The Philosophy of Tripura Tantra
Proportionately slight effort is enough for erasing slight vasanas. He whose
mind has been made pure by good deeds in successive past incarnations, gains
supreme results quite out of proportion to the little effort he may make -
Tripura Rahasya, XIX, 65-66, Ramanashram edition
This is another article from the
Sarasvati Bhavana Studies series, written by the eminent tantrik scholar
Gopinath Kaviraj, which is out of copyright. Here, he deals with the
Tripurarahasya, and more especially with the 36 tattvas of the Kaula Shri
Vidya and Trika systems. Words which were in Sanskrit in the original have been
put into iTrans format.
The Tripurarahasya exists
in several English translations.
The Philosophy of Tripura Tantra
By Gopinath Kaviraj
It's a truism that every system of theocratic tradition in India has behind it a
constantly developed system of philosophic thought. It is difficult, in the
current state of our data, to present a definite thought of the variety of such
techniques in ancient and mediaeval instances and even of the extent of
literature comprised below each. Continued progress in researches in this field
is prone to yield recent supplies beneficial to the better understanding of the
true history and philosophic value of these systems. The work known underneath
the name of "Tripurarahasya" (Jnana Khanda) types certainly a extremely vital
document within the historical past of Indian Philosophy, so far as the system
of a section of the Sakta Tantra is anxious, and ought to be appreciated from
that point of view.
The systematisation of Tantric Philosophy, on its Sakta aspect, doesn't, appear
to have but been severely attempted. The Sarva Darsana Sangraha of Madhavacharya
ignores the Sakta Faculty altogether. So do the other compendia, earlier and
later. (e.g. Saddarsana Samuchchaya of Haribhadra, Sarvasiddhanta Sangraha of
Sankaracharya etc.). There are totally different strains of Sakta tradition
nonetheless in existence and we have now cause to imagine that some at the very
least of those have preserved the philosophical tradition. The literature
associated with the third Mahavidya, named Sodasi or Tripura Sundari is very
intensive and presents several interesting characteristic of Tantrik literature.
It is doable to construct an everyday philosophy of the varsity out of the
materials accessible to us and on this work of reconstruction the current
treatise will, it is hoped, prove to be substantially helpful.
The Tripurarahasya, which claims to deal with of the secrets of the Tripura
Tradition in all its facets, is claimed to encompass three sections - viz.
Mahatmya, Jnana and Charya. The Jnana Khanda has been printed at Benares in a
new edition1. The Mahatmya Khanda, of which (as of the Jnana Khanda) we have now
an unique manuscript within the Authorities Sanskrit School, Benares, was
entrusted for publication to the publishers of the Chowkhambha Sanskrit Series,
Benares. The third section is apparently misplaced, no hint of it having but
been found. It's an intensive work of which the primary two sections comprise
2163 and 6687 verses.
The work is attributed to one Haritayana and the commentary called
Tatparyadipika is from the pen of one Dravida Sri Nivasa, son of Vaidyanatha
Diksita, resident of the village of Mahapuskara in the Dravida country. The
commentary was composed in 4932 Kali Period (1831 A. D.). The text is in 22
chapters.
The e book is in the form of a discourse delivered by Haritayana to Narada. This
discourse professes to be a replica of the teachings of Dattatreya to Parasurama
and claims to be primarily based on private realisation and reason.
The plan of the work may be thus summed up. Parasurama having heard Dattatreya's
lectures on the greatness of the Supreme Deity Tripura Sundari as embodied
within the Mahatmya Khanda expressed a need to the Master to be enlightened on
the strategies of worship for propitiating the Goddess. He was subsequently
initiated in due form into the mysteries of Tripura worship and practiced
penances for 12 years, under directions from his tutor, at a hermitage on the
Mahendra Hill in the South. In the course of his spiritual exercises the final
word issues of life and actuality started to bother his mind, and being unable
to succeed in a solution himself be betook himself to the toes of his Guru for
gentle and guidance. He has already heard a educating on the subject from
Samvarta, the nice Avadhuta, on his discomfiture by Rama Chandra within the
Treta age, but he had not been capable of realise it on the time. He requested
the grasp to elucidate to him the secrets and techniques of Samvarta's lessons,
in order that his doubts might be dispelled for ever. Dattatreya's response to
Parasurama's question, interspersed with Parasurama's cross-questions here and
there, constitutes the physique of the Jnana Khanda. It might thus seem that the
textual content of the Tripura Rahasya, which embodies the teachings of
Haritayana to Narada, represents an previous conventional lore of secret science
originally revealed by Samvarta and subsequently expounded by Dattatreya to
Parasurama.
The title Parasurama stands eminent among the many votaries of Tripura. The
Kalpa Sutra, treating of the secrets of the Tripura worship in ten Khandas and
containing 335 Sutras, is attributed to Parasurama who's described as a scion of
the family of Bhrgu, a disciple of Shiva and the son of Jamadagni and Renuka.
This description of Parasurama implies that the Parasurama of the Tripura
Rahasya is believed to be identical with the writer of the Kalpa Sutras,
although Pandit A. Mahadeva Sastri has, perhaps rightly questioned this
identity2. The custom has it that Dattatreya was the creator of a Samhita work
in 18000 verses which was known under his own identify (viz. Datta Samhita).
Parasurama studied the intensive work and, to deliver its contents within easy
reach of scholars, summarised it in a physique of Sutras distributed into 50
sections (Khandas). This contained 6000 Sutras, The Samhita and the Sutra had
been both summed up, within the form of a dialogue between Dattatreya and
Parasurama, by Sumedha (pupil of Parasurama). This custom is found recorded in
the Tripurarahasya, Mahatmya Khanda.
It's evident that the work of Sumedha, who was of the Harita family and
consequently known as Haritayana, is really to be identified with the
Tripurarahasya itself slightly than with the Kalpasutras of Parasurama as
Laksmana Ranade has done3, as a result of the Parasurama Kalpa Sutra is just not
within the shape of a dialogue between Datta and Parasurama and isn't attributed
to Sumedha, whereas the Tripurarahasya has the type of an analogous dialogue)
4and is ascribed to Sumedha Haritayana.
The line of Tripura worship is represented by several teachers. We have now
already referred to Dattatreya, and Parasurama. The names of Durvasas, Agastya,
Lopamudra and several other others may be added on this connection. Durvasas is
associated with the authorship of a mahimnaH stotra of the Goddess, where he is
described within the colophon as sakalAgamAchArya. Nityananda, who wrote a
commentary on the above Stotra, says that Durvasas inter alia, Krodha Bhattaraka
is actually similar with Siva Himself, who is the Master of the lecturers of all
of the Agamas (sakalAgamAchAryachakravatI.m), as born from the womb of Anurapa.
The Supreme Goddess is variously named - as Tripura, Sundari Lalita, Sodasi, Sri
Vidya, Kamesvari, etc. She known as Tripura, in as much as Her Body consists of
three Saktis, viz. Brahma, Vaisnavi and Raudri.5 The Tripurarahasya speaks of
Her within the following phrases:
tripurAnantashaktyaikyarUpiNI sarvasAxiNI .
sA chitiH sarvataH pUrNA parichChedavivarjanAt.h ..
The partial look of the Self as thus occurring is named bAhyAvabhAsa, as a
result of such appearance implies the manifestation of what could also be
described as empty house which is apart from the Self. Remembering that
Chaitanya is all-embracing and can have nothing outside it - for if there have
been any such factor it could not shine out and would subsequently be
non-existent - what is popularly known as the exterior is certainly solely a
mirrored image on Chaitanya as on a mirror. When the universe comes into being
it does in order only a picture throughout the distinctive Self. The universe as
such is varied but underlying it's the pure and easy unity of Chaitanya
revealing itself to the eye of diligent search (anusandhAna). The manifestation
of the universe, due to the Free Will (svAtantrya) of the Absolute, is thus a
means of Abhasa, - and for the initiation of this process nothing past the play
of the Will is needed. The material and environment friendly causes, purported
to be crucial for each product, are held unnecessary.
The peculiar metaphysical place of the Tantra consists in the theory of Abhasa,
which is according to this position. It rejects the Vivartavada of Neo-Vedanta,
as a result of the world shouldn't be initially a false look attributable to
Error. It is actual in the identical method as an image is actual, however it
has no existence aside from the medium by which it is manifested. Its existence
is just the existence of the medium. To the Vedantist the world appears as such
to the ignorant owing to his ignorance and within the final analysis it's
resolved into Maya which is not similar with Brahman and is material; but to a
Tantrist the world is actual and is expression of the Chit Sakti or Free Will of
the Lord and is de facto spiritual in essence like the Lord Himself. Within the
last resort it turns back into the Chit Sakti which isn't withdrawn, for the
Will (svAtantrya) remains, even after the world has disappeared. The Vedanta
system has had to fall again on the doctrine of Vivarta, as a result of it
denies in a way svAtantrya to Pure Chaitanya. The first stadium of creation is
thus an Abhasa. The second stage which represents the next condition exhibits
how the Chit Sakti, already showing (AbhAsamAna) within the Pure Chaitanya,
additional progresses. Maya emerges on the scene now and the Vivarta is the
logical outcome. The third stage marks how Maya turns into productive. This is
the Parinama or Evolution which gets on until the bhutas spring into
manifestation. The fourth stage which represents creation out of the bhutas is
known as Arambha or physico-chemical means of genesis. From the supreme
stand-level of Tantra, nevertheless, your complete Creation is an Abhasa.
As thus realised She is the Eternal and supreme Fact beyond all limitations
consequent on time and place. She is the essence of Chaitanya and is known as
Lalita owing to Her transcendent charms. The Sakti Sangama Tantra observes that
it is this Lalita which assumes the type of Krsna as Purusa. 6
Sundari is likely one of the ten Mahavidyas (Mundamala Tantra, Patala 1). It's
stated (Ibid) that the ten Vidyas combined form a Mahavidya, but Sodasi is a
Mahavidya by Herself. The Todala Tantra (Patala 1) calls Maha Tripura Sundari by
the title of Panchami with Siva (five-faced) as Her Bhairava. The Sakti Sangama
however (Purascharyarnava, pp thirteen-14) makes Lalitesvara Her Bhairava. That
is completely different from Tripura Bhairava (or Vikarala, the companion of
Chhinna) and Ghora Bhairava (i. e. Kala Bhairava, the companion of Dhumavati).
The system teaches that the Supreme Reality is of the nature of Pure
Intelligence, which is self-luminous and unaffected by the limitations of time,
space and causality. It has absolute freedom (pUrNa svAtantrya) in as much as
its Power or Will (sa.mkalpa) is unrestricted. This Power is de facto equivalent
with the Essence of Chaitanya and remains both involved in it or expresses
itself as its inalienable property. In the technical phrasing of the Shastra it
is named Vimarsa or Krpa, and is an everlasting attribute of Chaitanya. The
liberty referred to above implies that the Essence of Consciousness is free from
vikalpas and is basically distinct from matter. The Chaitanya is free, as it
does not depend on the rest for its own revelation of matter.
The Energy exists in a two-fold condition. What's commonly known as creation or
dissolution is in actuality consequent on the manifestation of this Energy or on
its abeyance. It always features, but its perform is sometimes (e. g. during the
artistic period) expressed as the manifestation of the Universe till now
absorbed in and identified with the Essence of Actuality and at other instances
expressed as self-manifestation alone.
The Supreme Reality of the Agamas would thus appear to vary in a sense from the
Brahman of Vedanta. Though both are essentially of the nature of Intelligence
there's a elementary distinction between the two. The Absolute of the Tantra is
endowed with Energy which is held to be similar with Itself and by advantage of
which It's described as the Free Agent (svatantrakarttA). Freedom to act kinds
the essence of Chaitanya. In different phrases, in keeping with the Tantric
viewpoint, Siva and Sakti are features of 1 and the identical Reality. However
within the present non-dualistic school of Vedanta Brahman, which as on this
Tantra is described as of the character of Pure Consciousness, is not any higher
than an action-less Locus (adhikaraNa), on which the Power, which is connected
to It mysteriously and is neither identical with nor distinct from It, plays. It
is conceived as a Pitha or passive background in relation to the lively power
working on It. The Sakti, known as Maya within the Vedanta Faculty, will not be
thus of the character of Brahman however is material (anirvachanIya), although
it's held to be, of course mysteriously, subservient to it. But as conceived in
the Tantra Sakti or Pure Freedom is absolutely non-material. The term Chit Sakti
used to denote this power implies its spiritual essence.
What within the Tantras is known as vAhyAbhAsa or the manifestation of a non-ego
(anahambhAva) inside the Pure Ego (shuddhAtma) however appearing as external to
it is tha Radical Nescience (mUlavidyA) of Vedanta. This non-ego is the so
referred to as Avyakta (Unmanifest) or Jada Sakti (Matter). However the Freedom
or the Religious Energy (Chit Sakti) of the Lord, as described in the Tantras,
is beyond the Nescience referred to above, and to this Energy the Advaita
Vedanta seems to be a stranger.
In as a lot as the Avidya itself or the Material Energy is a product of the
Religious Energy which is the ultimate source of all existence there isn't a
discrepancy within the statement, usually found in Tantric Literature, that this
Energy has three distinct states of its existence: -
(a) Throughout the common dissolution when the Self is free from all vikalpas
the Sakti exists as Pure Chit Sakti or Chit Prakrti.
(b) When the vikalpas are on the purpose of merging - when though there is no
vikalpa as such there's but an inclination within the path of vikalpas - the
Sakti is known as Maya Sakti or Jada Prakrti.
(c) But when the vikalpas are fully developed and materiality turns into dense
the Sakti appears as Avidya.
It has already been noticed that the appearance of the universe follows upon the
self-expression of the Divine Power and the Cosmic End follows from the
withdrawal of the self-same Power.
After the interval of Cosmic Night is over the Will of the Lord, in co-operation
with the mature adrsta of Jivas, manifests only partially, because it were, the
Essence of the Self, whereby the Self is revealed as limited.
The appearance of limitation is thus the emergence of not-self, referred to as
Avidya or Jada Sakti, known as also by the name of Void (shUnya), or Prakriti or
Absolute Negation or Darkness (tamaH) or Akasa. That is the primary stage in the
order of creation and represents the primary limitation imposed on the
Limitless. 7 The inaccurate belief, generated by the Freedom of the Lord - the
Self - that the Ego is partial (ekadeshika) and never full and universal (pUrNa)
is liable for the looks of this One thing which being a portion of the Self is
but outdoors of it and free from self-consciousness and is described as not-self
or by any other name as shown above.
Thus the Supreme Reality splits itself spontaneously, because it have been, into
two sections - one appearing as the subject and the other because the object.
The Purnahanta which is the essence of Supreme Actuality disappears after this
cleavage: the portion to which restricted egoism attaches being the subject and
the other portion free from egoism the object. The article as thus making its
look is the Unmanifest (avyakta) Nature from which all the Creation emanates and
which is perceived by the subject as distinct from itself.
It has been observed that Chaitanya is of the character of self-luminous Gentle
(sphurat.h prakAsha), which can shine on itself (svAtmA), by which case it is
known as Ahanta, or I-ness may rest on the Non-ego (anAtmA) and categorical
itself as Idanta or This-ness. The essence of Chaitanya consists in the fact
that the light (prakAsha) is all the time confined to itself. This common Ego or
'I' stands, behind all dualism. The Supreme Ego is universal, as there's nothing
to restrict (parichCheda) or to distinguish (vyAvR^itti) it, and your entire
visible universe exists in identity with it. However this characteristic by its
very nature is absent from Matter (jaDa), which isn't self-manifest. Just as
light and warmth co-exist in fire, in the same approach common Ahanta and
Freedom or Sakti co-exist in Chaitanya. This freedom is Maya which though
primarily an identical with Chaitanya (chidekarUpa) brings out types of an
infinite type, however in bringing out this variety it doesn't in the least
swerve from the Essence.
The appearance of the Universe in Pure Chaitanya is the motion of Avidya, which
has three distinct levels:
(a) The primary is the germinal state (bIjAvasthA), when the material power,
which continues to be in its earliest part of manifestation, is pure. Matter
does not assert itself at this stage and consequently there isn't a
differentiation in experience. In different phrases, it doesn't yet appear as
distinct from Chaitanya, although potentially it exists. This stage is
represented by the 5 pure Tattvas, viz., Siva, Sakti, Sadasiva, Suddha vidya and
Isvara.
(i) The Avidya, which has been described above as being the Chaitanya in its
restricted appearance as an object external to the topic is known as Siva. In
pure Chaitanya, owing to the play of Its own Will, an infinite number of
restricted features (spA.msha) arises. These are mutually distinct. From this
viewpoint to every limited facet of Chit there is a corresponding object
external to it (bAhyAbhAsa), however to the Unlimited Chit or Pure Self
(pUrNashrAtmA = parashiva) there is no such thing as a externality. The
universal (sAmAnya) widespread to all of the pure and restricted Chit facets
referred to above is known as Siva Tattva. This Tattva is thus a Samanya holding
inside it all the Visesas, but Para Siva or Pure Self is transcendent and above
both Samanya and Visesa. Therefore Siva Tattva may be extra properly described
as Pure Chaitanya in its general but conditioned type, free from all Vikalpas
and is to be distinguished from the Absolute proper.
(ii) The appearance of Siva (parichChinna nirvikalpachit.h) as aham.h is known
as Sakti. Although this self-presentative character (aha.mbhAsana) is within the
essence of Chit, so that there may be the truth is no differentiation between
Siva and Sakti as such, the Chit is nonetheless often called Siva in so far as
it is free from all visesas and as Sakti by advantage of its characteristic
self-awareness (aha.mbhAsana).
When the self-presentation (aha.mbhAsana) is no longer confined to the Self but
is extended to the not-self or the object (mahAshUnya) exterior to the Self it
is known as Sadasiva. This state marks the identification of the Self with the
not-self within the type "ahameva idam.h" and signifies predominance of spirit
over matter.
(iv) But when matter prevails and the consciousness assumes the shape "idam.h
aham.h" the state is technically called Isvara.
(v) The term Suddha Vidya is reserved for the state which represents an equality
within the presentation of the subjective and objective components in
consciousness.
(b) The second stage in the evolution of Avidya, described as a~nkurAvasthA,
represents a further improvement of distinction or materiality, when the refined
products of matter and spirit make their appearance. On this blended condition
each spirit and matter are equally predominant and the seven mixed (mishra)
tattvas, viz, Maya, Kala, Vidya, Raga, Kala and Niyati reveal themselves.
(i) The affirmation of difference because of the Free Will of the Supreme, which
characterises the second stage, has the effect of reversing the normal relation
between spirit and matter. Thus whereas within the first stage described above
Spirit or Chit Sakti dominates matter or Jada Sakti which exists in a
rudimentary state, merged in spirit or Self, the second stage exhibits the
preponderance of matter over spirit. Consciousness loses its supremacy and
becomes a quality inherent within the material subject. All this is because of
the emergence and improvement of bhedasa.mkalpa in Chaitanya. This materials
topic - which is matter prevailing over spirit and related to it as a substance
to its high quality - known as Maya.
(ii-vi) The 5 points of Maya are the 5 so-called Kanchukas which are the five
eternal Saktis of Para Siva in a limited form. The obscuring energy of Maya acts
is a veil as it have been upon the Omnipotence, Omniscience, Self-contentment,
Eternity and Freedom of the Supreme Self and thus appearing is named Kala,
Vidya, Raga, Kala and Niyati respectively.
(vii) The Pure Self as obscured by Maya and its fivefold actions appears as
Purusha with its limitations of action, information, contentment, eternity and
freedom.
(c) The third or grossest stage in the evolution of Avidya is represented by the
dense products of the combined tattvas, where matter is overwhelmingly strong.
This stands for the group of the twenty four tattvas, from the Primary Prakriti
all the way down to Prithivi, constituting the material order.
Prakriti, with which the decrease creation begins, is indeed the assemblage
(samaShTi) of the Vasanas of all persons with numerous and beginningless
Karmans: it might be fitly described because the physique of the Karman
Samskaras of the Jivas, thought-about as inhering in Chit Sakti or Self. This
Karma vasana or Prakriti is threefold in accordance because the experience which
is the moral outcome of this vasana is pleasant or painful or of the character
of a comatose condition by which neither pleasure nor ache is felt.
The Vasanas exist in a twofold situation, as Avyakta once they lie unmanifest in
dreamless sleep or as Chitta when they manifest themselves in dreams and wakeful
states. In the dreamless state there could be no experience of pleasure and
ache, as a result of the mature Karmans having been worked off by experience the
others which aren't yet ripe are not ready for fructification. It is a fact that
Karmans, when they are matured by time, cause the Jnana Sakti of the Aware Self
to maneuver outwards and have contact with the objective world. In a state of
sleep such movement is naturally absent. However the process of time during
which the sleep continues acts on the Karmans and matures a few of them, in
order that the Jnana Sakti is allowed to come in touch with the external objects
or with their eemblances and sleep is over. The Sakti as thus certified by the
body of Karma-Vasanas resulting in contact with the objects and consequent
enjoyment (bhoga) is called Chitta.
The Chitta differs in keeping with the difference of Purusa but it is one with
Prakriti in dreamless sleep. Thus the Chitta could also be viewed as Purusha or
as Prakriti according because the conscious (chiti) or unconscious (avyakta)
component prevails in it. It is not therefore a distinct class, but falls either
underneath Purusa or below Prakriti.
Notes
1. This part was originally printed in open leaves. However the edition became
scarce and the rising interest in Indian philosophical thought rendered a
republication of the textual content necessary.
2. Preface to the edition of the Kalpasutras of Parasurama as printed within the
Gaekwad's Oriental Series, No. 22, in 1923 (P. VIII).
3. Preface to Parasurama Kalpasutras, P. X.
4. P. Laksmana was effectively aware of the weak spot of his arguments, for he
admits that the Kalpa Sutras is not in a dialogue form. He adds nonetheless that
the concluding passage of the work reveals that it's a dialogue between the
Grasp and his pupil (Ibid.) (P.X). But it should be pointed out that there
appears to be nothing within the text of the Sutras to warrant this inference.
iha khalu sakalAgamAchArya kravartI.m sAxAt.h shiva eva .
anurUpAgarbhasambhUtaH krodhabhaTTArakAkhadurvAsA mahAmuniH, etc.
5. See Puraischaryarnava, Sundarl Stava P. 20).
kadAchidAdyA lalitA pu.mrUpA kR^iShNagrahA . etc.
6. That is the view of the Sakti Sangama Tantra. But within the Vaisnavism
related to the title of Sri Chaitanya, Lalita is represented, not as equivalent
with Krsna - which position is reserved for Radha -however as a Sakti, whose
perform is to preside over Nikunja, where the everlasting sport of the Divine
Couple takes place and from where all are shut out. Cf. Radhatattvasudhanidhi
for additional particulars.
7. It ought to always be borne in thoughts that the Absolute suffers no change,
not even when by means of its power it assumes limitation. It remains all the
time pure and undivided, though to these whose imaginative and prescient is
dimmed it appears as multiple.
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