Published 1989 Price Rs.) 60/- Head Office : INDOLOGICAL BOOK HOUSE 42-43 U. B. Jawahar Nagar Delhi-110 007 India Branch Office : INDOLOGICAL BOOK HOUSE B. 9/45 Pilkhana, Sonarpura, Varanasi. Printed at: NAV BHARAT PRESS Varanasi. PREFACE The Matrika Bheda Tantra, an alchemical Hindu tantra, is here translated and published in English for the first time. Th Sanskrit edition on which the translation is based was publishede by the University of Galcutta in the 1930s, with Bagchi as editor. It cannot be said that the Sanskrit was untarnished. In particular, the 7th chapter was very badly corrupted. Bagchi states in an English summary to his edition that this work seems to be anterior to the Ath century AD. This date seems far too early, and modern scholarship would not accept this date. Other tantras are referred to, such as TODALA TANTRA, which is probably a very late tantra, and VAMAKES- HVARA TANTRA, which seems to date form the llth or 12th centuries AD. This tantra has evidently some connection with the Rase- shvaras, or Nath Siddhas. Aside from the frequent alchemical references, and the salutation of Shiva as ‘Natha’, the work itself has a distinctly Shaivite slant, indicated by the frequent references to worshipping Shiva, the use of Rudraksha berries, the pre-eminence of ash &c, A brief article called ‘Matrikabhedatantram & its Alch- emical Ideas’, by B. Subbarayappa and Mira Roy (Indian Jou- rnc] of the History of Science, Vol 3 No 1, p. 42) explores in some detail the content of this tantra, Presumably the interest of the authors was drawn to the Matrikabheda because of poss- ible references to chemical or alchemical processes, An excerpt from tnis article will be of interest to readers, “The text deals succintly with the chakras, the kundaini and the pancha makaras (mudra, maithuna, madya, mamsa and matsya). It says that by the application of the Supreme Vidya of gooddess chamunda kalika everything is achieved in this world. ‘The effect of gold obtained by transmuting pure copper using the spiritualised mercury—sulpbur composition, according to the text, is that it cures all diseases, increases virility, and[ ii] enables the body to cttcin a beautiful form like that of Madana, the Indian god of worldly enjoyment- “In other words, perfection of the body and satisfying of carnal desires are considered to be important so as to make the body immutable and attain the highest state (jivanmukti or mahamoksha }e These are also the notable characteristics of the Netha-Siddha cult of Indian tantrism. ‘The Natha Siddha cult believed in the use of mercurial préparations and transmuted gold to become immortal end live at will in this ‘very world. ‘This cult had intimate connections With the Rasavadins or the Rasasiddhas. ‘The Natha Siddha school which represents 2. particular phase of the siddha cult flourished in different parts of India probably from the 1 1th century onwards. On the basis of various literary and inscriptional evidences (sic), itis very likely that Gorakhnath, the celebrated master of this school, lived not later than AD 1200 and probably ecrly in the 11th century, “The physical body is considered to be. of karma, kama, Chandra (Moon), surya ( Sun ) end agni ( Fire). But for all practical purposes it is regarded as the combination of sun and moon principles. The word Natha means master and the Natha school has 2 hierachical. order of a naumber of masters, among whom Gorakhnath is the most popular,” These are the views of our two scientist scholars. As far as can be gathered, they made no attempt to consult the living Masters of the various Natha Sampradays—this cult still exists. It is evident from the text of this tantra that Mercury and Sulphur were used as symbols of a psycho-sexual process, Only in recent years has the subject of tantra become a respectable study, and it seems that both the Kaula and the Nath schools have a common point of origin=possibly in some earlier Siddha cult. This unity of essential belief and praxis is evident in the work KAULA JNANA NIRNAYA—ascribed to Matsyendranath, the Guru of Gorakhnath. ( iii ) ‘The KJN is an obviously earlier ‘work then the Matrika- bheda, yet contains many references to the sacramental use of sexuality, Matrikabheda Tantra is ‘frequently quoted in later, kaula works, which testifies to its authority, We can briefly summarise significant points in the various chapters of the tantra, Chapter lis important because the alch- emical substance shambhal is mentioned therein. The commentary to the Sanskrit version explains this as being shed monthly by a woman. Also of note is the link with kalika, whose Guru Sampraday2 mentions both Minanath and Gorakhnath. The power of mantra is essential for the preparation of the elixir. Chapter 2 deals briefly with the significance of birth, and shows quite clearly that the Nathas and tantrics were not ignorant of human physiology. In the third chapter, the impor- tance of both Pleasure and Liberation are discussed, Anything that gives pleasure may be worshipfully given to the Goddess, ‘This includes the 5 senses, The worship of puja of Chamunda Kalika, who destroyed the great Asuras in a mighty war, is the topic of chapter 4. This chapter relies heavily on GHANDI, from the Markandeya Purana - itself evidence that this tantra cannot be as. early as Bagchi suggested. In the 5th chapter is discussed the preparation -of ash, the medicine of madicines, Following, in chapter 6, Shiva is made to show that Sun and moon in the sky are the representatives of shiva and Shakti, just as man and woman are the representatives on earth, The aim is to become free from time in all its forms, and realise one’s state as a Siddha, The 7th chapter was badly mutilated in the Bagchi edition. A large part of it is concerned with the Kavacha, the armour or amulet of the Guru, This is constructed from the mantras of the Guru and his Shakti. ‘he importance of ‘the Guru is repeatedly Stressed in this work.(iv ) Chepter 8 talks about the preparation of a linga - worship of Shiva, fashioned from quicksilver ( Parada ). A a linga is greater even than the Wachvrabwars, Linga © ' ( Varanasi ). Chapter 9 gives more rules relating to the prepa ration of esh. BON In the 10th chepter is shown the essential unity ©: . Guru Parampara, God, Goddess, Mantra and disciple, and extols of the tantra. = es chapter is devoted to the installation om ee reservoirs, temples &c for religious merit, There i a ie lt at the caste system and Vedic orthodoxy, na is sete that anyone who wishes may don the Brahosinical thread. e another place the true meaning of Brahmin is said Me be one w knows Brahman or the Absolute. It is elsewhere said ea anyone may attain to this, irrespective of circumstances of ee a Chapter 12 gives some optional rules for worship, ma : the 13th chapter deals with the rosary of nee of aa i : varies according to the aspect of the divinity Seaver rosary made of human skull bone is said " be the peat ye text. In the 14th chapter, there are ertign on a ipot ue of Guru, the types of pupil such as Divya ( divine ), at ( heroic ), and Pashu ( beastly ), At the end of the chap es a hymn extolling the greatness of the Guru’s pHa or sandals, To sum up, this is a tantra of very great En onianee to Tantric history, Whilst some of it may bE ciel a ; 7, be realiscd that the tradition from whieh it SPE sti adherents, I have tried to elucidate difficult points in the noes. Tt is hoped that its publication will stimulate further research into } th cults. the history of the Kaula and Nath cu Michael Magee (Lokanath Maharaj) Translation, introduction and notes ( ¢ ) Michael Magee, 42 Hay Lane, London NW9 OND 1985 SHRI MATRIKA BHEDA TANTRA First Chapter Ora mamo dev s7ai On Kailasa peak, in a pleasant spot, amidst various beautiful jewels, the Supreme Lord Bhairava was, in a devoted way, questioned. [1] Shri Chandika said — Natha ! O Lord God, speak to me of the worship of Tripura, the alchemy of gold, silver and various gems at the Kalika time, the method of obtaining gold, silver and so forth. O Giver of Wealth, tell me of that Which is spoken of in all tantras, [2-4 } Shri Shankara said—o Goddess, listen ! I will speak of the various jewels. Using my fire, quicksilver, salt and the beautiful shambhal, there is no jewel which cannot be obtained. O Goddess, listen attentively to the nature of Shambhal!. [5-6] Following the China ‘Tantra?’ one should worship Siddha Kalika or the Supreme Goddess Dakshina Kalik2. The methods spoken of in Kali Tantra enjoin seven days of mantra, For one born in the Kali Yuga mantra is the whole, in Dyapara (Yuga) three quarters in Treta (Yuga) one half, and in Satya (Yuga), one quarter, [7-8] By every effort one should gather together 2 tolas* of Shambhal. One should recite over the Shambhal the 3 mantra bijas Klim Hrim Klim 108 times. Very carefully one should collect 80 tolas of milk from a black cow, and should recite the mantra 108 times, [9-10]( 2 ) The wise person should cast sewn cloth® into the centre of the milk and very gradually bring it to a great heat over a fire. When reduced by heat to 40 tolas, the dravya® should then be cast into the middle of water, Very carefully one should bring it closer to the fire, [11-13] If not overheated, the dravya should rise, Over this one should recite the 9-fold mantra worshipped by all. Proceeding carefully, beautiful pure copper should be obtained. Half a tolaka of copper should be cast into the centre of the fire, Depending on the heat, the copper should rise. [14-15] O Mountain Born One, if one uses a gunja weight the dravya immediately becomes silver. This is most certainly true, there is no doubt. [16] Shri Chandika said—-O Sh: nkara, how does wine become milk ? O Mahadeva Shankara, from comp*ssion speak of this technique | [17] Shri Shankara Said—A wise person should procure 4 tolas of borax?, O Mountain Born One, using heat it should be converted to the form of parched grain. Grinding mango flowers, one should mix the two parts, [18-19] O Chandika, over this one should recite the mantra Hrim, Once made into a ball, if one should mix it with wine then it becomes milk, most certainly, [20] Shri Chandika Said —- How may wine be freed from odour, O Shankara ? I want to hear all this if You love Me, [21] Shri Shankara Said — One should recite Hrim for the removal of smells, If the highest sadhaka should recite this 108 times devotedly, bad smells and so forth are destroyed. [22-23] —o— va) Secemd Chapter Shri Devi Said — O Lord, All Knowing One, Giver of Boons, Natha who enjoys Me in sexual intercourse, all is revealed by You, Speak now ! How do children arise from semen ? Where is it placed ? How is it a lingam always becomes erect ? How does peneiration come about ? O Natha, I am full of doubts, Release Me from this sad confusion. {1-3} Shri Shankara said — The great lotus of the navel centre is situated in the centre of the sushumna®, O Deveshi, the alluring navel lotus stems from this channel, It is always adorned with semen in three ways, [4-5 ] Above, the channel goes to the 1000 petalled lotus, adorned with semen, From this tte breasts arise, Within the central sushumna travel is a very cool fibre, Auspicious One, the channel below extends from the front of the Yoni, and has the nature of real bliss, [6~7 ] O One Beautiful in All Limbs, listen ! Supreme bliss comes from the linga striking the centre of this, the likes of which does not exist ( elsewhere ) in the Three Worlds, [8] Listen now to the form of the navel lotus. The bindu is always situated in the centre of the lotus, Outside this are 8 petals, and beyond this a square with 4 doors, as lustrous as pure gold, surrounded by a circle, [9-10] Three stems unite with the stalk of this Hower, On the outside of these three stems is blood. O Maheshani, if the semen produced from the action of the linga comes to be in the centre of this lotus offspring are produced. [11-12] O Devi, should the proportion of the Shakti’s blood be greater than the semen of the man then a girl is born. Reversed, men are born, When both are equal a eunuch is bern, there is no doubt. [13-14]( 4 ) Beautiful one, listen to the magnificence of this great flower, The conjunction of semen in the centre causes growth within a day. In a month and day the flower is joined with the st-Ik, [15-16] Shri Devi said—tIn pregnancy there are sometimes cert?in diseases, worms end parasites. They cause death to the foetus, How may a female give birth (under these circumstances) ? [17] Shri Shankera said—For Me to Spcak of the gretness of this flower ayails n-ught. Inthe centre of the 1000 petalled flower is the plece of the bindu Deveshi, When this bubble exists birth proceeds in dve order, Even if there are 1000 p rturitions the great growing flower my not be dom-ged. [18-1 9] O Mceheshani, My other half, make love to me now ! Our renowned son Ganesh® mzy be born from our pleasure! O Paramesh7ni, in the future there will be born from you the blessing of an earthly son, Vi2 our unimpeded creation ! [20-21 ] Having heard this, O Goddess, Shiva’s love channel is perturbed, Shiv: embreces you, and Shiva ( the erect penis) becomes evident, [22] —o— (5 ) Dhird Chapter Shri Devi said—O Natha, everywhere pleasure and the Satisfaction of the senses is discussed, O Lord of yoga, how may liberation be gained through enjoyment ? [1] Shri Shankara said—Yog> is gained through enjoyment, Kula worship is via pleasure. Siddhi is achieved through enjoyment and]by enjoyment Liberation is achieved. [2] External worship should always be done in a pleasurable way ¢ccording to one’s desire. O Sweet Speaking One, listen to the characteristics of pleasure. [3] Shakti is in the muladhara!° in the from of a serpent, O Paramesheni, the embodied being always resides in this centre. An embodied being is unaffected by the desired pleasure, which clerly has qualities, [4~5| The embodied being is devoid of qualities. O Goddess, for an embodied being pleesure is a delusion There is no doubt about this. Kundalini, the form of Sun, Moon and Fire, is endowed with qualities, [6] A person should offer pleasure to the tongue of the Goddess within the muladhare, An intelligent person should offer purified fish, meat and so forth into that mouth. The sadhaka should pronounce the basic mantra : ‘I sacrifice this in the mouth of kundali’ [7-8] O Goddess, bearing this thought in mind one may then consume anything, O Pzrameshani, when eating one should contemplate thus. Through this method one becomes the Absolute, O Goddess of Wine, this is true, true. [9] Certainly when one meditates in this way it is Kundali Devi who enjoys From this comes mantra siddhi and perfect knowledge, and in no other way, [10]( 6 ) Acting thus, the self becomes Brahma, Visinu and Hari, By it one gains accomplishment in Yoga and the 8 sidhbis, O Goddess, acting thus, highly poisonous substances given by enemies. immediately becom. nectar, [11-12] Wine purified by mantra becomes the drinking of nectar. Dearest, it is like the poison in the churning of the ocean, Contemplating thus it is instantly consumed by Me, O Devi, the supreme Kila, Kundalini, ects the derdly poison, [13-15] the serpentine O Charming One, characteristics of pleasure heve been spoken of. Maheshani, all this is to be conce:led from the eyes of pashus, [16] Shri Devi said — O Netha, Supremely Blissful One, Highest of the High, Essence of Kul, listen ! O Supreme Lord, speek to me of the charzcteristics of the fire-pit of saciifice. [17] Shri Shiva said — On the outside of the alluring menipura navel lotus are 8 petals and a circle. not easy to attain. O Goddess, the fire-pit of 4 lines and so forth is the Kamarupa+?, Lady of the Gods, the twice-born knows all the various fire-pits relating to the various divisions of birth—the circle of the Kshatriyas, the half-moon of the Vaishyas, the triangle of the Shudres??, [18-20] O Sureshvari, the various fire-pits for the sacrifice of differently born folk ere thus declared, In the centre is a fire-pit, Maheshani, I have also spoken of the fire-pit adorned with The highest channel goes to the lotus of 1000 Beauteous One, the three channels, petals, adorned with the supreme nectar. middle channel js in the nezvel lotus, and in the mulcdhara is the lowest channel consisting of.true bliss. [21-22] This fire-pit for sacrifice is expounded in all tantras, O Goddess. Through the grace of sacrifice one becomes full of the (7) Absolute, Sacrifice of the twise-born is fourfold, of the warrior threefold, of the Vaishya twofold, and of the Shudra onefold, 23-25] Similarly, Liberation is of four types — for Brahmins Mah-moksha?®, for Kshatriyas intimate union, for Vaishyas jdentity with the God, and for Shudras residence in the same heavealy world. [26] Suravandita, these are the external hearths in external sacrifice. The b2st sort of sadhakas should do sacrifice according ‘to the distinctions of birth. In external sacrifice there is siddhi for speciic purposes, no doubt, In inner sacrifice the siddhi of ultimate Liberation is cachieved, without question, O Sweet One, I have thus spoken to You of the highest essence of the tantrar, It should not be shown to pashus, this is My oath to You, Dearest One, [27—29] Sh i Devi said—tIn all tantras wine is siid to be of supreme merit. The divisions of birth are not mentioned, Tell me about this [30] Shri Shenkara said--Paryati, the twice-bern is the lord of all sacrificial rites, there is no doubt of it, A Brahmana is the foremost of the four in the path of Kula belonging to Indra, [3 1] Soft-Voiced One, Brahmanas gain Maha Moksha by drinking wine. Parameshani, if Brahmans take wine, they become like Shiva immediately, Mountain Born One’ this is most certainly true ! [32-33] As water merges in water, as fire merges in fire, as (the void within) a broken pot dissolves in aether, and as air merges with air, so too the Brahm7na and Brahmani dissolve in the Supreme Essence by drinking wine, Mountain Born One, there is no doubt about it ! [34-35]C2) The state of intimate union without Maha Moksha is for Kshatriyas. The Goddess exists in wine, O Devi, of this there is no doubt, Just as a subtle thread exists in the centre of a flame, so too sadhana is the great thread in the flame of real work (tapas), [36-37] O Goddess, without knowledge of wine a person gains nothing. For this reason the Viprat?* should always tke wine, [38] A person does not become a Brahmana by the recitation of the doctrine of the Vedas, O Goddess, a person becomes a Brahmana when there is knowledge of Brahman (the Absolute). Ordinary wine is crlled necter of Lard Brahma, Wine is celled Sura, zs it gives divinity (Sura) when enjoyed, [ 39-40} To remove the curses of Brehma and others on wine, one should