Tripura Rahasya: The Mystery beyond the Trinity

Publisher’s Note

Tripura Rahasya is an ancient prime text on Advaita in Sanskrit and was highly commended by Bhagavan Sri Ramana Maharshi for study by seekers. There was no English translation of this scripture until the present one was made by Munagala Venkataramiah (Swami Ramanananda Saraswathi) in 1938.

This book is not to be picked up, read through and put away. The verses are full of Divine nectar which will quench the thirst of any earnest seeker who repeatedly reflects on their meaning and in right earnest attempts to implement the teachings.

Through fascinating stories and analogies the entire spectrum of spiritual pursuit and attainment is laid out in clear terms for the aspirant.

Tripura Rahashya is a valuable addition to the Advaitic texts published by Sri Ramanasramam, and we take great pleasure in releasing this new edition for the benefit of all those who sincerely seek to know the true nature of the Self.

25-4-2006

56th Aradhana Day

SRI RAMANASRAMAM

Tiruvannamalai

Foreword

Tripura Rahasya was considered by Bhagavan Sri Ramana Maharshi as one of the greatest works that expounded Advaita philosophy. He often quoted from it and regretted that it was not available in English. As a consequence Sri Munagala Venkataramaiah (now Swami Ramanananda Saraswathi) took up the work of translation in 1936 as another labour of love, adding just one more English translation to his already extensive store. This was first published in parts in the Bangalore Mythic Society’s Journal (Quarterly) from January 1938 to April 1940 and afterwards collected into book form, of which five hundred copies were printed and privately circulated. The Asramam has since taken over the copyright and made it one of their official publications.

The work, originally in Sanskrit, is widely known in India and has been translated into a number of local languages, but I do not know of any previous translation in English. It is regarded as one of the chief text books on Advaita, the reading of which alone is sufficient for salvation. Sri Ananda Coomaraswami quotes from it with appreciation in his book, Am I My Brother’s Keeper?

I for one much appreciate the present translation, which will now be easily available for all who know English. Sri Ramanananda Saraswathi has put us under a great obligation by his painstaking work. It will surely be a gratification to him to know that his labour of love has at last found a permanent abiding place and will not be lost to future generations, for many of whom it must become a spiritual textbook.

October 16, 1959

Sri Ramanasramam

Sadhu Arunachala

(Major A. W. Chadwick, O. B. E.)

Introduction

Sri Tripura Rahasya is an ancient work in Sanskrit which has been printed all over India. The latest and best edition was brought out in the Kashi Sanskrit Series in 1925. The book is said to have been printed once before and issued in loose leaves. There was also an edition in book form printed in Belgaum towards the end of last century.*

The esteem in which the work is held for its sanctity may be gauged from an account of it given in the Preface to the Mahatmya Khanda. Mahadeva originally taught the Highest Truth to Vishnu, who in turn taught Brahma in the celestial regions. Later Vishnu incarnated on Earth as Sri Dattatreya, the Lord of the Avadhutas (the naked sages), and taught it to Parasurama with the added injunction that it should be communicated to Haritayana who would later seek the Truth from him. Parasurama thus realised the Self by the guidance of Sri Datta and dwelt on the Malaya Hill in South India.

In the meantime, a Brahmin, by name Sumanta, living on the banks of the Sarasvati, had a son, Alarka by name, who used to hear his mother be called Jaayi Aayi by his father. Being a child, he too addressed his mother Ai. He died in his childhood, and his last words on his death-bed were Ai, Ai(ऐ ऐ) only. This sound is however sacred to the Goddess. Having been uttered in all innocence and purity of mind, it conferred unexpected merit on the dying child. He was later born as Sumedha, a son to Haritha. Haritayana is his patronymic. His spirituality developed as he grew up and he sought Parasurama to learn the highest good from him, who in turn imparted to him the knowledge which he had gained from Dattatreya. Parasurama told him also that his Master had predicted the compilation of the knowledge of the Highest Truth by Haritayana for the benefit of mankind.

Haritayana was worshipping Sri Minakshi in the temple at Madurai in South India. Narada appeared to him and said that he had come from Brahmaloka in order to see what Haritayana was going to present to the world in the form of an Itihasa containing the Supreme Spiritual Truth. Haritayana was bewildered and asked how the Saint expected it of him. Narada said: There was an assembly of saints in Brahmaloka. Markandeya asked Brahma about the Sacred Truth. Brahma said that it would be brought out by you in the form of a holy book. So I came to ask you about it. Haritayana was at a loss and pleaded inability to reproduce the Sacred Truth learned from Parasurama. Narada then meditated on Brahma who appeared before them and asked what the matter was. When Narada put the whole matter before him, he turned to Haritayana and blessed him, endowing him with the ability to produce the book at the rate of four chapters a day. He also referred to Haritayana’s past and attributed his present inability to remember what he learnt to the casual and undisciplined utterance of the sacred syllable in his past incarnation. Brahma further enjoined Narada to be the first to read Haritayana’s work when it was completed.

The work was thus written by Haritayana and is also called after his name Haritayana Samhita. It is said to consist of 12,000 slokas in three sections - The Mahatmya Khanda (Section on the Greatness of Sri Devi), Jnana Khanda (Section on Supreme Wisdom), and Charya Khanda (Section on Conduct). Of these the first consists of 6,687 slokas; the second of 2,163 slokas; and the third is not traceable. The section on ‘Greatness’ contains the prelude to the work and later treats mostly the manifestations of the Supreme Being as Durga, Kali, Lakshmi, Sarasvati, Lalita, Kumari, etc., and their exploits, found in Brahmanda Purana, Markandeya Purana and Lakshmi Tantra. Its contents mostly cover the ground of Durga Saptasati and of Lalita Upakhayana.

Sri Vidya (worship of the Supreme Being as Goddess) has a very holy tradition traced to the Vedas. There are two principal divisions, known as Kadividhya and Hadividhya. The former was practised by Indra, Chandra, Manu, Kubera, etc.; it is the simpler of the two and also more common. The other was practised by Lopamudra and approved of the wise.

Tripura Rahasya, otherwise Haritayana Samhita, begins with ॐ नमाः (Salutations to Aum) and ends with श्री त्रिपुरैव ह्रीम् (Tripura is only Hrim). Aum is well known as the sacred syllable signifying the Highest Being in the abstract; Hrim is the sacred symbol of the same as the Goddess. The contents of the book are thus enclosed by these two symbols — the most sacred in the Vedas and this text is equally sanctified.

In Sutra Bhasya (the commentary on Brahma Sutras), Sri Sankara has used the story of Samvarta as found in Tripura Rahasya, in his commentary on अपिच स्मर्यते (apica smaryate) ‘Sutra’, with approval.

There is a lucid commentary in Sanskrit on Haritayana Samhita. It is named Tatparya Dipika and written in 4932 of Kali Era (i.e. 1831 A. D.) by one Dravida Srinivasa, son of Vydianatha Dikshita of the village of Mahapushkara in South India.

As for its philosophy, there is no real reason to distinguish it from Vedanta. Scholars however call this system the Tantri or the Sakta, and point out some apparent differences between this and Advaita Vedanta. This system teaches that the Supreme Reality is no other than Abstract Intelligence. ‘Intelligence’ signifies Self-luminosity and ‘Abstraction’ denotes its unlimited nature. No other agent can be admitted to exist apart from It in order to reveal It. The apparent variety is only due to Vimarsa, the gross aspect of Its absolute freedom known as Svatantra, which at times unfolds the Pure Self as the Cosmos and at other times withdraws Itself and remains unmanifest.

Abstraction and manifestation are inherent in the Pure Self; these two aspects are given the names Siva and Sakti, respectively. There cannot be manifestation beyond the Supreme Intelligence; therefore Cosmos and the Self are only the same, but different modes of Reality.

Realisation of the Truth is thus quite simple, requiring only constant remembrance on these lines (अनुसंधानम्), that Reality is not incompatible with the world and its phenomena, and that the apparent ignorance of this Truth is itself the outcome of Reality, so that there is nothing but Reality. Creation and Dissolution are cycles of Self-expression and Abstraction due to Svatantra. There are no sankalpavikalpas (modifications) in the state of dissolution 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 Maya which later displays as Avidya (ignorance) when the predispositions are in their full swing. Chit, Maya and Avidya 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 Maya is made subservient to Brahma in Vedanta, 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, Maya 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 mirror is common to both systems. Vide विश्वं दर्पण दृश्यमान नगरी तुल्य जिन्तर्गतम in Dakshinamoorti 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

(Swami Ramanananda Saraswathi)

Invocation

To Bhagavan Sri Ramana Maharshi

ॐ

श्री रमण:

नमः परम ऋषिभ्यो नमः परम ऋषिभ्यः

A PRAYER

SALUTATIONS TO SRI RAMANA, the living monument of Eternal Truth! The direct proof of the inexpressible! May Thy Holy Feet lead me into the Sanctuary of Sri Tripura! Blessed be Thy Holy Feet! Blessed Thy Presence! Blessed Thy dear ones! Blessed all that relates to Thee!

Blest be the Mother Earth on which Thou art!

Blest be the Universe going round Thy Centre!

Love of Manicka Vachakar personified!

Essence of Gods and Sages taken shape!

Solace of the forlorn! Refuge of the oppressed!

Help to the meek! Voice of the mute!

Splendour of all! Reincarnate of the Vedas!

Hail to Thee! Thine is the Glory!

Oh, Signpost of Peace! Limit of Ananda!

Introductory Note

Jamadagni was a Brahmin saint who lived in the forest with his wife Renuka and his sons, of whom Parasurama was the youngest, the most renowned and valiant. The country was then ruled by Haihayas, a certain clan of Kshattriyas. Some of them came into a clash with Parasurama, 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 Parasurama was far away from the hermitage and attacked and killed his saintly father. 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 perform Sati by mounting the funeral pyre.

Parasurama vowed that he would clear the earth of the Kshattriya vermin. He placed his father’s corpse on one shoulder and took his living mother on the other and set out for 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 (एकवीरा) 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. Parasurama 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 Parasurama offered oblations to his forefathers with it. His dead ancestors appeared and told him to desist from his bloody revenge. Accordingly, he retired into a mountain fastness 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 Parasurama’s challenge and got the better of him.

Parasurama 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 intense loyalty to her husband 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. Brahma was born as the Moon; Siva as Dhurvasa; and Sri Narayana as Datta. The last is also called Datta Atreya, of which the latter word 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), 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. Haritayana said:

Undisturbed you have heard, O Narada! The Mahatmya (The Glory) 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 Sushupti. 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, Sakta 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 Parasurama. 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 apprehend their innate kindness, just as the sense of smell helps one to detect the intrinsic odour of musk.

As Parasurama, the son of Jamadagni, already pureminded 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 revealed 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, Guru Datta satisfied himself as to the fitness of Parasurama, whose zeal for and devotion to Tripura worship was 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 Realisation, Parasurama learned from the sweet lips of Sri Guru all the details regarding recitations, figures for worship and different meditations, one after another — like a honey bee collecting honey from flowers. Bhargava (i.e., Parasurama) 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. In the past, I did not understand even a little of what Samvarta told me when I met him 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 on a 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 the gaining 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 of 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