Tripura Upanishad
Tripura Upanishad
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 Kuberas 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 seedletter
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 (soham); the seed-letter of Kama (klim); that of Siva
(ham); that of Mahiman (sa); the third (i.e. hamsa, soham 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 hearts 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 moons 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 ones 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 Allprotecting
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
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 Allsubduing).
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. Whoso 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 Kulas 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
Tripuras 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, Vishnus 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