Tripura Tapini Upanishad--gayathri mantra explanation(Part 1)

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Dear Rajarajeshwari Vallabhas,

 

 

 

 

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 !(bhadram karnebhi..translation..subodha)

 

 

I-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.

 

 

 

 

 

 

 

I-2: On that adorable splendour

Of the divine Creator we

Meditate; may He our thoughts inspire –

Who beyond all darkness is, Om.

 

 

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.

 

 

 

 

 

 

 

 

 

I-4: Let us adore with sacrifice the three-eyed God,

Fragrant increaser of earthly growth.

Like Pumpkin fruit from its stalk released,

Let me from death, find freedom unto immortality.(Mrityunjaya mantra..subodha)

 

 

 

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.

 

 

 

(Brahmic emnation of Rajarajeshwari devi as Ayur devi for vedas and yoga, very scarecly known deity-amsa of Rajarajeshwari,Thiruvannamalai..i will give a detailed posting on this later...subodha)

 

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).

 

 

Where Rajarajeshwari Tatwa is elucidated

 

I-7: Now we shall elucidate the supreme mystery of it . 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. Whoso knows thus (becomes the Lord).

 

 

 

I-8: Savitur varenyam. The root supreme means ‘to give birth to a living thing’. Savitur gives birth to living things; power gives birth.

 

 

 

(Tripura yantra)

 

I-9: This primeval power is Tripura,

The supreme sovereign, Tripura;

Goddess great with ear-rings adorned

In sphere of fire abiding.

 

 

 

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.

 

 

 

 

 

 

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).

 

 

 

 

 

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.

 

 

 

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.

 

 

 

 

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.

 

 

 

 

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).

 

 

 

 

 

 

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.

 

 

 

 

 

 

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.

 

 

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.

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.

 

 

 

 

 

 

 

 

 

 

 

 

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.

I-23: After this the other, the third group, Saktikuta, attains (accord) with the Gayatri of thirty-two syllables.

I-24: Tat Savitur varenyam. From the Self (comes) the sky; from the sky the air stirs forth. What comes into being in dependence on It is adorable. Befitting Savitur is the coming together of the individual self and the Supreme Self. The syllable denoting the individual self, (sa), clearly attains the form of the luminous Power.

I-25: Bhargo devasya dhi. With these words is counted the syllable (ka) denoting Siva who contains (all). With mahi, etc. (la is in accord). With the desirable, lovely, visible remainder (i.e. dhiyo yo nah, etc.), the desirable, lovely (hrillekha is in accord). Thus is Saktikuta elucidated.

 

 

 

At the feet of Sree Rajarajeshwari Devi,

 

 

 

 

Udyadbhanu Sahasraabha,

 

Subodha

 

 

 

 

 

 

 

Purity, Powers, Parabrahmam...

 

 

 

 

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