Creation and Dissolution are cycles of Self-expression and Abstraction due to Swatantra. There are no Sankalpa-Vikalpas (modifications) in the state of dissipation and the Self remains as Chit in absolute purity and unchanging. The Self is uniform and undivided. The dispositions of the individuals of the previous Kalpa (creation) remain uncognised but potential, awaiting to become manifest in the alternating mode. The tendency in the direction of manifestation is Mâyâ which later displays as Avidyâ (ignorance) when the predispositions are in their full swing. Chit, Mâyâ and Avidyâ are thus the same Reality. Cosmos is an expression in the medium of consciousness and thus not unreal as some would have it.
Here the Reality of the Cosmos is on account of the medium of expression, i.e., consciousness, which does not contradict the statement that forms, etc., are unreal. There is thus no fundamental difference between Tantra and Vedanta. Yet the Pandits say that Mâyâ is made subservient to Brahmâ in Vedânta, that its application is limited to gross manifestation and that it is therefore gross which in ultimate analysis resolves itself into void; whereas according to Tantra, Mâyâ is an aspect of Reality and should resolve itself into Chit on ultimate analysis. This cannot be a valid objection. For, where does the above void rest? It must resolve itself into Chit.
The favourite example of the world being an image reflected in consciousness, as images in a miror is common to both systems, as mentioned in “vishvam darpan drasyaman tulyam nijantaragatam” in Dakshinâmoorti Stotra of Sri Sankara.
Without trying to find differences where they do not exist, let the earnest student apply the infallible test of the peace of mind brought about by the different modes of expression of the Reality and be satisfied and happy.
Munagala S. Venkataramaiah
(now Swami Ramanananda Saraswathi)
Footnote
The original Sanskrit text unfortunately appears to have been out of print for some years.
Introductory Note
Jamadagni was a Brahmin saint who lived in the forest with his wife Renuka and his sons, of whom Parasurâma was the youngest, the most valiant and the best renowned. The country was then ruled by Haihayas, a certain clan of Kshattriyas. Some of them came into clash with Parasurâma but fared the worse. They dared not challenge him afterwards. Their rancour, however, remained, and they could not resist their longing for revenge. They seized their opportunity when Parasurâma was far away from the hermitage, attacked his saintly father and killed him. On the son’s return, the mother narrated the unprovoked murder of the saint; she also desired that her husband’s body should be cremated on the banks of the Ganges and that she might as a Sati mount the funeral pyre.
Parasurâma vowed that he would clear the earth of the Kshattriya vermin. He placed his father’s corpse on the shoulder and took his living mother on the other and set out along to the Ganges. While passing through a forest, an Avadhutha, by name Dattatreya, saw Renuka and stopped the young man who carried her. The Avadhutha addressed Renuka as Sakti incarnate, of unparalleled might and worshipped her. She blessed him and told him of her life on earth and her resolve to end it. She also advised her son to look to Dattatreya for help when needed. Parasurâma went on his way and fulfilled his mother’s desire.
He then challenged every Kshattriya in the land and killed them all. Their blood was collected in a pool in Kurukshetra, and Parasurâma offered oblations to his forefathers with it. His dead ancestors appeared and told him to desist from his bloody revenge. Accordingly, he retired into mountain fastnesses and lived as a hermit.
Hearing on one occasion of the prowess of Rama, his wrath rekindled and he came back to challenge him. Rama was born of Dasaratha who, though a Kshattriya, escaped his doom by a ruse. Rama accepted Parasurâma’s challenge and got the better of him.
Parasurâma returned crest-fallen and on his way met an Avadhuta named Samvarta, the brother of Brihaspati. Later he encountered Sri Dattatreya who instructed him in the Truth and so led him to salvation.
Dattatreya
There was once a dutiful wife whose husband was, however, a licentious wretch. This couple unwittingly disturbed Rishi Mandavya, who had been placed on a spear by a misguided king. The Rishi, who was in agony but not dying, cursed them, saying that the husband would die at sunrise and the wife be left a widow. Widowhood is most abhorrent to a Hindu lady and considered worse than death. By the force of her dutiful wifehood she resisted the curse of the Rishi; the Sun could not rise; and the Gods were rendered impotent.
The Gods in council resolved to approach Anasuya—the ideal of wifehood—to ask her to prevail on the other lady to relent. Anasuya promised her that she would restore her dead husband to life; and so the matter ended satisfactorily for all.
The three chief Gods then agreed to be born as sons to Anasuya. Brahman was born as the Moon, Siva as Dhurvasa and Sri Narayana as Datta. The last is also called “Datta Atreya,” of which the latter world is the patronymic derived from Atri, the husband of Anasuya. Sri Dattatreya is the foremost in the line of divine teachers incarnate on earth.
Chapter I
1. Salutation to Aum (undifferentiated Brahman, and yet the Primal and Blissful cause), the transcendental consciousness shining as the unique mirror of the wonderful universe:
Note: The one undifferentiated Brahman signified by Aum polarises as Sat-chit-ananda taking shape as Parameswari who, in Her crystal purity, displays the variegated phenomena which gyrate in equipoise within Her. Neutral Brahman and the polarised Brahman are thus interchangeable. The idea of the mirror implies the non-separateness of the object from the subject (conscious being).
2. (Harithayana said: . . .)
“Undisturbed you have heard, O Narada! the Mahatmya (The Gospel) of Sri Tripura, which teaches the way to Transcendence.”
Note: Thus begins the latter part of the book; the first part deals with a narrative of Devi (Sakti-Sri Tripura), Her worship and Her grace. Tripura literally means the three cities. They are the states— Jagrat, Svapna and Shushupti. The undercurrent of consciousness in all of them, remaining unaffected, is metaphorically called the Resident Mistress by name Sri Tripura. The procreative faculty generating new beings and the link of altruistic love connecting the offspring to the parent are personified in the Mother. Hence the feminine termination of Tripura.
“The way to transcendence” signifies that interest in Tripura purifies the mind and creates the zeal for enquiry into the Truth. The listener is now fit for the ensuing discourse on wisdom.
3. I shall now discourse on wisdom, which is unique because one will be permanently freed from misery, by hearing it.
4. This is the concentrated extract of the essence of the Vedic, Vaishnava, Saiva, Satkta and Pasupata lore taken after a deep study of them all.
5-7. No other course will impress the mind so much as this one on Wisdom which was once taught by that illustrious master Dattatreya to Parasurâma. The teaching was born of his own experience, logical in sense and quite unique in its nature. One who cannot apprehend Truth even after hearing this must be dismissed as a silly fool to be ranked among the insentient and accursed of God; Siva himself cannot make such a one gain wisdom.
8. I now proceed to relate that incomparable teaching. Listen! Oh, the lives of Sages are most sacred!
9-11. Narada, too, served me to learn the same from me; for, service to sages enables one to comprehend their innate kindness, just as the sense of smell helps one to detect the intrinsic odor of musk.
As Parasurâma, the son of Jamadagni, already pure-minded and pleasing to all, was listening to the Gospel of Tripura from the lips of Dattatreya, he became abstracted in devotion and so growing still for a time, his mind became still purer.
12-13. Then as the mind relaxed, his eyes glowed in rapture and his hair stood on end, as if his ecstasy could not be contained within but must escape through the very pores of his body. He then fell to the ground before his master Datta.
14. Again he arose, and being filled with ecstasy his
voice choked with emotion as he said: ‘Lucky am I; blessed am I; through Thy Grace O Lord!’
15. That expanse of Grace called Siva, here incarnate as my Guru, is indeed gracious to me; gaining whose pleasure even the Lord of creation looks a pigmy.
16. Does not the God of Death verily merge into the Self, if only one’s master is pleased with one?
That Supreme Being is gracious indeed, just in so much as is my Master, for reasons unknown to me.
Note: The meaning is that the Guru, being God, is mercy incarnate and requires no incentive to show grace.
17. The Guru’s grace gained, I have gained all! Thou hast now kindly opened out to me the glory of Tripura.
18. I now desire fervently to worship Her Transcendental Majesty. Kindly tell me, my Master, how it is to be done.
19-22. Being thus requested, Datta Guru satisfied himself as to the fitness of Parasurâma, whose zeal for and devotion to Tripura worship were intense; and he duly initiated him into the method of Her worship. After initiation into the right method, which is more sacred than all others and leads directly to Realization, Parasurâma learned from the sweet lips of Sri Guru all the details regarding recitation figures for worship and different meditations, one after another—like a honey bee collecting honey from flowers. Bhargava (i.e. , Parasurâma) was overjoyed.
23. Being then permitted by his holy master, he thirsted to practise the sacred lore; he went round his master, made obeisance to him and retired to the Mahendra Hill.
Note: To walk round gently and peacefully, always keeping the centre to one’s right, is a sign of respect to the object in the centre.
24. There, having built a clean and comfortable hermitage, he was engaged for twelve years in the worship of Tripura.
25. He incessantly contemplated the figure of that Holy Mother Tripura, performing at the same time his daily tasks and the special ceremonies connected with Her worship and recitations; twelve years thus passed in a flash. Then on a certain day while the son of Jamadagni was sitting at ease, he fell into a reverie.
27. “I did not understand even a little of what Samvarta told me whom I met formerly on the way.
28. I have also forgotten what I asked my Guru. I heard from him the Gospel of Tripura, . . .
29. . . . but it is not clear to me what Samvarta said in reply to my query on creation.
30. “He mentioned the story of Kalakrit, but went no further, knowing that I was not fit for it.
31. “Even now I understand nothing of the workings of the universe. Where does it rise from, in all its grandeur?
32. “Where does it end? How does it exist? I find it to be altogether transient.
33. “But worldly happenings seem permanent; why should that be? Such happenings seem strangely enough to be unconsidered.
34. “How strange! They are at par with the blind man led by the blind!
35. “My own case furnishes an example in point. I do not even remember what happened in my childhood.
36. “I was different in my youth, again different in my manhood, still more so now; and in this way, my life is constantly changing.
37-38. “What fruits have been reaped as the result of these changes is not clear to me. The end justifies the means as adopted by individuals according to their temperaments in different climes and in different times. What have they gained thereby? Are they themselves happy?
39. “The gain is only that which is considered to be so by the unthinking public. I however cannot deem it so, seeing that even after gaining the so-called end, the attempts are repeated. Note: Since there is no abiding satisfaction in the gain, it is not worth having.
40-41. “Well, having gained one purpose, why does man look for another? Therefore, what the man is always after should be esteemed the only real purpose—be it accession of pleasure or removal of pain. There can be neither, so long as the incentive to effort lasts.
42. “The feeling of a need to work in order to gain happiness (being the index of misery) is the misery of miseries. How can there be pleasure or removal or pain so long as it continues?
43-45. “Such pleasure is like that of soothing unguents placed on a scalded limb, or of the embrace of one’s beloved when one is lying pierced by an arrow in the breast; or of the sweet melodies of music heard by an advanced consumptive!
46. “Only those who need not engage in action, are happy; they are perfectly content, and self-contained, and they experience happiness which extends to all the pores of the body.
47. “Should there still be a few pleasurable moments for others, they are similar to those enjoyed by one who, while writhing with an abdominal pain, inhales the sweet odor of flowers.
48. “How silly of people with innumerable obligations ever to be busy seeking such moments of pleasure in this world!
49. “What shall I say of the prowess of undiscriminating men? They propose to reach happiness after crossing interminable hurdles of efforts!
50. “A beggar in the street labors as much for happiness as a mighty emperor.
51-52. “Each of them having gained his end feels happy and considers himself blessed as if he had reached the goal of life. I too have been unwittingly imitating them like a blind man following the blind. Enough of this folly! I will at once return to that ocean of mercy—my Master.
53. “Learning from him what is to be known, I will cross the ocean of doubts after boarding the boat of his teachings.”
54. Having resolved thus, Parasurâma of pure mind immediately descended the hill in search of his Master.
55. Quickly reaching the Gandhmadan Mountain, he found the Guru sitting in the padmasana posture as if illuminating the whole world.
56. He fell prone before the Master’s seat and, holding the Guru’s feet with his hands, pressed them to his head.
57. On Parasurâma saluting him thus, Dattatreya gave him his blessings, his face lit with love, and he bade him rise saying:
58. “Child! rise up. I see you have returned after a long time. Tell me how are you? Are you in good health?”
59. He rose as commanded by his Guru, and took his seat in front of and close to him as directed. Clasping his hands, Parasurâma spoke with pleasure.
Note: Clasping the two hands with fingers directed towards the object, is a sign of respect.
60. “Sri Guru! Ocean of Mercy! Can any one drenched with Thy kindness ever be afflicted by ailments even if destiny so decree?
61. “How can the burning pains of illness touch one who is abiding in the refreshing moon of Thy nectarlike kindness.
Note: The moon is believed to be the store of nectar with which the pitris feed themselves.
62–64. “I feel happy in body and mind, being refreshed by Thy kindness. Nothing afflicts me except the desire to remain in unbroken contact with Thy holy feet. The very sight of Thy holy feet has made me perfectly happy, but there are a few longstanding doubts in my mind.
65. “With Thy kind permission I desire to propound them.”
66. Hearing the words of Parasurâma, Dattatreya the Ocean of kindness, was pleased and said to him.
67. “Ask at once, O Bhargava, what you so much want to know and what you have so long been thinking about. I am pleased with your devotion and shall answer your questions with pleasure.”
Thus ends the First Chapter known as the Interrogatory of Bhargava in Sri Tripura Rahasya.
Chapter II
Obligatory Sense towards Action Condemned
and Investigation Recommended
1. Ordered thus, Parasurâma, again saluting the son of Saint Atri with humility, began to ask:
2. “Bhagavan, dear and esteemed Master! Oh, Omniscient one! Ocean of Mercy! Once before for good reason I was furious with the kingly class.
3. “Twenty-one times I strode the land exterminating them all, including suckling babes and those in the womb collecting their blood in a pool.
4. “My forefathers were pleased with my devotion to them; however, they ordered me to desis
t from such carnage. My wrath was at last appeased.
5. “On hearing of the renowned Rama the very incarnation of Hari in Ayodhya, my wrath was rekindled. Blinded by fury and proud of my prowess, I challenged him.
6. “I was defeated by that great Lord and my pride was humbled. However, out of his innate kindness he let me go with my life because I was a Brahmin.
7. “As I was returning mortified by defeat, I realized the vanity of the ways of the world.
8. “Unexpectedly I met Samvarta, the Lord of the Avadhutas, and instinctively recognised him to be like fire in embers.
Note: Samvarta, the brother of Brihaspati, looked like a maniac wandering in the forests. Narada once directed the emperor Nivritta to him and instructed him how Samvarta could be recognised. The King accordingly met the Sage and prayed for his help in the performance of a sacrifice, in which Brihaspati prompted by Indra had refused to officiate. Samvarta agreed, though hesitatingly, and later completed it in spite of the wrath of Indra. Indra attempted to break up the function but was rendered impotent by the Sage (see Asvarnedha Parva in the Mahabharata).
Tripura Rahasya Page 2