TRIPURA RAHASYA OR THE MYSTERY BEYOND THE TRINITY -1

TRIPURA RAHASYA

OR

THE MYSTERY BEYOND THE TRINITY

Translated by

SWAMI SRI RAMANANANDA SARASWATHI

(Munagala S. Venkataramaiah)

Sri Ramanasramam

Tiruvannamalai

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 SRI RAMANASRAMAM

56th Aradhana Day 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 Sadhu Arunachala

Sri Ramanasramam (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” Aum ) only. 

* Unfortunately, the orginal Sanskrit text appears to have been out

of print for some years.

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 “` nma>” (Salutations to Aum) and ends with “ ïI iÇpurEv

ÿIm! ” (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 “Aipc SmyRte” (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 (AnusNxanm! ),

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  

“Viswam Darpana Drushya maana nagari tulya jintargatam”

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)

To

Bhagavan Sri Ramana Maharshi

`

 Om Sree Ramanah

Namah Parama Rushibhyoh Namah Parama rushibhyah

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 (@kvIra) 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.

TRIPURA RAHASYA

OR

THE MYSTERY BEYOND THE TRINITY

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.

Chapter I  

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 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 a 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

odour of flowers.

48. How silly of people with innumerable obligations,

ever too busy seeking such moments of pleasure in this world!

49. What shall I say of the prowess of indiscriminating

men? They propose to reach happiness after crossing interminable

hurdles of efforts!

Chapter I  

50. A beggar in the street labours 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, Parasurama of pure mind

immediately descended the hill in search of his Master.

55. Quickly reaching the Gandhmadan Mountain, he

found the Guru sitting in 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 Parasurama 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. Joining in

salutation his hands, Parasurama spoke with pleasure.

[Note: Joining the two hands with fingers directed

towards the object, is a sign of respect.]

60. Sri Guru! Ocean of Mercy, can anyone 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 nectar-like

kindness?

[Note: The moon is believed to be the store of nectar

with which the pitris (departed ancestors) 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 long-standing doubts in my mind.

65. With Thy kind permission I desire to propound

them.

66. Hearing the words of Parasurama, 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 “Interrogation

of Bhargava” in Sri Tripura Rahasya.

_______

CHAPTER II

Obligatory Sense Towards Action

Condemned and Investigation Recommended

1. Ordered thus, Parasurama, 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 desist 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 realised 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: Sage 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 (vide,

“Asvamedha Parva” in the Mahabharata).]

9. His greatness was like red hot coal hidden in

embers. Every inch of his body filled one with exhilaration

so that I had a refreshing feeling in his mere proximity.

[Note: The sensation of peace or of ananda is the

symptom of satsanga.]

10. I asked him to tell me about his state. His answer

was clear cut and expressive of the essence of the sweet nectar

of eternal life.

11. I could not pursue the conversation then and felt

like a beggar maid before a queen. However I prayed to him

and he directed me to Thee.

12. Accordingly I have sought shelter at Thy holy feet,

just as a blind man who is entirely dependent on his friends.

13. What Samvarta said is not at all clear to me. I have

learnt the Gospel of Tripura well. It is undoubtedly an incentive

to devotion to Her.

14. She is incarnate as Thou, and always abides in my

heart. But what have I gained after all?

Chapter II  

[Note: Prayers to God are only selfish in the beginning,

yet they not only fulfil one’s desires but also purify the

mind, so that devotion to God grows in intensity and the

devotee desires nothing more than God. Then God shows

His grace by manifesting as his Guru.]

15. Lord, kindly explain what Samvarta told me before.

It is certain that I cannot realise the goal until it is

made known to me.

16. Whatever I do in ignorance thereof looks like

mere child’s play.

17. Formerly I pleased the Gods, including Indra, with

various ceremonies, observances, gifts and presents of food.

18. Later I heard Samvarta say that the fruits of all

these acts are only trivial. I consider those acts of no account

which yield only trifling results.

19. Misery is not absence of happiness, but limited

happiness. For as happiness recedes misery pours in.

20. This is not the only miserable result of action, but

there remains a still worse one, the fear of death, which

cannot be mitigated by any amount of activity.

21. My devotional practices before Tripura are similar.

All these mental conceptions are nothing but child’s play.

22. The practices may be according to Thy instructions,

or different. Again they may be with discipline or without

discipline, since the sastras differ about this.

23. Meditations may also differ, according to individual

tastes and temperaments. How can that be? Devotion is just

as imperfect as karma.

24. How can transient mental concepts of devotion

produce intransient results of high Truth? Moreover, the

practices are continuous and there seems to be no end to

these obligatory duties.

25. I have noticed that Samvarta, the Lord, is quite

happy, being completely free from any sense of obligation

to act and its disastrous results.

26. He seems to laugh at the ways of the world, to stride

unconcerned up the road of fearlessness, like a majestic

elephant refreshing itself in a lake of melted snow when the

surrounding forest is on fire.

27. I found him absolutely free from any sense of

obligation and at the same time perfectly happy in his realisation

of Eternal Being. How did he gain that state? And

what did he tell me?

28. Kindly explain these points, and so rescue me from

the jaws of the monster of karma.

29. Praying so, he fell prostrate and took the Master’s

feet in his hands.

Seeing Parasurama doing so the Master felt that he was

now ready for Realisation.

30. Sri Datta, whose very being was love, said gently:

Oh child Bhargava! Lucky are you — your mind being

thus disposed.

31-33. Just as a man sinking in the ocean suddenly finds

a boat to rescue him, so also your virtuous actions of the past

have now placed you on the most sacred heights of Selfrealisation.

That Devi Tripura, who is the conscious core

Chapter II  

of the heart and therefore knows each one intimately,

swiftly rescues Her unswerving devotees from the jaws of

death, after manifesting Herself in their hearts.

34. As long as a man is afraid of the nightmare, obligation,

so long must he placate it, or else he will not find

peace.

35. How can a man stung by that Viper, obligation,

ever be happy? Therefore, some men have gone mad, as if

some poison had already entered their blood and were

torturing their whole being.

36. While others are stupefied by the poison of obligation

and unable to discriminate good from bad.

37. Wrongly do they ever engage in work, being

deluded; such is the plight of humanity stupefied by the

poison of the sense of obligation.

38. Men are from time immemorial being swallowed

up by the terrific ocean of poison, like some travellers

once on the Vindhya range.

39. Oppressed by hunger in the forest, they mistook

the deceptive Nux Vomica fruits (vishamushti) for some

delicious oranges.

40. And in their voracious hunger they ate them up

without even detecting their bitter taste. They then suffered

torment from the effects of the poison.

41. Having originally mistaken the poisonous fruit

for an edible fruit, their reason being now blinded by

poison, they eagerly sought relief from pain.

42. And in their agony they took hold of and ate

thorn-apples, thinking them to be rose-apples.

[Note: Thorn-apples are used for extracting a poisonous

alkaloid. The fruit is either fatal or produces insanity.]

43. They became mad and lost their way. Some

becoming blind fell into pits or gorges;

44. Some of them had their limbs and bodies cut by

thorns; some were disabled in their hands, feet or other parts

of the body; others began to quarrel, fight and shout among

themselves.

45. They assaulted one another with their fists, stones,

missiles, sticks, etc., till at length thoroughly exhausted, they

reached a certain town.

46. They happened to come to the outskirts of the town

at nightfall, and were prevented by the guards from entering.

47-49. Unaware of the time and place and unable to

gauge the circumstances, they assaulted the guards and were

soundly thrashed and chased away; some fell into ditches;

some were caught by crocodiles in deep waters; some fell

headlong into wells and were drowned; a few, more dead

than alive, were caught and thrown into prison.

50. Similar is the fate of those who, deluded with the

quest for happiness, have fallen into the snares of the

taskmaster of action. They are bewildered in their frenzy and

destruction awaits them.

51-52. You are fortunate, Bhargava, in having transcended

that distracted state. Investigation is the root-cause

of everything, and it is the first step to the supreme reward

Chapter II  

of indescribable bliss. How can anyone gain security

without proper investigation?

53. Want of judgement is certain death, yet many

are in its clutches. Success attends proper deliberation, till

eventually the end is without doubt accomplished.

54. Indeliberateness is the ever-present weakness of

the Daityas and Yatudhanas (Asuras and Rakshasas);

deliberation is the characteristic of the Devas (Gods), and

therefore they are always happy.

55. Owing to their discrimination they depend on

Vishnu and inevitably conquer their enemies. Investigation

is the seed capable of sprouting and flourishing into the

gigantic tree of happiness.

56. A deliberating man always shines over others,

Brahma is great because of deliberation; Vishnu is worshipped

because of it.

57-58. The Great Lord Siva is omniscient for the same

reason. Rama, though the most intelligent of men, came to

disaster for want of judgement, before attempting to capture

the golden deer; later with due deliberation, he spanned the

ocean, crossed over to Lanka, the island of the Rakshasa

brood, and conquered it.

[Note: The reference is to the Ramayana. Ravana,

the arch enemy of Rama, induced one of his lieutenants

to assume the shape of a golden deer and entice Rama

away from his hermitage, so that Ravana could forcibly

carry away Sita, who would thus be left unprotected.

The ruse succeeded; and later the great battle ensued, in

which Ravana and others were killed and Sita was

recovered. Thus did Rama vindicate himself.]

59. You must have heard how Brahma, also becoming

on an occasion infatuated, acted rashly like a fool and

consequently paid the penalty with one of his five heads.

[Note: Brahma originally had five heads. He and

Vishnu were once contesting each other’s superiority. Just

then a huge column of light appeared in front of them

and they wondered what it was. They agreed that he who

found either end of the column earlier would be the greater

of the two. Vishnu became a boar and sought the bottom;

Brahma became a swan and flew up towards the top.

Vishnu returned disappointed. Brahma at the point of

despair came across a falling screwpine flower. He stopped

its descent and asked from where it was coming. All that

it knew was that it was falling from space and nothing

more. Brahma persuaded it to bear false witness and claimed

superiority over his rival. Siva was enraged, snipped off

that head which spoke the lie, and declared himself as the

column of light.]

60. Unthinkingly, Mahadeva conferred a boon on

the Asura and was immediately obliged to flee in terror

for fear of being reduced to ashes.

[Note: There was once an Asura by name Bhasma.

He did penance and pleased Siva who appeared before

him and asked him what he wanted. Bhasma desired that

his mere touch should reduce any object to ashes. Siva

conferred the boon; Bhasma wanted to test it on him; Siva

took to flight. In order to save him from that predicament,

Chapter II  

Vishnu appeared as a voluptuous damsel before the

pursuing Asura and enticed him. He became amorous

and made advances to her. She asked him to go to a spring

in front of them and rub himself with water, before

embracing her. He was taken in. On his hand touching

his body, he fell down, a heap of ashes.]

61. On one occasion, Hari, having killed the wife

of Bhrigu, became the victim of a terrible curse and

suffered untold miseries.

62. Similarly have other Devas, Asuras, Rakshasas,

men and animals become miserable by want of judgement.

63. On the other hand, great and valiant are the

heroes, O Bhargava, whom judgement ever befriends.

Eternal homage to them.

64. Common people, becoming foolishly involved

with regard to their sense of action, are perplexed at every

turn; if, on the other hand, they think and then act, they

will be free from all misery.

65. The world has been in the coils of ignorance from

time immemorial; how can there be discernment so long

as ignorance lasts?

66-68. Can the sweet waters of dew collect in tropical

sandy deserts which are already scorched by heat? Similarly,

can the refreshing touch of discernment be sought in the

red-hot flue over the furnace of long-burning ignorance?

Discernment is, however, gained by proper methods, the

most effective of which is also the best of all, and that is

the supreme grace of the Goddess who inheres as the Heart

Lotus in every one. Who has ever accomplished any good

purpose without Her grace?

69. Investigation is the Sun for chasing away the

dense darkness of indolence. It is generated by the worship

of God with devotion.

70. When the Supreme Devi is well pleased with the

worship of the devotee, She turns into vichara in him and

shines as the blazing Sun in the expanse of his Heart.

[Note: Devi: Goddess.

Vichara: Discrimination, investigation, deliberation,

judgement.

Devi is there in ignorance, in worship, in vichara and

later, like fat in the milk, the curds and the churned butter,

successively.]

71-72. Therefore that Tripura, the Supreme Force, the

Being of all beings, the blessed, the highest, the one consciousness

of Siva, who abides as the Self of self, should be

worshipped sincerely, exactly as taught by the Guru. The

forerunner of such worship is devotion and praiseworthy

earnestness.

73-76. The antecedent cause of these is again said to be

the learning of the Mahatmya. Therefore O Rama,1 the

Mahatmya was first revealed to you; having heard it, you

have now progressed well. Vichara is the only way to attain

the highest Good. I was indeed anxious about you; and there

is very good reason for such anxiety until the mind turns

1 Rama: a shortened name for Parasurama used throughout the text.

Chapter II  

towards vichara from the overpowering disease of ignorance,

just as one is anxious about a patient who is delirious,

until one sees that his health shows signs of a favourable turn.

77. If once vichara takes root, the highest good has,

for all practical purposes, been reached in this life. As long

as vichara is absent from a human being, the most desirable

form of birth, so long is the tree of life barren and therefore

useless. The only useful fruit of life is vichara.

79-81. The man without discrimination is like a frog in

a well; just as the frog in a well does not know anything either

of good or of bad and so dies in his ignorance in the well

itself, in the same way men, vainly born in Brahmanda,2 do

not know either good or bad regarding themselves and are

born only to die in ignorance.

82. Confounding dispassion (vairagya) with misery,

and the pleasures of the world with happiness (sukha), a

man suffers in the cycle of births and deaths, while powerful

ignorance prevails.

83-84. Even though afflicted by misery, he does not

cease further indulgence in those causes antecedent to it

(namely, wealth, etc.); just as a jackass pursues a she-ass even

if kicked a hundred times by her, so also is it with the man

and the world. But you, O Rama, by discriminating have

transcended misery.

Thus ends the Second Chapter in Tripura Rahasya.

_______

2 Brahmanda: Egg of Brahma (i.e., the universe)

CHAPTER III

The Antecedent Cause for Learning the

Gospel: Association with the Wise Must

Precede Vichara

1. Having listened to Dattatreya’s words, Parasurama

was delighted and continued his questions in all humility:

2. O Bhagavan! It is precisely as my Lord Guru has

just said. Truly, a man will ever head for destruction in his

ignorance.

3. His salvation lies in investigation (vichara) alone. The

remote and proximate causes have also been mentioned by

Thee, and they have been traced to this Mahatmya. I am in

great doubt on this point.

4. How does that happen and what is again its proximate

cause? Can it be that it is natural (like courage to a hero)?

Then why is it not shared by all?

5-6. Why have I not got it as yet? Again, there are others

who are more troubled and suffer more than I. Why have

they not got this means? Kindly tell me. Thus asked, Datta,

the Ocean of Mercy, answered:

7. Listen, Rama! I shall now tell you the fundamental

cause of salvation. Association with the wise is the root cause

for obliterating all misery.

8-9. Association with the Sages is alone said to lead to

the highest good. Your contact with Samvarta has led you to

Chapter III  

this stage of enlightenment, which is the forerunner of

emancipation. On being approached, the Sages teach the

greatest good.

10. Has anyone ever got anything great, without

contact with the wise? In any case, it is the company

which determines the future of the individual.

11. A man undoubtedly reaps the fruits of his company

he keeps. I shall relate to you a story to illustrate this:

12. There was once a King of Dasarna by name Muktachuda.

He had two sons: Hemachuda and Manichuda.

13-14. They were comely, well behaved and learned.

At one time they led a hunting party, consisting of a great

retinue of men and warriors, into a deep forest on the Sahya

Mountains, a place infested with tigers, lions and other wild

animals. They were themselves armed with bows and arrows.

15. There they shot several deer, lions, boars, bisons,

wolves, etc., having killed them by the skilful use of their

bows.

16. As more wild animals were being hunted down by

the royal hunters, a tornado began to rage, pouring down

sand and pebbles.

17. A thick cloud of dust screened the sky; and it became

dark as night, so that neither rocks, trees, nor men could be

seen.

18. The mountain too was shrouded in darkness, so that

neither hills nor valleys could be seen. The retinue hurried

away, afflicted by the sand and pebbles hurled down by the

tornado.

19. A few of them took shelter under rocks, others in

caves, and still others under trees. The royal pair mounted

horses and rode away into the distance.

20. Hemachuda ultimately reached the hermitage of

a Sage, which had been built in a fine garden of plantain,

date and other trees.

21. There he saw a charming maiden whose body,

bright as gold, shone like a flame of fire.

22-23. The prince was bewitched at the sight of the

girl, who looked like the Goddess of Fortune, and spoke

to her thus: Who are you, fair lady, who live fearlessly in

such a dreadful and solitary forest? Whose are you? Why

are you here? Are you alone?

24. On being spoken to, that spotless maiden replied:

Welcome prince! Please sit down.

25. Hospitality is the sacred duty of the pious. I notice

you have been overtaken by the tornado and afflicted.

26. Tie your horse to the date-palm. Sit here and

take rest, and then you will be able to listen to me in

comfort.

27-29. She gave him fruits to eat and juices to drink.

After he had refreshed himself, he was further treated with

her charming words which dropped like sweet nectar from

her lips. Prince! There is that well-known Sage,

Vyaghrapada, an ardent devotee of Siva, by whose penance

all the worlds have been transcended, and who is ever

worshipped even by the greatest saints for his unparalleled

wisdom, both with regard to this and other worlds.

Chapter III  

30. I am his foster child — Hemalekha is my name.

There was a vidyadhari (a celestial damsel, Vidyutprabha

by name) who was very beautiful.

31. One day she came here to bathe in this river, the

Vena, to which Sushena, the King of Vanga, also came at the

same time.

32. He saw the celestial beauty bathing. She was the

fairest in the world, lithe in body and with the most beautiful

breasts.

33. He fell in love with her, which love she returned.

34. Their love consummated, he returned home leaving

her pregnant.

35. Afraid of slander, she caused an abortion. I was

however born alive from that womb.

36 As Vyaghrapada came to the river bank for his

evening ablutions, he picked me up because of his great love

for all, in order to bring me up with a mother’s care.

37. He who offers righteous protection is said to be the

father. I am therefore his daughter by virtue of this and

devoted to him.

38-39. There is certainly no fear for me anywhere on

earth on account of his greatness. Be they Gods or Asuras,

they cannot enter this hermitage with bad motives; if they

did they would only be courting their own ruin. I have now

told you my story. Wait here, Prince, a little.

40. That same lord, my foster-father, will soon be here.

Salute him and hear him with humility; your desire will

be fulfilled, and you may leave here in the morning.

41. Having heard her and becoming enamoured of

her, he was silent for fear of giving offence; yet he became

distressed in mind.

42-46. Noticing that the prince was love-stricken,

that highly accomplished girl continued: Bravo Prince!

Be steady! My father is about to come. Tell him all. As she

was saying this Vyaghrapada, the great saint, arrived,

carrying a basket of flowers culled from the forest for

worship. Seeing the Sage coming, the prince rose up from

his seat, prostrated before him, mentioning his own name,

and then took his seat as directed. The Sage noticed that

the man was love-stricken; taking in the whole situation

by his occult powers, he pondered on what would be the

best course in the circumstances; and ended by bestowing

Hemalekha on the young man as his life-partner.

47-49. The prince was filled with joy and returned

with her to his own capital. Muktachuda, his father, was

also very pleased and ordered festivities in the kingdom.

He then had the marriage performed ceremoniously, and

the loving couple passed a very happy honeymoon in the

palace, in forest retreats, and on sandy beaches. But the

infatuated prince noticed that Hemalekha was not as

amorous as himself.

50. Feeling that she was always unresponsive, he asked

her in private: My dear! How is it you are not as attentive to

me as I am to you?

51. Thou fairest of girls, radiant with smiles! How is

it that you are never keen on seeking pleasure or enjoying

it? Are not these pleasures to your taste?

Chapter III  

52. You look indifferent even during the greatest pleasures.

How can I be happy if your interest is not awakened?

53. Even when I am close to you, your mind seems to

be elsewhere; when spoken to, you do not seem to listen.

54. As I hold you in close embrace for a long while,

you seem unconscious of me, and then ask me, Lord,

when did you come?

55. None of the carefully planned arrangements seem

to interest you and you do not take part in them.

56. When I turn away from you, you remain with your

eyes closed; and so you continue whenever I approach you.

57. Tell me how I can derive pleasure with nothing but

an artist’s model, which is what you are, seeing your indifference

to all enjoyments.

58. What does not please you cannot please me either.

I am always looking to you, trying to please you like a lily

looking up at the moon.

[Note: Kumuda, a certain lily, blossoms only in the night

and is therefore said to be the beloved of the Moon, as the

lotus blossoming in the day is said to be the beloved of the

Sun.]

59. Speak, dear! Why are you like this? You are dearer

to me than even life. I adjure you! Speak and so relieve my

mind.

Thus ends the Third Chapter in the section on the

“Potency of the Association with the Wise” in Tripura Rahasya.

 

Om Tat Sat

                                                        

(Continued...) 

(My humble salutations H H   Bhagawan Sri Ramana Maharshi

and Humble salutations  H H to  SWAMI SRI RAMANANANDA SARASWATHI  for the collection)