The Kubjikā Upaniṣad

(In this post we share some excerpts from the Kubjikā Upaniṣad, a text related to the great tantric Goddess of the same name, worshipped as the deity presiding over the Paścimāmnāya within Nepālī Sarvāmnāya Tantra. Translation by T. Goudriaan and Jan A. Schoterman)

Reverence to the Venerable Gaṇeśa! Twice reverence to the Venerable great Kubjikā, the embodiment of the supreme elixir, the Womb of existence, consciousness and bliss!

And now, one reaches this great Kubjikā who is the embodiment of the supreme Brahman in the gateway of Brahman (through the fontanelle); the Mistress of the western tradition.

(...) One who knows this great pinnacle, the king of pinnacles, the highest of all pinnacles, the king of pinnacles of the great Kubjikā, he becomes Mahādeva, he embodies all the gods, he possesses the nature of all the gods and is equal to them.


One who constantly worships Kubjikā becomes equal to Brahmā and creates all the worlds; one becomes equal to Viṣṇu and preserves all the worlds including all the sages and oneself; one becomes equal to Rudra and causes all the gods, all the worlds, all the sages and one'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 Upaniṣad of the water-of-life which is the essential nature of the worship of the Great Kubjikā.


Kubjikā 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. This mind supreme, established in Brahman, by which the fearful was created, by that also may we obtain the peaceful state. These five senses, with mind as the sixth, are established in my heart by means of Brahman; by these the fearful was created, by these also may we obtain the peaceful state.

(...) The life-breath is Viṣṇu's mysterious power; by recitation she (becomes) inconquerable, supreme; she is Kubjikā, Brahman's wisdom-power, the one who is exalted by the Vedas. This is an unexplainable secret, (as inextricable) as a yogin's hair-growth: the Haṁsa's expansive movement, resulting in enjoyment and release.

(...) The Haṁsa, the supreme Self, the supreme Light, is pervasive in all bodies, (even) in the bodies of flies, moths etc. Just as fire in a log of wood, and sesamum oil in grains of sesamum. Knowing Him, one passes beyond death. There is no other supreme path to go.

(...) (When the Haṁsa-self resides) on the eastern petal (of the heart-lotus), he is of good intentions. In the Southeast, sleep and drowsiness prevail. In the South, he is of cruel intentions. When the Haṁsa, the supreme Self, resides in the Southwest, then he is of evil intentions and commits the five great sins. When the Haṁsa goes toward the western direction, then he is of erotic (intention), 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 the Haṁsa 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 of earthen pots). (...) When the Haṁsa, the supreme Self, approaches the middle of the cakra, then, by the power of the total indifference, the wisdom of Brahman takes shape, and he becomes identical with the real Brahman.

When the Haṁsa-self enters the filament (of the heart-lotus), then, by the power of the waking state, he pervades everything and abides in universal form, in the form of the cosmic Being (Virāj). (...) When the Haṁsa-self enters the pericarp, then, by the power of the dream state it becomes the Hiraṇyagarbha. (...) When the Haṁsa-self enters the (central) shaft, then, by the power of the state of deep sleep, (he realizes that) this whole world is void (...). He becomes identical with Brahman. When the Haṁsa-self leaves the lotus (below himself), then, by the power of the mystical fourth state, he realizes: 'Brahman I am, I am Brahman'. The conviction 'That art Thou' establishes him (in Brahman).

(...) When the Haṁsa has merged into primal sound, then, by the power of 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 of light, as minute form. (...) This is the great Kubjikā 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, the most terrible Siddhikubjikā seated on her pinnacle mantra, the great Kubjikā as Mistress of the pinnacle.

(...) The Kālikā spell resides in the heart, and the great Kubjā also, and Siddhikubjā the great spell, served by Lord Kubja. Lord Kubja (I worship), of bulging eyes, blue neck, and threefold eye of hairs erect, in luminous form, having a snake as sacred thread. The Rudra of thousand heads, of thousand eyes, beneficent to all, the highest of all, the All, Lord Kubja, facing all sides. Clothed in elephant hide, he stands facing the West, God Śiva, God of growth, the Lord of animals; Lord Kubja, the great God, the All, the fearful One, of the hair-knot. Of thousand eyes, of thousand feet, of thousand heads, this Person, adorned with thousand arms, (He is) Lord Kubja. The Ruler of all wisdom, the Ruler of all beings, the Brahman-lord, the Lord of Brahman, He should be beneficent to me, the Eternal-Śiva; OṀ!

(VII.20-21; 25-28; 63; 68; 70; 73; 75; 77; 81-86)

Kubjā rules the eastern tradition, she embodies the western tradition; she rules the northern tradition, and embodies the southern tradition. She rules the lower tradition, and embodies the great upper tradition; thus is Kubjā seated on six thrones, on bejewelled thrones. Brahmā together with his spouse, Śiva together with the great Goddess, and Viṣṇu with his lady dear, all pay worship to Kubjikā.

(XI. 3-5)

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