Tripura-Tapini
Upanishad
Om ! Gods ! With ears let us hear what is
good;
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us well-being.
May Brihaspati grant us well-being.
Om ! Peace ! Peace ! Peace !
I-1: Now, in this sphere (of nescience), the Lord (Sadasiva), assuming
the guises of Prajapati, Vishnu and Rudra, comes to be styled Goddess
Tripura. By His primeval Power are fashioned the three abodes – the
earth, the atmosphere and the heavens, or the heavens, the earth and the
nether world. In the form of hrim, identical with the maya of Hara, the
divine Hrillekha permeates, with Her terrible might, the terminus of the
three peaks (above the junction of the two eyebrows), the seat of
equilibrium of the three gunas, and the region where the world of
objects is dissolved. This selfsame divinity is called Tripura.
I-2: On that adorable splendour
Of the divine Creator we
Meditate; may He our thoughts inspire –
Who beyond all darkness is, Om.
I-3: Let us for all-knowing Fire the soma press
Who, of our foes, the wealth consumes;
As boat over river, so may He help
Us over all difficulties, all troubles.
I-4: Let us adore with sacrifice the three-eyed God,
Fragrant increaser of earthly growth.
Like cucumber fruit from its stalk released,
Let me from death, find freedom unto immortality.
I-5: The supreme sovereign, the goddess of the three cities, is the
embodiment of the three Vedas and the supreme knowledge consisting of
the 108 letters. The first four divisions elucidate Brahman; the second
pertains to Sakti or Power; and the third to Siva, the Good.
I-6: It is recorded that the worlds, the Vedas, the sciences, legends,
codes, medical works and astronomical treatises have all proceeded from
the union of Siva and Sakti (Goodness and Power).
I-7: Now we shall elucidate the supreme mystery of it (i.e. the mantra
given above). The syllable tat of the great mantra is the
eternal Brahman, the supreme Lord, indefinable, impeccable,
unconditioned, and unconstrained. He thinks, perceives, evolves, desires
the status of consciousness. Thus that sole Deity, essentially good,
evolves as the visible world. In the ascetics, sacrifices, mystics, He
desires and what is desired is born. Being free from desires (in truth)
and impeccable, He holds sway. He puts forth (letters like) a, ka, ca,
ta, ta, pa, ya and sa. Hence is the Lord named Desire. So, technically,
(the Lord as) Desire pervades ka. Desire alone is this tat. Thus is
karma understood. Hence it is the sense of tat. Whoso knows thus
(becomes the Lord).
I-8: Savitur varenyam. The root supreme means ‘to give birth to a living
thing’. Savitur gives birth to living things; power gives birth.
I-9: This primeval power is Tripura,
The supreme sovereign, Tripura;
Goddess great with ear-rings adorned
In sphere of fire abiding.
I-10: Whosoever masters (this knowledge) pervades everything. The power
of the triangle (the serpent power) creates with (the aid of the)
exalted letter e. So only the letter e is taken.
I-11: Varenyam means the best, the adorable, the imperishable, worthy of
obeisance. So varenyam is understood as the letter e. Whoso knows this
(becomes the best).
I-12: Bhargo devasya dhimahi – this we shall expound: Dha denotes
bearing. By thought is the supreme Lord borne. Bharga is the shining one
that dwells in the centre; the imperishable fourth (letter), the
immediate Fourth, the all, the inmost of everything. The fourth letter i
is in the middle of words. Thus is the form of bharga expounded, they
say. So the letter i is understood as the equivalent of bhargo devasya
dhi.
I-13: The exposition of mahi. The letter in which are present greatness,
inertness and hardness is mahi. The letter la is the supreme abode. The
letter la denotes the sphere, predominantly hard, comprising the seas,
the mountains, the seven islands and the forests, and having a
resplendent form. By mahi the goddess Earth is denoted.
I-14: Dhiyo yo nah prachodayat. May the supreme Self, the primeval,
transcendental Sadasiva, inspire (our) thoughts, (our) luminous Self,
with the steadfast letter la towards the transcendental,
undifferentiated Real, which is beyond the sphere of desire
for contemplation. Without verbal utterance, holding this in mind only,
should one meditate.
I-15: Paro rajase savadom. Finally that (which is other than the Self)
becomes the supreme Light, pure consciousness, the divinity dwelling in
the heart, whose mark is consciousness, and which is (the same as) hrim,
whose abode is the heart. So the group of five letters, Vagbhavakuta,
which gives rise to the five elements and consists of five sections, is
clarified. Who knows thus (reaps the results).
I-16: Now the next group that has become Kamakala is called Kamakuta,
say the wise. In the utterance of the thirty-two sacred syllables, tat
savitur varenyam, etc., tat is the supreme Self, Sadasiva, the
imperishable, the pure, the unconditioned. The syllable ha, setting
forth the identity (with Siva), has the form of Siva; it is held to be
unarticulated, (though) a syllable. Thus, remaining external, it (ha)
indicates the Power.
I-17: Along the line indicated earlier of tat savituh the moon (whose
seed-syllable is sa) must be placed next to the sun (whose seed-syllable
is ha). (The light of the sun) fills the region between the basic circle
and the sacred orifice of the crown. The syllable sa is said to be
unique. (He who is meditated on as tat and savitur) is the divine being
whose essence is Siva and Sakti.
I-18: Siva is the Supreme God
So (Brahman-knowers) say;
Sakti is all that is born;
Sun and moon united are
Hamsa – Brahman attributeless.
I-19: From Siva supreme, who creates
Desire’s objects, wells up desire;
Lord of desires, the choice Light
Is described as the letter ka.
I-20: Tat Savitur varenyam Bhargo devah. The imperishable milk that
wipes out the effects of acts and their agents is worth imbibing. That
imperishable (milk) is won through the union of the supreme Self and the
individual self. That is the clear third syllable ha. It is indeed
Sadasiva, the flawless, the shining divinity. The last syllable is thus
expounded as the supreme abode.
I-21: Dhi denotes upholding; the upholding of inert matter is associated
with mahi, denoted by the syllable, la. The sense of la coming after ha
denoting Siva is clearly (Brahman). The last syllable is the Supreme
Spirit. May it inspire our thoughts !
I-22: Paro rajase savadom: This group is the abode of Kamakala (i.e. the
Vagbhava group). He who treads the six paths (such as the path of
letters) reaches the seat of Vishnu. Whoso knows thus (reaches that
seat). Nothing besides this (exists), says the Lord.
I-23: After this the other, the third group, Saktikuta, attains (accord)
with the Gayatri of thirty-two syllables.
I-24: Tat Savitur varenyam. From the Self (comes) the sky; from the sky
the air stirs forth. What comes into being in dependence on It is
adorable. Befitting Savitur is the coming together of the individual
self and the Supreme Self. The syllable denoting the individual self, (sa),
clearly attains the form of the luminous Power.
I-25: Bhargo devasya dhi. With these words is counted the syllable (ka)
denoting Siva who contains (all). With mahi, etc. (la is in accord).
With the desirable, lovely, visible remainder (i.e. dhiyo yo nah, etc.),
the desirable, lovely (hrillekha is in accord). Thus is Saktikuta
elucidated.
I-26: Whoso repeats thus the fifteen-syllabled mantra of Tripura attains
all desires; he attains all enjoyments; he conquers all worlds; he
causes all words to bloom; he attains the status of Rudra; breaking
through the abode of Vishnu (the veil of Maya), he reaches the supreme
Brahman.
I-27: Having set forth the primeval vidya (incantation), the Sakti group
(sa ka la hrim) and Power and Siva (denoted by sa ka) (must be
contemplated in the first abode, the wakeful state). The Lopamudra
incantation (ha sa ka la hrim) (must be contemplated) in the second
abode, (the dream state).
I-28: In the third abode (or the collective sleep state) must be
contemplated the previous incantation, the Power, hrillekha, without the
nasal sound (sa ka la hri), the incantation on which Durvasas, the
wrathful sage, meditated.
I-29: The Vagbhava group of the previous incantation is described as
pertaining to Manu, Chandra and Kubera.
I-30: After Madana (or klim) comes the auspicious Vagbhava; next is the
Kamakala (ka, etc.); next is the Sakti group, sa, etc. This grouping, in
this order, was adored by Manu, and must be contemplated in the fourth
abode (the Visva state).
I-31: (First) that which is styled Siva and Sakti (namely ha, etc.);
then Vagbhava; again the Siva and Sakti group; and the third (sa, etc.)
– this incantation, adored of Chandra, is to be contemplated in the
fifth abode (the Taijasa state).
I-32: The incantation of Siva, etc., added to that of Chandra is the
incantation of Kubera; it must be contemplated in the sixth abode (the
Prajna state). Whoso knows this (attains Kubera’s wealth).
I-33: Leaving out the fourth vowel i, and placing the sun and the moon
(represented by ha and sa) in the beginning of all (groups), there
results the vidya (incantation) promoting power over desires; it is
named after Agastya and must be meditated on in the seventh abode (the
Viraj state).
I-34: In the incantation (of Agastya) given above, set in twofold
manner, ha ha, representing the incantations beginning with Kama and
Madana; then sa, the seed-syllable of Sakti, and ka, the beginning of
Vagbhava. Of sa and ka, let the vowels be shortened into half-syllables.
This is the incantation of Nandi (to be contemplates) in the eighth
abode (the Sutratman state).
I-35: The Vagbhava group; the incantation of Agastya, consisting of
words and meanings styled Kamakala; (then) all the power of Maya (the
Sakti group) – (these, integrated, were adored by the sun and so) this
is called the incantation of Prabhakara. (It must be meditated on) in
the mind abode (the state of the causal abode).
I-36: Again the incantation of Agastya; (then) Vagbhava; the seed-letter
of Sakti (hrim); the seed-letter of Kama (klim); the seed-letters of
Siva and Sakti (hamsa); (again) the seed-letter of Kama (klim); the
seed-letter of the earth (lam); that of Maya (hrim);
the abode of Kamakala (the six syllables beginning with ha); the
seed-letters of the moon and the sun (so’ham); the seed-letter of Kama (klim);
that of Siva (ham); that of Mahiman (sa); the third (i.e. hamsa, so’ham
and hamsa) – (integrated), this incantation, adored by Shanmukha must be
meditated on in the tenth abode.
I-37: Repeating the incantation of Agastya after that of Shanmukha, one
gets the incantation of the supreme Siva who rules over the last region.
It must be meditated on in the eleventh abode (in the spirit of
Anujnatir).
I-38: Repeating the incantation of Agastya with Vagbhava, the
incantation of Kubera, the abode of Kamakala and the sovereign group of
Sakti derived from the incantation of Lopamudra, one gets the
incantation of Vishnu. It must be meditated on in the twelfth
abode (in the spirit of pure Anujna). He who knows thus (becomes
Vishnu).
I-39: The Lord (Sadasiva) said to all the gods: Having listened to the
incantation (set forth by Me) and made it clear to yourself (‘I
am Brahman’), know (there is nothing other than Brahman) and reduce
(whatever appears besides) to Brahman. Enthrone the supreme vidya, the
Divinity in the heart – the Divinity styled Kama, the Primeval One;
whose form is the Fourth; who transcends the Fourth, who exceeds all;
who occupies all seats consecrated with holy spells; who is surrounded
on all sides by deities seated on the main
and subordinate seats; who pervades all parts (from Prana, vital breath,
to naman, name); the deity who is replete with delight; who is in union
with the supreme Spirit; who is in the heart; whose gift is immortality;
who is complete and who is possessed of senses; who, forever, is uprisen;
who comprises three groups; has three abodes, and is the supreme and
most excellent Maya; who is the supreme power of Vishnu. Enthrone in the
pericarp of the heart’s lotus the supreme, sacred Lakshmi, the Maya ever
uprisen; who controls the senses of Her devotees; who overwhelms the god
of love; who is armed with bow and arrow; who inspires eloquence; who
abides in the centre of the moon’s sphere, is adorned with the crescent,
and assumes the guise of the seventeen Prajapatis. She is the great one,
eternally present. Her hands holding a noose and a goad are charming.
She, the three-eyed one, shines like the rising sun. In the heart
meditate on the goddess Mahalakshmi, comprehending all glories and
possessed of all auspicious marks. Her own nature is Spirit. She is
flawless. Her name is Trikuta. She has a smiling face, is beautiful, is
the great Maya, and is extremely fascinating. She is adorned with great
ear-rings. She rests on the threefold seat and abides in the nameless
sacred abode, Sripitha. She is the great Bhairavi, the power of Spirit,
the great Tripura. Meditate on Her through the great yoga of meditation.
Whoso knows Her thus (fulfils his life). This is the great Upanishad.
II-1: Then, therefore, having uttered the verse, ‘Let us for all-knowing
Fire the soma press’, etc., one achieves the realization of Tripura.
II-2: The seers said: Explain the form of the extensive seed-letters
latent in the beginning, middle and end of the glorificatory verse, ‘Let
us for all-knowing fire…’
II-3: The Lord said to them: Utter the verse, ‘Let us for all-knowing
Fire the soma press’, etc. Repeat backwards the last group of the Adividya
(i.e. sa ka la hrim). Lengthen the first syllable of the first group (as
ka) and that of the second group (as ha). (Together we get ka ha). ‘Let
us press the soma’. They say that (this verse refers to the state in
which) cosmic ignorance vanishes; it is competent (to extinguish all
that has been imagined as other than Brahman); it is the most excellent
and blissful; it is the great glory.
II-4: The first group (called Vagbhava), the same as all prosperity,
causes the sublation (of the world of objects); the second group (named
after Kama) supports (the world of objects); the third (named after
Sakti) brings it into being. Thus meditating on the three groups and
purifying the mind, and elucidating the incantation of Tripura, one
utters the mantra ‘Let us for all-knowing Fire the soma press’, etc.;
then (there dawns) the wisdom called the incantation of Mahavidyeshvari.
II-5: (Relying on) the incantation of Tripureshvari, having uttered the
word jatavedase [‘for all-knowing Fire’] and associating the
dot denoting the divine principle of Siva with the vowels a, etc., of
the Pranava, one gets the serpent-power that has become one
with immortality and has assumed the triangular form (at the base of the
spinal column).
II-6: Thus, of the chief principle of Adividya, the first group
(beginning with ka) is Vagbhava; the second (beginning with ha) is the Kamakala.
With the utterance of the syllables jata, the supreme Self is clearly
expressed.
II-7: By the syllables jata, etc., the supreme (undifferentiated) Self,
Siva, is denoted.
II-8: From birth onwards given to desires, one desires (Lordship). (When
desires are renounced) perfection (of one’s nature results). (So the
knowers of Brahman) declare.
II-9: That very thing (the perfect spirit of Siva), we declare aright as
installed in the three la-s, the seed-letters of the earth.
Clarifying the letters of the mantras in the light of the significance
of the three la-s (which denote existence-knowledge-bliss absolute),
each in the midst (of the three groups), the word gotra must be
understood. The principle of Siva is said to have been installed in this
gotra. Thus has it been elucidated. Then follows the Kamakala (the
second group beginning with ha). The rest may be elucidated as
before with reference to vamam (competent). The incantation thus
explained is styled Sarvarakshakari, the All-protecting one.
II-10: Thus having clarified this incantation of Tripureshi by means of
the verse jatavedase, etc., there remains but the one supreme Divinity,
the Light. Or (this results from) the incantation (consisting of the
three groups). Grant the boon of the Fourth (i.e. meditate on the fact
that the three groups do not exist independently of Siva). Fully
identify the ‘I’ - sense with the nature of the Lord. Relate each of the
three groups with the incantation styled the All-protecting one. Also
clarify the incantation of the Atmasana form. Repeat the verse
jatavedase, etc., and (once more) recall to mind the All-protecting
incantation. Assign the form of Siva and Sakti to the initial and final
positions (of the All-protecting incantation). Know that the syllable sa
in the verse jatavedase, etc., has Sakti as its quintessence and that
the word soma represents the prowess whose quintessence is Siva. Whoso
knows this becomes great.
II-11: Thus elucidate this incantation which abides in Tripura and which
is set forth in the circular seat. Repeat the verse jatavedase, etc.,
and also the incantation of Tripureshvari which is ever ascendant and
whose quintessence is Siva and Sakti, as already set forth. Jatavedas
symbolizes Siva, and sa has the imperishable Sakti as its essence.
Elucidate Tripura, the ever-ascendant Mahalakshmi, resting on the seat
of mantras (symbolized by ha and sa), denoting the sun and the moon,
pervading the three groups and subsisting in between Siva and the
primeval Power. Repeat the verse jatavedase sunavama somam, etc., and
call to mind the previous incantation associated with the seat of the
real Self. With the words veda, etc., (in the verse), essentially the
same as the sun denoted by ha, is indicated the universal Power of the
Spirit (cicchakti) ever-ascendant. Put over it the dot (denoting the
Siva principle). Elucidate the incantation of Tripura, garlanded,
abiding in the seat of the Adept. Repeat the verse jatavedase sunavama somam,
etc. Relying on the enchanting Tripura, contemplate (Her) in the
syllables ka la. Elucidate the embodied incantation of Tripura, the
sovereign over all incantations. Repeat jatavedase, etc., and relying on
Tripura, the Lakshmi, one consumes fire.
II-12: Elucidate the incantation of Tripura, the Mother, the sovereign
threefold Light, knowing that she consumes with a mouth of fire.
II-13: Thus with the words sa mah parsad ati durgani visva, She
illuminates the supreme, She who is the inner Self. Her
incantation, here, having become an effect, is utilized in the act of
hailing. She is deemed competent in every way.
II-14: Thus these eight incantations, the very limbs of the divine
Mahamaya are elucidated.
II-15: The gods verily said to the blessed Lord: Tell us about the
foremost of the wheels, which promotes all desires, is adored of
all, takes all forms, faces all quarters, and is the gateway to
Liberation, by adoring which the Yogins cut through (the knot of
differences) into the undifferenced bliss of supreme Brahman.
II-16: To them the blessed Lord said: We shall elucidate the concept of
Srichakra.
II-17: Make a triangle with three vertices. In it take as a measure a
line, lengthen it, and make a triangle farther in front of it.
Parallel to the base of the first triangle, but over all, make another
triangle. The first triangle is the wheel, the second is the
intermediary region, and the third has, marking it, the eight triangles.
II-18: Then, moving the line beyond the intermediary quarters, on the
extremities of the eight spoked wheel move the line for soliciting the
Sadhyas etc. Have the upper part marked with triangles. Draw four lines
going up from the closed regions. In due order,
with the two measuring lines, the wheel comes to be marked with ten
triangles.
II-19: In the same manner, again, the wheel with ten spokes takes shape.
II-20: The wheel with fourteen spokes takes shape by joining the
measuring line brought up to the parts of the ten spokes, after having
joined the four vertices of the central triangles with the triangles at
the extremities of the four lines.
II-21: Then take shape respectively the wheels enveloped in the eight
lotuses, the sixteen lotuses, and the earth-wheel with four gates.
II-22: Thus has the wheel been elucidated by the process of
construction.
II-23: I enumerate in the reverse order (the elements of) the wheel
consisting of the nine selves. The first wheel enchants the
three worlds; has the eight powers such as the power to assume the
atomic size etc.; has the eight mothers; has the decade beginning with
the All-agitating force; etc.; is manifest, is occupied by Tripura, and
is characterized by the mystic mark of the All-agitating force.
II-24: The second wheel fulfils all expectations, is conjoined with the
sixteen attractive powers beginning with sakama. It is well protected,
occupied by the sovereign Tripura, and is characterized by the mystic
mark of the All-scattering force.
II-25: The third wheel agitates all and is adorned with the eight
flowers of Cupid. It is better secured, occupied by the beautiful Tripura,
and characterized by the mystic mark of the All-fascinating force.
II-26: The fourth wheel grants excellence to all; has fourteen forces
like the All-agitating force; is associated with a tradition;
is occupied by the Dweller in the three cities, and is marked by the
mystic mark of the All-subduing force.
II-27: The fifth wheel, beyond the fourth, accomplishes all ends; has
the ten forces such as the power to yield all perfections; has
the fullness of the Kaula; is occupied by Mahalakshmi who is Tripura,
and is marked by the mystic mark of the greatly exciting force.
II-28: The sixth wheel protects all; has ten traits such as omniscience;
is devoid of interspaces; is occupied by the garlanded Tripura; and has
the mark of the great goad.
II-29: The seventh wheel cures all diseases; has eight forces such as
the force to subdue; has its mysteries; and bears the mystic mark of the
khechari.
II-30: The eighth wheel grants all perfections; is characterized by four
weapons, and the mysteries, higher and lower. It is occupied by the
mother, Tripura, and has the mystic mark of the seed.
II-31: The ninth master-wheel is replete with all delight and is
associated with the triad such as Kameshvari. It is
exceedingly mysterious, occupied by the great Tripura, the beautiful,
and has the mystic mark of the triangle.
II-32: All the metres indeed have passed over as spokes into the wheel.
This wheel is the Srichakra.
II-33: In its hub, in the sphere of fire, are the sun and the moon.
Worship the seat of the syllable Om there. There is the Imperishable in
the form of the point. Call to mind the supreme Incantation, sky-like,
and immanent in it. Bring thither the great Tripura, the beautiful.
Petition Her with the single verse:
Goddess ! In milk bathed, with sandal paste
Besmeared ! Goddess! With bilva leaves worshipped !
Durga ! I seek refuge in Thee.
Adore Her with the mantra of Mayalakshmi. Thus spoke the blessed Lord.
II-34: With these mantras adore the blessed Goddess. Then She becomes
pleased and manifests Herself. So whoever worships with these mantras
sees Brahman. He sees all things and achieves immortality – whosoever
knows thus. This is the great
Upanishad.
III-1: The gods said to the blessed Lord: We would fashion the mystic
marks. The blessed Lord told them: Seated in the lotus posture with the
region of the knees touching the earth, make the mystic marks.
III-2: He who knows the mystic mark of the triangle attracts all; he
knows all; enjoys all fruits; he breaks up all and immobilizes the foe.
Keeping the middle fingers over the ring fingers, he (brings together)
the little fingers and the thumbs, the forefingers being left free like
rods pointing downward. Thus is the first mark made (the triangle).
III-3: The same with the middle fingers joined is the second (the seed).
III-4: The third has the shape of the goad.
III-5: Rubbing the palms in the reverse order, bringing together the
thumbs and the forefingers, the fourth is formed (the great goad).
III-6: The fifth (the great Deluder) is made when the thumbs are joined
to the nails of the middle fingers, after rubbing with the forefinger on
the little finger and the ring fingers held straight with the middle
fingers.
III-7: The same shaped at the tip like a goad is the sixth (the
All-subduing).
III-8: Keeping the left hand in the right resting posture, the ring
fingers in the middle of the little fingers, and the middle fingers
with the forefingers crossed over them, the thumbs straight, one gets
the seventh, the khechari (the All-attracting).
III-9: In the all-upright, all-retracting posture, keeping each little
finger in the space between its middle finger and the ring finger,
and at the sides the forefingers in the shape of the goad, and the
thumbs and palms in contact, the eighth is formed (the All-scattering).
III-10: The ring fingers rest on the back of the middle fingers; the
thumbs holding the middle fingers on which rest the forefingers remain
in the middle – thus is the ninth formed (the All-agitating).
III-11: Keeping the little fingers equally in and the thumbs, too,
equally in, the mystic mark comes to have three sections. The
five arrows, the mystic marks such as the five, are clear.
III-12: Krom is the seed of the goad; (ha, sa are those of Siva and
Sakti; kha, of killing; prem, of enchantment); ha, sa, kha, prem, of khechari;
ha (of the sun); straum (of desire); (ka) the first seed of Vagbhava is
the ninth. (Ha, the first seed of Kamakuta) is the tenth. Whoso knows
thus (becomes an adept in mantra).
III-13: Now, therefore, we shall expound the wheel that has become the
Kamakala. Hrim, klim, aim, blum, straum – these five desires pervade the
whole wheel. Wrap up the middle desire, aim, in the past (desire),
straum, (i.e. aim, straum, aim). Let this group
be put within blum. Bind up twice the end sought with the two medial
aim-s and worship (setting them) in the birch-bark. Who so knows this
wheel knows all; he attracts all the worlds; he immobilizes everything.
The wheel dyed in indigo slays foes, arrests all movements. Smearing it
with lac, one controls all worlds. Uttering the formula nine lakhs of
times, one attains the status of Rudra. Wrapping up (the wheel) in the
inscribed diagram, one becomes victorious. Offering oblation in the fire
built in a triangular fire-place, one wins over women. Doing so in a
fire-place shaped like a rod or a circle one acquires unrivalled wealth.
Doing so in a square fire-place one gets rain. If one offers oblations
in a triangular fire-place, foes are killed, movements are immobilized
Offering flowers, one becomes victorious. Offering substances having
great tastes, one becomes surcharged with supreme joy. The great tastes
are the six tastes.
III-14: We invoke you, Leader of hosts,
Of poets, poet, most renowned;
Doyen of kings, among Brahman-s
Lord of Brahman-s, pay heed to us.
Come with protection to our homes.
Uttering this hymn, touch the body pronouncing ga with the dot above.
Bow down to Ganesha saying gam to Ganesha. Om, Bow unto the blessed
Lord, with ash-smeared limbs, of formidable prowess. Kill ! Kill !! burn
! burn !! consume ! consume !! subdue !
subdue !! erase ! erase !! Breaker up of the plough ! At the foot of the
trident , secure the accomplishment of the symbol. Dry up ! Dry up !!
The Eastern sea ! Immobilize ! Immobilize!! You who disrupt the
counsels, the machines, the strategy, the messengers, the armies of the
enemy, tear up ! tear up !! cut up ! cut up !! hrim, phat, Svaha. With
this worship the Lord of the field.
III-15: Oh maid of noble lineage !
We know, we contemplate a crore
Of mantras; so many Kula’s force
Inspire us ever.
Thus adoring the maiden, whichever aspirant meditates, attains
immortality. He attains renown and the full stretch of life. Or, knowing
the Supreme Brahman, he abides. Whosoever knows thus (wins the fruit).
This is the great Upanishad.
IV-1: The gods, verily, said to the blessed Lord: Lord ! The heart of
the most excellent Gayatri pertaining to Tripura has been expounded to
us.
IV-2: In the hymn of jatavedas
Tripura’s eight (vidyas) are limned.
Thus adoring Her, from the bonds
Of life the Yogin is released.
IV-3: Now tell us about Mrityumjaya (victory over death). Hearing the
words of all the gods speaking thus, the victory over Death is revealed
through the hymn on Tryambaka in the Anustubh metre.
IV-4: Whence is the word Tryambaka derived ? Being master of the three
cities, he is Tryambaka.
IV-5: Why say: ‘Let us sacrifice’ ? ‘Sacrifice’ means ‘worship’, ‘extol’
the real, by the two syllables mahe. By the immutable single letter kam
(after Tryamba) victory over Death is expressed. So it is said: ‘Let us
sacrifice’.
IV-6: Now, why say ‘fragrant’ ? He attains renown on all sides. Hence it
is said ‘fragrant’.
IV-7: Why say ‘increases growth’ ? He creates all the worlds, saves all
the worlds, pervades all the worlds. Hence He is said to increase
growth.
IV-8: Why say ‘like cucumber fruit … let me find freedom’ ? As the
cucumber is fast held by the stalk, so is (man) bound fast, and he is
released from death, the bondage of transmigration; he becomes free.
IV-9: Why say ‘unto immortality’ ? One achieves immortality, achieves
the imperishable; one becomes Rudra.
IV-10: The gods verily said to the blessed Lord: Everything has been
expounded to us. Now tell us all those mantras pertaining to Siva,
Vishnu, Surya, Ganesha, by lauding with which Bhagavati will reveal
Herself.
IV-11: The blessed Lord said:
With ‘Tryambaka’ in sloka-metre
Worship the Conqueror of Death;
It is laid down that the single letter
Is pervaded, as shown afore.
IV-12: One who worships with the mantra of the Yajus, ‘Om, Obeisance to
Siva’ attains the status of Rudra and achieves blessedness. He who knows
thus (does so).
IV-13: That supreme abode of Vishnu,
Like an eye across the heavens,
The wise always behold.
IV-14: Vishnu faces all quarters. As oil surrounds and fills a ball of
sesamum, He pervades (all things). His supreme abode is the high sky.
The wise, namely gods like Brahma, behold it, i.e., hold it for ever in
the heart. Hence, Vishnu’s own form is derived from His abiding,
existing, in all beings. He is Vasudeva (the god who dwells in all).
IV-15: Om Namah consists of three syllables. Bhagavate has four
syllables. Vasudevaya has five syllables. This is the twelve-syllabled
mantra of Vasudeva. He (who knows this) surmounts all hardships, lives a
full life, achieves mastery over beings, and enjoys possession of wealth
and cattle.
IV-16: The letters a, u and meditation constituting the Pranava denote
the inward bliss, the all-pervading Brahman. Putting them together,
(there is formed) Om.
IV-17: Swan sailing in the pure sky,
Dweller in the atmosphere,
Sacrificer near the altar,
Guest walking into the house,
Dweller in men, in noble things,
In the right and in sky; in water born,
Born in the light, in the right, in mounts;
The Right, the great – (He is the Lord).
IV-18: All fruits he wins who repeats the previous mantra of the sun
together with the Powers, namely the dawn, the dusk, the intellect,
which are the true, ordered, embodied Light. By each of the other
luminous words in the mantra of the Surya is it upheld. Words like, ‘in
water born’, etc., denote the Powers. He dwells in the high abode, the
heavens, pertaining to the sun.
IV-19: Worshipping the Lord of hosts with the mantra given previously
(III-14), ‘We invoke you, Leader of hosts’, etc., in the traistubha
metre, together with the monosyllable, one achieves the status of
Ganesha.
IV-20: Next have been laid down the Gayatri, the Savitri, the unuttered
mantra (ajapa), that of Sarasvati, the matrika (or alphabet): By It, all
this has been pervaded.
IV-21: Aim, the Goddess of speech ! We know; klim, the Goddess of desire
! We meditate; sau, May the Power inspire us. Thus, in the morn, Gayatri;
at midday, Savitri; and at dusk, Sarasvati. The ajapa, ‘hamsa’, the
unuttered (is chanted) without break. The matrika, comprising fifty
letters, from a to ksa, pervades all words, all Shastras, all Vedas. The
Goddess pervades all things. Obeisance, obeisance, unto Her !
IV-22: The blessed Lord said to them: Whoso perpetually lauds the
Goddess with these mantras beholds all things. He attains immortality –
whoso knows this. This is the Upanishad.
V-1: The gods, verily, said to the blessed Lord: Clearly has been
explained to us the section on activities and what pertains to Tripura
with all related topics. Next tell us about the attributeless Supreme.
V-2: The blessed Lord spoke to them: By means of the fourth and final
Maya (avidya, jnana, vijnana and samyagjnana), has the supreme Brahman
been indicated, the supreme Person, the supreme Self, whose essence is
consciousness. The hearer, the thinker, the seer, the teacher, the
toucher, the proclaimer, the cognizer, the supreme knower, the inner
person in all persons – that Self must be cognized.
V-3: In that there are neither worlds seen nor unseen; no gods or
demons; beasts or non-beasts; ascetics or non-ascetics; outcastes or
non-outcastes; brahmins or non-brahmins. Alone and single, the supreme
Brahman, all-quiet, shines forth. Gods, seers, manes, prevail not there.
The awakened knower, the all-knower is Brahman.
V-4: In this context there are the following verses:
Hence the seeker after liberation
Must from object his mind withdraw;
For, liberation is indeed
Mind’s detachment from objects.
V-5: Two kinds of minds there are:
Pure and impure;
Impure the mind, desire-ridden,
The pure of desires freed.
V-6: Mind alone is cause of man’s
Bondage and release; bondage is
Clinging to objects; the mind
Withdrawn therefrom promotes release.
V-7: Shorn of attachment to objects,
And restricted to the heart,
Mind thus ceases to be mind –
Such is the state supreme.
V-8: Control the mind until
It quiescence reaches in the heart.
This is knowledge and meditation;
The rest is naught but words.
V-9: Brahman is not thinkable alone,
Nor unthinkable; think not;
Yet, only think; thus, surely,
Become Brahman, the same to all.
V-10: Yogin dissolves himself with self
In Being, through meditation (high);
Meditation on non-self is deemed
No meditation at all.
V-11: That Brahman has no parts
Is beyond concepts, without blemish.
Knowing ‘I am That’, by slow degrees
One Brahman does become.
V-12: Knowing It as beyond concepts,
Endless, without cause or parallel;
Immeasurable and beginningless,
The man of wisdom is released.
V-13: There is no restriction, no origin;
None in bondage: none who strives;
None seeks liberation; aye, none
Liberated – this is truth.
V-14: In wakeful state, in dreams, in sleep
Know that the Self is only one;
For one who passes beyond these states
Rebirth there is none.
V-15: One real Self alone exists
In diverse beings; as one,
Or many is It seen, like
Moon in water’s sheen.
V-16: As when a pot is moved,
The sky, pot-bound moves not –
So is the living Self unmoved,
Like sky when only pot has moved.
V-17: When repeated in different forms,
Like pot from pot distinct,
He knows not in these divisions,
And yet at all times knows.
V-18: As long as illusions of words
Encompass one, difference lasts;
When darkness is scattered,
It is unity one sees.
V-19: The lower Brahman is the Word;
The Eternal, when that wears off,
Remains; Its knower shall, for peace of mind,
On the Eternal meditate.
V-20: Two Brahman-s are to be pondered on:
The Word and Brahman Supreme;
In the Word well versed, one attains
Brahman Supreme.
V-21: The acute mind, after study of texts,
On knowledge and wisdom intent,
Must forsake all, as one who seeks grain
Forsakes the husk perforce.
V-22: Milk has but a single colour
Though drawn from diverse cows;
As milk is knowledge known,
Its sources are like cows.
V-23: Focussing the eye of knowledge
Evoke the thought: ‘I am Brahman,
The great, supreme abode without
Parts or movement, the quiescent One.’
V-24: Whoso knows thus the one supreme form of Brahman, the Fourth,
abiding in all beings, dwells in the imperishable supreme abode.
V-25: I seek refuge, for the sake of life, in this fourth Power of
Knowledge, the cause of the manifestation of Brahman.
V-26: In the order of Akasa, etc. Akasa is the supreme source of all
these elements. All these beings, verily, are born of Akasa, and they
merge in Akasa. Because of it they live, once they are born. So, know
Akasa to be the seed.
V-27: That very thing, know as the seat of Akasa, of air, of fire, of
water, of precious stones. Whoso knows this attains immortality.
V-28: Therefore, whoever knows this fourth (Wisdom or vidya) pertaining
to the glory of Kamaraja (the Self in liberation) with its elevenfold
form as the imperishable Brahman attains the fourth state – whoever
knows this. This is the great Upanishad.
Om ! Gods ! With ears let us hear what is good;
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us well-being.
May Brihaspati grant us well-being.
Om ! Peace ! Peace ! Peace !
Here ends the Tripura-Tapini Upanishad, included in the Atharva-Veda. |