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 (July-
August), 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.