The Establishment in Supreme Knowledge
(Chapter 8)
Chapter 8: Explanation of the Description of the World
Verse 1
एवं प्रियावचः श्रुत्वा ज्ञात्वा तत्वं महेशितुः । त्रैपुरं चिन्मयं हेमलेखावाक्येन निश्चितम् ॥ १ ॥
evaṁ priyāvacaḥ śrutvā jñātvā tattvaṁ maheśituḥ । traipuraṁ cinmayaṁ hemalekhāvākyena niścitam ॥ 1 ॥
Having heard the beloved’s words and grasped the essence of the great lord, Hemachuda understood from Hemalekha's explanation that Tripura is composed of consciousness.
Verse 2
आश्वस्तचित्तस्त्रिपुरां गुणरूपां महेश्वरीम् । ज्ञात्वा गुरुभ्यः परमां माहैश्वर्यविभावितः ॥ २ ॥
āśvastacittas tripurāṁ guṇarūpāṁ maheśvarīm । jñātvā gurubhyaḥ paramāṁ māhaiśvaryavibhāvitaḥ ॥ 2 ॥
With a calm mind, having learned from the teachers about Tripura, the great goddess endowed with supreme powers, he recognized her supreme qualities.
Verse 3
तामेकभावानुगतो हेमचूडोऽभवद् दृढम् । एवं परोपासनेन व्यतीयुः केऽपि मासकाः ॥ ३ ॥
tām ekabhāvānugato hemacūḍo'bhavad dṛḍham । evaṁ paropāsanena vyatīyuḥ ke'pi māsakāḥ ॥ 3 ॥
Single-mindedly devoted to her, Hemachuda worshipped her with unwavering dedication, and thus, several months passed.
Verse 4
त्रिपुरा परमेशानी प्रसादमकरोद् हृदि । विषयाद्विमुखं चित्तं विचारपरमं बभौ ॥ ४ ॥
tripurā parameśānī prasādamakarod hṛdi । viṣayādvimukhaṁ cittaṁ vicāraparamaṁ babhau ॥ 4 ॥
The supreme goddess Tripura graced his heart, turning his mind away from worldly objects and leading him into deep contemplation.
Verse 5
एतावद् दुर्लभं लोके परानुग्रहमन्तरा । विचारप्रवणं चित्तं यन्मुख्यं मोक्षकारणम् ॥ ५ ॥
etāvad durlabhaṁ loke parānugrahamantarā । vicāra-pravaṇaṁ cittaṁ yanmukhyaṁ mokṣakāraṇam ॥ 5 ॥
Such a mind inclined toward contemplation, which is the principal cause of liberation, is rare in the world without the grace of others.
Verse 6
राम यावन्न जायेत विचारपरमं मनः । न तावच्छ्रेयसा योग उपायानां शतैः क्वचित् ॥ ६ ॥
rāma yāvanna jāyeta vicāraparamaṁ manaḥ । na tāvacchreyasā yoga upāyānāṁ śataiḥ kvacit ॥ 6 ॥
O Rama, until a deeply contemplative mind arises, the ultimate good cannot be attained by any number of means.
Verse 7
अथ भूयः स कस्मिंश्चिद्दिने रहसि वै तया । सङ्गतः प्रिययाऽत्यन्तविचारपरमानसः ॥ ७ ॥
atha bhūyaḥ sa kasmiṁścid dine rahasi vai tayā । saṅgataḥ priyayā'tyantavicāraparamānasaḥ ॥ 7 ॥
Then, on another day, he was alone with his beloved, with a deeply contemplative mind.
Verse 8
आयान्तं स्वनिकेतं तं दूरात् कान्तं ददर्श सा । उत्थाय तं समानीय स्वासने विनिवेश्य च ॥ ८ ॥
āyāntaṁ svaniketaṁ taṁ dūrāt kāntaṁ dadarśa sā । utthāya taṁ samānīya svāsane viniveśya ca ॥ 8 ॥
Seeing him approach from a distance, she rose, welcomed him in, and seated him on her seat.
Verse 9
पादप्रक्षालनाद्दैस्तं पूजयित्वा यथाविधि । प्रोवाचामृतनिष्यन्दसुन्दरं परमं वचः ॥ ९ ॥
pāda-prakṣālanād daiṣṭaṁ pūjayitvā yathāvidhi । provācāmṛta-niṣyanda-sundaraṁ paramaṁ vacaḥ ॥ 9 ॥
After washing his feet with reverence and worshiping him according to tradition, she spoke supreme words, flowing with the beauty of nectar.
Verse 10
प्रेष्ठ ! त्वामद्य पश्यामि चिराय ननु ते वपुः । नीरुजं कच्चिदासीद्वै यतो रोगास्पदं वपुः ॥ १० ॥
preṣṭha! tvām adya paśyāmi cirāya nanu te vapuḥ । nīrujaṁ kaccid āsīd vai yato rogāspadaṁ vapuḥ ॥ 10 ॥
Beloved, today I see you after a long time. Is your body free from illness, or was it troubled by disease?
Verse 11
तन्ममाचक्ष्व वृत्तान्तं यतो नाहं स्मृता त्वया । ननु मामसमालोक्य चाप्रभाष्य कदापि ते ॥ ११ ॥
tan mama ācakṣva vṛttāntaṁ yato nāhaṁ smṛtā tvayā । nanu mām asamālokya cāprabhāṣya kadāpi te ॥ 11 ॥
Please tell me what has happened, as you did not remember me or speak to me during this time.
Verse 12
नात्यगाद्दिनभागोऽपि तदेवं कुत आस्थितम् । मन्येऽहं तेऽनभिमते वर्तनं नहि वर्त्मनि ॥ १२ ॥
nātyagād dina-bhāgo'pi tad evaṁ kuta āsthitam । manye'haṁ te'nabhimate vartanaṁ nahi vartmani ॥ 12 ॥
Not even a part of the day went by like this before. How did this happen? I fear you might be displeased with me and not following the right path.
Verse 13
स्वप्ने वापि कुतोऽन्यत्र कुत एवमभूद् वद । कथं रात्रिस्त्वया नीता चैकापि युगसम्मिता ॥ १३ ॥
svapne vāpi kuto'nyatra kuta evam abhūd vada । kathaṁ rātriḥ tvayā nītā caikāpi yuga-sammatā ॥ 13 ॥
How did this happen, even in a dream or elsewhere? Tell me, how did you spend a night that once felt like an age?
Verse 14
मां विना प्राक् क्षणोऽप्येको युगकल्पः सुदुःसहः । इत्युक्त्वा सा समाश्लिष्य खिन्नेवाभूत्क्षणं ततः ॥ १४ ॥
māṁ vinā prāk kṣaṇo'pyeko yuga-kalpaḥ suduḥsahaḥ । ity uktvā sā samāśliṣya khinnevābhūt kṣaṇaṁ tataḥ ॥ 14 ॥
Without me, even a single moment felt like an age, unbearably long. Saying this, she embraced him and appeared briefly distressed.
Verse 15
सोऽपि प्रियासमाश्लिष्टो नेषद्विकृतिमाययौ । प्राह प्रिये न मामेवं विमोहयितुमर्हसि ॥ १५ ॥
so'pi priyāsamāliṣṭo neṣadvikṛtim āyayau । prāha priye na māmevaṁ vimohayitum arhasi ॥ 15 ॥
He also embraced his beloved and showed no sign of discomfort. He said, "Dear, you should not confuse me like this."
Verse 16
ज्ञाता मयाऽसि सुद्रुदं नास्ति ते शोककारणम् । परावरज्ञा त्वं धीरा मोहस्त्वां वै कथं स्पृशेत् ॥ १६ ॥
jñātā mayā'si sudṛḍhaṁ nāsti te śoka-kāraṇam । parāvara-jñā tvaṁ dhīrā mohastvāṁ vai kathaṁ spṛśet ॥ 16 ॥
I know you well; there is no reason for sorrow for you. How could delusion touch you, wise one who knows the ultimate truth?
Verse 17
तत्त्वां प्रष्टुं समायातो यत्तद्वक्ष्यामि संशृणु । यत् प्राक् स्ववृत्तं कथितं तत् स्फुटं मे समीरय ॥ १७ ॥
tattvāṁ praṣṭuṁ samāyāto yat tad vakṣyāmi saṁśṛṇu । yat prāk svavṛttaṁ kathitaṁ tat sphuṭaṁ me samīraya ॥ 17 ॥
I have come to truly ask you something; listen to what I will say. Tell me clearly about the events you mentioned before.
Verse 18
का सा ते जननी प्रोक्ता सखी वा तत्पतिश्च कः । तत्पुत्राद्या अपि च के मम वा ते क्व संवद ॥ १८ ॥
kā sā te jananī proktā sakhī vā tat-patiś ca kaḥ । tat-putrādyā api ca ke mama vā te kva saṁvada ॥ 18 ॥
Who is the mother you mentioned, who is your friend, and who is her husband? Who are her children, and are they yours or mine? Where are they?
Verse 19
न तन्मया सुविदितं न तन्मन्ये मृषोदितम् । किन्तु त्वया निगदितं व्यपदेशेन सर्वथा ॥ १९ ॥
na tan mayā suviditaṁ na tan manye mṛṣoditam । kintu tvayā nigaditaṁ vyapadeśena sarvathā ॥ 19 ॥
I do not know that well, and I don't think it's spoken falsely. However, it seems that you are implying something with what you've said.
Verse 20
तद्विविच्य प्रकथय यथा ज्ञास्ये त्वहं स्फुटम् । अहं त्वां सुप्रपन्नोऽस्मि छिन्धि मे हृदि संशयम् ॥ २० ॥
tad vivicya prakathaya yathā jñāsye tvahaṁ sphuṭam । ahaṁ tvāṁ suprapanno'smi chindhi me hṛdi saṁśayam ॥ 20 ॥
Please analyze and explain that to me clearly. I am devoted to you, and I need you to remove the doubt from my heart.
Verse 21
एवमुक्ता हेमलेखा प्रसन्नवदनेक्षणा । मत्वा सुनिर्मलधियं परानुग्रहसंयुतम् ॥ २१ ॥
evam uktā hemalekhā prasanna-vadanekṣaṇā । matvā sunirmala-dhiyaṁ parānugraha-saṁyutam ॥ 21 ॥
Thus addressed, Hemalekha, with clear eyes and a pure mind, reflected on the divine grace bestowed on him.
Verse 22
नूनमेषोऽतिविमुखो विषयेभ्योऽतिधैर्यतः । विद्धः शक्त्या महेशान्यां फलितः पुण्यसञ्चयः ॥ २२ ॥
nūnam eṣo'ti-vimukho viṣayebhyo'ti-dhairyataḥ । viddhaḥ śaktyā maheśānyāṁ phalitaḥ puṇya-saṁcayaḥ ॥ 22 ॥
Indeed, he is highly detached from sense objects due to his great fortitude, influenced by the power of Lord Mahesha and enriched by the accumulation of merit.
Verse 23
कालः प्रबोधने चायं बोधयामि ततस्त्विमम् । नाथ तेऽहो महाभाग्यं प्राप्तमीशकृपावशात् ॥ २३ ॥
kālaḥ prabodhane cāyaṁ bodhayāmi tatas tvimam । nātha te'aho mahābhāgyaṁ prāptam īśakṛpāvaśāt ॥ 23 ॥
It is time for awakening, and so I will enlighten him. O Lord, your great fortune has indeed come through the grace of the Lord.
Verse 24
अन्यथा नैव विषयवैरस्यं पश्यति क्वचित् । एतल्लक्षणमीशस्यानुग्रहे ज्ञेयमादितः ॥ २४ ॥
anyathā naiva viṣaya-vairasyaṁ paśyati kvacit । etallakṣaṇam īśasya anugrahe jñeyam āditaḥ ॥ 24 ॥
Otherwise, disinterest in sense objects is not commonly observed. This trait is recognized from the beginning as the grace of the Lord.
Verse 25
भोगवैरस्यमपरं विचारप्रवणं मनः । हन्त ते सम्प्रवक्ष्यामि वृत्तिं प्रोक्तां सदात्मनः ॥ २५ ॥
bhoga-vairasyam-aparaṁ vicāra-pravaṇaṁ manaḥ । hanta te sampravakṣyāmi vṛttiṁ proktāṁ sadātmanāḥ ॥ 25 ॥
Behold, I will explain to you the conduct stated by the wise, the mind's disinterest in enjoyment and inclination towards contemplation.
Verse 26
परा चितिर्मे जननी सखी बुद्धिर्मता मम । अविद्या त्वसती सोक्ता यया बुद्धिः सुसङ्गता ॥ २६ ॥
parā citir me jananī sakhī buddhir matā mama । avidyā tv asatī sŏktā yayā buddhiḥ su-saṅgatā ॥ 26 ॥
The supreme consciousness is my mother; intellect is regarded as my friend, and ignorance, which is her husband, is considered unreal. It is through this ignorance that the intellect is well-associated.
Verse 27
अविद्यायास्तु सामर्थ्य लोके स्पष्टं विचित्रितम् । यद्रज्जौ सर्पमाभास्य महाभीतिं प्रयच्छति ॥ २७ ॥
avidyāyās tu sāmarthya loke spaṣṭaṁ vicitritam । yad rajjau sarpam ābhāsya mahābhītiṁ prayacchati ॥ 27 ॥
The power of ignorance is evident in the world, as it makes a rope appear like a snake and instills great fear.
Verse 28
महामोहस्तु तत्पुत्रो मनस्तस्य सुतोऽभवत् । तस्य पत्नी कल्पना स्यात्तत्सुताः पञ्च येऽभवन् ॥ २८ ॥
mahāmohas tu tatputro manas tasya suto'bhavat । tasya patnī kalpanā syāt tat-sutāḥ pañca ye'bhavan ॥ 28 ॥
The great delusion, the mind, is its offspring and their child, imagination is its spouse, and the sensory organs are its five sons.
Verse 29
ज्ञानेन्द्रियाणि ते पञ्च तत्स्थानं गोलकं भवेत् । विषयाणां प्रमोषस्तु संस्कारो मनसो भवेत् ॥ २९ ॥
jñānendriyāṇi te pañca tat sthānaṁ golakaṁ bhavet । viṣayāṇāṁ pramoṣas tu saṁskāro manaso bhavet ॥ 29 ॥
The five sensory organs are their domain, and the perception of objects is the impression left on the mind.
Verse 30
तद्भोगः स्वप्नभोगः स्यात् कल्पनायाः स्वसा तु या । महाशना भवेदाशा तस्या यौ तनुजावुभौ ॥ ३० ॥
tad bhogaḥ svapnabhogaḥ syāt kalpanāyāḥ svasā tu yā । mahāśanā bhaved āśā tasyā yau tanujāvubhau ॥ 30 ॥
That enjoyment of senses is a dreamlike pleasure, like a sister of imagination. His other wife is intense desire, and her two sons are anger and greed.
Verse 31
क्रोधो लोभश्च तावुक्तौ तत्पुरं तु शरीरकम् । मम यस्तु महामन्त्रः स्वरूपस्फुरणं हि तत् ॥ ३१ ॥
krodho lobhaś ca tāv uktau tat-puraṁ tu śarīrakam । mama yas tu mahā-mantraḥ svarūpa-sphuraṇaṁ hi tat ॥ 31 ॥
Anger and greed are considered their city, which is the body. My great mantra is indeed the self-revelation.
Verse 32
प्राणः प्रचारः सम्प्रोक्तो मनसस्तु प्रियः सखा । कान्ताराद्यास्तु नरका एवं सर्वं प्रकीर्तितम् ॥ ३२ ॥
prāṇaḥ pracāraḥ samprokto manasas tu priyaḥ sakhā । kāntārādyās tu narakā evaṁ sarvaṁ prakīrtitam ॥ 32 ॥
Breath is referred to as Pracara and is the close friend of the mind. Forests and similar places are described as hells. Thus, everything is explained.
Verse 33
मया बुद्धेः सङ्गमस्तु समाधिरभिधीयते । मन्मातृलोकसंप्राप्तिर्मोक्षः प्रिय उदाहृतः ॥ ३३ ॥
mayā buddheḥ saṅgamastu samādhir abhidhīyate । man-mātṛ-loka-saṁprāptir mokṣaḥ priya udāhṛtaḥ ॥ 33 ॥
The union of intellect with me is termed concentration. The attainment of my mother’s world is described as liberation, dear.
Verse 34
एवं प्रोक्तः स्ववृत्तान्तस्त्वमप्येवविधो ननु । तद्युक्त्यैतत् सुविज्ञाय परं श्रेयः समाप्नुहि ॥ ३४ ॥
evaṁ proktaḥ sva-vṛttāntas tvam apy evavidho nanu । tad yuktyaitat suvigñāya paraṁ śreyaḥ samāpnuhu ॥ 34 ॥
Thus, I have shared my own story. Your story is also similar. Understand this clearly through reasoning, attain the supreme welfare.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Establishment in Supreme Knowledge. It includes 34 verses detailing core themes like "evaṁ priyāvacaḥ śrutvā jñātvā tattvaṁ maheśituḥ । traipuraṁ cinmayaṁ hemalekhāvākyena niścitam ॥ 1 ॥", "āśvastacittas tripurāṁ guṇarūpāṁ maheśvarīm । jñātvā gurubhyaḥ paramāṁ māhaiśvaryavibhāvitaḥ ॥ 2 ॥", "tām ekabhāvānugato hemacūḍo'bhavad dṛḍham । evaṁ paropāsanena vyatīyuḥ ke'pi māsakāḥ ॥ 3 ॥".A sacred Shakta text revealing the supreme mystery of Tripura (the Divine Mother) — a dialogue between Dattatreya and Parashurama on consciousness, creation, and liberation.