त्रिपुरातापिनीविद्यावेद्यचिच्छक्तिविग्रहम् । वस्तुतश्चिन्मात्ररूपं परं तत्त्वं भजाम्यहम् ॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः ॥ भद्रं पश्येमाक्षभिर्यजत्राः ॥ स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः ॥ व्यशेम देवहितं यदायुः ॥ स्वस्ति न इन्द्रो वृद्धश्रवाः ॥ स्वस्ति नः पूषा विश्ववेदाः ॥ स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः ॥ स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ ॥ अथैतस्मिन्नन्तरे भगवान्प्राजापत्यं वैष्णवं विलयकारणं रूपमाश्रित्य त्रिपुराभिधा भगवतीत्येवमादिशक्त्या भूर्भुवः स्वस्त्रीणि स्वर्गभूपातालानि त्रिपुराणि हरमायात्मकेन हीङ्कारेण हृल्लेखाख्या भगवती त्रिकूटावसाने निलये विलये धाम्नि महसा घोरेण प्राप्नोति । सैवेयं भगवती त्रिपुरेति व्यापठ्यते । तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि । धियो यो नः प्रचोदयात् परो रजसे सावदोम् । जातवेदसे सुनवाम सोममरातीयतो निदहाति वेद । स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः । त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् । उर्वारुकमिव बन्धना- न्मृत्योर्मुक्षीय मामृतात् । शताक्षरी परमा विद्या त्रयीमयी साष्टार्णा त्रिपुरा परमेश्वरी । आद्यानि चत्वारि पदानि परब्रह्मविकासीनि । द्वितीयानि शक्त्याख्यानि । तृतीयानि शैवानि । तत्र लोका वेदाः शास्त्राणि पुराणानि धर्माणि वै चिकित्सितानि ज्योतींषि शिवशक्तियोगादित्येवं घटना व्यापठ्यते । अथैतस्य परं गह्वरं व्याख्यास्यामो महामनुसमुद्भवं तदिति । ब्रह्म शाश्वतम् । परो भगवान्निर्लक्षणो निरञ्जनो निरुपाधिराधिरहितो देवः । उन्मीलते पश्यति विकासते चैतन्यभावं कामयत इति । स एको देवः शिवरूपी दृश्यत्वेन विकासते यतिषु यज्ञेषु योगिषु कामयते । कामं जायते स एष निरञ्जनोऽकामत्वेनोज्जृम्भते । अकचटतपयशान्सृजते । तस्मादीश्वरः कामोऽभिधीयते । तत्परिभाषया कामः ककारं व्याप्नोति । काम एवेदं तत्तदिति ककारो गृह्यते । भस्मात्तत्पदार्थ इति य एवं वेद । सवितुर्वरेण्यमिति षूङ् प्राणिप्रसवे सविता प्राणिनः सूते प्रसूते शक्तिम् । सूते त्रिपुरा शक्तिराद्येयं त्रिपुरा परमेश्वरी महाकुण्डलिनी देवी । जातवेदसमण्डलं योऽधीते सर्वं व्याप्यते । त्रिकोणशक्तिरेकारेण महाभागेन प्रसूते । तस्मादेकार एव गृह्यते । वरेण्यं श्रेष्ठं भजनीयमक्षरं नमस्कार्यम् । तस्माद्वरेण्यमेकाराक्षरं गृह्यत इति य एवं वेद । भर्गो देवस्य धीमहीत्येवं व्याख्यास्यामः । धकारो धारणा । धियैव धार्यते भगवान्परमेश्वरः । भर्गो देवो मध्यवर्ति तुरीयमक्षरं साक्षात्तुरीयं सर्वं सर्वान्तर्भूतम् । तुरीयाक्षरमीकारं पदानां मध्यवर्तीत्येवं व्याख्यातं भर्गोरूपं व्याचक्षते । तस्माद्भर्गो देवस्य धीमहीत्येवमीकाराक्षरं गृह्यते । महीत्यस्य व्याख्यानं महत्त्वं जडत्वं काठिन्यं विद्यते यस्मिन्नक्षतेरेतन्महि लकारः परं धाम । काठिन्याढ्यं ससागरं सपर्वतं स सप्तद्वीपं सकाननमुज्ज्वलद्रूपं मण्डलमेवोक्तं लकारेण । पृथ्वी देवी महीत्यनेन व्याचक्षते । धियो यो नः प्रचोदयात् । परमात्मा सदाशिव आदिभूतः परः । स्थाणुभूतेन लकारेण ज्योतिर्लिङ्गमात्मानं धियो बुद्धयः परे वस्तुनि ध्यानेच्छारहितं निर्विकल्पके प्रचोदयात्प्रेरयेदित्युच्चारणरहितं चेतसैव चिन्तयित्वा भावयेदिति । परो रजसे सावदोमिति तदवसाने परं ज्योतिरमलं हृदि दैवतं चैतन्यं चिल्लिङ्गं हृदयागारवासिनी हृल्लेखेत्यादिना स्पष्टं वाग्भवकूटं पञ्चाक्षरं पञ्चभूतजनकं पञ्चकलामयं व्यापठ्यत इति । य एवं वेद । अथ तु परं कामकलाभूतं कामकूटमाहुः । तत्सवितुर्वरेण्य- मित्यादिद्वात्रिंशदक्षरीं पठित्वा तदिति परमात्मा सदाशिवोऽकशरं विमलं निरुपाधितादात्न्यप्रतिपादनेन हकाराक्षरं शिवरूपं निरक्षरमक्षरं व्यालिख्यत इति । तत्परागव्यावृत्तिमादाय शक्तिं दर्शयति । तत्सवितुरिति पूर्वेणाध्वना सूर्याधश्चन्द्रिकां व्यालिख्य मूलादिब्रह्मरन्ध्रगं साक्षरमद्वितीयमाचक्षत इत्याह भगवन्तं देवं शिवशक्त्यात्मकमेवोदितम् । शिवोऽयं परमं देवं शक्तिरेषा तु जीवज्जा । सूर्याचन्द्रमसोर्योगाद्धंसस्ततत्पदमुच्यते ॥ १॥ तस्मादुज्जृम्भते कामः कामात्कामः परः शिवः । कार्णोऽयं कामदेवोऽयं वरेण्यं भर्ग उच्यते ॥ २॥ तत्सवितुर्वरेण्यं भर्गो देवः क्षीरं सेचनीयमक्षरं समधुघ्नमक्षरं परमात्मजीवात्मनोर्योगात्तदिति स्पष्टमक्षरं तृतीयं ह इति तदेव सदाशिव एव निष्कल्मष आद्यो देवोऽन्त्यमक्षरं व्याक्रियते । परमं पदं धीति धारणं विद्यते जडत्वधारणं महीति लकारः शिवाधस्तात्तु लकारार्थः स्पष्टमन्त्यमक्षरं परमं चैतन्यं धियो यो नः प्रचोदयात्परो रजसे सावदोमित्येवं कूटं कामकलालयं षडध्वपरिवर्तको वैष्णवं परमं धामैति भगवांश्चैतस्माद्य एवं वेद । अथैतस्मादपरं तृतीयं शक्तिकूटं प्रतिपद्यते । द्वात्रिंशदक्षर्या गायत्र्या तत्सवितुर्वरेण्यं तस्मादात्मन आकाश आकाशाद्वायुः स्फुरति तदधीनं वरेण्यं समुदीयमानं सवितुर्वा योग्यो जीवात्मपरमात्म- समुद्भवस्तं प्रकाशशक्तिरूपं जीवाक्षरं स्पष्टमापद्यते । भर्गो देवस्य धीत्यनेनाधाररूपशिवात्माक्षरं गण्यते । महीत्यादिनाशेषं काम्यं रमणीयं दृश्यं शक्तिकूटं स्पष्टीकृतमिति । एवं पञ्चदशाक्षरं त्रैपुरं योऽधीते स सर्वान्कामानवाप्नोति । स सर्वांल्लोकाञ्जयति । स सर्वा वाचो विजृम्भयति । स रुद्रत्वं प्राप्नोति । स वैष्णवं धाम भित्त्वा परं ब्रह्म प्राप्नोति । य एवं वेद । इत्याद्यां विद्यामभिधायैतस्याः शक्तिकूटं शक्तिशिवाद्यं लोपामुद्रेयम् । द्वितीये धामनि पूर्वेणैव मनुना बिन्दुहीना शक्तिभूतहृल्लेखा क्रोधमुनिनाधिष्ठिता । तृतीये धामनि पूर्वस्या एव विद्याया यद्वाग्भवकूटं तेनैव मानवीं चान्द्रीं कौबेरीं विद्यामाचक्षते । मदनाधः शिवं वाग्भवम् । तदूर्ध्वं कामकलामयम् । शक्त्यूर्ध्वं शक्तिमिति मानवी विद्या । चतुर्थे धामनि शिवशक्त्याख्यमन्यत्तृतीयं चेयं चान्द्री विद्या । पञ्चमे धामनि ध्येयेयं चान्द्री कामाधः शिवाद्यकामा । सैव कौबेरि षष्ठे धामनि व्याचक्षत इति । य एवं वेद । हित्वेकारं तुरीयस्वरं सर्वादौ सूर्याचन्द्रमस्केन कामेश्वर्येवागस्त्यसंज्ञा । सप्तमे धामनि तृतीयमेतस्या एव पूर्वोक्तायाः कामाद्यं द्विधाधः कं मदनकलाद्यं शक्तिबीजं वाग्भवाद्यं तयोरर्धावशिरस्कं कृत्वा नन्दिविद्येयम् । अष्टमे धामनि वाग्भवमागस्त्यं वागर्थकलामयं कामकलाभिधं सकलमायाशक्तिः प्रभाकरी विद्येयम् । नवमे धामनि पुनरागस्त्यं वाग्भवं शक्तिमन्मथशिवशक्तिमन्मथोर्वीमायाकामकलालयं चन्द्रसूर्यानङ्गधूर्जटिमहिमालयं तृतीयं षण्मुखीयं विद्या । दशमे धामनि विद्याप्रकाशितया भूय एवागस्त्यविद्यां पठित्वा भूय एवेमामन्त्यमायां परमशिवविद्येयमेकादशे धामनि भूय एवागस्त्यं पठित्वा एतस्या एव वाग्भवं यद्धनजं कामकलालयं च तत्सहजं कृत्वा लोपामुद्रायाः शक्तिकूटराजं पठित्वा वैष्णवी विद्या द्वादशे धामनि व्याचक्षत इति । य एवं वेद । तान्होवाच । भगवान्सर्वे यूयं श्रुत्वा पूर्वां कामाख्यां तुरीयरूपां तुरीयातीतां सर्वोत्कटां सर्वमन्त्रासनगतां पीठोपपीठदेवतापरिवृतां सकलकलाव्यापिनीं देवतां सामोदां सपरागां सहृदयां सामृतां सकलां सेन्द्रियां सदोदितां परां विद्यां स्पष्टीकृत्वा हृदये निधाय विज्ञायानिलयं गमयित्वा त्रिकूटां त्रिपुरां परमां मायां श्रेष्ठां परां वैष्णवीं संनिधाय हृदयकमलकर्णिकायां परां भगवतीं लक्ष्मीं मायां सदोदितां महावश्यकरीं मदनोन्मादनकारिणीं धनुर्बाणधारिणीं वाग्विजृम्भिणीं चन्द्रमण्डलमध्यवर्तिनीं चन्द्रकलां सप्तदशीं महानित्योपस्थितां पाशाङ्कुशमनोज्ञ- पाणिपल्लवां समुद्यदर्कनिभां त्रिनेत्रां विचिन्त्य देवीं महालक्ष्मीं सर्वलक्ष्मीमयीं सर्वलक्षणसंपन्नां हृदये चैतन्यरूपिणीं निरञ्जनां त्रिकूटाख्यां स्मितमुखीं सुन्दरीं महामायां सर्वसुभगां महाकुण्डलिनीं त्रिपीठमध्यवर्तिनीमकथादिश्रीपीठे परां भैरवीं चित्कलां महात्रिपुरां देवीं ध्यायेन्महाध्यान- योगेनेयमेवं वेदेति महोपनिषत् ॥ इति प्रथमोपनिषत् ॥ १॥ अथातो जातवेदसे सुनवाम सोममित्यादि पठित्वा त्रैपुरी व्यक्तिर्लक्ष्यते । जातवेदस इत्येकर्चसूक्तस्याद्यमध्यमावसानेषु तत्र स्थानेषु विलीनं बीजसागररूपं व्याचक्ष्वेत्यृषय ऊचुः । तान्होवाच भगवाञ्जातवेदसे सुनवाम सोमं तदत्यम्रवाणीं विलोमेन पठित्वा प्रथमस्याद्यं तदेवं दीर्घं द्वितीयस्याद्यं सुनवाम सोममित्यनेन कौलं वामं श्रेष्ठं सोमं महासौभाग्यमाचक्षते । स सर्वसंपत्तिभूतं प्रथमं निवृत्तिकारणं द्वितीयं स्थितिकारणं तृतीयं सर्गकारणमित्यनेन करशुद्धिं कृत्वा त्रिपुराविद्यां स्पष्टीकृत्वा जातवेदसे सुनवाम सोममित्यादि पठित्वा महाविद्येश्वरी- विद्यामाचक्षते त्रिपुरेश्वरीं जातवेदस इति । जाते आद्यक्षरे मातृकायाः शिरसि बैन्दवममृतरूपिणीं कुण्डलिनीं त्रिकोणरूपिणीं चेति वाक्यार्थः । एवं प्रथमस्याद्यं वाग्भवम् । द्वितीयं कामकलालयम् । जात इत्यनेन परमात्मनो जृम्भणम् । जात इत्यादिना परमात्मा शिव उच्यते । जातमात्रेण कामी कामयते काममित्यादिना पूर्णं व्याचक्षते । तदेव सुनवाम गोत्रारूढं मध्यवर्तिनामृतमध्येनार्णेन मन्त्रार्णान्स्पष्टीकृत्वा । गोत्रेति नामगोत्रायामित्यादिना स्पष्टं कामकलालयं शेषं वाममित्यादिना । पूर्वेणाध्वना विद्येयं सर्वरक्षाकरी व्याचक्षते । एवमेतेन विद्यां त्रिपुरेशीं स्पष्टीकृत्वा जातवेदस इत्यादिना जातो देव एक ईश्वरः परमो ज्योतिर्मन्त्रतो वेति तुरीयं वरं दत्त्वा बिन्दुपूर्णज्योतिःस्थानं कृत्वा प्रथमस्याद्यं द्वितीयं च तृतीयं च सर्वरक्षाकरीसंबन्धं कृत्वा विद्यामात्मासनरूपिणीं स्पष्टीकृत्वा जातवेदसे सुनवाम सोममित्यादि पठित्वा रक्षाकरीं विद्यां स्मृत्वाद्यन्तयोर्धाम्नोः शक्तिशिवरूपिणीं विनियोज्य स इति शक्त्यात्मकं वर्णं सोममिति शैवात्मकं धाम जानीयात् । यो जानीते स सुभगो भवति । एवमेतां चक्रासनगतां त्रिपुरवासिनीं सदोदितां शिवशक्त्यात्मिकमवेदितां जातवेदाः शिव इति सेति शक्त्यात्माक्षरमिति शिवादिशक्त्यन्तरालभूतां त्रिकूटादिचारिणीं सूर्याचन्द्रनमस्कां मन्त्रासनगतां त्रिपुरं महालक्ष्मीं सदोदितां स्पष्टीकृत्वा जातवेदसे सुनवाम सोममित्यादि पठित्वा पूर्वं सदात्मासनरूपां विद्यां स्मृत्वा वेद इत्यादिना विश्वाहसंततोदयबैन्दवमुपरि विन्यस्य सिद्धासनस्थां त्रिपुरां मालिनीं विद्यां स्पष्टीकृत्वा जातवेदसे सुनवाम सोममित्यादि पठित्वा त्रिपुरां सुन्दरीं श्रित्वा कले अक्षरे विचिन्त्य मूर्तिभूतां मूर्तिरूपिणीं सर्वविद्येश्वरीं त्रिपुरां विद्यां स्पष्टीकृत्वा जातवेदस इत्यादि पठित्वा त्रिपुरां लक्ष्मीं श्रित्वाग्निं निदहाति सैवेयमग्न्यानने ज्वलतीति विचिन्त्य त्रिज्योतिषमीश्वरीं त्रिपुरामम्बां विद्यां स्पष्टीकुर्यात् । एवमेतेन स नः पर्षदति दुर्गाणि विश्वेत्यादिपरप्रकाशिनी प्रत्यग्भूता कार्या । विद्येयमाह्वानकर्माणि सर्वतो धीरेति व्याचक्षते । एवमेतद्विद्याष्टकं महामाया- देव्यङ्गभूतं व्याचक्षते । देवा ह वै भगवन्तमब्रुवन्महाचक्रनायकं नो ब्रूहीति सार्वकामिकं सर्वाराध्यं सर्वरूपं विश्वतोमुखं मोक्षद्वारं यद्योगिन उपविश्य परं ब्रह्म भित्त्वा निर्वाणमुपविशन्ति । तान्होवाच भगवाञ्श्रीचक्रं व्याख्यास्याम इति । त्रिकोणं त्र्यस्रं कृत्वा तदन्तर्मध्यवृत्तमानयष्टिरेखामाकृष्य विशालं नीत्वाग्रतो योनिं कृत्वा पूर्वयोन्यग्ररूपिणीं मानयष्टिं कृत्वा तां सर्वोर्ध्वां नीत्वा योनिं कृत्वाद्यं त्रिकोणं चक्रं भवति । द्वितीयमन्तरालं भवति । तृतीयमष्टयोन्यङ्कितं भवति । अथाष्टारचक्राद्यन्तविदिक्कोणाग्रतो रेखां नीत्वा साध्याद्याकर्षणबद्धरेखां नीत्वेत्येवमथोर्ध्व- संपुटयोन्यङ्कितं कृत्वा कक्षाभ्य ऊर्ध्वगरेखाचतुष्टयं कृत्वा यथाक्रमेण मानयष्टिद्वयेन दशयोन्यङ्कितं चक्रं भवति । अनेनैव प्रकारेण पुनर्दशारचक्रं भवति । मध्यत्रिकोणाग्रचतुष्टया- द्रेखाचराग्रकोणेषु संयोज्य तद्दशारांशतोनीतां मानयष्टिरेखां योजयित्वा चतुर्दशारं चक्रं भवति । ततोऽष्टपत्रसंवृतं चक्रं भवति । षोडशपत्रसंवृतं चक्रं चतुर्द्वारं भवति । ततः पार्थिवं चक्रं चतुर्द्वारं भवति । एवं सृष्टियोगेन चक्रं व्याख्यातम् । नवात्मकं चक्रं प्रातिलोम्येन वा वच्मि । प्रथमं चक्रं त्रैलोक्यमोहनं भवति । साणिमाद्यष्टकं भवति । समात्रष्टकं भवति । ससर्वसंक्षोभिण्यादिदशकं भवति । सप्रकटं भवति । त्रिपुरयाधिष्ठितं भवति । ससर्वसंक्षोभिणीमुद्रया जुष्टं भवति । द्वितीयं सर्वाशापरिपूरकं चक्रं भवति । सकामाद्याकर्षिणीषोडशकं भवति । सगुप्तं भवति । त्रिपुरेश्वर्याधिष्ठितं भवति । सर्वविद्राविणीमुद्रया जुष्टं भवति । तृतीयं सर्वसंक्षोभणं चक्रं भवति । सानङ्गकुसुमाद्यष्टकं भवति । सगुप्ततरं भवति । त्रिपुरसुन्दर्याधिष्ठितं भवति । सर्वाकर्षिणीमुद्रया जुष्टं भवति । तुरीयं सर्वसौभाग्यदायकं चक्रं भवति । ससर्वसंक्षोभिण्यादिद्विसप्तकं भवति । ससंप्रदायं भवति । त्रिपुरवासिन्याधिष्ठितं भवति । ससर्ववशंकरिणीमुद्रया जुष्टं भवति । तुरीयान्तं सर्वार्थसाधकं चक्रं भवति । ससर्वसिद्धिप्रदादिदशकं भवति । सकलकौलं भवति । त्रिपुरामहालक्ष्म्याधिष्ठितं भवति । महोन्मादिनीमुद्रया जुष्टं भवति । षष्ठं सर्वरक्षाकरं चक्रं भवति । ससर्वज्ञत्वादिदशकं भवति । सनिगर्भं भवति । त्रिपुरमालिन्याधिष्ठितं भवति । महाङ्कुशमुद्रया जुष्टं भवति । सप्तमं सर्वरोगहरं चक्रं भवति । सर्ववशिन्याद्यष्टकं भवति । सरहस्यं भवति । त्रिपुरसिद्ध्याधिष्ठितं भवति । सखेचरीमुद्रया जुष्टं भवति । अष्टमं सर्वसिद्धिप्रदं चक्रं भवति । सायुधचतुष्टयं भवति । सपरापररहस्यं भवति । त्रिपुराम्बयाधिष्ठितं भवति । बीजमुद्रयाधिष्ठितं भवति । नवमं चक्रनायकं सर्वानन्दमयं चक्रं भवति । सकामेश्वर्यादित्रिकं भवति । सातिरहस्यं भवति । महात्रिपुर- सुन्दर्याधिष्ठितं भवति । योनिमुद्रया जुष्टं भवति । संक्रामन्ति वै सर्वाणि च्छन्दांसि चकाराणि । तदेव चक्रं श्रीचक्रम् । तस्य नाभ्यामग्निमण्डले सूर्याचन्द्रमसौ ॥ तत्रोंकारपीठं पूजयित्वा तत्राक्षरं बिन्दुरूपं तदन्तर्गत- व्योमरूपिणीं विद्यां परमां स्मृत्वा महात्रिपुरसुन्दरीमावाह्य । क्षीरेण स्नापिते देवि चन्दनेन विलेपिते । बिल्वपत्रार्चिते देवि दुर्गेऽहं शरणं गतः । इत्येकयर्चा प्रार्थ्य मायालक्ष्मी तन्त्रेण पूजयेदिति भगवानब्रवीत् । एतैर्मन्त्रैर्भगवतीं यजेत् । ततो देवी प्रीता भवति । स्वात्मानं दर्शयति । तस्माद्य एतैर्मन्त्रैर्यजति स ब्रह्म पश्यति । स सर्वं पश्यति । सोऽमृतत्वं च गच्छति । य एवं वेदेति महोपनिषत् ॥ इति द्वितीयोपनिषत् ॥ २॥ देवा ह वै मुद्राः सृजेमेति भगवन्तमब्रुवन् । तान्होवाच भगवानवनिकृतजानुमण्डलं विस्तीर्य पद्मासनं कृत्वा मुद्राः सृजतेति । स सर्वानाकर्षयति यो योनिमुद्रामधीते । स सर्वं वेत्ति । स सर्वफलमश्नुते । स सर्वान्भञ्जयति । स विद्वेषिणं स्तम्भयति । मध्यमे अनामिकोपरि विन्यस्य कनिष्ठिकाङ्गुष्ठतोऽधीते मुक्तयोस्तर्जन्योर्दण्डवदधस्तादेवंविधा प्रथमा संपद्यते । सैव मिलितमध्यमा द्वितीया । तृतीयाङ्कुशाकृतिरिति । प्रातिलोम्येन पाणी सङ्घर्षयित्वाङ्गुष्ठौ साग्रिमौ समाधाय तुरीया । परस्परं कनीयसेदं मध्यमाबद्धे अनामिके दण्डिन्यौ तर्जन्यावालिङ्ग्यावष्टभ्य मध्यमानख- मिलिताङ्गुष्ठौ पञ्चमी । सैवाग्रेऽङ्कुशाकृतिः षष्ठी । दक्षिणशये वामबाहुं कृत्वान्योन्यानामिके कनीयसीमध्यगते मध्यमे तर्जन्याक्रान्ते सरलास्वङ्गुष्ठौ खेचरी सप्तमी । सर्वोर्ध्वे सर्वसंहृति स्वमध्यमानामिकान्तरे कनीयसि पार्श्वयोस्तर्जन्यावङ्कुशाढ्ये युक्ता साङ्गुष्ठयोगतोऽन्योन्यं सममञ्जलिं कृत्वाष्टमी । परस्परमध्यमापृष्ठवर्तिन्यावनामिके तर्जन्याक्रान्ते समे मध्यमे आदायाङ्गुष्ठौ मध्यवर्तिनौ नवमी प्रतिपद्यत इति । सैवेयं कनीयसे समे अन्तरितेऽङ्गुष्ठौ समावन्तरितौ कृत्वा त्रिखण्डापद्यत इति । पञ्च बाणाः पञ्चाद्या मुद्राः स्पष्टाः । क्रोमङ्कुशा । हसख्फ्रें खेचरी । हंस्रौ बीजाष्टमी वाग्भवाद्या नवमी दशमी च संपद्यत इति । य एवं वेद । अथातः कामकलाभूतं चक्रं व्याख्यास्यामो ह्रीं क्लीमैं ब्लूॅं स्रौमेते पञ्च कामाः सर्वचक्रं व्यावर्तन्ते । मध्यमं कामं सर्वावसाने संपुटीकृत्य ब्लूङ्कारेण संपुटं व्याप्तं कृत्वा द्विरैन्दवेन मध्यवर्तिना साध्यं बद्ध्वा भूर्जपत्रे यजति । तच्चक्रं यो वेत्ति स सर्वं वेत्ति । स सकलाॅंल्लोकानाकर्षयति । स सर्वं स्तम्भयति । नीलीयुक्तं चक्रं शत्रून्मारयति । गतिं स्तम्भयति । लाक्षायुक्तं कृत्वा सकललोकं वशीकरोति । नवलक्षजपं कृत्वा रुद्रत्वं प्राप्नोति । मातृकया वेष्टितं कृत्वा विजयी भवति । भगाङ्ककुण्डं कृत्वाग्निमाधाय पुरुषो हविषा हुत्वा योषितो वशीकरोति । वर्तुले हुत्वा श्रियमतुलं प्राप्नोति । चतुरस्रे हुत्वा वृष्टिर्भवति । त्रिकोणे हुत्वा शत्रून्मारयति । गतिं स्तम्भयति । पुष्पाणि हुत्वा विजयी भवति । महारसैर्हुत्वा परमानन्दनिर्भरो भवति । गणानां त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तमम् । ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत आ नः श्रुण्वन्नूतिभिः सीद सादनम् । इत्येवमाद्यमक्षरं तदन्त्यबिन्दुपूर्णमित्यनेनाङ्गं स्पृशति । गं गणेशाय नम इति गणेशं नमस्कुर्वीत । ॐ नमो भगवते भस्माङ्गरागायोग्रतेजसे हनहन दहदह पचपच मथमथ विध्वंसयविध्वंसय हलभञ्जन शूलमूले व्यञ्जनसिद्धिं कुरुकुरु समुद्रं पूर्वप्रतिष्ठिअतं शोषयशोषय स्तम्भयस्तम्भय परमन्त्रपरयन्त्रपरतन्त्रपरदूतपरकटकपरच्छेदनकर विदारयविदारय च्छिन्धिच्छिन्धि ह्रीं फट् स्वाहा । अनेन क्षेत्राध्यक्षं पूजयेदिति । कुलकुमारि विद्महे मन्त्रकोटिसुधीमहि । तन्नः कौलिः प्रचोदयात् । इति कुमार्यर्चनं कृत्वा यो वै साधकोऽभिलिखति सोऽमृतत्वं गच्छति । स यश आप्नोति । स परमायुष्यमथ वा परं ब्रह्म भित्त्वा तिष्ठति । य एवं वेदेति महोपनिषत् । इति तृतीयोपनिषत् ॥ ३॥ देवा ह वै भगवन्तमब्रुवन्देव गायत्रं हृदयं नो व्याख्यातं त्रैपुरं सर्वोत्तमम् । जातवेदससूक्तेनाख्यातं नस्त्रैपुराष्टकम् । यदिष्ट्वा मुच्यते योगी जन्मसंसारबन्धनात् । अथ मृत्युंजयं नो ब्रूहीत्येवं ब्रुवतां सर्वेषां देवानां श्रुत्वेदं वाक्यमथातस्त्र्यम्बकेनानुष्टुभेन मृत्युंजयं दर्शयति । कस्मात्त्र्यम्बकमिति । त्रयाणां पुराणामम्बकं स्वामिनं तस्मादुच्यते त्र्यम्बकमिति । अथ कस्मादुच्यते यजामह इति । यजामहे सेवामहे वस्तु महेत्यक्षरद्वयेन कूटत्वेनाक्षरैकेण मृत्युंजयमित्युच्यते । तस्मादुच्यते यजामह इति । अथ कस्मादुच्यते सुगन्धिमिति । सर्वतो यश आप्नोति । तस्मादुच्यते सुगन्धिमिति । अथ कस्मादुच्यते पुष्टिवर्धनमिति । यत्सर्वांल्लोकान्सृजति यत्सर्वांल्लोकांस्तारयति यत्सर्वांल्लोकान्व्याप्नोति तस्मादुच्यते पुष्टिवर्धनमिति । अथ कस्मादुच्यते उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीयेति । संलग्नत्वादुर्वारुकमिव मृत्योः संसारबन्धनात्संलग्नत्वाद्बद्धत्वान्मोक्षीभवति मुक्तो भवति । अथ कस्मादुच्यते मामृतादिति अमृतत्वं प्राप्नोत्यक्षरं प्राप्नोति स्वयं रुद्रो भवति । देवा ह वै भगवन्तमूचुः सर्वं नो व्याख्यातम् । अथ कैर्मन्त्रैः स्तुता भगवती स्वात्मानं दर्शयति तान्सर्वाञ्छैवान्वैष्णवान्सौरान्गाणेशान्नो ब्रूहीति । स होवाच भगवांस्त्र्यम्बकेनानुष्टुभेन मृत्युंजयमुपासयेत् । पूर्वेणाध्वना व्याप्तमेकाक्षरमिति स्मृतम् । ॐ नमः शिवायेति याजुषमन्त्रोपासको रुद्रत्वं प्राप्नोति । कल्याणं प्राप्नोति । य एवं वेद । तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः । दिवीव चक्षुराततम् । विष्णोः सर्वतोमुखस्य स्नेहो यथा पललपिण्डमोतप्रोतमनुव्याप्तं व्यतिरिक्तं व्याप्नुत इति व्याप्नुवतो विष्णोस्तत्परमं पदं परं व्योमेति परमं पदं पश्यन्ति वीक्षन्ते । सूरयो ब्रह्मादयो देवास इति सदा हृदय अदधते । तस्माद्विष्णोः स्वरूपं वसति तिष्ठति भूतेश्विति वासुदेव इति । ॐ नम इति त्रीण्यक्षराणि । भगवत इति चत्वारि । वासुदेवायेति पञ्चाक्षराणि । एतद्वै वासुदेवस्य द्वादशार्णमभ्येति । सोपप्लवं तरति । स सर्वमायुरेति । विन्दते प्राजापत्यं रायस्पोषं गौपत्यं च तमश्नुते प्रत्यगानन्दं ब्रह्मपुरुषं प्रणवस्वरूपमकार उकारो मकार इति । तानेकधा संभवति तदोमिति । हंसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत् । नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् । हंस इत्येतन्मनोरक्षरद्वितीयेन प्रभापुञ्जेन सौरेण धृतमब्जा गोजा ऋतजा अद्रिजा ऋतं सत्या-प्रभा-पुञ्जि-न्युषा-सन्ध्या-प्रज्ञाभिः शक्तिभिः पूर्वं सौरमधीयानः सर्वं फलमश्नुते । स व्योम्नि परमे धामनि सौरे निवसते । गणानां त्वति त्रैष्टुभेन पूर्वेणाध्वना मनुनैकार्णेन गणाधिपमभ्यर्च्य गणेशत्वं प्राप्नोति । अथ गायत्री सावित्री सरस्वत्यजपा मातृका प्रोक्ता तया सर्वमिदं व्याप्तम् । ऐं वागीश्वरि विद्महे क्लीं कामेश्वरी धीमहि । सौस्तन्नः शक्तिः प्रचोदयादिति । गायत्री प्रातः सावित्री मध्यन्दिने सरस्वती सायमिति निरन्तरमजपा । हंस इत्येव मातृका । पञ्चाशद्वर्णविग्रहेणा- कारादिक्षकारान्तेन व्याप्तानि भुवनानि शास्त्राणि च्छन्दांसीत्येवं भगवतीं सर्वं व्याप्नोतीत्येव तस्यै वै नमोनम इति । तान्भगवानब्रवीदेतैर्मन्त्रैर्नित्यं देवीं यः स्तौति स सर्वं पश्यति । सोऽमृतत्वं च गच्छति । य एवं वेदेत्युपनिषत् ॥ इति तुरीयोपनिषत् ॥ ४॥ देवा ह वै भगवन्तमब्रुवन्स्वामिन्नः कथितं स्फुटं क्रियाकाण्डं सविषयं त्रैपुरमिति । अथ परमनिर्विशेषं कथयस्वेति । तान्होवाच भगवांस्तुरीयया माययान्त्यया निर्दिष्टं परमं ब्रह्मेति । परमपुरुषं चिद्रूपं परमात्मेति । श्रोता मन्ता द्रष्टादेष्टा स्प्रष्टाघोष्टा विज्ञाता प्रज्ञाता सर्वेषां पुरुषाणामन्तःपुरुषः स आत्मा स विज्ञेय इति । न तत्र लोका अलोका न तत्र देवा अदेवाः पशवोऽपशवस्तापसो न तापसः पौल्कसो न पौल्कसो विप्रा न विप्राः । स इत्येकमेव परं ब्रह्म विभ्राजते निर्वाणम् । न तत्र देवा ऋषयः पितर ईशते प्रतिबुद्धः सर्वविद्येति । तत्रैते श्लोका भवन्ति । अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा । यतो निर्विषयो नाम मनसो मुक्तिरिष्यते ॥ १॥ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च । अशुद्धं कामसंकल्पं शुद्धं कामविवर्जितम् ॥ २॥ मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धनं विषयासक्तं मुक्त्यै निर्विषयं मनः ॥ ३॥ निरस्तविषयासङ्गं संनिरुध्य मनो हृदि । यदा यात्यमनीभावस्तदा तत्परमं पदम् ॥ ४॥ तावदेव निरोद्धव्यं यावद्हृदिगतं क्षयम् । एतज्ज्ञानं च ध्यानं च शेषोऽन्यो ग्रन्थविस्तरः ॥ ५॥ नैव चिन्त्यं न चाचिन्त्यं न चिन्त्यं चिन्त्यमेव च । पक्षपातविनिर्मुक्तं ब्रह्म संपद्यते ध्रुवम् ॥ ६॥ स्वरेण सल्लयेद्योगी स्वरं संभावयेत्परम् । अस्वरेण तु भावेन न भावो भाव इष्यते ॥ ७॥ तदेव निष्कलं ब्रह्म निर्विकल्पं निरञ्जनम् । तद्ब्रह्माहमिति ज्ञात्वा ब्रह्म संपद्यते क्रमात् ॥ ८॥ निर्विकल्पमनन्तं च हेतुदृष्टान्तवर्जितम् । अप्रमेयमनाद्यन्तं यज्ज्ञात्वा मुच्यते बुधः ॥ ९॥ न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः । न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ १०॥ एक एवात्मा मन्तव्यो जाग्रत्स्वप्नसुषुप्तिषु । स्थानत्रयव्यतीतस्य पुनर्जन्म न विद्यते ॥ १२॥ एक एव हि भूतात्मा भूतेभूते व्यवस्थितः । एकधा बहुधा चैव दृश्यते जलचन्द्रवत् ॥ १२॥ घटसंवृतमाकाशं नीयमाने घटे यथा । घटो नीयेत नाकाशं तथा जीवो नभोपमः ॥ १३॥ घटवद्विविधाकारं भिद्यमां पुनः पुनः । तद्भेदे च न जानाति स जानाति च नित्यशः ॥ १४॥ शब्दमायावृतो यावत्तावत्तिष्ठति पुष्कले । भिन्ने तमसि चैकत्वमेक एवानुपश्यति ॥ १५॥ शब्दार्णमपरं ब्रह्म तस्मिन्क्षीणे यदक्षरम् । तद्विद्वानक्षरं ध्यायेद्यदीच्छेच्छान्तिमात्मनः ॥ १६॥ द्वे ब्रह्मणी हि मन्तव्ये शब्दब्रह्म परं च यत् । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ १७॥ ग्रन्थमभ्यस्य मेधावी ज्ञानविज्ञानतत्परः । पलालमिव धान्यार्थी त्यजेद्ग्रन्थमशेषतः ॥ १८॥ गवामनेकवर्णानां क्षीरस्याप्येकवर्णता । क्षीरवत्पश्यति ज्ञानी लिङ्गिनस्तु गवां यथा ॥ १९॥ ज्ञाननेत्रं समाधाय स महत्परमं पदम् । निष्कलं निश्चलं शान्तं ब्रह्माहमिति संस्मरेत् ॥ २०॥ इत्येकं परब्रह्मरूपं सर्वभूताधिवासं तुरीयं जानीते सोऽक्षरे परमे व्योमन्यधिवसति । य एतां विद्यां तुरीयां ब्रह्मयोनिस्वरूपां तामिहायुषे शरणमहं प्रपद्ये । आकाशाद्यनुक्रमेण सर्वेषां वा एतद्भूतानामाकाशः परायणम् । सर्वाणि ह वा इमानि भूतान्याकाशादेव जायन्ते । आकाश एव लीयन्ते । तस्मादेव जातानि जीवन्ति । तस्मादाकाशजं बीजं विन्द्यात् । तदेवाकाशपीठं स्पार्शनं पीठं तेजःपीठममृतपीठं रत्नपीठं जानीयात् । यो जानीते सोऽमृतत्वं च गच्छति । तस्मादेतां तुरीयां श्रीकामराजीयामेकादशधा भिन्नमेकाक्षरं ब्रह्मेति यो जानीते स तुरीयं पदं प्राप्नोति । य एवं वेदेति महोपनिषत् ॥ इति पञ्चमोपनिषत् ॥ ५॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः ॥ भद्रं पश्येमाक्षभिर्यजत्राः ॥ स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः ॥ व्यशेम देवहितं यदायुः ॥ स्वस्ति न इन्द्रो वृद्धश्रवाः ॥ स्वस्ति नः पूषा विश्ववेदाः ॥ स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः ॥ स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ तत्सत् ॥ ॥ इति श्रीत्रिपुरातापिन्युपनिषत्समाप्ता ॥
Om ! Gods ! With ears let us hear what is good; Adorable ones ! With eyes let us see what is good. With steady limbs, with bodies, praising, Let us enjoy the life allotted by the gods. May Indra, of wide renown, grant us well-being; May Pusan, and all-gods, grant us well-being. May Tarksya, of unhampered movement, grant us well-being. May Brihaspati grant us well-being. Om ! Peace ! Peace ! Peace ! I-1: Now, in this sphere (of nescience), the Lord (Sadasiva), assuming the guises of Prajapati, Vishnu and Rudra, comes to be styled Goddess Tripura. By His primeval Power are fashioned the three abodes – the earth, the atmosphere and the heavens, or the heavens, the earth and the nether world. In the form of hrim, identical with the maya of Hara, the divine Hrillekha permeates, with Her terrible might, the terminus of the three peaks (above the junction of the two eyebrows), the seat of equilibrium of the three gunas, and the region where the world of objects is dissolved. This selfsame divinity is called Tripura. I-2: On that adorable splendour Of the divine Creator we Meditate; may He our thoughts inspire – Who beyond all darkness is, Om. I-3: Let us for all-knowing Fire the soma press Who, of our foes, the wealth consumes; As boat over river, so may He help Us over all difficulties, all troubles. I-4: Let us adore with sacrifice the three-eyed God, Fragrant increaser of earthly growth. Like cucumber fruit from its stalk released, Let me from death, find freedom unto immortality. I-5: The supreme sovereign, the goddess of the three cities, is the embodiment of the three Vedas and the supreme knowledge consisting of the 108 letters. The first four divisions elucidate Brahman; the second pertains to Sakti or Power; and the third to Siva, the Good. I-6: It is recorded that the worlds, the Vedas, the sciences, legends, codes, medical works and astronomical treatises have all proceeded from the union of Siva and Sakti (Goodness and Power). I-7: Now we shall elucidate the supreme mystery of it (i.e. the mantra given above). The syllable tat of the great mantra is the eternal Brahman, the supreme Lord, indefinable, impeccable, unconditioned, and unconstrained. He thinks, perceives, evolves, desires the status of consciousness. Thus that sole Deity, essentially good, evolves as the visible world. In the ascetics, sacrifices, mystics, He desires and what is desired is born. Being free from desires (in truth) and impeccable, He holds sway. He puts forth (letters like) a, ka, ca, ta, ta, pa, ya and sa. Hence is the Lord named Desire. So, technically, (the Lord as) Desire pervades ka. Desire alone is this tat. Thus is karma understood. Hence it is the sense of tat. Whoso knows thus (becomes the Lord). I-8: Savitur varenyam. The root supreme means ‘to give birth to a living thing’. Savitur gives birth to living things; power gives birth. I-9: This primeval power is Tripura, The supreme sovereign, Tripura; Goddess great with ear-rings adorned In sphere of fire abiding. I-10: Whosoever masters (this knowledge) pervades everything. The power of the triangle (the serpent power) creates with (the aid of the) exalted letter e. So only the letter e is taken. I-11: Varenyam means the best, the adorable, the imperishable, worthy of obeisance. So varenyam is understood as the letter e. Whoso knows this (becomes the best). I-12: Bhargo devasya dhimahi – this we shall expound: Dha denotes bearing. By thought is the supreme Lord borne. Bharga is the shining one that dwells in the centre; the imperishable fourth (letter), the immediate Fourth, the all, the inmost of everything. The fourth letter i is in the middle of words. Thus is the form of bharga expounded, they say. So the letter i is understood as the equivalent of bhargo devasya dhi. I-13: The exposition of mahi. The letter in which are present greatness, inertness and hardness is mahi. The letter la is the supreme abode. The letter la denotes the sphere, predominantly hard, comprising the seas, the mountains, the seven islands and the forests, and having a resplendent form. By mahi the goddess Earth is denoted. I-14: Dhiyo yo nah prachodayat. May the supreme Self, the primeval, transcendental Sadasiva, inspire (our) thoughts, (our) luminous Self, with the steadfast letter la towards the transcendental, undifferentiated Real, which is beyond the sphere of desire for contemplation. Without verbal utterance, holding this in mind only, should one meditate. I-15: Paro rajase savadom. Finally that (which is other than the Self) becomes the supreme Light, pure consciousness, the divinity dwelling in the heart, whose mark is consciousness, and which is (the same as) hrim, whose abode is the heart. So the group of five letters, Vagbhavakuta, which gives rise to the five elements and consists of five sections, is clarified. Who knows thus (reaps the results). I-16: Now the next group that has become Kamakala is called Kamakuta, say the wise. In the utterance of the thirty-two sacred syllables, tat savitur varenyam, etc., tat is the supreme Self, Sadasiva, the imperishable, the pure, the unconditioned. The syllable ha, setting forth the identity (with Siva), has the form of Siva; it is held to be unarticulated, (though) a syllable. Thus, remaining external, it (ha) indicates the Power. I-17: Along the line indicated earlier of tat savituh the moon (whose seed-syllable is sa) must be placed next to the sun (whose seed-syllable is ha). (The light of the sun) fills the region between the basic circle and the sacred orifice of the crown. The syllable sa is said to be unique. (He who is meditated on as tat and savitur) is the divine being whose essence is Siva and Sakti. I-18: Siva is the Supreme God So (Brahman-knowers) say; Sakti is all that is born; Sun and moon united are Hamsa – Brahman attributeless. I-19: From Siva supreme, who creates Desire’s objects, wells up desire; Lord of desires, the choice Light Is described as the letter ka. I-20: Tat Savitur varenyam Bhargo devah. The imperishable milk that wipes out the effects of acts and their agents is worth imbibing. That imperishable (milk) is won through the union of the supreme Self and the individual self. That is the clear third syllable ha. It is indeed Sadasiva, the flawless, the shining divinity. The last syllable is thus expounded as the supreme abode. I-21: Dhi denotes upholding; the upholding of inert matter is associated with mahi, denoted by the syllable, la. The sense of la coming after ha denoting Siva is clearly (Brahman). The last syllable is the Supreme Spirit. May it inspire our thoughts ! I-22: Paro rajase savadom: This group is the abode of Kamakala (i.e. the Vagbhava group). He who treads the six paths (such as the path of letters) reaches the seat of Vishnu. Whoso knows thus (reaches that seat). Nothing besides this (exists), says the Lord. I-23: After this the other, the third group, Saktikuta, attains (accord) with the Gayatri of thirty-two syllables. I-24: Tat Savitur varenyam. From the Self (comes) the sky; from the sky the air stirs forth. What comes into being in dependence on It is adorable. Befitting Savitur is the coming together of the individual self and the Supreme Self. The syllable denoting the individual self, (sa), clearly attains the form of the luminous Power. I-25: Bhargo devasya dhi. With these words is counted the syllable (ka) denoting Siva who contains (all). With mahi, etc. (la is in accord). With the desirable, lovely, visible remainder (i.e. dhiyo yo nah, etc.), the desirable, lovely (hrillekha is in accord). Thus is Saktikuta elucidated. I-26: Whoso repeats thus the fifteen-syllabled mantra of Tripura attains all desires; he attains all enjoyments; he conquers all worlds; he causes all words to bloom; he attains the status of Rudra; breaking through the abode of Vishnu (the veil of Maya), he reaches the supreme Brahman. I-27: Having set forth the primeval vidya (incantation), the Sakti group (sa ka la hrim) and Power and Siva (denoted by sa ka) (must be contemplated in the first abode, the wakeful state). The Lopamudra incantation (ha sa ka la hrim) (must be contemplated) in the second abode, (the dream state). I-28: In the third abode (or the collective sleep state) must be contemplated the previous incantation, the Power, hrillekha, without the nasal sound (sa ka la hri), the incantation on which Durvasas, the wrathful sage, meditated. I-29: The Vagbhava group of the previous incantation is described as pertaining to Manu, Chandra and Kubera. I-30: After Madana (or klim) comes the auspicious Vagbhava; next is the Kamakala (ka, etc.); next is the Sakti group, sa, etc. This grouping, in this order, was adored by Manu, and must be contemplated in the fourth abode (the Visva state). I-31: (First) that which is styled Siva and Sakti (namely ha, etc.); then Vagbhava; again the Siva and Sakti group; and the third (sa, etc.) – this incantation, adored of Chandra, is to be contemplated in the fifth abode (the Taijasa state). I-32: The incantation of Siva, etc., added to that of Chandra is the incantation of Kubera; it must be contemplated in the sixth abode (the Prajna state). Whoso knows this (attains Kubera’s wealth). I-33: Leaving out the fourth vowel i, and placing the sun and the moon (represented by ha and sa) in the beginning of all (groups), there results the vidya (incantation) promoting power over desires; it is named after Agastya and must be meditated on in the seventh abode (the Viraj state). I-34: In the incantation (of Agastya) given above, set in twofold manner, ha ha, representing the incantations beginning with Kama and Madana; then sa, the seed-syllable of Sakti, and ka, the beginning of Vagbhava. Of sa and ka, let the vowels be shortened into half-syllables. This is the incantation of Nandi (to be contemplates) in the eighth abode (the Sutratman state). I-35: The Vagbhava group; the incantation of Agastya, consisting of words and meanings styled Kamakala; (then) all the power of Maya (the Sakti group) – (these, integrated, were adored by the sun and so) this is called the incantation of Prabhakara. (It must be meditated on) in the mind abode (the state of the causal abode). I-36: Again the incantation of Agastya; (then) Vagbhava; the seed-letter of Sakti (hrim); the seed-letter of Kama (klim); the seed-letters of Siva and Sakti (hamsa); (again) the seed-letter of Kama (klim); the seed-letter of the earth (lam); that of Maya (hrim); the abode of Kamakala (the six syllables beginning with ha); the seed-letters of the moon and the sun (so’ham); the seed-letter of Kama (klim); that of Siva (ham); that of Mahiman (sa); the third (i.e. hamsa, so’ham and hamsa) – (integrated), this incantation, adored by Shanmukha must be meditated on in the tenth abode. I-37: Repeating the incantation of Agastya after that of Shanmukha, one gets the incantation of the supreme Siva who rules over the last region. It must be meditated on in the eleventh abode (in the spirit of Anujnatir). I-38: Repeating the incantation of Agastya with Vagbhava, the incantation of Kubera, the abode of Kamakala and the sovereign group of Sakti derived from the incantation of Lopamudra, one gets the incantation of Vishnu. It must be meditated on in the twelfth abode (in the spirit of pure Anujna). He who knows thus (becomes Vishnu). I-39: The Lord (Sadasiva) said to all the gods: Having listened to the incantation (set forth by Me) and made it clear to yourself (‘I am Brahman’), know (there is nothing other than Brahman) and reduce (whatever appears besides) to Brahman. Enthrone the supreme vidya, the Divinity in the heart – the Divinity styled Kama, the Primeval One; whose form is the Fourth; who transcends the Fourth, who exceeds all; who occupies all seats consecrated with holy spells; who is surrounded on all sides by deities seated on the main and subordinate seats; who pervades all parts (from Prana, vital breath, to naman, name); the deity who is replete with delight; who is in union with the supreme Spirit; who is in the heart; whose gift is immortality; who is complete and who is possessed of senses; who, forever, is uprisen; who comprises three groups; has three abodes, and is the supreme and most excellent Maya; who is the supreme power of Vishnu. Enthrone in the pericarp of the heart’s lotus the supreme, sacred Lakshmi, the Maya ever uprisen; who controls the senses of Her devotees; who overwhelms the god of love; who is armed with bow and arrow; who inspires eloquence; who abides in the centre of the moon’s sphere, is adorned with the crescent, and assumes the guise of the seventeen Prajapatis. She is the great one, eternally present. Her hands holding a noose and a goad are charming. She, the three-eyed one, shines like the rising sun. In the heart meditate on the goddess Mahalakshmi, comprehending all glories and possessed of all auspicious marks. Her own nature is Spirit. She is flawless. Her name is Trikuta. She has a smiling face, is beautiful, is the great Maya, and is extremely fascinating. She is adorned with great ear-rings. She rests on the threefold seat and abides in the nameless sacred abode, Sripitha. She is the great Bhairavi, the power of Spirit, the great Tripura. Meditate on Her through the great yoga of meditation. Whoso knows Her thus (fulfils his life). This is the great Upanishad. II-1: Then, therefore, having uttered the verse, ‘Let us for all-knowing Fire the soma press’, etc., one achieves the realization of Tripura. II-2: The seers said: Explain the form of the extensive seed-letters latent in the beginning, middle and end of the glorificatory verse, ‘Let us for all-knowing fire…’ II-3: The Lord said to them: Utter the verse, ‘Let us for all-knowing Fire the soma press’, etc. Repeat backwards the last group of the Adividya (i.e. sa ka la hrim). Lengthen the first syllable of the first group (as ka) and that of the second group (as ha). (Together we get ka ha). ‘Let us press the soma’. They say that (this verse refers to the state in which) cosmic ignorance vanishes; it is competent (to extinguish all that has been imagined as other than Brahman); it is the most excellent and blissful; it is the great glory. II-4: The first group (called Vagbhava), the same as all prosperity, causes the sublation (of the world of objects); the second group (named after Kama) supports (the world of objects); the third (named after Sakti) brings it into being. Thus meditating on the three groups and purifying the mind, and elucidating the incantation of Tripura, one utters the mantra ‘Let us for all-knowing Fire the soma press’, etc.; then (there dawns) the wisdom called the incantation of Mahavidyeshvari. II-5: (Relying on) the incantation of Tripureshvari, having uttered the word jatavedase ‘for all-knowing Fire’ and associating the dot denoting the divine principle of Siva with the vowels a, etc., of the Pranava, one gets the serpent-power that has become one with immortality and has assumed the triangular form (at the base of the spinal column). II-6: Thus, of the chief principle of Adividya, the first group (beginning with ka) is Vagbhava; the second (beginning with ha) is the Kamakala. With the utterance of the syllables jata, the supreme Self is clearly expressed. II-7: By the syllables jata, etc., the supreme (undifferentiated) Self, Siva, is denoted. II-8: From birth onwards given to desires, one desires (Lordship). (When desires are renounced) perfection (of one’s nature results). (So the knowers of Brahman) declare. II-9: That very thing (the perfect spirit of Siva), we declare aright as installed in the three la-s, the seed-letters of the earth. Clarifying the letters of the mantras in the light of the significance of the three la-s (which denote existence-knowledge-bliss absolute), each in the midst (of the three groups), the word gotra must be understood. The principle of Siva is said to have been installed in this gotra. Thus has it been elucidated. Then follows the Kamakala (the second group beginning with ha). The rest may be elucidated as before with reference to vamam (competent). The incantation thus explained is styled Sarvarakshakari, the All-protecting one. II-10: Thus having clarified this incantation of Tripureshi by means of the verse jatavedase, etc., there remains but the one supreme Divinity, the Light. Or (this results from) the incantation (consisting of the three groups). Grant the boon of the Fourth (i.e. meditate on the fact that the three groups do not exist independently of Siva). Fully identify the ‘I’ – sense with the nature of the Lord. Relate each of the three groups with the incantation styled the All-protecting one. Also clarify the incantation of the Atmasana form. Repeat the verse jatavedase, etc., and (once more) recall to mind the All-protecting incantation. Assign the form of Siva and Sakti to the initial and final positions (of the All-protecting incantation). Know that the syllable sa in the verse jatavedase, etc., has Sakti as its quintessence and that the word soma represents the prowess whose quintessence is Siva. Whoso knows this becomes great. II-11: Thus elucidate this incantation which abides in Tripura and which is set forth in the circular seat. Repeat the verse jatavedase, etc., and also the incantation of Tripureshvari which is ever ascendant and whose quintessence is Siva and Sakti, as already set forth. Jatavedas symbolizes Siva, and sa has the imperishable Sakti as its essence. Elucidate Tripura, the ever-ascendant Mahalakshmi, resting on the seat of mantras (symbolized by ha and sa), denoting the sun and the moon, pervading the three groups and subsisting in between Siva and the primeval Power. Repeat the verse jatavedase sunavama somam, etc., and call to mind the previous incantation associated with the seat of the real Self. With the words veda, etc., (in the verse), essentially the same as the sun denoted by ha, is indicated the universal Power of the Spirit (cicchakti) ever-ascendant. Put over it the dot (denoting the Siva principle). Elucidate the incantation of Tripura, garlanded, abiding in the seat of the Adept. Repeat the verse jatavedase sunavama somam, etc. Relying on the enchanting Tripura, contemplate (Her) in the syllables ka la. Elucidate the embodied incantation of Tripura, the sovereign over all incantations. Repeat jatavedase, etc., and relying on Tripura, the Lakshmi, one consumes fire. II-12: Elucidate the incantation of Tripura, the Mother, the sovereign threefold Light, knowing that she consumes with a mouth of fire. II-13: Thus with the words sa mah parsad ati durgani visva, She illuminates the supreme, She who is the inner Self. Her incantation, here, having become an effect, is utilized in the act of hailing. She is deemed competent in every way. II-14: Thus these eight incantations, the very limbs of the divine Mahamaya are elucidated. II-15: The gods verily said to the blessed Lord: Tell us about the foremost of the wheels, which promotes all desires, is adored of all, takes all forms, faces all quarters, and is the gateway to Liberation, by adoring which the Yogins cut through (the knot of differences) into the undifferenced bliss of supreme Brahman. II-16: To them the blessed Lord said: We shall elucidate the concept of Srichakra. II-17: Make a triangle with three vertices. In it take as a measure a line, lengthen it, and make a triangle farther in front of it. Parallel to the base of the first triangle, but over all, make another triangle. The first triangle is the wheel, the second is the intermediary region, and the third has, marking it, the eight triangles. II-18: Then, moving the line beyond the intermediary quarters, on the extremities of the eight spoked wheel move the line for soliciting the Sadhyas etc. Have the upper part marked with triangles. Draw four lines going up from the closed regions. In due order, with the two measuring lines, the wheel comes to be marked with ten triangles. II-19: In the same manner, again, the wheel with ten spokes takes shape. II-20: The wheel with fourteen spokes takes shape by joining the measuring line brought up to the parts of the ten spokes, after having joined the four vertices of the central triangles with the triangles at the extremities of the four lines. II-21: Then take shape respectively the wheels enveloped in the eight lotuses, the sixteen lotuses, and the earth-wheel with four gates. II-22: Thus has the wheel been elucidated by the process of construction. II-23: I enumerate in the reverse order (the elements of) the wheel consisting of the nine selves. The first wheel enchants the three worlds; has the eight powers such as the power to assume the atomic size etc.; has the eight mothers; has the decade beginning with the All-agitating force; etc.; is manifest, is occupied by Tripura, and is characterized by the mystic mark of the All-agitating force. II-24: The second wheel fulfils all expectations, is conjoined with the sixteen attractive powers beginning with sakama. It is well protected, occupied by the sovereign Tripura, and is characterized by the mystic mark of the All-scattering force. II-25: The third wheel agitates all and is adorned with the eight flowers of Cupid. It is better secured, occupied by the beautiful Tripura, and characterized by the mystic mark of the All-fascinating force. II-26: The fourth wheel grants excellence to all; has fourteen forces like the All-agitating force; is associated with a tradition; is occupied by the Dweller in the three cities, and is marked by the mystic mark of the All-subduing force. II-27: The fifth wheel, beyond the fourth, accomplishes all ends; has the ten forces such as the power to yield all perfections; has the fullness of the Kaula; is occupied by Mahalakshmi who is Tripura, and is marked by the mystic mark of the greatly exciting force. II-28: The sixth wheel protects all; has ten traits such as omniscience; is devoid of interspaces; is occupied by the garlanded Tripura; and has the mark of the great goad. II-29: The seventh wheel cures all diseases; has eight forces such as the force to subdue; has its mysteries; and bears the mystic mark of the khechari. II-30: The eighth wheel grants all perfections; is characterized by four weapons, and the mysteries, higher and lower. It is occupied by the mother, Tripura, and has the mystic mark of the seed. II-31: The ninth master-wheel is replete with all delight and is associated with the triad such as Kameshvari. It is exceedingly mysterious, occupied by the great Tripura, the beautiful, and has the mystic mark of the triangle. II-32: All the metres indeed have passed over as spokes into the wheel. This wheel is the Srichakra. II-33: In its hub, in the sphere of fire, are the sun and the moon. Worship the seat of the syllable Om there. There is the Imperishable in the form of the point. Call to mind the supreme Incantation, sky-like, and immanent in it. Bring thither the great Tripura, the beautiful. Petition Her with the single verse: Goddess ! In milk bathed, with sandal paste Besmeared ! Goddess! With bilva leaves worshipped ! Durga ! I seek refuge in Thee. Adore Her with the mantra of Mayalakshmi. Thus spoke the blessed Lord. II-34: With these mantras adore the blessed Goddess. Then She becomes pleased and manifests Herself. So whoever worships with these mantras sees Brahman. He sees all things and achieves immortality – whosoever knows thus. This is the great Upanishad. III-1: The gods said to the blessed Lord: We would fashion the mystic marks. The blessed Lord told them: Seated in the lotus posture with the region of the knees touching the earth, make the mystic marks. III-2: He who knows the mystic mark of the triangle attracts all; he knows all; enjoys all fruits; he breaks up all and immobilizes the foe. Keeping the middle fingers over the ring fingers, he (brings together) the little fingers and the thumbs, the forefingers being left free like rods pointing downward. Thus is the first mark made (the triangle). III-3: The same with the middle fingers joined is the second (the seed). III-4: The third has the shape of the goad. III-5: Rubbing the palms in the reverse order, bringing together the thumbs and the forefingers, the fourth is formed (the great goad). III-6: The fifth (the great Deluder) is made when the thumbs are joined to the nails of the middle fingers, after rubbing with the forefinger on the little finger and the ring fingers held straight with the middle fingers. III-7: The same shaped at the tip like a goad is the sixth (the All-subduing). III-8: Keeping the left hand in the right resting posture, the ring fingers in the middle of the little fingers, and the middle fingers with the forefingers crossed over them, the thumbs straight, one gets the seventh, the khechari (the All-attracting). III-9: In the all-upright, all-retracting posture, keeping each little finger in the space between its middle finger and the ring finger, and at the sides the forefingers in the shape of the goad, and the thumbs and palms in contact, the eighth is formed (the All-scattering). III-10: The ring fingers rest on the back of the middle fingers; the thumbs holding the middle fingers on which rest the forefingers remain in the middle – thus is the ninth formed (the All-agitating). III-11: Keeping the little fingers equally in and the thumbs, too, equally in, the mystic mark comes to have three sections. The five arrows, the mystic marks such as the five, are clear. III-12: Krom is the seed of the goad; (ha, sa are those of Siva and Sakti; kha, of killing; prem, of enchantment); ha, sa, kha, prem, of khechari; ha (of the sun); straum (of desire); (ka) the first seed of Vagbhava is the ninth. (Ha, the first seed of Kamakuta) is the tenth. Whoso knows thus (becomes an adept in mantra). III-13: Now, therefore, we shall expound the wheel that has become the Kamakala. Hrim, klim, aim, blum, straum – these five desires pervade the whole wheel. Wrap up the middle desire, aim, in the past (desire), straum, (i.e. aim, straum, aim). Let this group be put within blum. Bind up twice the end sought with the two medial aim-s and worship (setting them) in the birch-bark. Who so knows this wheel knows all; he attracts all the worlds; he immobilizes everything. The wheel dyed in indigo slays foes, arrests all movements. Smearing it with lac, one controls all worlds. Uttering the formula nine lakhs of times, one attains the status of Rudra. Wrapping up (the wheel) in the inscribed diagram, one becomes victorious. Offering oblation in the fire built in a triangular fire-place, one wins over women. Doing so in a fire-place shaped like a rod or a circle one acquires unrivalled wealth. Doing so in a square fire-place one gets rain. If one offers oblations in a triangular fire-place, foes are killed, movements are immobilized Offering flowers, one becomes victorious. Offering substances having great tastes, one becomes surcharged with supreme joy. The great tastes are the six tastes. III-14: We invoke you, Leader of hosts, Of poets, poet, most renowned; Doyen of kings, among Brahman-s Lord of Brahman-s, pay heed to us. Come with protection to our homes. Uttering this hymn, touch the body pronouncing ga with the dot above. Bow down to Ganesha saying gam to Ganesha. Om, Bow unto the blessed Lord, with ash-smeared limbs, of formidable prowess. Kill ! Kill !! burn ! burn !! consume ! consume !! subdue ! subdue !! erase ! erase !! Breaker up of the plough ! At the foot of the trident , secure the accomplishment of the symbol. Dry up ! Dry up !! The Eastern sea ! Immobilize ! Immobilize!! You who disrupt the counsels, the machines, the strategy, the messengers, the armies of the enemy, tear up ! tear up !! cut up ! cut up !! hrim, phat, Svaha. With this worship the Lord of the field. III-15: Oh maid of noble lineage ! We know, we contemplate a crore Of mantras; so many Kula’s force Inspire us ever. Thus adoring the maiden, whichever aspirant meditates, attains immortality. He attains renown and the full stretch of life. Or, knowing the Supreme Brahman, he abides. Whosoever knows thus (wins the fruit). This is the great Upanishad. IV-1: The gods, verily, said to the blessed Lord: Lord ! The heart of the most excellent Gayatri pertaining to Tripura has been expounded to us. IV-2: In the hymn of jatavedas Tripura’s eight (vidyas) are limned. Thus adoring Her, from the bonds Of life the Yogin is released. IV-3: Now tell us about Mrityumjaya (victory over death). Hearing the words of all the gods speaking thus, the victory over Death is revealed through the hymn on Tryambaka in the Anustubh metre. IV-4: Whence is the word Tryambaka derived ? Being master of the three cities, he is Tryambaka. IV-5: Why say: ‘Let us sacrifice’ ? ‘Sacrifice’ means ‘worship’, ‘extol’ the real, by the two syllables mahe. By the immutable single letter kam (after Tryamba) victory over Death is expressed. So it is said: ‘Let us sacrifice’. IV-6: Now, why say ‘fragrant’ ? He attains renown on all sides. Hence it is said ‘fragrant’. IV-7: Why say ‘increases growth’ ? He creates all the worlds, saves all the worlds, pervades all the worlds. Hence He is said to increase growth. IV-8: Why say ‘like cucumber fruit … let me find freedom’ ? As the cucumber is fast held by the stalk, so is (man) bound fast, and he is released from death, the bondage of transmigration; he becomes free. IV-9: Why say ‘unto immortality’ ? One achieves immortality, achieves the imperishable; one becomes Rudra. IV-10: The gods verily said to the blessed Lord: Everything has been expounded to us. Now tell us all those mantras pertaining to Siva, Vishnu, Surya, Ganesha, by lauding with which Bhagavati will reveal Herself. IV-11: The blessed Lord said: With ‘Tryambaka’ in sloka-metre Worship the Conqueror of Death; It is laid down that the single letter Is pervaded, as shown afore. IV-12: One who worships with the mantra of the Yajus, ‘Om, Obeisance to Siva’ attains the status of Rudra and achieves blessedness. He who knows thus (does so). IV-13: That supreme abode of Vishnu, Like an eye across the heavens, The wise always behold. IV-14: Vishnu faces all quarters. As oil surrounds and fills a ball of sesamum, He pervades (all things). His supreme abode is the high sky. The wise, namely gods like Brahma, behold it, i.e., hold it for ever in the heart. Hence, Vishnu’s own form is derived from His abiding, existing, in all beings. He is Vasudeva (the god who dwells in all). IV-15: Om Namah consists of three syllables. Bhagavate has four syllables. Vasudevaya has five syllables. This is the twelve-syllabled mantra of Vasudeva. He (who knows this) surmounts all hardships, lives a full life, achieves mastery over beings, and enjoys possession of wealth and cattle. IV-16: The letters a, u and meditation constituting the Pranava denote the inward bliss, the all-pervading Brahman. Putting them together, (there is formed) Om. IV-17: Swan sailing in the pure sky, Dweller in the atmosphere, Sacrificer near the altar, Guest walking into the house, Dweller in men, in noble things, In the right and in sky; in water born, Born in the light, in the right, in mounts; The Right, the great – (He is the Lord). IV-18: All fruits he wins who repeats the previous mantra of the sun together with the Powers, namely the dawn, the dusk, the intellect, which are the true, ordered, embodied Light. By each of the other luminous words in the mantra of the Surya is it upheld. Words like, ‘in water born’, etc., denote the Powers. He dwells in the high abode, the heavens, pertaining to the sun. IV-19: Worshipping the Lord of hosts with the mantra given previously (III-14), ‘We invoke you, Leader of hosts’, etc., in the traistubha metre, together with the monosyllable, one achieves the status of Ganesha. IV-20: Next have been laid down the Gayatri, the Savitri, the unuttered mantra (ajapa), that of Sarasvati, the matrika (or alphabet): By It, all this has been pervaded. IV-21: Aim, the Goddess of speech ! We know; klim, the Goddess of desire ! We meditate; sau, May the Power inspire us. Thus, in the morn, Gayatri; at midday, Savitri; and at dusk, Sarasvati. The ajapa, ‘hamsa’, the unuttered (is chanted) without break. The matrika, comprising fifty letters, from a to ksa, pervades all words, all Shastras, all Vedas. The Goddess pervades all things. Obeisance, obeisance, unto Her ! IV-22: The blessed Lord said to them: Whoso perpetually lauds the Goddess with these mantras beholds all things. He attains immortality – whoso knows this. This is the Upanishad.
tripurātāpinīvidyāvedyacicchaktivigraham । vastutaścinmātrarūpaṃ paraṃ tattvaṃ bhajāmyaham ॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ ॥ bhadraṃ paśyemākṣabhiryajatrāḥ ॥ sthirairaṅgaistuṣṭuvām̐sastanūbhiḥ ॥ vyaśema devahitaṃ yadāyuḥ ॥ svasti na indro vṛddhaśravāḥ ॥ svasti naḥ pūṣā viśvavedāḥ ॥ svasti nastārkṣyo ariṣṭanemiḥ ॥ svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ ॥ athaitasminnantare bhagavānprājāpatyaṃ vaiṣṇavaṃ vilayakāraṇaṃ rūpamāśritya tripurābhidhā bhagavatītyevamādiśaktyā bhūrbhuvaḥ svastrīṇi svargabhūpātālāni tripurāṇi haramāyātmakena hīṅkāreṇa hṛllekhākhyā bhagavatī trikūṭāvasāne nilaye vilaye dhāmni mahasā ghoreṇa prāpnoti । saiveyaṃ bhagavatī tripureti vyāpaṭhyate । tatsaviturvareṇyaṃ bhargo devasya dhīmahi । dhiyo yo naḥ pracodayāt paro rajase sāvadom । jātavedase sunavāma somamarātīyato nidahāti veda । sa naḥ parṣadati durgāṇi viśvā nāveva sindhuṃ duritātyagniḥ । tryambakaṃ yajāmahe sugandhiṃ puṣṭivardhanam । urvārukamiva bandhanā- nmṛtyormukṣīya māmṛtāt । śatākṣarī paramā vidyā trayīmayī sāṣṭārṇā tripurā parameśvarī । ādyāni catvāri padāni parabrahmavikāsīni । dvitīyāni śaktyākhyāni । tṛtīyāni śaivāni । tatra lokā vedāḥ śāstrāṇi purāṇāni dharmāṇi vai cikitsitāni jyotīṃṣi śivaśaktiyogādityevaṃ ghaṭanā vyāpaṭhyate । athaitasya paraṃ gahvaraṃ vyākhyāsyāmo mahāmanusamudbhavaṃ taditi । brahma śāśvatam । paro bhagavānnirlakṣaṇo nirañjano nirupādhirādhirahito devaḥ । unmīlate paśyati vikāsate caitanyabhāvaṃ kāmayata iti । sa eko devaḥ śivarūpī dṛśyatvena vikāsate yatiṣu yajñeṣu yogiṣu kāmayate । kāmaṃ jāyate sa eṣa nirañjano'kāmatvenojjṛmbhate । akacaṭatapayaśānsṛjate । tasmādīśvaraḥ kāmo'bhidhīyate । tatparibhāṣayā kāmaḥ kakāraṃ vyāpnoti । kāma evedaṃ tattaditi kakāro gṛhyate । bhasmāttatpadārtha iti ya evaṃ veda । saviturvareṇyamiti ṣūṅ prāṇiprasave savitā prāṇinaḥ sūte prasūte śaktim । sūte tripurā śaktirādyeyaṃ tripurā parameśvarī mahākuṇḍalinī devī । jātavedasamaṇḍalaṃ yo'dhīte sarvaṃ vyāpyate । trikoṇaśaktirekāreṇa mahābhāgena prasūte । tasmādekāra eva gṛhyate । vareṇyaṃ śreṣṭhaṃ bhajanīyamakṣaraṃ namaskāryam । tasmādvareṇyamekārākṣaraṃ gṛhyata iti ya evaṃ veda । bhargo devasya dhīmahītyevaṃ vyākhyāsyāmaḥ । dhakāro dhāraṇā । dhiyaiva dhāryate bhagavānparameśvaraḥ । bhargo devo madhyavarti turīyamakṣaraṃ sākṣātturīyaṃ sarvaṃ sarvāntarbhūtam । turīyākṣaramīkāraṃ padānāṃ madhyavartītyevaṃ vyākhyātaṃ bhargorūpaṃ vyācakṣate । tasmādbhargo devasya dhīmahītyevamīkārākṣaraṃ gṛhyate । mahītyasya vyākhyānaṃ mahattvaṃ jaḍatvaṃ kāṭhinyaṃ vidyate yasminnakṣateretanmahi lakāraḥ paraṃ dhāma । kāṭhinyāḍhyaṃ sasāgaraṃ saparvataṃ sa saptadvīpaṃ sakānanamujjvaladrūpaṃ maṇḍalamevoktaṃ lakāreṇa । pṛthvī devī mahītyanena vyācakṣate । dhiyo yo naḥ pracodayāt । paramātmā sadāśiva ādibhūtaḥ paraḥ । sthāṇubhūtena lakāreṇa jyotirliṅgamātmānaṃ dhiyo buddhayaḥ pare vastuni dhyānecchārahitaṃ nirvikalpake pracodayātprerayedityuccāraṇarahitaṃ cetasaiva cintayitvā bhāvayediti । paro rajase sāvadomiti tadavasāne paraṃ jyotiramalaṃ hṛdi daivataṃ caitanyaṃ cilliṅgaṃ hṛdayāgāravāsinī hṛllekhetyādinā spaṣṭaṃ vāgbhavakūṭaṃ pañcākṣaraṃ pañcabhūtajanakaṃ pañcakalāmayaṃ vyāpaṭhyata iti । ya evaṃ veda । atha tu paraṃ kāmakalābhūtaṃ kāmakūṭamāhuḥ । tatsaviturvareṇya- mityādidvātriṃśadakṣarīṃ paṭhitvā taditi paramātmā sadāśivo'kaśaraṃ vimalaṃ nirupādhitādātnyapratipādanena hakārākṣaraṃ śivarūpaṃ nirakṣaramakṣaraṃ vyālikhyata iti । tatparāgavyāvṛttimādāya śaktiṃ darśayati । tatsavituriti pūrveṇādhvanā sūryādhaścandrikāṃ vyālikhya mūlādibrahmarandhragaṃ sākṣaramadvitīyamācakṣata ityāha bhagavantaṃ devaṃ śivaśaktyātmakamevoditam । śivo'yaṃ paramaṃ devaṃ śaktireṣā tu jīvajjā । sūryācandramasoryogāddhaṃsastatatpadamucyate ॥ 1॥ tasmādujjṛmbhate kāmaḥ kāmātkāmaḥ paraḥ śivaḥ । kārṇo'yaṃ kāmadevo'yaṃ vareṇyaṃ bharga ucyate ॥ 2॥ tatsaviturvareṇyaṃ bhargo devaḥ kṣīraṃ secanīyamakṣaraṃ samadhughnamakṣaraṃ paramātmajīvātmanoryogāttaditi spaṣṭamakṣaraṃ tṛtīyaṃ ha iti tadeva sadāśiva eva niṣkalmaṣa ādyo devo'ntyamakṣaraṃ vyākriyate । paramaṃ padaṃ dhīti dhāraṇaṃ vidyate jaḍatvadhāraṇaṃ mahīti lakāraḥ śivādhastāttu lakārārthaḥ spaṣṭamantyamakṣaraṃ paramaṃ caitanyaṃ dhiyo yo naḥ pracodayātparo rajase sāvadomityevaṃ kūṭaṃ kāmakalālayaṃ ṣaḍadhvaparivartako vaiṣṇavaṃ paramaṃ dhāmaiti bhagavāṃścaitasmādya evaṃ veda । athaitasmādaparaṃ tṛtīyaṃ śaktikūṭaṃ pratipadyate । dvātriṃśadakṣaryā gāyatryā tatsaviturvareṇyaṃ tasmādātmana ākāśa ākāśādvāyuḥ sphurati tadadhīnaṃ vareṇyaṃ samudīyamānaṃ saviturvā yogyo jīvātmaparamātma- samudbhavastaṃ prakāśaśaktirūpaṃ jīvākṣaraṃ spaṣṭamāpadyate । bhargo devasya dhītyanenādhārarūpaśivātmākṣaraṃ gaṇyate । mahītyādināśeṣaṃ kāmyaṃ ramaṇīyaṃ dṛśyaṃ śaktikūṭaṃ spaṣṭīkṛtamiti । evaṃ pañcadaśākṣaraṃ traipuraṃ yo'dhīte sa sarvānkāmānavāpnoti । sa sarvāṃllokāñjayati । sa sarvā vāco vijṛmbhayati । sa rudratvaṃ prāpnoti । sa vaiṣṇavaṃ dhāma bhittvā paraṃ brahma prāpnoti । ya evaṃ veda । ityādyāṃ vidyāmabhidhāyaitasyāḥ śaktikūṭaṃ śaktiśivādyaṃ lopāmudreyam । dvitīye dhāmani pūrveṇaiva manunā binduhīnā śaktibhūtahṛllekhā krodhamuninādhiṣṭhitā । tṛtīye dhāmani pūrvasyā eva vidyāyā yadvāgbhavakūṭaṃ tenaiva mānavīṃ cāndrīṃ kauberīṃ vidyāmācakṣate । madanādhaḥ śivaṃ vāgbhavam । tadūrdhvaṃ kāmakalāmayam । śaktyūrdhvaṃ śaktimiti mānavī vidyā । caturthe dhāmani śivaśaktyākhyamanyattṛtīyaṃ ceyaṃ cāndrī vidyā । pañcame dhāmani dhyeyeyaṃ cāndrī kāmādhaḥ śivādyakāmā । saiva kauberi ṣaṣṭhe dhāmani vyācakṣata iti । ya evaṃ veda । hitvekāraṃ turīyasvaraṃ sarvādau sūryācandramaskena kāmeśvaryevāgastyasaṃjñā । saptame dhāmani tṛtīyametasyā eva pūrvoktāyāḥ kāmādyaṃ dvidhādhaḥ kaṃ madanakalādyaṃ śaktibījaṃ vāgbhavādyaṃ tayorardhāvaśiraskaṃ kṛtvā nandividyeyam । aṣṭame dhāmani vāgbhavamāgastyaṃ vāgarthakalāmayaṃ kāmakalābhidhaṃ sakalamāyāśaktiḥ prabhākarī vidyeyam । navame dhāmani punarāgastyaṃ vāgbhavaṃ śaktimanmathaśivaśaktimanmathorvīmāyākāmakalālayaṃ candrasūryānaṅgadhūrjaṭimahimālayaṃ tṛtīyaṃ ṣaṇmukhīyaṃ vidyā । daśame dhāmani vidyāprakāśitayā bhūya evāgastyavidyāṃ paṭhitvā bhūya evemāmantyamāyāṃ paramaśivavidyeyamekādaśe dhāmani bhūya evāgastyaṃ paṭhitvā etasyā eva vāgbhavaṃ yaddhanajaṃ kāmakalālayaṃ ca tatsahajaṃ kṛtvā lopāmudrāyāḥ śaktikūṭarājaṃ paṭhitvā vaiṣṇavī vidyā dvādaśe dhāmani vyācakṣata iti । ya evaṃ veda । tānhovāca । bhagavānsarve yūyaṃ śrutvā pūrvāṃ kāmākhyāṃ turīyarūpāṃ turīyātītāṃ sarvotkaṭāṃ sarvamantrāsanagatāṃ pīṭhopapīṭhadevatāparivṛtāṃ sakalakalāvyāpinīṃ devatāṃ sāmodāṃ saparāgāṃ sahṛdayāṃ sāmṛtāṃ sakalāṃ sendriyāṃ sadoditāṃ parāṃ vidyāṃ spaṣṭīkṛtvā hṛdaye nidhāya vijñāyānilayaṃ gamayitvā trikūṭāṃ tripurāṃ paramāṃ māyāṃ śreṣṭhāṃ parāṃ vaiṣṇavīṃ saṃnidhāya hṛdayakamalakarṇikāyāṃ parāṃ bhagavatīṃ lakṣmīṃ māyāṃ sadoditāṃ mahāvaśyakarīṃ madanonmādanakāriṇīṃ dhanurbāṇadhāriṇīṃ vāgvijṛmbhiṇīṃ candramaṇḍalamadhyavartinīṃ candrakalāṃ saptadaśīṃ mahānityopasthitāṃ pāśāṅkuśamanojña- pāṇipallavāṃ samudyadarkanibhāṃ trinetrāṃ vicintya devīṃ mahālakṣmīṃ sarvalakṣmīmayīṃ sarvalakṣaṇasaṃpannāṃ hṛdaye caitanyarūpiṇīṃ nirañjanāṃ trikūṭākhyāṃ smitamukhīṃ sundarīṃ mahāmāyāṃ sarvasubhagāṃ mahākuṇḍalinīṃ tripīṭhamadhyavartinīmakathādiśrīpīṭhe parāṃ bhairavīṃ citkalāṃ mahātripurāṃ devīṃ dhyāyenmahādhyāna- yogeneyamevaṃ vedeti mahopaniṣat ॥ iti prathamopaniṣat ॥ 1॥ athāto jātavedase sunavāma somamityādi paṭhitvā traipurī vyaktirlakṣyate । jātavedasa ityekarcasūktasyādyamadhyamāvasāneṣu tatra sthāneṣu vilīnaṃ bījasāgararūpaṃ vyācakṣvetyṛṣaya ūcuḥ । tānhovāca bhagavāñjātavedase sunavāma somaṃ tadatyamravāṇīṃ vilomena paṭhitvā prathamasyādyaṃ tadevaṃ dīrghaṃ dvitīyasyādyaṃ sunavāma somamityanena kaulaṃ vāmaṃ śreṣṭhaṃ somaṃ mahāsaubhāgyamācakṣate । sa sarvasaṃpattibhūtaṃ prathamaṃ nivṛttikāraṇaṃ dvitīyaṃ sthitikāraṇaṃ tṛtīyaṃ sargakāraṇamityanena karaśuddhiṃ kṛtvā tripurāvidyāṃ spaṣṭīkṛtvā jātavedase sunavāma somamityādi paṭhitvā mahāvidyeśvarī- vidyāmācakṣate tripureśvarīṃ jātavedasa iti । jāte ādyakṣare mātṛkāyāḥ śirasi baindavamamṛtarūpiṇīṃ kuṇḍalinīṃ trikoṇarūpiṇīṃ ceti vākyārthaḥ । evaṃ prathamasyādyaṃ vāgbhavam । dvitīyaṃ kāmakalālayam । jāta ityanena paramātmano jṛmbhaṇam । jāta ityādinā paramātmā śiva ucyate । jātamātreṇa kāmī kāmayate kāmamityādinā pūrṇaṃ vyācakṣate । tadeva sunavāma gotrārūḍhaṃ madhyavartināmṛtamadhyenārṇena mantrārṇānspaṣṭīkṛtvā । gotreti nāmagotrāyāmityādinā spaṣṭaṃ kāmakalālayaṃ śeṣaṃ vāmamityādinā । pūrveṇādhvanā vidyeyaṃ sarvarakṣākarī vyācakṣate । evametena vidyāṃ tripureśīṃ spaṣṭīkṛtvā jātavedasa ityādinā jāto deva eka īśvaraḥ paramo jyotirmantrato veti turīyaṃ varaṃ dattvā bindupūrṇajyotiḥsthānaṃ kṛtvā prathamasyādyaṃ dvitīyaṃ ca tṛtīyaṃ ca sarvarakṣākarīsaṃbandhaṃ kṛtvā vidyāmātmāsanarūpiṇīṃ spaṣṭīkṛtvā jātavedase sunavāma somamityādi paṭhitvā rakṣākarīṃ vidyāṃ smṛtvādyantayordhāmnoḥ śaktiśivarūpiṇīṃ viniyojya sa iti śaktyātmakaṃ varṇaṃ somamiti śaivātmakaṃ dhāma jānīyāt । yo jānīte sa subhago bhavati । evametāṃ cakrāsanagatāṃ tripuravāsinīṃ sadoditāṃ śivaśaktyātmikamaveditāṃ jātavedāḥ śiva iti seti śaktyātmākṣaramiti śivādiśaktyantarālabhūtāṃ trikūṭādicāriṇīṃ sūryācandranamaskāṃ mantrāsanagatāṃ tripuraṃ mahālakṣmīṃ sadoditāṃ spaṣṭīkṛtvā jātavedase sunavāma somamityādi paṭhitvā pūrvaṃ sadātmāsanarūpāṃ vidyāṃ smṛtvā veda ityādinā viśvāhasaṃtatodayabaindavamupari vinyasya siddhāsanasthāṃ tripurāṃ mālinīṃ vidyāṃ spaṣṭīkṛtvā jātavedase sunavāma somamityādi paṭhitvā tripurāṃ sundarīṃ śritvā kale akṣare vicintya mūrtibhūtāṃ mūrtirūpiṇīṃ sarvavidyeśvarīṃ tripurāṃ vidyāṃ spaṣṭīkṛtvā jātavedasa ityādi paṭhitvā tripurāṃ lakṣmīṃ śritvāgniṃ nidahāti saiveyamagnyānane jvalatīti vicintya trijyotiṣamīśvarīṃ tripurāmambāṃ vidyāṃ spaṣṭīkuryāt । evametena sa naḥ parṣadati durgāṇi viśvetyādiparaprakāśinī pratyagbhūtā kāryā । vidyeyamāhvānakarmāṇi sarvato dhīreti vyācakṣate । evametadvidyāṣṭakaṃ mahāmāyā- devyaṅgabhūtaṃ vyācakṣate । devā ha vai bhagavantamabruvanmahācakranāyakaṃ no brūhīti sārvakāmikaṃ sarvārādhyaṃ sarvarūpaṃ viśvatomukhaṃ mokṣadvāraṃ yadyogina upaviśya paraṃ brahma bhittvā nirvāṇamupaviśanti । tānhovāca bhagavāñśrīcakraṃ vyākhyāsyāma iti । trikoṇaṃ tryasraṃ kṛtvā tadantarmadhyavṛttamānayaṣṭirekhāmākṛṣya viśālaṃ nītvāgrato yoniṃ kṛtvā pūrvayonyagrarūpiṇīṃ mānayaṣṭiṃ kṛtvā tāṃ sarvordhvāṃ nītvā yoniṃ kṛtvādyaṃ trikoṇaṃ cakraṃ bhavati । dvitīyamantarālaṃ bhavati । tṛtīyamaṣṭayonyaṅkitaṃ bhavati । athāṣṭāracakrādyantavidikkoṇāgrato rekhāṃ nītvā sādhyādyākarṣaṇabaddharekhāṃ nītvetyevamathordhva- saṃpuṭayonyaṅkitaṃ kṛtvā kakṣābhya ūrdhvagarekhācatuṣṭayaṃ kṛtvā yathākrameṇa mānayaṣṭidvayena daśayonyaṅkitaṃ cakraṃ bhavati । anenaiva prakāreṇa punardaśāracakraṃ bhavati । madhyatrikoṇāgracatuṣṭayā- drekhācarāgrakoṇeṣu saṃyojya taddaśārāṃśatonītāṃ mānayaṣṭirekhāṃ yojayitvā caturdaśāraṃ cakraṃ bhavati । tato'ṣṭapatrasaṃvṛtaṃ cakraṃ bhavati । ṣoḍaśapatrasaṃvṛtaṃ cakraṃ caturdvāraṃ bhavati । tataḥ pārthivaṃ cakraṃ caturdvāraṃ bhavati । evaṃ sṛṣṭiyogena cakraṃ vyākhyātam । navātmakaṃ cakraṃ prātilomyena vā vacmi । prathamaṃ cakraṃ trailokyamohanaṃ bhavati । sāṇimādyaṣṭakaṃ bhavati । samātraṣṭakaṃ bhavati । sasarvasaṃkṣobhiṇyādidaśakaṃ bhavati । saprakaṭaṃ bhavati । tripurayādhiṣṭhitaṃ bhavati । sasarvasaṃkṣobhiṇīmudrayā juṣṭaṃ bhavati । dvitīyaṃ sarvāśāparipūrakaṃ cakraṃ bhavati । sakāmādyākarṣiṇīṣoḍaśakaṃ bhavati । saguptaṃ bhavati । tripureśvaryādhiṣṭhitaṃ bhavati । sarvavidrāviṇīmudrayā juṣṭaṃ bhavati । tṛtīyaṃ sarvasaṃkṣobhaṇaṃ cakraṃ bhavati । sānaṅgakusumādyaṣṭakaṃ bhavati । saguptataraṃ bhavati । tripurasundaryādhiṣṭhitaṃ bhavati । sarvākarṣiṇīmudrayā juṣṭaṃ bhavati । turīyaṃ sarvasaubhāgyadāyakaṃ cakraṃ bhavati । sasarvasaṃkṣobhiṇyādidvisaptakaṃ bhavati । sasaṃpradāyaṃ bhavati । tripuravāsinyādhiṣṭhitaṃ bhavati । sasarvavaśaṃkariṇīmudrayā juṣṭaṃ bhavati । turīyāntaṃ sarvārthasādhakaṃ cakraṃ bhavati । sasarvasiddhipradādidaśakaṃ bhavati । sakalakaulaṃ bhavati । tripurāmahālakṣmyādhiṣṭhitaṃ bhavati । mahonmādinīmudrayā juṣṭaṃ bhavati । ṣaṣṭhaṃ sarvarakṣākaraṃ cakraṃ bhavati । sasarvajñatvādidaśakaṃ bhavati । sanigarbhaṃ bhavati । tripuramālinyādhiṣṭhitaṃ bhavati । mahāṅkuśamudrayā juṣṭaṃ bhavati । saptamaṃ sarvarogaharaṃ cakraṃ bhavati । sarvavaśinyādyaṣṭakaṃ bhavati । sarahasyaṃ bhavati । tripurasiddhyādhiṣṭhitaṃ bhavati । sakhecarīmudrayā juṣṭaṃ bhavati । aṣṭamaṃ sarvasiddhipradaṃ cakraṃ bhavati । sāyudhacatuṣṭayaṃ bhavati । saparāpararahasyaṃ bhavati । tripurāmbayādhiṣṭhitaṃ bhavati । bījamudrayādhiṣṭhitaṃ bhavati । navamaṃ cakranāyakaṃ sarvānandamayaṃ cakraṃ bhavati । sakāmeśvaryāditrikaṃ bhavati । sātirahasyaṃ bhavati । mahātripura- sundaryādhiṣṭhitaṃ bhavati । yonimudrayā juṣṭaṃ bhavati । saṃkrāmanti vai sarvāṇi cchandāṃsi cakārāṇi । tadeva cakraṃ śrīcakram । tasya nābhyāmagnimaṇḍale sūryācandramasau ॥ tatroṃkārapīṭhaṃ pūjayitvā tatrākṣaraṃ bindurūpaṃ tadantargata- vyomarūpiṇīṃ vidyāṃ paramāṃ smṛtvā mahātripurasundarīmāvāhya । kṣīreṇa snāpite devi candanena vilepite । bilvapatrārcite devi durge'haṃ śaraṇaṃ gataḥ । ityekayarcā prārthya māyālakṣmī tantreṇa pūjayediti bhagavānabravīt । etairmantrairbhagavatīṃ yajet । tato devī prītā bhavati । svātmānaṃ darśayati । tasmādya etairmantrairyajati sa brahma paśyati । sa sarvaṃ paśyati । so'mṛtatvaṃ ca gacchati । ya evaṃ vedeti mahopaniṣat ॥ iti dvitīyopaniṣat ॥ 2॥ devā ha vai mudrāḥ sṛjemeti bhagavantamabruvan । tānhovāca bhagavānavanikṛtajānumaṇḍalaṃ vistīrya padmāsanaṃ kṛtvā mudrāḥ sṛjateti । sa sarvānākarṣayati yo yonimudrāmadhīte । sa sarvaṃ vetti । sa sarvaphalamaśnute । sa sarvānbhañjayati । sa vidveṣiṇaṃ stambhayati । madhyame anāmikopari vinyasya kaniṣṭhikāṅguṣṭhato'dhīte muktayostarjanyordaṇḍavadadhastādevaṃvidhā prathamā saṃpadyate । saiva militamadhyamā dvitīyā । tṛtīyāṅkuśākṛtiriti । prātilomyena pāṇī saṅgharṣayitvāṅguṣṭhau sāgrimau samādhāya turīyā । parasparaṃ kanīyasedaṃ madhyamābaddhe anāmike daṇḍinyau tarjanyāvāliṅgyāvaṣṭabhya madhyamānakha- militāṅguṣṭhau pañcamī । saivāgre'ṅkuśākṛtiḥ ṣaṣṭhī । dakṣiṇaśaye vāmabāhuṃ kṛtvānyonyānāmike kanīyasīmadhyagate madhyame tarjanyākrānte saralāsvaṅguṣṭhau khecarī saptamī । sarvordhve sarvasaṃhṛti svamadhyamānāmikāntare kanīyasi pārśvayostarjanyāvaṅkuśāḍhye yuktā sāṅguṣṭhayogato'nyonyaṃ samamañjaliṃ kṛtvāṣṭamī । parasparamadhyamāpṛṣṭhavartinyāvanāmike tarjanyākrānte same madhyame ādāyāṅguṣṭhau madhyavartinau navamī pratipadyata iti । saiveyaṃ kanīyase same antarite'ṅguṣṭhau samāvantaritau kṛtvā trikhaṇḍāpadyata iti । pañca bāṇāḥ pañcādyā mudrāḥ spaṣṭāḥ । kromaṅkuśā । hasakhphreṃ khecarī । haṃsrau bījāṣṭamī vāgbhavādyā navamī daśamī ca saṃpadyata iti । ya evaṃ veda । athātaḥ kāmakalābhūtaṃ cakraṃ vyākhyāsyāmo hrīṃ klīmaiṃ blūॅṃ sraumete pañca kāmāḥ sarvacakraṃ vyāvartante । madhyamaṃ kāmaṃ sarvāvasāne saṃpuṭīkṛtya blūṅkāreṇa saṃpuṭaṃ vyāptaṃ kṛtvā dviraindavena madhyavartinā sādhyaṃ baddhvā bhūrjapatre yajati । taccakraṃ yo vetti sa sarvaṃ vetti । sa sakalāॅṃllokānākarṣayati । sa sarvaṃ stambhayati । nīlīyuktaṃ cakraṃ śatrūnmārayati । gatiṃ stambhayati । lākṣāyuktaṃ kṛtvā sakalalokaṃ vaśīkaroti । navalakṣajapaṃ kṛtvā rudratvaṃ prāpnoti । mātṛkayā veṣṭitaṃ kṛtvā vijayī bhavati । bhagāṅkakuṇḍaṃ kṛtvāgnimādhāya puruṣo haviṣā hutvā yoṣito vaśīkaroti । vartule hutvā śriyamatulaṃ prāpnoti । caturasre hutvā vṛṣṭirbhavati । trikoṇe hutvā śatrūnmārayati । gatiṃ stambhayati । puṣpāṇi hutvā vijayī bhavati । mahārasairhutvā paramānandanirbharo bhavati । gaṇānāṃ tvā gaṇapatiṃ havāmahe kaviṃ kavīnāmupamaśravastamam । jyeṣṭharājaṃ brahmaṇāṃ brahmaṇaspata ā naḥ śruṇvannūtibhiḥ sīda sādanam । ityevamādyamakṣaraṃ tadantyabindupūrṇamityanenāṅgaṃ spṛśati । gaṃ gaṇeśāya nama iti gaṇeśaṃ namaskurvīta । oṃ namo bhagavate bhasmāṅgarāgāyogratejase hanahana dahadaha pacapaca mathamatha vidhvaṃsayavidhvaṃsaya halabhañjana śūlamūle vyañjanasiddhiṃ kurukuru samudraṃ pūrvapratiṣṭhiataṃ śoṣayaśoṣaya stambhayastambhaya paramantraparayantraparatantraparadūtaparakaṭakaparacchedanakara vidārayavidāraya cchindhicchindhi hrīṃ phaṭ svāhā । anena kṣetrādhyakṣaṃ pūjayediti । kulakumāri vidmahe mantrakoṭisudhīmahi । tannaḥ kauliḥ pracodayāt । iti kumāryarcanaṃ kṛtvā yo vai sādhako'bhilikhati so'mṛtatvaṃ gacchati । sa yaśa āpnoti । sa paramāyuṣyamatha vā paraṃ brahma bhittvā tiṣṭhati । ya evaṃ vedeti mahopaniṣat । iti tṛtīyopaniṣat ॥ 3॥ devā ha vai bhagavantamabruvandeva gāyatraṃ hṛdayaṃ no vyākhyātaṃ traipuraṃ sarvottamam । jātavedasasūktenākhyātaṃ nastraipurāṣṭakam । yadiṣṭvā mucyate yogī janmasaṃsārabandhanāt । atha mṛtyuṃjayaṃ no brūhītyevaṃ bruvatāṃ sarveṣāṃ devānāṃ śrutvedaṃ vākyamathātastryambakenānuṣṭubhena mṛtyuṃjayaṃ darśayati । kasmāttryambakamiti । trayāṇāṃ purāṇāmambakaṃ svāminaṃ tasmāducyate tryambakamiti । atha kasmāducyate yajāmaha iti । yajāmahe sevāmahe vastu mahetyakṣaradvayena kūṭatvenākṣaraikeṇa mṛtyuṃjayamityucyate । tasmāducyate yajāmaha iti । atha kasmāducyate sugandhimiti । sarvato yaśa āpnoti । tasmāducyate sugandhimiti । atha kasmāducyate puṣṭivardhanamiti । yatsarvāṃllokānsṛjati yatsarvāṃllokāṃstārayati yatsarvāṃllokānvyāpnoti tasmāducyate puṣṭivardhanamiti । atha kasmāducyate urvārukamiva bandhanānmṛtyormukṣīyeti । saṃlagnatvādurvārukamiva mṛtyoḥ saṃsārabandhanātsaṃlagnatvādbaddhatvānmokṣībhavati mukto bhavati । atha kasmāducyate māmṛtāditi amṛtatvaṃ prāpnotyakṣaraṃ prāpnoti svayaṃ rudro bhavati । devā ha vai bhagavantamūcuḥ sarvaṃ no vyākhyātam । atha kairmantraiḥ stutā bhagavatī svātmānaṃ darśayati tānsarvāñchaivānvaiṣṇavānsaurāngāṇeśānno brūhīti । sa hovāca bhagavāṃstryambakenānuṣṭubhena mṛtyuṃjayamupāsayet । pūrveṇādhvanā vyāptamekākṣaramiti smṛtam । oṃ namaḥ śivāyeti yājuṣamantropāsako rudratvaṃ prāpnoti । kalyāṇaṃ prāpnoti । ya evaṃ veda । tadviṣṇoḥ paramaṃ padaṃ sadā paśyanti sūrayaḥ । divīva cakṣurātatam । viṣṇoḥ sarvatomukhasya sneho yathā palalapiṇḍamotaprotamanuvyāptaṃ vyatiriktaṃ vyāpnuta iti vyāpnuvato viṣṇostatparamaṃ padaṃ paraṃ vyometi paramaṃ padaṃ paśyanti vīkṣante । sūrayo brahmādayo devāsa iti sadā hṛdaya adadhate । tasmādviṣṇoḥ svarūpaṃ vasati tiṣṭhati bhūteśviti vāsudeva iti । oṃ nama iti trīṇyakṣarāṇi । bhagavata iti catvāri । vāsudevāyeti pañcākṣarāṇi । etadvai vāsudevasya dvādaśārṇamabhyeti । sopaplavaṃ tarati । sa sarvamāyureti । vindate prājāpatyaṃ rāyaspoṣaṃ gaupatyaṃ ca tamaśnute pratyagānandaṃ brahmapuruṣaṃ praṇavasvarūpamakāra ukāro makāra iti । tānekadhā saṃbhavati tadomiti । haṃsaḥ śuciṣadvasurantarikṣasaddhotā vediṣadatithirduroṇasat । nṛṣadvarasadṛtasadvyomasadabjā gojā ṛtajā adrijā ṛtaṃ bṛhat । haṃsa ityetanmanorakṣaradvitīyena prabhāpuñjena saureṇa dhṛtamabjā gojā ṛtajā adrijā ṛtaṃ satyā-prabhā-puñji-nyuṣā-sandhyā-prajñābhiḥ śaktibhiḥ pūrvaṃ sauramadhīyānaḥ sarvaṃ phalamaśnute । sa vyomni parame dhāmani saure nivasate । gaṇānāṃ tvati traiṣṭubhena pūrveṇādhvanā manunaikārṇena gaṇādhipamabhyarcya gaṇeśatvaṃ prāpnoti । atha gāyatrī sāvitrī sarasvatyajapā mātṛkā proktā tayā sarvamidaṃ vyāptam । aiṃ vāgīśvari vidmahe klīṃ kāmeśvarī dhīmahi । saustannaḥ śaktiḥ pracodayāditi । gāyatrī prātaḥ sāvitrī madhyandine sarasvatī sāyamiti nirantaramajapā । haṃsa ityeva mātṛkā । pañcāśadvarṇavigraheṇā- kārādikṣakārāntena vyāptāni bhuvanāni śāstrāṇi cchandāṃsītyevaṃ bhagavatīṃ sarvaṃ vyāpnotītyeva tasyai vai namonama iti । tānbhagavānabravīdetairmantrairnityaṃ devīṃ yaḥ stauti sa sarvaṃ paśyati । so'mṛtatvaṃ ca gacchati । ya evaṃ vedetyupaniṣat ॥ iti turīyopaniṣat ॥ 4॥ devā ha vai bhagavantamabruvansvāminnaḥ kathitaṃ sphuṭaṃ kriyākāṇḍaṃ saviṣayaṃ traipuramiti । atha paramanirviśeṣaṃ kathayasveti । tānhovāca bhagavāṃsturīyayā māyayāntyayā nirdiṣṭaṃ paramaṃ brahmeti । paramapuruṣaṃ cidrūpaṃ paramātmeti । śrotā mantā draṣṭādeṣṭā spraṣṭāghoṣṭā vijñātā prajñātā sarveṣāṃ puruṣāṇāmantaḥpuruṣaḥ sa ātmā sa vijñeya iti । na tatra lokā alokā na tatra devā adevāḥ paśavo'paśavastāpaso na tāpasaḥ paulkaso na paulkaso viprā na viprāḥ । sa ityekameva paraṃ brahma vibhrājate nirvāṇam । na tatra devā ṛṣayaḥ pitara īśate pratibuddhaḥ sarvavidyeti । tatraite ślokā bhavanti । ato nirviṣayaṃ nityaṃ manaḥ kāryaṃ mumukṣuṇā । yato nirviṣayo nāma manaso muktiriṣyate ॥ 1॥ mano hi dvividhaṃ proktaṃ śuddhaṃ cāśuddhameva ca । aśuddhaṃ kāmasaṃkalpaṃ śuddhaṃ kāmavivarjitam ॥ 2॥ mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ । bandhanaṃ viṣayāsaktaṃ muktyai nirviṣayaṃ manaḥ ॥ 3॥ nirastaviṣayāsaṅgaṃ saṃnirudhya mano hṛdi । yadā yātyamanībhāvastadā tatparamaṃ padam ॥ 4॥ tāvadeva niroddhavyaṃ yāvadhṛdigataṃ kṣayam । etajjñānaṃ ca dhyānaṃ ca śeṣo'nyo granthavistaraḥ ॥ 5॥ naiva cintyaṃ na cācintyaṃ na cintyaṃ cintyameva ca । pakṣapātavinirmuktaṃ brahma saṃpadyate dhruvam ॥ 6॥ svareṇa sallayedyogī svaraṃ saṃbhāvayetparam । asvareṇa tu bhāvena na bhāvo bhāva iṣyate ॥ 7॥ tadeva niṣkalaṃ brahma nirvikalpaṃ nirañjanam । tadbrahmāhamiti jñātvā brahma saṃpadyate kramāt ॥ 8॥ nirvikalpamanantaṃ ca hetudṛṣṭāntavarjitam । aprameyamanādyantaṃ yajjñātvā mucyate budhaḥ ॥ 9॥ na nirodho na cotpattirna baddho na ca sādhakaḥ । na mumukṣurna vai mukta ityeṣā paramārthatā ॥ 10॥ eka evātmā mantavyo jāgratsvapnasuṣuptiṣu । sthānatrayavyatītasya punarjanma na vidyate ॥ 12॥ eka eva hi bhūtātmā bhūtebhūte vyavasthitaḥ । ekadhā bahudhā caiva dṛśyate jalacandravat ॥ 12॥ ghaṭasaṃvṛtamākāśaṃ nīyamāne ghaṭe yathā । ghaṭo nīyeta nākāśaṃ tathā jīvo nabhopamaḥ ॥ 13॥ ghaṭavadvividhākāraṃ bhidyamāṃ punaḥ punaḥ । tadbhede ca na jānāti sa jānāti ca nityaśaḥ ॥ 14॥ śabdamāyāvṛto yāvattāvattiṣṭhati puṣkale । bhinne tamasi caikatvameka evānupaśyati ॥ 15॥ śabdārṇamaparaṃ brahma tasminkṣīṇe yadakṣaram । tadvidvānakṣaraṃ dhyāyedyadīcchecchāntimātmanaḥ ॥ 16॥ dve brahmaṇī hi mantavye śabdabrahma paraṃ ca yat । śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati ॥ 17॥ granthamabhyasya medhāvī jñānavijñānatatparaḥ । palālamiva dhānyārthī tyajedgranthamaśeṣataḥ ॥ 18॥ gavāmanekavarṇānāṃ kṣīrasyāpyekavarṇatā । kṣīravatpaśyati jñānī liṅginastu gavāṃ yathā ॥ 19॥ jñānanetraṃ samādhāya sa mahatparamaṃ padam । niṣkalaṃ niścalaṃ śāntaṃ brahmāhamiti saṃsmaret ॥ 20॥ ityekaṃ parabrahmarūpaṃ sarvabhūtādhivāsaṃ turīyaṃ jānīte so'kṣare parame vyomanyadhivasati । ya etāṃ vidyāṃ turīyāṃ brahmayonisvarūpāṃ tāmihāyuṣe śaraṇamahaṃ prapadye । ākāśādyanukrameṇa sarveṣāṃ vā etadbhūtānāmākāśaḥ parāyaṇam । sarvāṇi ha vā imāni bhūtānyākāśādeva jāyante । ākāśa eva līyante । tasmādeva jātāni jīvanti । tasmādākāśajaṃ bījaṃ vindyāt । tadevākāśapīṭhaṃ spārśanaṃ pīṭhaṃ tejaḥpīṭhamamṛtapīṭhaṃ ratnapīṭhaṃ jānīyāt । yo jānīte so'mṛtatvaṃ ca gacchati । tasmādetāṃ turīyāṃ śrīkāmarājīyāmekādaśadhā bhinnamekākṣaraṃ brahmeti yo jānīte sa turīyaṃ padaṃ prāpnoti । ya evaṃ vedeti mahopaniṣat ॥ iti pañcamopaniṣat ॥ 5॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ ॥ bhadraṃ paśyemākṣabhiryajatrāḥ ॥ sthirairaṅgaistuṣṭuvām̐sastanūbhiḥ ॥ vyaśema devahitaṃ yadāyuḥ ॥ svasti na indro vṛddhaśravāḥ ॥ svasti naḥ pūṣā viśvavedāḥ ॥ svasti nastārkṣyo ariṣṭanemiḥ ॥ svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ tatsat ॥ ॥ iti śrītripurātāpinyupaniṣatsamāptā ॥