Bhuta Shuddhi Swami Satyasangananda Saraswati In the Vedas of yore there is clearly defined an ancient tantric practice, known as bhuta shuddhi. Bhuta shuddhi literally means 'cleansing or refining the physical elements', however, apart from this, its actual meaning should be considered as 'refining the underlying consciousness related to the elements'. We all know that matter is composed of five elements: earth, water, fire, air and ether. The different proportions, quintuplication, permutation and combinations of these are responsible for the formation of matter in its gross form. In the same way, the human body is also composed of these five elements. If you can develop a process to purify and separate these elements, you can return to the source of matter and discover the potential energy or subtle form behind the gross form. Just as a scientist breaks down matter into elements and finally arrives at the subtlest form, which is energy, similarly, the tantric or yogi purifies his gross body elements and finally realises the ultimate source of matter which is pure consciousness.
Technique First think of kundalini rising from mooladhara chakra (sacral plexus) up to sahasrara chakra, along the sushumna canal. The practitioner is to meditate on the mantra Hamsa and consider himself united with Brahman (supreme consciousness). Then bring your awareness from the legs to the knees in the form of a square yantra. Consider this square to be composed of the earth tattwa (element) which is a golden colour and is represented by the bija mantra Lam. Next bring your awareness to the portion below the navel. Imagine there the form of a semi-moon with two lotuses at each end. This is surrounded by a circle of water, white in colour and represented by the bija mantra Vam. Then bring your awareness from the navel to the heart and imagine there a yantra of triangular shape, with swastika marks on each of its three sides. This is the fire tattwa; it is red in colour and is represented by the bija mantra Ram. Next bring your awareness from the heart to the centre of the eyebrows, and imagine there the form of six dots in a circular shape. These are symbolic of the
air tattwa, which is of smoky hue and is represented by the bija mantra Yam. Then bring your awareness from the region of the eyebrows to the crown of the head and imagine there the akasha mandalam or the region of ether, beautiful and clear, with Ham as its bija mantra. Thus ponder on the earth principle dissolving into water, its cause. Then water dissolving into fire, its cause. Then fire dissolving into air, its cause, and air dissolving into ether, its cause. Now imagine akasha dissolving into ahamkara (ego), its cause. Then ahamkara dissolving into maha tattwa (the great principle). And maha tattwa dissolving into prakriti, prakriti into the supreme Self. Then consider yourself as the highest knowledge, pure and absolute. Imagine now that the 'papa purusha' or sinful man; who is about the size of your thumb, is situated at the left of your abdomen. His form is grotesque, black as coal, with fiery eyes, big teeth and a large belly. In his hands he holds axes and shields. Inhale air through the left nostril, mentally repeating the bija mantra Vam for water. Perform kumbhaka and imagine that you are purifying the sinful man. While doing kumbhaka, repeat Ram, the bija of fire, and think of the sinful man being burnt to ashes. Then exhale the ashes of the sinful man through the right
nostril. Next meditate on the water tattwa again, repeating the bija mantra Vam, and imagine the ashes of the sinful man being rolled into a ball with nectar from the moon. Think steadily of this ball being turned into a golden egg, while meditating on the earth tattwa, represented by the bija mantra Lam. Repeat the bija mantra Ham, ether tattwa, and imagine yourself as an ideal being pure and clear. Create the elements afresh in the reverse order from Brahman the absolute, then ether, air, fire, water and earth and locate them in their respective positions, in the forms described earlier, represented by their bija mantras. Then repeating the mantra Soham, separate the jivatma or individual soul from paramatma or the cosmic soul and locate the jivatma in the heart region. Think also that the kundalini has returned to mooladhara via sushumna, piercing the chakras. Next meditate on Prana Shakti, the vital force, seated on a red lotus in a vast red ocean. She has six hands which are holding the trident, bow of sugarcane, noose, goad, five arrows and a skull filled with blood. She has three eyes, highly decorated breasts and her body is the colour of the rising sun. Thus meditating, one should apply ashes on the body.
A daily discipline Ideally bhuta shuddhi should be practised three times a day; morning, midday and at dusk. However, the number of times can be reduced according to one's lifestyle. Practice of bhuta shuddhi is not restricted to a particular sect or cult; anyone can practise it. These days there is a tendency for many to plunge into vama marga, because they think it is a philosophy synonymous with free lifestyle and living. However, I would like to point out that this practice and other forms of purification, such as manas shuddhi, prana shuddhi, deva shuddhi, mantra shuddhi, should become a daily discipline before taking to the practices of vama marga or any other marga, Tantra is very clear on this. Vama marga is only for those who have control over their minds. Tantric practices start with bhuta shuddhi, which begins from the moment one wakes up. You are taught the daily disciplines of bathing, brushing of teeth, etc., from a very early age so, you do them without a second thought. But if, for some reason, you are unable to complete them on any day, you feel uncomfortable and ill at ease. In the same way, this practice too should become a part of your daily routine. Perhaps it should have greater importance, because it is not only conducive to physical hygiene
but also to mental hygiene. That is precisely the reason the shastras and scriptures stress the fact that only after the discipline of bhuta shuddhi is perfected, is atma shuddhi or purification of consciousness possible.
The Practice of Bhuta Shuddhi (According to the ancient tantric and vedic tradition) Swami Muktibodhananda Saraswati Bhuta shuddhi is the very dynamic and systematic practice of tantra which transforms the elements, constituting body and mind, for the transmission of the atma shakti. Bhuta means 'basic element'. It is also known as tattwa. Shuddhi means 'purification'. According to tantra, body ,and mind are comprised of five primal elements known as earth (prithvi), water (apas), fire (agni), air (vayu) and ether (akasha). These tattwas are the manifestation of the primordial 'Shakti', and it is due to them that this entire universe exists. Of course, we can understand each tattwa in its gross state as earth, water, fire, etc., but here the word tattwa or element applies to something much more subtle than that. These five tattwas comprise particular pranic vibrations of the one Shakti, just as white light is broken up into the different colours of the spectrum. In the body, earth tattwa represents solidity from the cellular structure; water tattwa, fluidity- blood, lymph fluid, etc.; fire tattwa, heat - appetite, digestion, thirst; air tattwa, motion - expansion and contraction; ether tattwa, subtle vibration and emotion. The tattwas, as
part of the mind and psyche, arouse the sense of smell, taste, sight, touch and sound. From this level they connect to the corresponding organs, nerve plexi and energy centres or chakras.
In tantra, the practice of bhuta shuddhi is used for transforming the pranic flow of the tattwas back to their original unmanifest form as primordial 'Shakti'. As long as the prana flows outward through the sense organs, awareness will be engrossed in the external world. However, if we can realise these tattwas or pranic flows operating in their subtle form, independent of external stimulus, then the experience, knowledge and illumination can arise from the inner dimensions. The purpose of this practice, as in all tantric practices, is to free the consciousness from its attachment to external objects in order to realise the true inner nature. Purification of the tattwas The first step towards this is purification of the basic physical, mental, psychic and pranic structure. In yoga there are various forms of purification which are meant to achieve this: prana shuddhi, nadi shuddhi, vak shuddhi, manas shuddhi, etc., but the
practice of bhuta shuddhi, as described in the ancient tantras, covers the entire range of man's existence. In the 'Srimad Devi Bhagavatam' (Ch. 8), it says that bhuta shuddhi purifies the body elements by 'respiratory attraction and replacement'. By concentrating on the yantra and bija mantra of each tattwa at its specific location in the body, the internal vital capacity and awareness becomes dynamic and active. At that time, sensorial awareness drops as you merge into the realm of vibration and form within. You are lead from the gross sensory experience to the root cause of attachment in this world- the ego, which is represented in the form or mandala of 'Papa Purusha', the sinful man, represented as a hideous dwarf living in the abdomen. By the use of the tattwa bija mantras and breath, you mentally purify, dissolve and reconstruct his being inside you into a golden egg, like hiranyagarbha. This actually helps transform your own individual ego. Then, by considering yourself to be the supreme knowledge or consciousness (Shiva), you finally attain that state. When you bring yourself back slowly in the reverse process, to the manifestation of Shakti in the elements and finally envisage Shakti in the mandala of Devi, both consciousness and prana become
absorbed in the diverse manifestations of the one energy. The bath of fire On completion of the meditation, it is essential to wipe bhasma or ashes on the body for purification of the tattwas. In the ancient vedic and tantric tradition, bhasma is vital for arousing the higher consciousness and purifying the body. Bhuta shuddhi, done with the use of ashes and fasting during a particular time according to the solar/lunar phase, helps control the animal instincts and awaken the consciousness. Therefore, it is also known as Pashupati vrata and Shiva vrata. Applying ashes is called the 'bath of fire', which burns attachment to sensorial experience and the lower nature. In the 'Devi Bhagavatam' (Ch. 9) it says that, "Through this Sivovrata, Brahma and the other devas were able to attain their Brahmahood and devahood. The ancient sages, including Brahma, Vishnu, Rudra and other devas, all performed this Sivovrata. All those who performed it duly became sinless, though they were very sinful in every way." In this practice, it is important to use cow dung ashes, especially from the fire ceremony, and wipe them over "the body, particularly the forehead, while
repeating mantra. Then say: 'Earth is ashes, water is ashes, fire is ashes, air is ashes, ether is ashes, everything whatsoever is ashes'. In this way the vibrations of the mantra are transmitted throughout every cell in the body. Siddhis associated with the tattwas In the process of awakening the vital capacity of the tattwas, particular characteristic signs of perfection arise. In tantra these are known as siddhis. In occidental countries they have been called supernatural, occult or magic powers, but it must be understood that these powers arise from within you as a result of your own effort to intensify and concentrate your mental and pranic energy. In Patanjali's Yoga Sutras (3: 45) it says that, "By sanyama or concentration on the gross, basic, subtle and interpenetrating states, and the purpose of the bhutas, mastery over them is attained." Awakening of the tattwas develops sensitivity to subtle vibration and to the higher faculties of clairvoyance, clairaudience, telepathy and intuition. In the Gherand Samhita (3: 59-63) it says that, "Concentration of the prana for two hours in the earth tattwa brings steadiness; in water tattwa, destroys unbearable sufferings and sins; in fire tattwa, eliminates the fear of death; in air tattwa, gives the
experience of flying in the air; in akasha tattwa, opens the doors to liberation." The tantric texts also enumerate other attributes associated with the awakening of the tattwas. Earth tattwa is responsible for levitation, freedom from disease, and creation of astral smells. Water tattwa removes fear of water. It equalises the prana vayu and gives knowledge of unknown sciences, the power of astral travelling, and the ability to create various taste sensations. Fire tattwa gives material wealth, detachment, the ability of transforming base metals into gold, discovering of medicines, entering another's body. Air tattwa gives knowledge of the past, present and future, fulfilment of desire, contact with astral entities, ability of psychic healing, inner peace and harmony, compassion. Ether tattwa gives knowledge of the Vedas, longevity, endurance without food or water, psychic projection faster than the speed of light. These are the powers which are associated with the tattwas but they should not be delved in as it is very easy to be misguided by the phenomena of the subtle realm. It is necessary to put them aside and conserve your energy to arouse an even subtler awareness that of the atman.
Time of practice This practice should be done in the early hours of the morning after bathing, to purify yourself before the oncoming day. Traditionally it was undertaken as a sankalpa made before the guru to be done three times daily: morning, noon and sunset on a long or short term basis, e.g. twelve years, six years, three years, six months, three months, one month, six days, three days, or even one day. It is said to -be most effective when performed in the months of Shravan (JulyAugust), during the time of intense Shiva puja, according to the Hindu philosophy, or in Ashwin (October-November), during Navaratri, the nine nights of puja or worship to Devi. The most important requirement, however, is that it is done under the instructions of the guru, with full faith and without expectation of fulfilling any desires through the practice. Only then is this sadhana truly sattvic and a pure state of 'being' attained.
Bhuta Shuddhi Part II: The Effects of the Practice Swami Muktibodhananda Saraswati The Srimad Devi Bhagawatam Purana enumerates particular benefits derived from the performance of bhuta shuddhi and although we have, as yet, no scientific evidence to prove its validity, we can draw conclusions from our own personal experience of the practice. Of course, the first and most obvious effect is purification indicated by the word 'shuddhi'. This takes place on both physical and subtle levels of the body-mind complex. Purification occurs through pranic and psychic heat created during the meditation, with the application of bhasma (ashes) and fasting. When practised in combination with a fruitarian diet, physical purification is increased, otherwise the effects are more noticeable on a subtle level. All tantric practices are essentially designed to expand the consciousness and release potential energy, but the effects and demands of most of them are too powerful for the average practitioner to handle. Bhuta shuddhi, however, is within the capacity of all.
Yogic practices create mild awakening in the pranic and psychic structure over an extended period, whereas bhuta shuddhi concentrates and awakens the prana and psyche, altering basic awareness within a shorter period, because it is based on the tantric meditation of Devi or Shakti. In the Srimad Devi Bhagawatam Devi says, "Meditation with karma (action) will lead to me." In bhuta shuddhi, meditation is on the tattwa yantras of Shakti and then upon the form of Shakti herself, while karma is the application of ashes and fasting. Devi further states that gyana (wisdom) and bhakti (devotion and faith) also lead to her. Anyone who has had some personal spiritual experience will have realised that it is impossible to expand the awareness without faith in and knowledge of a higher reality and force. This higher state exists within our own selves. Therefore, the first important purification is that of the intellect or buddhi. It is important to ignore any intellectualising because this creates a barrier to spiritual growth. I found that when I practised bhuta shuddhi, I began asking myself, 'What am I doing? What is this practice all about?' But if we can set aside the analytical aspect of our nature, the inherent positive side of our inner personality is revealed. Buddhi is said to be that part of the mind closest to Atman (the Self) and this buddhi reflects that which
lies within us. If we are full of worldly ideas and concepts, that is what we will see, but if we can empty ourselves of these, we can attain the higher experiences. Physical effects Bhuta shuddhi can be practised any time of the year, but for more effective purification it should be done during Shravan (July-August). During this period, it is advisable to take a fruitarian diet and curd with no condiments, salt or stimulants such as tea or coffee. It is also recommended to prepare a few days beforehand by taking one meal per day and perhaps some fruit in the evening. Otherwise, as I experienced during my practice, there can be a decrease in physical energy for the first few days. During this month of fasting, we should not expect to become lean and thin. When a change takes place within the consciousness, then the pranic level is heightened, and when we 'let go' of certain preconceived thought structures, the metabolism, catabolism, and anabolism undergo a transformation. I also found that, irrespective of diet, weight can actually be gained if the attitude is correct. Apart from this, the effects on the physical body may not seem so apparent. There is a tendency towards
suppleness and a feeling of lightness ensues. With the application of bhasma, the skin becomes soft and smooth and bodily wounds heal quickly. It is no wonder that the Srimad Devi Bhagavatam says that through this vrata (a vow of austerity and spiritual sadhana over an auspicious period) one will not suffer from leprosy, fistulae or phlegmatic diseases. The Srimad Devi Bhagavatam specifies that the head should be shaved prior to commencement of the practice. This may not be possible for many householders, but those who can should do so. The reason for this is that the heat produced during meditation rises, and if there is a mass of hair on the head the heat will be retained instead of being released through the proper channel. It must find some other outlet and generally some part of the body system will overheat. In my experience, as long as hair growth is minima], there is no problem with excessive heat. Subtle effects The immediate influence of this practice is felt on the mental and emotional levels and in the inner awareness. Meditation on the tattwas demands abstract creativity which allows for spontaneous concentration irrespective of the possibility of external or even internal disturbance. It is not a
passive meditation in which you have to concentrate for one or two hours on the one symbol. You keep the awareness moving from symbol to symbol, mantra to mantra, in your own time. The Srimad Devi Bhagawatam states that this practice saves the practitioner from demons and ghosts. What are these demonical entities but the negative forces within ourselves? During meditation, when the subconscious mind comes to the surface, suppressed samskaras disturb the concentration. I have found, however, that the practice of bhuta shuddhi makes the mind completely tranquil and free from these forces. Even afterwards the inner personality is not affected by the oncoming daily problems. During the practice period you must be on guard against the mind and emotions. It is of utmost importance to control these powerful forces. By averting the mind, you can develop spontaneous, intense and sustained concentration on Devi and Guru. The last Monday in the month is a special day for Shiva worship. Without knowing this, I suddenly had an urge to wear rudraksha and chant the name of Shiva. Such things occur when the mind becomes open to subtle vibrations.
In fact, subtle awareness becomes so strong that even sattvic living seems gross. I found that by the third week my sleep needs decreased to between two and four hours nightly. Plain vegetarian food seemed as gross as meat, and desire to eat that kind of food went completely. My 'appetite remained the same, but by the fourth week the mental appetite decreased. Eating normal food after the end of the practice pulled my awareness back down to earth. The Srimad Devi Bhagawatam claims that through this vrata 'brutal desires' cease and the animal nature is destroyed. Rather, I experienced a refinement in the awareness of mundane reality and an increased awareness of the subtle existence within this physical reality. Our normal range of experience is limited to sensorial perception but it is not the full extent of our experiential capacity. This physical body is the instrument through which we can develop higher understanding, but as long as we are attuned to the lower frequencies, our experiences also will be of a low quality. In order to attain elevated awareness, every level of our awareness has to undergo a transformation. Therefore bhuta shuddhi is most important because transformation has to begin from the basic elemental structure. We have to become completely empty internally, like an empty vessel in water, then, what is outside is also within. Similarly,
by removing the individual elements inside ourselves, our experience will be of the higher cosmic forces of energy and consciousness, prana and chitta, Shiva and Shakti.
