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  Tripura Rahasya: The Secret of the Supreme Goddess appears as one of our selections in The Spiritual Classics series.

  Spiritual Classics Series

  This series includes seminal, but often neglected, works of unique spiritual insight from leading religious authors of both the East and West. Ranging from books composed in ancient India to forgotten jewels of our time, these important classics feature new introductions which place them in the perennialist context.

  Cover image: Statue of Trimurti, Elephanta cave, South India. Back cover statue: The Goddess Umâ, Nepal, 9th-10th century.

  Tripura Rahasya:

  The Secret of the Supreme Goddess

  Translated by

  Swami Sri Ramanananda Saraswathi

  (Sri Munagala S. Venkataramaiah)

  Tripura Rahasya: The Secret

  of the Supreme Goddess

  The text, Foreword to the 1959 Edition, Introduction,

  Introductory Note, and Index published by arrangement

  with V.S. Ramanan, President, Board of Trustees,

  Sri Ramanasramam, Tiruvannamalai 606 603.

  All rights reserved.

  Preface and Foreword to the 2002 Edition

  © 2002 World Wisdom, Inc.

  No part of this book may be used or reproduced

  in any manner without written permission,

  except in critical articles and reviews.

  Library of Congress Cataloging-in-Publication Data

  Tripurârahasya. English.

  Tripura rahasya : the secret of the supreme goddess / translated by Ramanananda Saraswathi.

  p. cm. — (Spiritual classics series) (The library of perennial philosophy)

  ISBN 0-941532-49-6 (pbk. : alk. paper)

  1. Tripurasundarî (Hindu deity) I. Ramananda, Saraswati, Swami, 1867-1936. II. Title. III. Series: Spiritual classics (Bloomington, Ind.) IV. Series: Library of perennial philosophy.

  BL1225.T73T7513 2002

  294.5’514—dc21

  2002012898

  Printed on acid-free paper in Canada

  For information address World Wisdom, Inc.

  P.O. Box 2682, Bloomington, Indiana 47402-2682

  www.worldwisdom.com

  Preface to the 2002 Edition

  The ancient Sanskrit text, the Tripura Rahasya: The Secret of the Supreme Goddess, is a dialogue of instruction given to the seeker Parasurâma by his newly found guru, Dattatreya. The warlike Parasurâma, after having challenged and having been spared by the Man-God Rama, now seeks Truth and salvation. He explains to the sage Dattatreya that despite intensive efforts to understand spiritual instruction, “Even now I understand nothing of the workings of the universe. Where does it rise from, in all its grandeur? Where does it end? How does it exist? I find it to be altogether transient.”

  Surely such questions will resonate in the souls of modern seekers as well. Thus, this edition of Swami Sri Ramanananda Saraswathi’s English translation of the ancient text is intended to make available to modern seekers and scholars alike a valuable resource in their respective pursuits. The chronicler of the dialogue, the Sage Harithayana, concludes the Tripura Rahasya by observing that “obstruction to wisdom is destroyed by reading it,” but this certainly presupposes both a readiness for spiritual instruction and a grounding in Hindu thought and practice, as would have been the case for the ancient seeker Parasurâma.

  Modern seekers in the West will find in the Tripura Rahasya ancient wisdom in the form of numerous parables, aphorisms, and direct instruction in the principles of Advaita Vedanta, which is perhaps the most accessible presentation of Hindu thought for the Western mind. To assist those readers who seek in the Tripura Rahasya immediate nourishment for the soul, a index has been added at the end of this edition, as well as some comments below that are intended to provide additional keys to a deeper understanding and appreciation of this profound text.

  Students of Hinduism, and particularly of Advaita Vedanta, will be pleased to have a new English edition of the ancient text available to them at last. The Tripura Rahasya has long been treasured by great expounders of Advaita Vedanta, for example by the ancient sage Shankara, and it was a favorite of the more recent sage Sri Ramana Maharshi, who often quoted from it. Readers especially interested in the philosophies of India will find in this book a beautifully realized synthesis of Advaita Vedanta and Tantra, two of the most important schools of thought which arose in ancient India, and whose two great exponents were Shankara and Abhinavagupta, respectively.

  Because of its great antiquity and continued application through the ages, it can be argued that the Tripura Rahasya is thus one of the greatest classics of Hindu spirituality. Alert readers may detect themes common to certain classics of ancient Western literature but often with deeper metaphysical dimensions. For example, in his book Am I My Brother’s Keeper?, Ananda K. Coomaraswamy compared it to Plato’s Republic, inasmuch as it outlines an ideal city-state, though of a characteristically Indian utopia. This is the “City of Resplendent Wisdom” ruled by a philosopher king, understood in Hindu terminology as the man who is spiritually liberated in this life (jivan-mukta). More deeply understood, this philosopher king is the uncreated Self (atman), or pure Intelligence (chit). The citizens of this city, seen allegorically, have all been illuminated by the Supreme Goddess.

  The Sanskrit word Tripura refers to the Supreme Goddess envisaged as a manifestation of the most profound wisdom of the Self. Rahasya means “secret,” referring in this case to the spiritual Reality which cannot be understood by reason alone or through the life of the senses. The subject matter of the book comprises a series of wise and charming stories told by the ancient sage Dattatreya, which ultimately concern the nature of man’s relationship with the Real, under the guise of the Supreme Goddess Tripura. This perspective finds fascinating parallels in Western traditions concerning Sophia, or the divine Mother. It also echoes the mystical traditions of Kabala and Sufism which make references to the Shekinah, or Sakinah as the Divine Presence, or the essentially merciful nature of God. For the student of comparative religion, and most especially comparative mystical traditions, further study of these relationships between East and West could bear much fruit. Striking parallels may also be discerned between the intellectual content of this text and other Eastern and Western traditions of non-dualistic spirituality, such as Taoism and the Rhineland mysticism of Meister Eckhart.

  The reading of an ancient and foreign text like the Tripura Rahasya, with its many levels of symbolism and meaning, would perhaps be greatly illuminating for the Western reader if that reader could see it through the eyes of our own ancient sages such as Plato or Plotinus. An open and questing mind that is receptive to symbolism in its many forms, and that welcomes the wisdom it conveys, should find itself transported through the text into the ancient soul of India where men viewed the question of spiritual liberation in this life as a necessary and vital part
of existence. This was a world of wandering contemplatives and men who sought out direct spiritual guidance because they had a profound need to know the Real. In the pages that follow, the reader will encounter the wondrous tale of the soul itself, where the personification of Pure Intelligence interacts with personifications of Ignorance, Delusion, Mind, Desire, Passion, Greed and all the various aspects of human nature. The story unfolds through the medium of tales which delight and amuse, but they also open the door to the cave of wisdom and invite entry to all, regardless of specific religious affiliation.

  For whatever reason they come to the Tripura Rahasya, readers who appreciate the wisdom literature of the ancient worlds will discover in it that irresistible combination of depth and simplicity which characterizes the best examples of that literature.

  World Wisdom

  Bloomington, Indiana

  March 2002

  Foreword to the 2002 Edition

  Tripura Rahasya is an ancient, prime text on Advaita in Sanskrit. Essentially it represents a dialogue between Dattatreya and Parasurama. Later on, this was communicated to Haritayana. Hence the alternative name to the text is Haritayana Samhita.

  Tripura Rahasya was highly commended by Bhagavan Sri Ramana Maharshi for study by seekers. There was no English translation until the present one was made by Munagala Venkataramiah (Swami Ramanananda Saraswati) in 1938.

  The main lesson of this work is that vichara (Self-enquiry) is essential for the release of man from the cycle of birth and death. Although sadhana is essential for Self-realization it should not be taken that the Self is got anew. For, there is no moment when the Self is not the Self. The basis of sadhana is the rejection of all such ideas as “me” and “mine”. After the process of analysis and rejection (of all that is non-Self) what remains is the Pure Self. This is to be sought. Earnest devotion to the Lord on the part of the seeker aided by the grace of the Lord enables one to reach the goal.

  The position of Tripura Rahasya regarding “the world” is that it is not different from the Lord. Time and space and the whole of creation are projections of consciousness. The universe arises out of Abstract Intelligence like an image on a mirror. Sri Ramana Maharshi has pointed out that the world is unreal if viewed apart from the Self and real if viewed as the Self.

  Tripura Rahasya states that the ignorant take the gross universe to be Shakti whereas the wise know Her as their own Pure Being, eternally shining as “I”. . . “I”. . . “I”.

  Tripura literally means “three cities”. Actually it signifies the three states of human consciousness—wakefulness, dream, and deep sleep. The underlying, unchanging consciousness in all these states is metaphorically called Devi Sri Tripura (Shakti).

  This is a powerful guide for serious seekers on the path.

  The translator, Munagala Venkataramiah (later on Swami Ramanananda Saraswati), a staunch devotee of Sri Maharshi, has done outstanding service to the world of seekers by recording and compiling the dialogues with the master between 1935 and 1939 under the title Talks with Sri Ramana Maharshi.

  Sri V. S. Ramanan

  President

  Sri Ramanasramam

  Tiruvannamalai, India

  Foreword to the 1959 Edition

  Tripura Rahasya was considered by Bhagavan Sri Ramana Maharshi as one of the greatest works that expounded advaita philosophy. He often quoted from it and regretted that it was not available in English. As a consequence Sri Munagala Venkataramaiah (now Swami Ramanananda Saraswathi) took up the work of translation in 1936 as another labour of love, adding just one more English translation to his already extensive store. This was first published in parts in the Bangalore Mythic Society s Journal (Quarterly) from January 1938 to April 1940 and afterwards collected into book form, of which five hundred copies were printed and privately circulated. The ´shramam has since taken over the copyright and made it one of their official publications.

  The work originally in Sanskrit is widely known in India and has been translated into a number of local languages, but I do not know of any previous translation in English. It is regarded as one of the chief text-books on Advaita, the reading of which alone is sufficient for Salvation. Sri Ananda Coomaraswamy quotes from it with appreciation in his book, Am I My Brother's Keeper? ”

  I for one much appreciate the present translation which will now be easily available for all who know English. Sri Ramanananda Saraswathi has put us under a great obligation by his painstaking work. It will surely be a gratification to him to know that his labour of love has at last found a permanent abiding-place and will not be lost to future generations, for many of whom it must become a Spiritual text book.

  October 16, 1959, Sadhu Arunachala

  Sri Ramanasramam (Major A. W. Chadwick, O.B.E.)

  Introduction

  Sri Tripura Rahasya is an ancient work in Sanskrit which has been printed all over India. The latest and best edition was brought out in the Kâshi Sanskrit Series in 1925. The book is said to have been printed once before and issued in loose leaves. There was also an edition in book form printed in Belgium towards the end of last century.1

  The esteem in which the work is held for its sanctity may be gauged from an account of it given in the Preface to the Mâhâtmya Khanda. Mahâdêva originally taught the Highest Truth to Vishnu who in turn taught Brahmâ in the Celestial regions. Later Vishnu incarnated on Earth as Sri Dattâtreya, the Lord of the Avadhûtas (the naked sages), and taught it to Parasurâma with the injunction that it should be communicated to Haritâyana who would later seek the Truth from him. Parasurâma thus realized the Self by the guidance of Sri Datta and dwelt on the Malaya Hill in South India.

  In the meantime, a Brahmin, by name Sumanta, living on the banks of the Sarasvati had a son, Alarka by name, who used to hear his mother called “Ai” by his father. Being a child, he too addressed his mother “Ai”. He died in his childhood, and his last words on his death-bed were only “Ai”. This sound is however sacred to the Goddess. Having been uttered in all innocence and purity of mind, it conferred unexpected merit on the dying child. He was later born as Sumedha, a son to Harita. Haritâyana is his patronymic. His spirituality developed as he grew up and he sought Parasurâma to learn the highest good from him, who in turn imparted to him the knowledge which he had gained from Dattâttreya. Parasurâma told him also that his master had predicted the compilation of the knowledge of the Highest Truth by Haritâyana for the benefit of mankind.

  Haritâyana was worshipping Sri Minâkshi in the temple at Madurai in South India. Narada appeared to him and said that he had come from Brahmaloka in order to see what Haritâyana was going to present to the world in the form of an Itihasa (history) containing the Supreme Spiritual Truth. Haritâyana was bewildered and asked how the Saint expected it of him. Narada said: “There was an assembly of saints in Brahmaloka. Markandeya asked Brahmâ about the Sacred Truth. Brahmâ said that it would be brought out by you in the form of a holy book. So I came to ask you about it.” Haritâyana was at a loss and pleaded inability to reproduce the Sacred Truth learned from Parasurâma. Narada then meditated on Brahmâ who appeared before them and asked what the matter was. When Narada put the whole matter before him, he turned to Haritâyana and blessed him, endowing him with the ability to produce the book at the rate of four chapters a day. He also referred to Haritâyana’s past and attributed his present inability to remember what he learnt to the casual and undisciplined utterance of the sacred syllable in his past incarnation. Brahmâ further enjoined Narada to be the first to read Haritâyana’s work when it should be completed.

  The work was thus written by Haritâyana and is also called after his name Haritâyana Samhita. It is said to consist of 12,000 slokas in three sections—The Mâhâtmya Khanda (Section on the Greatness of Sri Devi), Jnâna Khanda (Section on Supreme Wisdom), and Charya Khanda (Section on Conduct). Of these the first consists of 6,687 slokas; the second of 2,163 slokas; and the third is not traceable. The section on Greatness contains the prelude to the
work and later treats mostly of the manifestations of the Supreme Being as Durga, Kâli, Lakshmi, Sarasvati Lalita, Kumâri, etc. and their exploits are found in Brahmanda Purâna, Mârkandeya Purâna and Lakshmi Tantra. Its contents mostly cover the ground of Durgâ Saptasati and of Lalitâ Upâkhayana.

  Sri Vidyâ (worship of the Supreme Being as Goddess) has a very holy tradition traced to the Vedas. There are two principal divisions, known as kâdi vidyâ and hâdi vidyâ. The former was practised by Indra, Chandra, Manu, Kubêra, etc.; it is the simpler of the two and also more common. The other was practised by Lopamudra and approved of the wise.

  Sri Tripura Rahasya, also known as Haritâyana Samhita, begins with Aum namah “Salutations to Aum” and ends with Sri tripu- raiva namah “Tripura is only Hrim”. Aum is well known as the sacred syllable signifying the Highest Being in the abstract; so also Hrim is the sacred symbol of the same as the Goddess. The contents of the book are thus enclosed by these two symbols—the most sacred in the Vedas and the work is equally sanctified.

  In Sutra Bhasya (the commentary on Brahmâ Sûtras), Sri Shankara has used the story of Samvarta as found in Tripura Rahasya, in his commentary on “Apica Smaryate Sutra”, with approval.

  There is a lucid commentary in Sanskrit on Haritâyana Samhita. It is named Tâtparya Dipika and written in 4932 of Kali Era (i.e., 1831 A.D.) by one Dravida Srinivasa, son of Vydianatha Dikshita of the village of Mahapushkara in South India.

  As for its philosophy, there is no real reason to distinguish it from Vedânta. Scholars however call this system the Tantri or the Sakta, and point out some apparent differences between this and Advaita Vedânta. This system teaches that the Supreme Reality is no other than Abstract Intelligence. “Intelligence” signifies Self—luminosity and “Abstraction” denotes its unlimited nature. No other agent can be admitted to exist apart from It in order to reveal It. The apparent variety is only due to Vimarsa, the gross aspect of Its absolute freedom known as Svatantra which at times unfolds the Pure Self as the Cosmos and at others withdraws Itself and remains unmanifest. Abstraction and manifestation are inherent in the Pure Self; these two aspects are given the names Siva and Sakti respectively. There cannot be manifestation beyond the Supreme Intelligence; therefore Cosmos and the Self are only the same, but different modes of Reality. Realization of the Truth is thus quite simple, requiring only constant remembrance on these lines (anusandhânam) that Reality is not incompatible with the world and its phenomena, and that the apparent ignorance of this Truth is itself the outcome of Reality so that there is nothing but Reality.