.
12 For equal to Kubjâ is no Vidyâ, equal to Her no song of praise;
and no mantra equal to Her exists in B rahm â’s cosmic sphere.

13 One who knows the Great Kubjikâ of twelve syllables.

Just like the moon among the stars,

the sun among the luminous powers,
he radiates in every world—

and among all the gods, all the gods.

ft T he form ula is given as: HU M K R O M H R Ï M P H A T , one syllable too short. Has one o f these BTjas
to be doubled?
7 T he form ula is: H R Ï M H Ü M S R Ì M Siddhikubjike HU M.
8 T he form ula seem s to be: OM $kTm KL Ï M ( ? ) H U M Pracandakubjike H R Ï M . . . (one syllabic
lacking).
Chapter 5 87

14 Great Kubjikâ, Ruler o f wealth, give me wealth; Ruler o f fame, give me fame;
Ruler o f happiness, give me happiness.
A prince w ho desires a kingdom obtains a large kingdom (by worshipping this
Kubjikâ); unmarried girls who desire a husband obtain a good husband; women
w ho desire sons obtain beautiful sons and grandsons; learned people obtain p o ­
sitions as a teacher or religious leader.9
15 One w ho constantly worships Kubjikâ becomes equal to Brahmâ and creates
all the worlds; one becomes equal to Visnu and preserves all the worlds in­
cluding all the sages and oneself; one becomes equal to Rudra and causes all
the gods, all the worlds, all the sages and o ne’s whole self to disappear; having
brought about the great dissolution, one again (realizes) creation, preservation
and dissolution; in world-period after world-period, one realizes everything,
one obtains all desires and all enjoyments, one causes all one’s enemies to die,
one swallows them; one brings water, the moon and the sun to a standstill, one
conquers everything, knowing this. (Thus says) the Upanisad of the water-of-
Life which is the essential nature of the worship of the Great Kubjikâ.

9 Such lists o f results (phalasruti) give the im pression o f being quite conventional, stressing the
general effectiveness o f the mantra also for the realization o f m undane aspirations.
C h a p t e r S ix

1 Having worshipped the Guru of supreme status,

he next reveres the Guru next-to-supreme;
having then worshipped the highest G um,
one should constantly honour one’s own Gum.
Having worshipped thus his G um s first,
one should begin (the daily routine) with the morning ritual.1
2 At daybreak Fire, at daybreak Indra we invoke;
at daybreak Mitra and Varuna; the Asvins both;
at daybreak Bhaga, Püsan, Brahmanaspati;
at daybreak Som a as well as Rudra we invoke.
3 At the time o f dawn he rises, and performs the early rites.
Goddess Dawn, in agreement with Speech;
Goddess Speech, in agreement with Dawn.
4 The Lord o f Dawn, in agreement with the Lord o f Speech;
the Lord of Speech, in agreement with the Lord of Dawn.

5 With this mantra, one should rinse one’s mouth with the water (prepared in the)
conventional (way); having meditated on this water, and dm nk it, one should
pay one’s respects to Mother Night:

6 Oh M other Night, to Dawn commit us now;

and Dawn should then commit us to the Day,
and Day to Thee, O Lustrous One.
7 From night to night unharmed may we pass on,2 with body safe;
like boatless men who cannot pass the deep,
should be the envious ones.

8 ‘We, with body,’ by the power o f sleep, ‘from night to night,’ during each

1 T he prelim inary w orship o f the practiser’s guru tradition is standard procedure in T antric ritual.
See also the beginning o f C hapter 7. A ccording to the Syâm ârahasya, ed. J. V idyasagar, C alcutta
2 1896.9, the four gurus should bc satisfied with purified w ater in the four interm ediate directions
o f the sky.
2 T ranslation based on the original A tharvavedic reading tarema.
Chapter 6 89

night, ‘shall be dying’;* like ‘envious ones,’ enemies, stand on the far shore
‘like boatless m en’ who ‘cannot pass the deep.’ As who? ‘As ta ra 's.’ By
the word rara,4 the moth is denoted. Just as a moth, seeing a lamp, bum s its
own body in it, and will die, thus ‘we, with body,’ by sleep are subjected to
stupefaction,5 we would die. Nothing can be done, (the person) looks like
a corpse. ‘Boatless men cannot pass the deep.’ Just as one cannot pass the
great deep ocean without a ‘boat,’ i.e. a ship, thus one cannot leave the states
o f sleep, feeding, fear, and coition without worship o f the Illustrious Kubjika
and without a sufficient knowledge of the meaning o f the Veda. (Escaping) out
o f the great darkness o f ignorance, one is able to realize everything, this is the
meaning.

9 They who attend to Night, who keep watch over beings,

who protect all (our) animals— they keep watch over ourselves,
they keep watch over our animals.0

10 ‘They,’ i.e. the practisers of ritual, ‘who attend to Night,’ who keep awake
during the night; who, being intent upon the worship of Great Kubjikâ, keep
awake during the night and perform the purification o f the elements (niaha-
hhüta), they ‘keep watch over beings (blulta-).’ ‘They keep watch over ani­
m als’: w ho keeps awake like an animal, they ‘protect the animals,’ such a one
keeps awake like an animal, he appears like an animal, he obtains the animal
state.7 Those who have kept awake during the night and have performed the
purification of the five elements: (we mean) the man who has obtained Kub-

3 T he com m entary in this section contains som e surprising and in our view incorrect interpreta­
tions o f the preceding stanza 7 (= Ath 19.50.3). By m anipulation o f the sandhi, arisyanta(s)
‘u n h arm ed ’ becom es m arisyanta ‘shall be dyin g ' (?). T he com m entator interprets the w hole
stanza as referring to the helpless state o f those who om it the regular m orning w orship. In the
A lharvavedic context, it functions as a prayer— presum ably directed to the N ight— for safe pass­
ing o f the nights and days, com bined, in true m agical fashion, with an im precation against all
kinds o f enem ies, such as spirits w ho might want to torm ent sleepers with evil dream s etc.
4 To our know ledge, the word tara docs not occur in Skt in the m eaning o f ‘m oth’ or ‘insect.’ The
interpretation given in the KuUp is based on a w rong reading tareva (= tara iva) for tarem a, see
the critical note to the Sanskrit text, section 7b.
5 m ohayati usually m eans ‘one enchants (others),’ but the present translation seem s to be needed
in the context. T he irregular com bination o f plural subject with singular verb is also found in a
few oth er places in the KuUp.
6 T ranslation o f the A tharvaveda version.
7 Plural subject com bined with singular verbs. T he state o f a pasu in Tantric context m ay also
refer to the m ass o f the uninitiated.
90 Kubjikâ Upanisad

jik â ’s initiation, (who has not8 kept watch over the animals, but) w ho has killed
his senses, ‘the animals,’ and worshipped his Self— he keeps watch over the
Supreme Self, he obtains perfection in knowledge o f the Supreme Self, kn o w ­
ing thus; the Upanisad of Kubjikâ.

11 Without desire, steadfast, immortal, and self-bom;

by inner strength suffused, on every side complete—
never afraid o f death9 is one who knows him thus,
the steadfast Self, unaged, forever young.

12 ‘O ur,’ 10 of ourselves, the Supreme Self, who is n o t11 ‘suffused’ (i.e. satisfied)
even by the sixfold ‘taste’:12 sweet, sour, bitter, pungent, astringent, and salt;
the ‘self-bom ’ Purusa, whom those (teachers) from whose mouth Hows Amrta
declare to be ‘without desire, steadfast,’ the Purusa who consists o f Amrta and
whose speech is Amila. That ‘unaged, forever young’ Supreme ‘S e lf’ ‘who
know s,’ the learned man, the knower o f the meaning o f the Veda, the very
‘steadfast one,’ ‘not imagining,’ 13 he has not even an idea ‘o f ’— from the side
of— ‘death.’ Thus is the meaning.

13 Thou art woman, thou man; thou boy, or also girl;

thou, as decrepit, totterest with a staff;
thou, as a baby, art bom facing all sides.
14 The wise are thus aware that man is Brahman incarnate;
for within him all deities, like cows in a corral, remain.
15 When dying first, he goes away in threefold form into the All;
an unborn (part o f him) departs along one (path),
another unborn (part) along another (path);
but with one (part) he settles down here (on the earth).14

8 T he negative seem s to be im plied here as the interpretation o f the last part o f stanza 9, with the
variant na instead o f the A tharvavedic nah.
9 T ranslation o f the A tharvaveda version.
10 T he interpretation follow ed in the K uUp reads a nah at the end o f the second pàda w hich is really
a part o f -ünah ‘deficient,’ a word m issing in the exegesis.
11 T his negation is also taken from the second part, and was originally connected w ith ünah
(na. ■■ünah ‘not deficient, com plete').
12 rasa, translated in vs. 11 by ‘inner strength.’
13 Based on the variant vibhâya for hihhâya, and interpreted as vibhâvya, from vibhcivayati ‘to
im agine’ (the t> and b are seldom differentiated in N epalese m anuscripts).
14 T he 'unborn parts’ are absent from the original version (Ath 10.8.33), w hich contains ada(s)
‘y o n d er’ instead o f aja. T he stanzas 11-15 are, in the system o f the K uUp, destined for self­
w orship which was referred to in section 10.
Chapter 6 91

16 Thus meditating on o ne’s own self, o n e’s Guru, and one’s personal deity as
forming a unity, one should perform the morning ritual. Without (possessing)
the correct knowledge of Brahman and o f the meaning of the Vedic mantras as
taught by Parâsara,15 one should not worship Kubjikà nor perform the morning
ritual etc. Therefore Parâsara taught that the knowledge o f Brahman is indis-
pensible. And thus it is also told in the Kubjikà Upanisad which is the secret of
the great Atharvanic tradition. (For him) who knows thus; the great Kubjikà
Upanisad.

15 A lthough parâsarenokiam seem s to qualify sam yagbrahm ajfidnam rather than vedam anirdrtha-
jn d n a m one can also m aintain that ParàSara taught both aspects o f esoteric w isdom as insepara­
ble from each other.
C hapter S even

1 Within a lunar mandala of thousand petals (above the head), in a cave reso­
nant with (soul-)bees, (the worshipper should meditate on) o n e’s own Guru,
highest Guru, next-to-supreme-Guru, and supreme Guru, as consisting of ex­
istence, consciousness and bliss, having the nature o f the supreme Brahman;
in the reverse method (of mantra recitation) practised in the Western school,
(one should visualize) in the great and unique circle o f thousand petals, the
G urus o f the human, Siddha and divine traditions, as of divine form, having
the nature o f (the unity of) Siva and Sakti, of (the unity of) Agni and Soma, as
the manifestation of Brahman, residing in the highest space, creator o f the five
elements, o f all the gods and all the Vedas, o f all senses and mental energies;
as the realizer of creation, preservation and dissolution, the creator o f sun as
well as moon, creator of everything, o f the cosmos.

2 Som a is purified, creator o f good thoughts;

creator o f heaven, and creator of the earth;
creator o f the Fire, the Sun, Indra and also Visnu.1

3 (One should meditate on the Guru as) the creator o f Visnu as well as of Rudra
and Brahmà, as creator o f the seven worlds called Bhür, Bhuvar, Svar, Mahar,
(Janar,) Tapas, and Satya; the venerable Guru, the pacified Etemal-Siva, hon­
oured by Brahma and the other (gods), the object of meditation o f yogins. In
him, sorrow and happiness are transcended. Awake and conscious, he spreads
his lustre into all directions.

4 No form of sun or moon is spreading there its light,

no winds are blowing there, nor is it reached by gods;
that place where God, who feeds all life by His designs,
Himself is shining in His majesty and purity.

1 T he stanza is an extension o f RV 9.96.5a. O riginally in praise o f Som a, it has here been redi­
rected tow ards the G uru as creator o f gods and world and as m anifestation o f Siva. T he author
o f the K uUp seem s to consider the Guru as the secret, unm entioned subject o f the stanza. T he
first w ords, som ah pavate, might in this perspective be interpreted as 'th e M oon exists in pure
state’ (by the G u ru ’s creative power, which he em its w ithin the m entioned lunar orbit). A second
im plication is that Som a = Siva = the Guru (som a as sa-U m â).
C hapter 7 93

5 N o sun shines there, no moon, no starry host,

no lightning strokes are there, and tire is absent;
He shines, and only after Him eternally,
and by His lustre, does creation shed its light.
6 Divine is this Being, and formless;
unborn, in the world and in man;
without breath, without mind, and shining;
beyond the eternal, supreme.

7 That is the highest Brahman, complete, eternal, unstained, nondual. T h a t art

thou’; ‘I am B rahm an’; ’this Self is Brahm an’;2 ‘that Being in yonder sun am
I.’ '* (In this way) one should meditate on o ne’s own Guru as space, the form
o f Brahman, the venerable Guru (residing) within the great unique royal circle
o f thousand petals, the great lunar sanctuary.

8 With single wheel it moves, with single rim;

thousandfold undecaying,'1 upwards in front and down behind.
With half its being it brought forth the entire world;
that other half— the Guru is its fearful form.5
9 Upright he keeps awake among the sleeping,
nor does he stretch himself to horizontal shape.
No one did ever hear of him
as sleeping among those who sleep.

One should meditate on the venerable Guru as having (the union of) Siva and
Sakti as his nature.

10 As for his right eye, that is yonder sun;

2 C h llp 6.8.7; B À U p ! .4.10; BÂUp 2.5.19 and N rsim hottaratâpanî Up 2.

3 M aitrâyanï Op 6.35.
4 H ypothetical rendering o f the generally accepted reading saftasraksaram which is, how ever, not
above suspicion. O ne w ould rather expect saha sm ksa m ‘with thousand ey es,’ an epithet o f In­
dra perfectly applicable to the original deity o f this stanza (the Sun); or even sahasrâram ‘with
thousand spokes (or petals).’ in conform ity with the Tantric doctrine o f the Sahasràra C akra at
the level o f the crow n w here the Guru is thought to reside.
5 T he version o f A lharvaveda 10.8.7 ends with kva ta dbabhüva ‘where has that com e to b e? ’; the
parallel stanza Ath 11.4.22 ends with kasamah su ketuh ‘which sign is that?’ (W hitney). The
reference is to the sun during its nocturnal invisibility. In the KuUp version, the Vedic p o et’s
uncertainty is solved by the introduction of the Guru as the exalted secret half o f (presum ably)
B rahm an.
94 Kubjikà Upanisad

as for his left eye, that is yonder moon.

As for his right ear, that is this fire;
as for his left ear, that is this cleansing one (wind).
Day and night are his nostrils; Diti and Aditi his skull-halves;
the year his head.6
11 This dish o f rice7 — the Brahman is its head,
the Brhat song its back, its belly Vâm adeva’s song;
the metres are its wings, and Truth its mouth;
this offering o f ample shape was bom from heat.
12 O f this rice-dish, Brhaspati is the head and Brahman the mouth.
13 Heaven and Earth are its ears, Sun and Moon its eyes,
the Seven Sages its ingoing and outgoing breaths.
14 Breath is said to be the Wind-god, breath the force of wind;
in breath established is the All, what was and what will be.
15 My eye the Sun, my breath the forceful Wind;
my self the realm of Space, my body Earth.
So here I am, no one can lay me low, because
I pledge myself to Heaven and Earth for safe retreat.
16 The wise are thus aware that man is Brahman incarnate.8
17 Let Brahman be yoked behind, Brahman in front;
at the end and in the middle— Brahman everywhere.9

18 That is the supreme Brahman, that is Truth, that the Hood, that the unmanifest,
that the beyond-touch, that the formless, smell-less and taste-less, that the im ­
mortal. Established in it is the material self who consists of the five elements;
that is Her (, Prakrti).10
19 Having meditated on the venerable supreme Guru as creator of Nature (Prakrti),
and having existence, consciousness and bliss as form, one should worship him

6 T ranslation o f this section hy W hitney. Diti probably here refers to the nether w orld, and A d iti
to heaven. T he form ulaic prose originally described the Vràtya (religious m endicant?).
7 T he A tharvavedic stanza was devised to accom pany the sacrifice o f a real rice-m ess loaded
with cosm ic significance; here, the spatial extension o f Brahm an— and, im plicitly, the G u ru — is
probably indicated.
8 Identical w ith KuLIp 6 .14ab.
9 T ranslation o f the Alh version. T he KuUp has sarvajah ‘born from the W hole' (? ‘bringing
forth the W h o le’?).
10 T ranslation uncertain; the fem inine saisâ can only be explained as a reference to Prakrti (cf. the
beginning o f 19). The section is probably a quotation, but we could not identify the source. The
sections 10-18 am ount to a collection o f ‘cosm icizing’ poetical descriptions (all except 18 taken
from the Ath) interpreted as referring to the divine Guru.
Chapter 7 95

with mental and (real) offerings, recite mantras, satisfy (him) and present gifts
(to him), one should also meditate on o n e’s own Guru as having the form of
the venerable Siddhikubjikâ; one should realize that the own self, the Guru and
the personal Goddess are a unity. Then he should say a prayer:

20 Kubjikâ is Lady Supreme, Goddess of speech, established in Brahman;

by Her the fearful (round of existence) was created,
by Her also may we obtain the peaceful state.11
21 This mind supreme, established in Brahman,
by which the fearful was created,
by that also may we obtain the peaceful state.
22 These five senses, with mind as the sixth,
are established in my heart by means o f Brahman;
by these the fearful was created,
by these also may we obtain the peaceful state.
23 The tw enty-eight12 propitious, helpful ones,
should work together for my profit’s sake;
so that I may obtain profit and safe possession;
honour I pay to the couple Day and Night.

Having prayed thus, he should bow down to the Kula tree (saying):

24 Sweet is the root, in sweetness rich their tip,

and sweet the middle of these herbs has grown;
in sweetness rich their leaf and flower are.
Enjoying sweetness, let one milk the fluid
o f life, the ghee, the food as Kubjikâ.13

11 Text and translation differ in som e respects from the intention o f the Ath (19.9.3). The most
im portant difference is the replacem ent o f the beginning iyam yâ ‘She w ho,’ by K ubjikâ. In
the original version, the deity addressed is the G oddess Speech. T he introduction o f Kubjikâ
changes the w hole purport. T he change o f samSita ‘sharpened’ into samSritâ ’established’ may
bc an old m isunderstanding, but anyw ay it suits the new context very well.
12 T hat is, in the A th context, the tw enty-seven N aksatras (astcrism s) and the m oon (som etim es, the
A stcrism s are tw enty-eight in num ber). For an adherent o f the Kubjikâ school, the reference is to
the group o f tw enty-eight divine beings (A stâvim satikram a), a distinctive feature o f its doctrine,
sec S choterm an 1982, 33, and AKAV.
13 T he K uU p version again introduces K ubjikâ. this tim e instead o f a reference to the cow as the
first o f all bounties. T he form duhuiàm . a corruption o f a plural duhrutcim, has been interpreted
in this translation as a third person im perative from an ’incorrect’ base dtdiu- (form ed in analogy
o f ju h u -. ‘to sacrifice’).
96 Kubjika Upanisad

After bowing down to the Kula tree, one should offer the life-breath:14

25 The life-breath is Visnu’s mysterious power;

by recitation she (became) inconquerable, supreme;
she is Kubjikâ, B rahm an’s wisdom-power,
the one who is exalted by the Vedas.15
26 T h is 16 is an unexplainable secret,
(as inextricable) as a yogin’s hair-growth:17
the Harpsa’s expansive movement,
resulting in enjoyment and release.

27 We shall explain the Hamsa, the final quiescence o f the supreme Hamsa. One
should divulge it only to a practiser of the Kubjika school, who lives spiritually,
is pacified and a devotee o f his Guru. One should not reveal it to a narrow ­
minded criticizer o f the G um, the mantras, the yantras and the Tantric way.
28 The Hamsa, the supreme Self, the supreme Light, is pervasive in all bodies,
(even) in the bodies o f flies, moths etc. Just as fire in a log o f wood, and ‘sesa-
mum oil in grains of sesam um .’ ‘Knowing Him, one passes beyond death.
There is no other’ supreme ‘path to go.’ 18

14 T he Ajapâ. i.e. the breathing m editated upon as an inaudible pronunciation o f the w ords so 'ham
‘He I am .’ cf. K ulârnava Tantra 9.41.
15 A variant o f the s ta n /a occurs in Krsna Up 5c-6b:

ajayci va isn a vf m âyâ ja p yen a ca sutâ purâ \

d e v a k ï brahm apulrâ sa yâ vedair upagïyaie ||
U nconquerable is V isnu’s m ystic power;
in form er tim es brought forth by recitation.
D evakï she is. B rahm a’s daughter.
T he one who is exalted in the Vcdas.

T he reference to Devakï, K rsna's mother, in preference to his sister Ekânam éâ or Yoganidrâ, as

being the M âyâ, suggests a later developm ent in the Krsna m ythology, perhaps influenced by
the C hristian m other cult. But the version o f the KuUp seem s still younger and less adequate.
16 From here on up to section 75, the KuUp agrees rather closely w ith the H (am sa) Up, cf. A p­
pendix 3. for the portion up to section 61.
17 sam am nihham must be an old corruption o f sasam nibham , w hich is also suspect; cf. the reading
o f the HUp; yoginam kosasannibham . T he H am sa ‘Sw an’ is a m etaphor for the individual self
m oving inside the body, as m anifest in breathing and yogic m editation. T he expert yogin is able
to control its m ovem ents and to realize its upw ard surge.
18 Part o f this section is found, besides in the HUp, in the SvetU p: yalhâ kàstlie hy agnih, cf.
SvetU p 1. 15a arantsu cctgnih; tile sa tailam , = SvetU p 1. 14a; viditvâ etc. is identical w ith SvetU p
6 . 15cd (except the addition o f param a- which spoils the metre). The m ss A and C give evidence
Chapter 1 97

29 Having caused the breath to wake up from the basic centre (the Mülüdhüra),
one should (by o n e’s breath-soul) thrice circumambulate the Svàdhisthâna cen ­
tre, go towards the Manipüra (at the height o f the navel), pass by the Anàhata
(at the level of the heart), regulate the breaths in the Visuddhi (at the height
o f the throat), and come to rest in the Âjnâcakra o f two petals (at the height
o f the eyes) which consists of the two realities, i.e. sounds, HA and KSA.19
Then, meditating on the Brahmarandhra, and constantly meditating: ‘I am of
three units’ (?),20 he should take hold o f the primal sound. Reciting 'hcim-sa, ’
he should cause the Kundalin! (sleeping in the Mülàdhâra) to wake up; recit­
ing the mantra 'so ’ham, ’ he should cause Her to unite with the supreme Siva
within the Brahmarandhra, where he should also meditate on the supreme Guru
as free o f illusion and brilliant as pure crystal.

30 No form of sun or moon is spreading there its light,

no winds are blowing there, nor is it reached by gods;
that place where God, who feeds all life by His designs,
Himself is shining in His majesty and purity.
31 No sun shines there, no moon, no starry host,
no lightning strokes are there, and fire is absent;
only when fed by that effulgence shines the all;
and by His lustre does creation shed its light.21

32 (O f this Hamsa-mantra) the Hamsa is the sage; the metre is the unmanifest
Gâyatrï; the deity is the supreme Hamsa; h a m is its seed(-syllable); SAM is its
Sakti; s o ’HAM is its pin; today, within a period of a day and a night, there are
21.600 (utterances of this mantra) in the form o f inward and outward breath.
33 ‘To the Sun, to the Moon, to Ganesa, to the spotless one, the self-luminous one,
may the subtle one thus impel us’; with these words, and with: ‘to Agni and
Soma, vausat,’ the impositions on (the six) limbs: the heart etc., and on the
hands should be performed.22

o f a m eirical problem : in the SvctU p version, there is shortage o f one syllabic due to (he stan­
dardization o f the sandhi. For that reason, the variant yajanaya (for 'ayanâyà) w as introduced
in the K uUp version.
19 Probably here representing the individual and cosm ical selves.
20 Possibly: inhalation, retention, and exhalation o f the breath.
21 Vs. 30 = K uU p 7.4. Vs. 31 = KuUp 7.5, except for variants in the third pâda.
22 T his is in accordance with the usual rules about nyasa, but the exact procedure is not clear. The
m antra is a m ere rem iniscence o f the Vcdic GQyalrT.
98 Kubjikâ Upanisad

34 Having done thus, he should meditate on the Hamsa self in the heart, in (the
lotus of) eight petals. His wings are Agni and Soma, his head the syllable O M ,
his eye the Bindu, his mouth Truth, his legs Lord Kubjesvara and the Great
Kubjikâ,23 his arms are Mahâkâla and Karâla; his crest is Prajâpati.

35 Prajâpati and the supreme Lord are his horns,

Indra his head, Agni his forehead, Yama his neck-joint.2,1

36 His brain is king Soma, his upper jaw the sky, his lower jaw the earth.
37 His tongue is lightning, his teeth the Maruts, his neck the bounteous ones, his
shoulders the Pleiades, his withers heat.
38 Wind is his whole, his black ----------- (?) is heaven, the whirlwind (?) his

39 His breast the falcon, his belly (?) the atmosphere, his hump Brhaspati, his
vertebne the spacious ones.
40 His side-bones are the gods’ spouses, his ribs their attendants.
41 His shoulder-bones are Mitra and Varuna, his shanks are Tvastar and A ryaman,
his forelegs the Great God.
42 His hind part is IndranI, his tail Vàyu, his whisk the Purifying (Soma).
43 His hips are spiritual and political power, his thighs force.
44 His knee-joints are Dhâtar and Savitar, his calves the Gandharvas, his dew-
claws the Apsarases, his hoofs Aditi.
45 His heart is intelligence, wisdom his liver, his pericardium observance.
46 The interior o f his belly is hunger, h i s ---------- is refreshment, h i s ------------ are
the mountains.
47 His kidneys are anger, his testicles fury, his penis progeny.
48 H is is streaming water, his teats the lords o f rain, his udder thunder.25
49 His hide is the all-expansive, his hairs the herbs, his form the asterisms.
50 His rectum the minor gods, his entrails human beings, his belly the eaters (beasts
o f prey?).

23 T he H U p version m entions Rudra and RudrânT as the H am sa’s legs, or as its legs and arm s.
T he nam es Kâla and Agni are there reserved for the sides, which com e im m ediately afterw ards.
Som ething seem s to be w rong with that version. bcVuiu in the KuUp is incorrect for bâhii, and
sikhâ for siklw , or should we m aintain sikhah, with plural instead o f dual, as in the preceding
K uhjesvara -m a h à ku b jikà sì
24 T ranslation by W hitney, who has also generally been follow ed in the next sections up to 60.
Sections 3 5 -6 0 (= Ath 9 .7 .1 -2 6 ), originally conceived as a cosm ic description o f the sacred ox,
has been reorientated tow ards the H am sa in the KuUp. T he litany docs not occur in the HUp.
25 T he cosm ic anim al here seem s to exist beyond the opposition m ale-fem ale.
Chapter 7 99

51 His blood the blood-drinking demons, his bowels the strange folks (?).
52 His fat is the cloudy atmosphere, his marrow death.
53 While sitting, he is Agni, while rising up, the Asvins.
54 While standing eastward, Indra; while standing southward, Yama.
55 While standing westward, Dhâtar; while standing northward, Savitar.
56 W hen having obtained grass, he is king Soma.
57 While looking, he is Mitra; while turning around, Ànanda.
58 While being yoked, he is belonging to all the gods; when yoked, Prajâpati;
when released, the all.
59 That, verily, is the form of the all, of cosmic form, of kine form.
60 Cattle all-formed, o f every form, stand to the service of him who knows thus.
61 The supreme Hamsa, having the effulgence o f a million suns, by whom this
world is pervaded, in past, present, and future.
62 On the Mülàdhàra (cakra), a four-petalled (lotus), (one should locate the m an­
tra): om gam to Ganapati, honour; to the self o f the syllables vam, sam, sum ,
and sam , honour. (On the Svâdhisthâna:) To the six-petalled cakra Svâdhi­
sthâna, honour; to the self of the syllables ham to lam, honour. (On the Mani-
piira:) To the cakra Manipura, honour; to the self of the syllables dam to pham ,
(residing) on the petals towards the directions, honour. (On the Anâhata:) to
the cakra Anâhata, honour; to the self of the syllables kam to (ham , (residing)
on the lustrous solar petals, honour. (On the Visuddha:) To the Visuddha cakra,
honour; to the self o f the syllables am to ah, (residing) on the sixteenfold petal,
honour. (On the Àjhâ:) To the cakra Àjnâ, honour; to the supreme Hamsa-self,
residing on a (two-)petalled lotus, on a seat consisting o f the mantra o f the two
syllables ha and ksa, honour.26
63 (W hen the Hamsa-self resides) on the eastern petal (of the heart-lotus),27 he
is of good intentions. In the Southeast, sleep and drowsiness prevail. In the
South, he is of cniel intentions. When the Hamsa, the supreme Self, resides
in the Southwest, then he is of evil intentions and commits the five great sins.
W hen the Hamsa goes toward the western direction, then he is o f erotic (in­
tention), embracing, kissing etc. He also wishes to commit himself to various
amusements such as singing, music, or dancing. In the Northwest, his mind is
set upon movement and so on. In the North, love and sympathy (prevail). In
the Northeast, he wishes to perform recitation, worship and liberality. When

26 T he division o f the syllables o f the alphabet corresponds to the classical system o f the
S atcakranirüpana. sec Avalon 1950, 356 ff.
27 T he heart lotus, because o f section 34, and Dhyunabindu Up, prose after 93: hrdisthâne
asuidalapadm am v a ria te .. . p ü n adale visramate.
1(X) Kubjikâ Upanisad

the Hamsa approaches the centre, then total indifference arises (in him). (He
considers:) only (the ground of being) truly exists (just like) clay (as the basic
stuff o f earthen pots).28
64 Everything is ashes. What is called tire is ashes. What is called wind is ashes.
What is called water is ashes. What is called earth is ashes. Verily, this all,
what has been, what is and what will be, all lifeunmoving and moving, ev­
erything is ashes. Nor are these sense-organs (lit., eyes) (anything else than
ashes). In this connection, there is the Pâsupata vow: when one touches o ne’s
limbs with ashes, this will lead to liberation of the soul from the bond (of m at­
ter). Therefore, (a yogin) wears ashes.

65 By some, creation is maintained to be

just like a dream or phantasm, nothing else;
(to others,) creation is a mere function of
the L o rd ’s will; thus, creation is imagined.
66 She29 pervades this all with half a measure of Herself.
67 ‘This individual soul has as its limitation
the state of being a product; but the Lord
is limited by the state of being a cause.’
Set aside this (talk) of product and cause,
and only full illumination will remain.

68 W hen the Hamsa, the supreme Self, approaches the middle of the cakra, then,
by the power o f the total indifference, the wisdom o f Brahman takes shape,
and he becomes identical with the real Brahman. W hen the H amsa-self enters
the filament (of the heart-lotus), then, by the power o f the waking state, he per­
vades everything and abides in universal form, in the form o f the cosmic Being
(Vi raj).

69 The cosmic Being is fire, *0 and earth, and atmosphere;

the Lord of beings, and Death, ruler o f the perfect it became;
in its control is everything that was and is to be;
it must put under my control what was and is to be.

28 T here are parallels to section 63 in the versions o f the HUp and— m ore rem ote— the
D hyànabindu Up. T he next section is rather sim ilar to a passage from the A tharvasira U p 5.
29 For the author o f the KuUp. the ‘sh e’ refers o f course to Kubjikâ. probably in her form o f Sid-
dhikubjikâ. sec sections 19 and 77. In the parallel passage GopâloitaratâpanT Up 43cd, the sub­
ject is Krsna, and we read yasm in visvam pralisthilatn.
30 Ath 9.10.24. w ith w hich this stanza is identical, gives ’speech’ (wig); in the K uU p version, the
m eaning has been altered by the addition o f a syllabic ni: vâgni = vâ agnir.
Chapter 7 101

70 W hen the H amsa-self enters the pericarp, then, by the power of the dream state
it becomes the Golden Germ.

71 The Golden Germ came into being in the beginning,

when born, it was the undisputed Lord of the existent;
heaven, and earth as well, it ever maintains;
is He the god we seek for worship with oblation?
72 The waters (were) in the beginning, because they nurture all;31
bearing their embryo, immortal, knowing a hundredfold.32
In these divine ones, the god existed as superior—
is He the god we seek for worship with oblation?

73 W hen (he Hamsa-self enters the (central) shaft,33 then, by the power of the
state o f deep sleep, (he realizes that) this whole world is void, (expressed in
BTja form by) O M k h a m . He becomes identical with Brahman. W hen the
H amsa-self leaves the lotus (below himself), then, by the power o f the mystical
fourth state, (he realizes:) ‘Brahman I am, I am Brahm an.’ 34 The conviction
‘That art T h o u ’ establishes him (in Brahman).

74 He is said to be his own mother and father,

him self his own brother, his own teacher.35

Everything, moving and unmoving, is pervaded by himself, according to the

principle ‘That art T h o u,’ which means: ‘Thyself art T hat.’ ‘Thyself, thyself,’
that is the meaning.
75 When the Hamsa has merged into primal sound, then, by the power o f the state
which exceeds the fourth, he shines without reflection, without cover, without
representation, as pure consciousness, identical to consciousness, formed as
consciousness, eternal, as the form o f light, as minute form.

76 Four quarters are the measurement of Speech;

the wise among the brahmans know of these.
Three quarters, hidden in secret, they cannot move;
only one fourth of Speech human beings speak.

31 Ath 4.2.6 gives ‘favoured the a ll,’ visvam âvan.

32 T he Ath original gives ‘know ing order,' rtajnâh.
33 I .e. the internal Linga, realized by yogins, which is the abode or vehicle o f the rising H am sa self.
For a pictorial representation o f the Balinese version, see Hooykaas 1964, facing p. 158.
34 ‘I ani B rahm an’: BÀUp 1.4.10. ‘T hat art T h o u ’: C hU p 6.8.7.
35 Q uotation unidentified. Wc have treated the plural subject as a singular.
102 Kubjika Upanisad

77 This is the great Kubjikâ embodied in the fourth state of consciousness and
the state which exceeds the fourth, seated on the western throne, on the five
Corpses as her seat,36 the most terrible Siddhikubjikâ seated on her pinna­
cle mantra, the great Kubjikâ as Mistress of the pinnacle. One who designs a
mandala o f worship for Her within his own heart and worships Her with m en­
tal (and real) offerings, recitation and satisfying libations and gifts (should first
proceed as follows):
78 ‘O m HA SA K HA P H R E M, O M I worship the sandal of the Guru o f supreme
status, honour, S V Â H À . ’ With this mantra one should worship the Guru o f
supreme status. ‘ A I M HS AM SPHREM A I M , I worship the sandal o f the Guru
next-to-supreme’; with this mantra, one would worship the next-to-supreme
Guru. ‘ S r T m h r T m h s a 37 p h r e m s r T m h r T m , I worship the sandal o f the
highest G uru’; with this mantra one should worship the highest Guru. ‘ H s a m
K - H A M HS A M k h p h r e m s h a m K - H A M , with this mantra I worship the vener­
able Guru Kubjesânandanâtha, the sandal of the venerable M other Siddhikubjâ,
o m honour, svciha\ with this mantra, one should worship o n e ’s own venera­
ble Guru. With the powerful pinnacle R- LA v a r a Y Ü M one should worship
the Guru o f the divine tradition. With the mantra s h k a h l a k h p h r e m d k a
h l a , one should honour the Guru of the Siddha tradition. With the mantra k a
C A T A v a r a Y Ï M , one should worship the Guru o f the human tradition. This
may be done by ninefold recitation, in normal and reversed order.

79 O m , our knowledge is for Goddess Kubjikâ,

we meditate for Kuladïpâ,
HRÏM, may thus KubjT impel us.

With this GâyatrT-mantra of the great Kubjikâ, one should worship the great
Kubjikâ.
80 (O f this Gâyatrî,) Brahmâ, Visnu, Siva and other (gods) are the sage(s) (w ho
had a vision of it). Its metres are the Gâyatrî, Usnik, Anustubh, BrhatT, Pankti,
Tristubh, JagatT, and others. Its goddess(es) are Rudrakubjikâ, the great K ub­
jikâ, the heroic Kubjikâ, the Kubjikâ of the cremation ground, the hidden K ub­
jikâ, Siddhikubjikâ, the fearful Kubjikâ, the auspicious Kubjikâ, the impetuous
Kubjikâ, the Kubjikâ o f wisdom, and the great redoubtable Kubjikâ. Its (place
of) application is in the heart.

36 See C hapter 2, note 10.

37 R eading uncertain. We follow the m ss CG (for G , see A ppendix 4).
Chapter 7 103

81 The Külikà spell resides in the heart, and the great Kubjâ also,
and Siddhikubja the great spell, served by Lord Kubja.
82 Lord Kubja (I worship), of bulging eyes, blue neck, and threefold eye;
o f hairs erect, in luminous form, having a snake as sacred thread.38
83 The Rudra o f thousand heads, of thousand eyes, beneficent to all,
the highest o f all, the All, Lord Kubja, facing all sides.
84 Clothed in elephant hide, he stands facing the West,
God Siva, God of growth, the Lord of animals;
Lord Kubja, the great God, the All, the fearful One, of the hair-knot.
85 O f thousand eyes, o f thousand feet, o f thousand heads, this Person,
adorned with thousand arms, (He is) Lord Kubja.
86 The Ruler o f all wisdom, the Ruler of all beings, the Brahman-lord, the Lord
o f Brahman,
He should be beneficent to me, the Eternal-Siva; o m !
87 O m , for the luminous Form is our knowledge,
for the Lord of the highest Brahman we meditate,
may thus Lord Kubja impel us.

With this (Gàyatrï), one should worship Lord Kubja; after recitation and sat­
isfying libations and gifts, one should bow down (to him, saying):

88 Honour in the evening and morning, during the night, during the day;
to Siva and to Kubja, to both I have just paid my honour.

Thus one should bow down to Lord Kubja. One should now pay o ne’s respects
to the Earth (reciting the following Atharvanic litany):

89 On earth, they paid honour to Agni; he throve (by that);

just as on earth they honoured Agni, in the same way
the honourings should pay honour at my place.
90 Earth is a cow, Agni her calf. With Agni as calf, let her
supply me with food and refreshment, to my desire;
with longevity before all, children, health and wealth; svâhâl
91 In the atmosphere, they paid honour to Vâyu; he throve (by that);
as in the atmosphere they honoured Vâyu, in the same way
the honourings should pay honour at my place.

38 T he stanzas 8 2 -8 8 arc devoted to KuhjcSvara. K ubjikâ’s male partner representing Siva.

 Kubjikà Upanisad

Atmosphere is a cow, Vâyu her calf. With Vâyu as calf, let her
supply me with food and refreshment, to my desire;
with longevity before all, children, health and wealth; svâhâl
In heaven, they paid honour to the Sun; he throve (by that);
just as in heaven they honoured the Sun, in the same way
the honourings should pay honour at my place.
Heaven is a cow, the Sun her calf. With the Sun as calf, let her
supply me with food and refreshment, to my desire;
with longevity before all, children, health and wealth; svâhâl
In the regions, they paid honour to the Moon; he throve (by that);
just as in the regions they honoured the Moon, in the same way
the honourings should pay honour at my place.
The regions are cows, the Moon is their calf. With the M oon as calf,
let they supply me with food and refreshment, to my desire;
with longevity before all, children, health and wealth; svâhâl
Agni proceeds, within himself abiding;
the son of sages, he protects from curse.
Paying honour, I sacrifice to Thee, with awe;
may we not render in vain the share o f gods.

With this mantra, one should pay honour (to Earth and the other elements).
One should meditate upon the identity between oneself, the Guru, and o n e ’s
chosen deity, and also meditate (on the following utterances): ‘I am Lord Kub-
ja, 1 am the manifestation of the great Kubjikà, I am spotless, I am formless,
I am free o f representation, I am a form o f Truth; That art Thou; this self is
Brahman; that Person in yonder sun, that am I; OM k h a m , I am a form of B rah­
m an.’ Only then, he should go outside to bathe. Thus prescribe the knowers
o f Brahman.
One who recites for a hundred thousand times (the Vidyâ of) the venerable Sid-
dhikubjikâ in a deserted sanctuary, on a cremation ground, on the bank o f a
river, at a drinking place for kine, on a mountain, near to an isolated Litiga,
within the Ganges, within a bower, on a primary or secondary sacred place o f
the Goddess, (especially) on the sacred places Pümagiri, Oddiyâna, Jâlandhara
and Kàmarüpa, within a deserted Siva temple (with) the bull, within the neigh­
bourhood o f Brahma or Sadâsiva, with or without special restrictions, with a
garland o f human bones or a garland o f letters— that person becomes lord of
all (beings), lord of the threefold world, identical with Brahman, with Truth,
with all the gods, with all the gods.
C h a p t e r E ig h t

1 One should worship Lord Kubja to the left, Kubjikâ to the right.1
2 Those w ho know o f Brahman in the human being,
they know the Lord of supreme status.
W ho knows the Lord o f supreme status,
he also knows the Lord of beings.2

3 Prajàpati said: The twice-born who does not know the origin o f the Pranava
should be initiated again.3 And the worshipper o f Kubjikâ who does not know
the origin o f the Pranava, how can he perform Kubjikâ’s worship? Even by a
preliminary course o f thousands of millions of millennia his mantra recitation
will remain fruitless. The worshipper of Kubjikâ should therefore by all means
acquire the knowledge of the origin and the meaning o f the Pranava.
4 The knowers o f Brahman say that without knowledge of the meaning o f the
Pranava one should not worship the great Goddess. At the very beginning of
the four Vedas are OM (the Pranava) and the Vyâhrtis: bhür, bhuvah, svar. The
syllable O M is at the very beginning of all the mantras. A divine formula which
is preceded by O M is called Brahmavidyâ.
5 We investigate about the syllable o m : what is its root, what its base, what its
noun and verb, what its gender, what its rule, what its ending, what its suf­
fix, what its accent, its preposition, its particle, what is its grammar, what its
change, what its factor of change; how many are its mores, how many its syl­
lables, how many its feet; which is its combination, which its position, which
its addition, how do the students o f phonetics pronounce it, which is its metre,
which are its letters? These are the first series o f questions. Now the second
series: the mantra, the kalpa, the Brâhmana, Rc, Yajus, and Sâman; why place
the knowers o f Brahman the syllable OM in front? What is its deity, its astron­
omy, its etymology, its position, its basis, its interior application? These are

1 T his hem istich is identical with KuUp 1. 14cd.

2 Literally: ’and who know s the Lord o f b e in g s .. . ' O nly four o f the six padas o f this stanza have
been quoted in the KuUp. T he last tw o in the Ath version arc: jyesthàm y é brahm anam vidus té
skam bhóm anusâm viduh ‘w hoever know the ch ief brâhm ana, they know also accordingly the
S k am b h a’ (fram e o f creation; W hitney).
3 T he sentence is an adaptation o f G B r 1.25. For the relation o f KuUp 8 .3 -1 7 with G B r 1.16-25,
see text. C hapter 8. upper apparatus.
106 Kubjikâ Upanisad

thirty-six questions, primary and secondary. There are three groups o f twelve.
By means of these (questions), we shall explain the syllable O M . 4
6 ‘o m .’ This syllable contains four sections, the four Vedas. This syllable is
four-footed (by its sections), two-lettered, four-mored; its deities are the all-
penetrating, all-powerful, inexhaustible5 Brahman, BrâhmT (?) and Brahman.
7 Its first more is the earth, the syllable a\ this (syllable) is the Rgveda by its
Rk-stanzas, Brahma, the Vasus, the Gâyatrî (metre) and the household fire.
Its second more is the atmosphere, the syllable u\ this (syllable) is the Ya­
jurveda by its Yajus formulas, Rudra, the Rudras, the Tristubh and the southern
fire.
Its third more is heaven, the syllable ma\ this (syllable) is the Sâmaveda by its
Sâman (songs), Visnu, the Àdityas, the Jagatl, the fire of invocation.
Its last fourth half-more is the prolonged nasal sound, which is the Atharvaveda
by its Atharvan spells, the fire o f destruction, the Maruts, the cosmic being; its
sole sage is Aiigiras, its own lustre the Bhàsvatï (?).
8 The first (more) is red, belongs to Brahma, has Brahma as its deity.
The second is pure white, belongs to Rudra, has Rudra as its deity.
The third is black, belongs to Visnu, has Visnu as its deity.
The fourth is like lightning, multicoloured, has Purusa as its deity.
Such is the syllable O M.

9 OM is the Brahman o f one syllable, pronounced by the knowers of Brahman.

I shall explain its body, place and time, and its dissolution.6
10 In it, three gods are said to be, three worlds, three fires;
three mores and a half more, of the three-syllabled and beneficent.
11 The Rgveda, the household fire, the earth and god Brahma
are proclaimed by knowers of Brahman as body of the syllable a.
12 The Yajurveda, the atmosphere, the southern fire likewise,
and the divine Lord Visnu; thus is the syllable u proclaimed.
13 The Sâmaveda and heaven, and the fire of invocation likewise,
and the Ruler, the highest god, thus is the syllable m a proclaimed.

4 But only som e o f these questions com e up for treatm ent in the follow ing sections.
3 T ranslation o f the G B r version.
6 T he stanzas 9 to 16, which are identical with B ra(hm avidyâ) Up 2—I Ob and Pranava Up 2—l()b,
arc for the greater part only a reform ulation o f the preceding tw o sections. O nly 14-16 add
som ething new: identifications with sun, moon and fire, and description o f the secret nature o f
the last half-m ore which develops into the m ystical kernel o f the syllable. ‘D issolution’: layam .
T he BraU p and the Pranava Up both have (kâla)trayam ‘the threefold tim e’; but there are th ree-
and-a-half mores.
Chapter 8 107

14 Illumining the solar orb, the syllable a abides in a hue of pearl;

the syllable u shines like the moon, and stands in the middle of that.
15 (The syllable ma, glowing like fire without smoke, is like lightning].7
Thus, the three mores are known as lights o f moon and sun and fire.
16 Within these, upwards, stands a flame8 comparable to a lamp.
T h e half-more,’ thus its name is known,
it stands above the Pranava.
Subtle, formed like a sacred thread,9
the supreme shining flame is seen.

17 About this first more, red and belonging to god Brahma— one who constantly
meditates on it reaches B rahm a’s world.
About this second more, belonging to Visnu and black o f colour— one who
constantly meditates on it reaches Visnu’s world.
About this third more, belonging to Tsana (Rudra/Siva) and ruddy o f colour—
one w ho constantly meditates on it reaches Tsana’s world.
About this half-fourth more which belongs to all the gods and in visible form
roams through the sky, pure crystalline in hue, — one who constantly m edi­
tates on it reaches the status of Lord Kubja, thus knowing the great Upanisad
o f Kubjikà.

7 A dded from BraU p and Pranava Up. Vss. 14 and 15 seem to express a vision o f the three syl­
lables o f o m as a kind o f concentric circles: solar, lunar and fiery, w ithin each other. T his is
rem iniscent o f the KhecarTcakra described in the KMT, ch. 16; see H eilijgers 1994. 150 ff.
8 T ranslation o f the version o f the other tw o Ups (yasm in/tasm in upari). The parivartate o f the
K uU p is not a happy expression, as the sitürn is supposed to rem ain im m ovable.
9 E asier to im agine is the version o f the other two Ups: ‘like a lotus stalk.’
C h a p t e r N in e

1 On the great day of the spirits (i.e. the fourteenth o f the dark half o f the month),
one enters a cremation ground, prepares a seat, establishes a skull bowl (in
front o f oneself), worships a great yantra, with a garland o f human bones per­
forms recitation into the ten directions o f the sky, satisfies (the deity) with liba­
tions and gifts. One then prepares o f flour an image (of a female spirit), writes
on its heart the name of one’s personal enemy, writes the BTja o f the earth with
Visarga and nasalization (I.AMH) on all its limbs, places it with its face towards
the South, and provides it with a soul.

2 The living herb o f life, o f preservation, I invoke;

the saving, overpowering, rich in power, for his unharmed state.1
3 Hither should come the insightful, the w om en2 strengthening my word,
that we may make this man escape out o f his difficult state.
4 Breath they have called grown-in-the-womb; breath is called wind;
in breath what was and what will be, in breath is all established.3
5 Honour to Breath within whose power is this all;
who grew to be the ruler of all, in whom the all is firmly based.
6 Those of the Atharvans and the Atigiras, of gods and born of men,
these herbs, are bom when Thou, O Breath, brings them to life.
7 Over this community of life he rules, over all that moves,
in breathing beings his course is swift;4
to Ihee, to Breath, be honour.

1 A m ong the applications o f this A tharvavedic stanza (Ath 8.2.6) is the accom panying o f the
nam e-giving cerem ony o f a child (W hitney). A variant occurs at Ath 8.7.6. It is notew orthy that
the next stanza in the K uUp agrees with Ath 8.7.7, although the present one follow s the version
o f 8.2.6 and not o f 8.7.6. The Ath stanzas arc recited for safeguarding or healing a client. I lere,
the application is quite different: to infuse a tem porary im age with a harm ful fem ale spirit which
is as it w ere nurtured and protected by these m antras. But the poet has not taken the trouble to
change the m asculine form asm â (= asm ai) in 2d into the corresponding fem inine asyâ (a sy a i).
2 I .e. the herbs or hcrb-souls.
3 T he stanzas 4 -7 have been taken (in irregular sequence) from Ath 11.4, a hym n to breath.
T he translation o f ‘M àlariSvan’ is based upon a traditional etym ology deem ed plausible by M.
M ayrhofcr, K urzgcfasstcs ctym ologischcs W ortcrbuch des A ltindischcn, Band II. H eidelberg:
C arl W inter. 1963, p. 618.
4 In this obscure pàda, we follow S àyana’s interpretation quoted by W hitney: prânisarîresu
ksipram gacchate vyâpnuvate.
Chapter 9 109

Wiih this mantra, one should perform the establishment of the breath, one m ed­
itates on (the image) and worships it (with the following):

8 Thou with a vulture’s ears, with bulging eyes,

with pendulous breasts, with belly big and fat;
conquer my enemies, (woman), with thy trident,
in fearful rage consume his ruddy blood!
9 With colour black and body huge, with shoulders big, infusing fear,0
O G oddess great and awful, kill my foes; O M , honour (to Thee).
10 W hen he brought hairs and bones, sinews, flesh, marrow,
and then provided that body with feet; into what world did he return?0
11 From where the hairs, the sinews, the bones he brought?
the limbs, joints, marrow, flesh— who brought them all from where?
12 Pourers-together are those gods who collected the ingredients;
having poured together that mortal, the gods entered the human being.
13 Thighs, feet, knee-joints, head, hands and feet,
ribs, breasts, and sides; which sage put that together?
14 Head, hands and face, tongue, neck, breast-bones,
having surrounded that all with skin. Goddess Joiner joined them together.
15 That big and sprawling body, by the Joiner joint—
who brought into it the colour by which it shines today?
16 The gods assisted all; the bright young woman knew the way;
that mother o f sovereign power o f will, she brought colour into it.7
17 W hen Tvasjar bored through him (to add the joints),
(or rather), T vastar’s father, still superior,
the gods made the mortal their home, they entered the human being.
18 W hence was Indra, whence Soma, whence was Agni born?
and whence was T v astar’s origin? W hence was Dhatar born?8
19 Indra was born from Indra. Soma from Soma, Agni from Agni;
Tvastar took birth from Tvastar, Dhâtar was born from Dhatar.
20 Sleep, sloth, decay, the deities named Kubjikâ,9

5 T ranslation o f the variant m ahadbhayi.

ft T he stanzas 10-34b. with the exception o f 31. reproduce the greater part o f the m ystic and dif­
ficult hym n Ath 11 .8, w hich m ainly deals with the origin o f the hum an constitution.
7 T he stanza contains several difficulties and the translation is uncertain. The sam e must be said
for stanza 17.
X T he stanzas IX and 19 (Alh 11.8.8 and 9) interrupt the sequence o f Ath 11.8.18 and 19 (K u U p
9.17 and 9.20). T hey specify the ‘gods’ m entioned in vs. 17.
9 ‘K ubjikâ’ has been inserted on the place o f Ath pâpm âno ‘ev ils.’ T he change indicates the G od-
110 Kubjikà Upanisad

old age, baldness, grey hair entered the body afterwards.

21 Theft, wrongdoing, deceit, truth, sacrifice, wide fame,
strength, lordly power, domination entered the body afterwards.
22 Welfare and poverty as well, generosities and their reverse,
hungers and thirsts of various kinds entered the body afterwards.
23 Criticism and assent, and urgings positive and negative,
faith, fees and disbelief entered the body afterwards.
24 Convictions wise and ignorant, and anything else which can be taught,
the spells entered the body also, the hymns, the chants and formulas.
25 Delights and joys, enjoyments, also ecstasies,
laughter, sport, dancing, entered the body afterwards.
26 The urge to talk, to blabber, to talk to others, to gossip,
attachments, combinations, joinings,10 all entered the body afterwards.
27 Inhalation, exhalation, sight, hearing, continuous health, and wane,
sideward and upward breaths, speech, mind, all with the body go about.
28 Both blessings and precepts, willingness and withdrawals,
thoughts, all kinds o f devices entered the body afterwards.
29 Those of the blood, those o f the bladder, the hasty and the pitiable,
the secret seeds, the thick waters—
they caused them to settle in the repugnant one.
30 Having made bone their fuel, they caused eight waters to settle there.
Having made seed their ghee, the gods entered the human being.

31 Having with this mantra established the soul, one should with this (same?)
mantra worship the image. Meditating on oneself as being identical with B rah­
man, one sacrifices the image into a flaming fire of the cremation ground, recit­
ing the mantra lom ena.11

32 All waters and all gods, the cosmic being, together with Brahm an—
this Brahman entered the body; Prajâpati is over the body.
33 M an ’s (powers) they divided; (thus),
the Sun obtained the eye, and Wind the breath;
but then, this self which is in here, the gods bestowed on Fire.

d e ss’ terrible aspects em bodied in the present image.

10 T ranslation o f the Ath version yujah. T he translation o f this stanza is quite uncertain.
11 Probably identical with vs. 35. M editation o f o n e ’s identity with Brahm an strengthens the w or­
shipper and renders him or her im pregnable against a counter attack by magic. Cf. the Vedic rite
o f ‘dying around B rahm an’ in A itarcya B rahm ana 8.28.
Chapter 9 111

With this (mantra, one meditates): ‘o f Brahman form, this self is B rahm an.’

34 Verily, therefore one who knows will think o f man:

‘this is B rahm an.’
Let Brahman be yoked behind, Brahman in front,
at the end and in the middle, Brahman everywhere.

Having thus realized the insight of the identity of Brahman and the self, one
should sacrifice with the mantra ‘hair to hair’:

35 Hair to hair thou shouldst fit, and skin to skin;

thy blood and bone should grow, and flesh should grow with flesh.
36 Burn thou that person’s limbs, and burn his flesh and skin;
burn skin, bone, blood and hairs, and out of bones the marrow!

With this mantra, one should sacrifice.

37 One worships with black flowers, burns (the image),

and offers perfumes and a tribute of these things:
ôm lom ikâ and grains, fishes and meat and liquor.
38 He offers flour, gruel, bits o f meat, wine and the fruit of kloda\
flowers, spiced grain and fishes, sacrificial cakes.
39 The bond which Goddess Nirrti has bound
around thy neck, which could not be untied;
that I untie for thy long life and glowing strength;
quickened, eat healthy food.12
40 Honour to thee, O Nirrti of gleaming glow,
the iron fetters loosen; let the God of death
return th e e 13 soon to me; to that same God,
to Death, be honour paid.

41 o m honour to Yama, the overlord of the five corpses; h r Tm , kill kill my foes,
,
dry dry them out, kick kick, break break, split split, burn bum, cook cook,

12 T his is a com posite sloka. The latter tw o lines are taken from the fam ous m arriage hym n Ath
14.1, w here they constitute the first part o f the last stanza. The difficult adom adam has here
hypothetically been translated with ‘healthy.’ It is not clear how this and the follow ing stanza
function in the KuUp. Are they to bc interpreted as a hom age to Nirrti ‘R uin.’ with w hich the
sacrificed im age would then bc identified? O r are they perhaps intended to accom pany a revo­
cation o f the magic rile? But nothing in the context points to the latter presum ption.
13 I.e.. in the original context, the patient to bc cured.
 Kubjikâ Upanisad

churn chum, destroy destroy; annihilate annihilate my enemy named ---------- ,

together with his following; k - h - k h p h r e m p h a t a w ï / w . With this (mantra),
one should worship King Yama. He (then) kills all enemies, he completes the
expulsion of all enemies; he conquers the whole world. Thus (the Upanisad).
C h a p t e r T en

1 If anyone who does not know the real meaning performs the ritual practices,
by neglicence or greed, he will he confronted with contrary results, he meets
with death (or) becomes crazy.
2 A worshipper of Kubjikâ, who should be a brahman descended from Parâ-
sara’s clan a n d 1 a teacher in the school of Pippalâda-saunaka as taught in the
Atharvaveda,2 should fast during three nights and then seat himself upon the
sacred grass, silent, his face turned towards the East; he should then recite (the
mantras of his choice) a thousand times. O f such a one, all objectives are re­
alized; all his actions and ritual procedures succeed:

To subjugate, to cause dissent; to liquidate and to delude.

2 One w ho thus knows the secret Upanisad of the great Kubjikâ, knows the es­
sential meaning o f all Upanisads; such a one realizes all acts (of magic): one
immobilizes inimical armies, puts them to llight, dries them out, kills, deludes,
and immobilizes, if knowing thus.
4 In the first, (golden) age, one should perform the worship o f the Eastern or U p­
per traditions.3 In the second age, one should worship the Southern or N orth­
ern traditions. In the third age, one should worship the Low er tradition. In
the (present) fourth or Kali age, one should worship the Western tradition (i.e.
Kubjikâ).
5 O great Kubjikâ, Lady of the Western tradition, Lady o f all beings, Great Lady
o f wisdom, O Goddess, I take my refuge unto Thee; destroy my unhappiness,
() blissful One, give me happiness in all respects; O rich One, give me money;
O famous One, give me fame, O Mother of sons, give me sons and grandsons;
O Possessor o f everything, grant all my desires.
6 With the mantra just given, one bows down to Kubjikâ. Then, (by preference)
on an eighth night o f the month, sacred to the planet Mars, in the middle o f the
night, one might enter a cremation ground and take one’s seat upon a corpse.

1 T he text h;is v« ‘o r.’ hut in our interpretation both requirem ents arc needed for a V eda-oriented
K ubjika w orshipper.
2 Literally: 'a w orshipper o f Kubjika proclaim ed in the A tharvaveda’; -okiah has been interpreted
as a w rong reading for -okta-. O ne may also translate: ‘the schools o f Pippalada or Saunaka.’
3 ( )n these traditions, sec G oudriaan/G upta 1981, 17. The Àmnüyas arc here rather meant as c o l­
lections o f deities or mantras.
 Kubjikà Upanisad

One should fill a skull cup with ghee and place it upon a hexagon, octagon
or square (mandala). One then kindles a lamp towards the western direction,
having provided it with a wick o f sixteen threads prepared from (dried) human
veins. During twenty-four hours, one recites for 108,000 times4 (the mantra)
‘Bring N .N . under my power, OM H S K H P H R E M ÂM H R ÏM K R O M S H K H P H R E M
O M ,’ By this procedure, one obtains a vision of Kubjikà in own person; one
who knows thus brings the whole world under one’s power. Thus the Upanisad
o f the worship o f the great Kubjikà.

4 If taken literally, this would be im possible to put into practice. T he num ber o f breathings during
tw enty-four hours is traditionally put at 21.600 (one breathing in four seconds). T his w ould
m ean that, w ithout interruption, the m antra should be recited (m entally, to be sure) for five tim es
during each breathing.
C hapter E leven

1 The black Goddess is great Kubjâ; the Saviouress is known to be Her;

the sixteenfold One is Siddhikubjâ, and Kubjikâ is the Mistress o f the World.
2 The fearful One is told to be Kubjâ, and also She-who-cuts-her-own-throat;
the smoky One is known to be Kubjâ, and also She-of-the-crane’s-head.
She-of-Mâtanga-caste is the heroic Kubjâ, and Kubjikâ is the Lotus-Lady.
3 Kubjâ rules the eastern tradition, she embodies the western tradition;
she rules the northern tradition, and embodies the southern tradition.
4 She rules the lower tradition, and embodies the great upper tradition;
thus is Kubjâ seated on six thrones, on bejewelled thrones.
5 Brahm â together with his spouse, Siva together with the great Goddess,
and Visnu with his lady dear, all pay worship to Kubjikâ.

6 One should worship the ten great Vidyâ goddesses,1 Kâlikâ and the others, in
the manner taught by o n e’s Guru, on a circle prepared within a hexagon, and
placed upon a yantra belonging to the worship of Kubjikâ. Having first wor­
shipped the deity o f the gate(s), one should pay worship to the deities o f the
octagon.2 Thus (it is known).
7 One should worship (the ten Vidyâ goddesses) Kâlikâ, Ugratârâ, Sodasi, Bhu-
vanesvarï, BhairavT, Pracandogracandikâ (Chinnamastâ), DhümâvatT, Mâtaiigï,
Bagalâm ukhï and SiddhilaksmT in the correct order with the mantras as pre­
scribed (in the next chapters). The venerable SiddhilaksmT one should w or­
ship with her basic (mantra) of nine syllables. Upon a royal circular mandala,
one should worship the venerable SiddhilaksmT with the celebrated sixteen in­
gredients. Kâlikâ and Ugratârâ,3 and Pracandacandikâ one should worship
on a triangle. With the mantra o f twenty-two syllables, one should worship
the great Kâlikâ. On a hexagonal mandala, one should worship Sodasi, Bhu-
vanesvarl, BhairavT, DhümâvatT, Mâtaiigï and B agalâmukhï in the original m e­
thod o f the western (tradition). Târâ is worshipped with the mantra o f three syl-

1 T his is the fam ous series o f the D asam ahâvidyâs. They arc described further in C hapters 12 to
21.
2 T h is octagon m ay have been m eant to harbour the Ten Vidyàs. Two o f them w ere then thought to
occupy the zenith and the nadir and probably w orshipped on appropriate places near the centre.
T he text, how ever, gives a singular: ‘the deity o f the octagon.'
A nother possibility is that the eight M others. Bràhm ï etc.. are meant.
3 T he plural -tûrüh has been interpreted as a dual.
 Kubjikâ Upanisad

labiés; Bhuvanesvarî with one syllable, Caitanyabhairavî with the great lordly
mantra o f six pinnacles, Dhümàvatï with the mantra o f seven syllables, M âtangï
with that of eight syllables, and Bagalàmukhï with the great lordly mantra of
thirty-six syllables called the Brahman-missile. Beginning in the West, and
circulating in anti-clockwise direction, one should worship Kubjikâ (in) that
yantra,4 on a circular mandala, in the method as told before. During the great
dark night,0 one should always pay worship with the celebrated live M ’s.
8 In the Sâkta tradition,6 (the worshipper should be) of divine nature, devoted to
spiritual life;7 in the night, being naked, concentrated on sexuality and wine-
drinking, practising mental recitation and worship, serving women, he should
satisfy and worship (the deity) with female secretions; he should constantly
meditate on himself as being a form o f Kubjikâ. Establishing the sacrificial
vessel, one should worship the great yantra, mutter (K ubjikâ’s mantra) for 108
times, making use of a garland of human bones; one should satisfy (Her) with
libations o f enjoyable foods and drinks.
9 One w ho thus performs the worship of Kubjikâ:

Just as among the asterisms the moon,

among the powers o f light the solar orb,
one spreads one’s light in all inhabited worlds.
10 Missile o f the eye, missile o f the mind,
missile o f Brahman, missile of fiery power—
11 With thee I seek refuge and into thee I enter
with all my beasts and men, with my whole self and body,
with anything called mine.8

4 T he expression u td ytm ira m is strange. For the Yantra o f Kubjika, sec section six, and C hapter y,
section one.
5 I.e. the fourteenth night o f the dark half of the m onth, w hich is devoted to the dark pow ers and
their supervisors. Siva and the G oddess.
6 T his section strongly resem bles Kâlikâ Up (ed. Sïtârâm a Sâslrï), p 81 f. A som ew hat different
version occurs in: U npublished U panishads, pp. 4 01-03.
7 d ivya h n d u n a cd rn the Kâlikâ Up version (p .8 1 ) gives the more attractive, but not really better
divâ brohm o câ rî ‘by day he should be devoted to a chaste and spiritual life.’
8 T he beginning of this sia n /a in Ath (5.6.11): ‘Indra's house art thou.’ is here om itted. In the
view o f the KuUp, without doubt K ubjikâ is the secret addressee o f the stanzas 10 and II. It
is not d e a r to which charm or deity these two verses w ere originally directed. The expression
‘w ith my w hole s e l f seem s to have been the direct occasion for the next section in w hich the
w orshipper is identified with a scries o f selves (or rather aspects o f the Self) in the true-tradilion
o f the Visnu Purâna and other im portant thcistic sources. But note that the m eaning o f the c o m ­
pound s a n ’âtm â has changed from Bahuvrihi ‘with my w hole s e l f in Alh to T atpurusa ‘the S elf
Chapter 11 117

12 One becomes the self of all, the self of all beings, the self of wisdom, the self o f
everything, the supreme self, the inner self, the inner inner self, the individual
self, the divine self, the self of the Veda, the self o f the world, the self which
is the highest Brahman, the self o f luminous form, the spiritual being which
pervades the all. One exists as a mere witness without being stained by good
or evil. One obtains (at the end o f one’s life) the final quietude in which there
is no sorrow but only bliss; it is peaceful, eternally blissful, and revered by
Brahma and the other (gods); from that, one does not return.9
13 One should perform the worship o f Kubjikà only after having undergone the
great full consecration; if not, one becomes crazy and dies; one should bear
this in mind.

The full from the full he leads upwards;

the full is poured out by the full.10

( )ne should obtain the teaching with respect to all mantras (as a prerequisite for
the full consecration). Some (realize this?). By mouth of the spiritual teacher,
one should obtain all mantras: of the Sun, of Ganesa, o f Siva, o f Visnu, o f the
Sakti, of those contained in the Vedas, o f the nine planets, o f the twenty-eight
asterisms. Such a one is qualified to worship with all yantras; he becomes an
instructor of all Tantras.

14 Truth, greatness, formidable universal law,

the consecrated state, asceticism,
Brahman, and sacrifice— these (seven) sustain the earth.11
15 W hen he greets them, he enters upon consecration;
when he offers water, he brings forward the (sacrificial) waters.

o f a ll' in the K uUp and other post-Vcdic sources, o f which we m ention ViPur 1.4.9 (o f Varaha)
sihiiuh sthirâtm â m rv û im â ‘He stands, o f abiding self, the S elf o f all.’
9 T he passage can be explained differently: ‘having obtained (during w orship a tem porary stale
of) N irv a n a .. . . one docs return again (to norm al life)'; but this would im ply a rem arkable d e­
viation from a tim e-honoured form ula Cone does not re tu rn .. . ’).
10 This Ath hem istich 110.8.29ab) is probably adduced as a Vcdic illustration o f the im portance o f
the 'full consecration.'
11 A lso the sections 14 IT. arc connected with the Tantric consecration; the KuUp produces Ath ev ­
idence dealing w ith the Vcdic dïksâ to enhance its status. But these passages arc also applicable
to pûjâ. as they arc devoted to the gift o f hospitality interpreted as a sacrifice. The translation
o f 15-17 is practically identical w ith W hitney’s (Ath 9.6.4-6). These prose sections, and also
18-20 (= Ath 9.6.39. 36. and 38) w ere originally intended to hallow the entertainm ent o f guests.
118 Kubjikâ Upanisad

16 The waters which are brought in at the sacrifice,

these are the very (sacrificial) waters.
17 W hen they fetch a gratification— that is just the same
as the animal for Agni-and-Soma that is bound (for sacrifice).
18 That verily is too sweet which comes from the cow,
milk or meat; one should not consume that.
19 Fortune and peace o f o n e’s own household one devours
who partakes o f the food before o n e’s guest.
20 Only when the guest is satisfied should one eat,
to give the sacrifice (of hospitality) a soul;
to preserve it from destruction. This is the observance.
21 The brahman was first-born, ten-headed, with ten mouths;
he was the first to drink the soma, and he made
the poison sapless.12
22 Get loose, be at our right, and we will smite
the powers of obstruction in a bounteous blast;
I offer to thee the healthy cream o f honey.
Let both of us drink first the secret (draught)!13

23 One whose father and grandfather are no som a-drinkers,1'1 is reduced to pro­
fane status. (A soma-drinker is one) who thus knows the Upanisad about the
essence o f the worship o f the great Kubjikâ.

12 T he K uUp seem s to apply this stanza to the som a-drinking o f a consecrated Brahm an priest; in
Ath (4.6.1), w here it is not above suspicion— as W hitney, p. 153, argues— it seem s to denote
(according to the com m entary) Taksaka or another serpent o f Brahm an caste. T he only ten­
headed Brahm an know n to us from m ythology is. by the way, Râvana.
13 T he Ath stanza (4.32.7) is devoted to M anyu ‘Fury,’ a m ale personification; here probably again
applied to Kubjikâ.
14 A lso after death, the pure Brahm ans are, in the Vedic world view, supposed to drink Som a in
the ancestral realm.
 C hapter T w elve

1 We shall now explain Goddess K âlikâ.1 (Her mantra manifestation:) Her form
is complete with the god of love, the syllable ra, the goddess o f prosperity (and
the Nâda and Bindu).2 This one threefold at the beginning. After that, two
stalks. The BTja of the stalk has the following form: sky, the sixth vowel, in
conjunction with the Bindu.3 Having pronounced this one twice, (one mutters)
two (Mistresses) o f the world. The (Mistress) o f the world has the form o f the
sky, the burning, the goddess o f prosperity, in conjunction with the crescent
and the dot.4 This one also twice. Now, Daksina-Kâlikâ appears (in the form
o f her name, in the vocative).5 After that, one utters the seven BTjas (m en­
tioned before) and pronounces the wife of the immensely splendorous one.6
Such a (worshipper) becomes identical with Siva, and a lord of all accom plish­
ments. His is the right destination, nobody else obtains it. He becomes a lord
o f speech, o f women, among the gods, in the world, o f everything.

2 The fearful One is told to be its sage, Usnik its metre;

this divine Vidyâ, Kâlikâ the Hidden, is present in the heart.
3 Kâlï; the gaping One; the One who is quick like mind;
the dark-red One; the One of smoky grey;
the sparkling One; the Goddess illuminating all;
the One who licks (her victims); these are the seven Tongues.7

4 One should meditate on Kâlikâ as seated on a corpse, o f crooked fangs, high

breasts,8 with the colour o f fresh (dark) clouds. A triangle, another triangle, a

1 In this chapter, the D aksinakâlikâ Vidyâ o f 22 syllables is presented. The sections 1 and 4 are
alm ost identical w ith corresponding passages in the K âlikâ (or Kâlï) Upanisad.
2 I.e. the Bïja KRÎ M. T he addition o f N âda and Bindu is suggested by the term sam asti ‘com ple­
tio n ' and proved by the m any parallels.
3 I.e.. H U M.
4 I.e..HRlM.
5 T he K uU p gives the nam e in the nom inative, but the parallels have the vocative which is nec­
essary in the context.
6 I.e., Svâhâ, A gni’s spouse. T he whole m antra runs; KRÏ M ( 3 x ) HU M ( 2 x ) h r Tm (2x ) D aksine
K âlike K R Ï M < 3 x ) HÜ M ( 2 x ) H R Ï M ( 2 x ) svâhâ.
7 T he sta n /a from the M undaka Up is really an enum eration o f the seven pow ers ('to n g u e s’) o f
the sacrificial tire. It contains one o f the earliest occurrences o f the nam e K âlï in literature.
8 I .e.. in this m anifestation, Kâlï is not old or decrepit.
120 Kubjikâ Upanisad

figure o f nine angles, and a lotus (outside: this is the outline o f her mandala).9
Within it, one worships the goddess with all her aspects10 and, in the night,
one pays worship to her with the live M ’s (see Figure 3 ).11

Figure 3: KalTyantra
For another conception, see Dikshit 1977, 109.

5 Released in life are those w ho concentrate

their minds on Kâlikâ supreme.

9 T he K âlikâ Up in tw o versions m entions the fifteen goddesses w ho occupy the corners o f the
m andala: KâlT, K apâlinï, Kullâ, K urukullâ, V irodhinï, V ipracittâ; Ugrâ, U graprabhâ, D ïptâ,
N ïlâ, G hana, Balâkâ. M âlrâ, M udrâ, and M itâ or Amitâ.
10 In the K â lïT a n tra an d the H am sa U panisad, the six aspects or litnbs arc given as the sage, m etre,
goddess, seed syllabic, pow er (sakti) and pin (ktlaka): to be located on the w o rsh ip p er’s head,
face, heart, secret part, feet, and w hole body.
11 F or another conception, see D ikshit 1977, l()9.
Chapter 12 121

6 Hy performance o f the five M ’s one wins mundane enjoyment, release, the gift
o f the word, sons, cattle, fame, wisdom and authority; who knows thus; thus
the Upanisad o f great Kubjikâ.
 C h a rter T h irteen

1 N ow we shall explain the great fearful Tàrâ. (Her mantra form:) first, the orig­
inal BTja o f the Veda; second, the BTja of shyness; third, the BTja o f wrath; thus
(she is).1
2 One who knows this Saviouress o f the world, preceded by speech, the lotus-
goddess or the god of love,2 becomes a lord o f speech, he hears everything and
obtains all kinds of welfare.
3 The person who knows her as pure, undivided, purified by three sounds (?),
overcomes evil, even the (bad karma incurred by) the murder of a brahman,
a hero, or an unborn child; one overcomes death. One obtains release, and
overcomes the sorrow which is the essence o f the three tribulations: existence
in the womb, birth, and decay and death;1
4 One who concentrates o ne’s mind on her, preceded by the earth,4 meditates on
her and keeps her in one’s thoughts, worshipping the Guru, such a one reaches
the four aims of life (viz. merit, wealth, enjoyments and release).
5 One who in the T ib eta n m ethod’ repeats (the Vidyâ) a hundred thousand times
with the help o f a garland of human bones in a bower (?), such a one becomes
lord of all and obtains all Vidyas, the abode of Brahman; without obscurity,
undivided, free of the antagonisms, free o f the fever (of existence) one might
be;5 the truth is within o n e’s reach, one obtains the deathless realm, the realm
o f Nirvana.
6 Her place of worship is within a hexagon (surrounded by) a lotus of eight petals
and a square fortress. On the six corners o f the hexagon, (one should place)
the six aspects; in the middle, Tàrâ; on the eight petals, the eight YogitiTs (see
Figure 4).°
7 The YoginTs are:

MahàkàlT and Rudra’s wife; the Terrible and the Fearful;

1 The Vidyâ given here is O M h r Tm h u m .

2 T hat m eans, hy A I M, $ R Ï M or KL Ï M, probably meant as variants for O M , to bc applied by m em ­
bers o f the three non-B rahm an grades o f society.
3 See C hapter 3, note 8.
4 T hat is, HRÏ M.
5 elsan, a Vcdic subjunctive, a highly unusual feature in post-Vcdic discourse. A corruption must
bc suspected.
ft For the yantra o f U gratârâ, sec also Dikshil 1977, 113.
 Figure 4: Ugratârâyantra
See also Dikshit 1977, 113.

the Fear-inspiring and the Bee-goddess; great Night as seventh;

while BhairavT is proclaimed as the eighth;
these YoginTs one should worship.
8 W ho thus with love the Goddess serves
will be (blessed like) a heavenly tree;
all o n e ’s desires are realized
and one obtains the final bliss. OM, the That, the Real.

9 By the practice o f this (Vidyâ), one obtains lordship over logic, scriptural tra­
dition, the Purânas, poetry and medicinal herbs; one becomes a reciter o f all
mantras, a worshipper on all yantras; one becomes equal to all the gods, to
all the gods, who knows thus. (Thus says) the Upanisad o f the essence o f the
procedure o f Kubjikâ worship.
C hapter Fourteen

Now, we shall explain the extraction o f the mantra o f sixteen syllables o f the
Queen o f kings (called Sodas!):1 first, the BTja of the great LaksmT. This BTja,
(also called) the Srïbïja, consists o f the woman of good family, mounted on the
one with eyes on all sides, and adorned by the vowel o f Mâyâ and by the cres­
cent and Kubjikâ.'2 The second BTja is that of the Mistress of the world. This
BTja consists o f the super-self, mounted on the pervader, adorned by her-who-
is-garlanded-by-Bindus, and combined with the crescent and Kubjikâ. The
third (BTja) is king Kâma, which consists o f the great Kâlï, mounted on tlesh,
adorned by the enchantress and connected with the crescent and Kubjikâ. The
fourth (BTja) is the w om b o f speech, which consists o f the Amrta of wisdom,
adorned by her-who-is-extended-as-the-sky, and connected with the crescent
and Kubjikâ.:1 The fifth is the BTja o f energy: the seed of the world, adorned
by her-who-is-garlanded-by-llames, connected with the crescent and her-who-
showers-Amrta. The sixth is the original BTja of the Veda: the western face,
adorned by the full moon and connected with the crescent and Kubjikâ. H av­
ing uttered the seventh and eighth BTjas— those o f modesty and o f fortune— ,
the ninth to eleventh BTjas are the great mantra of fifteen syllables which c o n­
sists of three pinnacles. The mantra of fifteen sylables: the great Kâla, she of
circular form, the purifier, the lord who wields the trident, followed by the BTja
of the Mistress of the world (together forming the first pinnacle); the supreme
and lower selves, the great Kâlï, the spiritual principle, and the missile o f the
Veda one should pronounce as the (second) pinnacle, closed by the Mâyâ: (the
third pinnacle is formed by) the blue-necked one, the trunk, the lord o f wrath
of BTja nature (?) and the BTja of modesty.4
The twelfth (BTja) is that of energy; the thirteenth and fourteenth are the
womb of speech and the god of love. The fifteenth is the BTja o f the Mistress
of the world. The sixteenth is the BTja of LaksmT.

1 Belter know n as TripurasundarT.

2 T he RTja is SrTm. ‘W oman o f good fam ily’: the s(<i). ‘The one w ith eyes on all sid es’: the lire,
i.e. ra. ‘C rescent and K ubjikâ’ (kalâkuhjikà): ni. O ne could also think o f 'partial m anifestation
o f K ubjikâ.’ T he next tw o BTjas arc h u m (a variant o f hrT m ) and ki.Tm.
3 I.e.. A I M. T he next tw o BTjas arc S A U M OM.
4 T he m antra o f fifteen syllables (PancadasâksarT) is, according to the most popular interpretation
(see note 4 to C hapter 5) : k a f. ì I.A h r Tm / h a s a k a h a i . a h r Tm / s a k a i . a h r Tm . H ere,
the m eaning o f som e code term s is doubtful.
Chapter 14 125

2 This is the great royal mantra of sixteen syllables of the great Lady Tripura.
One who knows her, obtains the (heavenly states of) consubstantiality, c on ­
formity, communion and absorption (in the deity); he becomes master o f fi­
nal liberation, in the possession of total sovereignty; he attracts the minds, the
souls, the names, the intelligent, the steadfast, the beautiful forms, the breaths,
the gods, he attracts all worlds, all (beings).

3 Daksinâmiirti is its sage, the metre Pahkti in real form,

a great Vidyfi is its goddess: sixteenfold Lady Tripura.
4 Its Bïja is called the womb o f Speech, its energy the Bïja of Energy;
a great Bïja: the Lord o f love, one should assign as central shaft.

5 The place o f Her worship: a Bindu, a triangle, an octagon, a figure of ten a n ­

gles, another figure of ten angles, a figure o f fourteen angles, a lotus o f eight
petals, one o f sixteen petals, and three circles.5 (The place) is adorned by (a
square) provided with handsome doors. (This is) the great royal Srïcakra, the
foremost o f all yantras, the door to release, having the form o f the universe, the
<
» ✓
Srïcakra, the universal orbit. One who knows the Srïcakra, knows everything;
thus (it is said).6
6 Her Mudrfisaktis are the nine (internal Cakras: MüDüdhüra etc. The sixteen
Saktis are the group headed by Kàmàkarsinï, (who concretize) the transfor­
mations: earth, water, fire, air and ether; sound, touch, taste, form, smell; the
organ of speech, hands, feet, the anus and the sexual parts (and mind7). The
eight headed by Anangakusumà are (the faculties) of speech, taking, walking,
excretion and sexual passion; and the decisions called refusal, acceptance and
noncommitment. The eight energies Bràhinï etc. embody love, hate, greed,
delusion, pride, envy, good karma and bad karma. The fourteen Saktis headed
by Her-who-agitates-everything (Sarvasahksobhinï) are the fourteen yogic ar­
teries called Alambusâ, Kuhu, Visvodarï, Vàrunï, Hastinï, Gândhârï, Yasovatï,
Payasvinï, Pusâ, Sankhinï, Sarasvatï, Ida, Pingalà, and Susumnà. The deities
located on the external figure of ten angles are the goddesses (headed by) She-
who-grants-every-success, who embody the ten breaths called Prâna, Apâna,
Vyâna, Uilâna, Samâna, Nàga, Kürma, Krkalàsa, Devadatta and Dhananjaya.

5 T he lerm s vrtiutrayam and sanilhyâvrttailt seem to duplicate each other,

ft T h is section describes the fam ous Srïyantra. The follow ing enum eration o f the deities which
inhabit this yantra is in general accordance with the best known presentations; sec W oodrolfc
1 9 7 1 .6 -1 1 .
7 'M in d ' is not in the text, hut should be added on the evidence o f the Yoga system . In W oodroffc
1971. p. 10. the sym bolism of these sixteen saktis is partly different.
126 Kubjikà Upanisad

By the different specifying contacts with these ten breaths are realized: e x ­
halation, inhalation, desiccation, conflagration and immersion; and, under the
leading role o f Prâna, (the breaths six to ten realize) the livefold fire o f diges­
tion. By a prevalence (of Nàga etc.) are realized these fivefold (functions)
of the human body: moving, grasping, agitating, yawning, deluding. They
also digest the five kinds of food: to be chewed, savoured, sucked, licked and
drunk. These ten aspects of breath are (embodied by) the deities located in the
inner figure of ten angles, headed by the omniscient One. The eight Saktis:
the Powerful, the Goddess o f speech, etc., possess the qualities o f cold, heat,
happiness, sorrow, desire, lucidity, activity and inertia. The five flowery ar­
rows are the five objects of the senses: sound etc. The sugarcane bow is the
mind. The noose is passion. The elephant-hook is hate. The three goddesses
KâmesvarT, VajresvarT and Bhagamàlinï, who inhabit the inner triangle, are the
categories Unmanifest (Prakrti), Ego-principle and Reason (Buddhi), and (es­
pecially) this goddess KâmesvarT is pure and unqualified. The supreme deity
is the own Self which is mere existence and bliss. On this all, one should c on ­
template, one should realize it (in o n e’s mind) in complete concentration. The
performance of meditation and worship should be practised,8 it should be ven­
erated. One who knows thus; the Upanisad of the worship o f Kubjikà.

8 Translation o f the version o f mss BC.

C h a pter F ifteen

1 Now, we shall explain (the mantra of) BhuvanesvarT: the lord of breath, it is
mounted on Nature, adorned by her-who-is-garlanded-by-Bindus, and co m ­
bined with the crescent and Kubjikâ.1
2 One who knows the great mantra, the royal mantra o f one syllable of the great
Mistress of the world, becomes a ruler of the threefold universe, a disposer o f
all sovereignty.
3 Her place o f worship: within, a hexagon, (then) a lotus o f eight petals and one
o f sixteen petals, (enclosed by) a square. Like this (see Figure 5).

4 One who knows the royal yantra o f the worship o f the venerable Mistress o f
the world, becomes a possessor o f all authority, obtains the status o f one w ho
roams in the sky (of consciousness); w ho knows thus, the Upanisad o f the
essence o f the meditation on the great Kubjikâ.

I T h e syllable is HRÎM. T he treatm ent o f BhuvancSvarT is loo short; the yantra is incom pletely d e ­
scribed (w ithin the hexagon, one should draw a triangle with a Bindu inside); the m editation is
also m issing, as w ell as prescriptions for the sage, metre etc. o f the m antra (but these arc lacking
also in follow ing chapters). O ne must accept that the KuUp docs not strive after m eticulous d e­
scription. but contents itself with a general delineation in w hat it considers to be true U panisadic
fashion. For B huvaneSvarfs yantra, sec M ookcrjcc 1971, 67. The yantra described here is es­
sentially the sam e as the one reproduced by Dikshit (1977, 110), but there its central clem ent
is a pentagram instead o f a hexagon, w hile the deity is called SumukhT. T he B huvaneivarl on
p. 164 o f D ikshit's book has tw o lotuses o f eight petals and none o f sixteen. See also Jayakar
1980, Plate 6.
C h apter S ixteen

I Now we shall explain CaitanyabhairavT, ihe fearful One W ho is the great Lady
A nnapürnâ.1 First, the Mistress o f spirituality, mounted on TripurasundarT,
adorned by the Great Lady, and combined with the crescent and her-who-attracts-
Amrta. This is the first (quarter). The second is the blue-necked one, the great
Kfda, the lord o f Ihe trident, after which comes the BTja o f Maya. Then, (the
third quarter): A m bika’s husband, the lady o f wolf-shaped belly mounted on
the lamp, adorned by her-who-is-garlanded-by-fiames and combined with the
crescent and Kubjikà. According to some (authorities), it is com bined with the
beautiful One. Thus is the great royal mantra o f CaitanyabhairavT.2

‘MrTm nam o Bhagavati,’ like this; the word M â h e sv a rïcom es next;

1 Annapiirnâ: ’R cp lcte-w ith -to o d / the nourishing Mother. T his Vidyâ consists o f three aspects
expressed in a threefold m antra: CaitanyabhairavT, A nnapurna, and Bûlû Rhairavî.
2 T he m antra o f CaitanyabhairavT: h r O m s a k a L A H R Ï M H S R A U M (or H S R A U H ) .
Chapter 16 129

'AnnapCtrne' and twice the flue, lordship of speech is gained by H er.1

3 Triangular and circular, four petals added to the last;
eight petals; sixteen petals too; a square with gates adorned,
4 this royal mandala (of Hers) is honoured by the gods together (see Figure 6).
The Vidyâ o f BûlabhairavT is A IM KLÎM S A U : threefold, supreme.
3 At night, his mouth with betel tilled, an adept o f high quality
recites a hundred thousand times, and gains by that the final state.

One w ho knows thus; the Upanisad of the worship o f great Kubjikâ.

3 T he m antra o f A nnapurna in its norm al form: HRÏM nam o Hhagavaii M ahesvari AnnapCtrne
svâhâ (m ss: ilia tlui. a frequent code for svâhâ). A variant o f this stanza occurs in K rsnananda's
T antrasâra. p. X9. The m antra o f BâlabhairavT will bc given in Section 4.
C hapter S eventeen

1 Now we shall explain the great Chinnamastâ, the Violent-one-of-fearful-form;

she has a knife and skull in her hands, she stands in an aggressive posture upon
(the copulating pair o f Sakti and Siva, with) the woman on top; she bears her
own skull; her tongue is lolling, she is intensely fear-inspiring, and accom pa­
nied by Dâkinï and Varninï.
2 First, the Bïja of Mahâlaksmï, which consists o f the sparkling one, mounted on
her-with-faces-on-all-sides, adorned by her-who-is-garlanded-by-Bindus and
combined with the crescent and her-who-attracts-Amrta. The second is the
Bïja o f the Mind-born, which consists o f the great Kâlï, mounted on the earth,
adorned by G ovinda’s vowel, and combined with the crescent and the repos­
itory o f manifestations. The third is the Bïja o f shyness, which consists of
the lord o f breath, mounted on him-who-wears-the-Veda-round-his-neck (?),
adorned by the fourth vowel and combined with the crescent and Kubjikâ. The
fourth is the w om b of speech, which consists o f Sahkarsana, adorned by the
crescent and spirituality.1 Having pronounced this, one should recite ‘Vajra-
vairocam ye' and twice the Mistress of the world;2 then the missile. After that,
the energy, combined with the desirable, adorned by the vowel o f the violent
One; then the supreme self, adorned by the lord of hindrance.3
3 One who knows the great lordly mantra of seventeen syllables becomes the
lord of the seven continents and of the threefold world, an Indra am ong the
gods. He realizes a direct divine vision o f the violent and fearsome C h in na­
mastâ and obtains her form. He kills, dries up, immobilizes and swallows all
evil beings, and becomes the lord of the fourteen worlds.

4 Her feet are firmly planted upon a flaming burning ground,

her eyes roll to and fro in drunken ecstasy,
her person glows all over like innumerable streaks
o f lightning; her colour is like the flower Dâdimï.
Imagining Chinnâ thus, one worships her;
the sky her garment, fearful is her form!

1 T hese Tour BTjas arc SRÎM Kl.ÏM HRÏM AIM.

2 Probably: h r Tm h r Tm . T he missile: p h a t .
3 T he last tw o syllables arc svâhâ.
Chapter i 7 131

5 The place o f hcr worship: one should first trace the BTja o f wrath (H Ü M ), then a
triangle adorned by three gates; then one draws three circles (surrounded by) a
triangle; (then) a lotus with eight petals and a protective square (see Figure 7).4

6 O ne w ho knows the royal yantra o f the worship o f the great Chinnamastâ, the
fearful and violent One, who constantly worships and adorns her, who bears
her on his crest— such a one obtains the status o f Brahma, o f Visnu and o f
Rudra; having become equal to Brahmà, he creates all the gods and all the
worlds, all selves; having become equal to Visnu, he protects all the gods and
all the worlds, all selves; having become equal to Rudra, he destroys all the
gods and all the worlds, all selves, the world o f living beings without and with
locomotion, everything that is and will be; he knows the meaning o f all scrip­
tures and interprets the Veda; he explains all scriptures; he knows the tnean-

4 N o exact parallel w as found, hut the form agrees with the yantra o f this goddess in Jayakar 1980.
Plate 6. w here only the central syllable is lacking.
132 Kubjikâ Upanisad

ing of logic, Veda exegesis, Sânkhya, Patanjali’s Yoga, grammar, the Vedic
and Agamic tradition, astrology and juridical literature. He knows medicine,
archery, music, and politics. In short, who knows thus is acquainted with the
meaning of all the sciences.
7 On the great day o f the ghosts, at midnight, one enters a cremation ground,
a lonely and terrible seat o f the goddess. One bathes with (recitation of) the
BTja, meditates on the violent Lady, drinks, eats, dances and sinks into con­
centration. One then designs a royal mandala of the worship o f the violent
lady C hinnamastâ in a western direction and worships it with the live M ’s; in
due course, one satisfies (her), recites (her mantra) and presents gifts (to her)
and sacrifices human flesh sprinkled with honey and clarified butter, (together
with) red sandal and a thousand red lotuses and KaravTra flowers.Having satis­
fied o n e’s partner in sexual union, one should make an offering to C hinnam astâ
of o n e’s semen and always sacrifice to her the female secretions (produced by
copulation) and the spontaneous flower.5
8 Lord o f the nine continents, king of kings, ruler o f the fourteen worlds, a fa­
mous poet, an excellent lord o f poetry becomes he who knows thus; the U pani­
sad of great Kubjikâ.

5 I.e.. his partner should by preference bc in her m onthly period.

C h a p t e r E ig h teen

1 Now, we shall explain the smoky One (DhümàvatT). First, the one o f crooked
tusks, adorned by the great Lady o f wisdom, combined with the crescent and
Kubjikâ. Then, the self o f sound, adorned by the vowel o f Kubja. The third
is Visnu’s heaven, adorned by the grandfather. The fourth, the desirable. The
fifth is Vârâhï and the Mistress of all; it is adorned by the enchantress.1 (At
last), the Àgam a and the careless one, combined with her-who-attracts-the-
bodies.2
2 One w ho knows the great Dhümâvatï obtains all happiness, health, wealth,
crops, sons, cattle, fame, wisdom and authority; he wins the threefold world
and obtains the status of Rudra; (who) knows thus.
3 The yantra o f her worship is; an inner hexagon surrounded by a lotus with eight
petals and a protective square.3
4 Having painted this royal mandala of Dhümâvatï with human blood on a cre­
mation ground, one should worship her above a human skull with the five M ’s,
with five services, with spontaneous flowers. One who (further) recites (her
mantra) a hundred thousand times according to rule with the help o f a rosary—
such a one might cause even Brahma and other (gods) to die, he causes all his
enemies to die, he banishes, immobilizes them and causes them to fight each
other. One obtains perfection in the sixfold (magical) procedure and the status
of one who roams in the sky, (who) knows thus; the Upanisad o f the essence
of the Amrta o f the true worship of the great Kubjikâ.

1 Problem : the 'en ch an tress' is usually the / '( I . I ; 14.1), but here we need the ai. In 19.2 it is
incorrectly ascribed to the u.
2 T he m antra is OHÛM D hiïm àvatyai nam ah.
3 T h is yantra is identical with that o f U gratârâ in C hapter 13. Dikshit 1977, 165. gives the sam e
ligure.
C h a p t e r N in et een

1 Now, the great Vidyâ which is the missile of Brahman, o f thirty-six jew el syl­
lables. This Vidyâ is the great yellow-coloured One, clothed in yellow, seated
upon a yellow throne, provided with yellow incense and unguent, delighting
in gifts o f yellow flowers, adorned by golden ornam ents.1 We shall proclaim
(the Vidyâ) o f thirty-six jewel-syllables o f (this) Bagalâmukhï.
2 First, the original syllable of the Veda, (A U M ): she-who-is-garlanded-by-fiames,
with the adornment of the creative principle and him-whose-banner-is-the-bull.2
The second is the BIja o f eternal Mâyâ, which consists o f the supreme self,
mounted on the pervader, adorned by her-who-is-garlanded-by-Bindus, c o m ­
bined with the crescent and her-who-attracts-Amrta.'* After its pronunciation
follow: she-of-matted-locks, ---------- ,4 the lord o f the trident adorned by the
/»
vowel of Benares, the supreme person adorned by the vowel o f Satrughna,
the skull-bearer adorned by lower-supreme;5 she-who-saves-from-crisis, the
ocean mounted on fire, the Yoginl adorned by the enchantress, he-who-stands-
on-top adorned by her-who-roams-in-the-sky and combined with her-who-is-
garlanded-by-yonis, the self of sound adorned by the lord o f obstacles and c o m ­
bined with the full moon; the dancer adorned with the vowel o f the destroyer o f
the gods, she who appears in fourfold colour, combined with her-who-attracts-
Amrta;f> Visnu’s heaven adorned by the vowel o f the Six-faced (Skanda), the
violent one, adom ed by Kubjikâ; the inborn and Âsâdhin adorned by Kubjikâ,
the multiform one, Sankarsana;7 the four-faced one adorned by the Nepalese
vowel, the lord of breath combined with the lady o f water and adorned by
the vowel o f Benares but combined with Kubjikâ; the great Kâla adorned by

1 T he dom inance o f yellow expresses the goddess’ m agical ability o f im m obilizing all kinds o f
inim ical activities (especially in verbal contests). O n her w orship, see G oudriaan 1978, 105 f.
2 T hese last tw o elem ents represent the A nusvàra; their individual character is not clear, but
K àm akalà (union o f Siva, Sakti, and their creation) may here be a synonym for the Bindu.
3 T he syllable is H1.ÏM.
4 We expect a designation for g a . She-of-m attcd-locks: b a . The w hole Vidyâ runs: A U M h r T m
B a g a l â m u k h ï s a r v a d u s l â n â m v â c a m m u k l ia m s l o m b i l a v a j i h v â m k ï l a y a k ï l a v a b u d d h i m n â s a y a
H Ü M A U M s v â h â , ‘B agalâm ukhï, im m obilize speech and m outh o f all bad people, pin pin their
tongue, destroy their in te llig e n c e .. . '
5 Here is the end o f ‘B agalâm ukhï’ (we w ould expect -k h i , vocative). Now follow s the code for
s a n ’a d u s t â n â m etc.
6 End o f the word v â c a m .
7 End o f the w ord s t a m b h a y a .
Chapter 19 135

M uhâmâyà, the pervader, the lady o f benign countenance;8 the great Kali adorn­
ed by the lower-supreme, the refuge, and splendour. Having recited this, one
should pronounce buddhim nâsaya, and add the eternal Mâyâ, again the Pra­
nava, and svâhâ at the end.
3 O ne w ho knows the (Vidya) of the great Bagalâmukhî o f thirty-six jewel syl­
lables, he immobilizes the inimical armies, the gods, the worlds, the moon and
sun; he conquers everything.
4 The yantra o f her worship: a Bindu within a triangle, a hexagon, a circle, an
eight-petal led (lotus), adorned by (a protective square with) four gates. This
is the royal yantra of the missile o f Brahman (see Figure 8).9

5 One w ho worships (Her in this way) becomes an object o f worship for all the
gods, he becom es equal to all the gods, who knows thus; the Upanisad o f the
water-of-life which is the essence o f the worship o f the great Kubjikà.

8 End o f Ihe first ktlaya.

9 T he parallel yantras given hy iay ak ar 1980, Plate 6, and Dikshit 1977, 115, om it the central
B indu and add a lotus o f sixteen petals.
 C hapter T wenty

1 Now we shall explain the great M àtangï,1 the royal M âtanginï who is dark
blue, resembling a blue lotus, clothed in blue, provided with blue incense and
unguent, seated on a blue throne, bearing a blue piece o f cloth in her hand,2
adorned with blue ornaments, the queen o f all Vidyâs.
2 (Her Vidyâ:) first, the original Bïja of the Veda; second, the Bïja o f shyness;
as third, one should recite king Kama.

‘M dtanginyai’ one utters next, adding PH A T svâhâ at the end.3

3 One who worships the great Màtangï, meditates on her and keeps her in his
mind, honouring o n e’s G uru— he obtains universal authority and the results
o f the four stages of life, who knows thus.
4 Her mandala of worship: a Bindu, triangle, eight-petalled (lotus), sixteen-pe­
tal led (lotus), without the four gates on the outside (see Figure 9).4
5 One who knows the royal yantra of worship o f the royal Màtangï, the queen
o f Vidyâs, obtains spiritual freedom. The Brahman-specialists o f Saunaka lin­
eage teach that one should worship her always in the great dark night5 with the
five M ’s.

6 With blood o f ram and tomcat, with flower of virgin birth,6

with (products of) pit and bulb, with dainty meat
one should pay worship to Màtangï without break.

7 One who thus worships (Her) becomes a mighty king, a ruler o f the threefold
world, he obtains the bliss o f brahman, of mystic knowledge, o f reality, full

1 Màtangï: originally, a woman o f the low caste o f the Mâtangas.

2 Variant o f ms C (nïlâtmsitkahastâm). The reading of AB adopted in the text is rather im proba­
ble: 'bearing a blue parrot on her hand.’ Compare the Màlangïslotra in Sàklapramoda, p. 334:
nUoipaUimsusriyam âvahanlîm . Mâtanginï has also been worshipped by Àdilyavarman who
ruled over part o f Sumatra in the fifteenth century (Mocns 1924, 561).
3 The mantra is: OM H l d M KI . Ï M Mâtcmginyai P H A T svâhâ. In the Sàktapramoda. MUM is added
after k u m .
4 Jayakar 1980. and Dikshit 1977, 111. add an outer square, which should possibly be present here
also. For some traditions regarding Màtangï, see Pal 1981, 89 f.
5 Sec n. 5 to Chapter 11.
6 ‘Flower o f virgin birth': monthly discharge. The next line seems to refer to sexual secretions.
Chapter 20 137

and total bliss; he becomes ready for Nirvana, a ruler o f heaven,7 a master
all Vidyàs, who knows thus; the Upanisad o f the great Kubjikà.

7 Literally: 'of Mount Kailâsa' (Siva’s residence), nirvânesvara, lit.: ’Lord o f Nirvana.’
C h a p t e r T w e n t y -o n e

1 Now we shall explain the great SiddhilaksmT, the Queen of all Vidyâs,1 the
great blissful One of five faces, of fifteen (beautifully) elongated eyes, o f ten
arms, seated upon a jewelled throne, adorned with jew els as ornaments, pro­
vided with all auspicious marks.
2 (H er Vidyâ:) first, the BTja of rescue, which consists o f the western face, adorn­
ed by Kubjikâ. The second BTja is that of the Mistress o f the world, which c o n ­
sists of the spiritual principle, mounted on him-who-wears-the-Vedas-round-
his-neck, adorned by the creative principle, and combined with the crescent
and Kubjikâ. The third is the BTja of wrath, which consists of the super-self
adorned by the great lady o f wisdom and combined with the crescent and K ub­
jikâ. The fourth consists of the lord o f breath adorned by the grandfather and
combined with the crescent and Kubjikâ. The fifth is the BTja o f the cry, which
consists of Prayâga mounted on nature, adorned by the venerable lady and
combined with the crescent and Kubjikâ. The sixth is the BTja o f the Man-
Lion, which consists of the protector o f the site adorned by the vowel o f the
western face and combined with the crescent and Kubjikâ. The seventh is the
great BTja of the elephant-hook, which consists o f the great Kâla adorned by
the vowel o f the recently-born One and combined with the crescent and K ub­
jikâ. The eighth is the self of sound, while the ninth consists o f the great soul
combined with her-who-attracts-the-bodies.2
3 One who knows the basic royal mantra of nine syllables o f the venerable Siddhi­
laksmT obtains the G oddess’ form; he becomes a ruler o f the earth o f nine c o n ­
tinents, he partakes of all kinds o f success, he becomes the mighty ruler of the
gods and of all wisdom, who knows thus.
4 The yantra o f Her worship: inside, a triangle with a Bindu, surrounded by a
hexagon, (lotuses) o f twelve and eight petals, and a structure with four gates
adorned by fine gateways (see Figure l()).3

1 SiddhilaksmT is the most important of the Ten Mahâvidyâs. For a fuller discussion o f this
goddess as a form o f Kâlasamkarsanï, see Sanderson 1986, 63 f. (where the name is given as
SiddhalaksmT).
2 T he Vidyâ o f SiddhilaksmT: o m h r Tm HÜM H ÂM PHRF.M K S R O M K R O M nam ah. The seventh
BTja, which should be k r o m , is wrongly coded in the manuscripts as k o m . Sanderson. I.e.,
mentions a Vidyâ o f seventeen syllables. This number is associated with Siddhikubjikâ in KuUp
2.16.
3 Jayakar, I.e.. and Dikshit 1977. 160, give different yantras o f the tenth Mahàvidyâ.
Chapter 21 139

5 One should worship the great royal yantra o f the worship o f SiddhilaksmT, the
best and essence o f all yantras which procures great accomplishment and final
release by which the YoginTs enter Nirvana, in different procedures beginning
with outer worship (and continuing with mental worship). One should worship
it as a yantra of Kubjikà. Having applied (its elements or manifestations) to the
hands and the (six) limbs, one should worship the deity o f the door. Worship
should be done with the left hand; adoration in the left method; recitation o f
K u b jik a fs mantras) one should always realize with the help of a rosary which
one keeps in the left hand. An adept should always take care to worship K ub­
jikà in the company o f his female partner, (or of) the eight Kula (w om en).4
6 (Now the imposition on the hands): O M SA K A LA to the venerable great K ub­
jikà who manifests Herself as speech, to the little fingers, honour.

4 Translation uncertain, kulàstaka, 'the eight o f Kula.’ may also refer to another scries. The eight
'K u la w o m e n ’ arc mentioned in the Kulàrnava Tantra. 7.42 f., as the Cândâlî and seven other
w om en o f low caste or degraded occupation. The KMT, in 2 4 . 136 f., seems to use kulùstaka for
the eight cremation grounds. Prayâga etc.; perhaps also for the Mothers. Bràhmî etc.
140 Kubjikâ Upanisad

H R ÏM SA KA LA to the venerable Kubjikâ who is Brahma, who manifests Her­

self as B rahm a’s speech, to the nameless (fourth) lingers, honour.
k l Tm s a k a l a to the venerable Kubjikâ who is Visnu, who manifests Herself

as Visnu’s speech, to the middle lingers, honour.

H S K - i l L A I M SA KA LA to the venerable Siddhikubjikâ who manifests H erself
as Rudra’s speech, to the index lingers, honour.
CM LA IM to the venerable Kubjikâ of the cremation ground who manifests Her­
self as A ghora’s speech, to the palms and the back of the hand, honour.
In the same way, one should impose (these deities) on the heart etc.0
7 With the (Atharvavedic) mantra Indra iva, one worships Indra and his royal
elephant Airâvata.6
8 With the mantra ye 'druhyan rjava- one should honour Yama. '
9 With the inantra varano varava one should honour Varuna.K
10 With the mantra dhanvanâ gâ, one should worship Kubera.9 The worship (of
these guardians of the regions) should be done anti-clockwise, beginning in
the West.
11 On the octagon (the petals of the lotus) one should worship in anti-clockwise
sequence, beginning in the West: Jayâ, Vijayâ, Aparâjitâ, Mohinï, Stambhinï,
Jrmbhinï, Sarvâkarsanï, and Sarvavidrâvinï.10 On the six angles (of the hexa-

5 Presumably on the heart, crown, mouth, secret part, and ‘entire body' (cf. Brunner 1963. 179
and 323. for Siva worship).
6 The sections 7 to 10 deal with the worship o f the guardians o f the regions at the four outer
gates o f the yantra. The Vedic mantras for these deities arc. contrary to the usual practice in
the KuUp, given only by their first words. It is unclear from what source the hearer or reader
was expected to know these mantras, the more so as two o f them do not occur in the A tharva­
veda-samhitâ. There arc tw o possibilities for the identification o f lndra's mantra: Ath 20.1 (a
hymn o f three stanzas) and 20.6 (nine stanzas). The first stanza o f the two hymns is identical:
hulra ivâ vrsabham t'ayant suie som e havâm ahe | sa pàlli m adhvo andh a sa h , 'Indra, () Bull,
Thee we invite, the Soma has been pressed: com e drink the juice o f sw eetness.’
7 This mantra does not occur in M. Bloomfield’s Vedic Concordance.
8 Ath 6.85.1; Varano vârayâtâ ayant devo vanaspatih\ yaksm o yo asm inn àvistas tam u elevò
avtvaran (thè stanza is directed to an amulet made o f the wood of the Varana tree) “ 'Protector"
is he called, this divine tree who in the woodland rules; the gods just warded o ff the bad disease
which tried to lake hold o f this m an.’ The connection with Varuna is secondary and based upon
contamination with Varana (in the view o f the worshippers o f Philology).
9 This mantra docs not occur in Ath, but in the Rgveda and the Yajurveda. as well as in the Nirukta
(9.17). RV 6.75.2: D hanvanâ gâ dhanvcmüjim ja yem a dhanvanâ tîvrâih semiciclo ja ye m a etc..
'w ith the bow let us conquer cow s and win the battle; with the bow let us decide the bitter con-
llicts.' No mention o f Kubcra (who does not occur in the Veda); the connection with this god
may bc due to the word p radiso 'quarters o f the sky’ at the end.
10 'T he Winner, the Conqueror, the Unconquerable, the Enchantress, the Immobilizer, the Swal-
Chapter 21 141

gon), one worships Hakim with H À M , Râkinï with R A M , Dâkinï with D À M ,

KâkinT with K Â M , Sâkinï with S Â M , and LâkinT with L Â M . 11 On the triangle,
one should honour (the three sacred rivers): Ganga with OM G A M , Yamuna
with OM y a m , and SarasvatT with OM S A M .
12 On the central Bindu, one should worship Kubjika with the basic mantra: ‘OM
s r Tm a i m O m s r Tm to the venerable Kubjika o f the (spiritual) Family, W ho

sits on the great Kubjesvara’s lap, honour, honour.’ In the same sequence as
before (anti-clockwise), one should within the triangle satisfy Kâlikâ, Târâ, the
great Sodasi, Bhuvanesvarï, BhairavT, Chinnamastâ, Dhümâvatï, Bagalâmukhï,
M àtangï and ( in the centre) the venerable SiddhilaksmT, with the mantras given
before. One should meditate on their Vidyâs and yantras. Thus say the know-
y
ers o f Brahman, the followers o f Saunaka.
13 The fire-offering consists o f the absorption of the mental representations in the
self. ‘Satisfaction’ means the meditative realization of non-plurality of the ob­
jects o f meditation. The sacrificial animals are the senses. ‘Feeding the brah­
m ans’ is sincere compassion towards all living souls; (everything in the c on ­
sciousness that) ‘verily, this all is Brahman, consisting of bliss,’ ‘truth, wis­
dom, boundless is B rahm an,’ ‘(Brahman) was this here in the beginning.’ 12
The presentation o f the sacrificial fee is the knowledge of one’s own self as
the unique, and meditation on (?) the states of waking, dream and dreamless
sleep. ‘A nointing’ is the experience of the full bliss which is Brahman.
14 Thus one should concentrate on Kubjikâ during three hours, two hours or only
one hour (a day); one will be released in life. O n e ’s accomplishment is the
unity of being with Kubjikâ. And also all planned activities succeed easily.

Brahma is he, Siva as well as Indra;

the God o f fire, undying, Lord of all,

an independent lord, the cosmic person, equal to all the gods is he who knows
thus; the Upanisad full o f the elixir o f the worship o f the great Kubjikâ.

lower, Shc-who-attracts-cvcrything, Shc-who-expcls-cvcrylhing.‘ These female manifestations

o f the chief Goddess realize certain specified aspects of 11er omnipotence.
11 T hese arc well known as the protective deities o f the six Cakras Mülàdhàra etc. In K M T 15.46 ff.
they arc also ordered in hexagonal arrangement in a mystic centre called Ghatasthiina at the
height of the throat (Hcilijgcrs 1994, 131 ff.).
12 With sections 13 and 14, compare Bhâvanâ Up 32-35. s a n a m khalv idam hrahm a: ChU p
3.14.1; sat yam jn â n a m anantam (brahma): Taillinya Up 2.1.1; brahm a vâ idam a ^ra âsft:
BÂ U p 1.4.10.
C h a p t e r T w e n t y -t w o

1 Indra questioned Prajâpati: what is (the magical act of) enchantm ent? How
is (the act called) subjugation of the threefold world? By what method is an
inimical army immobilized? How is the teaching about the war d ru m ? 1
2 Lord Prajâpati said: (O f the war drum,) the width of the upper part should be
500 linger-breadths, while the width of the middle part should be (also) 500
tinger-breadths.2 One should cover it with a fresh, soft and supple hide or
the hide o f a jackal. In the middle o f the night, one should go to a cremation
ground, meditate on Pratyahgira (who is) Rudrakubjikà,3 and make a state­
ment of one’s intention (as is usually done at the beginning of rituals). One
should drink (some wine) and make a presentation (to the goddess) of human
flesh,4 saying the M edhasükta.5

1 The method o f the war drum is discussed first, in the present chapter. Enchantment (m o h a n a m )
follows in ch. 23, and subjugation in ch. 25. Chapter 24 deals with the magical killing o f e n e ­
mies, perhaps as a more radical type o f ‘immobilization.’
2 T his seems to point to a kind o f kettle drum. We would rather expect a different (smaller) width
for the middle part, and a third figure for the base, which might result in a diabolo-like shape
if the base and not the middle part is 500 angulis. The text was perhaps misread in an earlier
stage of transmission, like this: . . . ûrdhvavistâram , panca.iatcm gulipram anam (a d h a vistâ ra m ,
(trïi)sa lâ n g id ip ra m â n a m m ) adhyavistâram . Singh 1965, 58. refers also to RV 6.47.31 for the
war drum, hut this does not help us any further as to its shape.
3 Translation o f the reading o f mss BC, who omit vci, ‘or.’ The goddess Pratyahgira is well known
in Atharvavcdic literature and early Tantric texts (Goudriaan 1978, 104). Her worship is further
described in Chapter 24.
4 The reading tiara-, ‘hum an,’ given by only one ms, is obviously right. In ms A, naia- is the
result o f a simple confusion o f / and r in pronunciation; nava- in ms C can bc accounted for as
a scribal error particularly frequent in this ms.
5 We could not lind a hymn o f this title in Vedic literature, m edha- might bc a wrong reading for
medlul-: m edliâsüktu could possibly refer to a Vcdic mantra quoted in ASvalâyana Grhyasütra
1.15.2, pronounced by a father over his new-born son: m edhüm te devah Savità m e d iu m d e v i
S a r a s v a ti/m e d iu m te asvinau devâv âdhattâm puskarasrajau, ‘Insight to thee god Savitar, in­
sight goddess Sarasvati, insight to thee the A.<vin twins, the lotus-garlanded, should grant.' A c­
cording to the Petersburg Dictionary, this hymn is inserted in a ms between RV 10.131 and
132. But it does not seem very likely that this hymn is meant here, due to the irrelevance of
its contents. But there is one curious coincidence. As it happens. RV 10.132 is attributed to
the sage Sakapüta, son o f Nrmcdha or Nârmcdha (Sâyana’s commentary: . . . nnnedhuputrasya
sa kapütasyârsam . . . ). According to Monicr Williams’ Dictionary, nrm edha(yajna) means a hu ­
man sacrifice, or it is the personal name o f the author o f RV 8.87 and 88 (he does not mention
10 . 132). Again according to MW, naram edha stands f o r tuirabali in the Mbh and the Ràmàyana.
Chapter 22 143

3 With the two hymns ‘Loudly it speaks, the drum ,’ 6 one should pay worship
(to the goddess), reciting (them?) for a thousand times; having satisfied (her)
with libations, one should make an offering of a thousand China roses mixed
with oleander flowers into a flaming cremation fire.
4 Taking o ne’s stand with o ne’s face towards the West, one should worship the
following Bhairavas (around Rudrakubjika): the Owl, the Jackal, the Crow,
the Vulture, the Zombie, the Destroyer, the Disperser and the great UddTsa. In
this worship, one should perform the five M ’s. One then prays (to the goddess),
5 b e g in nin g w ith K H A p h a t :

Victory to Thee, oh powerful Witch,

equal to smokeless fire in glow,
Oh Goddess Kubjâ, great art Thou,
(so) crush my enemies, crush them all!

He ends with OM nam ah.

6 Reciting the series o f hymns to Pratyahgirâ,7 one should produce the sound of
the war drum. By its sound, one puts inimical armies to flight, deludes them
by sleep; even a great warrior becomes weak, he is vanquished. (Victorious
is he) who knows thus the method of the war drum. Such a one causes inim­
ical armies to die, and wins the threefold world, the divine world, the world

Note that m edita means also ‘fat’ or ‘marrow,’ especially o f the sacrificial victim. The issue is
undecided.
6 Ath 5.20 and 21, both consisting of twelve stanzas and directed to the war drum. The first stanza
o f 5.20 in translation suffices to characterize the atmosphere:
Loudly it speaks, the drum of powerful breath,
made o f a forest tree, brought hither by ruddy kinc.
W hetting thy voice, subjugating thy rivals,
in feline winning mood, attack with deafening roar!
In vs. 2, the poet associates thirst for combat with virility: ‘like a lion hath thundered the
w ooden o n e . . . like a bull roaring at a longing cow; virile art thou, impotent thy r iv a ls .. . ' (W hit­
ney). The next hymn begins with:
Thy voice. Oh Drum, should make them lose their hearts, their minds;
thou fillest the foe with mutual hatred, cowardice and fear;
O h Drum, smash them for good.
7 It is as yet unclear which series o f ‘hym ns’ is meant here. A Pratyangirâpancàhga, edited from
Bombay, SrivcnkaieSvara Steam Press, n.d., consists o f a modern-looking description o f the
goddess; a mantra o f 26 syllables (different from the mantra given in the KuUp, ch. 24.4); a
yantra. etc. It can hardly have been meant here. The Mantramahodadhi, 10.100 f.. records a
M âlâm antra o f Pratyangirà o f 125 syllables; the KuUp itself in 24.7 gives such a mantra o f 113
syllables; but the nature of our text points to a Vedic sûkta. A possibility is the Krtyàsükta.
RVKhila 4.5.
 Kubjika Upanisad

o f death, the world of Rudra. Brahma and Visnu, and the worlds called Bhür,
Bhuvar, Svar, Mahar, Jana(r), Tapas, and Satya; (in short,) the entire universe,
who knows thus; the Upanisad of the practice of worship of the great Kubjikâ.
C h a p t e r T w e n t y -t h r e e

1 Now, we shall discuss the great rite o f enchantment, o f the gods, o f the world,
o f kingdoms, of energy, o f everything.
2 In the middle of the night (preceding) the great day of the demons, the adept,
being alone, should proceed (towards a cremation ground), take his stand fac­
ing the West, and design a royal mandala o f great Kubjikâ with the help of eight
fragrant substances upon (a layer of) human bones. Then, taking his seat upon
a corpse, he should worship the following Bhairavas: M ahâsammohana, Svac-
chanda, Vajra, Bhüta, Kapâla, Mahâkâla, Mahonmatta and Mahâkâsa, with the
five kinds o f ‘nectar,’ performing the five M ’s.1 He satisfies them with alco­
holic drink and a sacrificial gift of a goat and a buffalo. He worships a virgin,
and satisfies his ritual partner. Taking his seat upon a soft and delicate seat, he
worships the great Kubjikâ together with the ten great Vidyâs with sixty-four
services and the performance of the five M ’s. (In this way,) one deludes the
minds (even) of Indra (and the other gods).
3 With the great hymnic mantra o f Trailokyamohana,2 one honours the great
Pratyahgirâ alias the great Kubjikâ. Having recited this mantra for ten thou­
sand limes, one places a cup made of the skull of a full-grown male (?) upon
a corpse and worships it with sesamum oil made fragrant with flowers. By
means of sixteen human sinews as threads, one constructs a wick and with it
kindles a lamp which is put towards the West; one worships it, saying the Mo-
hana hymn. One should then recite the same hymn a thousand times, and with
the lamp-black of that lamp (afterwards) applies a tilaka mark on o n e ’s fore­
head.
4 (By this rite,) one enchants the world of the gods and all other worlds includ­
ing those of Brahmâ, Rudra and Visnu; one enchants all the gods and all the
worlds, who knows thus; the Upanisad which is the ocean (as birth-place of)
the seed of the real Amrta which is the procedure of worship of Kubjikâ.

1 Al first sight, this description implies (because the sftdhaka is said to bc alone) that at least the
fifth ‘M ’ is performed by substitute. But see below.
2 We do not know to which mantra this refers. The Tantrasarasarpgraha. 2 0 .1, contains a mantra
of this name, but its contents are not of much relevance (Goudriaan 1978, 377).
 C hapter T w enty-four

1 Now, we shall explain the rite o f killing even god Brahma, a great procedure
for ritual killing.
2 In this rite, one should sacrifice to the great Pratyangira, the À su rî.1 The ritual
should be performed on an eighth night o f the month sacred to the planet Mars,
or on a new m oon’s night.
3 On a cremation ground, in the great dark night, one should place a small im­
age of Àsurî on a heightened place (?),2 saying the Rgvedic mantra3 ‘the Àsurî
first made this remedy for leprous s p o t... ’ In the four directions, one w or­
ships with five attendances and the five M ’s the Bhairavas Candograsülapâni
‘the violent One bearing the trident,’ Pretâkarsana ‘W ho attracts the ghosts,’
Svarnâkarsana ‘W ho attracts gold,’ VTrakarsana ‘W ho attracts heroes,’ JTvâ-
karsana ‘W ho attracts souls,’ Mahogravirüpânanda ‘the great fearful One o f
hideous form ,’ Kubja, and Canda ‘the Violent.’ One satisfies them with alco­
holic drink and presents them with human flesh. Having satisfied o n e’s Kula
partner and worshipped a virgin, one recites the following Vedic hym ns a thou­
sand times: the three beginning with ‘Thee, the mistress,’ 4 and the three be­
ginning with ‘She whom the adepts prepare.’ 5 One (again) presents gifts to
her.
4 (Her mantra:) KSAM, consume, O Thou of flaming tongue, o f gaping mouth
and protruding teeth, O Pratyangira, KSAM hrTm, honour.
5 This (Vidyâ) consists of twenty syllables. One may surround it (in written
form) by a great royal yantra, or by the series of hymns to Pratyangira6 as a

1 In the AlhPar, eh. 35 is tilled Âsurïkalpa. The idea o f the Àsurî, ' Asura goddess,’ may have been
derived from a medicinally effective plant, perhaps "black mustard' (Bolling and Von Negelein
on AthPar 35).
2 The words â su n râ jikâ m ropanum krt\'à are unclear. The literal meaning would be like: ‘having
caused a line (bundle?) o f Àsurî plants to ascend’ (upon what?).
3 But the mantra is actually from Ath. 1.24.2. The translation is W hitney’s.
4 Ath 4 . 17.1-3. These slan/.as arc directed to an unnamed herb which is asked to destroy curses
and witches.
5 Ath 10.1.1-3, directed against a krtyâ, an object fashioned by a sorcerer as a female form and
infused by him with life (see above. Chapter 9). She is again counteracted with the help of a
herb. In Mantramahodadhi 9.85, only the first Sloka is applied within a Pratyangira mantra o f
37 syllables.
6 Sec ch. 22. note 7.
Chapter 24 147

mantra, or cause it to surround the e n em y ’s nam e.' One should recite it for
I(X),8(X) times,8 and offer gifts (meanwhile).
6 With the mantra

This jewel which runs counter, a hero is hound to a hero;

a powerful one, a killer o f its rivals, a mighty warrior,
a defence, bred from the crushers.9

one offers a handful of black Aparâjitâ flowers.10

7 K H P H R E M nam ah, destroyer of all enemies, Rudrakubjikâ, my enemy o f that
and that name with his surroundings destroy destroy, kill kill, dry up dry up,
drown drown, split split, reduce reduce, digest digest, chum churn, burn burn;
K S H L A I M Oh Kubjikâ o f great heroism, H S L A IM Oh Kubjikâ who rulest over
men, k s h l a i m Oh Kubjikâ o f destruction, K S H L A IM split the e nem y ’s head,
PH A T svâhâ.
8 With this mantra one sacrifices, in the middle o f the night, one thousand grains
o f rock sail (?) and white mustard seed into a flaming fire of the cremation
ground, reciting the Lavana ( ‘Salt’) hym n.11
9 By a practice o f one night, one kills o n e’s enemies, even Brahmâ. By a practice
o f seven nights, one causes the destruction of the e nem y ’swhole retinue.

10 Just as a tree, by lightning struck,

dries up from root (to branch),
thus should dry up this very hour
who tries to do me h a r m ! 12

W'ith this mantra one should utter one’s wish (to the goddess). Having m edi­
tated (upon her manifestation), one offers five handfuls of the black Aparâjitâ.

7 Literally: ‘or as surrounded by the enem y's name.' but this can hardly bc the meaning as it would
bc contrary to magic practice (for which sec the yantras in Türstig 1988).
8 Or: ‘for a hundred limes, or for 1008 times.’
9 Much easier is the Ath version s u m a h g a l a h , ‘most propitious.'
10 T he Aparâjitâ is in some rites o f magic worshipped as a powerful herb (see Goudriaan 1978.
317 f.).
11 We do not know o f such a hymn. Kausikasütra 37.17 in a similar context says: l o h i t a l a v a m u n
s a m k s u d y d h h i n i s t h i v a i i , 'having pounded the red (substance) and salt together, one spits it out'
(or: ‘spits on it'); the commentator Dârila paraphrases l o h i t a with s a i n d h a v a , ‘rock-salt.’
12 The stanza is a variant o f Ath 7.59.1 : y o n a li s a p â d a t o p a t a h t o p a t o v a s c a n a li s a p â t / v r k s a
i v a v i d y u t à lu tta â m û l â d a n u s u s y a t u (Paip 20.17.3d - s u s y a t i ) , 'O ne who curses us. whether we
curse him or not, should dry up from bottom to top, just like a tree struck by lightning.’
148 Kubjikà Upanisad

11 Her colour black, her body huge, with shoulders big, infusing fear,
O Siddhikubjikâ, great Goddess, destroy rny foes;
o m , honour (to T h ee).1,1

12 conquer the enemies who fall apart.14 With this mantra,

OM P H R E M H S R A IM AM
one should offer the tribute. Having meditated, one should offer the gift.
13 With the mantra

Thou with a vulture’s ears, with bulging eyes,

with pendulous breasts, with belly big and fat;
conquer my enemy, (Goddess,) with Thy trident,
in fearful rage consume his mddy blood,15

one should utter o ne’s wish.

14 By a practice of only half an hour one causes the enemies to die instantly, who
knows thus; the Upanisad full of the seed of the Amrta o f the worship o f great
Kubjikà.

13 The stanza is almost identical with 9.9.

14 T h e term a b a n d d h m , lit. ‘hoopless.’ occurs in Ath 4.16.7 ’. . . let the villain sit letting his hclly
fall apart, like a hoopless vessel, being cut round about’ (Whitney).
15 T he stanza is identical with KuUp 9.8.
 C hapter T w e n t y -five

1 N ow we shall explain how to subjugate a village, a god, people, a king, the

threefold world.
2 Having gone to a cremation ground, one takes o ne’s position upon a corpse
(and recites):

As this broad earth preserves the embryo o f beings in her womb,

thus should thy embryo be preserved for being born at proper tim e.1
3 (As this broad earth) supports these mighty forest trees,
(thus should, etc.)
4 (As this broad earth) supports the rocks and mountains,
(thus should, etc.)
5 As this broad earth supports the world of beings spread wide,
(thus should, etc.)

With this mantra, one should pacify the supporting Fnergy. For removal of
obstructions, one should realize security and protection (saying):

ft Secured for us should be these heaven-and-earth;

Som a (and) Savitar should realize security for us;
secured for us should be wide airy space,
by sacrificial act of the seven sages should exist
security for us.

With this mantra, one creates protection.

7 Having recited the stanza2 ‘from thy forelegs motion was bom, and from thy
thighs' for a hundred thousand limes, and having satisfied Her with libations,
one conducts a regular worship to great Kubjikâ and offers a tribute to Her,
followed by a presentation of a handful o f golden flowers.

1 A somewhat free translation o f the Ath version. As the text will explain presently, these stanzas
arc recited in honour o f the Âdhârasakti, ‘Supportive Energy,' who is always worshipped at the
beginning o f Agamic rituals (on her nature, sec Brunner 1992. 19). Note that the ‘em bry os’
preserved by the Earth arc corpses, a circumstance which renders this stanza strangely apt for
the present situation. The next stanzas arc given in the KuUp in abbreviated form.
2 Lit. ‘h ym n .’ but the quoted words belong to a stanza in the middle o f a hymn (AV 10.10.21).
Perhaps the latter part o f this hymn (vss. 21-34) is meant. The subject of the hymn is the cosmic
nature of the cow; the ‘c o w ’ perhaps was understood in the KuUp as a mystic name of Kubjikâ.
150 Kubjikà Upanisad

8 Now, we shall disclose a hymn o f Kubjikà which procures accomplishment in

the ‘six rites’ o f liquidation, expulsion, causing enmity, subjugation, attraction,
delusion, immobilization etc.3

9 Kubja pervades the learned in sacred lore,

Kubja this one who is settled at the top;
Kubja, the fiery being, this one;"1
and Kubja measured out the year,
10 Kubjà, then, dwells upon this (earth),
Kubjâ by divine beings dwells upon human beings (?);5
Kubjà one other asterism (?); Kubjikà, they say, is truth.
11 Heaven is father, Kubjikà truthful mother.
Oh Goddess, death is prone to burn the good;
Oh Kubjikà, do Thou proclaim the good for me,
and realize my welfare evermore.
12 Let Kubjikà be yoked behind, Kubjà in front;
Kubjikà at the end and in the middle; Brahman is Kubjikà.

Thus is the hymn to Siddhikubjikà.

13 The worshipper o f Kubjikà, after fasting for three (days and) nights, should
silently seat himself upon a corpse, turning his face towards the West, and re­
cite the hymn to Kubjikà for a thousand times. (Then,) his ambitions are re­
alized; all his ritual acts: subjugation, causing enmity, expulsion, attraction,
delusion and liquidation, succeed. As a godman he roams through heaven,
mortal world, and nether world; he roams in the sky, who knows thus; the
Upanisad full of the elixir of the worship o f Kubjikà.
14 Kven at the end o f o n e’s life one should not divulge the Upanisad of Kubjikà.
One should keep it always secret as (a possession) dearer than o n e ’s life, the
essence o f all Upanisads. (Only) after performing the ritual acts and worship

3 Usually, these rites are called the ‘Six A cts’ (Goudriaan 1978. 251-412. T he present scries is
akin to the types 2.1 and 2 . 4 discussed th ereon p. 261). T he ‘Hymn to Kubjikà’ or ‘t o Siddhikub­
jik à ' (section 12) is a modified version o f Ath 10.2.21 and 23 and some other Ath stanzas, see
Appendix 1. In vs. 9, K ubja replaces brahm an o f the Ath version; in vss. 10 and 12 K ubjâ also
replaces brahm ani in 11, Kubjikà replaces prillivi. The message o f the hymn seems to be that the
performer o f the ritual is strengthened by— or even an embodim ent of— the powers o f Kubjikà
and her male other self.
4 In the Ath version agni is object; it further reads -emam instead of -ekam.
5 visah, lit. ‘poison’ must be a corruption o f Ath visah, ‘people' ; Kubja is irregular metrical short­
ening for Kubjâ.
Chapter 25 151

as indicated, one obtains the accomplishments mentioned before. Such is the

Veda.

In the secret revelation of the Atharva(veda), in the section dealing with the
great Kubjika. here ends the Upanisad full of the elixir o f the worship of K ub­
jikâ.
 A p p e n d ix I

Parallels between the Kubjika Upanisad and other texts

1. I Kâlikâ Up (exordium)
4ab Ath I3.4.4ab
4cd Ath 13.4.5ab
5 cf. Mahâ Up 1.14; 5b. cf. Taittirìya Àranyaka 10.11.2d
8 Ath 17.1.1Had
9 cf. Asikh Up 1
17 Ath 17.1.27
2. 4 Ath 10.8.43
6 Alh 8.9.2
7 Ath 8.9.3
14 Mahâ Up 1.10-14; 14cd, cf. Mahâ Nârâyana Up 259
I5ab Nirukta 1.15; cf. Taittirïya-samhitâ 1.8.6.1
I5cd Nirukta 1.15; cf. TaittirTya-âranyaka 1.12 .la; Vâjasaneyï-samhitâ
16.54a '
17 cf. Atharvasira Up 68
3. 2 (2nd part) cf. several Upanisads, e.g. NrsimhapürvatâpanT 5 .13
6. 2 Ath 3.16.1; RV 7.41.1
3cd Ath 16.6.5
4 Ath 16.6.6
6 Ath 19.48.2
7 Ath 19.50.3
9 Ath 19.48.5
II Ath 10.8.44
13 Ath 10.8.27
14 Ath 11.8.32
15 Ath 11.8.33
7 .2 RV 9.96.5a; Nirukta 14 .12a
4 cf. Annapurna Up 4.30; Rudrahrdaya Up 40
5 MuUp 2.2.11 ; Svct Up 6 .14; GuhyakàlT Up, p. 414; cf. BhGTtâ 15.6,
12
6 MuUp 2.1.2
8 Ath 10.8.7; cf. 11.4.22
9 Ath 11.4.25; AthPaip 13.23.4
10 Ath 15.18.2-4
11 Ath 4.34.1
12 Ath 11.3 .1
13 Ath 11.3.2
14 Ath 11.4.15
154 A p p e n d ix I

15 Ath 5.9.7
16 Ath 11.8.32ab
17 Ath 14.1,64ab
20-22 Ath 19.9.3-5
23 Ath 19.8.2
24 Ath 8.7.12
25 cf. Krsna Up 5c-6b
26-29 Hamsa Up (see text, ch. 7, upper apparatus)
32-34 Hamsa Up (see text, ch. 7, upper apparatus)
35-60 Ath 9.7.1-26
61, 63 Hamsa Up (for section 61, see text, ch. 7, upper apparatus)
64 AtharvaSira Up 67
65 Gaudapâdakàrikâ 1.7c-8b (see also Appendix 3)
66 cf. Gopâlottaratàpanï Up 43cd
67 Sukarahasya Up 3.12
68-75 Hamsa Up
69 Ath 9.10.24
71 Ath 4.2.7
72 Ath 4.2.6
76 Ath 9.10.27; RV1.164.45
83 cf. Mahà Up 1.10; Mahâ Nâràyana Up 11.1-2
86 cf. Mahâ Nâràyana Up 285-6
89-97 Ath 4.39.1-9
8. 2 Ath l().7.I7a-d
3 GopBr 1.25 (see text, ch. 8, upper apparatus)
5 GopBr 1.24
6 GopBr 1.16 (see text, ch. 8, upper apparatus); ASikh Up
7-8 Asikh Up; cf. GopBr 1.17-21
9-16 Brahmavidyâ Up 2 - 10b; cf. Pranava Up I, p. 30-32
17 cf. Atharvasira Up 44 (from GopBr 1.25)
9. 2 Ath 8.2.6, 8.7.6
3 Ath 8.7.7
4 Ath 11.4.15
5 Ath 11.4.1
6 Ath 11.4.16
7 Ath 11.4.23
10-17 Ath 11.8.11-18
18-19 Ath 11.8.8-9
20-30 Ath 11.8.19-29
32,33 Ath 11.8.30,31
34ab Ath 11,8.32ab
34cd Ath 14.1.64ab
35ab Ath4.12.5ab
35cd Ath 4 .12.4cd
39 Ath 6.63.1
Parallels 155

40 Ath 6.63.2
11.8 cf. Kâlikâ Up p. 8 1-82
10 Ath 5.6.9ab
11 Ath 5.6.11 (except beginning)
13 (part) Ath 10.8.29ab
14 Ath 12.1.lab
15-17 Ath 9.6.4-6
18-20 Ath 9.6.39, 36, 38
21 Ath 4.6.1
22 Ath 4.32.7
12.1 cf. Kâlikâ Up (beginning)
2ab KâlïTantra l.8cd
2cd cf. KâlT T 1.19 f. and Gautamlya T, quoted in comm, on KâlT T, p. 8
3 Mundaka Up 1.2.4
4 KâlT Up 1.7 - 8 ; cf. KâlTT 1.41 f. (Yantra)
13.9 (beg.) cf. Târâ Up, line 5
14.6 Bhâvanâ Up 12-32; cf. Sodas! Up, p. 177 ff.
21.7 Ath 20.1. la or 20.6. la
8 ? (not in Vedic Concordance)
9 Ath 6.85. la or 10.3.5a
10 RV 6.75.2; Nirukta 9.17
13 Bhâvanâ Up 32, 33
14 Bhâvanâ Up 35
22.2 medhasiikta: ? (see note)
3 Ath 5.20.1 a (uccair. . . )
6 pratyahgirâsüktagana'. ?
23.3 (trailokya)mohanasükta: ?
24.3 à su rîcakre prathamedam kila Ath 1.24.2a
ïsânüm tvà Ath 4.17.1a
yâm kalpayanti Ath 10.1.1 a
6 Ath 8.5.1
8 saindhavam. .. cf. Kausikasütra 31.17
10 cf. Ath 7.59.led
25.2-5 Ath 6.17.1-4
6 Ath 6.40.1
7 îrmâbhyâm... Ath 10.10.21
9 Ath 10.2.21 (modified)
10 Ath 10.2.23 (modified)
11 cf. Ath 3.9.1 b, 2.28.4a; AthPaip 1.12.3ab
12 Ath 14.1,64ab (modified; cf. KuUp 9 .7 1)
 A ppendix II

Codes for letters and BTjas applied in the Kubjikà Upanisad

AiikusabTja BTja of the elephant-hook KROM 1.15, etc.

Amrtàkarsanï she-who-attracts-Amrta (part of) am 16.1, 17.2, 19.
Amrtàvarsanï she-who-showers-Amrta (part of) am 14.1
(perhaps wrong reading for
the preceding)
Ambikàpati Ambikà’s husband ha 16.1
Astral blja) the missile PHAT 5.5, etc.
Àgama the Àgama na 1S.1
Àdhàrasaktisvara the vowel of the all-bearing e 1.15
Sakti
Àsàdhin Àsàdhin ta 19.2
Indirà the goddess of prosperity r 3.3, 12.1
KapardinT she-of-matted-locks ha 19.2
Kapàlin the skull-bearer kha 19.2
Kamalà the lotus-goddess S r Tm 13.2
Kalà = Ardhakalà, the crescent part of am passim
Kalàkubjikà the crescent and Kubjikà am 14 ff.
Kalàcctana the crescent and spirituality am 17.2
KalànidhT the repository of manifesta­ am 17.2
tions
Kalàbindu the crescent and dot am 1.15, etc.
Kàma the god of love ka 12.1, 13.2
Kàmakalà the creative principle f 21.2
Kàmabïja the syllable of Kama KLÏM 2.8
Kàmaràja king Kama KLÌM 5.9, etc.
Kàmarüpa Kàmarüpa xa 4.1
Kàmarüpin who changes his form at will kha 1.15
Kâlarudra the Rudra of destruction ma 1.2
Kàsïsvara the vowel of Benares d 19.2
Kundalï she-of-circular-form e 14.1
Kubjasvara the vowel of Kubja Û 18.1
Kubjikà Kubjikà (part of) am 17.2, etc.
Kulakaulinï the woman of good family 6a 14.1
KürcabTja (the BTja of) the stalk HÜM 2.8, 5.7, etc.
Krodhabïja the BTja of wrath MUM 1.15, 3.1, etc.
Krodhïsa lord of wrath ka 5.1;
la? 14.1
Ksetrapàla protector of the site ksa 1.15, 3.3, etc.
Codes for letters und BTjas 157

Khadgin the sword-bearer la 1.2

KhecarT she-who-roains-in-the-sky ta 19.2
Ciovindasvara Cïovinda's vowel T 17.2
Cirahesasvara the vowel of the lord of o 1.15;
planets an 1.15
Caturànanana the four-faced one jo 19.2
Caturmürlisva- she-who-appears-in- ca 19.2
rüpinï fourfold-form
Câmundâ the skull-bearing goddess ya 1.2, 5.1
Cailanya the spiritual principle ha 14.1
Caitanyesvarï Mistress of spirituality ha 16.1
Jagadhïja seed of the world sa 5.1, 14.1
Jnânâmrta the Amrta of wisdom ai 14.1
Jvalana the burning ra 3.3, 12.1
JvâlâmâlinT she-who-is-garlanded-by- au 16.1, 19.2
llames
JvâlâmukhT she-of-the-Haming-mouth o 3.3
Thajha the double tlui svâhâ 16.2
Târabïja the BTja of rescue OM 21.2
Tûryasvara the fourth vowel Ï 1.2, 17.2
Trapâ(bïja) (the BTja of) shyness HRÏM 13.1, 17.2,20.2
Tridhâtu the threefold constituent va 1.2
TripurasundarT TripurasundarT ra 4.1, 16.1
Trivikramasvara the vowel of the god of the Ü 1.15
three strides
Trailokyavijaya the vowel of the conqueror of 0 4.1
(svara) the threefold world
DTpa the lamp ra 16.1
Durgottârinï she-who-saves-from-crisis sa 19.2
Dharâ the earth la 1.2, etc.
Dhârâ the earth (wrong reading for la 5.1
dhurcil)
Nartaka the dancer va 19.2
Nàdabindu Nâda and Bindu am 3.3,4.1, etc.
Nîlakantha the blue-necked one sa 14.1, 16.1
Nrsimha the man-Iion ksa 1.2, etc.
NrsimhabTja BTja of the man-Iion KSROM 3.1, 3.3. etc.
Nepâlasvara the Nepalese vowel i 19.2
Paramâtman the supreme self sa 5.1, 14.1;
ha 1.2, 1.15. 19.2
Paramesthin he-who-stands-on-top sa 19.2
Parâtman the super-self ha 14.1, 17.2.21.2
Parâpara the lower-supreme f 19.2 (2 x)
Parâyana the refuge la 19.2
Pascimavaktra the western face o 14.1
158 A p p e n d ix I I

Pascimâsya(svara) (the vowel of") the western o 1.15, 3.3, etc.

face
F’âvaka the purifier T 14.1
Pitâmaha the grandfather à 18.1,21.2
Pinâkïsa lord of the trident la 14.1, 16.1, 19.2
Purusottama the supreme person ma 19.2
F’ürnasvara vowel of the full (moon) ah 1.15
Fourni mâ the full moon (part of) a m 14.1, 19.2
Prth(i)vT the earth la 5.1 (2 x)
Prakâsa splendour ra 1.15;
ya 19.2
Prakrti nature ra 15.1,21.2
Pracanda the violent one kha 19.2
Pracandasvara the vowel of the violent one à 17.2
l’ranava the Pranava OM 19.2
F’ramatta the careless one ma 18.1
F’rayüga F’rayaga pha 1.15,21.2
FYânasandhi conjunction of breaths ha 4.1
FYânesa lord of breath ha 1.2, 5.1, etc.
PrâsâdabTja BTja of the sanctuary HAUM 1.15
BindumâlinT she-who-is-garlanded-by- Î 4.1, 5.1, etc.
Bindus
Iirhadbhânujâyâ the wife of the immensely svâ hâ 5.3, 12.1
splendorous one
Brahman Brahman ha or k h a 5.1
Iirahmasütra the sacred cord ra 4.1
Bhagamâlinï shc-who-is-garlanded-by- â 19.2
yonis
IihagavatT the venerable Lady 21.2
e
Bhuvanâ (Mistress) of the world h r Tm 12.1, 14.1,etc.
Bhuvanesvarî (BTja of) the Mistress of the h r Tm 3.3,4.1,21.2;
world hum 14.1. 19.2
Manobhava(bTja) (BTja of) the mind-born klIm 14.1
Manmatha the god of love klIm 17.2
Mahâkâla the great Kâla ka 3.3, 14.1, etc.
Mahâkâlï the great KâlT ka 4.1, 14.1, etc.
MahâjTva the great soul ma 1.15. 21.2
Mahümâyâ Mahümâyâ T 19.2
Mahârâvabïja BTja of the cosmic cry KHPHREM 1.15
MahâlaksmT the great LaksmT ha 3.3
Mahâlaksmïbïja the BTja of the great LaksmT s r Tm 14.1, 17.2
Mahavidyesvarï great Lady of wisdom u 5.1,21.2;
Û 1.2,5.1. 18.1.etc.
Màrnsa Hesh la 14.1
Mâyâbïja syllable of Mâyâ h r Tm 2.8, 3.1, etc.
Mâyâsvara the vowel of Mâyâ f 14.1
Codes fo r letters and BTjas 159

Mâhesvarï the great Lady ka 1.15;

al 16.1
MohinT(svara) (the vowel of) the enchanter î 4.1, 14.1;
u 19.2;
ai 18.1
Yugàntaka destroyer of the era ksa 4.1
Yog ini the YoginT da 19.2
Ràvabïja BTja of the cry PHREM 3.1,21.2
Repha the ra ra 3.3, 4.1
RevatT RevatT ka 1.15
LaksmT LaksmT ha 4.1
LaksinlbTja the BTja of LaksmT SrTm 4.1, 5.9, etc.
Lajjàbïja the BTja of modesty HRÏM 14.1 (2 x)
Vakratunda the one of crooked tusks dha 18.1
Varenya the desirable va 17.2, 18.1
Vahni fire ra 1.2, etc.
Vahnivarna the syllable of fire ra 1.2
Vâgbhava womb of speech AIM 14.1, 17.2, etc.
Vâc speech AIM 13.2
VârâhT VârâhT ta 18.1
VârunT the lady of water va 5.1 (2 x), 19.2
Vighnarâja the lord of obstacles à 19.2
Vinüyaka the lord of hindrances à 17.2
Visvatomukhï she-with-faces-on-all-sides ra 14.1
VisvamukhT she-with-faces-on-all-sides ra 17.2
Visvamürti the multiform one bha 19.2
ViSvayoni womb of all part of am 1.15
Visphulinginï the sparkling one sa 17.2
Vrkodarï the lady of wolf-shaped belly sa 16.1
Vrsadhvaja he-whose-banner-is-the-bull part of am 19.2
Vedakantha he-who-wears-the-Vedas- ra 17.2,21.2
round-his-neck
Vedâdibïja the original syllable of the OM 3.1, etc.
Vedas
Vedâstra missile of the Veda la i 14.1
Vaikuntha Visnu’s heaven ma 1.2, 18.1, 19.2
Vyâpaka the pervader ya 1.2;
la 14.1, 19.2(2 x)
Vyoma the sky ha 3.3, 12.1 (2 x)
Vyomarûpin he-who-is-extended-as-the- part of am 14.1
sky
Sakti energy sa 17.2
Saktibïja BTja of energy SAUM 14.1
Sankara the saviour l ’a 1.2
Satrughnasvara the vowel of Satrughna n 19.2
160 A p p e n d ix I I

Sabdâtman the self of sound dha 18.1:

na 1.15, 19.2.21.2
Sarïrâkarsanï she-who-attracts-the-bodies ah 18.1.21.2
Srïbïja BTja of fortune SRÌM 14.1
Sadvaktrasvara the vowel of the six-faced u 19.2
one
Sasthasvara the sixth vowel Û 3.3,4.1, 12.1
Samvarta(ka) the fire of destruction kxa 1.2
Sankarsana Sankarsana ai 17.2;
ya 19.2
Sadyojàtasvara the vowel of the recently- o 21.2
horn one
Sarvesvarï Mistress of all ya 18.1
Sahaja the inborn sa 1.2, 19.2
Sâgara the ocean va 19.2
Sugrïva Fair-neck sa 1.2
Sundarl the beautiful one ah 16.1
Sumukhesvarï the lady of benign coun­ ya 19.2
tenance
Surântakasvara the vowel of the destroyer of à 19.2
the gods
Sthânu the trunk kal 14.1
SthiramâyâbTja the BTja of eternal Mâyâ HLÏM 19.2
 A p p e n d i x III

A note on the Upanisadic status of the Gaudapâdakârikâ

The famous kârikâs in Anustubh metre connected with the name of the early Advaitin
Gaudapâda are usually associated with the Mândûkya Upanisad, a short prose tract on
the mystic interpretation of the syllable O M . When the Mândûkya is listed among the
older and most venerable Upanisads, as a rule only this prose tract is meant. But there
are traces of an Upanisadic status also of some or all of the Kârikâs. TheGK are divided
into four chapters or Prakaranas called Omkâranirnaya (or Otnkàropâsana), Vaitathya,
Advaita, and Alâtasânti (see Bloomfield 1899, 18, and especially the Introduction to the
edition of the GK by R. D. Karmarkar, p. xxviii). Three of these titles of the Prakaranas
have been listed as Upanisadic titles in the Atharvaveda-parisista. In this text, we find
two lists of Atharvanic Upanisads. One of them (AthPar 49.4.4) contains 28 names, the
other (49.4.10) only fifteen. An abbreviated comparative survey:

List of 28 List of 15

1 Mundaka 1 Mundaka
2-11 (ten old Ups.) 2-11 (same ten old Ups.)
12 Mândûkya 12 Mândûkya
13-26 (fourteen other Ups.)
27 Nârâyana
28 Vaitathya 13 Vaitathya
14 Advaita
15 Alâtasânti

The second list ends with the titles of the last three Prakaranas of the GK. There is no
problem with their title and Upanisadic status in this variant. The position of the lirst
Prakarana/Upanisad is more puzzling. One would expect it to occur before No. 13 in
the second list. This implies that with ‘Mândûkya’ (No. 12) not the prose Upanisad is
meant, but the first Prakarana of the GK —or rather both texts together. This seems
possible since especially this lirst Prakarana came to be regarded by commentators as
part of the Mândûkya Upanisad, vide R. D. Karmarkar, o.c., p. xxviii f.:

. . . commentators on the first Prakarana... apparently regard the (its) Kâri-

kâs as part of the Mândûkya and distribute the 29 Kârikâs as follows, with
the introductory expression atraile slokà bhavanti —
1 Mândûkya 1-6 followed hy Kârikâs 1-9
2 ” 7 10-18
3 8-11 19-23
4 12 24-29
If>2 Appendix III

According to Karmarkar (p. xxix) both the prose Mantras and the Kârikâs were revealed
to Varuna by Nârâyana in the form of a frog. This reference is found in the works of
Madhvâcârya and his followers.
Turning now to List I (of 28 titles), we observe that No. 27 ‘Nârâyana’ might very
well referto the first Prakarana of the GK revealed by Nârâyana. The original Mândükya
and the Kârikâs (Omkâranirnaya) would then have been clumsily separated by some
redactor who wanted to include other venerated Upanisads. However that may be, in
List 1 Mândükya and Nârâyana are regarded as two different Upanisads in accordance
with the older tradition. That List 2 is younger than (the first version of) List I is also
strongly suggested by the fact that it adds two more Prakaranas of the GK after the Vai-
tathya.
Of course, there is also a possibility that another existing Nârâyana Upanisad, a
Vaisnava text, has been meant in List 1 as No. 27. But this seems to be rather improba­
ble. By the way, also this Vaisnava Nârâyana Upanisad deals with the syllable O M , just
like the first Prakarana of the GK.
 A pp e n d ix IV

Additional manuscript material of the Kubjikà Upanisad

In a letter dated November 2, 1992, Dr C. Kiehnle of the Nepal German Manuscript

Preservation Project kindly informed me of the existence of at least one more manuscript
of the KuUp (the ms E 16535). In the spring of 1993, an inspection of a number of mi­
crofilms from the collection of the NGMPP preserved in the Staatsbibliothek Preussis-
cher Kulturbesitz at Berlin brought to light some further relevant material. The addi­
tional sources are as follows:

1 Number: E 16535. Reel E 744/16.

Title according to colophon: Atharvanarahasye Kubjikopàsanâmrta-
pürnopanisad.
Date: (Nepal Samvat) 819 (1698-99 A.D.). Oursiglum: D
Folios available: 32r - v ; 34r-4 3 v.
The ms begins with two folios numbered 1, both of which have nothing to do with the
KuUp. The second fol. 1 contains a fragment from an initiation ceremony. The next fol.
is numbered 32, and starts with KuUp 14.6: (sar\a)jnâdyâ-r-antardaÉâragâdevatâh. . .
(from the description of the Srlcakra). On the same page, chapter 14 ends with: iti ya
evam veda Kubjikâpüjatwpanisat. Page 32v ends with: vasupattram sodasâ- (KuUp
16.3c).
Fol. 34a begins on the first line of 17.6: (mahàchinna)mastâpüjâyantrarâjam yo
jânâti. The folios 34 to 43 contain, without intermission, the remainder of the KuUp up
to the last colophon, which runs as follows: Ity atharvanarahasye mahâkubjikopâsanâ-
mrtapürnnopamsat/ / subham astu sar\>vadâ// lekhakâya Sri istadevatü prasanndstu//
samvat 819 kârttikakrsnanavamyâm tithau likhitam ÉrîsomaÉambhunâ. Below these
words, there is a primitive design of a mandala; some unclear aksaras are written within
it.

2 Number: G 7982. Reel: G 137/12.

Title: Kubjikâpüjanaprayogopanisad.
Date: (N.S.) 932 (1811-12 A.D.). Oursiglum: E.
The manuscript is complete.
Colophon: as B; followed by: samvat 932 phâlguna krstia// somavârasampürnnayâ
O M subham.

3 Number: H 6892. Reel: H 384/20.

Titles: 1. RâjarâjeSvaryâ mahâsodasârnâmantroddhârah (1 fol. only;
wrongly placed). 2. Atharvanarahasye kubjikânde kubjikopàsanâmrta-
pürnopanisat.
Date: (N.S.) 834. Our sigluin: F.
Folios available: 1-11; but the text begins only within ch. 14.
 164 A p p e n d ix I V

F o l. I v s ta r ts w ith : (tri)kûtâtmâ / niahâpancadasciksanni navamam ( p a r t o f 14.1 ); th e

m s c o n t a i n s th e r e m a i n d e r o f th e K u U p w ith o u t in t e r m is s io n u p to th e e n d . C o l o p h o n
( a f te r th e title a s a b o v e ) : samvat H34 jyesthamase fudipratipadi tithan vudhadine sani-
pâninam / 7 / / / O M srtsn srïsvestadevatâprîtirastu// Éubhaniastu san'vajagatâm kalyâ-
nani âpnoti / / satüyur bhavatu// ( th e f o ll o w in g is a c o r r u p t s ta n z a in w h a t r e s e m b l e s a
Sârdfilav ik rT ditâ m e tr e , w ritte n in r a t h e r u n c l e a r a k s a r a s : ) varse smin hutabhu(ja ral)-
dvipamitam mâghàsite paksa a( ) gaarîputratithâ gurudine svâtyâkhyâhe vrahnumci-
t h a / vrahmanyâ akarot dvijali siivinialo nârïvarâyah striyah panait pTdanam indraja-
(nyani ?) paramânandâtniajâyâ//.

4 N u m b e r : H 6 9 1 4 . R e e l: H 3 8 5 /2 0 .
N o title, n o d a te . O u r s ig lu m : G .
F o li o s a v a ila b le : 5; th e first u n n u m b e r e d , th e o t h e r s n u m b e r e d 2, 3, 5 a n d 6.
T h e p a g e s 4 V a n d 5 r a r e la c k in g ( n o t f ilm e d ? ).

T h e first to i. b e g i n s : SRÏM HRÏM HSA PHREM SRÏM h r T m p a r a m a g u r u p â d u k à m ( p a rt

o f 7 .7 8 ) . F o l. 4 r e n d s w ith : n ia d h u k lo d â p h a lü n i (9 . 3 8 b ) . F o l . 5 v b e g i n s w ith : m ahci-
n a v â r n n a m â le n a s id d h ila k s n im i y a je l (in 11.7). T h e m s b r e a k s o f f w ith th e e n d o f 6 b ,
w h ic h c o i n c i d e s w ith th e e n d o f c h . 13.

E v a l u a tio n
T h e m o s t in te r e s tin g , a l t h o u g h by n o m e a n s s e n s a t io n a l , a s p e c t o f th e n e w m a te r ia l
is w it h o u t d o u b t th e fa c t tha t th r e e o f t h e s e f o u r m s s a re d a te d a n d p r o v i d e d w ith a
c o l o p h o n . T h e d a t i n g s r a n g e f r o m th e e n d o f th e s e v e n t e e n t h to th e b e g i n n i n g o f th e
n in e t e e n t h c e n tu r i e s . In o n e c a s e ( m s D ), th e s c r ib e a ls o g i v e s h is o w n n a m e a s S o m a -
sam bhu.
T h e c o n t e n t s o f t h e s e m s s d o n o t f u r n is h u s w ith im p o r ta n t n e w f in d in g s c o n c e r n i n g
th e te x tu a l h is to r y of th e K u U p , a l t h o u g h th e r e a r e s o m e in te r e s t in g r e a d in g s . T h e m s
D is re l a ti v e l y the m o s t im p o r ta n t in t e x tu a l re s p e c t. T h e f o l l o w i n g v a r i a n t s o f th e m s
D d e s e r v e to be m e n t i o n e d :
C h . 14, s e c tio n 6 .1 7 : D a n d F s u p p o r t B C (k a r ta v y a ) a g a in s t A. C h . 16, 2d: D a n d F
s u p p o r t B (p a d a n i p a ra m ). C h . 19, o n e line b e f o r e th e e n d o f s e c t io n 2: b u d d liim n a s a y a
a c c a n a ( s u p p o r t s A a g a i n s t B C F n c isa y a d ). C h . 19, s e c t io n 3.2: D s u p p o r t s A w ith s a
lo k â n s ta m b h a y a ti; o m i t t e d b y th e o th e r s . C h . 2 0 , s e c t io n I . I : -in d ta n g T ia s A C ) ; s e c t io n
1.3: - m â ta n g in ï (as A ). C h . 2 1, se c tio n I . I : tn p a n c â y a tü k s ïm (a s A ); s e c tio n 4 .2 : v ith ï-
(a s A ). C h . 2 1, s e c tio n 1 1.3: D is th e o n ly s o u r c e to g i v e th e BTja GAM b e f o r e g a n g â y a i.
C h . 2 2 , s e c tio n 4 .2 : - â b h y a r c a y ita v y â (a s A ); s e c tio n 6 .6 : D g i v e s s a ta p o lo k a n i j a y a t i
(a s A ; o m . B C ).
C h . 2 3 , s e c ti o n 4 .1 : a f te r d e v a lo k a n i n io h a y a ti, B C o m it t w e l v e w o r d s ; D o m i t s
n in e w o r d s , s h a r i n g s a s a n ’a lo k a n i n io h a y a ti w ith A. C h . 2 4 , s e c tio n 3 . 1 : D o n l y r e a d s
â s a n r â ji k â m p a n a m ; o t h e r s a n d c ritic a l tex t: â s a n r â jik â n i r o p a n a m . C h . 2 4 , s e c t io n
3.5: D a n d F g i v e ïs â n a n â n i (cr. text ïÊ ânâni). C h . 2 4 , l i b : D c o n f i r m s th e e m e n d a t i o n
b r h a ts k a n d h i. C h . 2 5 , se c tio n 5.3 : D o n l y g i v e s th e c o r r e c t v ig h â râ y a . C h . 2 5 . 6 b : I)
a n d F g i v e th e c o r r e c t k r n o tti. C h . 2 5 , 9 d : D s u p p o r t s A (m a n ie ).
In g e n e r a l , w e c a n sa y tha t D ’s p o s itio n is r a th e r c l o s e to B. It c o n t a i n s a n u m b e r
o f m i s t a k e s w h i c h a r e n o t f o u n d in B, b u t s o m e t i m e s a ls o b e tte r r e a d i n g s w h i c h m o s t l y
A d d itio n a l m anuscript m aterial 165

a g r e e w ith A.
T h e c o m p l e t e m s I: is p r a c tic a lly id e n tic a l w ith B, e x c e p t fo r a n u m b e r o f o m i s ­
s i o n s a n d m i s t a k e s a v o i d e d in B. V ery p ro b a b ly , it is a d ir e c t (a n d m e d i o c r e ) c o p y o f
B. S o m e o m i s s i o n s h a v e b e e n c o r r e c t e d in th e m a r g i n ; in c id e n ta lly w r o n g ly , a s in 21.1 :
-vi. . .svanm f o r - vidyesvarlm , “ c o r r e c t e d " to -visvesvarim.
T h e m s F g e n e r a l l y f o llo w s B, w ith o u t h a v i n g b e e n c o p i e d f r o m it. In a f e w c a s e s ,
it a g r e e s w ith D ( s e e a b o v e f o r tw o in s ta n c e s ) . It d o e s n o t o f f e r a n y s e n s a ti o n a l r e a d in g .
T h e w ord satru- is in F a l w a y s w ritte n a s satnt-.
A ls o G h a s v e r y fe w r e m a r k a b l e r e a d in g s . In C h . 7, se c tio n 7 8 .4 , it o m its , just like
B, th e m a n t r a o f K u b j e s à n a n d a n à t h a . In C h . 7, se c tio n 9 9 .1 , G s u p p o r t s B ’s r e a d in g
gopTte. a d o p t e d in th e c ritic a l te x t. In C h . 8, s e c tio n 5 .6 , G o n ly s u p p o r t s G B r w ith kâ
prakrtih ( th e o t h e r s h a v e kcih prakrtih). W e c o n c l u d e th at G a ls o is c l o s e to B, b u t to o
f e w lo l i o s h a v e b e e n p r e s e r v e d to r e n d e r a d e f in ite v e rd ic t p o s s ib le .
The e v i d e n c e o f th e m s s D to G h a s n o t r e s u lte d in a n e w o u t l o o k o n the te x tu a l
tr a d iti o n o f th e K u U p . W e sh a ll h a v e to a c c e p t th a t th e final r e d a c ti o n o f th e te xt d id
n o t s u b s ta n tia lly d i f f e r f ro m w h a t w e h a v e n o w b e f o r e us. A c a u t i o u s e s t i m a t i o n w o u l d
b e th a t th is final r e d a c tio n to o k p la c e s o m e w h e r e b e t w e e n a b o u t 1 5 0 0 a n d 165 0 A .D .
 B ibliography

Sanskrit Texts

A s to tta r a s a ta m U p a n is a d a h

2 vols., ed. Tukârâm Tatia, Bombay: Tattvavivecaka Press, Saka Era 1817
(A.D. 1895/96).
A th a r v a s ik h â U p a n is a d

ed. in: A s t o t t a r a . . . . p. 236-38; German transi., in Deussen 19 2 1, 726-29.

A th a r v a s ir a U p a n is a d

ed. in: A s t o t t a r a . . . . p. 229-236.

A t h a r v a v e d a p a r is i sta ti i

ed. G. M. Bolling and J. von Negelein, Leipzig 1909-10, reprint Varanasi

1976.
Atharvavedasamhità
A th a r \’a v e d a ( S a u n a k a ) w ith th e P a d a p â th a a n d S â y a n â c â r y a 's
C o m m e n ta r y , ed. Vishva Bandhu, Hoshiarpur: Vishveshvaranand Vedic
Research Institute, 1960-64.
Translation by W. D. Whitney, revised by Ch. R. Lanman, Cambridge
Mass. 1905 (Harvard Oriental Series 7 and 8), reprinted Delhi 1962.
A t h a n a v e d a , P a ip p a lâ d a S a m h itâ , ed. Durgamohan Bhattacharyya,
Calcutta: Sanskrit College, 1964, 1970.
A tr i S a m h itâ (S a m û r tâ r c a n â d h ik a r a n a )

ed. P. Raghunathachakravarti Bhattacharya and M. Ramakrishna Kavi,

Tirupati: Tirumalai Tirupati Devasthanams Press, 1943 (Sri Vehkateévara
Or. Series No. 6).
B r a h m a v id y â U p a n is a d

ed. in: A s t o t t a r a . . . , p. 379-386; ed. in: ï s â d i . . . . p. 292-297.

B r h a jjâ h â la U p a n is a d

ed. in: A s t o t t a r a . . . . p. 264-279.

D h y â n a h in d u U p a n is a d

ed. in: A s t o t t a r a . . . , p. 371-378; ed. in: U àdi.. . , p. 286-292.

G a u d a p à d a k â r ik â h

edited, with a complete translation into English, etc., by R. D. Karmarkar,

Poona 1953.
1 68 Bibliography

ü o p â lo tta r a tâ p in î Up a n is a d

ed. in: A s t o t t a r a . . . . p. 796-803.

C o p a th a B r a h m a n o

ed. Dieuwke Gaastra, Leiden 1919.

H a m s a U p a n is a d

ed. in: A s t o t t a r a . . . . p. 194-195; in: ï s â d i . . . . p. 146-147.

ïs â d iv im s o tta r a s a to p a n is a d a h
ed. N. R. Acharya, Bombay: Nirnaya Sagara Press, 5th ed. 1948.
K â lik â U p a n is a d

ed. in: ‘Kaula and Other Upanisads,’ p. 81 f.; in: ‘Unpublished

Upanishads,’ p. 401-403; in: Sâktapramoda, p. 86-87.
K a u s ik a s û tr a - D â r ila b h â s y a

critically edited... by H R. Diwekar and others. Poona: Tilak

Maharashtra Vidyapitha, 1972.
K rstu i U p a n is a d

ed. in: A s t o t t a r a . . . . p. 803-805.

K u lâ r n a v a T a n tra

ed. Târanâtha Vidyàratna, London: Luzac, 1917. (Tantrik Texts, vol. V).
Reprint Madras: Ganesh, 1965.
M a h â h h â r a ta

critical edition by V. S. Sukthankar a.o., Poona: Bhandarkar Oriental

Research Inst., 1933-1959.
M a h o p a n is a d

ed. in: ï s â d i . . . , p. 427—453.

M a n tr a m a h o d a d lti by MahTdhara
ed. from Bombay, Srï Venkatesvara Press, 1910; reed. 1962.
Nirukta: Lakshman Sarup (ed.)
C o m m e n ta r ie s o f S k a n d a s v â m in a n d M a h e s v a r a o n th e N ir u k ta , 2 vols.,
New Delhi: Panini, 1982.
N r s i m h a p û n 'a t â p i n ï U p a n is a d

ed. in: A s t o t t a r a . . . . p. 279-303.

l ’r a k â r â n ta r a M a n tr â b h id h â n a

ed. in: T a n tr â b h id h â n a . . . , p. 8 - 3 1.
F r a n a v a U p a n is a d

ed. in: Unpublished Upanisads, p. 30 f.

B ib lio g ra p h y 1 69

Pratyahg irûpancàh ga
e d . f r o m B o m b a y : S r i V e iik a te s v a ra S t e a m P r e s s , n.d.

Râniottaratâpinï Upanisad
e d . in: Astottura. . . . p. 5 3 0 - 5 3 7 .
Sâktapramoda o f D e v a n a n d a N r s i m h a
e d . K h e m r à j S r ï k r s n a d â s , B o m b a y : S r i V e iik a te s v a r a P re s s, 1973.

S l'etâsva tara Upan isad

e d . in: T h e S a i v a U p a n i s a d s , w ith th e c o m m e n t a r y o f
U p a n i s a d - B r a h m a y o g i n , e d ite d b y A . M a h a d e v a SâstrT, A d y a r 19 25, repr.
19 50, p. 1 7 5 - 2 3 4 .

Syâmârahasya
ed . J. V id y a s a g a r , C a lc u tt a : J. V id y a s a g a r , 2 n d e d . 1896.

T a n tràb h id h àn a

Dictionaries o f Tan tra Sâstra or Tantràbhidhàna, e d . b y R a m K u m a r R a i.

V a ra n a si: P r a c h y a P r a k a s h a n , 1978.

Tantrasâra b y K r s n à n a n d a
e d . fro m V a ra n a si: C h o w k h a m b a Skt. S e r ie s , 1 9 3 8 - .

Unpublished Upanishads
e d i t e d b y th e P a n d it s o f th e A d y a r L i b r a r y u n d e r th e s u p e r v i s i o n o f Dr. C .
K u n h a n R a ja , A d y a r : T h e o s o p h i c a l S o c ie ty , 1933.

Varivasyârahasya o f S r i B h â s k a r a r â y a
w ith his o w n c o m m e n t a r y P r a k â s a .J e d . b y S. S u b r a h m a n y a S a stri, A d y a r :
T h e o s o p h i c a l S o c ie ty , 193 4, 2 n d e d . 1948 ( A d y a r L ib r a r y S e r ie s , no. 2 8 ).

M o d e r n b o o k s a n d a rtic le s

A v a lo n , A r t h u r

1950 The Serpent Power. M a d r a s : G a n e s h , 4 t h ed.

B l o m , M a r g r ie t L. B.

19 88 Depicted Deities. Painters’ Model Books in Nepal. G r o n i n g e n : E g b e r t

E o rs te n ( G r o n i n g e n O r ie n ta l S tu d ie s , 4).

B loom field, M au rice

18 9 9 The Athanaveda and the Gopatha Brâhmana. S tu tt g a r t ( G r u n d r i s s d e r

in d o - a r i s c h e n P h il o l o g ie u n d A l t e r t u m s k u n d e , II, I 1’).
170 B ib lio g ra p h y

Brunner [-Lachaux], Hélène

1963 S o m a s a m b h u p a d d h a ti. L e r itu e l q u o tid ie n d a n s la tr a d itio n s iv a ïte d e
l ’In d e d u S u d s e lo n S o m a é a m b h u . In tr o d u c tio n , tr a d u c tio n e t n o te s .
Première partie. Pondichéry: Institut Français d ’indologie (Publications
IFI, No. 25).
1992 “Jnâna and Kriyü: Relation between Theory and Practice in the
Saivâgamas.” in: Teun Goudriaan (ed.), R itu a l a n d S p e c u la tio n in E a r ly
T a n trism . S tu d ie s in H o n o r o f A n d r é P a d o u x , Albany, NY: SUN Y Press,
p. 1-59.
Chakravarti, Chintaharan
1963 T h e T ant ra s. S tu d ie s o n th e ir R e lig io n a n d L ite r a tu r e . Calcutta: Punthi
Pustak.
Deussen, Paul
1921 S e c h z ig U p a n is h a d 's d e s Veda, a u s d e m S a n s k r it i i b e r s e t z t . . . , Leipzig:
F. A. Brockhaus.
Dikshit, Râjes
1977 T à n tr ik s â d h a n v id h i. Dilli: Hind Pustak Bhandâr.
Gonda, Jan
1975 Wiesbaden: Harrassowitz (A History of Indian
V ed ic L ite r a tu r e .
Literature, Vol. 1,1).
Goudriaan, Teun
1978 M â y â D iv in e a n d H u n u m . Delhi: Motilal Banarsidass.
Goudriaan, Teun, and Sanjukta Gupta
1981 H in d u T a n tric a n d S â k ta L ite r a tu r e . Wiesbaden: Harrassowitz (A History
of Indian Literature, 11,2).
Hara, Minoru
1989 “Birth of Extraordinary Persons: The Buddha’s Case.” in: Karel Werner
(ed.). T h e Yogi a n d th e M y stic . S tu d ie s in In d ia n a n d C o m p a r a tiv e
M y s tic is m , London: Curzon Press, p. 69-81.

Heilijgers |-Seelen|, Dory

1994 by Dory
T h e S y s te m o f F iv e C a k r a s in K u b jik â m a ta ta n tr a 1 4 - 1 6
Heilijgers-Seelen. Groningen: Egbert Forsten (Groningen Oriental
Studies, 9).
Hooykaas, Chris
1964 À g a m a TTrtha. F iv e S tu d ie s in H in d u -B a lin e s e R e lig io n . Amsterdam:
North Holland Publishing Company.
Jayakar, Pupul
1980 T h e E a r th e n D r u m : A n In tr o d u c tio n to th e R itu a l A r ts o f R u r a l In d ia .
New Delhi: National Museum.
B ib lio g ra p h y 171

Khanna, Madhu
1974 Yantra. T h e T a n t rie S y m b o l o f C o s m ic U n ity . London: Thames & Hudson.
Moens, J. L.
1924 “Hel Boeddhisme op Java en Sumatra in zijn laatste bloeiperiode.” in:
T ijd s c h r ift v a n h e t B a ta v ia a s c h G e n o o ts c h a p , vol. 64, 1924, p. 521-580.

Mookerjee, Ajit
1971 T a n tra A s a n a . Basel a.o.: Ravi Kumar.
Padoux, Andre
1978 “Contributions à l’étude du Mantrasâstra. I: La sélection des Mantra
(mantroddhüra),’’ in: Bulletin de l’École Française d ’Extrême-Orient, 65,
65-85.
1990 V â c. T h e C o n c e p t o f th e W ord in S e le c te d H in d u T a n t ra s. Albany, NY:
SUN Y Press.
Pal, Pratapaditya
19 8 1 H in d u R e lig io n a n d I c o n o lo g y A c c o r d in g to th e T a n tra sâ ra . Los Angeles:
Vichitra Press.
Regmi, D. R.
1966 M e d ie v a l N e p a l , Part II. Calcutta: K. L. M.
Sanderson, Alexis
1986 “The Visualization of the Deities of the Trika,” in: André Padoux (ed.),
Paris: CNRS,
L 'im a g e d iv in e . C u lte e t m é d ita tio n d a n s l'H in d o u is m e ,
p. 31-88.
Schoterman, Jan A.
1982 T h e S a ts â h a s r a S a m h itâ , C h a p te r s 1 -5 . E d ite d . T r a n s la te d a n d
A n n o ta te d . Leiden: E. J. Brill.
1992 “The Kuhjikâ Upanisad and its Atharvavedic Character," in: T.
Goudriaan (ed.), R itu a l a n d S p e c u la tio n in E a r ly T a n trism , S tu d ie s in
H o n o r o f A n d r é P a d o u x , Albany, NY: SUNY Press, p. 313-326.

Shende, N.J.
1952 T h e R e lig io n a n d P h ilo s o p h y o f th e A t l i a n a v e d a . Poona: Bhandarkar
Oriental Research Institute.
Singh, Sarva Daman
1965 A n c ie n t In d ia n W a rfa re w ith S p e c ia l R e fe r e n c e to th e V edic P e r io d .
Leiden: E. J. Brill.
Türstig. Hans-Georg
1988 Y a n tr a c in tâ m a n i o f D â m o d a r a , c r itic a lly e d ite d . Stuttgart: F. Steiner
( Beitriige zur Siidasienforschung, Band 121).
172 B ib lio g ra p h y

Weber, Alfred
1855 "Caranavyiiha, Uebersicht ueber die Schulen des Veda.” in: h u iis c h e
S tu d ie n , Band III, p. 247-283.
1876 A k c td e m is c h e V o rle su n g e n iih e r In d is c h e L ite r a tu r g e s e h ic h te . Second ed.
Berlin: Dümmler.
Whitney, see: A t h a n 'a v a v e d a .
Winternitz, Moriz
1908 Geschichte der indischen Literatur. I: Einleitung, der Veda, d ie ... Epen
und die Purànas. Leipzig.
Woodroffe, Sir John
1971 T a n tr a r â ja T a n tra a n d K ü m a k a lâ V ilâ sa . Madras: Ganesh.
Index

Abhiseka ‘consecration’, 117 Atharvaveda, 1-5, 6, 9, 10-11, 12, 14,

Àdhârasakti ‘Supporting Energy’, 149, 106, 113, 151
156 Atharvavedaparisista, 3, 4, 161
Aditi. 94. 98 Atharvavedic schools, 78
Âdityas, 106 Âtman, see self, soul
Advaita. 161
Àgama(s), 84, 132, 156 Bagalâmukhï‘She-of-the-crane’s head’,
Aghora, 7, 140 8, 115,116, 134-135
Agni, 92,97,98,99, 103, 104. 109, 118 Bâlabhairavï, 129
tongues of, 119 Bengal, 8, 12
Ajapâ. 96 n. 14 Berlin, 13, 163
Àjnâ (cakra), 97, 99 Bhadrakubjikâ, 8
Àkâsa (Bhairava), 145 BhagamâlinI, 158
Alambusâ, 125 BhagavatT, 158
Alâtasânti, 161 Bhairava. 6, 73 n. 3, 75, 86
Ambikàpati, 156 eight manifestations of, 8, 143, 145,
Âmnâyas, 113 n. 3, 115 146
Amrta, 90, 133, 145, 148 Bhairavï (= Caitanyabhairavï), 8, 115
Amrtâkarsanï, 156 Bhâvanâ Upanisad, 11
Amrtâvarsanï, 156 Bhïmâ ‘the Fearful’, 8, 122
Anâhata. 97.99 Bhlmakubjikâ ‘the Fear-inspiring K.’, 8,
Ânanda. 99 74, 81,85, 102
Anahgakusumâ, 125 Bhrâmarï ‘the Bee-goddess’, 8, 123
Ahgiras, 74, 75 n.9, 106, 108 Bhüta, 145
animais, 89, 90, 98 n. 25, 118, 141 Bhuvanâ, 158
Ankusabïja. 156 Bhuvanesvarï ‘Mistress of the World’,
Annapûrnâ. 128 8, 115, 116, 127, 158
Aparâjitâ, 140 BTjas, 9, 10,73 n.3, 156-160
Aparâjitâ (tlower), 147 Bindu, 74 n. 5, and passim
Ardhacandra, 77 n. 15 blood, 79, 109, 111, 133
Àrsa, 14 Brahmâ (god), passim
Aryaman, 74, 98 rite of killing, 146
Àsâdhin, 156 Brahman (‘Supreme’), 6, 7, 9, II, 73,
Astâvimsatikarmârcanavidhi, 73 n. 3 78. 81, 85 n.3, 91-95, 100­
Astâviméatikrama, 95 n. 12 106, 141, 150
Astra (bïja). 156 identity with, 10, 83, 90, 93, 94,
Âsurï, 146 100, 101, 104, 105, 110, III,
Atharvan(s), 74, 75 n.9, 78, 108 117, 141
Atharvanic tradition, 91 Brahman (a letter), 158
Atharvanic Upanisads, 1-4, 10, 11 Brahman (priest), 118
Atharvasikhâ Upanisad, 3 Brahmarandhra. 73 n. I, 97
Atharvasira Upanisad, 3 Brahmâstra‘Brahman-missile’, 116, 134
174 In d ex

Brahmasütra, 158 her Bïja, 108

Brahmavidyü, 105 Ekânamsâ, 96 n. 15
Brahmavidyâ Upanisad, 11, 106 n. 6 Energy, 5, 6, 74 n. 5, 125, 149
BrâhmT, 125
Brhadbhânujâyâ, 158 Female Sâdhakas, 9
Buddhism, 7 Female spirit (Krtyà), 108, 109
Fire, 100, 107, 110, 143
Caitanya, 157 fires, Vedic, 106
CaitanyabhairavT, 8, 115, 116, 128, 129
Gàndhàrî, 125
Caitanyesvarî, 157
GaneSa, 97, 99, 117
Câmundâ, 157
Gaudapâda, 3
Canda (a Bhairava), 146
Kârikâs of, 3, 11, 12, 161, 162
Caranavyüha, 3, 5
Gâyatrî, 97, 102, 103, 106
Caturânana, 157
Gâyatrî Upanisad, 3
Caturmürti, 157
Ghatasthâna, 141 n. 11
Chinnamastâ ‘She-who-cuts-her-own-throat’,
Ghorâ ‘the Fear-inspiring’, 123
7,8, 114, 130-132
Ghorakubjikâ, 8
coding, 9, 76 n. 14
Gopâlatâpinï Upanisad, 3
corpse, 10, 89, 113, 119, 145, 149, 150
Gopatha Brâhmana, 3, 10
Five Corpses, 80, 102, 111
Govindasvara, 157
cow, 11,78,90,95 n. 13, 103, 104, 118,
Grahesasvara, 157
143 n.6, 149 n. 2
Guhyakâlï, 7
cremation ground, 108, 110, 113, 132,
Guhyakubjikâ ‘the Hidden Kubjikâ’, 8,
139 n. 4, 142, 145, 146, 147,
74,102
149
Guhyesvarï, 7
Cülikà Upanisad, 1, 3, 4
Guru, 6, 11, 12, 82, 88,91,92-97, 102,
104,115, 122,136
Dàkinï, 130, 141
Daksina-Kâlikâ, 119
Hâkinï, 141
Daksinàmûrti, 125 Hamsa (self), 9, 11,96-101
Dawn (Goddess), 88
Hamsa Upanisad, 1,3, 11, 96 n. 16
Deccan,5 Hamsamantra, 9
Devakï, 96 n. 15 Hastinï, 125
Devi, 6
heart, 6,99, 100, 102, 103
Devïpuràna, 5 Hiranyagarbha ‘Golden Germ’, 101
Dharâ, 157 human sacrifice, 142 n. 5
Dhârâ, 157
Dharma (sàstra), 84 Idâ, 125
Dhâtar, 109 image (sacrificed), 10, 108-110
Dhümâvatï ‘the Smoky One’, 8, 115, 116, Indirà, 156
133 Indra, 74, 88,92,98,99, 109, 130, 140,
Dïksà, 117 n. 11 141, 142
Dîpa, 157 ïsâna ‘the Ruler’, 106, 107
Durgottàrinï, 157
Jagadbïja, 157
Earth, 11,74,94, 100, 103, 149 Jayâ, 140
In d ex 175

Jnânakubjikü, 8 Krsna, 96 n. 15, 100 n. 29

Jnânâmrta, 157 Krtyà, 6, 146 n. 5
JrmbhinT, 140 Krtyàsükta, 143 n. 7
Jvâlnmâlinï, 157 Ksetrapâla, 156
JvâlâmukhT, 157 Kubera, 140
Jvalana, 157 Kubja. 6, 11. 73 n. 3, 75, 76-77, 78-80,
103, 104, 105, 107, 150
Kâkinï, 141 his figure, 79, 103
Kalâ, 156 yantra of, 78-80
Kâla, 98 n. 23 Kubja (a Bhairava), 146
Kalâbindu, 156 Kubjasvara, 156
Kalâcetana, 156 Kubjesvara, 6, 7, 10, 77, 98, 102, 103,
Kalâkubjikâ, 156 141
Kalânidhi, 156 Kubjikà, 5-9, 11, 12, 73 and passim
Kàlarudra, 156 anger of, 75
Kâlasarpkarsanï, 138 n. I equal to Brahman, 6, 7, 10, 73, 81,
KâlT, 5, 119 95,150
Kali age, 113 life-breath identical with, 96
Kâlikâ, 7, 103, 115, 119-120 her name inserted in Veda, 11, 95,
Kâlikâ Upanisad, 73 n. 1, 116 n. 6, 119 98, 102, 109, 150 n. 3; cf. 116
n. I n. 8, 118 n. 13, 149 n.2
Kâma, 79, 156 identical with the Ten Mahàvidvâs,
KâmabTja, 156 115 '
Kàmakalâ, I34 n.2 , 156 stooped, 5
KâmâkarsinT, 125 realized by worshipper, 82, 86, 114
Karnalâ ‘ihe Lotus-Lady’, 115 worshipper’s self identical with, 12,
the Bïja S K Î M , 156 116
Kâmarâja, 156 worshipped by the Trimurti, 115
Kàmarüpa, 156 yantra of, 10, 12, 75
Kàmarüpin, 156 the anusvâra, 156
KâmesvarT, 126 Kubjikâs
Kapâla, 145 nine, 7, 8, 74 n. 7, 81
Kapàlin, 156 eleven, 7, 8, 102
KapardinT, 156 KubjinT, 75
Karâla, 98 Kuhü, 125
KaravTra, 132 Kula tree, 95, 96
Karma. 125 Kulacakreâvaranâtha, 73 n. 3
Kàsïsvara, 156 Kuladïpâ, 102
Kasyapa, 77 KulakaulinI, 156
Kathmandu, 7, 13 Kulàlikâmnàya, 7
Kaula Upanisads, 2 Kularatnoddyota, 7
Khadgin, 157 Kulâstaka, 139 n. 4
Khecara, 86 Kulism, 5
Khecarï, 157 KundalT, 156
KrodhabTja. 156 KundalinT, 97
Krodhïsa, 156 Kürcabïja, 156
176 index

Kuta (mantra) ‘Pinnacle’, 9,73 n. 3 and Manipûra, 97, 99

’ 5, 85 n.3, 102 Manmatha, 158
Manobhava. 158
Lajjâbïja, 159 mantras, 9 - 10 , 9 1,99, 102, 115, 162 and
l.âkinï, 141 passim
LaksmT (bïja), 159 Mantrâbhidhâna, 9
Laksmïkubjikâ, 74 Maruts, 106
lamp (in worship), 145 Mâtaiigï, 7, 8, 115, 116, 136-137
Lavana hymn, 147 Mâtartévan, 108 n. 3
L.aya, 106 n .6 Mâyâ. 79. 82, 96 n. 15
Lihga, 101, 104 Mâyâbïja, 158
lotus, 78, 79. 99, KM), 101, 122, 127, Mâyâsvara, 158
132 etc. meat. 111, UH, 136
Medhasûkta, 142
M's (five), see Makâras Mïinâmsâ, 84
magic, 6, 9-10, 12, 75, 108-114, 133, Mitra, 88
134,142-150 Mohinï, 140, 159
Mahâdeva, 73, 74
moon, 74. 81, 86, 92, 94, 97, 104, 107
Mahâjïva, 158
mother, 6, 109, 113, 128 n. I, 150
Mahâkâla. 79,98, 145, 158
Mothers (Eight), 73 n.3, 115 n.2; cf.
Mahâkâlï, 8, 122, 158
125
Mahâkâsa, 145
Mudrâsaktis, 125
Mahâkubjikâ ‘theGreat Kubjikâ’, 8, 82,
Muktikâ Upanisad, 1, 2
83. 102, 115, 145, 149
Mûlâdhâra, 97, 99, 125, 141 n. Il
MahâlaksmT (bïja), 158
Mundaka Upanisad, 2, 3, 161
Mahâmâyâ, 5, 158
Mundamâlâ Tantra, 8
Mahânârâyana Upanisad, 7
Mahânirvâna Tantra, 8
Mahârâtri, 8, 123 Nâda, 73 n.5; passim
Mahârâvabïja, 158 Nâdabindu, 157
Mahâsammohana, 145 Nâdïs, 125
Mahâvâkyaratnâvalï, 2 Nârâyana
Mahâvidyâs (Ten), 7 , 8, 10, 12,74, 115­ g o d , 162
140, 141, 145 commentator, 2
Mahâvidyesvarï, 158 Nârâyana Upanisad, 161, 162
Mâhesvarî (bïja), 159 Nartaka, 157
Mahogravirupânanda, 146 Navâtman, 9, 73 n. 3
Mahonmatta. 145 Nepal, 5, 163
Makâras (five), 8. 116, 120, 132. 133, National Archives, 13
136,143, 145, 146 Nepâlasvara, 157
Mâmsa (bïja), 158 Night (Mother), 88, 89, 95. 123
mandala. 102, 114, 115, 116, 132, 133, Nïlakantha, 157
136, 145; see also yantra Nirrti, 111
of thousand petals, 92 Nirukta, 11
Mândûkya Kârikâs, 3, 11, 12, 161, 162 Nirvâna, 84, 117 n.9, 122, 137, 139
Mândûkya Upanisad, 2, 161 Nrsimhatâpinï Upanisad, 3
Index 177

OM, 9, 12, 76. 105-107, 122 n.2 Pratyangira, 6,7, 10,75, 142, 143, 145,
Omkâranirnaya, 161, 162 146
Oupnckhat, 2, 3 n. 4 yantra of, 76
Prayâga, 158
Paippalâda, 4, 5 Prctâkarsana (a Bhairava), 146
Pancadasàksarî, 124 n. 4 Prthivï, 158; see Earth
Par(am)âtman, 157 Pûjâ, I17n. 11
Paramesthin, 157 Purânas, 84, 116 n. 8, 123
Paràpara, 157 purohit, 6
Parasara, 91, 113 Pûrnasvara. 158
Parâyana. 157 Pürniinà, 158
PârvatT, 5 Purusa ‘Person’, 6, 90, 103, 104, 106
Pascimâmnâya 'Western Tradition’, 5 and Purusottama, 158
passim Pusâ, 125
Pascimâsya, 158
RàkinT, 141
Paseimavaktra, 157
Râma 2
Pasu, 89 n. 7
Râmatàpinï Upanisad, 3
Pâsupata vow, 100
Ràvabïja, 159
Pâvaka, 158
Repha. 159
PayasvinT, 125
Re vati, 159
Phalasruti, 87 n. 9
Rgveda, 80, 106
Pinâkïsa, 158
ritual, 12 . 88 n. 1
Pingalâ. 125
of magic, 108-110, 113, 146
Pippalâda, 74,75 n.9.78, 113 morning ritual, 11, 12, 89 n. 3, 91
Pitâmaha, 158 Rudra. 74, 80, 83, 85, 87, 88, 92, 98,
PTthas, 104 103, 106, 131, 133, 140
Pracanda Rudrakubjikà, 8, 74, 81, 86, 102, 142,
a Bhairava, 75 143,147
a letter, 158 Rudrànl, 8, 122
Pracandacandikâ(=Chinnamastà), 115
Pracandakubjikâ, 8, 74 n. 7, 86 Sabdâtman, 160
Pracandasvara, 158 Sadàsiva ‘Eternal-Siva’, 92, 103, 104
Prajàpati, 74. 77, 98. 99. 105, 110, 142 Sâdhaka, 6, 9
Prakâsa, 158 Sadvaktra, 160
Prakrti ‘Unmanifest’, 94, 126, 158 Sadyojàtasvara, 160
Pramatta, 158 Sâgara. 160
Prâna 'Breath’, 9, 94, 96, 97, 108, 110, Sahaja, 160
125-126 Sahasrâra, 93 n. 4
Prânasandhi, 158 Sâkhàs, 2, 4-5
Pranava, 105, 107, 158 SâkinT, 141
Pranava Upanisad, 3, 9, 106 n. 6 Sàkta, 2, 116
Prânesa, 158 Sakti.9, 117
PrüsâdabTja. 158 a letter, 159
Prasna Upanisad, 2. 3, 75 n.9 Saktis
Prastâra, 76 n. 14 eight, 126
178 In d e x

fourteen, 125 eightfold manifestation of, 8

sixteen, 125 Skambha, 105 n. 2
SaktibTja, 159 skulls, 79, 108, 114, 130, 133, 145
Sâkunakhî, 5, 78 Smasânakubjikâ ‘K. of the cremation ground’.
Samayâ (mantra), 7 8, 74, 102, 140
Samhârakubjikâ ‘the K. of destruction’, Sodas!‘the Sixteenfold One’, 8, 115, 124—
8, 74 ’ 126
Samvarta(ka), 160 Soma. 88, 92, 98, 99, 109, 118, 149
Sanatkumâra, 5, 74, 78 Somasambhu (scribe), 164
Sandhâ ‘Joiner’, 109 soul
Sandhi, 14, 89 n. 3 of image used in magic, 108, 110
Sahkara(blja), 159 of the sacrifice, 118
Sankarsana, 160 space, 93, 94
Sahkhini, 125 speech, 7, 100 n. 30, 101, 110, 125, 139
Sâhkhya, 84, 132 Speech (Goddess), 11, 79, 88, 95
Sânti, 1, 2 SrTbTja, 160
SarasvatT, 125 SrTcakra, 78 n. 3, 125
SarlrâkarsanT, 160 Srîkubjikâ (Vidyâ), 8, 85, 89
Sarvâkarsanï, 140 SrTvidyâ, 85 n. 3 and 4
SarvasanksobhinT, 125 SrTyantra, 125 n. 6
Sarvavidrâvinï. 140 Stambhinï, 140
Sarvesvarï, 160 Sthânu, 160
Sasthasvara, 160 Sthiramâyâbîja, 160
Satrughnasvara, 159 Sugrîva, 160
Satsâhasrasarphitâ, 73 n.4 Sülapâni, 146
Saubhâgyakhanda, 2 Sumukhesvarî, 160
Saunaka, 4-5, 78, 79, 113, 136, 141 Sumukhï, 127 n. I
Savitar, 142 n. 5, 149 sun, 9, 11, 74, 81, 86, 93, 94, 97, 104,
Sâyana, 4, 108 n. 4 107
Self Sundarl, 160
of worshipper, 5, 6, 9, II, 12, 78, Surântakasvara, 160
90,95, 104, Il 1,116n. 8, 117, Susumnâ, 125
141 Svacchanda, 145
Supreme, 6, 90, 93, 96, 99, 117, Svâdhisthâna, 97, 99
126 Svarnâkarsana, 146
Sesa, 79 Syâmârahasya, 88 n. I
Siddhas. 74, 82,92, 102
Siddhikubjâ, 6, 102, 103, 115 Tantras, 117
Siddhikubjikâ, 7, 8, 74, 81-83, 86, 95, Tantrasâra, 8
102,104,140, 148, 150 Tantric, 4-7, 9, 11, 12, 75 n. 9. 78 n. 3,
SiddhilaksmT ( Kubjikâ), 7 , 8, 12,74,81, 88 n. 1,93 n.4, 117 n. Il
115, 138-141 Târâ ‘the Saviouress’, 8, 115, 122-123
Sikhâ, 107 n. 8 Târâ Upanisad, 73 n. 1
Siva, 5.6, 103, 104, 115, 119, 141 TârâbTja, 157
and Sakti, 92, 93, 130 Thatha, 157
within Brahmarandhra, 97 Tibetan method, 122
Ind ex 179

Tilaka, 145 Vetâla ‘Zombie’ (Bhairava), 75, 143

time, 74 Vidyâ, 9, 75,81, 136
Trailokyamohana, 145 Vighnarâja, 159
Trailokyavijaya, 157 Vijayâ, 140
Trapâ, 157 Vinâyaka, 159
tree, 73 n. 1,95,96, 140 n. 8 Virâj, 78 n. 6, 100
Tridhàtu, 157 VTrâkarsana (Bhairava), 146
Tripura, 125 Vïrakubjikâ ‘Heroic Kubjikà’, 8, 7 4 ,8 1,
Tripurasundarî, 85 n.4, 124 n. 1, 157 84, 102,115
Tripurâtàpinï Upanisad, 3 virgin worship, 9, 145, 146
Trivikramasvara, 157 Visnu, 7 4 ,8 1,85,92,96, 106, 107, 115,
truth, 81,94.98, 104, 117, 150 " 131,140
Tûryasvara, 157 Visphulinginï, 159
Tvastar, 109 Visuddha, 99
ViSuddhi, 97
Uddhàra, 76 n. 14 Vtévamürti, 159
Uddïsa, 143 Visva(to)mukhT, 159
Ugrà. 8, 122 ViSvayoni, 159
Ugrakubjikà ‘Redoubtable Kubjikà’, 8, Visvodarî, 125
74 n. 7, 81,82, 102 Vrkodarï, 125
Ugratârâ, 8, 115, 122, 123 Vrsadhvaja, 159
Umâ, 5. 92 n. 1 Vyàhrtis, 105
Unmatta (Bhairava), 145 Vyàpaka, 159
Upanisads, 11, 161 Vyoma(rüpin), 159

Vâc, 159; see also Speech War drum, 12, 142, 143
Vâgbhava, 159 waters. 110, 117, 118
Vahni( varna), 159 wind, 94, 110
Vaikunjha, 159 wine, 11 1 , 116
Vaitathya (Upanisad), 3, 161, 162 worlds (seven), 92, 144
Vajra (Bhairava). 145
Vakratunda, 159 Yama, 74, 98,99, 111-112, 140
Vàmadeva, 94 Yantra. 8. 10. 12, 75, 108, 115. 116, 133,
VârâhT, 159 146
Varenya. 159 Yantra (designs)
Varuna. 74.88,98. 140, 162 of (Mahà-) Prayahgirà, 76
Vârunï, 125, 159 of Kubja. 80
Vâyu, 98. 103 of KàlT, 120
Vedas, 1. 6, 12, 74, 84, 89, 92, 96, 105, of Ugratârâ, 123
106, 117, 131, 151; see also of BhuvanesvarT, 127
Atharvaveda of CaitanyabhairavT, 128
exegesis of, 6, 11, 78, 89, 132 of Chinnamastà, 131
Vedàdibïja, 159 of Bagalàmukhï, 135
Vedakantha, 159 of Màtangï, 137
Vedânta, 84 of SiddhilaksmT, 139
Vedâstra, 159 YasovatT, 125
180 Index

Yoga, 84, 125 n. 7, 132

Yogin, 6
YoginT (bïja), 159
Yoginïs. 8, 122, 139
Yugüntaka, 159
 G R O N I N G E N O R I E N T A L S T U D I E S ( COS)

H. Bakkcr,
Ayodhyâ.
Pt. i The History of Ayodhyâ from the 7th Century b c to the middle of
the 18th Century; its development into a sacred centre
with special reference to the Ayodhyâmàhâtmya and
to the worship of Rama according to the Agastyasamhitâ.
Pt. 11 Ayodhyâmàhâtmya. Introduction, Edition, and Annotation.
Pt. in Appendices, Concordances, Bibliography, and Indexes.
1986. 872 p. with ill. and 4 maps. (Thesis) Cloth.
I S B N 9069800071

II
G.J. Meulenbeld and D. YVujastyk (Eds.),
Studies on Indian Medical History.
Papers presented at the International Workshop
on the Study of Indian Medicine held at
the Wellcome Institute for the History of Medicine, 2-4 September 1985.
•987- 240 p.
i s b n 9069800152

in
Alan W. Entwistle,
Braj, Centre of Krishna Pelgrimage.
1987. xviii, 554 p. with illustrations and 3 maps. Cloth.
i s b n 9069800160

IV

M. L. B. Blom,
Depicted Deities.
Painters’ Model Books in Nepal.
1989. vii, 92 p. Ilustrated.
i s b n 9069800292

v
Dominik YVujastyk,
Metarules of Pâninian Grammar:
Vyâdi’s ParibhàsâvTtti, cirtically edited
with English translation and commentary.
1993. xx*v, g6 & xxxii, 304 p.
i s b n 9069800349
 VI

Hans Bakker (Ed.),

The sacred centre as the focus of political interest.
Proceedings of the sy mposium held on the occasion of the 375th anniversary of
the University of Groningen, 5-8 March 1989.
1992. ix, 268 p.
i s b n 9069800365

vu
Alan \V. Entvvistle,
The Rasa Mâna ke Pada of Kevalaràma.
A Medieval Hindi text of the Eighth Gaddi of the Vallabha sect.
Introduced, critically edited and translated.
«993- x> 398 P-
ISBN 9 0 6 9 8 0 0 3 7 3

VIII

D.L. Eck & F. Nlallison (Eds.),

Devotion Divine.
Bhakti traditions from the regions of India.
Studies in honour of Charlotte Vaudeville.
1991. xvii, 298 p.
Co-edition with Ecole Française d’Extrême-Orient / Paris.
i s b n 9069800454

IX

D. Heilijgers-Seelen,
The system of five cakras in Kubjikâmatatantra 14- 16.
1994. ix, 329 p.
ISBN 9 0 6 9 8 0 0 5 9 4

T. Goudriaan & J. A. Schoterman.

The Kubjikâ Upanisad.
Edited with a translation, introduction, notes and appendices.
1994. viii, 180 p.
I S B N 9069800675

XI

T. 1layashi,
The Bakhshâll Manuscript.
An Ancient Indian Mathematical Treatise.
1995. c. 600 p.
I S B N 906980087X
T h e tw o m ain constituents o f the H indu ritual-speculative tradition, the
Vedic and the T antric, are often considered to be m ore o r less antagonistic.
T h e actual situation is less simple: there are resem blances, intersections and
com binations, which tend to fuse both elem ents into a continuous tradition.
T h e Kubjikâ Upaniçad is a unique docum ent which illustrates this continu­
ity.
T h e text consists o f twenty-five chapters, which have never before been
edited o r translated. It belongs to the corpus o f the younger, so-called
‘sectarian* U panisads. T h e critical edition was prepared by Schoterm an from
three m anuscripts. A fter his untim ely death, G oudriaan finalized the edition
and added the translation, an introduction, and an appendix in which four
m ore (fragm entary) m anuscripts are evaluated. T he text is basically Tantric;
it reveals m antras and m a n datas o f the goddess Kubjikâ and o th er m em bers
o f her pantheon, supplem ented by a digression on the m orning-w orship o f
the G oddess. T h e Vedic elem ent consists o f m ore than 100 A tharvavedic
stanzas, som etim es o f high literary quality, integrated into the Kubjikan
ritual system . In addition, there are descriptions o f magical rites in a true
A tharvanic vein. All this results in a not perfectly harm onized, yet
undoubtedly intriguing and partly still m ysterious, text, which show s the
developm ent and practice o f G oddess w orship in South Asia from an
unexpected point o f view.

Groningen Oriental Studies x

ISBN 9 0 6 9 8 0 0 6 7 5