Sambodhi 1983 Vol 12

SR No.: 520762
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1983
Total Pages: 326
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 11 MB

Page 66

Tripurā Tantra (Sri Vidja)
tis Philosophy and Path or sadhanu
61
Tripura Sundari by these Tântric texts The word 'Tripw a' is pregnant with a significant meaning. The Universal Mother is known as 'Tripura' due to various reasons. In the Nityaşodasikainaia it is stated that this supreme power is triple foi med viz , creater (Brahma), Sustainer (Visnu) and destroyer (Rudra). Again she is in the form of will power, power of knowledge and power of action and she creates thiec worlds, and is therefore called Tripura.27 She is the principle which exists prior to Trinity. 28 Again this word Tripura' is interpreted as, She who has thiec angles, as well as three circles and her bhūpura is three lined, her Mantra is said to be three syllables thus, since, slie is everywhere triple, she is called Tripura 70 Again, philosophically more significant interpretations of this word Tripura are found in these texts. Tripura means three nadis : suşumnā, Pingala and Idā and Manas, Buldhu and Citta, as Devi dwells (as Jiva) in these, she is called Tripura 37 Gaudupādusätra says. "The difference is by the three tattvas "3! The meaning is tliat the one Brahnian is divided into three by the thiree tattus In the commen. tary of the above, the tattvas are explained variously as qualities, forms, states of consciousness, worlds, Pitha, buja, divisions of Mantra, etc., and pură means beyond these. The gist of all these interpretations is that, she is the supreme power behind and beyond all these things,
The philosophy and aim of Tripura Tantra is the realisation of Advaita, 1 e., Unity of Siva and Sakti, Jiválman and paramātman Quite in agreement with the Advaita Vedāntic stand point, this Tantra main. tains dual aspect of Universal power, namely Saguna and Nirgura.
This Tantra describes the nature of Tripura in a similar manner as Upanişads describe the nature of Brahman She is described as Nirw.fesa (indeterminate) as well as Savisesa (determinate). These descriptions may seem to be contradictory but actually there is no contradiction. From two different standpoints Supreme Reality may be conditioned and unconditioned at the same time from the standpoint of liberated soul, it is unconditioned, from that of one in bondage who has not yet reached the state of sameness or unity (Samarasya), Brahman appears to be the cause of the Universe, endowed with omuiscience and with other attrı. butes. Thus, this Tantra constitutes two systems, one esoteric, philosophical (Nirgunavidya) containing metaphysical truth for the few oncs, are in all times, who are able to understand it and another exoteric, theological (Saguna) who have less intellectual capacity and who want images not abstract truth; worship, not ineditation. But ultimately, it propagates non-dualistic philosophy of the Upanişads. At the transcendental level.