tripura upanishad

7/23/2019 Tripura Upanishad

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Tripura UpanishadTranslated by Dr. A. G. Krishna Warrier Published by The Theosophical Publishing House, ChennaiOm ! Speech is rooted in my thought (mind) and my thought is rootedin my speech.Be manifest, patent, to me; be ye two, for me, the lynch-pins of theeda.

et not edic lore desert me."ith this mastered lore, # $oin day with night.# shall spea% what is right; # shall spea% what is true.et that protect me; let that protect the spea%er.et that protect me.et that protect the spea%er, protect the spea%er !Om ! &eace ! &eace ! &eace !'. hree cities are there, and pathways three for all.(On the dais of ortune) are letters a, %a, tha and others.#n them there dwells, ne*er-ageing, ancient, he e+ceeding grandeur of the gods.. Sub$ect to er whose sources are nineShine forth the centres nine and ogas nine,/ine deities and regents of the planets nine,0entle healing deities nine and gestures nine.

1. he One she was, the oremost;She was the nine, the nineteen and the twenty-nine; he forty, she; may the radiant energies three,2s fond mother3s lo*e, encircle me.4. #n the beginning was upbla5ing ight;0loom and 6otion stretched athwart the 2geless; he 6oonlight gladness and delights; these spheres2dorn indeed (the %nowers of Brahman).7. Of the three lines, abodes, three worlds and three spheres"ith triple constituents (She is the prop). his group of three among the sheaths is prime.#n diagram drawn with mystic words he 0od of o*e with ortune3s 0oddess dwells.8. he 9+hilarating and the &roud,

he 2uspicious, the uc%y and the o*ely, he &erfected, the shy, the "itty One, he 0rati:ed, the chosen and the ull, he "ealthy, the orbidden, the 0raceful, he 9louent < (hese on =onsciousness do wait).>. 2ttended thus the &ower of =onsciousness#s drun% with the draught of #mmortality;?nowing er and worshipping er throne(er de*otees) on hea*en3s great *ault do dwell2nd enter the supreme riple =ity.@. Aesire, the womb, the Aigit of Aesire, he "ielder of the hunderbolt, the =a*e,a sa, the "ind, the =loud, the ?ing of ea*en, et again the =a*e, sa %a la and maya <Such is the prime*al "isdom, embracing all,

6other of the *ast uni*erse.. Cttering in secret er three basic letters < he si+th, the se*enth and the eighth <auding the ord, the theme of the Cpanishads, he Seer, the ashioner, the ree to "ill,(See%ers) achie*e the state of #mmortality.'D. he 6other of the Cni*erse sustainser abode < the Aestroyer3s ace, the =ircle of the Sun, he core of sounds, the span of time, he 9ternal, half the lunar month;



"ith si+teen (She sustains the core of their abode).''. Or, worshipping the digit of desire in its manifold forms,9nthroned in the three ca*ernous homes and in symbolsOf the rounded breasts and face set in the spheres, he man of desires gains that which he wants.'. Aressed :sh, goat3s Eesh,=oo%ed rice, pleasure of se+,

"ho oFers to the 0oddess great,6erit and success for himself achie*es.'1. "ith (Saras*ati) fair and (a%shmi), "orld3s 6other,(0auri), roseate, prime*al &ower, withdrawer of the world,Binds with noose creatures who grasp, and tread2ttachment3s path; and swiftly smites with bow and arrows :*e.'4-'7. he &ower of =onsciousness and desire3s ord,ord of auspicious powers, coeuals both,Of eual prowess, in energy eual,0rant gifts to the fortunate here.Of the two, the un-ageing &ower, the world3s womb,"ith oFering of %nowledge pleased,Gemo*es the aspirant3s twofold sheath."ith mind a*erted from illusion3s spheree becomes =reator, &rotector,

"ithdrawer of the world;/ay, one with =osmic Being.'8. his is ripura3s great Cpanishad,#mperishable, which, in glorious words he Gig, a$us, Saman and 2thar*an2nd other forms of %nowledge laud.Om, rim, Om, rim < thus ends the secret doctrine.Om ! Speech is rooted in my thought (mind) and my thought is rootedin my speech.Be manifest, patent, to me; be ye two, for me, the lynch-pins of theeda.et not edic lore desert me."ith this mastered lore, # $oin day with night.# shall spea% what is right; # shall spea% what is true.

et that protect me; let that protect the spea%er.et that protect me.et that protect the spea%er, protect the spea%er !Om ! &eace ! &eace ! &eace !ere ends the ripura Cpanishad, included in the Gig-eda.



Tripura Tapini UpanishadTranslated by Dr. A. G. Krishna Warrier Published by The Theosophical Publishing House, ChennaiOm ! 0ods ! "ith ears let us hear what is good;2dorable ones ! "ith eyes let us see what is good.

"ith steady limbs, with bodies, praising,et us en$oy the life allotted by the gods.6ay #ndra, of wide renown, grant us well-being;6ay &usan, and all-gods, grant us well-being.6ay ar%sya, of unhampered mo*ement, grant us well-being.6ay Brihaspati grant us well-being.Om ! &eace ! &eace ! &eace !#-'H /ow, in this sphere (of nescience), the ord (Sadasi*a), assumingthe guises of &ra$apati, ishnu and Gudra, comes to be styled 0oddess ripura. By is prime*al &ower are fashioned the three abodes < theearth, the atmosphere and the hea*ens, or the hea*ens, the earth andthe nether world. #n the form of hrim, identical with the maya of ara,the di*ine rille%ha permeates, with er terrible might, the terminus of the three pea%s (abo*e the $unction of the two eyebrows), the seat of euilibrium of the three gunas, and the region where the world of

ob$ects is dissol*ed. his selfsame di*inity is called ripura.#-H On that adorable splendourOf the di*ine =reator we6editate; may e our thoughts inspire <"ho beyond all dar%ness is, Om.#-1H et us for all-%nowing ire the soma press"ho, of our foes, the wealth consumes;2s boat o*er ri*er, so may e helpCs o*er all diIculties, all troubles.#-4H et us adore with sacri:ce the three-eyed 0od,ragrant increaser of earthly growth.i%e cucumber fruit from its stal% released,et me from death, :nd freedom unto immortality.#-7H he supreme so*ereign, the goddess of the three cities, is the

embodiment of the three edas and the supreme %nowledge consistingof the 'D@ letters. he :rst four di*isions elucidate Brahman; thesecond pertains to Sa%ti or &ower; and the third to Si*a, the 0ood.#-8H #t is recorded that the worlds, the edas, the sciences, legends,codes, medical wor%s and astronomical treatises ha*e all proceededfrom the union of Si*a and Sa%ti (0oodness and &ower).#->H /ow we shall elucidate the supreme mystery of it (i.e. the mantragi*en abo*e). he syllable tat of the great mantra is the eternalBrahman, the supreme ord, inde:nable, impeccable, unconditioned,and unconstrained. e thin%s, percei*es, e*ol*es, desires the status of consciousness. hus that sole Aeity, essentially good, e*ol*es as the*isible world. #n the ascetics, sacri:ces, mystics, e desires and what isdesired is born. Being free from desires (in truth) and impeccable, eholds sway. e puts forth (letters li%e) a, %a, ca, ta, ta, pa, ya and sa.ence is the ord named Aesire. So, technically, (the ord as) Aesire

per*ades %a. Aesire alone is this tat. hus is %arma understood. enceit is the sense of tat. "hoso %nows thus (becomes the ord).#-@H Sa*itur *arenyam. he root supreme means Jto gi*e birth to ali*ing thing3. Sa*itur gi*es birth to li*ing things; power gi*es birth.#-H his prime*al power is ripura, he supreme so*ereign, ripura;0oddess great with ear-rings adorned#n sphere of :re abiding.#-'DH "hosoe*er masters (this %nowledge) per*ades e*erything. hepower of the triangle (the serpent power) creates with (the aid of the)



e+alted letter e. So only the letter e is ta%en.#-''H arenyam means the best, the adorable, the imperishable, worthyof obeisance. So *arenyam is understood as the letter e. "hoso %nowsthis (becomes the best).#-'H Bhargo de*asya dhimahi < this we shall e+poundH Aha denotesbearing. By thought is the supreme ord borne. Bharga is the shiningone that dwells in the centre; the imperishable fourth (letter), the

immediate ourth, the all, the inmost of e*erything. he fourth letter iis in the middle of words. hus is the form of bharga e+pounded, theysay. So the letter i is understood as the eui*alent of bhargo de*asyadhi.#-'1H he e+position of mahi. he letter in which are present greatness,inertness and hardness is mahi. he letter la is the supreme abode. he letter la denotes the sphere, predominantly hard, comprising theseas, the mountains, the se*en islands and the forests, and ha*ing aresplendent form. By mahi the goddess 9arth is denoted.#-'4H Ahiyo yo nah prachodayat. 6ay the supreme Self, the prime*al,transcendental Sadasi*a, inspire (our) thoughts, (our) luminous Self,with the steadfast letter la towards the transcendental,undiFerentiated Geal, which is beyond the sphere of desire forcontemplation. "ithout *erbal utterance, holding this in mind only,should one meditate.

#-'7H &aro ra$ase sa*adom. inally that (which is other than the Self)becomes the supreme ight, pure consciousness, the di*inity dwellingin the heart, whose mar% is consciousness, and which is (the same as)hrim, whose abode is the heart. So the group of :*e letters,agbha*a%uta, which gi*es rise to the :*e elements and consists of :*e sections, is clari:ed. "ho %nows thus (reaps the results).#-'8H /ow the ne+t group that has become ?ama%ala is called?ama%uta, say the wise. #n the utterance of the thirty-two sacredsyllables, tat sa*itur *arenyam, etc., tat is the supreme Self, Sadasi*a,the imperishable, the pure, the unconditioned. he syllable ha, settingforth the identity (with Si*a), has the form of Si*a; it is held to beunarticulated, (though) a syllable. hus, remaining e+ternal, it (ha)indicates the &ower.#-'>H 2long the line indicated earlier of tat sa*ituh the moon (whose

seed-syllable is sa) must be placed ne+t to the sun (whose seedsyllableis ha). (he light of the sun) :lls the region between the basiccircle and the sacred ori:ce of the crown. he syllable sa is said to beuniue. (e who is meditated on as tat and sa*itur) is the di*ine beingwhose essence is Si*a and Sa%ti.#-'@H Si*a is the Supreme 0odSo (Brahman-%nowers) say;Sa%ti is all that is born;Sun and moon united areamsa < Brahman attributeless.#-'H rom Si*a supreme, who createsAesire3s ob$ects, wells up desire;ord of desires, the choice ight#s described as the letter %a.#-DH at Sa*itur *arenyam Bhargo de*ah. he imperishable mil% that

wipes out the eFects of acts and their agents is worth imbibing. hatimperishable (mil%) is won through the union of the supreme Self andthe indi*idual self. hat is the clear third syllable ha. #t is indeedSadasi*a, the Eawless, the shining di*inity. he last syllable is thuse+pounded as the supreme abode.#-'H Ahi denotes upholding; the upholding of inert matter is associatedwith mahi, denoted by the syllable, la. he sense of la coming after hadenoting Si*a is clearly (Brahman). he last syllable is the SupremeSpirit. 6ay it inspire our thoughts !#-H &aro ra$ase sa*adomH his group is the abode of ?ama%ala (i.e.



the agbha*a group). e who treads the si+ paths (such as the path of letters) reaches the seat of ishnu. "hoso %nows thus (reaches thatseat). /othing besides this (e+ists), says the ord.#-1H 2fter this the other, the third group, Sa%ti%uta, attains (accord)with the 0ayatri of thirty-two syllables.#-4H at Sa*itur *arenyam. rom the Self (comes) the s%y; from the s%ythe air stirs forth. "hat comes into being in dependence on #t is

adorable. Be:tting Sa*itur is the coming together of the indi*idual self and the Supreme Self. he syllable denoting the indi*idual self, (sa),clearly attains the form of the luminous &ower.#-7H Bhargo de*asya dhi. "ith these words is counted the syllable (%a)denoting Si*a who contains (all). "ith mahi, etc. (la is in accord). "iththe desirable, lo*ely, *isible remainder (i.e. dhiyo yo nah, etc.), thedesirable, lo*ely (hrille%ha is in accord). hus is Sa%ti%uta elucidated.#-8H "hoso repeats thus the :fteen-syllabled mantra of ripura attainsall desires; he attains all en$oyments; he conuers all worlds; he causesall words to bloom; he attains the status of Gudra; brea%ing throughthe abode of ishnu (the *eil of 6aya), he reaches the supremeBrahman.#->H a*ing set forth the prime*al *idya (incantation), the Sa%ti group(sa %a la hrim) and &ower and Si*a (denoted by sa %a) (must becontemplated in the :rst abode, the wa%eful state). he opamudra

incantation (ha sa %a la hrim) (must be contemplated) in the secondabode, (the dream state).#-@H #n the third abode (or the collecti*e sleep state) must becontemplated the pre*ious incantation, the &ower, hrille%ha, withoutthe nasal sound (sa %a la hri), the incantation on which Aur*asas, thewrathful sage, meditated.#-H he agbha*a group of the pre*ious incantation is described aspertaining to 6anu, =handra and ?ubera.#-1DH 2fter 6adana (or %lim) comes the auspicious agbha*a; ne+t isthe ?ama%ala (%a, etc.); ne+t is the Sa%ti group, sa, etc. his grouping,in this order, was adored by 6anu, and must be contemplated in thefourth abode (the is*a state).#-1'H (irst) that which is styled Si*a and Sa%ti (namely ha, etc.); thenagbha*a; again the Si*a and Sa%ti group; and the third (sa, etc.) < this

incantation, adored of =handra, is to be contemplated in the :fthabode (the ai$asa state).#-1H he incantation of Si*a, etc., added to that of =handra is theincantation of ?ubera; it must be contemplated in the si+th abode (the&ra$na state). "hoso %nows this (attains ?ubera3s wealth).#-11H ea*ing out the fourth *owel i, and placing the sun and the moon(represented by ha and sa) in the beginning of all (groups), thereresults the *idya (incantation) promoting power o*er desires; it isnamed after 2gastya and must be meditated on in the se*enth abode(the ira$ state).#-14H #n the incantation (of 2gastya) gi*en abo*e, set in twofoldmanner, ha ha, representing the incantations beginning with ?ama and6adana; then sa, the seed-syllable of Sa%ti, and %a, the beginning of agbha*a. Of sa and %a, let the *owels be shortened into half-syllables. his is the incantation of /andi (to be contemplates) in the eighth

abode (the Sutratman state).#-17H he agbha*a group; the incantation of 2gastya, consisting of words and meanings styled ?ama%ala; (then) all the power of 6aya(the Sa%ti group) < (these, integrated, were adored by the sun and so)this is called the incantation of &rabha%ara. (#t must be meditated on)in the mind abode (the state of the causal abode).#-18H 2gain the incantation of 2gastya; (then) agbha*a; the seedletterof Sa%ti (hrim); the seed-letter of ?ama (%lim); the seed-letters of Si*a and Sa%ti (hamsa); (again) the seed-letter of ?ama (%lim); theseed-letter of the earth (lam); that of 6aya (hrim); the abode of



?ama%ala (the si+ syllables beginning with ha); the seed-letters of themoon and the sun (so3ham); the seed-letter of ?ama (%lim); that of Si*a(ham); that of 6ahiman (sa); the third (i.e. hamsa, so3ham and hamsa)< (integrated), this incantation, adored by Shanmu%ha must bemeditated on in the tenth abode.#-1>H Gepeating the incantation of 2gastya after that of Shanmu%ha,one gets the incantation of the supreme Si*a who rules o*er the last

region. #t must be meditated on in the ele*enth abode (in the spirit of 2nu$natir).#-1@H Gepeating the incantation of 2gastya with agbha*a, theincantation of ?ubera, the abode of ?ama%ala and the so*ereign groupof Sa%ti deri*ed from the incantation of opamudra, one gets theincantation of ishnu. #t must be meditated on in the twelfth abode (inthe spirit of pure 2nu$na). e who %nows thus (becomes ishnu).#-1H he ord (Sadasi*a) said to all the godsH a*ing listened to theincantation (set forth by 6e) and made it clear to yourself (J# amBrahman3), %now (there is nothing other than Brahman) and reduce(whate*er appears besides) to Brahman. 9nthrone the supreme *idya,the Ai*inity in the heart < the Ai*inity styled ?ama, the &rime*al One;whose form is the ourth; who transcends the ourth, who e+ceeds all;who occupies all seats consecrated with holy spells; who is surroundedon all sides by deities seated on the main and subordinate seats; who

per*ades all parts (from &rana, *ital breath, to naman, name); thedeity who is replete with delight; who is in union with the supremeSpirit; who is in the heart; whose gift is immortality; who is completeand who is possessed of senses; who, fore*er, is uprisen; whocomprises three groups; has three abodes, and is the supreme andmost e+cellent 6aya; who is the supreme power of ishnu. 9nthrone inthe pericarp of the heart3s lotus the supreme, sacred a%shmi, the6aya e*er uprisen; who controls the senses of er de*otees; whoo*erwhelms the god of lo*e; who is armed with bow and arrow; whoinspires elouence; who abides in the centre of the moon3s sphere, isadorned with the crescent, and assumes the guise of the se*enteen&ra$apatis. She is the great one, eternally present. er hands holding anoose and a goad are charming. She, the three-eyed one, shines li%ethe rising sun. #n the heart meditate on the goddess 6ahala%shmi,

comprehending all glories and possessed of all auspicious mar%s. erown nature is Spirit. She is Eawless. er name is ri%uta. She has asmiling face, is beautiful, is the great 6aya, and is e+tremelyfascinating. She is adorned with great ear-rings. She rests on thethreefold seat and abides in the nameless sacred abode, Sripitha. Sheis the great Bhaira*i, the power of Spirit, the great ripura. 6editate oner through the great yoga of meditation. "hoso %nows er thus(ful:ls his life). his is the great Cpanishad.##-'H hen, therefore, ha*ing uttered the *erse, Jet us for all-%nowingire the soma press3, etc., one achie*es the reali5ation of ripura.##-H he seers saidH 9+plain the form of the e+tensi*e seed-letterslatent in the beginning, middle and end of the glori:catory *erse, Jetus for all-%nowing :reK3##-1H he ord said to themH Ctter the *erse, Jet us for all-%nowing irethe soma press3, etc. Gepeat bac%wards the last group of the 2di*idya

(i.e. sa %a la hrim). engthen the :rst syllable of the :rst group (as %a)and that of the second group (as ha). (ogether we get %a ha). Jet uspress the soma3. hey say that (this *erse refers to the state in which)cosmic ignorance *anishes; it is competent (to e+tinguish all that hasbeen imagined as other than Brahman); it is the most e+cellent andblissful; it is the great glory.##-4H he :rst group (called agbha*a), the same as all prosperity,causes the sublation (of the world of ob$ects); the second group(named after ?ama) supports (the world of ob$ects); the third (namedafter Sa%ti) brings it into being. hus meditating on the three groups



and purifying the mind, and elucidating the incantation of ripura, oneutters the mantra Jet us for all-%nowing ire the soma press3, etc.;then (there dawns) the wisdom called the incantation of 6aha*idyesh*ari.##-7H (Gelying on) the incantation of ripuresh*ari, ha*ing uttered theword $ata*edase LJfor all-%nowing ire3M and associating the dotdenoting the di*ine principle of Si*a with the *owels a, etc., of the

&rana*a, one gets the serpent-power that has become one withimmortality and has assumed the triangular form (at the base of thespinal column).##-8H hus, of the chief principle of 2di*idya, the :rst group (beginningwith %a) is agbha*a; the second (beginning with ha) is the ?ama%ala."ith the utterance of the syllables $ata, the supreme Self is clearlye+pressed.##->H By the syllables $ata, etc., the supreme (undiFerentiated) Self,Si*a, is denoted.##-@H rom birth onwards gi*en to desires, one desires (ordship). ("hendesires are renounced) perfection (of one3s nature results). (So the%nowers of Brahman) declare.##-H hat *ery thing (the perfect spirit of Si*a), we declare aright asinstalled in the three la-s, the seed-letters of the earth. =larifying theletters of the mantras in the light of the signi:cance of the three la-s

(which denote e+istence-%nowledge-bliss absolute), each in the midst(of the three groups), the word gotra must be understood. heprinciple of Si*a is said to ha*e been installed in this gotra. hus has itbeen elucidated. hen follows the ?ama%ala (the second groupbeginning with ha). he rest may be elucidated as before withreference to *amam (competent). he incantation thus e+plained isstyled Sar*ara%sha%ari, the 2ll-protecting one.##-'DH hus ha*ing clari:ed this incantation of ripureshi by means of the *erse $ata*edase, etc., there remains but the one supreme Ai*inity,the ight. Or (this results from) the incantation (consisting of the threegroups). 0rant the boon of the ourth (i.e. meditate on the fact that thethree groups do not e+ist independently of Si*a). ully identify the J#3 -sense with the nature of the ord. Gelate each of the three groups withthe incantation styled the 2ll-protecting one. 2lso clarify the

incantation of the 2tmasana form. Gepeat the *erse $ata*edase, etc.,and (once more) recall to mind the 2ll-protecting incantation. 2ssignthe form of Si*a and Sa%ti to the initial and :nal positions (of the 2llprotectingincantation). ?now that the syllable sa in the *erse $ata*edase, etc., has Sa%ti as its uintessence and that the word somarepresents the prowess whose uintessence is Si*a. "hoso %nows thisbecomes great.##-''H hus elucidate this incantation which abides in ripura and whichis set forth in the circular seat. Gepeat the *erse $ata*edase, etc., andalso the incantation of ripuresh*ari which is e*er ascendant andwhose uintessence is Si*a and Sa%ti, as already set forth. Nata*edassymboli5es Si*a, and sa has the imperishable Sa%ti as its essence.9lucidate ripura, the e*er-ascendant 6ahala%shmi, resting on the seatof mantras (symboli5ed by ha and sa), denoting the sun and the moon,per*ading the three groups and subsisting in between Si*a and the

prime*al &ower. Gepeat the *erse $ata*edase suna*ama somam, etc.,and call to mind the pre*ious incantation associated with the seat of the real Self. "ith the words *eda, etc., (in the *erse), essentially thesame as the sun denoted by ha, is indicated the uni*ersal &ower of theSpirit (ciccha%ti) e*er-ascendant. &ut o*er it the dot (denoting the Si*aprinciple). 9lucidate the incantation of ripura, garlanded, abiding inthe seat of the 2dept. Gepeat the *erse $ata*edase suna*ama somam,etc. Gelying on the enchanting ripura, contemplate (er) in thesyllables %a la. 9lucidate the embodied incantation of ripura, theso*ereign o*er all incantations. Gepeat $ata*edase, etc., and relying on



ripura, the a%shmi, one consumes :re.##-'H 9lucidate the incantation of ripura, the 6other, the so*ereignthreefold ight, %nowing that she consumes with a mouth of :re.##-'1H hus with the words sa mah parsad ati durgani *is*a, Sheilluminates the supreme, She who is the inner Self. er incantation,here, ha*ing become an eFect, is utili5ed in the act of hailing. She isdeemed competent in e*ery way.

##-'4H hus these eight incantations, the *ery limbs of the di*ine6ahamaya are elucidated.##-'7H he gods *erily said to the blessed ordH ell us about theforemost of the wheels, which promotes all desires, is adored of all,ta%es all forms, faces all uarters, and is the gateway to iberation, byadoring which the ogins cut through (the %not of diFerences) into theundiFerenced bliss of supreme Brahman.##-'8H o them the blessed ord saidH "e shall elucidate the concept of Sricha%ra.##-'>H 6a%e a triangle with three *ertices. #n it ta%e as a measure a line,lengthen it, and ma%e a triangle farther in front of it. &arallel to thebase of the :rst triangle, but o*er all, ma%e another triangle. he :rsttriangle is the wheel, the second is the intermediary region, and thethird has, mar%ing it, the eight triangles.##-'@H hen, mo*ing the line beyond the intermediary uarters, on the

e+tremities of the eight spo%ed wheel mo*e the line for soliciting theSadhyas etc. a*e the upper part mar%ed with triangles. Araw fourlines going up from the closed regions. #n due order, with the twomeasuring lines, the wheel comes to be mar%ed with ten triangles.##-'H #n the same manner, again, the wheel with ten spo%es ta%esshape.##-DH he wheel with fourteen spo%es ta%es shape by $oining themeasuring line brought up to the parts of the ten spo%es, after ha*ing $oined the four *ertices of the central triangles with the triangles at thee+tremities of the four lines.##-'H hen ta%e shape respecti*ely the wheels en*eloped in the eightlotuses, the si+teen lotuses, and the earth-wheel with four gates.##-H hus has the wheel been elucidated by the process of construction.

##-1H # enumerate in the re*erse order (the elements of) the wheelconsisting of the nine sel*es. he :rst wheel enchants the threeworlds; has the eight powers such as the power to assume the atomicsi5e etc.; has the eight mothers; has the decade beginning with the 2llagitatingforce; etc.; is manifest, is occupied by ripura, and ischaracteri5ed by the mystic mar% of the 2ll-agitating force.##-4H he second wheel ful:ls all e+pectations, is con$oined with thesi+teen attracti*e powers beginning with sa%ama. #t is well protected,occupied by the so*ereign ripura, and is characteri5ed by the mysticmar% of the 2ll-scattering force.##-7H he third wheel agitates all and is adorned with the eight Eowersof =upid. #t is better secured, occupied by the beautiful ripura, andcharacteri5ed by the mystic mar% of the 2ll-fascinating force.##-8H he fourth wheel grants e+cellence to all; has fourteen forces li%ethe 2ll-agitating force; is associated with a tradition; is occupied by the

Aweller in the three cities, and is mar%ed by the mystic mar% of the 2llsubduingforce.##->H he :fth wheel, beyond the fourth, accomplishes all ends; hasthe ten forces such as the power to yield all perfections; has thefullness of the ?aula; is occupied by 6ahala%shmi who is ripura, and ismar%ed by the mystic mar% of the greatly e+citing force.##-@H he si+th wheel protects all; has ten traits such as omniscience;is de*oid of interspaces; is occupied by the garlanded ripura; and hasthe mar% of the great goad.##-H he se*enth wheel cures all diseases; has eight forces such as



the force to subdue; has its mysteries; and bears the mystic mar% of the %hechari.##-1DH he eighth wheel grants all perfections; is characteri5ed by fourweapons, and the mysteries, higher and lower. #t is occupied by themother, ripura, and has the mystic mar% of the seed.##-1'H he ninth master-wheel is replete with all delight and isassociated with the triad such as ?amesh*ari. #t is e+ceedingly

mysterious, occupied by the great ripura, the beautiful, and has themystic mar% of the triangle.##-1H 2ll the metres indeed ha*e passed o*er as spo%es into the wheel. his wheel is the Sricha%ra.##-11H #n its hub, in the sphere of :re, are the sun and the moon."orship the seat of the syllable Om there. here is the #mperishable inthe form of the point. =all to mind the supreme #ncantation, s%y-li%e,and immanent in it. Bring thither the great ripura, the beautiful.&etition er with the single *erseH0oddess ! #n mil% bathed, with sandal pasteBesmeared ! 0oddess! "ith bil*a lea*es worshipped !Aurga ! # see% refuge in hee.2dore er with the mantra of 6ayala%shmi. hus spo%e the blessedord.##-14H "ith these mantras adore the blessed 0oddess. hen She

becomes pleased and manifests erself. So whoe*er worships withthese mantras sees Brahman. e sees all things and achie*esimmortality < whosoe*er %nows thus. his is the great Cpanishad.###-'H he gods said to the blessed ordH "e would fashion the mysticmar%s. he blessed ord told themH Seated in the lotus posture withthe region of the %nees touching the earth, ma%e the mystic mar%s.###-H e who %nows the mystic mar% of the triangle attracts all; he%nows all; en$oys all fruits; he brea%s up all and immobili5es the foe.?eeping the middle :ngers o*er the ring :ngers, he (brings together)the little :ngers and the thumbs, the fore:ngers being left free li%erods pointing downward. hus is the :rst mar% made (the triangle).###-1H he same with the middle :ngers $oined is the second (the seed).###-4H he third has the shape of the goad.###-7H Gubbing the palms in the re*erse order, bringing together the

thumbs and the fore:ngers, the fourth is formed (the great goad).###-8H he :fth (the great Aeluder) is made when the thumbs are $oinedto the nails of the middle :ngers, after rubbing with the fore:nger onthe little :nger and the ring :ngers held straight with the middle:ngers.###->H he same shaped at the tip li%e a goad is the si+th (the 2llsubduing).###-@H ?eeping the left hand in the right resting posture, the ring :ngersin the middle of the little :ngers, and the middle :ngers with thefore:ngers crossed o*er them, the thumbs straight, one gets these*enth, the %hechari (the 2ll-attracting).###-H #n the all-upright, all-retracting posture, %eeping each little :ngerin the space between its middle :nger and the ring :nger, and at thesides the fore:ngers in the shape of the goad, and the thumbs andpalms in contact, the eighth is formed (the 2ll-scattering).###-'DH he ring :ngers rest on the bac% of the middle :ngers; the

thumbs holding the middle :ngers on which rest the fore:ngers remainin the middle < thus is the ninth formed (the 2ll-agitating).###-''H ?eeping the little :ngers eually in and the thumbs, too, euallyin, the mystic mar% comes to ha*e three sections. he :*e arrows, themystic mar%s such as the :*e, are clear.###-'H ?rom is the seed of the goad; (ha, sa are those of Si*a and Sa%ti;%ha, of %illing; prem, of enchantment); ha, sa, %ha, prem, of %hechari;ha (of the sun); straum (of desire); (%a) the :rst seed of agbha*a isthe ninth. (a, the :rst seed of ?ama%uta) is the tenth. "hoso %nowsthus (becomes an adept in mantra).



###-'1H /ow, therefore, we shall e+pound the wheel that has become the?ama%ala. rim, %lim, aim, blum, straum < these :*e desires per*adethe whole wheel. "rap up the middle desire, aim, in the past (desire),straum, (i.e. aim, straum, aim). et this group be put within blum. Bindup twice the end sought with the two medial aim-s and worship(setting them) in the birch-bar%. "hoso %nows this wheel %nows all; heattracts all the worlds; he immobili5es e*erything. he wheel dyed in

indigo slays foes, arrests all mo*ements. Smearing it with lac, onecontrols all worlds. Cttering the formula nine la%hs of times, one attainsthe status of Gudra. "rapping up (the wheel) in the inscribed diagram,one becomes *ictorious. OFering oblation in the :re built in atriangular :re-place, one wins o*er women. Aoing so in a :re-placeshaped li%e a rod or a circle one acuires unri*alled wealth. Aoing so ina suare :re-place one gets rain. #f one oFers oblations in a triangular:re-place, foes are %illed, mo*ements are immobili5ed OFering Eowers,one becomes *ictorious. OFering substances ha*ing great tastes, onebecomes surcharged with supreme $oy. he great tastes are the si+tastes.###-'4H "e in*o%e you, eader of hosts,Of poets, poet, most renowned;Aoyen of %ings, among Brahman-sord of Brahman-s, pay heed to us.

=ome with protection to our homes.Cttering this hymn, touch the body pronouncing ga with the dot abo*e.Bow down to 0anesha saying gam to 0anesha. Om, Bow unto theblessed ord, with ash-smeared limbs, of formidable prowess. ?ill !?ill !! burn ! burn !! consume ! consume !! subdue ! subdue !! erase !erase !! Brea%er up of the plough ! 2t the foot of the trident , securethe accomplishment of the symbol. Ary up ! Ary up !! he 9astern sea !#mmobili5e ! #mmobili5e!! ou who disrupt the counsels, the machines,the strategy, the messengers, the armies of the enemy, tear up ! tearup !! cut up ! cut up !! hrim, phat, S*aha. "ith this worship the ord of the :eld.###-'7H Oh maid of noble lineage !"e %now, we contemplate a croreOf mantras; so many ?ula3s force

#nspire us e*er. hus adoring the maiden, whiche*er aspirant meditates, attainsimmortality. e attains renown and the full stretch of life. Or, %nowingthe Supreme Brahman, he abides. "hosoe*er %nows thus (wins thefruit). his is the great Cpanishad.#-'H he gods, *erily, said to the blessed ordH ord ! he heart of themost e+cellent 0ayatri pertaining to ripura has been e+pounded to us.#-H #n the hymn of $ata*edas ripura3s eight (*idyas) are limned. hus adoring er, from the bondsOf life the ogin is released.#-1H /ow tell us about 6rityum$aya (*ictory o*er death). earing thewords of all the gods spea%ing thus, the *ictory o*er Aeath is re*ealedthrough the hymn on ryamba%a in the 2nustubh metre.#-4H "hence is the word ryamba%a deri*ed Being master of the

three cities, he is ryamba%a.#-7H "hy sayH Jet us sacri:ce3 JSacri:ce3 means Jworship3, Je+tol3 thereal, by the two syllables mahe. By the immutable single letter %am(after ryamba) *ictory o*er Aeath is e+pressed. So it is saidH Jet ussacri:ce3.#-8H /ow, why say Jfragrant3 e attains renown on all sides. ence itis said Jfragrant3.#->H "hy say Jincreases growth3 e creates all the worlds, sa*es allthe worlds, per*ades all the worlds. ence e is said to increasegrowth.



#-@H "hy say Jli%e cucumber fruit K let me :nd freedom3 2s thecucumber is fast held by the stal%, so is (man) bound fast, and he isreleased from death, the bondage of transmigration; he becomes free.#-H "hy say Junto immortality3 One achie*es immortality, achie*esthe imperishable; one becomes Gudra.#-'DH he gods *erily said to the blessed ordH 9*erything has beene+pounded to us. /ow tell us all those mantras pertaining to Si*a,

ishnu, Surya, 0anesha, by lauding with which Bhaga*ati will re*ealerself.#-''H he blessed ord saidH"ith Jryamba%a3 in slo%a-metre"orship the =onueror of Aeath;#t is laid down that the single letter#s per*aded, as shown afore.#-'H One who worships with the mantra of the a$us, JOm, Obeisanceto Si*a3 attains the status of Gudra and achie*es blessedness. e who%nows thus (does so).#-'1H hat supreme abode of ishnu,i%e an eye across the hea*ens, he wise always behold.#-'4H ishnu faces all uarters. 2s oil surrounds and :lls a ball of sesamum, e per*ades (all things). is supreme abode is the high s%y.

he wise, namely gods li%e Brahma, behold it, i.e., hold it for e*er inthe heart. ence, ishnu3s own form is deri*ed from is abiding,e+isting, in all beings. e is asude*a (the god who dwells in all).#-'7H Om /amah consists of three syllables. Bhaga*ate has foursyllables. asude*aya has :*e syllables. his is the twel*e-syllabledmantra of asude*a. e (who %nows this) surmounts all hardships,li*es a full life, achie*es mastery o*er beings, and en$oys possession of wealth and cattle.#-'8H he letters a, u and meditation constituting the &rana*a denotethe inward bliss, the all-per*ading Brahman. &utting them together,(there is formed) Om.#-'>H Swan sailing in the pure s%y,Aweller in the atmosphere,Sacri:cer near the altar,

0uest wal%ing into the house,Aweller in men, in noble things,#n the right and in s%y; in water born,Born in the light, in the right, in mounts; he Gight, the great < (e is the ord).#-'@H 2ll fruits he wins who repeats the pre*ious mantra of the suntogether with the &owers, namely the dawn, the dus%, the intellect,which are the true, ordered, embodied ight. By each of the otherluminous words in the mantra of the Surya is it upheld. "ords li%e, Jinwater born3, etc., denote the &owers. e dwells in the high abode, thehea*ens, pertaining to the sun.#-'H "orshipping the ord of hosts with the mantra gi*en pre*iously(###-'4), J"e in*o%e you, eader of hosts3, etc., in the traistubha metre,together with the monosyllable, one achie*es the status of 0anesha.#-DH /e+t ha*e been laid down the 0ayatri, the Sa*itri, the unuttered

mantra (a$apa), that of Saras*ati, the matri%a (or alphabet)H By #t, allthis has been per*aded.#-'H 2im, the 0oddess of speech ! "e %now; %lim, the 0oddess of desire ! "e meditate; sau, 6ay the &ower inspire us. hus, in the morn,0ayatri; at midday, Sa*itri; and at dus%, Saras*ati. he a$apa, Jhamsa3,the unuttered (is chanted) without brea%. he matri%a, comprising :ftyletters, from a to %sa, per*ades all words, all Shastras, all edas. he0oddess per*ades all things. Obeisance, obeisance, unto er !#-H he blessed ord said to themH "hoso perpetually lauds the0oddess with these mantras beholds all things. e attains immortality



< whoso %nows this. his is the Cpanishad.-'H he gods, *erily, said to the blessed ordH =learly has beene+plained to us the section on acti*ities and what pertains to ripurawith all related topics. /e+t tell us about the attributeless Supreme.-H he blessed ord spo%e to themH By means of the fourth and :nal6aya (a*idya, $nana, *i$nana and samyag$nana), has the supremeBrahman been indicated, the supreme &erson, the supreme Self,

whose essence is consciousness. he hearer, the thin%er, the seer, theteacher, the toucher, the proclaimer, the cogni5er, the supreme%nower, the inner person in all persons < that Self must be cogni5ed.-1H #n that there are neither worlds seen nor unseen; no gods ordemons; beasts or non-beasts; ascetics or non-ascetics; outcastes ornon-outcastes; brahmins or non-brahmins. 2lone and single, thesupreme Brahman, all-uiet, shines forth. 0ods, seers, manes, pre*ailnot there. he awa%ened %nower, the all-%nower is Brahman.-4H #n this conte+t there are the following *ersesHence the see%er after liberation6ust from ob$ect his mind withdraw;or, liberation is indeed6ind3s detachment from ob$ects.-7H wo %inds of minds there areH&ure and impure;

#mpure the mind, desire-ridden, he pure of desires freed.-8H 6ind alone is cause of man3sBondage and release; bondage is=linging to ob$ects; the mind"ithdrawn therefrom promotes release.->H Shorn of attachment to ob$ects,2nd restricted to the heart,6ind thus ceases to be mind <Such is the state supreme.-@H =ontrol the mind until#t uiescence reaches in the heart. his is %nowledge and meditation; he rest is naught but words.

-H Brahman is not thin%able alone,/or unthin%able; thin% not; et, only thin%; thus, surely,Become Brahman, the same to all.-'DH ogin dissol*es himself with self #n Being, through meditation (high);6editation on non-self is deemed/o meditation at all.-''H hat Brahman has no parts#s beyond concepts, without blemish.?nowing J# am hat3, by slow degreesOne Brahman does become.-'H ?nowing #t as beyond concepts,9ndless, without cause or parallel;#mmeasurable and beginningless,

he man of wisdom is released.-'1H here is no restriction, no origin;/one in bondageH none who stri*es;/one see%s liberation; aye, noneiberated < this is truth.-'4H #n wa%eful state, in dreams, in sleep?now that the Self is only one;or one who passes beyond these statesGebirth there is none.-'7H One real Self alone e+ists



#n di*erse beings; as one,Or many is #t seen, li%e6oon in water3s sheen.-'8H 2s when a pot is mo*ed, he s%y, pot-bound mo*es not <So is the li*ing Self unmo*ed,i%e s%y when only pot has mo*ed.

-'>H "hen repeated in diFerent forms,i%e pot from pot distinct,e %nows not in these di*isions,2nd yet at all times %nows.-'@H 2s long as illusions of words9ncompass one, diFerence lasts;"hen dar%ness is scattered,#t is unity one sees.-'H he lower Brahman is the "ord; he 9ternal, when that wears oF,Gemains; #ts %nower shall, for peace of mind,On the 9ternal meditate.-DH wo Brahman-s are to be pondered onH he "ord and Brahman Supreme;#n the "ord well *ersed, one attains

Brahman Supreme.-'H he acute mind, after study of te+ts,On %nowledge and wisdom intent,6ust forsa%e all, as one who see%s grainorsa%es the hus% perforce.-H 6il% has but a single colour hough drawn from di*erse cows;2s mil% is %nowledge %nown,#ts sources are li%e cows.-1H ocussing the eye of %nowledge9*o%e the thoughtH J# am Brahman, he great, supreme abode without&arts or mo*ement, the uiescent One.3-4H "hoso %nows thus the one supreme form of Brahman, the

ourth, abiding in all beings, dwells in the imperishable supremeabode.-7H # see% refuge, for the sa%e of life, in this fourth &ower of ?nowledge, the cause of the manifestation of Brahman.-8H #n the order of 2%asa, etc. 2%asa is the supreme source of allthese elements. 2ll these beings, *erily, are born of 2%asa, and theymerge in 2%asa. Because of it they li*e, once they are born. So, %now2%asa to be the seed.->H hat *ery thing, %now as the seat of 2%asa, of air, of :re, of water, of precious stones. "hoso %nows this attains immortality.-@H herefore, whoe*er %nows this fourth ("isdom or *idya)pertaining to the glory of ?amara$a (the Self in liberation) with itsele*enfold form as the imperishable Brahman attains the fourth state <whoe*er %nows this. his is the great Cpanishad.Om ! 0ods ! "ith ears let us hear what is good;

2dorable ones ! "ith eyes let us see what is good."ith steady limbs, with bodies, praising,et us en$oy the life allotted by the gods.6ay #ndra, of wide renown, grant us well-being;6ay &usan, and all-gods, grant us well-being.6ay ar%sya, of unhampered mo*ement, grant us well-being.6ay Brihaspati grant us well-being.Om ! &eace ! &eace ! &eace !ere ends the ripura-apini Cpanishad, included in the 2thar*a-eda.

tripura upanishad

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