त्रिपुरातापिनी उपनिषत् TRIPURA TAPINI UPANISHAD
Tripura Tapini Upanishad is a minor Shakta or Tantra Upanishad from the Atharva-Veda explaining the structure of and meditation on Sri Chakra or Sri Yantra—a diagrammatic representation of the universe through nine interlocking triangles coming out of a central point.
To date, there are two English translations of this Upanishad.
A good translation is by Douglas Renfrew Brooks, who has also beautifully
translated the commentary on this Upanishad by Bhaskararaya in the book 'The
Secret of the Three Cities' published by the University of Chicago Press in
1990.
While maintaining a high
level of accuracy and bringing out the intricate nuances of this Upanishad, the
emphasis of Brooks' translation seems to be more on the geometrical aspects of
the Sri Chakra.
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त्रिपुरातापिनी उपनिषत्
त्रिपुरातापिन्युपनिषत्
त्रिपुरातापिनीविद्यावेद्यचिच्छक्तिविग्रहम्
।
वस्तुतश्चिन्मात्ररूपं
परं तत्त्वं भजाम्यहम् ॥
ॐ भद्रं कर्णेभिः शृणुयाम देवाः
॥ भद्रं पश्येमाक्षभिर्यजत्राः ॥
स्थिरैरङ्गैस्तुष्टुवाꣳसस्तनूभिः
॥ व्यशेम देवहितं यदायुः ॥
स्वस्ति
न इन्द्रो वृद्धश्रवाः ॥ स्वस्ति नः
पूषा विश्ववेदाः ॥
स्वस्ति
नस्तार्क्ष्यो अरिष्टनेमिः ॥ स्वस्ति नो
बृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
Om! Gods! With ears let us hear what is good;
Adorable ones! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us well-being.
May Brihaspati grant us well-being.
Om! Peace! Peace! Peace!
हरिः
ॐ ॥
अथैतस्मिन्नन्तरे
भगवान्प्राजापत्यं वैष्णवं विलयकारणं रूपमाश्रित्य त्रिपुराभिधा भगवतीत्येवमादिशक्त्या भूर्भुवः स्वस्त्रीणि
स्वर्गभूपातालानि
त्रिपुराणि हरमायात्मकेन हीङ्कारेण हृल्लेखाख्या भगवती त्रिकूटावसाने निलये विलये धाम्नि महसा घोरेण प्राप्नोति
।
सैवेयं भगवती
त्रिपुरेति व्यापठ्यते ।
-1: Now, in this sphere (of nescience), the Lord (Sadasiva),
assuming the guises of Prajapati, Vishnu and Rudra, comes to be styled Goddess
Tripura. By His primeval Power are fashioned the three abodes - the earth, the
atmosphere and the heavens, or the heavens, the earth and the nether world. In
the form of hrim, identical with the maya of Hara, the divine Hrillekha
permeates, with Her terrible might, the terminus of the three peaks (above the
junction of the two eyebrows), the seat of equilibrium of the three gunas, and
the region where the world of objects is dissolved. This selfsame divinity is
called Tripura.
तत्सवितुर्वरेण्यं
भर्गो देवस्य धीमहि ।
धियो
यो नः प्रचोदयात् परो रजसे सावदोम्
।
I-2: On that adorable splendor
Of the divine Creator we
Meditate; may He our thoughts inspire -
Who beyond all darkness is, Om.
जातवेदसे
सुनवाम सोममरातीयतो निदहाति वेद ।
स नः पर्षदति दुर्गाणि
विश्वा नावेव सिन्धुं दुरितात्यग्निः ।
I-3: Let us for all-knowing Fire the soma press
Who, of our foes, the wealth consumes;
As boat over river, so may He help
Us over all difficulties, all troubles.
त्र्यम्बकं
यजामहे सुगन्धिं पुष्टिवर्धनम् ।
उर्वारुकमिव
बन्धना-न्मृत्योर्मुक्षीय मामृतात् ।
I-4: Let us adore with sacrifice the three-eyed God,
Fragrant increaser of earthly growth.
Like cucumber fruit from its stalk released,
Let me from death, find freedom unto immortality.
शताक्षरी परमा विद्या त्रयीमयी
साष्टार्णा त्रिपुरा परमेश्वरी ।
आद्यानि
चत्वारि पदानि परब्रह्मविकासीनि ।
द्वितीयानि
शक्त्याख्यानि ।
तृतीयानि
शैवानि ।
I-5: The supreme sovereign, the goddess of the three cities,
is the embodiment of the three Vedas and the supreme knowledge consisting of
the 108 letters. The first four divisions elucidate Brahman; the second
pertains to Sakti or Power; and the third to Siva, the Good.
तत्र
लोका वेदाः शास्त्राणि पुराणानि धर्माणि वै चिकित्सितानि ज्योतींषि
शिवशक्तियोगादित्येवं घटना व्यापठ्यते ।
अथैतस्य
परं गह्वरं व्याख्यास्यामो महामनुसमुद्भवं तदिति ।
I-6: It is recorded that the worlds, the Vedas, the
sciences, legends, codes, medical works and astronomical treatises have all
proceeded from the union of Siva and Sakti (Goodness and Power).
ब्रह्म शाश्वतम्
।
परो
भगवान्निर्लक्षणो निरञ्जनो निरुपाधिराधिरहितो देवः ।
उन्मीलते
पश्यति विकासते चैतन्यभावं कामयत इति ।
स एको देवः शिवरूपी
दृश्यत्वेन विकासते
यतिषु यज्ञेषु योगिषु कामयते ।
कामं
जायते स एष निरञ्जनोऽकामत्वेनोज्जृम्भते
।
अकचटतपयशान्सृजते
।
तस्मादीश्वरः
कामोऽभिधीयते ।
तत्परिभाषया
कामः ककारं व्याप्नोति ।
काम
एवेदं तत्तदिति ककारो गृह्यते ।
भस्मात्तत्पदार्थ
इति य एवं वेद
।
I-7: Now
we shall elucidate the supreme mystery of it (i.e. the mantra given above). The
syllable tat of the great mantra is the eternal Brahman, the supreme Lord,
indefinable, impeccable, unconditioned, and unconstrained. He thinks,
perceives, evolves, desires the status of consciousness. Thus that sole Deity,
essentially good, evolves as the visible world. In the ascetics, sacrifices,
mystics, He desires and what is desired is born. Being free from desires (in
truth) and impeccable, He holds sway. He puts forth (letters like) a, ka, ca,
ta, ta, pa, ya and sa. Hence is the Lord named Desire. So, technically, (the
Lord as) Desire pervades ka. Desire alone is this tat. Thus is karma
understood. Hence it is the sense of tat. Who so knows thus (becomes the Lord).
सवितुर्वरेण्यमिति
षूङ् प्राणिप्रसवे सविता प्राणिनः सूते प्रसूते शक्तिम् ।
I-8: Savitur varenyam. The root supreme means 'to give birth
to a living thing'. Savitur gives birth to living things; power gives birth.
सूते
त्रिपुरा शक्तिराद्येयं त्रिपुरा परमेश्वरी महाकुण्डलिनी देवी ।
I-9: This primeval power is Tripura,
The supreme sovereign, Tripura;
Goddess great with ear-rings adorned
In sphere of fire abiding.
जातवेदसमण्डलं
योऽधीते सर्वं व्याप्यते ।
त्रिकोणशक्तिरेकारेण
महाभागेन प्रसूते ।
तस्मादेकार
एव गृह्यते ।
I-10: Whosoever masters (this knowledge) pervades
everything. The power of the triangle (the serpent power) creates with (the aid
of the) exalted letter e. So only the letter e is taken.
वरेण्यं
श्रेष्ठं भजनीयमक्षरं नमस्कार्यम् ।
तस्माद्वरेण्यमेकाराक्षरं
गृह्यत इति य एवं वेद ।
I-11: Varenyam means the best, the adorable, the
imperishable, worthy of obeisance. So varenyam is understood as the letter e.
Whoso knows this (becomes the best).
भर्गो
देवस्य धीमहीत्येवं व्याख्यास्यामः ।
धकारो
धारणा ।
धियैव
धार्यते भगवान्परमेश्वरः ।
भर्गो
देवो मध्यवर्ति तुरीयमक्षरं साक्षात्तुरीयं सर्वं सर्वान्तर्भूतम् ।
तुरीयाक्षरमीकारं
पदानां मध्यवर्तीत्येवं
व्याख्यातं भर्गोरूपं व्याचक्षते ।
तस्माद्भर्गो
देवस्य धीमहीत्येवमीकाराक्षरं गृह्यते ।
I-12: Bhargo devasya dhimahi - this we shall expound: Dha
denotes bearing. By thought is the supreme Lord borne. Bharga is the shining
one that dwells in the centre; the imperishable fourth (letter), the immediate
Fourth, the all, the inmost of everything. The fourth letter i is in the middle
of words. Thus is the form of bharga expounded, they say. So the letter i is
understood as the equivalent of bhargo devasya dhi.
महीत्यस्य
व्याख्यानं महत्त्वं जडत्वं काठिन्यं विद्यते यस्मिन्नक्षतेरेतन्महि
लकारः परं धाम ।
काठिन्याढ्यं
ससागरं सपर्वतं स सप्तद्वीपं सकाननमुज्ज्वलद्रूपं
मण्डलमेवोक्तं लकारेण
।
पृथ्वी
देवी महीत्यनेन व्याचक्षते ।
I-13: The exposition of mahi. The letter in which are
present greatness, inertness and hardness is mahi. The letter la is the supreme
abode. The letter la denotes the sphere, predominantly hard, comprising the
seas, the mountains, the seven islands and the forests, and having a
resplendent form. By mahi the goddess Earth is denoted.
धियो
यो नः प्रचोदयात् ।
परमात्मा
सदाशिव आदिभूतः परः ।
स्थाणुभूतेन
लकारेण ज्योतिर्लिङ्गमात्मानं
धियो बुद्धयः परे वस्तुनि ध्यानेच्छारहितं
निर्विकल्पके प्रचोदयात्प्रेरयेदित्युच्चारणरहितं
चेतसैव चिन्तयित्वा भावयेदिति ।
I-14: Dhiyo yo nah prachodayat. May the supreme Self, the
primeval, transcendental Sadasiva, inspire (our) thoughts, (our) luminous Self,
with the steadfast letter la towards the transcendental, undifferentiated Real,
which is beyond the sphere of desire for contemplation. Without verbal
utterance, holding this in mind only, should one meditate.
परो
रजसे सावदोमिति तदवसाने परं ज्योतिरमलं हृदि दैवतं चैतन्यं
चिल्लिङ्गं हृदयागारवासिनी हृल्लेखेत्यादिना स्पष्टं वाग्भवकूटं पञ्चाक्षरं पञ्चभूतजनकं पञ्चकलामयं व्यापठ्यत इति ।
य एवं वेद ।
I-15: Paro rajase savadom. Finally that (which is other than
the Self) becomes the supreme Light, pure consciousness, the divinity dwelling
in the heart, whose mark is consciousness, and which is (the same as) hrim,
whose abode is the heart. So the group of five letters, Vagbhavakuta, which
gives rise to the five elements and consists of five sections, is clarified.
Who knows thus (reaps the results).
अथ तु परं कामकलाभूतं
कामकूटमाहुः ।
तत्सवितुर्वरेण्य-मित्यादिद्वात्रिंशदक्षरीं पठित्वा तदिति परमात्मा सदाशिवोऽकशरं विमलं निरुपाधितादात्न्यप्रतिपादनेन
हकाराक्षरं शिवरूपं निरक्षरमक्षरं व्यालिख्यत इति ।
तत्परागव्यावृत्तिमादाय
शक्तिं दर्शयति ।
I-16: Now the next group that has become Kamakala is called
Kamakuta, say the wise. In the utterance of the thirty-two sacred syllables,
tat savitur varenyam, etc., tat is the supreme Self, Sadasiva, the
imperishable, the pure, the unconditioned. The syllable ha, setting forth the
identity (with Siva), has the form of Siva; it is held to be unarticulated,
(though) a syllable. Thus, remaining external, it (ha) indicates the Power.
तत्सवितुरिति
पूर्वेणाध्वना सूर्याधश्चन्द्रिकां व्यालिख्य
मूलादिब्रह्मरन्ध्रगं
साक्षरमद्वितीयमाचक्षत इत्याह भगवन्तं
देवं
शिवशक्त्यात्मकमेवोदितम्
।
I-17:
Along the line indicated earlier of tat savituh the moon (whose seed-syllable
is sa) must be placed next to the sun (whose seed-syllable is ha). (The light
of the sun) fills the region between the basic circle and the sacred orifice of
the crown. The syllable sa is said to be unique. (He who is meditated on as tat
and savitur) is the divine being whose essence is Siva and Sakti.
शिवोऽयं
परमं देवं शक्तिरेषा तु
जीवज्जा ।
सूर्याचन्द्रमसोर्योगाद्धंसस्ततत्पदमुच्यते
॥ १॥
I-18: Siva is the Supreme God
So (Brahman-knowers) say;
Sakti is all that is born;
Sun and moon united are
Hamsa - Brahman attributeless.
तस्मादुज्जृम्भते
कामः कामात्कामः परः शिवः ।
कार्णोऽयं
कामदेवोऽयं वरेण्यं भर्ग उच्यते ॥
२॥
I-19: From Siva supreme, who creates
Desire's objects, wells up desire;
Lord of desires, the choice Light
Is described as the letter ka.
तत्सवितुर्वरेण्यं
भर्गो देवः क्षीरं सेचनीयमक्षरं
समधुघ्नमक्षरं परमात्मजीवात्मनोर्योगात्तदिति
स्पष्टमक्षरं तृतीयं
ह इति तदेव सदाशिव
एव निष्कल्मष आद्यो देवोऽन्त्यमक्षरं व्याक्रियते ।
परमं पदं धीति धारणं विद्यते जडत्वधारणं महीति लकारः शिवाधस्तात्तु लकारार्थः स्पष्टमन्त्यमक्षरं परमं चैतन्यं धियो यो नः प्रचोदयात्
परो रजसे सावदोमित्येवं कूटं कामकलालयं षडध्वपरिवर्तको
वैष्णवं परमं धामैति भगवांश्चैतस्माद्य एवं वेद ।
I-20: Tat Savitur varenyam Bhargo devah. The imperishable milk that wipes out the effects of acts and their agents is worth imbibing. That imperishable (milk) is won through the union of the supreme Self and the individual self. That is the clear third syllable ha. It is indeed Sadasiva, the flawless, the shining divinity. The last syllable is thus expounded as the supreme abode.
I-21: Dhi
denotes upholding; the upholding of inert matter is associated with mahi,
denoted by the syllable, la. The sense of la coming after ha denoting Siva is
clearly (Brahman). The last syllable is the Supreme Spirit. May it inspire our
thoughts!
I-22: Paro
rajase savadom: This group is the abode of Kamakala (i.e. the Vagbhava group).
He who treads the six paths (such as the path of letters) reaches the seat of
Vishnu. Whoso knows thus (reaches that seat). Nothing besides this (exists),
says the Lord.
अथैतस्मादपरं
तृतीयं शक्तिकूटं प्रतिपद्यते ।
I-23:
After this the other, the third group, Saktikuta, attains (accord) with the
Gayatri of thirty-two syllables.
द्वात्रिंशदक्षर्या
गायत्र्या तत्सवितुर्वरेण्यं
तस्मादात्मन आकाश आकाशाद्वायुः स्फुरति
तदधीनं वरेण्यं समुदीयमानं सवितुर्वा योग्यो जीवात्मपरमात्म-समुद्भवस्तं प्रकाशशक्तिरूपं जीवाक्षरं स्पष्टमापद्यते ।
I-24: Tat
Savitur varenyam. From the Self (comes) the sky; from the sky the air stirs
forth. What comes into being in dependence on It is adorable. Befitting Savitur
is the coming together of the individual self and the Supreme Self. The
syllable denoting the individual self, (sa), clearly attains the form of the
luminous Power.
भर्गो
देवस्य धीत्यनेनाधाररूपशिवात्माक्षरं
गण्यते ।
महीत्यादिनाशेषं
काम्यं रमणीयं दृश्यं शक्तिकूटं स्पष्टीकृतमिति ।
I-25: Bhargo devasya dhi. With these words is counted the
syllable (ka) denoting Siva who contains (all). With mahi, etc. (la is in
accord). With the desirable, lovely, visible remainder (i.e. dhiyo yo nah,
etc.), the desirable, lovely (hrillekha is in accord). Thus is Saktikuta
elucidated.
एवं
पञ्चदशाक्षरं त्रैपुरं योऽधीते स सर्वान्कामानवाप्नोति ।
स सर्वांल्लोकाञ्जयति ।
स सर्वा वाचो विजृम्भयति ।
स रुद्रत्वं प्राप्नोति ।
स वैष्णवं धाम भित्त्वा परं
ब्रह्म प्राप्नोति ।
य एवं वेद ।
I-26: Whoso repeats thus the fifteen-syllabled mantra of
Tripura attains all desires; he attains all enjoyments; he conquers all worlds;
he causes all words to bloom; he attains the status of Rudra; breaking through
the abode of Vishnu (the veil of Maya), he reaches the supreme Brahman.
इत्याद्यां
विद्यामभिधायैतस्याः शक्तिकूटं शक्तिशिवाद्यं लोपामुद्रेयम् ।
द्वितीये
धामनि पूर्वेणैव मनुना बिन्दुहीना शक्तिभूतहृल्लेखा क्रोधमुनिनाधिष्ठिता
।
I-27: Having set forth the primeval vidya (incantation), the
Sakti group (sa ka la hrim) and Power and Siva (denoted by sa ka) (must be
contemplated in the first abode, the wakeful state). The Lopamudra incantation
(ha sa ka la hrim) (must be contemplated) in the second abode, (the dream
state).
तृतीये
धामनि पूर्वस्या एव विद्याया यद्वाग्भवकूटं तेनैव मानवीं
चान्द्रीं कौबेरीं विद्यामाचक्षते ।
I-28: In
the third abode (or the collective sleep state) must be contemplated the
previous incantation, the Power, hrillekha, without the nasal sound (sa ka la
hri), the incantation on which Durvasas, the wrathful sage, meditated.
I-29: The
Vagbhava group of the previous incantation is described as pertaining to Manu,
Chandra and Kubera.
मदनाधः
शिवं वाग्भवम् ।
तदूर्ध्वं
कामकलामयम् ।
शक्त्यूर्ध्वं
शक्तिमिति मानवी विद्या ।
चतुर्थे धामनि
I-30: After Madana (or klim) comes the auspicious Vagbhava;
next is the Kamakala (ka, etc.); next is the Sakti group, sa, etc. This
grouping, in this order, was adored by Manu, and must be contemplated in the
fourth abode (the Visva state).
शिवशक्त्याख्यमन्यत्तृतीयं
चेयं चान्द्री विद्या ।
पञ्चमे
धामनि ध्येयेयं चान्द्री कामाधः शिवाद्यकामा ।
-31: (First) that which is styled Siva and Sakti (namely ha,
etc.); then Vagbhava; again the Siva and Sakti group; and the third (sa, etc.)
- this incantation, adored of Chandra, is to be contemplated in the fifth abode
(the Taijasa state).
सैव
कौबेरि षष्ठे धामनि व्याचक्षत इति ।
य एवं वेद ।
I-32: The incantation of Siva, etc., added to that of
Chandra is the incantation of Kubera; it must be contemplated in the sixth
abode (the Prajna state). Whoso knows this (attains Kubera's wealth).
हित्वेकारं
तुरीयस्वरं सर्वादौ सूर्याचन्द्रमस्केन कामेश्वर्येवागस्त्यसंज्ञा ।
I-33: Leaving out the fourth vowel i, and placing the sun
and the moon (represented by ha and sa) in the beginning of all (groups), there
results the vidya (incantation) promoting power over desires; it is named after
Agastya and must be meditated on in the seventh abode (the Viraj state).
सप्तमे
धामनि तृतीयमेतस्या एव पूर्वोक्तायाः कामाद्यं
द्विधाधः कं मदनकलाद्यं शक्तिबीजं वाग्भवाद्यं तयोरर्धावशिरस्कं
कृत्वा नन्दिविद्येयम् ।
I-34: In
the incantation (of Agastya) given above, set in twofold manner, ha ha,
representing the incantations beginning with Kama and Madana; then sa, the
seed-syllable of Sakti, and ka, the beginning of Vagbhava. Of sa and ka, let
the vowels be shortened into half-syllables. This is the incantation of Nandi
(to be contemplates) in the eighth abode (the Sutratman state).
अष्टमे
धामनि वाग्भवमागस्त्यं वागर्थकलामयं कामकलाभिधं सकलमायाशक्तिः प्रभाकरी विद्येयम् ।
I-35: The Vagbhava group; the incantation of Agastya,
consisting of words and meanings styled Kamakala; (then) all the power of Maya
(the Sakti group) - (these, integrated, were adored by the sun and so) this is
called the incantation of Prabhakara. (It must be meditated on) in the mind
abode (the state of the causal abode).
नवमे
धामनि पुनरागस्त्यं वाग्भवं शक्तिमन्मथशिवशक्तिमन्मथोर्वीमायाकामकलालयं
चन्द्रसूर्यानङ्गधूर्जटिमहिमालयं तृतीयं
षण्मुखीयं विद्या ।
I-36: Again the incantation of Agastya; (then) Vagbhava; the
seed-letter of Sakti (hrim); the seed-letter of Kama (klim); the seed-letters
of Siva and Sakti (hamsa); (again) the seed-letter of Kama (klim); the
seed-letter of the earth (lam); that of Maya (hrim); the abode of Kamakala (the
six syllables beginning with ha); the seed-letters of the moon and the sun
(so'ham); the seed-letter of Kama (klim); that of Siva (ham); that of Mahiman
(sa); the third (i.e. hamsa, so'ham and hamsa) - (integrated), this
incantation, adored by Shanmukha must be meditated on in the tenth abode.
दशमे
धामनि विद्याप्रकाशितया भूय एवागस्त्यविद्यां पठित्वा
भूय एवेमामन्त्यमायां परमशिवविद्येयमेकादशे धामनि भूय एवागस्त्यं पठित्वा एतस्या एव
वाग्भवं यद्धनजं कामकलालयं च तत्सहजं कृत्वा
लोपामुद्रायाः शक्तिकूटराजं
पठित्वा वैष्णवी विद्या द्वादशे धामनि व्याचक्षत इति ।
य एवं वेद ।
I-37:
Repeating the incantation of Agastya after that of Shanmukha, one gets the
incantation of the supreme Siva who rules over the last region. It must be
meditated on in the eleventh abode (in the spirit of Anujnatir).
I-38:
Repeating the incantation of Agastya with Vagbhava, the incantation of Kubera,
the abode of Kamakala and the sovereign group of Sakti derived from the
incantation of Lopamudra, one gets the incantation of Vishnu. It must be
meditated on in the twelfth abode (in the spirit of pure Anujna). He who knows
thus (becomes Vishnu).
तान्होवाच
।
भगवान्सर्वे
यूयं श्रुत्वा पूर्वां कामाख्यां तुरीयरूपां तुरीयातीतां सर्वोत्कटां सर्वमन्त्रासनगतां पीठोपपीठदेवतापरिवृतां
सकलकलाव्यापिनीं देवतां सामोदां सपरागां सहृदयां सामृतां सकलां सेन्द्रियां सदोदितां परां विद्यां स्पष्टीकृत्वा हृदये निधाय विज्ञायानिलयं गमयित्वा त्रिकूटां त्रिपुरां परमां मायां श्रेष्ठां परां वैष्णवीं संनिधाय हृदयकमलकर्णिकायां परां भगवतीं लक्ष्मीं मायां
सदोदितां महावश्यकरीं मदनोन्मादनकारिणीं धनुर्बाणधारिणीं
वाग्विजृम्भिणीं चन्द्रमण्डलमध्यवर्तिनीं चन्द्रकलां
सप्तदशीं महानित्योपस्थितां पाशाङ्कुशमनोज्ञ-पाणिपल्लवां समुद्यदर्कनिभां त्रिनेत्रां विचिन्त्य देवीं महालक्ष्मीं सर्वलक्ष्मीमयीं सर्वलक्षणसम्पन्नां हृदये चैतन्यरूपिणीं निरञ्जनां त्रिकूटाख्यां स्मितमुखीं सुन्दरीं महामायां सर्वसुभगां महाकुण्डलिनीं त्रिपीठमध्यवर्तिनीमकथादिश्रीपीठे परां
भैरवीं चित्कलां महात्रिपुरां देवीं ध्यायेन्महाध्यान-योगेनेयमेवं वेदेति महोपनिषत् ॥ इति प्रथमोपनिषत्
॥ १॥
I-39: The Lord (Sadasiva) said to all the gods: Having
listened to the incantation (set forth by Me) and made it clear to yourself ('I
am Brahman'), know (there is nothing other than Brahman) and reduce (whatever
appears besides) to Brahman. Enthrone the supreme vidya, the Divinity in the
heart - the Divinity styled Kama, the Primeval One; whose form is the Fourth;
who transcends the Fourth, who exceeds all; who occupies all seats consecrated
with holy spells; who is surrounded on all sides by deities seated on the main
and subordinate seats; who pervades all parts (from Prana, vital breath, to
naman, name); the deity who is replete with delight; who is in union with the
supreme Spirit; who is in the heart; whose gift is immortality; who is complete
and who is possessed of senses; who, forever, is up risen; who comprises three
groups; has three abodes, and is the supreme and most excellent Maya; who is
the supreme power of Vishnu. Enthrone in the pericarp of the heart's lotus the
supreme, sacred Lakshmi, the Maya ever up risen; who controls the senses of Her
devotees; who overwhelms the god of love; who is armed with bow and arrow; who
inspires eloquence; who abides in the centre of the moon's sphere, is adorned
with the crescent, and assumes the guise of the seventeen Prajapatis. She is
the great one, eternally present. Her hands holding a noose and a goad are
charming. She, the three-eyed one, shines like the rising sun. In the heart
meditate on the goddess Maha Lakshmi, comprehending all glories and possessed
of all auspicious marks. Her own nature is Spirit. She is flawless. Her name is
Trikuta. She has a smiling face, is beautiful, is the great Maya, and is
extremely fascinating. She is adorned with great ear-rings. She rests on the
threefold seat and abides in the nameless sacred abode, Sripitha. She is the
great Bhairavi, the power of Spirit, the great Tripura. Meditate on Her through
the great yoga of meditation. Whoso knows Her thus (fulfils his life). This is
the great Upanishad.
_________________________________________________
अथातो
जातवेदसे सुनवाम सोममित्यादि पठित्वा त्रैपुरी व्यक्तिर्लक्ष्यते ।
II-1: Then, therefore, having uttered the verse, 'Let us for
all-knowing Fire the soma press', etc., one achieves the realization of
Tripura.
जातवेदस
इत्येकर्चसूक्तस्याद्यमध्यमावसानेषु
तत्र स्थानेषु विलीनं बीजसागररूपं व्याचक्ष्वेत्यृषय ऊचुः ।
II-2: The seers said: Explain the form of the extensive
seed-letters latent in the beginning, middle and end of the glorificatory
verse, 'Let us for all-knowing fire ....'
तान्होवाच भगवाञ्जातवेदसे
सुनवाम सोमं तदत्यम्रवाणीं विलोमेन
पठित्वा प्रथमस्याद्यं तदेवं दीर्घं द्वितीयस्याद्यं सुनवाम सोममित्यनेन कौलं वामं श्रेष्ठं
सोमं महासौभाग्यमाचक्षते ।
II-3: The Lord said to them: Utter the verse, 'Let us for
all-knowing Fire the soma press', etc. Repeat backwards the last group of the
Adividya (i.e. sa ka la hrim). Lengthen the first syllable of the first group
(as ka) and that of the second group (as ha). (Together we get ka ha). 'Let us
press the soma'. They say that (this verse refers to the state in which) cosmic
ignorance vanishes; it is competent (to extinguish all that has been imagined
as other than Brahman); it is the most excellent and blissful; it is the great
glory.
स सर्वसम्पत्तिभूतं
प्रथमं निवृत्तिकारणं द्वितीयं स्थितिकारणं तृतीयं सर्गकारणमित्यनेन करशुद्धिं कृत्वा त्रिपुराविद्यां स्पष्टीकृत्वा जातवेदसे सुनवाम सोममित्यादि पठित्वा महाविद्येश्वरी-विद्यामाचक्षते त्रिपुरेश्वरीं जातवेदस इति ।
II-4: The first group (called Vagbhava), the same as all
prosperity, causes the sublation (of the world of objects); the second group
(named after Kama) supports (the world of objects); the third (named after
Sakti) brings it into being. Thus meditating on the three groups and purifying
the mind, and elucidating the incantation of Tripura, one utters the mantra
'Let us for all-knowing Fire the soma press', etc.; then (there dawns) the
wisdom called the incantation of Maha Vidyeshvari.
जाते
आद्यक्षरे मातृकायाः शिरसि बैन्दवममृतरूपिणीं कुण्डलिनीं त्रिकोणरूपिणीं चेति वाक्यार्थः ।
एवं
प्रथमस्याद्यं वाग्भवम् ।
II-5: (Relying on) the incantation of Tripureshvari, having
uttered the word jatavedase ['for all-knowing Fire'] and associating the dot
denoting the divine principle of Siva with the vowels a, etc., of the Pranava,
one gets the serpent-power that has become one with immortality and has assumed
the triangular form (at the base of the spinal column).
द्वितीयं
कामकलालयम् ।
जात इत्यनेन
परमात्मनो जृम्भणम् ।
II-6: Thus, of the chief principle of Adividya, the first
group (beginning with ka) is Vagbhava; the second (beginning with ha) is the
Kamakala. With the utterance of the syllables jata, the supreme Self is clearly
expressed.
जात
इत्यादिना परमात्मा शिव उच्यते ।
II-7: By the syllables jata, etc., the supreme
(undifferentiated) Self, Siva, is denoted.
जातमात्रेण
कामी कामयते काममित्यादिना पूर्णं व्याचक्षते ।
II-8: From birth onwards given to desires, one desires
(Lordship). (When desires are renounced) perfection (of one's nature results).
(So the knowers of Brahman) declare.
तदेव
सुनवाम गोत्रारूढं मध्यवर्तिनामृतमध्येनार्णेन मन्त्रार्णान्स्पष्टीकृत्वा
।
गोत्रेति
नामगोत्रायामित्यादिना स्पष्टं कामकलालयं शेषं वाममित्यादिना ।
पूर्वेणाध्वना
विद्येयं सर्वरक्षाकरी व्याचक्षते ।
II-9: That very thing (the perfect spirit of Siva), we
declare aright as installed in the three la-s, the seed-letters of the earth.
Clarifying the letters of the mantras in the light of the significance of the
three la-s (which denote existence-knowledge-bliss absolute), each in the midst
(of the three groups), the word gotra must be understood. The principle of Siva
is said to have been installed in this gotra. Thus has it been elucidated. Then
follows the Kamakala (the second group beginning with ha). The rest may be
elucidated as before with reference to vamam (competent). The incantation thus
explained is styled Sarvarakshakari, the All-protecting one.
एवमेतेन
विद्यां त्रिपुरेशीं स्पष्टीकृत्वा जातवेदस इत्यादिना जातो देव एक
ईश्वरः परमो ज्योतिर्मन्त्रतो वेति
तुरीयं वरं दत्त्वा बिन्दुपूर्णज्योतिःस्थानं कृत्वा प्रथमस्याद्यं द्वितीयं च तृतीयं च सर्वरक्षाकरीसंबन्धं कृत्वा विद्यामात्मासनरूपिणीं
स्पष्टीकृत्वा जातवेदसे
सुनवाम सोममित्यादि पठित्वा रक्षाकरीं विद्यां स्मृत्वाद्यन्तयोर्धाम्नोः शक्तिशिवरूपिणीं विनियोज्य स इति शक्त्यात्मकं वर्णं
सोममिति शैवात्मकं धाम जानीयात् ।
यो जानीते स सुभगो भवति ।
II-10: Thus having clarified this incantation of Tripureshi
by means of the verse jatavedase, etc., there remains but the one supreme
Divinity, the Light. Or (this results from) the incantation (consisting of the
three groups). Grant the boon of the Fourth (i.e. meditate on the fact that the
three groups do not exist independently of Siva). Fully identify the 'I' -
sense with the nature of the Lord. Relate each of the three groups with the
incantation styled the All-protecting one. Also clarify the incantation of the
Atmasana form. Repeat the verse jatavedase, etc., and (once more) recall to
mind the All-protecting incantation. Assign the form of Siva and Sakti to the
initial and final positions (of the All-protecting incantation). Know that the
syllable sa in the verse jatavedase, etc., has Sakti as its quintessence and
that the word soma represents the prowess whose quintessence is Siva. Whoso
knows this becomes great.
एवमेतां
चक्रासनगतां त्रिपुरवासिनीं सदोदितां शिवशक्त्यात्मिकमवेदितां
जातवेदाः शिव इति सेति
शक्त्यात्माक्षरमिति शिवादिशक्त्यन्तरालभूतां
त्रिकूटादिचारिणीं सूर्याचन्द्रनमस्कां
मन्त्रासनगतां त्रिपुरं महालक्ष्मीं सदोदितां स्पष्टीकृत्वा जातवेदसे सुनवाम सोममित्यादि पठित्वा पूर्वं सदात्मासनरूपां विद्यां स्मृत्वा वेद इत्यादिना विश्वाहसंततोदयबैन्दवमुपरि विन्यस्य सिद्धासनस्थां त्रिपुरां मालिनीं विद्यां स्पष्टीकृत्वा जातवेदसे सुनवाम सोममित्यादि पठित्वा त्रिपुरां सुन्दरीं श्रित्वा कले अक्षरे विचिन्त्य
मूर्तिभूतां मूर्तिरूपिणीं
सर्वविद्येश्वरीं त्रिपुरां विद्यां स्पष्टीकृत्वा जातवेदस इत्यादि पठित्वा त्रिपुरां लक्ष्मीं श्रित्वाग्निं निदहाति सैवेयमग्न्यानने ज्वलतीति विचिन्त्य त्रिज्योतिषमीश्वरीं त्रिपुरामम्बां विद्यां स्पष्टीकुर्यात् ।
II-11: Thus elucidate this incantation which abides in
Tripura and which is set forth in the circular seat. Repeat the verse
jatavedase, etc., and also the incantation of Tripureshvari which is ever
ascendant and whose quintessence is Siva and Sakti, as already set forth.
Jatavedas symbolizes Siva, and sa has the imperishable Sakti as its essence.
Elucidate Tripura, the ever-ascendant Maha Lakshmi, resting on the seat of
mantras (symbolized by ha and sa), denoting the sun and the moon, pervading the
three groups and subsisting in between Siva and the primeval Power. Repeat the
verse jatavedase sunavama somam, etc., and call to mind the previous
incantation associated with the seat of the real Self. With the words veda,
etc., (in the verse), essentially the same as the sun denoted by ha, is
indicated the universal Power of the Spirit (cicchakti) ever-ascendant. Put
over it the dot (denoting the Siva principle). Elucidate the incantation of
Tripura, garlanded, abiding in the seat of the Adept. Repeat the verse
jatavedase sunavama somam, etc. Relying on the enchanting Tripura, contemplate
(Her) in the syllables ka la. Elucidate the embodied incantation of Tripura,
the sovereign over all incantations. Repeat jatavedase, etc., and relying on
Tripura, the Lakshmi, one consumes fire.
II-12: Elucidate the incantation of Tripura, the Mother, the
sovereign threefold Light, knowing that she consumes with a mouth of fire.
एवमेतेन
स नः पर्षदति दुर्गाणि
विश्वेत्यादिपरप्रकाशिनी प्रत्यग्भूता
कार्या ।
विद्येयमाह्वानकर्माणि
सर्वतो धीरेति व्याचक्षते ।
II-13: Thus with the words sa mah parsad ati durgani visva,
She illuminates the supreme, She who is the inner Self. Her incantation, here,
having become an effect, is utilized in the act of hailing. She is deemed
competent in every way.
एवमेतद्विद्याष्टकं
महामाया-देव्यङ्गभूतं व्याचक्षते ।
II-14: Thus these eight incantations, the very limbs of the
divine Mahamaya are elucidated.
देवा
ह वै भगवन्तमब्रुवन्महाचक्रनायकं नो ब्रूहीति सार्वकामिकं सर्वाराध्यं सर्वरूपं विश्वतोमुखं मोक्षद्वारं यद्योगिन उपविश्य परं ब्रह्म भित्त्वा
निर्वाणमुपविशन्ति ।
II-15: The gods verily said to the blessed Lord: Tell us
about the foremost of the wheels, which promotes all desires, is adored of all,
takes all forms, faces all quarters, and is the gateway to Liberation, by
adoring which the Yogins cut through (the knot of differences) into the
un-differenced bliss of supreme Brahman.
तान्होवाच
भगवाञ्श्रीचक्रं व्याख्यास्याम इति ।
II-16: To them the blessed Lord said: We shall elucidate the
concept of Sri Chakra.
त्रिकोणं
त्र्यस्रं कृत्वा तदन्तर्मध्यवृत्तमानयष्टिरेखामाकृष्य
विशालं नीत्वाग्रतो योनिं कृत्वा पूर्वयोन्यग्ररूपिणीं मानयष्टिं कृत्वा तां सर्वोर्ध्वां नीत्वा योनिं कृत्वाद्यं
त्रिकोणं चक्रं भवति ।
द्वितीयमन्तरालं
भवति ।
तृतीयमष्टयोन्यङ्कितं
भवति ।
II-17: Make a triangle with three vertices. In it take as a
measure a line, lengthen it, and make a triangle farther in front of it.
Parallel to the base of the first triangle, but overall, make another triangle.
The first triangle is the wheel, the second is the intermediary region, and the
third has, marking it, the eight triangles.
अथाष्टारचक्राद्यन्तविदिक्कोणाग्रतो
रेखां नीत्वा साध्याद्याकर्षणबद्धरेखां नीत्वेत्येवमथोर्ध्व-सम्पुटयोन्यङ्कितं कृत्वा कक्षाभ्य ऊर्ध्वगरेखाचतुष्टयं कृत्वा यथाक्रमेण मानयष्टिद्वयेन दशयोन्यङ्कितं चक्रं भवति ।
II-18: Then, moving the line beyond the intermediary
quarters, on the extremities of the eight spoked wheel move the line for
soliciting the Sadhyas etc. Have the upper part marked with triangles. Draw
four lines going up from the closed regions. In due order, with the two
measuring lines, the wheel comes to be marked with ten triangles.
अनेनैव
प्रकारेण पुनर्दशारचक्रं भवति ।
II-19: In the same manner, again, the wheel with ten spokes
takes shape.
मध्यत्रिकोणाग्रचतुष्टया-द्रेखाचराग्रकोणेषु संयोज्य तद्दशारांशतोनीतां मानयष्टिरेखां योजयित्वा चतुर्दशारं चक्रं भवति ।
II-20: The wheel with fourteen spokes takes shape by joining
the measuring line brought up to the parts of the ten spokes, after having
joined the four vertices of the central triangles with the triangles at the
extremities of the four lines.
ततोऽष्टपत्रसंवृतं
चक्रं भवति ।
षोडशपत्रसंवृतं
चक्रं चतुर्द्वारं भवति ।
II-21: Then take shape respectively the wheels enveloped in
the eight lotuses, the sixteen lotuses, and the earth-wheel with four gates.
ततः
पार्थिवं चक्रं चतुर्द्वारं भवति ।
एवं
सृष्टियोगेन चक्रं व्याख्यातम् ।
II-22: Thus has the wheel been elucidated by the process of
creation.
नवात्मकं चक्रं
प्रातिलोम्येन वा वच्मि ।
प्रथमं
चक्रं त्रैलोक्यमोहनं भवति ।
साणिमाद्यष्टकं
भवति ।
समात्रष्टकं
भवति ।
ससर्वसंक्षोभिण्यादिदशकं
भवति ।
II-23: I enumerate in the reverse order (the elements of)
the wheel consisting of the nine selves. The first wheel enchants the three
worlds; has the eight powers such as the power to assume the atomic size etc.;
has the eight mothers; has the decade beginning with the All-agitating force;
etc.; is manifest, is occupied by Tripura, and is characterized by the mystic
mark of the All-agitating force.
सप्रकटं
भवति ।
त्रिपुरयाधिष्ठितं
भवति ।
ससर्वसंक्षोभिणीमुद्रया
जुष्टं भवति ।
II-24: The second wheel fulfils all expectations, is
conjoined with the sixteen attractive powers beginning with sakama. It is well
protected, occupied by the sovereign Tripura, and is characterized by the
mystic mark of the All-scattering force.
द्वितीयं सर्वाशापरिपूरकं चक्रं भवति ।
सकामाद्याकर्षिणीषोडशकं
भवति ।
सगुप्तं
भवति ।
त्रिपुरेश्वर्याधिष्ठितं
भवति ।
सर्वविद्राविणीमुद्रया
जुष्टं भवति ।
II-24: The second wheel fulfils all expectations, is
conjoined with the sixteen attractive powers beginning with sakama. It is well
protected, occupied by the sovereign Tripura, and is characterized by the
mystic mark of the All-scattering force.
तृतीयं
सर्वसंक्षोभणं चक्रं भवति ।
सानङ्गकुसुमाद्यष्टकं
भवति ।
सगुप्ततरं
भवति ।
त्रिपुरसुन्दर्याधिष्ठितं
भवति ।
सर्वाकर्षिणीमुद्रया
जुष्टं भवति ।
II-25: The third wheel agitates all and is adorned with the
eight flowers of Cupid. It is better secured, occupied by the beautiful
Tripura, and characterized by the mystic mark of the All-fascinating force.
तुरीयं
सर्वसौभाग्यदायकं चक्रं भवति ।
ससर्वसंक्षोभिण्यादिद्विसप्तकं
भवति ।
ससम्प्रदायं
भवति ।
त्रिपुरवासिन्याधिष्ठितं
भवति ।
ससर्ववशंकरिणीमुद्रया
जुष्टं भवति ।
II-26: The
fourth wheel grants excellence to all; has fourteen forces like the
All-agitating force; is associated with a tradition; is occupied by the Dweller
in the three cities, and is marked by the mystic mark of the All-subduing
force.
तुरीयान्तं
सर्वार्थसाधकं चक्रं भवति ।
ससर्वसिद्धिप्रदादिदशकं
भवति ।
सकलकौलं
भवति ।
त्रिपुरामहालक्ष्म्याधिष्ठितं
भवति ।
महोन्मादिनीमुद्रया
जुष्टं भवति ।
II-27: The fifth wheel, beyond the fourth, accomplishes all
ends; has the ten forces such as the power to yield all perfections; has the
fullness of the Kaula; is occupied by Maha Lakshmi who is Tripura, and is
marked by the mystic mark of the greatly exciting force.
षष्ठं
सर्वरक्षाकरं चक्रं भवति ।
ससर्वज्ञत्वादिदशकं
भवति ।
सनिगर्भं
भवति ।
त्रिपुरमालिन्याधिष्ठितं
भवति ।
महाङ्कुशमुद्रया
जुष्टं भवति ।
II-28: The sixth wheel protects all; has ten traits such as
omniscience; is devoid of interspaces; is occupied by the garlanded Tripura;
and has the mark of the great goad.
सप्तमं
सर्वरोगहरं चक्रं भवति ।
सर्ववशिन्याद्यष्टकं
भवति ।
सरहस्यं
भवति ।
त्रिपुरसिद्ध्याधिष्ठितं
भवति ।
सखेचरीमुद्रया
जुष्टं भवति ।
II-29: The seventh wheel cures all diseases; has eight
forces such as the force to subdue; has its mysteries; and bears the mystic
mark of the khechari.
अष्टमं
सर्वसिद्धिप्रदं चक्रं भवति ।
सायुधचतुष्टयं
भवति । सपरापररहस्यं भवति ।
त्रिपुराम्बयाधिष्ठितं
भवति ।
बीजमुद्रयाधिष्ठितं
भवति ।
II-30: The eighth wheel grants all perfections; is
characterized by four weapons, and the mysteries, higher and lower. It is
occupied by the mother, Tripura, and has the mystic mark of the seed.
नवमं
चक्रनायकं सर्वानन्दमयं चक्रं भवति ।
सकामेश्वर्यादित्रिकं
भवति ।
सातिरहस्यं
भवति ।
महात्रिपुर-सुन्दर्याधिष्ठितं भवति ।
योनिमुद्रया
जुष्टं भवति ।
II-31: The ninth master-wheel is replete with all delight
and is associated with the triad such as Kameshvari. It is exceedingly
mysterious, occupied by the great Tripura, the beautiful, and has the mystic
mark of the triangle.
संक्रामन्ति
वै सर्वाणि च्छन्दांसि चकाराणि ।
तदेव
चक्रं श्रीचक्रम् ।
II-32: All the metres indeed have passed over as spokes into
the wheel. This wheel is the Srichakra.
तस्य
नाभ्यामग्निमण्डले सूर्याचन्द्रमसौ ॥
तत्रोंकारपीठं
पूजयित्वा तत्राक्षरं बिन्दुरूपं तदन्तर्गत-व्योमरूपिणीं विद्यां परमां स्मृत्वा महात्रिपुरसुन्दरीमावाह्य ।
क्षीरेण
स्नापिते देवि चन्दनेन विलेपिते
।
बिल्वपत्रार्चिते
देवि दुर्गेऽहं शरणं गतः ।
इत्येकयर्चा
प्रार्थ्य मायालक्ष्मी तन्त्रेण पूजयेदिति भगवानब्रवीत् ।
II-33: In its hub, in the sphere of fire, are the sun and
the moon. Worship the seat of the syllable Om there. There is the Imperishable
in the form of the point. Call to mind the supreme Incantation, sky-like, and
immanent in it. Bring thither the great Tripura, the beautiful. Petition Her
with the single verse:
Goddess! In milk bathed, with sandal paste
Besmeared! Goddess! With bilva leaves worshipped!
Durga! I seek refuge in Thee.
Adore Her with the mantra of Maya Lakshmi. Thus spoke the
blessed Lord.
एतैर्मन्त्रैर्भगवतीं
यजेत् ।
ततो
देवी प्रीता भवति ।
स्वात्मानं
दर्शयति ।
तस्माद्य
एतैर्मन्त्रैर्यजति स ब्रह्म पश्यति ।
स सर्वं पश्यति ।
सोऽमृतत्वं
च गच्छति ।
य एवं वेदेति महोपनिषत्
॥
इति
द्वितीयोपनिषत् ॥ २॥
II-34: With these mantras adore the blessed Goddess. Then
She becomes pleased and manifests Herself. So whoever worships with these
mantras sees Brahman. He sees all things and achieves immortality - whosoever
knows thus. This is the great Upanishad. It ends the 2nd chapter of
this Upanishad.
______________________________
देवा
ह वै मुद्राः सृजेमेति
भगवन्तमब्रुवन् ।
तान्होवाच
भगवानवनिकृतजानुमण्डलं विस्तीर्य पद्मासनं कृत्वा मुद्राः सृजतेति ।
III-1: The gods said to the blessed Lord: We would fashion
the mystic marks. The blessed Lord told them: Seated in the lotus posture with
the region of the knees touching the earth, make the mystic marks.
स सर्वानाकर्षयति यो योनिमुद्रामधीते ।
स सर्वं वेत्ति ।
स सर्वफलमश्नुते ।
स सर्वान्भञ्जयति ।
स विद्वेषिणं स्तम्भयति ।
मध्यमे अनामिकोपरि
विन्यस्य कनिष्ठिकाङ्गुष्ठतोऽधीते मुक्तयोस्तर्जन्योर्दण्डवदधस्तादेवंविधा
प्रथमा सम्पद्यते ।
III-2: He who knows the mystic mark of the triangle attracts
all; he knows all; enjoys all fruits; he breaks up all and immobilizes the foe.
Keeping the middle fingers over the ring fingers, he (brings together) the
little fingers and the thumbs, the forefingers being left free like rods
pointing downward. Thus is the first mark made (the triangle).
सैव
मिलितमध्यमा द्वितीया ।
III-3: The same with the middle fingers joined is the second
(the seed).
तृतीयाङ्कुशाकृतिरिति
।
III-4: The third has the shape of the goad.
प्रातिलोम्येन
पाणी सङ्घर्षयित्वाङ्गुष्ठौ साग्रिमौ समाधाय तुरीया ।
III-5: Rubbing the palms in the reverse order, bringing
together the thumbs and the forefingers, the fourth is formed (the great goad).
परस्परं
कनीयसेदं मध्यमाबद्धे अनामिके दण्डिन्यौ तर्जन्यावालिङ्ग्यावष्टभ्य मध्यमानख-मिलिताङ्गुष्ठौ पञ्चमी ।
III-6: The fifth (the great Deluder) is made when the thumbs
are joined to the nails of the middle fingers, after rubbing with the
forefinger on the little finger and the ring fingers held straight with the
middle fingers.
सैवाग्रेऽङ्कुशाकृतिः
षष्ठी ।
III-7: The same shaped at the tip like a goad is the sixth
(the All-subduing).
दक्षिणशये
वामबाहुं कृत्वान्योन्यानामिके कनीयसीमध्यगते मध्यमे तर्जन्याक्रान्ते सरलास्वङ्गुष्ठौ खेचरी सप्तमी ।
III-8: Keeping the left hand in the right resting posture,
the ring fingers in the middle of the little fingers, and the middle fingers
with the forefingers crossed over them, the thumbs straight, one gets the
seventh, the khechari (the All-attracting).
सर्वोर्ध्वे
सर्वसंहृति स्वमध्यमानामिकान्तरे कनीयसि पार्श्वयोस्तर्जन्यावङ्कुशाढ्ये
युक्ता साङ्गुष्ठयोगतोऽन्योन्यं सममञ्जलिं
कृत्वाष्टमी ।
III-9: In the all-upright, all-retracting posture, keeping
each little finger in the space between its middle finger and the ring finger,
and at the sides the forefingers in the shape of the goad, and the thumbs and
palms in contact, the eighth is formed (the All-scattering).
परस्परमध्यमापृष्ठवर्तिन्यावनामिके
तर्जन्याक्रान्ते समे
मध्यमे आदायाङ्गुष्ठौ मध्यवर्तिनौ नवमी प्रतिपद्यत इति ।
III-10: The ring fingers rest on the back of the middle
fingers; the thumbs holding the middle fingers on which rest the forefingers
remain in the middle - thus is the ninth formed (the All-agitating).
सैवेयं
कनीयसे समे अन्तरितेऽङ्गुष्ठौ समावन्तरितौ कृत्वा त्रिखण्डापद्यत इति
।
III-11: Keeping the little fingers equally in and the
thumbs, too, equally in, the mystic mark comes to have three sections. The five
arrows, the mystic marks such as the five, are clear.
पञ्च
बाणाः पञ्चाद्या मुद्राः स्पष्टाः ।
क्रोमङ्कुशा
।
हसख्फ्रें
खेचरी ।
हंस्रौ
बीजाष्टमी वाग्भवाद्या नवमी दशमी च
सम्पद्यत इति ।
य
एवं वेद ।
III-12: Krom is the seed of the goad; (ha, sa are those of
Siva and Sakti; kha, of killing; prem, of enchantment); ha, sa, kha, prem, of
khechari; ha (of the sun); straum (of desire); (ka) the first seed of Vagbhava
is the ninth. (Ha, the first seed of Kamakuta) is the tenth. Whoso knows thus
(becomes an adept in mantra).
अथातः
कामकलाभूतं चक्रं व्याख्यास्यामो ह्रीं क्लीमैं ब्लूॅं स्रौमेते पञ्च कामाः सर्वचक्रं व्यावर्तन्ते
।
मध्यमं
कामं सर्वावसाने सम्पुटीकृत्य ब्लूङ्कारेण सम्पुटं व्याप्तं कृत्वा द्विरैन्दवेन मध्यवर्तिना साध्यं बद्ध्वा भूर्जपत्रे यजति । तच्चक्रं
यो वेत्ति स सर्वं वेत्ति
।
स सकलाॅंल्लोकानाकर्षयति ।
स सर्वं स्तम्भयति ।
नीलीयुक्तं
चक्रं शत्रून्मारयति ।
गतिं स्तम्भयति
।
लाक्षायुक्तं
कृत्वा सकललोकं वशीकरोति ।
नवलक्षजपं
कृत्वा रुद्रत्वं प्राप्नोति ।
मातृकया
वेष्टितं कृत्वा विजयी भवति ।
भगाङ्ककुण्डं
कृत्वाग्निमाधाय पुरुषो हविषा हुत्वा योषितो वशीकरोति ।
वर्तुले
हुत्वा श्रियमतुलं प्राप्नोति ।
चतुरस्रे
हुत्वा वृष्टिर्भवति ।
त्रिकोणे
हुत्वा शत्रून्मारयति ।
गतिं
स्तम्भयति ।
पुष्पाणि
हुत्वा विजयी भवति ।
महारसैर्हुत्वा
परमानन्दनिर्भरो भवति ।
III-13: Now, therefore, we shall expound the wheel that has
become the Kamakala. Hrim, klim, aim, blum, straum - these five desires pervade
the whole wheel. Wrap up the middle desire, aim, in the past (desire), straum,
(i.e. aim, straum, aim). Let this group be put within blum. Bind up twice the
end sought with the two medial aim-s and worship (setting them) in the
birch-bark. Whoso knows this wheel knows all; he attracts all the worlds; he
immobilizes everything. The wheel dyed in indigo slays foes, arrests all
movements. Smearing it with lac, one controls all worlds. Uttering the formula
nine lakhs of times, one attains the status of Rudra. Wrapping up (the wheel)
in the inscribed diagram, one becomes victorious. Offering oblation in the fire
built in a triangular fire-place, one wins over women. Doing so in a fire-place
shaped like a rod or a circle one acquires unrivalled wealth. Doing so in a
square fire-place one gets rain. If one offers oblations in a triangular
fire-place, foes are killed, movements are immobilized Offering flowers, one
becomes victorious. Offering substances having great tastes, one becomes
surcharged with supreme joy. The great tastes are the six tastes.
गणानां
त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तमम् ।
ज्येष्ठराजं
ब्रह्मणां ब्रह्मणस्पत
आ नः श्रुण्वन्नूतिभिः सीद
सादनम् ।
इत्येवमाद्यमक्षरं
तदन्त्यबिन्दुपूर्णमित्यनेनाङ्गं
स्पृशति ।
गं गणेशाय नम इति गणेशं
नमस्कुर्वीत ।
ॐ नमो भगवते भस्माङ्गरागायोग्रतेजसे हनहन दहदह पचपच
मथमथ विध्वंसयविध्वंसय हलभञ्जन शूलमूले व्यञ्जनसिद्धिं कुरुकुरु समुद्रं पूर्वप्रतिष्ठिअतं शोषयशोषय स्तम्भयस्तम्भय परमन्त्र परयन्त्र परतन्त्र
परदूत परकटक परच्छेदनकर विदारयविदारय च्छिन्धिच्छिन्धि
ह्रीं फट् स्वाहा ।
अनेन
क्षेत्राध्यक्षं पूजयेदिति
।
III-14: We invoke you, Leader of hosts,
Of poets, poet, most renowned;
Doyen of kings, among Brahman-s
Lord of Brahman-s, pay heed to us.
Come with protection to our homes.
Uttering this hymn, touch the body pronouncing ga with the
dot above. Bow down to Ganesha saying gam to Ganesha. Om, Bow unto the blessed
Lord, with ash-smeared limbs, of formidable prowess. Kill! Kill!! burn! burn!!
consume! consume!! subdue! subdue!! erase! erase!! Breaker up of the plough! At
the foot of the trident , secure the accomplishment of the symbol. Dry up! Dry
up!! The Eastern sea! Immobilize! Immobilize!! You who disrupt the counsels,
the machines, the strategy, the messengers, the armies of the enemy, tear up!
tear up!! cut up! cut up!! hrim, phat, Svaha. With this worship the Lord of the
field.
कुलकुमारि
विद्महे मन्त्रकोटिसुधीमहि ।
तन्नः
कौलिः प्रचोदयात् ।
इति
कुमार्यर्चनं कृत्वा यो वै साधकोऽभिलिखति
सोऽमृतत्वं गच्छति ।
स यश आप्नोति ।
स परमायुष्यमथ वा परं ब्रह्म
भित्त्वा तिष्ठति ।
य एवं वेदेति महोपनिषत्
।
इति
तृतीयोपनिषत् ॥ ३॥
III-15: Oh maid of noble lineage!
We know, we contemplate a crore
Of mantras; so many Kula's force
Inspire us ever.
Thus adoring the maiden, whichever aspirant meditates,
attains immortality. He attains renown and the full stretch of life. Or,
knowing the Supreme Brahman, he abides. Whosoever knows thus (wins the fruit).
This is the great Upanishad.
_______________________________________
देवा
ह वै भगवन्तमब्रुवन्देव गायत्रं हृदयं
नो व्याख्यातं त्रैपुरं सर्वोत्तमम् ।
IV-1: The gods, verily, said to the blessed Lord: Lord! The
heart of the most excellent Gayatri pertaining to Tripura has been expounded to
us.
जातवेदससूक्तेनाख्यातं
नस्त्रैपुराष्टकम् ।
यदिष्ट्वा
मुच्यते योगी जन्मसंसारबन्धनात् ।
IV-2: In the hymn of jatavedas
Tripura's eight (vidyas) are limned.
Thus adoring Her, from the bonds
Of life the Yogin is released.
अथ मृत्युंजयं नो ब्रूहीत्येवं ब्रुवतां
सर्वेषां देवानां श्रुत्वेदं वाक्यमथातस्त्र्यम्बकेनानुष्टुभेन
मृत्युंजयं दर्शयति ।
IV-3: Now tell us about Mrityumjaya (victory over death).
Hearing the words of all the gods speaking thus, the victory over Death is
revealed through the hymn on Tryambaka in the Anustubh metre.
कस्मात्त्र्यम्बकमिति
।
त्रयाणां
पुराणामम्बकं स्वामिनं तस्मादुच्यते त्र्यम्बकमिति ।
IV-4: Whence is the word Tryambaka derived? Being master of
the three cities, he is Tryambaka.
अथ कस्मादुच्यते यजामह इति ।
यजामहे
सेवामहे वस्तु महेत्यक्षरद्वयेन कूटत्वेनाक्षरैकेण मृत्युंजयमित्युच्यते ।
तस्मादुच्यते
यजामह इति ।
IV-5: Why say: 'Let us sacrifice'? 'Sacrifice' means
'worship', 'extol' the real, by the two syllables mahe. By the immutable single
letter kam (after Tryamba) victory over Death is expressed. So it is said: 'Let
us sacrifice'.
अथ
कस्मादुच्यते सुगन्धिमिति ।
सर्वतो
यश आप्नोति ।
IV-6: Now, why say 'fragrant'? He attains renown on all
sides. Hence it is said 'fragrant'.
तस्मादुच्यते
सुगन्धिमिति ।
अथ कस्मादुच्यते पुष्टिवर्धनमिति ।
यत्सर्वांल्लोकान्सृजति
यत्सर्वांल्लोकांस्तारयति
यत्सर्वांल्लोकान्व्याप्नोति तस्मादुच्यते
पुष्टिवर्धनमिति ।
IV-7: Why say 'increases growth'? He creates all the worlds,
saves all the worlds, pervades all the worlds. Hence He is said to increase
growth.
अथ कस्मादुच्यते उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीयेति
।
संलग्नत्वादुर्वारुकमिव
मृत्योः संसारबन्धनात्संलग्नत्वाद्बद्धत्वान्मोक्षीभवति
मुक्तो भवति ।
IV-8: Why say 'like cucumber fruit … let me find freedom'?
As the cucumber is fast held by the stalk, so is (man) bound fast, and he is
released from death, the bondage of transmigration; he becomes free.
अथ कस्मादुच्यते मामृतादिति अमृतत्वं प्राप्नोत्यक्षरं प्राप्नोति स्वयं रुद्रो भवति ।
IV-9: Why say 'unto immortality'? One achieves immortality,
achieves the imperishable; one becomes Rudra.
देवा
ह वै भगवन्तमूचुः सर्वं
नो व्याख्यातम् ।
अथ कैर्मन्त्रैः स्तुता भगवती स्वात्मानं दर्शयति तान्सर्वाञ्छैवान्वैष्णवान्सौरान्गाणेशान्नो
ब्रूहीति ।
IV-10: The gods verily said to the blessed Lord: Everything
has been expounded to us. Now tell us all those mantras pertaining to Siva,
Vishnu, Surya, Ganesha, by lauding with which Bhagavati will reveal Herself.
स होवाच भगवांस्त्र्यम्बकेनानुष्टुभेन मृत्युंजयमुपासयेत्
।
पूर्वेणाध्वना
व्याप्तमेकाक्षरमिति स्मृतम्
।
IV-11: The blessed Lord said:
With 'Tryambaka' in sloka-metre
Worship the Conqueror of Death;
It is laid down that the single letter
Is pervaded, as shown afore.
ॐ नमः शिवायेति याजुषमन्त्रोपासको
रुद्रत्वं प्राप्नोति
।
कल्याणं
प्राप्नोति ।
य एवं वेद ।
IV-12: One who worships with the mantra of the Yajus, 'Om,
Obeisance to Siva' attains the status of Rudra and achieves blessedness. He who
knows thus (does so).
तद्विष्णोः
परमं पदं सदा पश्यन्ति सूरयः
। दिवीव चक्षुराततम् ।
IV-13: That supreme abode of Vishnu,
Like an eye across the heavens,
The wise always behold.
विष्णोः
सर्वतोमुखस्य स्नेहो यथा पललपिण्डमोतप्रोतमनुव्याप्तं व्यतिरिक्तं व्याप्नुत इति व्याप्नुवतो विष्णोस्तत्परमं
पदं परं व्योमेति परमं पदं
पश्यन्ति वीक्षन्ते ।
सूरयो
ब्रह्मादयो देवास इति सदा हृदय अदधते ।
तस्माद्विष्णोः
स्वरूपं वसति तिष्ठति भूतेश्विति वासुदेव इति
।
IV-14: Vishnu faces all quarters. As oil surrounds and fills
a ball of sesame, He pervades (all things). His supreme abode is the high sky.
The wise, namely gods like Brahma, behold it, i.e., hold it for ever in the
heart. Hence, Vishnu's own form is derived from His abiding, existing, in all
beings. He is Vasudeva (the god who dwells in all).
ॐ नम इति त्रीण्यक्षराणि
।
भगवत
इति चत्वारि ।
वासुदेवायेति
पञ्चाक्षराणि ।
एतद्वै
वासुदेवस्य द्वादशार्णमभ्येति
।
सोपप्लवं
तरति ।
स सर्वमायुरेति ।
IV-15: Om Namah consists of three syllables. Bhagavate has
four syllables. Vasudevaya has five syllables. This is the twelve-syllabled
mantra of Vasudeva. He (who knows this) surmounts all hardships, lives a full
life, achieves mastery over beings, and enjoys possession of wealth and cattle.
विन्दते प्राजापत्यं
रायस्पोषं गौपत्यं च तमश्नुते प्रत्यगानन्दं
ब्रह्मपुरुषं प्रणवस्वरूपमकार
उकारो मकार इति ।
तानेकधा संभवति
तदोमिति ।
IV-16: The letters a, u and meditation constituting the
Pranava denote the inward bliss, the all-pervading Brahman. Putting them
together, (there is formed) Om.
हंसः
शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत्
।
नृषद्वरसदृतसद्व्योमसदब्जा
गोजा ऋतजा अद्रिजा ऋतं बृहत् ।
IV-17: Swan sailing in the pure sky,
Dweller in the atmosphere,
Sacrificer near the altar,
Guest walking into the house,
Dweller in men, in noble things,
In the right and in sky; in water born,
Born in the light, in the right, in mounts;
The Right, the great - (He is the Lord).
हंस
इत्येतन्मनोरक्षरद्वितीयेन
प्रभापुञ्जेन सौरेण धृतमब्जा गोजा ऋतजा अद्रिजा
ऋतं सत्या-प्रभा-पुञ्जि-न्युषा-सन्ध्या-प्रज्ञाभिः शक्तिभिः पूर्वं सौरमधीयानः सर्वं फलमश्नुते ।
स व्योम्नि परमे धामनि सौरे
निवसते ।
IV-18: All fruits he wins who repeats the previous mantra of
the sun together with the Powers, namely the dawn, the dusk, the intellect,
which are the true, ordered, embodied Light. By each of the other luminous
words in the mantra of the Surya is it upheld. Words like, 'in water born',
etc., denote the Powers. He dwells in the high abode, the heavens, pertaining
to the sun.
गणानां
त्वति त्रैष्टुभेन पूर्वेणाध्वना मनुनैकार्णेन गणाधिपमभ्यर्च्य
गणेशत्वं प्राप्नोति ।
IV-19: Worshipping the Lord of hosts with the mantra given
previously (III-14), 'We invoke you, Leader of hosts', etc., in the traistubha
metre, together with the monosyllable, one achieves the status of Ganesha.
अथ गायत्री सावित्री सरस्वत्यजपा मातृका प्रोक्ता तया सर्वमिदं व्याप्तम्
।
IV-20: Next have been laid down the Gayatri, the Savitri,
the unuttered mantra (ajapa), that of Sarasvati, the matrika (or alphabet): By
It, all this has been pervaded.
ऐं वागीश्वरि विद्महे क्लीं कामेश्वरी धीमहि ।
सौस्तन्नः
शक्तिः प्रचोदयादिति ।
गायत्री
प्रातः सावित्री मध्यन्दिने सरस्वती सायमिति निरन्तरमजपा ।
हंस
इत्येव मातृका ।
पञ्चाशद्वर्णविग्रहेणा-कारादिक्षकारान्तेन व्याप्तानि भुवनानि शास्त्राणि च्छन्दांसीत्येवं भगवतीं सर्वं व्याप्नोतीत्येव तस्यै वै नमोनम इति
।
IV-21: Aim, the Goddess of speech! We know; klim, the
Goddess of desire! We meditate; sau, May the Power inspire us. Thus, in the
morn, Gayatri; at midday, Savitri; and at dusk, Sarasvati. The ajapa, 'hamsa',
the unuttered (is chanted) without break. The matrika, comprising fifty
letters, from a to ksa, pervades all words, all Shastras, all Vedas. The
Goddess pervades all things. Obeisance, obeisance, unto Her!
तान्भगवानब्रवीदेतैर्मन्त्रैर्नित्यं
देवीं यः स्तौति स
सर्वं पश्यति ।
सोऽमृतत्वं
च गच्छति । य एवं
वेदेत्युपनिषत् ॥
इति
तुरीयोपनिषत् ॥ ४॥
IV-22: The blessed Lord said to them: Whoso perpetually
lauds the Goddess with these mantras beholds all things. He attains immortality
- whoso knows this. This is the Upanishad. This is the end of fourth chapter.
_____________________________
देवा
ह वै भगवन्तमब्रुवन्स्वामिन्नः कथितं स्फुटं क्रियाकाण्डं सविषयं त्रैपुरमिति ।
अथ परमनिर्विशेषं कथयस्वेति ।
V-1: The gods, verily, said to the blessed Lord: Clearly has
been explained to us the section on activities and what pertains to Tripura
with all related topics. Next tell us about the attributeless Supreme.
तान्होवाच
भगवांस्तुरीयया माययान्त्यया निर्दिष्टं परमं ब्रह्मेति ।
परमपुरुषं
चिद्रूपं परमात्मेति ।
श्रोता
मन्ता द्रष्टादेष्टा स्प्रष्टाघोष्टा विज्ञाता प्रज्ञाता सर्वेषां पुरुषाणामन्तःपुरुषः स आत्मा स विज्ञेय इति
।
V-2: The blessed Lord spoke to them: By means of the fourth
and final Maya (avidya, jnana, vijnana and samyagjnana), has the supreme
Brahman been indicated, the supreme Person, the supreme Self, whose essence is
consciousness. The hearer, the thinker, the seer, the teacher, the toucher, the
proclaimer, the cognizer, the supreme knower, the inner person in all persons -
that Self must be cognized.
न तत्र लोका अलोका
न तत्र देवा अदेवाः
पशवोऽपशवस्तापसो न
तापसः पौल्कसो न पौल्कसो विप्रा न
विप्राः ।
स इत्येकमेव परं ब्रह्म विभ्राजते
निर्वाणम् ।
न तत्र देवा ऋषयः
पितर ईशते प्रतिबुद्धः सर्वविद्येति
।
V-3: In that there are neither worlds seen nor unseen; no
gods or demons; beasts or non-beasts; ascetics or non-ascetics; outcastes or
non-outcastes; brahmins or non-brahmins. Alone and single, the supreme Brahman,
all-quiet, shines forth. Gods, seers, manes, prevail not there. The awakened
knower, the all-knower is Brahman.
तत्रैते
श्लोका भवन्ति ।
अतो
निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा
।
यतो
निर्विषयो नाम मनसो मुक्तिरिष्यते
॥ १॥
V-4: In this context there are the following verses:
Hence the seeker after liberation
Must from object his mind withdraw;
For, liberation is indeed
Mind's detachment from objects.
मनो
हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च ।
अशुद्धं
कामसंकल्पं शुद्धं कामविवर्जितम् ॥ २॥
V-5: Two kinds of minds there are:
Pure and impure;
Impure the mind, desire-ridden,
The pure of desires freed.
मन एव मनुष्याणां कारणं
बन्धमोक्षयोः ।
बन्धनं
विषयासक्तं मुक्त्यै निर्विषयं मनः ॥ ३॥
V-6: Mind alone is cause of man's
Bondage and release; bondage is
Clinging to objects; the mind
Withdrawn there from promotes release.
निरस्तविषयासङ्गं
संनिरुध्य मनो हृदि ।
यदा
यात्यमनीभावस्तदा तत्परमं पदम् ॥ ४॥
V-7: Shorn of attachment to objects,
And restricted to the heart,
Mind thus ceases to be mind -
Such is the state supreme.
तावदेव
निरोद्धव्यं यावधृदिगतं क्षयम् ।
एतज्ज्ञानं
च ध्यानं च शेषोऽन्यो ग्रन्थविस्तरः
॥ ५॥
V-8: Control the mind until
It quiescence reaches in the heart.
This is knowledge and meditation;
The rest is naught but words.
नैव
चिन्त्यं न चाचिन्त्यं न
चिन्त्यं चिन्त्यमेव च ।
पक्षपातविनिर्मुक्तं
ब्रह्म सम्पद्यते ध्रुवम् ॥ ६॥
V-9: Brahman is not thinkable alone,
Nor unthinkable; think not;
Yet, only think; thus, surely,
Become Brahman, the same to all.
स्वरेण
सल्लयेद्योगी स्वरं संभावयेत्परम् ।
अस्वरेण
तु भावेन न भावो भाव
इष्यते ॥ ७॥
V-10: Yogin dissolves himself with self
In Being, through meditation (high);
Meditation on non-self is deemed
No meditation at all.
तदेव
निष्कलं ब्रह्म निर्विकल्पं निरञ्जनम् ।
तद्ब्रह्माहमिति
ज्ञात्वा ब्रह्म सम्पद्यते क्रमात् ॥ ८॥
V-11: That Brahman has no parts
Is beyond concepts, without blemish.
Knowing 'I am That', by slow degrees
One Brahman does become.
निर्विकल्पमनन्तं
च हेतुदृष्टान्तवर्जितम् ।
अप्रमेयमनाद्यन्तं
यज्ज्ञात्वा मुच्यते बुधः ॥ ९॥
V-12: Knowing It as beyond concepts,
Endless, without cause or parallel;
Immeasurable and beginningless,
The man of wisdom is released.
न निरोधो न चोत्पत्तिर्न बद्धो
न च साधकः ।
न मुमुक्षुर्न वै मुक्त इत्येषा
परमार्थता ॥ १०॥
V-13: There is no restriction, no origin;
None in bondage: none who strives;
None seeks liberation; aye, none
Liberated - this is truth.
एक एवात्मा मन्तव्यो जाग्रत्स्वप्नसुषुप्तिषु ।
स्थानत्रयव्यतीतस्य
पुनर्जन्म न विद्यते ॥
१२॥
V-14: In wakeful state, in dreams, in sleep
Know that the Self is only one;
For one who passes beyond these states
Rebirth there is none.
एक एव हि भूतात्मा
भूतेभूते व्यवस्थितः ।
एकधा
बहुधा चैव दृश्यते जलचन्द्रवत्
॥ १२॥
V-15: One real Self alone exists
In diverse beings; as one,
Or many is It seen, like
Moon in water's sheen.
घटसंवृतमाकाशं
नीयमाने घटे यथा ।
घटो
नीयेत नाकाशं तथा जीवो नभोपमः
॥ १३॥
V-16: As when a pot is moved,
The sky, pot-bound moves not -
So is the living Self unmoved,
Like sky when only pot has moved.
घटवद्विविधाकारं
भिद्यमां पुनः पुनः ।
तद्भेदे
च न जानाति स
जानाति च नित्यशः ॥
१४॥
V-17: When repeated in different forms,
Like pot from pot distinct,
He knows not in these divisions,
And yet at all times knows.
शब्दमायावृतो
यावत्तावत्तिष्ठति पुष्कले ।
भिन्ने
तमसि चैकत्वमेक एवानुपश्यति ॥ १५॥
V-18: As long as illusions of words
Encompass one, difference lasts;
When darkness is scattered,
It is unity one sees.
शब्दार्णमपरं
ब्रह्म तस्मिन्क्षीणे यदक्षरम् ।
तद्विद्वानक्षरं
ध्यायेद्यदीच्छेच्छान्तिमात्मनः
॥ १६॥
V-19: The lower Brahman is the Word;
The Eternal, when that wears off,
Remains; Its knower shall, for peace of mind,
On the Eternal meditate.
द्वे
ब्रह्मणी हि मन्तव्ये शब्दब्रह्म
परं च यत् ।
शब्दब्रह्मणि
निष्णातः परं ब्रह्माधिगच्छति ॥
१७॥
V-20: Two Brahman-s are to be pondered on:
The Word and Brahman Supreme;
In the Word well versed, one attains
Brahman Supreme.
ग्रन्थमभ्यस्य
मेधावी ज्ञानविज्ञानतत्परः ।
पलालमिव
धान्यार्थी त्यजेद्ग्रन्थमशेषतः ॥ १८॥
V-21: The acute mind, after study of texts,
On knowledge and wisdom intent,
Must forsake all, as one who seeks grain
Forsakes the husk perforce.
गवामनेकवर्णानां
क्षीरस्याप्येकवर्णता ।
क्षीरवत्पश्यति
ज्ञानी लिङ्गिनस्तु गवां यथा ॥
१९॥
V-22: Milk has but a single colour
Though drawn from diverse cows;
As milk is knowledge known,
Its sources are like cows.
ज्ञाननेत्रं
समाधाय स महत्परमं पदम्
।
निष्कलं
निश्चलं शान्तं ब्रह्माहमिति संस्मरेत् ॥ २०॥
V-23: Focusing the eye of knowledge
Evoke the thought: 'I am Brahman,
The great, supreme abode without
Parts or movement, the quiescent One.'
इत्येकं
परब्रह्मरूपं सर्वभूताधिवासं तुरीयं जानीते सोऽक्षरे परमे व्योमन्यधिवसति ।
V-24: Whoso knows thus the one supreme form of Brahman, the
Fourth, abiding in all beings, dwells in the imperishable supreme abode.
य एतां विद्यां तुरीयां ब्रह्मयोनिस्वरूपां
तामिहायुषे शरणमहं प्रपद्ये ।
V-25: I seek refuge, for the sake of life, in this fourth
Power of Knowledge, the cause of the manifestation of Brahman.
आकाशाद्यनुक्रमेण
सर्वेषां वा एतद्भूतानामाकाशः परायणम् ।
सर्वाणि
ह वा इमानि भूतान्याकाशादेव
जायन्ते ।
आकाश
एव लीयन्ते ।
तस्मादेव
जातानि जीवन्ति ।
तस्मादाकाशजं
बीजं विन्द्यात्
।
V-26: In the order of Akasa, etc. Akasa is the supreme
source of all these elements. All these beings, verily, are born of Akasa, and
they merge in Akasa. Because of it they live, once they are born. So, know
Akasa to be the seed.
तदेवाकाशपीठं
स्पार्शनं पीठं तेजःपीठममृतपीठं रत्नपीठं जानीयात् ।
यो जानीते सोऽमृतत्वं च गच्छति ।
V-27: That very thing, know as the seat of Akasa, of air, of
fire, of water, of precious stones. Whoso knows this attains immortality.
तस्मादेतां
तुरीयां श्रीकामराजीयामेकादशधा भिन्नमेकाक्षरं
ब्रह्मेति यो जानीते स
तुरीयं पदं प्राप्नोति ।
य एवं वेदेति महोपनिषत्
॥
इति
पञ्चमोपनिषत् ॥ ५॥
V-28: Therefore, whoever knows this fourth (Wisdom or vidya)
pertaining to the glory of Kamaraja (the Self in liberation) with its eleven
fold form as the imperishable Brahman attains the fourth state - whoever knows
this. This is the great Upanishad. This is the end of fifth chapter.
ॐ भद्रं कर्णेभिः शृणुयाम देवाः
॥ भद्रं पश्येमाक्षभिर्यजत्राः ॥
स्थिरैरङ्गैस्तुष्टुवाꣳसस्तनूभिः
॥ व्यशेम देवहितं यदायुः ॥
स्वस्ति
न इन्द्रो वृद्धश्रवाः ॥ स्वस्ति नः
पूषा विश्ववेदाः ॥
स्वस्ति
नस्तार्क्ष्यो अरिष्टनेमिः ॥ स्वस्ति नो
बृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ
तत्सत् ॥
Om! Gods! With ears let us hear what is good;
Adorable ones! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us well-being.
May Brihaspati grant us well-being.
Om! Peace! Peace! Peace!
॥ इति श्रीत्रिपुरातापिन्युपनिषत्समाप्ता ॥
Here ends the Tripura-Tapini Upanishad, included in the
Atharva-Veda.
