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Books > Hindu > Tripurarahasyam : The Secret Beyond The Three Cities (An Exposition of Transcendental Consciousness): Sanskrit text with English Translation
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Tripurarahasyam : The Secret Beyond The Three Cities (An Exposition of Transcendental Consciousness): Sanskrit text with English Translation
Tripurarahasyam : The Secret Beyond The Three Cities (An Exposition of Transcendental Consciousness): Sanskrit text with English Translation
by Samvid
Description
Introduction

Tripurarahasya, of which sage Haritayana is the author, is said to consist of 12000 verses in three sections: (1) Mahatmyakhanda dealing with the Greatness of goddess Tripura in 6687 verses, (2) Jnanakhanda dealing with Supreme Knowledge in 2163 verses and (3) Caryakhanda dealing with the conduct of a worshipper. The last mentioned section of the work is not traceable. The present translation of the section on Knowledge is based on the excellent commentary on the work called Tatparyadipika written in the year 1831 A. D. by a great scholar and initiate of the Srividya school of Sakta-s, named Srinivasa, hailing from South India.

Though the work is affiliated to the Sakta School of worship, the philosophy expounded in it is absolutely colourless, without any sectarian stamp, religious or intellectual. In fact, this work is of as much importance to Sakta-s of the Srividya school, as Yoga-Vasistha is to Vedantin-s Without entering into dialectical disputations, if one should dispassionately examine the philosophy and the methodology of both the works, he may find a lot of similarities. The ultimate goal of both the works is the same, viz., the realisation of the non-dual Self which is Pure Consciousness.

A brief account of the background of the work may be relevant here. Sage Haritayana narrates to Risi Narada the teachings of the great ascetic Dattatreya to Parasurama, the famous personality of the itihasa-s and Purana-s. these teachings constitute the entire work. Parasurama was first initiated into the worship of Goddess Tripura by Dattatreya. After sincerely practising the daily rituals and other disciplines of an initiate for twelve years, serious doubts arise in the mind of Parasurama regarding human life, the Universe and the way to lasting happiness. He again approaches Dattatreya for clearing his doubts. Seeing that Parasurama-'s mind, having been purified by his religious disciplines, is fit for the highest knowledge, Dattatreya reveals to him the way to enlightenment through many fabulous and interesting stories interspersed with the liberating Knowledge.

There are a few fundamental differences between the philosophy of the non-dual Self presented in this work and that of the traditional teachers like Gaudapada and Sankara. But from the points of view of the means adopted and the end realized, there is no difference. One hears, reflects on and practices the teachings of a scripture solely for the attainment of the fruit viz., cessation of all sorrow and liberation from bondage. Tripurarahasya serves this purpose as indicated in the following verses in the first chapter:-

"3. I shall tell you now the most wonderful section on Knowledge, having heard which a man never again comes to grief anywhere.

4. This (scripture) has been well-ascertained after considering thoroughly the Wisdom of the Vaidika, Vaisnava, Saiva, Sakta and Pasupata lore.

5. Nothing else would ascend (or get at) one's heart like this Wisdom-teaching as ascertained by the preceptor Sri Dattatreya for his disciple Bhargava.

6. And 7. This scripture is abundantly made interesting (with stories) and is endowed with reasoning and perceptibility. If someone of deluded understanding does not know (the Truth) even by what is told here, he is absolutely ill-fated and is only an (inert) pillar without doubt. He cannot have Knowledge even if ascertained by Lord Siva in person.

No further words are needed to bring out the importance and usefulness of this work to bring out the importance and usefulness of this work to persons aspiring to realize God who is the non-dual Self.

The translator has attempted a faithful translation of the verses without sacrificing their exact sense as brilliantly expounded by the Commentator Srinivasa in his Tatparyadika. In the opinion of the translator, paraphrases or free renderings, especially without the text being given alongside, do not help in appreciating the depth and import of the teachings. Sometimes, they mislead rather than enlighten. However, a literal translation may not sometimes be quite readable due to the difference in the idioms of samskrta and English. Notwithstanding this limitation, the translator has attempted a faithful translation without offending the English idiom very much. Explanatory notes have been added where necessary.

The translator firmly believes that this work is capable of guiding a spiritual aspirant in his path, if approached with eagerness and reverence. He was drawn to this work after coming to know that Sri Ramana Maharsi, one of the greatest sages of the 20th century spoke approvingly of this work and recommended it to his devotees. He hopes that this translation along with the Text will be welcomed by students of Vedanta as well as agama (or Tantra) philosophy.

The translator has consulted the authentic edition of the Text and the Commentary published by Sampurnanand Sanskrit University, Varanasi, in preparing this work. Sanskrit words in the translation are transliterated with diacritical marks.

Back of the Book

In Vedantic tradition, a steadily Self-A ware Sadguru imparts knowledge about he inner perception which would enable the disciple to share the same state, the same beatitude. The disciple should be eager and bursting to know and have unqualified faith in the guru's guidance. We find expressions of this unbroken tradition of guru and disciple in 'Yogavaasishtha', 'Sri Bhagavad Gita' and in this sacred work. The disciple is made aware of the ever-existing Self. This was done by Sri Vasishtha to Sri Rama, by Sri Krishna to Arjuna and in this work by Sri Dattatreya to Sri Parasurama.

Dattatreya takes Parasurama step by step from ignorance born of identification with the body to sahaja Samadhi chiefly through four stories and some parables. As a result, what is usually regarded as difficult to comprehend is made easy. One would be emboldened to enquire into the true nature of the 'I' consciousness and abide naturally as 'That'.

One cannot thank enough 'Samvid' and his facile and knowledgeale pen. Seekers of the spiritual path may be familiar with his translations of 'The Essence of Yogavaasishtha', 'Prabodhasudhakara' and 'The Vision and The Way of Vasishtha'.

This book is a faithful English translation of all the 2163 verse of the 'Jnanakhanda' of 'Tripurarahasyam' dealing with Transcendental Consciousness and is being published along with the authentic text. One might say that, in this book, 'Samvid' has excelled himself. Small wonder, for the book has been inspired by Bhagavan Sri Ramana Maharshi.

Samvid's dedication reads: "Dedicated to Bhagavan Sri Ramana Maharshi who lived constantly in sahaja Samadhi, held as the ultimate Perfection by Tripura-Rahasya."

CONTENTS
CHAPTER
1The dawn of investigation in Parasurama's mind purified by ritualistic worship.1
2Censure of obligatory tasks and praise of the birth of investigation.14
3Association with the wise is the cause of even hearing about the greatness of God.30
4For creating aversion towards worldly enjoyments, their unpleasantness is proved through a story.41
5Hemalekha describes her own bondage and liberation through an allegory.61
6Faith is the excellent means of the highest good and the acquisition of only harm through fallacious argument.90
7One should know and worship God through faith, manly effort and reasoning and then attains the highest good.104
8Praise of indifference to worldly enjoyments and the key to the allegory narrated by Hemalekha.124
9Hemacuda ascertains the truth of his own Self and is established in his own self131
10Hemacuda, taught by his wife again, attains to sahaja Samadhi and is liberated while alive and active.153
11Dattatreya teaches Parasurama through reasoning and perceptive exposition that the perceived Consciousness.166
12That the apparent true nature of the world is due to firm imagination is clearly brought out through the story of the Mountain.186
13The similarity of dream and waking state and proof of the accomplishment of he known object only through imagination.204
14The world is mere imagination and the fulfilment of imagination - The Principles that constitute the subjective and the objective Universe.222
15The story of Astavakra - The nature of the Self is both knowable and unknowable.244
16How Consciousness is both knowable and unknowable - The difference between complete restraint of the mind and sleep is properly brought out through reasoning.264
17Momentary Samadhi-s in everyday-life and their uselessness in achieving the highest object of human life - The method of attaining Knowledge.285
18The truse nature of Liberation, bondage, the mind, space and Reality.310
19The prime means of Knowledge - The state of sages possessed of Knowledge - The faults of a person which are opposed to Knowledge.345
20The summary of the entire subject of Knowledge is narrated in the form of Vidyagita for accomplishing enlightenment easily.370
21The chief means of Knowledge, its characteristics and the true principle of the scriptures are explained through questions and answers399
22The behaviour of sages possessed of Knowledge and a condensed statement of the Principle of The Way of Knowledge.424

Tripurarahasyam : The Secret Beyond The Three Cities (An Exposition of Transcendental Consciousness): Sanskrit text with English Translation

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2000
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8185378878
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Introduction

Tripurarahasya, of which sage Haritayana is the author, is said to consist of 12000 verses in three sections: (1) Mahatmyakhanda dealing with the Greatness of goddess Tripura in 6687 verses, (2) Jnanakhanda dealing with Supreme Knowledge in 2163 verses and (3) Caryakhanda dealing with the conduct of a worshipper. The last mentioned section of the work is not traceable. The present translation of the section on Knowledge is based on the excellent commentary on the work called Tatparyadipika written in the year 1831 A. D. by a great scholar and initiate of the Srividya school of Sakta-s, named Srinivasa, hailing from South India.

Though the work is affiliated to the Sakta School of worship, the philosophy expounded in it is absolutely colourless, without any sectarian stamp, religious or intellectual. In fact, this work is of as much importance to Sakta-s of the Srividya school, as Yoga-Vasistha is to Vedantin-s Without entering into dialectical disputations, if one should dispassionately examine the philosophy and the methodology of both the works, he may find a lot of similarities. The ultimate goal of both the works is the same, viz., the realisation of the non-dual Self which is Pure Consciousness.

A brief account of the background of the work may be relevant here. Sage Haritayana narrates to Risi Narada the teachings of the great ascetic Dattatreya to Parasurama, the famous personality of the itihasa-s and Purana-s. these teachings constitute the entire work. Parasurama was first initiated into the worship of Goddess Tripura by Dattatreya. After sincerely practising the daily rituals and other disciplines of an initiate for twelve years, serious doubts arise in the mind of Parasurama regarding human life, the Universe and the way to lasting happiness. He again approaches Dattatreya for clearing his doubts. Seeing that Parasurama-'s mind, having been purified by his religious disciplines, is fit for the highest knowledge, Dattatreya reveals to him the way to enlightenment through many fabulous and interesting stories interspersed with the liberating Knowledge.

There are a few fundamental differences between the philosophy of the non-dual Self presented in this work and that of the traditional teachers like Gaudapada and Sankara. But from the points of view of the means adopted and the end realized, there is no difference. One hears, reflects on and practices the teachings of a scripture solely for the attainment of the fruit viz., cessation of all sorrow and liberation from bondage. Tripurarahasya serves this purpose as indicated in the following verses in the first chapter:-

"3. I shall tell you now the most wonderful section on Knowledge, having heard which a man never again comes to grief anywhere.

4. This (scripture) has been well-ascertained after considering thoroughly the Wisdom of the Vaidika, Vaisnava, Saiva, Sakta and Pasupata lore.

5. Nothing else would ascend (or get at) one's heart like this Wisdom-teaching as ascertained by the preceptor Sri Dattatreya for his disciple Bhargava.

6. And 7. This scripture is abundantly made interesting (with stories) and is endowed with reasoning and perceptibility. If someone of deluded understanding does not know (the Truth) even by what is told here, he is absolutely ill-fated and is only an (inert) pillar without doubt. He cannot have Knowledge even if ascertained by Lord Siva in person.

No further words are needed to bring out the importance and usefulness of this work to bring out the importance and usefulness of this work to persons aspiring to realize God who is the non-dual Self.

The translator has attempted a faithful translation of the verses without sacrificing their exact sense as brilliantly expounded by the Commentator Srinivasa in his Tatparyadika. In the opinion of the translator, paraphrases or free renderings, especially without the text being given alongside, do not help in appreciating the depth and import of the teachings. Sometimes, they mislead rather than enlighten. However, a literal translation may not sometimes be quite readable due to the difference in the idioms of samskrta and English. Notwithstanding this limitation, the translator has attempted a faithful translation without offending the English idiom very much. Explanatory notes have been added where necessary.

The translator firmly believes that this work is capable of guiding a spiritual aspirant in his path, if approached with eagerness and reverence. He was drawn to this work after coming to know that Sri Ramana Maharsi, one of the greatest sages of the 20th century spoke approvingly of this work and recommended it to his devotees. He hopes that this translation along with the Text will be welcomed by students of Vedanta as well as agama (or Tantra) philosophy.

The translator has consulted the authentic edition of the Text and the Commentary published by Sampurnanand Sanskrit University, Varanasi, in preparing this work. Sanskrit words in the translation are transliterated with diacritical marks.

Back of the Book

In Vedantic tradition, a steadily Self-A ware Sadguru imparts knowledge about he inner perception which would enable the disciple to share the same state, the same beatitude. The disciple should be eager and bursting to know and have unqualified faith in the guru's guidance. We find expressions of this unbroken tradition of guru and disciple in 'Yogavaasishtha', 'Sri Bhagavad Gita' and in this sacred work. The disciple is made aware of the ever-existing Self. This was done by Sri Vasishtha to Sri Rama, by Sri Krishna to Arjuna and in this work by Sri Dattatreya to Sri Parasurama.

Dattatreya takes Parasurama step by step from ignorance born of identification with the body to sahaja Samadhi chiefly through four stories and some parables. As a result, what is usually regarded as difficult to comprehend is made easy. One would be emboldened to enquire into the true nature of the 'I' consciousness and abide naturally as 'That'.

One cannot thank enough 'Samvid' and his facile and knowledgeale pen. Seekers of the spiritual path may be familiar with his translations of 'The Essence of Yogavaasishtha', 'Prabodhasudhakara' and 'The Vision and The Way of Vasishtha'.

This book is a faithful English translation of all the 2163 verse of the 'Jnanakhanda' of 'Tripurarahasyam' dealing with Transcendental Consciousness and is being published along with the authentic text. One might say that, in this book, 'Samvid' has excelled himself. Small wonder, for the book has been inspired by Bhagavan Sri Ramana Maharshi.

Samvid's dedication reads: "Dedicated to Bhagavan Sri Ramana Maharshi who lived constantly in sahaja Samadhi, held as the ultimate Perfection by Tripura-Rahasya."

CONTENTS
CHAPTER
1The dawn of investigation in Parasurama's mind purified by ritualistic worship.1
2Censure of obligatory tasks and praise of the birth of investigation.14
3Association with the wise is the cause of even hearing about the greatness of God.30
4For creating aversion towards worldly enjoyments, their unpleasantness is proved through a story.41
5Hemalekha describes her own bondage and liberation through an allegory.61
6Faith is the excellent means of the highest good and the acquisition of only harm through fallacious argument.90
7One should know and worship God through faith, manly effort and reasoning and then attains the highest good.104
8Praise of indifference to worldly enjoyments and the key to the allegory narrated by Hemalekha.124
9Hemacuda ascertains the truth of his own Self and is established in his own self131
10Hemacuda, taught by his wife again, attains to sahaja Samadhi and is liberated while alive and active.153
11Dattatreya teaches Parasurama through reasoning and perceptive exposition that the perceived Consciousness.166
12That the apparent true nature of the world is due to firm imagination is clearly brought out through the story of the Mountain.186
13The similarity of dream and waking state and proof of the accomplishment of he known object only through imagination.204
14The world is mere imagination and the fulfilment of imagination - The Principles that constitute the subjective and the objective Universe.222
15The story of Astavakra - The nature of the Self is both knowable and unknowable.244
16How Consciousness is both knowable and unknowable - The difference between complete restraint of the mind and sleep is properly brought out through reasoning.264
17Momentary Samadhi-s in everyday-life and their uselessness in achieving the highest object of human life - The method of attaining Knowledge.285
18The truse nature of Liberation, bondage, the mind, space and Reality.310
19The prime means of Knowledge - The state of sages possessed of Knowledge - The faults of a person which are opposed to Knowledge.345
20The summary of the entire subject of Knowledge is narrated in the form of Vidyagita for accomplishing enlightenment easily.370
21The chief means of Knowledge, its characteristics and the true principle of the scriptures are explained through questions and answers399
22The behaviour of sages possessed of Knowledge and a condensed statement of the Principle of The Way of Knowledge.424
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