Monday, 8 August 2016

(2) Story of travelers lost in the Vindhya mountain

 अथ द्वितीयोध्यायः
CHAPTER TWO

इत्याज्नप्तो जामदग्न्यः प्रणम्याऽत्रिसुतं मुनिं प्रश्रयावनतो भूत्वा संप्रष्टुपुचक्रमे ।
भगवन् गुरुनाथार्य सर्वज्ञ्न करुणानिधे । पुरा मे नृपवंशेषु क्रोधः कारणतो 
ह्यभूत्तद्भूयो निहितं क्षात्रं सगर्भं सस्तनन्धयं मया त्रिःसप्तकृत्वो वै क्षत्रासृग्भरिते 
ह्रदे सन्तर्पिताः पितृगणास्तुष्टा मद्भक्तिगौरवात्मत्क्रोधं शामयामासुः । 
शान्तः पित्राज्ञ्नयाप्यहं संप्रत्ययोध्यामध्यास्ते यः श्रीरामो हरिः स्वयम् । 
क्रोधान्धस्तेन भूयोऽहं सङ्गतो बलदर्पितः । तेन दर्पाद्भगवता च्यावितश्च पराजितः  जीवन्कथञ्चिन्निर्यातो ब्रह्मण्येनानुकम्पिना । 
अथ मामुपसम्प्राप्तो निर्वेदः परिभावितं ततोऽत्यंतं पथि मया बहुधा परिदेवितम् ।
Thus permitted, Jamadagni’s son saluted Sage Dattaatreya the son of Atri, with his head bent in humbleness, and started to explain his question.
“Bhagavan, GuruNaatha, Aarya, Sarvajna, Ocean of compassion!
Long ago in the past, some anger rose in me for some particular reason towards all the royal personages; and I removed the entire Kshatriya clan including the fetuses in the womb and also the breast feeding babies, for twenty one times; and I offered oblations to my ancestors with the blood that overflowed as a lake; they were pleased by this and appreciated my devotion for them; they pacified my anger; and I calmed myself by the order of my father also. At that time Shri Rama the very Naaraayana come down, was at Ayodhyaa. I was insane by anger and conceited about my power, opposed him.  Because of my arrogance, I was subdued and defeated by the Lord; and yet because of his reverence towards Brahmins, I was allowed to leave with my life still left back. Then a great disgust took over me; I thought about everything that I had done; and was lamenting all along the return-path.
संवर्तमवधूतेन्द्रं मार्गेऽकस्मात्समासदं भस्मच्छन्नाग्निवद्गूढं कथञ्चिदविदं 
तदा संतप्त इव नीहारं तं सर्वाङ्गशीतलं सङ्गम्यैवातिशिशिरभावमासादयं 
त​दा मया स्वस्थितिमापृष्टः प्राहामृतसुपेशलं सुसारपिण्डवत्सर्वं निष्कृष्य प्रत्यपादयत् । 
नाहं तदशकं स्प्रष्टुं रङ्को राज्ञीं यथा तथा। भूयो संपार्थितः सोऽथ भवन्तं मे विनिर्दिशत् । तद्भवच्चरणद्वन्द्वं तत आसादितं मया अन्धो जनसमायोगमिवात्यन्तसुखावहम् । 
तन्मे न विदितं किञ्चित्संवर्तमुनिराह यत् । श्रुतं माहात्म्यमखिलं त्रिपुराभक्तिकारकम् । 
सा भवद्रूपिणी देवी हृदि नित्यं समाहिता। एवं मे वर्तमानस्य किं फलं समवाप्यते ।
“I then by chance came across Samvarta, the naked Avadhuta on the way. I somehow recognized him who was like the fire covered by the ashes; and after meeting him who was cool all over his limbs (by extreme quietude), I felt extremely cool (in the mind) like a person scorched by the heat by the cool mist. When inquired about his welfare, he spoke words soft like nectar and rendered the entire essence extracted from all scriptures like a rolled up ball of sweetness. At that time, I was not able to grasp it like a roadside beggar can never know of the Goddess of wealth. When I again prayed, he directed me towards you. Then I obtained the presence of your lotus feet and felt as happy as a blind man coming across a group of people (who will offer guidance in the road). I had never understood at that time whatever was spoken by Samvarta Muni. I heard from you the greatness of Goddess Tripuraa which developed devotion in me. That Goddess who stays as this entire world is always established in my heart. (My heart is purified and all my anger and hatred everything has vanished because of this devotion; but I know that this is not the final fruit that has to be achieved by any man). When I stay like this (doing just the worship rituals), what (great) fruit can be achieved by me?
भगवन्कृपया ब्रूहि यत्संवर्तः पुरावदत् अविदित्वा च तन्नास्ति कथंचिच्च कृतकृत्यता ।
तदुक्तमविदित्वा तु यद्यच्च क्रियते मया तद्बालक्रीडनमिव प्रतिभाति समन्ततः ।
“Without understanding the truths spoken by him, there is no fulfillment ever gained.
Without the understanding of what he said, whatever I do, looks like only some child’s play all over.
(These outward actions of worship appear meaningless to me.)
 पुरा मया हि बहुशःक्रतुभिर्दक्षिणोच्छ्रयैः  प्रभूतान्नगणैरिष्टा देवाः शक्रमुखा ननु 
तदल्पफलमेवेति श्रुतं संवर्तवक्त्रतः । मन्ये तदहमल्पं यद्दुःखमेवेति सर्वथा ।
“In the past I had indeed pleased the gods with abundant sacrificial rites and offerings of huge amounts of Dakshinaa (offering to priests), and the offering of heaps of food; (I remember that) Samvarta had commented that it gave very little fruit.
I am of the opinions that whatever is less (fruit) is indeed only a pain in all ways.
(It will not give complete satisfaction.)
PAIN AND HAPPINESS
असुखं नहि दुःखं स्याद्दुःखमल्पं सुखं स्मृतं यतः सुखात्यये दुःखं भवेद्गुरुतरं किल​।
नैतावदेव चैतस्मादधिकं चास्ति वैभवं मृत्यूपयोगो यद्भूयो तन्न स्याद्कदाचन
“The absence of happiness is not actually the pain.
The lesser happiness alone is considered as pain; because at the end of the (sort-span) happiness, the pain is indeed very high. (Dissatisfaction is always there as an end result of all short termed joys.)
It is not this much alone; more grandeur is there (of the world enterprises); there is nothing (no action) where death is not met with ever again. (All enterprises turn into nothing at the onset of death!)
WHAT USE IS THE WORSHIP OF TRIPURAA?
एवमेव भवेद्यन्मे क्रियते त्रिपुराविधौ बालक्रीडेव मे भाति सर्वं तन्मानसं यतः । 
एतद्यदुक्तं भवता कर्तुं तस्यदितोऽन्यथा नियतं चाप्यन्यथा तद्वचोभेदसमाश्रयात् 
आलम्बभेदतश्चापि विविधं प्रतिपद्यते । कथमेतत्क्र​तुसममसत्यफलसम्मितम् । 
अप्यसत्यात्मकं यस्मात्कथं सत्यसमं भवेत् । अथापि नित्यं कर्तव्यमेतन्नास्यावधिः क्वचित् ।
“Whatever I perform as the rites of Tripura worship looks like a child’s play to me, because it is just a thing that appeals to the mind. The method of worship prescribed by you can be done according to disciplines or otherwise also, since there are different views given in different scriptures; it is possible to do it differently also, based on one’s own choice of worship (based on various methods and deities prevailing in the society). How is it not like the performance of various sacrifices which are without any correct fruit?
(It is also a wasteful venture alone.) When it is of the nature of untruth, based on one’s own faith and belief, how can it equal the truth?  And these rites of worship have to be done daily without any end prescribed ever. (Why should I do such devotional acts?)
SAGE SAMVARTA
लक्षितो मे भगवान्संवर्तः सर्वशीतलः कर्तव्यलेशविषमविषज्वालाविनिर्गतः हसन्निव 
लोकतन्त्रमभयं मार्गमाश्रितः वने दावाग्निसंकीर्णे हिमाम्बुस्थगजोपमः सर्वकर्तव्यवैकल्या
मृतसंस्वादनन्दितः कथमेतां दशां प्राप्तो यच्च मामाह तत्पुरा सर्वमेतत्सुकृपया गुरो मे वक्तुमर्हसि । कर्तव्यकालभुजगनिगीर्णं मां विमोचय । इत्युक्त्वा चरणौ मूर्ध्ना गृहीत्वा दण्डवन्नतः ।
“It was observed by me that Bhagavaan Samvarta was cool all over (without any agitation or anxiety), freed of the least work also which burn with their poisonous horrible flames; he was laughing as it were at the ways of the worldly people; was moving in the path which is removed of all fears of Karma, duties, after life etc, and was like the elephant inside the ice cold waters when the entire forest was in conflagration. He was enjoying the taste of the nectar namely freedom from all works.
How did he attain such a state? What did he tell me at that time? Hey Guru, you must kindly explain to me al this. Please free me who am getting swallowed up by the black serpent of duties (actions desiring results).” Having spoken these words, he prostrated like a log and held on to his Guru’s feet with his head.
अथ दृष्ट्वा तथाभूतं भार्गवं मुक्तिभाजनं दयमानस्वभावोऽथ दत्तो वक्तुमुपाक्रमत्
वत्स  भार्गव ध​न्योऽसि यस्य ते बुद्धिरीदृशी  अब्धौ निमज्जतो नौकासंप्राप्तिरिव सङ्गता   
एतावदेव सुकृतिः क्रियाभिरुपसङ्गतः स्वात्मानमारोहयति पदे परमपावने। सा देवी त्रिपुरा सर्वहृदयाकाशरूपिणी  अनन्यशरणं भक्तं प्रत्येवं रूपिणी द्रुतं हृदयान्तःपरिणता मोचयेन्मृत्युजालतः
Seeing him in that condition and qualified to receive instructions on Mukti, Datta of the compassionate   nature started to speak like this.

“Child Bhaargava, you are indeed blessed that your thoughts are like this, like the reaching of a ship for the drowning man. This is how the good action in the form of devotion and connected disciplines raises one to the supremely sacred state (of knowledge). That Goddess Tripuraa is of the form of all the minds.  She frees from the trap of death the devotee who has taken shelter with her, by creating a change within.
यावत्कर्तव्यवेतालान्न बिभेति दृढं नरः न तावत्सुखमाप्नोति वेतलाविष्टवत्सदा ।
नृणां कर्तव्यकालाहिसंदष्टानां कथं शुभं करालगरलज्वालाक्रान्ताङ्गानामिव क्वचित् ।
कर्तव्यविषसंसर्गमूर्च्छितं पश्य वै जगत् अन्धीभूतं न जानाति क्रियां स्वस्य हितात्मिकाम् ।
अन्यथा चेष्टते भूयो मोहमापद्यते पुनः एवंविधो हि लोकोऽयं कर्तव्यविषमूर्च्छितः ।
As long as a man is not freed of the fear of the ‘duty’ (desire fulfillment) vampire, he never has any peace of mind like a person possessed by a vampire. (He keeps madly running after desire fulfillments, one after the other, as if possessed by a ghost.)
How can any auspicious state (of freedom) be there for the men who are bitten by the serpent of ‘result bound duty’? They are like people whose limbs are burning inside the fiery poisonous flames.
Look at the world (of the ignorant) which is in the faint-state by consuming the poison of Kartavya and has turned blind! It does not even know which action will lead towards its welfare; and it keeps doing different actions again and again; and is confused again and again. This is because this world (people) is in the faint-state by the poison-intake.
THE STORY OF TRAVELERS LOST IN THE VINDHYA MOUNTAIN
अनादिकालतो भीमे पच्यते विषसागरे यथा हि केचित्पथिकाः प्राप्ता विन्ध्यमहानगं  
क्षुधाभरसमाक्रान्ताः फलानि दद्रुशुर्वने विषमुष्टिफलान्याशु तिन्दुकस्य फलेहया भक्षयामासुरत्यन्तक्षुधानष्टरसेन्द्रियाः अथ ते तद्विषज्वालाज्वलिताङ्गाः सुपीडिताः अन्धीभूता विचिन्वन्तस्तद्विषोष्णप्रशान्तये अविदित्वा मुष्टिफलं  तिन्दूफलनिषेवणात्  
मत्वा ज्वालां निजे देहे धत्तूरफलमासदुः भ्रान्त्या जम्बीरबुद्ध्या तत्सर्वैरासीत्सुभक्षितम्  
उन्मत्ताश्च तथोऽभूवन्मार्गाद्भ्रष्टाश्च ते तदा अन्धीभूतातिगहने पतन्तो निम्नभूमिषु कण्टकैश्चिन्नसर्वाङ्गा भग्नबाहूरुपादकाः अधिक्षिपन्तश्चान्योन्यं कलह चक्रुरुच्च​कैः । 
मुष्टिभिश्च शिलाभिश्च काष्टैर्जघ्नुः परस्परम् । अथ ते जीर्णसर्वाङाः पुरं कञ्चित्समासदुः  
निशीथे दैववशतः पुरद्वारमुपाययौः पुरद्वाराधिपालैस्ते प्रतिरुद्धाः प्रवेशने देशकालानभिज्ञ्नानात्कलहं चक्रुरुच्चकैः अथ ते प्रहृता द्वारपालैरतितरां यदा तदा पलायनपरा बभूवुः परितस्तु ते  
पतिताः परिखे केचिद्भक्षिता मकरादिभिः केचित्खातेषु कूपेषु पतिताः प्राणमुत्सृजुः अपरे तैर्विनिहताः केचिज्जीवग्रहं गताः । एवं जना हितेच्छाभिः कर्तव्यविषमूर्छिताः अहो विनाशं 
यान्त्युच्चैर्मोहेनान्धीकृताः खलु । धन्योऽसि भार्गव त्वं तु यस्मादभ्युदयं गतः ।
It gets cooked like this in the fiery waves of the terrible poisonous ocean from the beginning less time; like some travelers who had gone to the huge mountain of Vindhya (and were lost). They were tormented by hunger and saw some fruits in the forest (which looked like Tinduka fruits). Wanting to eat those Tinduka fruits they ate those poisonous fruits (unable to distinguish its bitter taste) since their taste buds had lost the capacity because of extreme hunger. Immediately their inside was set on fire as it were; and suffering immensely, losing their sight, they searched for something to alleviate the poisonous fire, since they had consumed poisonous fruits mistaking them to be Tindu fruits. They just wanted to cure the heat inside their bodies; and reached a place abounding in (yellow) Dhattura fruits. Believing them to be lemons, they ate them to their heart’s content. They became mad (by intoxication) and moved away from the path. Blind and mad they fell into deep holes, and were torn by thorns all over their bodies, were wounded in the arms, thighs and feet. They started blaming each other and quarreled with each other. They hit each other with their fists, stones and sticks. With their bodies wounded all over, they reached some city. It was night time, and somehow they managed to find the city gates, by luck. They were stopped by the gate-keepers; and without any sense of place or time, they argued with them. When they were heavily beaten up the gate-keepers, they started running away in all the directions. Some fell into the moat; some were eaten by crocodiles; some fell into wells that had been dug and died. Some managed to escape with life when they were beaten up by the soldiers.  In this manner, people though desiring their own welfare, have reached the faint-state by the doership syndrome (of fulfilling desires through actions).  Alas, they become utterly ruined, being blinded by delusion. Bhaargava! You are blessed indeed that you have got out of it all.
GREATNESS OF VICHAARA
विचारः सर्वमूलं हि सोपानं भवेत्परश्रेयोमहासौधप्राप्तौ जानीहि सर्वथा । 
सुविचारमृते क्षेमप्राप्तिः कस्य कथंभवेत् । अविचारः परो मृत्युरविचारहता जनाः । 
विमृश्यकारी जयति सर्वत्राभीष्टसङ्गमात् ।
अविचारहता दैत्या यातुधानाश्च सर्वतः विचारपरमा देवाः सर्वतः सुखभागिनः । 
विचारात्विष्णुमाश्रित्य जयन्ति प्रत्यरीन्सदा । विचारः सुखवृक्षस्य बीजमङ्कुरशक्तिकम् । 
विराजते विचारेण पुरुषः सर्वतोऽधिकः ।
विचाराद्विधिरुत्कृष्टो विचारात्पूज्यते हरिः । सर्वज्ञस्तु विचारेण शिव आसीन्महेश्वरः ।
अविचारान्मृगासक्तो रामो बुद्धिमतांवरः परमामापदं प्राप्तो विचारादथ वारिधिं बध्वा 
लङ्कापुरीं रक्षोगणाकीर्णां समाक्रमत् । अविचाराद्विधिरपि मूढो भूत्वाऽभिमानतः 
शिरच्छेदं समगादिति संश्रुतमेव ते। महादेवोऽविचारेण वरं दत्वाऽसुराय वै 
भस्मीभावात्स्वस्य भीतः पलायनपरोऽभवत् । अविचाराद्धरिः पूर्वं भृगुपत्नीं 
निहत्य तु शापेन परं दुःखमवापात्य​न्तदुःसहम् । एवमन्ये सुरा देवा यातुधाना 
नरा मृगाः अविचारवशादेव विपदं प्राप्नुवन्ति हि । महाभागास्ते हि धीरा 
यान्कुत्रापि च भार्गव विजहाति विचारो नो नमस्तेभ्यो निरन्तरम् ।
(Vichaara means the rational intellectual analysis of everything.)
Understand that in all ways, Vichaara (reason) alone is the first step that is at the root of it all, when climbing the mansion of Supreme welfare. Except through Vichaara who can hope for any true welfare?
‘No-Vichaara’ (Avichaara) is the extreme death; people are ruined because of Avichaara.
A person, who reasons, wins by getting whatever he wishes for.
The Daityas and Raakshasas perished completely because of Avichaara; the Devas who took resort to Vichaara gained happiness in all ways. They take shelter in Vishnu because of Vichaara and win over their enemies always. Vichaara is the seed of the happiness-tree with the inbuilt power to sprout.
A man excels others only through Vichaara.  Because of Vichaara, Brahmaa is in an excellent position; because of Vichaara Hari gets worshipped by all.
Shiva is an all-knower because of Vichaara and is the Ruler of all.
Rama the son of Dasharatha who is the best of the wise men, went after a deer because of Avichaara and got into great difficulty (of losing his wife); and through Vichaara made a bridge across the ocean, conquered the city of Lankaa populated by the Raakshasas. 
You have heard as to how Brahmaa also acted like a fool because of arrogance and got his (fifth) head cut off. Mahaa Deva also through Avichaara gave a boon to an Asura; was afraid of himself turning into ashes and ran away. Because of Avichaara, Hari killed Bhrgu’s wife (as Parashurama) and was cursed to suffer untold agonies. In this manner many other Suras, Devas, Raakshasas, humans, animals get into difficulties only because of Avichaara.
Bhaargava! Those brave wise ones alone are indeed extremely fortunate whom Vichaara never discards at any time. Salutations to them ever and ever!
कर्तव्यमविचारेण प्राप्य मुह्यन्ति सर्वतः, विचार्य​ कृत्वा सर्वेभ्यो मुच्यतेऽपारसङ्कटैः
एवं लोकांश्चिरादेषोऽविचारः सङ्गतोऽभवत्  
यस्याविचारो यावत्स्यात्कुतस्तावद्विमर्शनम्
ग्रीष्मभीष्मकरातप्ते मरौ क्व शिशिरं जलम्
Through Avichaara, people are completely bound by action; and by doing Vichaara, get freed of all the great difficulties. In this manner, this Avichaara is holding on to people from a long time.
As long as one is not engaged in Vichaara, where is reason for him?
How can cold water be there in the desert burning in the fierce heat of summer?
एवं चिराविचाराग्निज्वालामालापरिवृते विचारशीतलस्पर्शः कथं स्यात्साधनं विना । 
साधनं त्वमेकमेवात्र परमं सर्वतोऽधिकं सर्वहृत्पद्मनिलयदेवतायाः परा कृपा  
तां विना स्यात्कथं कस्य महाश्रेयः सुसाधनः
In this manner, when the flames of Avichaara fire are enveloping all over from a long time, how can the cool touch of Vichaara be there without any practice of purification?
There is only one practice that is supreme and excels all other practices; it is the supreme grace of that Goddess who stays in the heart-lotus of all. Without her, how can there be any great welfare that leads towards the goal (of freedom from action)?                
विचारार्कोऽविचारान्धमहाध्वान्तनिबर्हणः तत्र​ मूलं भवेद्भक्त्या देवतापरिराधनम्
राधिता परमा देवी सम्यक्तुष्टा सती तदा विचाररूपतां याति चित्ताकाशे रविर्यथा
तस्मान्निजात्मरूपां तां त्रिपुरां परमेश्वरीं सर्वान्तरनिकेतां श्री महेशीं चिन्मयीं शिवां 
आराधयेदकापट्यात् स​द्गुरुद्वारतः  क्रमात् । आराधनेऽपि मूलं स्याद्भक्तिः श्रद्धा निर्मला 
तत्रापि मूलं माहात्म्यश्रवणं परिकीर्तितम् अतस्ते प्रथमं राम माहात्यं संप्रवर्तितम्  
तेन श्रुतेनाधुना त्वं प्राप्तवानसि मङ्गलम्
The sun of Vichaara removes the great darkness of those blinded by Avichaara; the sincere worship of the goddess alone is the root cause of the rise of such Vichaara. Worshipped with devotion, when the Goddess is well pleased, then she takes on the form of Vichaara and rises like the sun in the mind-sky.
Therefore, one should propitiate with a guileless heart, Tripuraa the great empress who is the inner essence and who abides in all the hearts, who is the great ruler, who is of the form of awareness, and who is auspicious, with the guidance of a guru, in the prescribed manner. In such type of worship the basic virtue to be developed is devotion and faith; for such a devotion to take root, the listening to her greatness (Maahaatmya) is prescribed. That is why Rama, her greatness was taught to you as the first step. Because you listened to her greatness, you have attained the auspicious level of Vichaara).
विचारः श्रेयसो मूलं यस्मात्ते नहि भीरितः विचारोदयपर्यन्तं भयमस्ति महत्तरं 
अविचारात्मदोषेण ग्रस्तस्य प्रतिवासरम् यथा हि सन्निपपातेन ग्रस्त्यस्यौषधसेवनात् अपि 
तावद्भ​वेद्भीतिर्यावद्धातोरशुद्धता
Vichaara is the root for the supreme welfare; that is why you have no fear of Samsaara now. 
Each and every day there is great fear till the rise of Vichaara for a person who is caught by the fault of Avichaara. For example, for a man who is afflicted by the imbalance of the three body-elements (Dhaatu), even after taking the needed medicine, fear will be there till the elements return to their clean state.
प्राप्ते विचारे परमे फलितं जीवितं नृणाम् यावत्सुजन्म सुनृणां विचारो न भवेत्परः 
तावन्तो जन्मतरवो वन्ध्या विफलहेतुतः । स एव सफलो जन्मवृक्षो यत्र विमर्शनम् ।
When Vichaara rises, men’s lives get fructified. Till a meritorious birth is attained for a man of purity, the excellent Vichaara will not rise at all. Till then the birth trees are barren only because of being fruitless. That life tree alone is fruitful where there is the reasoning capacity.
कूपमण्डूकसदृशा ये नरा निर्विमर्शनाः यथा कूपे समुत्पन्नो भेको नो वेद किञ्चन  
शुभं वाप्यशुभं वापि कूपे एव विनश्यति तथा जना अपि वृथोत्पन्ना ब्रह्माण्डकूपके  
शुभं वाप्यशुभं वापि न विदुः स्वात्मनः क्वचित् । 
उत्पद्योत्पत्य नश्यन्ति न जानन्ति स्वकं हितम् ।
Those who have no reasoning capacity are like the frogs inside the deep well. Like the frog born inside the well does not know the good or bad of anything and dies inside the well itself. (It knows nothing outside of its dark well.)  So also, people who are born in the Brahmaanda-well are wastefully produced. They also do not know what is good or bad for them. They get produced again and again and perish. They do not know their own welfare.
सुखबुद्धिञ्च  दुःखेषु सुखे दुःखविनिश्चयं प्राप्याविचारमाहात्म्यात्पच्यन्ते सृतिपावके  
दुःखेन क्लिष्यमानाश्च  कथञ्चित्त्यजन्ति तत्  
यथा पादशताघातैस्ताडितोऽपि महाखरः रासभीमनुयात्येव तथा संसरणं जनः
त्वन्तु राम विचारात्मा पारं दुःखस्य सङ्गतः
Feeling joyous in painful things, and ascertained of pain in the truly joyful things because of Avichaara, they get cooked in the Samsaara-fire. Suffering various pains also, they never renounce it; like the donkey follows the female donkey even after getting kicked by its feet hundred times; so do the people go after the objects of the world (even when they get pain at each and  every step).
You Rama are a man of Vichaara (and so are different from them). You have crossed the painful Samsaara.
दत्तात्रेयप्रोक्तवचः श्रुत्वाऽत्यन्तसुकौतुकी जामदग्न्यः पुनरपि पप्रच्छ विनयान्वितः । 
भगवन्गुरुनाथोक्तं भवता यत्तथैव तत् अविचारात्परो नाशः संप्राप्तः सर्वथा जनैः 
विचारेण भवेच्छ्रेयस्तन्निदानमपि श्रुतम् माहात्म्यश्रुतिरित्येवं तत्र​ मे संशयो महान् । 
कथं वा तदपि प्राप्यं साधनं तत्र​  किं भवेत् । 
स्वाभविकं तद्यदि स्यात्तत्सर्वैर्न कुतः श्रुतम् । 
अहं वाद्यावधि कुतः प्रवृत्तिं नाप्तवानिह । 
दुःखं मत्तोऽधिकं प्राप्ता विहताश्च पदे पदे न कुतः साधनं प्राप्ता एतन्मे कृपया वद ।
After hearing the words of Dattaatreya, Jamadagni’s son felt very curious and again questioned humbly. “Bhagavan, whatever you the great Guru have spoken, it is true indeed, that people always get into great harm through Avichaara.  Through Vichaara only one can attain the greatest welfare; and it has also been heard that the listening to the greatness of the Goddess brings about such a state.  
I have a doubt here. How can that listening also become a part of Saadhana that is hard to achieve?  Since it is available easily for all, why does not everybody listen to it?
Till today, why did not I also have the interest for listening to the text?
Why did not those who have suffered more than me and who suffer at every step do not take resort to this Saadhana. Explain this to me kindly.”           
इत्यापृष्टः प्राह भूयो हृष्टो दत्तो दयानिधिः ।
श्रुणु राम प्रवक्ष्यामि निदानं श्रेयसः परं मूलं सर्वदुःखनिबर्हणम् । 
परमार्थफलप्राप्तौ बीजं सत्सङ्ग उच्यते । त्वं चापि तेन हि सता संवर्तेन महात्मना 
सङ्गतः सन्निमां प्राप्तो दशा श्रेयःफलोदयाम् । सन्त एव हि संयाता दिशन्ति परमं सुखम् । 
विना सत्सङ्गतः केन प्राप्तः श्रेयः परं कदा । लोकेऽपि यादृशं सङ्गं यो यः प्राप्नोति मानवः 
तत्फलं स समाप्नोति सर्वथा न हि संशयः । 
अत्र ते कीर्तयिष्यामि श्रुणु राम कथामिमाम् ॥
Questioned like this, the compassionate Datta again spoke like this.
“Rama, listen, I will tell you the foremost cause of it all which destroys all suffering.
For the attainment of the Supreme state, the seed is said to be the company of realized Sage.
You had met the great Samvarta and attained this state which leads to the fruit of the welfare (Self-Knowledge). These noble men alone, when approached, guide towards the Supreme bliss state. 
Without the company of the noble, who have ever attained any supreme welfare? 
Even in the world, whatever company one keeps, decides the quality of the fruit. There is no doubt about this.  Listen, I will narrate to you a story which depicts this truth.



(1) Parashuraama's questions

 TRIPURAA RAHASYAM
JNAANA-KHANDAM


INTRODUCTION

The Supreme Goddess Tripuraa is a combined form of three Shaktis; Braahmi, Vaishnavi and Raudri. They refer to the three Goddesses Vaani (Sarasvati), Taijasaa (Lakshmi) and Umaa (Paarvati). She is refereed to as Brahman (Reality State) manifest as the three powers of Knowledge, prosperity and strength.
One should know the greatness of the Goddess through listening to her Maahaatmya; then develop devotion towards her and worship her with sincerity. This leads to the development of the Vichaara-practice and the Supreme Knowledge is realized with ease.

Tripuraa Rahasya is made of three sections, Itihaasa, Maahaatmya and Jnaana.
The entire text is a discourse delivered by Sage Haaritaayana to Naarada.
It is a reproduction of Dattaatreya’s instructions to Parashurama, son of Jamadagni and Renukaa. His name is Rama; but since he wielded the axe (Parashu) to kill all Kshatriyas, he became known as Parashurama.

The section presented here is Jnaana Khanda; section on the Knowledge of the Supreme.
It is a detailed discourse by Dattaatreya about the brief speech of knowledge given by Avadhuta Samvarta to Parashurama.
 
PARASHURAMA’S QUESTIONS

प्रथमोऽध्यायः
CHAPTER ONE

नमः करणानन्दरूपिणी परचिन्मयी विराजते जगच्चित्रचित्रदर्पणरूपिणी

Salutation to the form of the Causal bliss of Brahman state,
which is of supreme conscious nature,
 and which shines as the amazing mirror of the world-picture.

श्रुतं कच्चिन्नारदैतत्सावधानेन चेतसा माहात्म्यं त्रिपुराख्याया यच्छ्रुतिः परसाधनम्  
अथ ते कथयाम्यद्य ज्ञ्नानखण्डं महाद्भुतं यच्छ्रुत्वा पुनः क्वापि मनुष्यः शोकमृच्छति । 
वैदिकं वैष्णवं शैवं पाशुपतं तथा विज्ञ्नानं समालोक्य यदेतत्प्रविनिश्चितम् । 
नैतद्विज्ञ्नानसदृशमन्यद् मानसमारुहेत् यथा  श्रीदत्तगुरुणा भार्गवाय निरूपितं 
उपपत्त्युपलब्धिभ्यां समेतं बहु चित्रितं अत्रोक्तेनापि नो वेद यदि कश्चिन्मूढधीः 
केवलं दैवहतः स्थाणुरेव संशयः तस्य स्यादपि ज्ञ्नानं साक्षाद्शिवनिरूपितम् । 
तत्ते शृणु स्माख्यास्ये ज्ञ्नानखण्डात्मना स्थितम्
अहो सतामद्भुतं हि वृत्तं सर्वगुणोत्तरं यन्मत्तोऽप्येष देवर्षिः शुश्रूष​यत्यपि किञ्चन ।
अनुग्राहकता चैषा सतां सहजसंभवा यथा घ्राणोल्लासकता मृगनाभेः स्वतः स्थिता । 
This knowledge-scripture named Tripuraa which leads to the Realization of the Supreme state was heard by some Naarada with great attention. Today I will explain to you this portion of Knowledge which is highly amazing, by listening to which a man will never again feel sadness again.
After analyzing all the knowledge contained in the philosophies of Vedas, Vaishnava, Shaiva, and Paashupata, this conclusion of knowledge was reached with ascertainment.
No other knowledge as given by Shri DattaGuru to Bhrgu’s son will get understood by the mind like this one; for it contains the means and also the experience as its content, and has many wonderful stories. If a dullard does not understand what is given here even with such explanations, then he is to be considered as stuck by misfortune; and is undoubtedly an inert pillar only. He will not have this knowledge-experience, even if Shiva taught him. Listen, I will explain to you this Knowledge portion.
Ah! Indeed it is the wondrous conduct of the noble that excels all virtues, that Devarshi Naarada relates this knowledge to a person like me also. Gracing the people is a natural character of these noble ones, like the good fragrance is natural for the navel of the (Kasturi) deer.
एवं दत्तात्रेयमुकाच्छ्रुत्वा माहत्म्यवैभवं रामः सर्वजनारामो जामदग्न्यः शुभाशयः भक्त्यापहृतसच्चित्तस्तूष्णीं किञ्चितद्बभूव ह । अथासाद्य बहिर्वृत्तिं भरितानन्दलोचनः 
रोमाञ्चपीवर​वपुः स्वान्तरानन्दनिर्भरः हर्षोऽमायन्रोमकूपविभेदान्निर्गमन्निव प्रणनाम दत्तगुरुं दण्डवच्चरणान्तिके । उत्थाय हर्षभरितः प्राह गद्गदसुस्वरः धन्योऽहं कृतकृत्योऽहं 
श्रीगुरो त्वप्रसादतः यस्य मे करुणासिन्धुस्तुष्टः साक्षाद्गुरुः शिवः यस्मिंस्तुष्टे ब्रह्मपदमपि 
स्यात्तृणसम्मितं मृत्युरप्यात्मतां याति यस्मात्तुष्टाद्गुरोर्ननु ममाकान्डादेव गुरुः 
सोऽद्य तुष्टो महेश्वरः । मन्ये सर्वं मया प्राप्तमित्येव कृपया गुरोः । 
नाथ माहात्यमखिलं श्रुतं त्वत्कृपयाधुना । 
तामुपासितुमिच्छामि त्रिपुरां परमेश्वरीं तदुपास्तिक्रमं ब्रूहि मह्यं सुकृपया गुरो
Rama, son of Jaamadagni, who delighted all with his good conduct, who was with an auspicious mind, after hearing the grand exposition of the greatness of Tripuraa from the mouth of Dattaatreya, was overwhelmed in his purified mind by devotion and remained silent for some time. Later he became conscious of the outer world, his eyes were moist with bliss unknown, his body was covered by horripulations, his mind was filled with bliss fully; and unable to withhold his joy, and as if coming out of the mid-space of his hairs, he saluted DattaGuru prostrating fully at his feet.
He stood up filled with joy and spoke in choking voice, “I am blessed indeed. I am fulfilled, ShreeGuru by your grace, for my Guru who is the form of Shiva the ocean of compassion is pleased with me; if he is pleased even the position of Lord Brahmaa the creator of the world becomes worthless like a dry grass piece; even Death becomes a friend if the Guru is pleased; and has not the Guru the Great Lord felt pleased with me for no reason at all! I believe that I have attained everything by the grace of the Guru.
Lord, by your kindness, I have been told the greatness of the Goddess fully. I want to propitiate the Great Goddess Tripuraa. Hey Guru, teach me the proper method of worshipping her.
इति संप्रार्थितो  दत्तगुरुरालक्ष्य भार्गवे योग्यतां त्रिपुरोपास्तौ सच्छ्रद्धाभक्तिबृंहितां 
क्रमेण दीक्ष्ययामास त्रिपुरोपास्तिहेतवे । जामदग्न्योऽपि संप्राप्य​ त्रैपुरं दीक्षणं शुभं 
सर्वदीक्षासमधिकं पूर्णतत्त्वप्रबोधनं मन्त्रयन्त्रवासनाभिरन्वितं निखिलं क्रमं प्राप्य 
श्रीगुरुवक्त्राब्जाद्रसं मधुकरी यथा तृप्तान्तरङ्ग आनन्दमादितो भार्गवस्तदा श्रीनाथेनाभ्यनुज्ञ्नातस्त्रिपुरासाधनोद्यतः परिक्रम्य गुरुं नत्वा महेन्द्राद्रिमुपाययौ । 
तत्र निर्माय वसतिशुभमतिसुखावहां अभूदुपासनपरो वर्षद्वादशकं 
दा नित्यनैमित्तिकपरः पूजाजपपरायणः सदा श्रीत्रिपुरेशान्या मूर्तिध्यानैकतत्परः । 
एवं तस्यात्यगात्कालो द्वादशाब्दि निमेषवत् ।
Thus prayed for, DattaGuru observed the fitting qualities of firm faith and devotion required for the worship of Tripuraa and initiated him in the methodical way of worshipping Tripuraa. Son of Jamadagni obtained the auspicious initiation that excelled all other initiations, and understood the entire method of worship as connected to the Mantras, Yantras, and the motives to be inculcated, which would bestow the complete knowledge; from the lotus face of ShreeGuru like the bee absorbing honey.
Feeling satisfied within, intoxicated by the joy thereof, Bhaargava then took permission from ShreeGuru, circumambulated around him, saluted; and left for Mahendra Mountain. There he built a hut for himself that was auspicious and comfortable for his needs, he remained engaged for twelve years, doing his regular and ordained duties, performing Japa and worship, absorbed in the meditation of the form of Tripuraa Goddess. In this manner, the time-span of twelve years passed for him like a minute.
RAMA REMEMBERS SAMVARTA’S SPEECH
अथैकदा सुखासीनो जामदग्न्योऽनुचिन्तयत् पुरा यत्प्राह संवर्तो मया स्वभ्यर्थितः पथि तन्मया नैव विदितमंशेनापि तदा ननु विस्मृतं मया यस्मात्प्राङ्न पृष्टं गुरुं प्रति माहात्म्यं त्रिपुराशक्तेः श्रुतं श्रीगुरुवक्त्रतः परन्तु तन्न विदितं यत्संवर्तः पुराऽब्रवीत् मया सृष्टिप्रस्ङ्गेन पृष्टं किञ्चित्गुरुं प्रति तदा कटकृदाख्यानं वर्णयित्वा मे गुरुः नाब्रवीदप्रकृततस्तन्मे तत्तादृशं स्थितम्
Once when seated in comfort, Jaamadagni, son of Jamadagni deliberated like this.
‘In the past (after getting defeated by Dasharatha Rama), on the way back, Samvarta Muni ( who acted insane outwardly) told me something, which I was unable to understand even in the least, at that time.
I had forgotten about it completely and did not question him about it; but (later) I heard the greatness of Tripuraa’s power. Yet I did not understand what Samvarta told me at that time.
I had asked something about the creation of the world to my Guru. Then he had lightly explained like the tales narrated by mat-weavers, and my Guru did not explain anything to me fully whatever he had started to explain; and that topic stayed like that only (still not understood by me).
RAMA ANALYZES THE WAY OF THE WORLD
लोकस्य गतिमेतान्तु जानाम्यपि लेशतः कस्मादिदं समुदितं जगदाडम्बरं महत्कुत्र​​ वा गच्छति पुनः कुत्र संस्थानमृच्छति अस्थिरन्तु प्रपश्यामि सर्वं सर्वत्र किञ्चन
व्यवहारः स्थिरप्रायः कस्मादेतदपीदृशं चित्रां जगद्व्यवहृतिं प्रपश्याम्यम्यविम​र्शिनीम् ।
अहो यथान्धानुगतो ह्यन्धश्चेष्टति तादृशः लोकस्य व्यवहारो वै  सर्वस्याप्यभिलक्षितः ।
 ‘I do not understand in the least the way of the world. From where has this great grand show of the world appeared from, where does it go off again, again where does it get stabilized; I see anything anywhere as unstable only. (Even then), it is strange that how the affairs of the world go on as if stable (like possessing wealth etc when the very life is so unstable)?  The affairs of the world are indeed without any sense.
Alas! The affairs of the world are observed as similar to a blind man following the action of another blind man (always wrong action alone done through extreme ignorance). (Everyone tries to imitate the other and to excel in the same actions, without ever analyzing the wasteful nature of their actions.)
NO ACTION HAS BESTOWED COMPLETE FULFILMENT
निदर्शनमात्मकृतिरत्र मे सर्वथा भवेत् नूनं मम शैशवे किं जातं तन्मे भावितं कौमारे अन्यथा वृत्तं तारुण्येऽपि ततोऽन्यथा इदानीमन्यथैवास्ति व्यापारो मम सर्वथा किमभूत्फलमेतेषां तन्न वेद्मि कथञ्चन यद्यत्काले यच्चयच्च
क्रियते येन येन वै । सम्यगेवेति तद्बुद्ध्वा फलावष्टम्भपूर्वकं फलं किं तत्र संप्राप्तं 
केन वा सुखमात्मनः । यच्चापि लोके फलवदविमृश्यफलं हि तत् । 
न फलं तदहं मन्ये पुनर्यस्मात्करोति सः । प्राप्ते फले फलेच्छावान्पुनर्भूयात्कथं वद । 
यस्मान्नित्यं करोत्येव जनः सर्वः फलेहया ।
‘My own actions of life are a proof for this.
Indeed, what I did in my baby-hood, I do not remember now; in the boy-hood, my conduct was different; in the youth, it was completely different; and at present, my conduct is completely different.
I do not understand at all, what fruit was gained by all these, where these actions just went on suited to the particular state of the life (fulfilling wishes suited to that particular state of mind.)
What fruit was actually gained (as permanent), or what (unchanging) happiness was obtained for oneself by anybody, in whatever has been considered as the right action for getting some fruit?
Whatever is considered as some fruit of an action is an illogical conclusion.
I do not consider that as a (correct) fruit for which he keeps trying for again and again. If he really got the fruit (of all fulfillments), how can he want it once again; because everyone is trying hard to achieve some fruit only (all throughout their lives)?
WHAT IS FRUIT-FULFILMENT ACTUALLY?
फलं तदेव संप्रोक्तं दुःखहानिः सुखञ्च वा कर्तव्यशेषे नो दुःखनाशो वा सुखमेव वा
कर्तव्यतैव दुःखानां परमं दुःखमुच्यते तत्सत्त्वे तु कथन्ते स्तो दुःखाभावः सुखञ्च वा
‘That alone is said to be the fruit which is the cessation of some pain or getting some joy. 
After the work is done, there is no cessation of pain or the attainment of any joy.
(Pains keep repeating; and no permanent joy is there ever.)
The duty (Kartavya) that binds one is said be the greatest suffering.
(Kartavya is the urge to do an action with the want of some fruit.)
When it is always there, how can there be any absence of pain, or any joy thereof?
WASTEFUL NATURE OF WORLD-ACTIONS WHICH NEVER CEASE TO BE
यथा दग्धाखिलाङ्गस्य पादे पाटीरलेपनं तथा कर्तव्यशेषस्य सुखलाभ इह उच्यते
यथा शराविद्धहृदः परिष्वङ्गोप्सरगणैः तथा कर्तव्यशेषस्य सुखलाभ इह उच्यते
यथा क्षयामयाविष्टनरस्य गीतसंश्रुतिः तथा कर्तव्यशेषस्य सुखलाभ इह उच्यते
(After completing some action, joy is said to be the result obtained; but still a man never remains satisfied. He goes after another thing immediately, searching again for some joy.)
‘The attainment of any joy when the work is still left back (to be done again for obtaining joy), equals the joy of sandal paste applied on the foot, when all the limbs are burnt.
The attainment of any joy when the work is left back equals the embrace of the groups of Apsaraas when the heart is pierced by the arrow.
The attainment of any joy when the work is left back equals the recital of melodious songs to a person who is stuck by the disease of Kshaya (consumption).
सुखिनस्ते हि लोकेषु येऽकर्तव्यतया स्थिताः पूर्णाशया महात्मानः सर्वदेहसुशीतलाः । यदि कर्तव्यशेषेऽपि सुखं स्यात्केनेचित्क्वचित्शूलप्रोतेऽपि च नरे स्यात्सुखं गन्धमाल्यजम् ।
‘They indeed are really happy who stay without any bondage to the duty (as the doer with the expectation of a result). They have fulfilled minds; and are cool all over the body.
If anyone still feels happy when the work is left back (as ‘to be done’, seeking some joy once again), then the man who is impaled should feel happy if he is served with sandal paste and garlands.
अहो महच्चित्रमैतत्कर्तव्यशतसङ्कुले सुखमस्तीह यस्यार्थे करोत्येव सदा जनः  
अहोऽविचारमाहात्म्यं किं वदामि नृणामहं अनन्तकर्तव्यशैलाक्रान्ताः सौख्यं लभन्ति  
तथा सौख्याय यतते सार्वभौमस्तु सर्वदा तथैव यतते नित्यमपि भिक्षाटने रतः  
पृथक्तौ प्राप्नुतः सौख्यं मन्येते कृतकृत्यताम्  तद्येन यान्ति सर्वेऽपि याम्यहं ताननुक्रक्रमात् 
अनालोच्य फलं चापि यथान्धानुगस्तथा । तदलं मेधयानेन भूयो गत्वा दयानिधिं 
विजिज्ञ्नासितजिज्ञास्यो विचिकित्साम्बुधेः परं पारं प्रपत्स्ये सुशुभं गुरुवाक्प्लवमाश्रितः
‘Aha! It is indeed a great wonder that even in this life weighed down by hundreds of actions; people keep striving hard believing that there is some happiness that can be gained here.
Aha! What can I say about the wonderful belief of these men here that they get crushed by the rocks of endless works and yet seem to be happy. An emperor also strives hard to get some happiness; a beggar also strives to get   happiness by begging always. Both of them believe that they have attained fulfillment by getting their happiness in their separate ways. I am also following them in whichever path they are moving (goaded on by foolishness) without any analysis about the fruit also; like following a blind man.
Therefore, enough of travelling the path taken by these brainless (and so-called) intelligent people! 
I will again approach my Guru who is the ocean of compassion and question him with the desire for the correct knowledge, and reach the other end of the sea of doubts, taking the support of the boat namely the extremely auspicious words of my Guru.
इति व्यवस्य सहसा जामदग्न्यः शुभाशयः प्रतस्थे तद्गिरिवराद्गुरुदर्शनकाङ्क्षया  
गन्धमादनशैलेन्द्रं प्राप्य शीघ्रमपश्यत गुरुं पद्मासीनं  भूभास्वन्तमिव स्थितम्  
प्रणनाम पादपीठपुरतो भुवि दण्डवत्शिरसाऽपीडयत्पादपद्मं निजकराश्रितम्  
अथैवं प्रणतं रामं दत्तात्रेयः प्रसन्नधीः  आशीभिर्योजयामास समुत्थापयदादरात्  
वत्सोत्तिष्ट चिरादद्य त्वां पश्यामि समागतं ब्रूहि स्वात्मभवं वृत्तं निरामयतया स्थितम्
After deliberating in this manner, the son of Jaamadagni whose heart was now filled with the auspicious desire for knowledge, started from that hill to visit his Guru. He reached the Gandhamaadana hill and soon saw his Guru seated in lotus posture shining like the sun in the earth. He saluted him prostrate on the ground like a log and pressed his head on his feet lotuses which were held by his hands.
Dattaatreya pleased at heart bestowed blessings upon him who had saluted like this; and lifted him up with affection. ‘Son! Get up. I am seeing you coming here after a long time. Tell me what your life is like; no illnesses affect you I suppose.’
अथोत्थाय गुरूक्त्या गुर्वादिष्टाग्र्यविष्टरः उपविश्य प्रसन्नात्मा बद्दाञ्जलिपुटोऽब्रवीत् श्रीगुरो करुणासिन्धो त्वत्कृपामृताप्लुतः कथं स परिभूयेत विधिसृष्टैरथामयैः । त्वत्कृपात्मामृतकरमण्डलान्तःस्थितन्तु मां सन्तापयेत्कथं व्याधिश्चण्डांशुरतिभीषणः । 
आन्तरं बाह्यमपि  ते कृपयानन्दितं मम सदा स्थितं किन्तु भवत्पादाब्जवियुतिं विना 
नान्यद्रुजावहं किञ्चिदासीन्मे लेशतः क्वचित्तद्भ्वच्चरणाम्भोजदर्शनादद्य वै पुनः 
संपूर्णता सदापन्ना सर्वथा श्री गुरो ननौ । तत्किञ्चिच्चिरसंवृत्तं हृदि मे परिवर्तते । 
तत्प्रष्टुं त्वाभिवाञ्चामि चिरसंशयितान्तरः आज्ञ्नप्तो भवाताद्याहं पृच्छामि विचिकित्सितम् ।
Getting up as told by his Guru, he sat on the seat in front as ordered by his Guru, and feeling happy (by his Guru’s affection) spoke with his hands folded with respect.
“ShreeGuru, ocean of compassion, how can anyone drenched by the nectar of your grace be affected by afflictions produced by the Creator? How can the fierce sun of terrifying diseases affect me when I stay inside the sphere of the moonlight of your compassion?  I am always in the bliss of your grace inside and outside at all times; however except for staying away from your lotus feet, there is no other affliction for me in the least. Anyhow today the completeness in all ways has been attained again for all times by the sight of your lotus feet hey ShreeGuru, is it not so?
There is something that has been troubling my heart from such a long time.
I want to ask the doubt which is in mind from long. If permitted by you, I will express my doubt.”
संश्रुत्यैवं भार्गवोक्तिं दत्तात्रेयो दयानिधिः संप्रहृष्टमना राममूचे प्रीत्याथ भार्गवम्  
पृच्छ भार्गव यत्तेऽद्य प्रष्टव्यं चिरसंभृतं तव भक्त्या प्रसन्नोऽस्मि प्रब्रवीमि तवेप्सितम्

After listening to Bhaargava’s words, Dattaatreya, the abode of compassion felt pleased in the mind; and spoke to Rama with affection. “Ask Bhaargava whatever you want to ask that has been troubling you for long. I am pleased with your devotion. I will tell you whatever you want to know.”