VIDYĀ GĪTĀ TEXT
1. Now I will tell you an ancient story, so please pay attention. Long ago, Brahmā, the Creator held a very auspicious gathering in his abode (heaven).
2. A discussion in connection with the Most Subtle of the Subtle (the Self) arose. Those present were: Sanaka, Sananda, Sanatkumāra, Sanatsujata, Vasiṣṭha, Pulastya, Pulaha, Kratu;
3. And Bhṛgu, Atri, Aṅgirāś, Pracetā, Nārada, Cyavana, Vāmadeva, Viśvāmitra, Gautama;
4. And also Śukra, Parāśara, Vyāsa, Kaṇva, Kāśyapa, Dakṣa, Sumantu, Śaṅkha, Likhita, Devala;
5. Along with other sages. The illustrious group was headed by Brahmā.
6. While investigating the Self, the discussion became very loud, so all the sages decided to make a request of Brahmā.
7. Lord, we are all scholars in the world who understand both the physical and the metaphysical, but our perception is different, due to different experiences and natures.
8. Some are always in absorption (samādhi) others are engaged in enquiry, some are deep into devotion, and still others seek shelter in good deeds.
9. Or maybe some other practice, such as turning away from the affairs of mankind. Surely, you are worthy to tell us which of these methods is the best.
10. We each think our own way is the best, so please judge the matter for us. Brahmā, understanding their confusion, replied:
11. Great Sages, I do not know that either, but all this (knowledge) is with the Self. Therefore, it is my intention is to learn this from the All-knowing, Supreme Lord.
12. We will go ask Him. On the way, the group met Viṣṇu and asked him to come along.
13. Brahmā then conveyed the question of the sages to Śiva and, having heard it, He understood the Creator’s intention.
14. Realizing the agitated state of the sage's minds, the Lord knew that anything He said would be pointless.
15. And, understanding the sages conviction in their own ways and the lack of faith in the others, the Supreme Lord, the God of gods replied:
16. Listen to Me, Sages, I too do not know that; but, we will meditate on the Supreme Goddess, the Lord of Knowledge.
Comment: In this document, the Divine Self is personified as Tripura Sundarī, the knower of the three cities. The three cities are the three states of consciousness: wakefulness, dream, and deep sleep (see Māṇḍūkya Upaniṣad).
17. By Her grace, we can understand even the most secret matters. Then, all the sages, along with Brahmā, Viṣṇu, and Śiva agreed.
18. They meditated on the embodied consciousness, the Great Goddess Tripura, the intelligence pervading the three states.
19. Then, the Supreme manifested as divine sound in the space of consciousness. It was as loud as thunder or the clamoring of Śiva’s celestial army.
20. Tell Me quickly, Sages, what you sought in your meditation, for the efforts of My devotees is never abandoned and I satisfy their desires.
21. Hearing the words of the Supreme, the eminent sages all prostrated; then, Brahmā and the others glorified the Goddess with all kinds of praise.
22. They said: We bow to You, Knower of the three states, Great Goddess, Lord of Knowledge, and Ruler of the states.
23. You are complete, the Creator, the Founder, the Inner-Self and dissolver of all, and the Supreme Lord praised by all.
24. Since You are not born, You are never new; but, since You never age, You are always fresh.
25. You are all, the essence of all, all-Knowing, and all enjoying. You are nothing, nowhere, the essence of nothing, knowing nothing, and enjoying nothing.
Comment: Since only Self exists, the Self both is and is not all-pervading, all-knowing, etc.
26. We bow to You, Great Goddess, salutations from the front, from behind, from above, and from below; salutations to You from all sides and directions.
27. Please explain to us about Your transcendental nature, sovereignty, and knowledge; the fruits of devotional practices and of the most accomplished devotee.
28. Also, what is the highest goal to be attained and who is the best of the perfected? Please answer these questions in sequence, Goddess. We bow to You again and again.
29. The Goddess of Knowledge prepared to reply to the sage’s questions; but, understanding their true intention, the Supreme Goddess spoke:
30. Listen Sages, I will explain everything, step by step. I will give you the nectar taken from the ocean of sacred doctrine.
31. I am where this whole world is born, resides, and dissolves. It always appears in Me, like a reflection in a mirror.
32. Those ignorant of the Self, see only the physical world, but for yogis without difference, it shines in the Self alone.
33. The Self shines in the deep stillness of mind like a wave-free ocean to the one who, abandoning illusion, joyfully abides in a great heap of devotion to Me.
34. I am worshipped excessively by those who perceive difference. Although they Know Me as their own true nature, essence, and non-dual abode, they have acquired the notion of difference.
Comment: Although God is the All-pervasive Self, those who are attached to the concept of duality, worship the Absolute as a separate being.
35. I am worshipped as the life-force within that enables the sense-organs, mind, etc.; as That, without which nothing appears; and as That, which is indicated in the scriptures.
36. That supreme appearance of the Goddess is known as My transcendental nature, which is higher and separate from Brahmā’s egg (the universe). It is the essence of intelligence.
37. I am worshipped in the form of Tripura Sundarī, the Goddess of the three states, on a couch, surrounded by the five of Brahman. I am the wish-fulfilling gem, in the temple among Kadamba trees on Jewel Island.
38. From that form of the Supreme is the Eternal Couple, who are known as the Deities of the Sages. Likewise are Sadāśiva, Īśvara, Brahmā, Viṣṇu, and Rudra.
Comment: The Supreme is worshipped as Tripura Sundarī, the Goddess of the three states of consciousness. She is also known as Śrī Vidyā, the Goddess of Knowledge. These names refer to the Self, the witnessing awareness of wakefulness, dream, and sleep. Śrī Tripura is depicted as a beautiful, young girl on the lap of Śiva, who is seated on a couch. They are the Eternal Couple, Śiva and His Śakti, the static and dynamic aspects of the Supreme Reality. They are abstract consciousness and awareness; abstract will, knowledge, and power, and the manifestation of that. At Tripura’s feet are the five aspects of Brahman: Sadāśiva, grace; Īśvara, sovereignty; Brahmā, creation; Viṣṇu, maintenance; and Rudra, destruction.
39. Ganeśa, Skanda, the gods of the sky quarters, energies, deities, demigods, serpents, spirits, humans, etc.
40. Everything fit to be worshipped is My supreme manifestation, but the ignorant do not know Me, as they are surrounded by My mystic power of illusion.
41. I alone am worshipped by everyone and only I bestow the desired rewards; there is no benefactor being worshipped other than Me.
Comment: All objects of worship are only manifestations of the Supreme Reality and it is only through the grace of the Divine that prayers are answered and desires fulfilled.
42. The rewards obtained from Me are based on that worship; Sages, you will find My sovereignty to be unlimited.
43. Distinguished Sages, although I am the nature of non-dual awareness, I manifest in the form of this boundless universe.
44. And although this manifestation is diverse, it never binds Me nor am I affected by it, as My nature is non-dual awareness. This is My divine power, which is difficult to comprehend.
45. I remain pure, even while being all-pervasive and the abode of all. But, Sages, you should learn of My sovereignty, in detail, for yourselves.
46. Through My own illusory power, I create My own ignorance, am subjected to mundane existence for a long time, until becoming a student and gaining knowledge of True Self from a guru.
47. Although eternally free, I become liberated anew. Although free from the desire for diverse existence, I create this diverse world.
48. Those, and many more, are My powers in detail; they are too numerous to count or describe.
49. This manifold universe, which is spread out in all directions, expands and dissolves in Me. And this is but a fraction of My power.
Comment: Swami Ramanananda Saraswathi interprets verses 46 - 49 as follows:
“Although I am not involved in any manner and am always free, I wield My power - called Maya. I become covered with ignorance, appear full of desires, seek their fulfillment, grow restless, project favorable and unfavorable environments, am born and reborn as individuals, until growing wiser I seek a teacher and Sage, learn the truth from him, put it in practice, and finally become absolved. All this goes on in My pure, uncontaminated, ever-free intelligence. This manifestation of the ignorant and the free, and of others, is called My creation which is however, without any accessories – My power is too vast to be described.
Swami Ramanananda Saraswati, Tripura Rahasya. P. 205
50. Knowledge of Me is complicated, but it is primarily divided into dual and non-dual. Dual knowledge is immanent and non-dual knowledge is transcendental. There is also a difference in their benefits.
51. Dual knowledge is diverse, since it is based on duality and the prescribed contemplation of an imaginary image of the Primary Sovereign.
52. Although scriptural teachings are based on immanence and difference, it is known to bear fruit due to self-restraint being established.
53. It is said that meditation on the immanent deity is the primary benefit of this method, but the highest knowledge is non-dual realization.
Comment: There are essentially two paths for the seeker of divine knowledge: the path of duality and the path of non-duality. The path of duality is based on the worship of a separate deity, which has a specific form or characteristics. This is basically, the path of religion, which specifies rules and regulations for the worship of this deity (or deities). These rules are spelled out in scriptures, such as the Vedas, Quran, Bible, Torah, etc. The image of these deities is based on some attributes of the Supreme, however, these images are imagined, since the Absolute is unlimited and beyond form. These images are needed for those who are unable to conceive a formless, all-pervading God. The highest practice of the dual path is meditation on an image of God. That meditation, along with devotion, purifies the mind and prepares one for the non-dual path.
54. Knowledge of the Goddess comes from thinking of the Supreme for a long time. How else may one reach the ultimate realization?
55. That non-dual realization is Her pure transcendental intelligence, close to Her pure state of mind and surpassing the dual state of mind.
56. When the mind is focused wholly on one’s own Self, one becomes That. It is the Self alone that shines forth, Sages, or is it possible that realization is really darkness?
Comment: Self-awareness is a state of mental purity, free from thought-constructs and ideation. That is when True Self becomes apparent. However, the ignorant might consider that thought-free state to be merely stupor.
57. One can also use scripture or reasoning to distinguish True Self and, it is said, that when the Self shines, the thought of being a body is destroyed.
58. It is only by that non-dual knowledge that everything is known; It shines everywhere, there being no way to keep It from shining.
59. Only by that non-dual realization is everything realized; after that, nothing is unknown, not even the smallest atom.
60. True realization is the realization that everything is the nature of Self. Clearly that non-dual realization is the highest practice.
61. Long-standing doubts vanish in the realization of the Supreme, like water evaporating in the air.
62. For those who have achieved the highest realization, all the latent potencies of desire and the like, are like serpents without fangs.
63. The fruit of realization is the end of all misery and, it is said, for one who is fully realized, there is no more fear.
64. Fear comes from the idea of a second, but the realized are fixed in Oneness. Is it possible for the realized to retain the concept of duality? That would be like having darkness after sunrise.
65. Sages, there is no fear whatsoever when the concept of duality is abandoned; however, fear may never end as long as the sense of duality exists.
66. From close investigation of the world, one finds that the second (non-self) is perishable. That being the case, how can there be fearlessness in duality?
67. Union always implies separation and, if that is the case, then even the fruit of realization may be lost.
68. As long as there is difference, there is fear of loss, but all declare that the benefit of realization is in the form of fearlessness.
Comment: The term Yoga or union is really a misnomer as it implies two separate entities becoming one. It is only used for convenience. There is really no union, because there was never separation. “Separation” of Self and non-self is only illusion. Therefore, realization is not the acquisition of Self, but the loss of illusion. If realization were the acquisition of something, then it would be possible to lose it as well.
69. What is called the fruit of liberation is not different from Self. That is when the knower, knowledge, and the known become one.
70. Then, all apprehension is abandoned, that is the highest liberation. Knowledge is free of difference, desire is gone, and delusion is left behind.
71. When the true nature of Self is known, distress is unnoticed. That state is indicated by the guru and scriptures.
72. One contemplates his own nature for this Self to be realized, then the difference between knower, knowledge, and known is gone as soon as It shines.
Comment: The practice of self-enquiry involves the discrimination between the knower, the subject, Self and the known, the object, non-self. Śaṅkara describes the process as follows:
“Form is seen and the eye is its seer, but the eye is seen with mind as its seer. The functions of the intellect are seen with the Witness as seer; but, That is not seen.” Śaṅkara, Dṛg Dṛśya Viveka. 1
The Absolute is pure consciousness, the Knowledge, which supports and reflects the knower and the known. That is Brahman and final realization is the knowledge that Brahman alone is.
73. When the difference between knower, knowledge, and known has vanished and cannot be found anywhere, unity is established.
74. The concept of difference in knower, knowledge, and known is only for the benefit of tradition; however, the reality is that there is no difference.
75. The goal of duality is the success of common practice, the result of non-duality is nothing new to be acquired.
Comment: Duality is the difference in knower, knowledge, and known. In practical terms, it is the worship of a god or gods; i.e., religious practice. The benefit of duality is that it establishes ethical behavior. Worship and good works also purify the mind in preparation for non-dual practice. As stated in verse 67, realization is not an acquisition, but the recognition of what is.
76. Only through illusion does the Self appear as knower, knowledge, and known; until It shines, mundane existence is like a high mountain.
Comment: Until the Self is realized, the illusion of mundane existence is like a high mountain, immovable and difficult to cross.
77. But when, by some means, the Self shines, duality is left behind and mundane existence vanishes, like a cloud dispersed by the wind.
78. Complete devotion is required for the highest liberation; nothing else will be accepted.
79. What good are a thousand religious practices if the result is incomplete? Therefore, the best means to liberation is only complete devotion.
80. The aim of this practice is to subdue the turbulent state of mind. One who is completely devoted becomes one with the object of devotion.
81. In days, months, years, or maybe in the next life, liberation comes quickly for one with a pure intellect, but in a long time for the one who sees difference.
Comment: When the mind is free of fluctuation, True Self shines in the purified intellect. So, for someone who is devoted in the path of meditation, liberation comes quickly. However, for one who has a troubled mind or who is entrenched in duality, it will take longer.
82. But those with many sins and who have impure intellects, they have forgotten the goal (of realization). They are continually cooked in the horrible cycle of material existence.
83. There are three faults that grip the intellect, the first is lack of faith, the second is desire, and the third is dullness.
84. Lack of faith is twofold: doubt and wrong view. The first doubt is whether or not liberation can be achieved as described in the scriptures.
85. “There is no liberation.” This is the first wrong view. This twofold lack of faith is the main obstacle to liberation.
86. Conviction in the contrary (right view) keeps this twofold lack of faith from progressing; it is the primary means to cutting away ignorance at the root.
87. Lack of faith has its root in faulty logic; therefore, true reasoning is required for its repudiation.
88. Cutting the root of wrong views may not be proceeded by sound reasoning. In that case, increasing one’s faith will eliminate doubt.
89. Latent tendencies (vāsanā) of desire and the like, prevent the intellect from learning and developing.
90. Even in the world, we see the amorous lover always thinking of his beloved. He will not see someone standing right before his eyes nor hear anything when he is spoken to.
91. Likewise, one who abides in desire and the like, is constantly distracted. The tendencies of desire, etc. are overcome by indifference to worldly pleasures.
92. There are many latent tendencies, but the foremost are desire and anger. Of these, desire is the root; destroy it and they are all destroyed.
93. The tendencies of desire are destroyed by the practice of indifference; therefore, one should declare that their hopes and desires are all for Me.
94. Those tendencies can be gross and direct or subtle and indirect. By the firm discipline of indifference, they are all eliminated.
95. The root of darkness is the constant thought of sensual pleasures. Desires for sense objects and their subliminal impressions should be destroyed.
Comment: Vāsanās are subliminal impressions of experiences that act as latent tendencies, which cause desire, anger, greed, hatred, jealously, etc. The latent tendencies of desire result from experiences of pleasure. Those experiences can be gross – those experienced by the sense organs, or subtle – those experienced in the mind. Both produce vāsanās that feed desire and cloud the intellect. These can be eliminated by the strict practice of indifference, which includes avoiding even the thought of sensual pleasure.
96. The third impurity of the intellect is in the form of dullness. Difficult to conquer by even the best practices; it is, in everyway, true darkness.
97. Dullness is a great fault that ruins the goal of human life. But by intense devotion, the mind and intellect will develop from what is learned.
98. There is no agent other than attention to the Divine Self; I remove dullness in proportion to that devotion.
99. A little dullness is overcome quickly, while a lot of dullness maybe in the next life. The reward of devotion is deliverance from dullness and union with pure consciousness.
Comment: Dullness is the inability to comprehend the teachings of the guru and scriptures. By devotion to God, one can overcome dullness and other hindrances to the spiritual path (see The Yoga Sūtras of Patañjali I. 23-29).
100. The fulfillment of all devotion is My realization and one achieves that by always being sincerely devoted to Me.
101. One should strive to Me, God, the All-pervading cause of intelligence; but, whoever rejects devotion, is quickly undone.
102. Due to its importance, disregarding devotion is foolish; it maybe the difference between reaching the goal or not.
103. Therefore, Sages, the foremost practice is complete absorption and the one who possesses that is considered the best devotee.
104. The one who unites with Me through devotion is the most honored of all the devotees. Perfection comes from discriminating between Self and non-self.
105. If one who currently associates his self with the body, mind, etc., would merely abandon that foolish misconception, he would attain perfection.
106. The Self is not ascertained as the Self by all, yet you constantly wander about with the Great Goal, the Highest of the high.
Comment: Everyone experiences the Self within as being and awareness, but without understanding that That is the nature of the Absolute Reality.
107. It is that pure, absolute consciousness that illuminates the body, mind, etc. Simply ascertaining that as Self removes all doubt.
108. That is called perfection by the wise and, after attaining that, there is nothing left to attain. There are other attainments, such as flying and miniaturization.
109. Such attainments are not worth a fraction of Self-realization, they are all limited by time and space.
110. Realization of True Self is unlimited; it is the nature of bliss. All these Yoga practices are founded in knowledge of True Self.
111. How are these magic tricks equal to self-perfection? They are useless and a hindrance to the goal of Self-realization.
112. Compared to Self-realization, even the status of Brahmā, the Creator is like a blade of grass. So what good are mystic accomplishments other that to waste time?
Comment: Self-realization is the true perfection (siddhi). However, some practice Yoga to attain mystic abilities, such as flying and miniaturization. These are mentioned in chapter three of the Yoga Sūtras of Patañjali. These abilities are like any other worldly experience in that they create desire and attachment, which are hindrances to awakening.
113. There is no attainment equal to that of Self-realization, which is an endless, compact mass of sorrow-destroying bliss.
114. Only that accomplishment can free one from the jaws of death. The attainment of Self-knowledge varies according to the quality of one’s practice;
115. And according to differences in developing purity of mind. But, in short, there are three levels: advanced, intermediate, and the lowest.
116. Among the Brahmins in the world are scholars who, from repeated practice, recite the scriptures with perfect concentration, even in a crowded environment;
117. (They recite) without any interruption or mistake. These are the best scholars. Then, there are those who recite with concentration sometimes and without concentration at other times.
118. The intermediate scholar is suitable due to his diligence and discipline and he may (at times) recite the scriptures without mistakes, just like the best.
119. The lowest scholar is also capable of reciting the scriptures completely, without interruption. It is said that the same holds true for those who have realized the Self.
120. First is the one who is always fixed in Self, whether engaged in intense activity or inactive. Next is the one who is fixed occasionally when active, but always when inactive.
121. Finally, there is the one who is fixed intermittently, whether active or inactive. These are the advanced, intermediate, and lowest levels of the perfected respectively. The highest level is known as the summit of perfection.
122. When one is fixed on the Supreme, even in dream and sleep, that is the highest level of perfection.
Comment: The text compares the levels of the enlightened to the levels of scriptural scholars. Although all the scholars are capable of reciting the scriptures completely, the best scholar is the one who can recite the scriptures perfectly, regardless of the environment. Similarly, all the enlightened abide in True Self; however, the highest of the perfected are never distracted from Self-abidance, not even by dreams or sleep.
123. One who is at the highest level of perfection, his actions are always driven by volition, memory, and wisdom.
124. When one is effortlessly fixed in the Self, experiencing Self without distinction, then he has arrived at the summit of perfection.
125. Although seeing other living beings, one does not see duality; that is perfection and the fullness of unity.
126. Although active and awake, it is like he is asleep; that is perfection and the fullness of unity.
127. Therefore, one who has reached the highest state of perfection, whether active or not, never leaves the state of absorption in Self.
Comment: One who has awakened to True Self is in a state called Sahaja Samādhi or natural samādhi. That is the state of Self-abidance.
128. Although a sage may be considered to be at the highest level (by others) he always knows his own standing among the various Knowers of Brahman.
129. When one experiences for himself what is considered the highest perfection, there is no longer even the slightest doubt or desire.
130. One who is regarded as the highest of the perfected is fearless and not affected by pleasure and pain in the performance of his actions.
131. One who is regarded as the highest of the perfected is in True Self, beyond rebirth; he is liberated, eternally fixed in Self, and perceives only That.
132. One who is regarded as the highest of the perfected sees his own self as the Self of all. He sees the net of bondage as the manifestation of True Self.
Comment: The realized sage sees the world as the manifestation of the Supreme and, since all are That, bondage as illusion.
133. One who is regarded as the highest of the perfected does not expect liberation; I am the highest of the perfected, as there is no difference between us.
134. I have answered your questions clearly, Sages. This is the highest wisdom, which dispels all confusion.
135. That said, the Goddess of Knowledge became silent and, having listened to Her, all the sage’s doubts were gone.
136. Bowing to Śiva, the Lord of the Worlds and the other deities, the sages left for their own dwellings. This Vidyā Gītā, proclaimed by me to you, removes the flood of misfortune.
137. This Vidyā Gītā is the highest knowledge of the Beneficent Goddess; by hearing and deliberating on it, one attains direct knowledge of True Self.
138. Read daily, it bestows knowledge of the Goddess Tripura Herself and saves one from drowning in the deep ocean of transmigratory existence.
That concludes the Vidyā Gītā of the Tripura Rahasya.
2. A discussion in connection with the Most Subtle of the Subtle (the Self) arose. Those present were: Sanaka, Sananda, Sanatkumāra, Sanatsujata, Vasiṣṭha, Pulastya, Pulaha, Kratu;
3. And Bhṛgu, Atri, Aṅgirāś, Pracetā, Nārada, Cyavana, Vāmadeva, Viśvāmitra, Gautama;
4. And also Śukra, Parāśara, Vyāsa, Kaṇva, Kāśyapa, Dakṣa, Sumantu, Śaṅkha, Likhita, Devala;
5. Along with other sages. The illustrious group was headed by Brahmā.
6. While investigating the Self, the discussion became very loud, so all the sages decided to make a request of Brahmā.
7. Lord, we are all scholars in the world who understand both the physical and the metaphysical, but our perception is different, due to different experiences and natures.
8. Some are always in absorption (samādhi) others are engaged in enquiry, some are deep into devotion, and still others seek shelter in good deeds.
9. Or maybe some other practice, such as turning away from the affairs of mankind. Surely, you are worthy to tell us which of these methods is the best.
10. We each think our own way is the best, so please judge the matter for us. Brahmā, understanding their confusion, replied:
11. Great Sages, I do not know that either, but all this (knowledge) is with the Self. Therefore, it is my intention is to learn this from the All-knowing, Supreme Lord.
12. We will go ask Him. On the way, the group met Viṣṇu and asked him to come along.
13. Brahmā then conveyed the question of the sages to Śiva and, having heard it, He understood the Creator’s intention.
14. Realizing the agitated state of the sage's minds, the Lord knew that anything He said would be pointless.
15. And, understanding the sages conviction in their own ways and the lack of faith in the others, the Supreme Lord, the God of gods replied:
16. Listen to Me, Sages, I too do not know that; but, we will meditate on the Supreme Goddess, the Lord of Knowledge.
Comment: In this document, the Divine Self is personified as Tripura Sundarī, the knower of the three cities. The three cities are the three states of consciousness: wakefulness, dream, and deep sleep (see Māṇḍūkya Upaniṣad).
17. By Her grace, we can understand even the most secret matters. Then, all the sages, along with Brahmā, Viṣṇu, and Śiva agreed.
18. They meditated on the embodied consciousness, the Great Goddess Tripura, the intelligence pervading the three states.
19. Then, the Supreme manifested as divine sound in the space of consciousness. It was as loud as thunder or the clamoring of Śiva’s celestial army.
20. Tell Me quickly, Sages, what you sought in your meditation, for the efforts of My devotees is never abandoned and I satisfy their desires.
21. Hearing the words of the Supreme, the eminent sages all prostrated; then, Brahmā and the others glorified the Goddess with all kinds of praise.
22. They said: We bow to You, Knower of the three states, Great Goddess, Lord of Knowledge, and Ruler of the states.
23. You are complete, the Creator, the Founder, the Inner-Self and dissolver of all, and the Supreme Lord praised by all.
24. Since You are not born, You are never new; but, since You never age, You are always fresh.
25. You are all, the essence of all, all-Knowing, and all enjoying. You are nothing, nowhere, the essence of nothing, knowing nothing, and enjoying nothing.
Comment: Since only Self exists, the Self both is and is not all-pervading, all-knowing, etc.
26. We bow to You, Great Goddess, salutations from the front, from behind, from above, and from below; salutations to You from all sides and directions.
27. Please explain to us about Your transcendental nature, sovereignty, and knowledge; the fruits of devotional practices and of the most accomplished devotee.
28. Also, what is the highest goal to be attained and who is the best of the perfected? Please answer these questions in sequence, Goddess. We bow to You again and again.
29. The Goddess of Knowledge prepared to reply to the sage’s questions; but, understanding their true intention, the Supreme Goddess spoke:
30. Listen Sages, I will explain everything, step by step. I will give you the nectar taken from the ocean of sacred doctrine.
31. I am where this whole world is born, resides, and dissolves. It always appears in Me, like a reflection in a mirror.
32. Those ignorant of the Self, see only the physical world, but for yogis without difference, it shines in the Self alone.
33. The Self shines in the deep stillness of mind like a wave-free ocean to the one who, abandoning illusion, joyfully abides in a great heap of devotion to Me.
34. I am worshipped excessively by those who perceive difference. Although they Know Me as their own true nature, essence, and non-dual abode, they have acquired the notion of difference.
Comment: Although God is the All-pervasive Self, those who are attached to the concept of duality, worship the Absolute as a separate being.
35. I am worshipped as the life-force within that enables the sense-organs, mind, etc.; as That, without which nothing appears; and as That, which is indicated in the scriptures.
36. That supreme appearance of the Goddess is known as My transcendental nature, which is higher and separate from Brahmā’s egg (the universe). It is the essence of intelligence.
37. I am worshipped in the form of Tripura Sundarī, the Goddess of the three states, on a couch, surrounded by the five of Brahman. I am the wish-fulfilling gem, in the temple among Kadamba trees on Jewel Island.
38. From that form of the Supreme is the Eternal Couple, who are known as the Deities of the Sages. Likewise are Sadāśiva, Īśvara, Brahmā, Viṣṇu, and Rudra.
Comment: The Supreme is worshipped as Tripura Sundarī, the Goddess of the three states of consciousness. She is also known as Śrī Vidyā, the Goddess of Knowledge. These names refer to the Self, the witnessing awareness of wakefulness, dream, and sleep. Śrī Tripura is depicted as a beautiful, young girl on the lap of Śiva, who is seated on a couch. They are the Eternal Couple, Śiva and His Śakti, the static and dynamic aspects of the Supreme Reality. They are abstract consciousness and awareness; abstract will, knowledge, and power, and the manifestation of that. At Tripura’s feet are the five aspects of Brahman: Sadāśiva, grace; Īśvara, sovereignty; Brahmā, creation; Viṣṇu, maintenance; and Rudra, destruction.
39. Ganeśa, Skanda, the gods of the sky quarters, energies, deities, demigods, serpents, spirits, humans, etc.
40. Everything fit to be worshipped is My supreme manifestation, but the ignorant do not know Me, as they are surrounded by My mystic power of illusion.
41. I alone am worshipped by everyone and only I bestow the desired rewards; there is no benefactor being worshipped other than Me.
Comment: All objects of worship are only manifestations of the Supreme Reality and it is only through the grace of the Divine that prayers are answered and desires fulfilled.
42. The rewards obtained from Me are based on that worship; Sages, you will find My sovereignty to be unlimited.
43. Distinguished Sages, although I am the nature of non-dual awareness, I manifest in the form of this boundless universe.
44. And although this manifestation is diverse, it never binds Me nor am I affected by it, as My nature is non-dual awareness. This is My divine power, which is difficult to comprehend.
45. I remain pure, even while being all-pervasive and the abode of all. But, Sages, you should learn of My sovereignty, in detail, for yourselves.
46. Through My own illusory power, I create My own ignorance, am subjected to mundane existence for a long time, until becoming a student and gaining knowledge of True Self from a guru.
47. Although eternally free, I become liberated anew. Although free from the desire for diverse existence, I create this diverse world.
48. Those, and many more, are My powers in detail; they are too numerous to count or describe.
49. This manifold universe, which is spread out in all directions, expands and dissolves in Me. And this is but a fraction of My power.
Comment: Swami Ramanananda Saraswathi interprets verses 46 - 49 as follows:
“Although I am not involved in any manner and am always free, I wield My power - called Maya. I become covered with ignorance, appear full of desires, seek their fulfillment, grow restless, project favorable and unfavorable environments, am born and reborn as individuals, until growing wiser I seek a teacher and Sage, learn the truth from him, put it in practice, and finally become absolved. All this goes on in My pure, uncontaminated, ever-free intelligence. This manifestation of the ignorant and the free, and of others, is called My creation which is however, without any accessories – My power is too vast to be described.
Swami Ramanananda Saraswati, Tripura Rahasya. P. 205
50. Knowledge of Me is complicated, but it is primarily divided into dual and non-dual. Dual knowledge is immanent and non-dual knowledge is transcendental. There is also a difference in their benefits.
51. Dual knowledge is diverse, since it is based on duality and the prescribed contemplation of an imaginary image of the Primary Sovereign.
52. Although scriptural teachings are based on immanence and difference, it is known to bear fruit due to self-restraint being established.
53. It is said that meditation on the immanent deity is the primary benefit of this method, but the highest knowledge is non-dual realization.
Comment: There are essentially two paths for the seeker of divine knowledge: the path of duality and the path of non-duality. The path of duality is based on the worship of a separate deity, which has a specific form or characteristics. This is basically, the path of religion, which specifies rules and regulations for the worship of this deity (or deities). These rules are spelled out in scriptures, such as the Vedas, Quran, Bible, Torah, etc. The image of these deities is based on some attributes of the Supreme, however, these images are imagined, since the Absolute is unlimited and beyond form. These images are needed for those who are unable to conceive a formless, all-pervading God. The highest practice of the dual path is meditation on an image of God. That meditation, along with devotion, purifies the mind and prepares one for the non-dual path.
54. Knowledge of the Goddess comes from thinking of the Supreme for a long time. How else may one reach the ultimate realization?
55. That non-dual realization is Her pure transcendental intelligence, close to Her pure state of mind and surpassing the dual state of mind.
56. When the mind is focused wholly on one’s own Self, one becomes That. It is the Self alone that shines forth, Sages, or is it possible that realization is really darkness?
Comment: Self-awareness is a state of mental purity, free from thought-constructs and ideation. That is when True Self becomes apparent. However, the ignorant might consider that thought-free state to be merely stupor.
57. One can also use scripture or reasoning to distinguish True Self and, it is said, that when the Self shines, the thought of being a body is destroyed.
58. It is only by that non-dual knowledge that everything is known; It shines everywhere, there being no way to keep It from shining.
59. Only by that non-dual realization is everything realized; after that, nothing is unknown, not even the smallest atom.
60. True realization is the realization that everything is the nature of Self. Clearly that non-dual realization is the highest practice.
61. Long-standing doubts vanish in the realization of the Supreme, like water evaporating in the air.
62. For those who have achieved the highest realization, all the latent potencies of desire and the like, are like serpents without fangs.
63. The fruit of realization is the end of all misery and, it is said, for one who is fully realized, there is no more fear.
64. Fear comes from the idea of a second, but the realized are fixed in Oneness. Is it possible for the realized to retain the concept of duality? That would be like having darkness after sunrise.
65. Sages, there is no fear whatsoever when the concept of duality is abandoned; however, fear may never end as long as the sense of duality exists.
66. From close investigation of the world, one finds that the second (non-self) is perishable. That being the case, how can there be fearlessness in duality?
67. Union always implies separation and, if that is the case, then even the fruit of realization may be lost.
68. As long as there is difference, there is fear of loss, but all declare that the benefit of realization is in the form of fearlessness.
Comment: The term Yoga or union is really a misnomer as it implies two separate entities becoming one. It is only used for convenience. There is really no union, because there was never separation. “Separation” of Self and non-self is only illusion. Therefore, realization is not the acquisition of Self, but the loss of illusion. If realization were the acquisition of something, then it would be possible to lose it as well.
69. What is called the fruit of liberation is not different from Self. That is when the knower, knowledge, and the known become one.
70. Then, all apprehension is abandoned, that is the highest liberation. Knowledge is free of difference, desire is gone, and delusion is left behind.
71. When the true nature of Self is known, distress is unnoticed. That state is indicated by the guru and scriptures.
72. One contemplates his own nature for this Self to be realized, then the difference between knower, knowledge, and known is gone as soon as It shines.
Comment: The practice of self-enquiry involves the discrimination between the knower, the subject, Self and the known, the object, non-self. Śaṅkara describes the process as follows:
“Form is seen and the eye is its seer, but the eye is seen with mind as its seer. The functions of the intellect are seen with the Witness as seer; but, That is not seen.” Śaṅkara, Dṛg Dṛśya Viveka. 1
The Absolute is pure consciousness, the Knowledge, which supports and reflects the knower and the known. That is Brahman and final realization is the knowledge that Brahman alone is.
73. When the difference between knower, knowledge, and known has vanished and cannot be found anywhere, unity is established.
74. The concept of difference in knower, knowledge, and known is only for the benefit of tradition; however, the reality is that there is no difference.
75. The goal of duality is the success of common practice, the result of non-duality is nothing new to be acquired.
Comment: Duality is the difference in knower, knowledge, and known. In practical terms, it is the worship of a god or gods; i.e., religious practice. The benefit of duality is that it establishes ethical behavior. Worship and good works also purify the mind in preparation for non-dual practice. As stated in verse 67, realization is not an acquisition, but the recognition of what is.
76. Only through illusion does the Self appear as knower, knowledge, and known; until It shines, mundane existence is like a high mountain.
Comment: Until the Self is realized, the illusion of mundane existence is like a high mountain, immovable and difficult to cross.
77. But when, by some means, the Self shines, duality is left behind and mundane existence vanishes, like a cloud dispersed by the wind.
78. Complete devotion is required for the highest liberation; nothing else will be accepted.
79. What good are a thousand religious practices if the result is incomplete? Therefore, the best means to liberation is only complete devotion.
80. The aim of this practice is to subdue the turbulent state of mind. One who is completely devoted becomes one with the object of devotion.
81. In days, months, years, or maybe in the next life, liberation comes quickly for one with a pure intellect, but in a long time for the one who sees difference.
Comment: When the mind is free of fluctuation, True Self shines in the purified intellect. So, for someone who is devoted in the path of meditation, liberation comes quickly. However, for one who has a troubled mind or who is entrenched in duality, it will take longer.
82. But those with many sins and who have impure intellects, they have forgotten the goal (of realization). They are continually cooked in the horrible cycle of material existence.
83. There are three faults that grip the intellect, the first is lack of faith, the second is desire, and the third is dullness.
84. Lack of faith is twofold: doubt and wrong view. The first doubt is whether or not liberation can be achieved as described in the scriptures.
85. “There is no liberation.” This is the first wrong view. This twofold lack of faith is the main obstacle to liberation.
86. Conviction in the contrary (right view) keeps this twofold lack of faith from progressing; it is the primary means to cutting away ignorance at the root.
87. Lack of faith has its root in faulty logic; therefore, true reasoning is required for its repudiation.
88. Cutting the root of wrong views may not be proceeded by sound reasoning. In that case, increasing one’s faith will eliminate doubt.
89. Latent tendencies (vāsanā) of desire and the like, prevent the intellect from learning and developing.
90. Even in the world, we see the amorous lover always thinking of his beloved. He will not see someone standing right before his eyes nor hear anything when he is spoken to.
91. Likewise, one who abides in desire and the like, is constantly distracted. The tendencies of desire, etc. are overcome by indifference to worldly pleasures.
92. There are many latent tendencies, but the foremost are desire and anger. Of these, desire is the root; destroy it and they are all destroyed.
93. The tendencies of desire are destroyed by the practice of indifference; therefore, one should declare that their hopes and desires are all for Me.
94. Those tendencies can be gross and direct or subtle and indirect. By the firm discipline of indifference, they are all eliminated.
95. The root of darkness is the constant thought of sensual pleasures. Desires for sense objects and their subliminal impressions should be destroyed.
Comment: Vāsanās are subliminal impressions of experiences that act as latent tendencies, which cause desire, anger, greed, hatred, jealously, etc. The latent tendencies of desire result from experiences of pleasure. Those experiences can be gross – those experienced by the sense organs, or subtle – those experienced in the mind. Both produce vāsanās that feed desire and cloud the intellect. These can be eliminated by the strict practice of indifference, which includes avoiding even the thought of sensual pleasure.
96. The third impurity of the intellect is in the form of dullness. Difficult to conquer by even the best practices; it is, in everyway, true darkness.
97. Dullness is a great fault that ruins the goal of human life. But by intense devotion, the mind and intellect will develop from what is learned.
98. There is no agent other than attention to the Divine Self; I remove dullness in proportion to that devotion.
99. A little dullness is overcome quickly, while a lot of dullness maybe in the next life. The reward of devotion is deliverance from dullness and union with pure consciousness.
Comment: Dullness is the inability to comprehend the teachings of the guru and scriptures. By devotion to God, one can overcome dullness and other hindrances to the spiritual path (see The Yoga Sūtras of Patañjali I. 23-29).
100. The fulfillment of all devotion is My realization and one achieves that by always being sincerely devoted to Me.
101. One should strive to Me, God, the All-pervading cause of intelligence; but, whoever rejects devotion, is quickly undone.
102. Due to its importance, disregarding devotion is foolish; it maybe the difference between reaching the goal or not.
103. Therefore, Sages, the foremost practice is complete absorption and the one who possesses that is considered the best devotee.
104. The one who unites with Me through devotion is the most honored of all the devotees. Perfection comes from discriminating between Self and non-self.
105. If one who currently associates his self with the body, mind, etc., would merely abandon that foolish misconception, he would attain perfection.
106. The Self is not ascertained as the Self by all, yet you constantly wander about with the Great Goal, the Highest of the high.
Comment: Everyone experiences the Self within as being and awareness, but without understanding that That is the nature of the Absolute Reality.
107. It is that pure, absolute consciousness that illuminates the body, mind, etc. Simply ascertaining that as Self removes all doubt.
108. That is called perfection by the wise and, after attaining that, there is nothing left to attain. There are other attainments, such as flying and miniaturization.
109. Such attainments are not worth a fraction of Self-realization, they are all limited by time and space.
110. Realization of True Self is unlimited; it is the nature of bliss. All these Yoga practices are founded in knowledge of True Self.
111. How are these magic tricks equal to self-perfection? They are useless and a hindrance to the goal of Self-realization.
112. Compared to Self-realization, even the status of Brahmā, the Creator is like a blade of grass. So what good are mystic accomplishments other that to waste time?
Comment: Self-realization is the true perfection (siddhi). However, some practice Yoga to attain mystic abilities, such as flying and miniaturization. These are mentioned in chapter three of the Yoga Sūtras of Patañjali. These abilities are like any other worldly experience in that they create desire and attachment, which are hindrances to awakening.
113. There is no attainment equal to that of Self-realization, which is an endless, compact mass of sorrow-destroying bliss.
114. Only that accomplishment can free one from the jaws of death. The attainment of Self-knowledge varies according to the quality of one’s practice;
115. And according to differences in developing purity of mind. But, in short, there are three levels: advanced, intermediate, and the lowest.
116. Among the Brahmins in the world are scholars who, from repeated practice, recite the scriptures with perfect concentration, even in a crowded environment;
117. (They recite) without any interruption or mistake. These are the best scholars. Then, there are those who recite with concentration sometimes and without concentration at other times.
118. The intermediate scholar is suitable due to his diligence and discipline and he may (at times) recite the scriptures without mistakes, just like the best.
119. The lowest scholar is also capable of reciting the scriptures completely, without interruption. It is said that the same holds true for those who have realized the Self.
120. First is the one who is always fixed in Self, whether engaged in intense activity or inactive. Next is the one who is fixed occasionally when active, but always when inactive.
121. Finally, there is the one who is fixed intermittently, whether active or inactive. These are the advanced, intermediate, and lowest levels of the perfected respectively. The highest level is known as the summit of perfection.
122. When one is fixed on the Supreme, even in dream and sleep, that is the highest level of perfection.
Comment: The text compares the levels of the enlightened to the levels of scriptural scholars. Although all the scholars are capable of reciting the scriptures completely, the best scholar is the one who can recite the scriptures perfectly, regardless of the environment. Similarly, all the enlightened abide in True Self; however, the highest of the perfected are never distracted from Self-abidance, not even by dreams or sleep.
123. One who is at the highest level of perfection, his actions are always driven by volition, memory, and wisdom.
124. When one is effortlessly fixed in the Self, experiencing Self without distinction, then he has arrived at the summit of perfection.
125. Although seeing other living beings, one does not see duality; that is perfection and the fullness of unity.
126. Although active and awake, it is like he is asleep; that is perfection and the fullness of unity.
127. Therefore, one who has reached the highest state of perfection, whether active or not, never leaves the state of absorption in Self.
Comment: One who has awakened to True Self is in a state called Sahaja Samādhi or natural samādhi. That is the state of Self-abidance.
128. Although a sage may be considered to be at the highest level (by others) he always knows his own standing among the various Knowers of Brahman.
129. When one experiences for himself what is considered the highest perfection, there is no longer even the slightest doubt or desire.
130. One who is regarded as the highest of the perfected is fearless and not affected by pleasure and pain in the performance of his actions.
131. One who is regarded as the highest of the perfected is in True Self, beyond rebirth; he is liberated, eternally fixed in Self, and perceives only That.
132. One who is regarded as the highest of the perfected sees his own self as the Self of all. He sees the net of bondage as the manifestation of True Self.
Comment: The realized sage sees the world as the manifestation of the Supreme and, since all are That, bondage as illusion.
133. One who is regarded as the highest of the perfected does not expect liberation; I am the highest of the perfected, as there is no difference between us.
134. I have answered your questions clearly, Sages. This is the highest wisdom, which dispels all confusion.
135. That said, the Goddess of Knowledge became silent and, having listened to Her, all the sage’s doubts were gone.
136. Bowing to Śiva, the Lord of the Worlds and the other deities, the sages left for their own dwellings. This Vidyā Gītā, proclaimed by me to you, removes the flood of misfortune.
137. This Vidyā Gītā is the highest knowledge of the Beneficent Goddess; by hearing and deliberating on it, one attains direct knowledge of True Self.
138. Read daily, it bestows knowledge of the Goddess Tripura Herself and saves one from drowning in the deep ocean of transmigratory existence.
That concludes the Vidyā Gītā of the Tripura Rahasya.
Summary of The Vidyā Gītā
The Vidyā Gītā is a story about a group of eminent sages who address seven questions to the Divine Self in the hope of establishing who has the best spiritual practice. The sages asked about the transcendental nature and sovereignty of the Supreme, about divine knowledge, the fruits of devotion, the most accomplished devotee, the highest goal, and the best of the perfected. Here is a brief summary of Her answers.
1. The transcendental nature of the Supreme is the Divine Self, the Lord of the three states of consciousness. It is where the universe originates, abides, and dissolves. It is absolute consciousness where the world is reflected, like an image in a mirror.
2. While non-dual and pure, the Self manifests and controls this diverse universe through the power of illusion. Everything fit to be worshipped is a manifestation of the Absolute and That is the only benefactor.
3. Divine knowledge has two forms, dual and non-dual. Dual knowledge is the worship of an external deity. Non-dual knowledge is the path of Self-realization, where the True Self is perceived by the purified intellect. The fruit of realization is the end of fear and misery.
4. The fruits of intense devotion to God are as follows:
1) It ultimately leads to non-dual realization
2) It eases the disturbed state of mind
3) It overcomes lack of faith
4) It overcomes dullness
5. The best devotee is the one who is completely absorbed in True Self.
6. The highest goal is to differentiate Self from body, mind, etc., and attain Self-realization. All other attainments are a waste of time.
7. The best of the perfected is the one who is always fixed in Self-awareness, even while performing activities, in dream, and deep sleep.
1. The transcendental nature of the Supreme is the Divine Self, the Lord of the three states of consciousness. It is where the universe originates, abides, and dissolves. It is absolute consciousness where the world is reflected, like an image in a mirror.
2. While non-dual and pure, the Self manifests and controls this diverse universe through the power of illusion. Everything fit to be worshipped is a manifestation of the Absolute and That is the only benefactor.
3. Divine knowledge has two forms, dual and non-dual. Dual knowledge is the worship of an external deity. Non-dual knowledge is the path of Self-realization, where the True Self is perceived by the purified intellect. The fruit of realization is the end of fear and misery.
4. The fruits of intense devotion to God are as follows:
1) It ultimately leads to non-dual realization
2) It eases the disturbed state of mind
3) It overcomes lack of faith
4) It overcomes dullness
5. The best devotee is the one who is completely absorbed in True Self.
6. The highest goal is to differentiate Self from body, mind, etc., and attain Self-realization. All other attainments are a waste of time.
7. The best of the perfected is the one who is always fixed in Self-awareness, even while performing activities, in dream, and deep sleep.
