Introduction
The Bahvricha Upanishad is a medieval Sanskrit text and one of the minor Upanishads. It is categorized among the eight Shakta Upanishads and is associated with the Rigveda.
This Upanishad is notable for its assertion that the Self, or Atman, is a Goddess who existed before the creation of the universe. She is considered the supreme power and the ultimate reality, known as Brahman. According to the text, the universe was born from her, and she represents knowledge, consciousness, and the soul (Atman) of all living beings.
The philosophical principles of the Bahvricha Upanishad emphasize the non-duality (Advaita) of the feminine aspect with the transcendent reality. It views her as both the primary and material cause of all existence. This text belongs to the Shaktadavaitavada tradition, which focuses on non-dualistic Shakti (Divine Feminine).
The author and the composition date of the Bahvricha Upanishad remain unknown, but it was likely composed between the 12th and 15th centuries CE, alongside other Shakta Upanishads. References to this Upanishad date back to the 13th/14th-century Dvaita Vedanta scholar Madhvacharya.
In 19th-century collections of Upanishads, a portion of the Aitareya Aranyakas from the Rigveda was occasionally referred to as Aitareya Upanishad, Atmasatka Upanishad, or Bahvricha Upanishad. It’s important to note that the medieval Bahvricha Upanishad is distinct from the ancient BCE-era Aitareya Upanishad, although both discuss the nature of the Self (Atman).
Some manuscripts of this text are also titled as Bahvrcopanisad. In the Telugu anthology of 108 Upanishads in the Muktika canon, narrated by Rama to Hanuman, it is listed as number 107.
The Bahvricha Upanishad consists of 9 verses. Some manuscripts include a prelude invoking the importance of assimilating the Vedas in one’s mind, thoughts, and speech through truth, ensuring peace.
The Upanishad begins by asserting that Devi is the sole existence from the beginning, representing love (Kama), and is the Atman (soul, Self). It states that all beings, not just Brahma, Vishnu, and Rudra, are her creations.
Devi is described as the embodiment of truth and reality, while anything other than her is considered unreal and devoid of truth and self. She is the unchanging Brahman, the essence of consciousness and bliss, and is omnipresent, both within and outside everything.
The closing verses emphasize contemplating her as “That which I am” and describe her as Sodasi and the fifteen-syllabled Sri Vidya. She is associated with the power of Savitur, Saraswati, and Gayatri, representing sacredness, motherhood, and auspiciousness. She is both dark and light and embodies Brahmic bliss.
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