This set of articles will not just contain the translation part alone, but also carries the deep insights with the grace of ambA kAlikA through the Guru pAdukAs of – shrI shivAmbA sahita shivasambhavAnandanAthar and shrI yOgAmbA samEta AtmAnandanAthar.
Guru sEvA and Guru bhakti are the two eyes of gnAna purusha. Without these two, gnAna purusha will remain blind within one self.
So, this work is the blessings of my Guru maharAjs through their shrI Guru pAdukA. It is this pAdukA parAkrama that is making me do the task for which I am nowhere eligible as I am neither a paNDita nor someone who knows to read, understand and interpret the Sanskrit texts. I am just a normal upAsaka who is yet struggling to attain perfection in upAsana towards ambA kAlikA. With whatever the pAdukA bestows, that helps me understand things to proceed the journey towards ambA kAlikA without a stop anywhere.
Hoping that I will get the perfection in upAsanA like Hanumar, nAradar, naNdi, praHlAdan kind of upAsakAs with her grace and the mahattvam of shrI Guru pAdukA.
shrI Guru pAdukA is like the boat for one to sail across the samsAra sAgara and the two paddles are like the faith & patience on him. Thus, if the paddles are lost, the journey remains stay-put.
And, we are living in a world, where one may even tightly hold the paddles, but what if the boat is weak or boat has holes with it? Still, one MUST row the boat with their paddles as this is what ambA has blessed him. And, if you remain truly thankful to the boat irrespective of its deficient attributes and if you hold both the paddles steady & row sincerely, a time will come when this boat can no longer carry you, by that time ambA will send another boat and that boat will remain no different from the ambA. You cannot choose the boat.. But! The paddles are in your hands. And, one mustn’t forget every boat that saved him & saving him & about to save him from the deadly samsAra sAgar is none other than the ambA herself. Thus, the shrI Guru is no different from the ambA.
Fortunately my boats took me to various islands in the sea with her grace taking the forms of winds & water to direct the boat.. And, I am allowed to take few ratnAs from every island. And, when that ratnAs are all put together for an ornament; that ornament turns to be an yet another boat to sail as the sea remains endless..
What is this tripurA rahasyam is all about?
As everyone is aware of – the supreme divine shall be worshipped with forms and beyond forms, which we call it as dvaita & a-dvaita. This helps one understand the shAkta advaitam where Shakti is worshipped beyond forms. We cannot say Shakti has no forms just because we cannot see or we cannot comprehend.. To our naked eyes, we don’t see atoms and so, we perceive it as formless.. But when we use proper methodologies to look at the atom, there we shall be able to see its form. This tripurA rahasyam will help us to have the shakta darshana like a sight beyond the sight.
INTRODUCTON TO TRIPURA RAHASYAM – GNANA KHANDAM
The letter “I” is the source of gnAna & agnAna.. Am is the reflection of this “I”.. So, this “I” shall be known as the mirror which remains unaffected of all the reflections it carries and “Am” shall be known as your reflection in the mirror that changes from time to time. So, the existence of mirror & the reflection of you in it are certain and these two now becomes “I am”.. Now, what are you who is standing in front of the mirror? You are neither the mirror nor the reflection that is seen..
But! You believe what you see in the reflection is yourself.. This is the objective of the mirror.
If you ignore to see your reflection on the mirror, you shall be able to see the clear mirror and not your reflection in it. If you see your reflection, you cannot see the mirror. You shall either see your reflection or the mirror clearly. And, our mind will push us towards the mirror not to see the mirror, but to see the reflection of one’s self. There, he will see two things – mirror and his reflection. Though he sees the mirror & also his reflection on it, still the object is one and that is the mirror alone.
And, it is the mirror that carries the reflection of him and not otherwise. So, the mirror shall remain even without the reflection of one, but he won’t see his reflection without the mirror.
So, the true object here is the mirror.. It is the mirror that carries your reflection and not that your reflection is carrying the mirror. You may ask, I am here and I am truly certainly living and it is my reflection that the mirror shows and how come, I am not counted here.
You are counted here.. But you are less valued in front of the mirror and the reflection that is seen on it in this perspective. Why?
Because, without the mirror, will you be able to see yourself?
Whatever you see in the mirror, you shall believe yourself to that extent only.
Mirror is seen superior here because none of your reflections are affecting it. You place the mirror in front of the fire; the reflection of the fire won’t carry heat along with it.
Can you believe the reflection of fire to be the true self of the fire?
You touch the reflection of the fire, you won’t feel heat in it.. Will you feel the same thing when you touch the real fire? So, how come the image in the mirror shall be considered entirely true? So, your reflection that you see in the mirror is not the completely true reflection. Isn’t it? It is true to the extent, it reflects. That’s all.
Here, believing our reflection in the mirror to be true is what the real magic is!!
tripurA means – supreme magic – akhaNDa mAyA and none shall escape from believing the mirror.. And, this tripurA rahasyam tells the secret of how this mirror functions and how to see the mirror alone without believing our reflection on it to be true.
This parabrahma has many forms like shiva, vishNu, brahma, pArvati, Lakshmi, saraswati, shAsta, kAli, bhairava kind of.. So, all these forms of parabrahma is our AdhAra.. Seeing one form is greater than the other is the utter stupidity and such people can’t learn this tripurA rahasyam. And, we remain within them and so, we are to be known as AdEya, accepted by the AdhAra. Let’s take fire as an example here. Fire, light and heat are inseparable. The light of the fire shall be seen from the distant itself. The heat of the fire shall be felt from the certain distance onwards. And, our mind will generalise this light & heat as fire only.. Can we see the fire, light & the heat separately? This difference is what that separates the AdhAra & AdEya.
What is the relation of this AdhAra & AdEya with the mirror, reflection & the object (parabrahma)?
We will see it in the next article…
சரணம் காளிகே ❤️❤️
