Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 156

Tripurā Tantra...
147
three nadis : suşumnā, Pingala and Ida and Manas, Buddhi and Citta, as Deri dwells (as Jiva) in these, she is called Tripura 80 Gaudapādasūtra says, "The difference is by the three tattvas. 31 The meaning is that the one Brahman is divided into three by the three tatqvus. In the commen. tary of the above, the tattvas are explained variously as qualities, forms, states, consciousness, worlds, Pitha, bija, divisions of Mantra, etc., and purā 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, i.e., Unity of Śiva and Sakti. Jivātman and paramātman. Quite in agreement with the Advaita Vedantic stand point, this Tantra maintains dual aspect of Universal power, namely Sagunna and Nirguna.
This Tantra describes the nature of Tripura in a similar manner as Upanişads describe the nature of Brahman. She is described as Nirvisesa (indeterminate) as well as Savijesa (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 (sāmurasya), Brahman appears to be the cause of the Universe, endowed with omniscience and with other attri. butes. Thus, this Tantra constitutes two systems i one esoteric, philosophi. cal (Nirgunavidya) containing metaphysical truth for the few ones, rare 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; worsbip, not meditation. But ultimately, it propagates non-dualistic philosophy of the Upanişads. At the transcerdental level, this Śakti is the highest knowledge (Samvid), beyond time and space and by its very nature, existence, consciousness and bliss.89 Tripura is the highest Reality in which there is neither rise, nor fall. It is self
30. Näditrayam tu tripurā susumnā pingala idā. Mano budhistathācittam puratrayamu.
dāhrtam. Tatra tatra vasatyesā tasmāttu tripuramata : Ibid 176-Commentary,
P-133. 31. Ibid, p. 133.
ha
32. (a) Deśakālākarabhedal samvido na hi yujyate-Tantrika varg mayame Saktadrsti.
Kaviraj Gopinath, Pub : Bihar Rastrabhasaparisad, Patna, 1963. p.4. . (b) Saccidānanda-Lalita Trišati with śān karabhāşya. Works of Sankara, Vol-XVIII,
Vanivilas Press, Srirangam p. 258. (c) Saccidanandasvarūpiņi Tripura iti niściyate-Nityāsodasikārņaya-Introduction, p-86.