TRIPURA RAHASYA OR THE MYSTERY BEYOND THE TRINITY -7

TRIPURA RAHASYA

OR

THE MYSTERY BEYOND THE TRINITY

Translated by

SWAMI SRI RAMANANANDA SARASWATHI

(Munagala S. Venkataramaiah)

Sri Ramanasramam

Tiruvannamalai

CHAPTER XXII

The Conclusion

1-4. After Sri Dattatreya had finished, Parasurama

again asked respectfully: Lord, what further did that

Brahmin ask Hemangada and how did the latter enlighten

him? The account is very interesting and I desire to hear

it in full. Then Sri Datta, the Lord of Mercy, continued

the story: Vasuman asked Hemangada as follows:

5-8. Prince! I shall ask you a question. Please answer

me. I learnt about the Supreme Truth from Ashtaka and

later from you. You are a Sage; but still, how is it that you

go out hunting? How can a Sage be engaged in work?

Work implies duality; wisdom is non-duality; the two are

thus opposed to each other. Please clear this doubt of mine.

Thus requested, Hemangada spoke to the Brahmin

as follows:

9-14. O Brahmin! Your confusion owing to ignorance

has not yet been cleared up. Wisdom is eternal and natural.

How can it be contradicted by work? Should work make

wisdom ineffective, how can wisdom be useful any more

than a dream? No eternal good is possible in that case. All

this work is dependent on Self-awareness (i.e., wisdom).

Being so, can work destroy wisdom and yet remain in its

absence? Wisdom is that consciousness in which this world

with all its phenomena and activities is known to be as an

image or series of images; the duality essential for work is

also a phenomenon in that non-dual awareness.

There is no doubt that a man realises the Self only

after purging himself of all thoughts, and that he is then

released from bondage, once for all. Your question has

thus no basis and cannot be expected of the wise.

Then the Brahmin continued further:

15-16. True, O Prince! I have also concluded that the

Self is pure, unblemished Intelligence. But how can it

remain unblemished when will arises in it? Will is

modification of the Self, giving rise to confusion, similar

to that of a snake in a coil of rope.

17-26. Listen, O Brahmin! You do not yet clearly

distinguish confusion from clarity. The sky appears blue to

all alike whether they know that space is colourless or not.

Even the one who knows speaks of the ‘blue sky’ but is not

himself confused. The ignorant man is confused whereas

the man who knows is not. The latter’s seeming confusion

is harmless, like a snake that is dead. His work is like images

in a mirror. There lies the difference between a Sage and an

ignorant man. The former has accurate knowledge and

unerring judgement, whereas the latter has a blurred conception

and his judgement is warped. Knowledge of Truth

never forsakes a Sage although he is immersed in work. All

his activities are like reflections in a mirror for, being Selfrealised,

ignorance can no longer touch him.

Wrong knowledge, due to sheer ignorance, can be

corrected by true knowledge; but wrong knowledge, due

to a fault, cannot be so easily corrected. So long as there

is diplopia the eyesight will be blurred and many images

of a single object will be seen. Similarly, so long as there

Chapter XXII 229

is prarabdha (residual past karma) unaccounted for, the

manifestation of the world will continue for the Jnani,

though only as a phenomenon. This will also vanish as

soon as the prarabdha has played itself out and then pure,

unblemished Intelligence alone will remain. Therefore I

tell you, there is no blemish attached to a Jnani, though

he appears active and engaged in worldly duties.

Having heard this, the Brahmin continued to ask:

27. O Prince! How can there be any residue of past

karma in a Jnani? Does not jnana burn away all karma as

fire does a heap of camphor?

28-29. Then Hemangada replied: Listen, Brahmin!

The three kinds of karma, (1) mature (prarabdha), (2)

pending (agami), and (3) in store (sanchita) are common

to all — not excluding the Jnani. The first of these alone

remains for the Jnani and the other two are burnt away.

30. Karma matures by the agency of time; such is

divine law. When mature, it is bound to yield its fruits.

31. The karma of the one who is active after Selfrealisation,

is rendered ineffective by his wisdom.

32. Karma already mature and now yielding results is

called prarabdha: it is like an arrow already shot from a bow

which must run its course until its momentum is lost.

[Note: Prarabdha must bear fruits and cannot be

checked by realisation of the Self. But there is no enjoyment

of its fruits by the realised Sage.]

33-35. Environments are only a result of prarabdha:

though they seem the same for all, Jnanis react to them

differently according to their own stages of realisation.

Pleasure and pain are apparent to the least among

the Sages, but do not leave any mark on them as they do

on the ignorant; pleasure and pain operate on the middle

class of Sages in the same way; however, they react only

indistinctly to their surroundings, as a man in sleep does

to a gentle breeze or to an insect creeping over him;

pleasure and pain are again apparent to the highest among

the Sages, who, however, look upon them as unreal, like

a hare growing horns.

36. The ignorant anticipate pleasure and pain before the

enjoyment, recapitulate them after enjoyment, and reflect on

them, so that they leave a strong impression on their minds.

37. Jnanis of the lowest order also enjoy pleasure and

pain like the ignorant, but their remembrance of such experiences

is frequently broken up by intervals of realisation. Thus

worldly experiences do not leave an impression on their

minds.

38. Jnanis of the middle class, accustomed to control

their minds by long-continued austerities, keep their minds

in check even while experiencing pleasure and pain, and thus

their response to the world is as indistinct as that of a man in

sleep, to a gentle breeze playing on him or an ant creeping

over his body.

39-41. Jnanis of the highest order are left untouched,

for they always remain as the burnt skeleton of a cloth

(retaining its old shape but useless) after their realisation.

Just as an actor is not really affected by the passions which

he displays on the stage, so also this Jnani, always aware of

Chapter XXII  

his perfection, is not affected by the seeming pleasures

and pains which he regards as a mere illusion, like the

horns of a hare.

42. The ignorant are not aware of the pure Self; they

see it as always blemished and hence they believe in the

reality of objective knowledge. They are therefore affected

by the pleasures and pains of life.

43-49. As for the lowest order of Jnanis, these realise

the Self off and on, and spells of ignorance overtake them

whenever they are overcome by their predispositions. Then

they look upon the body as the self and the world as real.

They are often able to override the old tendencies, and

thus there is an ongoing struggle between wisdom and

ignorance — each of them prevailing alternately. The Jnani

ranges himself on the side of wisdom and fights against

ignorance until falsity is thoroughly blown out, and truth

prevails. Therefore jnana is indivisible.

50-57. Forgetfulness of the Self never overtakes a

middle class Jnani and wrong knowledge never possesses

him. However, of his own accord, he brings out some

predispositions from his own depths in order to maintain

his body according to prarabdha. This is the conduct of

an accomplished Jnani.

As for the aspirant, there is no forgetfulness of the

Self so long as he is engaged in practising samadhi. But

the accomplished Jnani is always unforgetful of the Self

and picks out his own predispositions according to his

own choice.

The highest Jnani makes no difference between

samadhi and worldly transactions. He never finds anything

apart from the Self and so there is no lapse for him.

The middle order Jnani is fond of samadhi and voluntarily

abides in it. There is accordingly a lapse, however slight,

when he is engaged in worldly affairs, or even in the maintenance

of his body.

On the other hand, the Jnani of the highest order involuntarily

and naturally abides in samadhi, and any lapse is

impossible for him under any circumstances.

The Jnani of the middle order or of the highest order

has no tinge of karma left in him, because he is in perfection

and does not perceive anything apart from the Self.

How can there be anything of karma left when the wild

fire of jnana is raging, consuming all in its way?

[Commentary: Karma is inferred by the onlooker

according to his own ideas of pleasure or pain-giving experiences

for the Jnani, hence the previous statement that

prarabdha remains over without being destroyed by jnana.

That holds true for the lowest order of Jnanis, but not for the

rest. The fruit is that which is enjoyed; Jnanis of the highest

order do not partake of pleasure or pain. For they are in

samadhi and that does not admit of such experiences; when

arisen from samadhi the objects (i.e., non-self) are known to

be like images in a mirror, and the conscious principle of the

seer and sight is equally known to be the Self. Just as the

images are not apart from the mirror, so there is no non-self

apart from the Self; therefore pleasure and pain are not alien

Chapter XXII  

to the Self. That which is not alien need not be traced to

another cause, namely karma (prarabdha). The ideas of

pleasure and pain in others need not be foisted on Jnanis and

explanations sought — with the result of positing prarabdha

in them. The Jnani never says ‘I am happy’; ‘I am miserable’;

then why should prarabdha be imagined in his case? The

least among Jnanis is apt to relax from the realisation of the

Self and then gets mixed up with the world at those intervals

when he appropriates pleasure or pain. The conjecture of

prarabdha is significant in his case but not in the case of

other orders of Jnanis.

The lowest state of jnana is open to the doubt whether

such jnana as is obstructed off and on, betokens emancipation.

Some agree that it does not. But realisation of the Self occurs

simultaneously with the raising of the veil of ignorance. This

veil is destroyed, whereas the outgoing tendency (viksepa) drags

on a little longer. Prarabdha runs out after yielding its results.

No residue is left for reincarnation, nor are there other stocks

of karma to draw upon for perpetuating bewilderment. His

mind perishes with the body, just as fire dies out for want of

fuel. In the absence of a body, the Realisation of the Self must

assert itself and emancipate the being.

There is still another class of men whose jnana is

contradicted by worldly pursuits. That is not jnana in the

true sense; it is only a semblance of it.

Differences among the different orders of Jnanis

(simple) and Jnanis (Jivanmuktas) are perceptible to onlookers

in this life. The Jnanis do not reincarnate.

Since they are found to be active sometimes or at all

times, the onlooker requires an explanation and conjectures

a residue of prarabdha, as is the case with ordinary men.

Otherwise their apparent pleasures and pains would be as if

accidental, which is not acceptable to the philosopher.

Hence, all this discussion about prarabdha for Jnanis.

Srimad Bhagavad Gita no doubt says, “One is reborn

in environments consistent with the thought uppermost in

one’s mind while dying.” This statement applies to others

and not to Jnanis. As for Jnanis, the following is said in other

scriptures.

1. A Jnani has the root of misery cut off at the instant of

realising the Self. It is immaterial for him if he dies in a holy

spot, or in foul surroundings, remaining aware, or overtaken

by coma, just before death. He is emancipated all the same.

2. Unmistakably realising Siva even once by a Master’s

advice, by scriptural statements or by inference, there could

no longer remain any tinge of obligatory duty on his part

because he is emancipated.]

58. Such karma is only a trick believed to be true by the

onlooker. I shall explain this point further.

59-62. The state of the Jnani is said to be identical with

that of Siva. There is not the least difference between

them. Therefore karma cannot besmear a Jnani.

Vasuman had all his doubts cleared by this discourse of

Hemangada. He had a clear understanding of true Realisation.

Vasuman and the prince saluted each other and returned

to their respective places.

Having heard all this, Parasurama asked further of

Sri Datta:

Chapter XXII 235

63-65. Master! I have heard your holy words regarding

Realisation and Wisdom. My doubts are now cleared. I

now understand the non-dual state of abstract consciousness

pervading all and abiding in the Self. Nevertheless,

kindly tell me the essence of the whole discourse in a few

words so that I may always remember it.

66-68. Thus requested, Sri Datta again resumed:

That which abides as the Self is Pure Intelligence, Transcendental

Being, comprised of the aggregate of all the egos

in perfection. She is Self-contained, and fills the role of Maya

by virtue of Her own prowess. Being one without a second,

She makes even the impossible happen and thus displays the

universe as a series of images in a mirror. I shall now tell you how.

[Commentary: Perfect ego: Ego in Perfection: ‘I-I’ consciousness.

— Some distinctive characteristics have to be

admitted in order to distinguish consciousness from inertia.

Consciousness amounts to a flash of pure intelligence. It is

of two kinds: (1) The subject and (2) the object. The latter

of these is dependent on the former for its very existence;

therefore the manifestation as ‘I’ is alone admissible. ‘I’ is

imperfect when it is limited to the body or other similar

entities. Because time and space have their being in pure

intelligence, or awareness as ‘I-I’, which is thus perfect,

nothing can possibly surpass it and yet it is all these; therefore

it is the aggregate of all the egos. Nevertheless, consciousness

is distinguished from inertia for the sake of preliminary

instruction, so that the disciple may become conversant

with the real nature of the Self. She is transcendental and

also non-dual.

The Self is the subject, and non-self is the object. She is

also the individual egos falsely identified with bodies. She is

Ego in perfection, while abiding as pure Consciousness. This

is the nature of Abstract Intelligence.

This unbroken ‘I-I’ consciousness remains before

creation as will, self-sufficient and independent in nature

and is also called Svatantra. She turns into action (kriya)

during creation and is called Maya.

Creation is not vibration or metamorphosis; it is a mere

projection of images like those in a mirror. Because Sakti

cannot be reached by time and much less broken up by it,

she is eternal; so it follows that the universe has no origin.]

69-71. She who is transcendence, awareness perfection

and total summation of all egos, of Her own Will

divides Herself into two. Imperfection is concomitant with

such scission; there is bound to be an insentient phase

which represents the aforesaid exterior or unmanifested void.

The sentient phase is Sadasiva Tattva.

[Note: This is called Ishwara in the Upanisads.]

72. Now Sadasiva, also not being perfect, sees the

unmanifest void (i.e., the sentient phase becomes aware

of the insentient phase) but yet knows it to be of Himself

— feeling ‘I am this also’.

[Note: The sentient phase is called Ishwara; and the

insentient phase is called Maya or Avidya, in the Upanisads.]

73-90. Later Sadasiva identifies the insentient phase

with His body at the time of starting creation. Then he

goes by the name Ishwara. Now this contaminated Higher

Chapter XXII 237

Ego, namely Ishwara, divides Himself into the three aspects

— Rudra, Vishnu and Brahma (representing the modes of

Ego associated with the three qualities of darkness,

brightness and activity) who in their turn manifest the

cosmos consisting of many worlds. Brahmas are innumerable,

all of whom are engaged in creating worlds; Vishnus

are equally taken up in protecting the worlds; and the

Rudras in destroying them. This is the way of creation.

But all of them are only images in the grand mirror of

Abstract Consciousness.

These are only manifest, but are not concrete, since

they have never been created.

The Supreme Being is always the sum total of all the

egos. Just as you fill the body and identify yourself with

different senses and organs without deviating from the

Ego, so does the transcendental Pure Intelligence similarly

identify itself with all, beginning with Sadasiva and ending

with the minutest protoplasm, and yet remains single.

Again, just as you cannot taste anything without the

aid of the tongue, nor apprehend other things without

the aid of other senses or organs, so also the supreme

Being (Sadasiva) acts and knows through the agency of

Brahma, etc., and even of worms. Just as your conscious

Self remains pure and unqualified, although it forms the

basis of all the activities of limbs, organs and senses, so

also the Supreme Intelligence is unaffected though holding

all the Egos within Herself. She is not aware of any

distinctions in the vastness of the cosmos, nor does She

make difference among the Egos.

238 Tripura Rahasya

In this manner, the Cosmos shines in Her like images

in a mirror. The shining of the Cosmos is due to Her

reflection. In the same way, the individuals in the world,

namely you, I, and other seers are all flashes of Her

consciousness. Since all are only phases of Supreme

Intelligence, that alone will shine in purity which is bereft

of taints or impediments in the shape of objects.

Just as the shining mirror is clear when images no longer

appear in it, and the same mirror remains untainted even

when the images are reflected in it, so also Pure Intelligence

subsists pure and untainted whether the world is seen or not.

91-92. This untainted Supreme Intelligence is one

without a second and filled with Bliss, because it is totally

free from the least trace of unhappiness. The sum total of

all happiness of all the living beings has taken shape as the

Supreme One because She is obviously desired by all; and

She is no other than the Self, which consists of pure Bliss,

because the Self is the most beloved of every being.

93. For the sake of the Self people discipline their

bodies and subdue their desires; all sensual pleasures are

mere sparks of Bliss inherent in the Self.

[Note: Spiritual men are known to lead abstemious

lives, to deny ordinary comforts to their bodies and even

to torture them, in order that they may secure a happy

existence after death. Their actions clearly prove their

love of the Self surviving the body, this life, etc. Their

hope of future bliss further establishes the unique beatific

nature of the Self, surpassing sensual pleasures which might

be indulged in here and now.]

Chapter XXII 239

94. For sensual pleasures are similar to a sense of

relief felt on unburdening oneself of a crushing load, or to

the peace of sleep. Pure Intelligence is indeed Bliss because

it is the only one sought for.

[Commentary: Bliss is Self. Objects are thoughts taking

concrete forms; thoughts arise from the thinker; the thinker

connotes intelligence. If the thinker be purged of even

the least trace of thought, individuality is lost and Abstract

Intelligence alone is left. Nothing else is admissible in the

circumstances.

Since it is ultimate reality, synonymous with emancipation

or immortality, there must be beatitude in it in

order that it may be sought. It, in fact, is compact with

Bliss, yea, dense Bliss alone.

How? Because the contrary, (i.e. unhappiness) is associated

with the exterior; it appears and disappears. Such cannot

be the case if unhappiness formed part of the Self. Pleasure

might similarly be said to be associated with the body, the

senses, possessions, etc. However a little thought will convince

one that these so-called enjoyments are meant for the Self.

So the Self is that which matters, and nothing else. But every

little being always seeks pleasure. Thus pleasure is the Self.

But sensual pleasure is quite obvious, whereas the Bliss

of Self is purely imaginary, because it is not similarly experienced.

The scriptures must be cited against this contention.

The scriptures say that all the sensual pleasures do not

together amount to a particle of the inherent bliss of the

Self. Just as unlimited space, or just as consciousness is

unknown when pure, but becomes manifest in its associated

240 Tripura Rahasya

state as objects around — e.g., a pot for fetching water —

so also Bliss in purity is not enjoyable, but the same becomes

enjoyable when broken up as sensual pleasures. This is the

truth of the scriptural statement.

One may contend that the Self is not Bliss but it

seeks Bliss. If it were true, why should there be happiness

in relieving oneself of a crushing load? This is perceptible

at the instant of relief and similar happiness prevails in

dreamless slumber. In these two instances, there are no

positive sources of pleasure and yet there it is. This pleasure

is however real since it is within one’s experience and

cannot also be avoided. Therefore it must be of the nature

of the Self. Still, this pleasure may be said to be relief from

pain and not true pleasure. If so, why does a person

awakened from sleep say ‘I slept happily’? The person has

felt happiness in sleep. There are no happenings associated

with that happiness; it is pure and must be of the nature

of Self. Otherwise, even the worst savage or an animalcule

would not relish sleep nor indeed long for it.

The question arises, if Bliss be of the Self, why is it not

always felt? The answer is that the inherent bliss is obstructed

by desire, obligations and predispositions of the mind, just

as the perennial sound arising from within is not heard

owing to the interference of external sounds, but is perceived

when the ears are plugged. The pain of the load

predominates for the time being, over the other natural

painful dispositions of the mind, and disappears at the

instant of unburdening. During the interval before the other

dispositions lying latent rise up to the surface, there is peace

Chapter XXII 241

for an infinitesimal moment and that is the true Self

coincident with pleasure. Other sensual pleasures are also

to be explained in the same way. There is an infinite variety

of predispositions laying dormant in the heart, ready to

spring up at the right moment. They are always like thorns

in the pillow. When one of them sticks out, it predominates

over the others and grips the mind. Its manifestation takes

the shape of an intense desire. Its prevalence is painful in

proportion to its intensity. When that subsides on

fulfilment, the pain disappears, and calm prevails for an

infinitesimal period, until the next predisposition appears.

This interval represents the pleasure associated with the

fulfilment of desire. Thus everyone’s rush for enjoyment

betrays the search for Self — of course, unawares and confused.

If asked why no one seems to know the real genesis

of bliss, the answer is overwhelming ignorance born of

associating the pleasure with such incidents. The opinion

prevails that pleasure is caused by such and such, and is

destroyed on their disappearance. The fact is that pleasure

is simply the Self, and eternal.]

95. People do not recognise the Bliss inhering as

their Self, because of their ignorance. They always associate

pleasure with incidents.

96-98. Furthermore, just as images in a mirror are

associated with objects, ignoring the presence of the

reflecting surface, but after consideration are found to

be dependent on the mirror and not apart from it, and

the mirror is found to be untainted by the reflected

images, so also the Sages know the Self alone to be unique,

real and untainted by its own projections, namely, the

world, etc.

99. The relation of the cosmos to Pure Intelligence,

i.e., abstract Self, is like that of a pot to earth, or of an

ornament to gold, or of sculpture to the granite rock.

100. O Parasurama! Denial of the existence of the

world does not amount to perfection. Denial is absurd.

For, it implies intelligence, and intelligence displays itself

as the universe.

101. The intelligence denying or admitting the world

is there shining over all! Can the world be erased out of existence

by mere denial of it?

[Note: Here the point is that the Absolute is alone real

and remains ever absolute, notwithstanding the concrete

modifications which are no better than images in a mirror,

not tainting it, nor existing apart from it. All are real, but

real in their abstraction.]

102. Just as the images appear in a mirror and partake

of its nature, so also the cosmos is of and in the Self, and

real inasmuch as it is the Self.

[Note: The world is not real as an object and apart

from the Self.]

103-105. This wisdom in perfection is the realisation

of all as the Self. Intelligence appears as objects by its own

virtue, as a mirror appears as the images on it. This is the

whole essence of the sastras. There is no bondage, no liberation,

no aspirant, no process of attainment. The transcendental

Conscious Principle alone subsists in the three

states of being. She remains as the one uniform, absolute

being. She is ignorance; She is wisdom; She is bondage;

She is liberation and She is the process therefore.

106. This is all that need be known, understood and

realised. There is nothing more. I have told you all in order.

The Sage Haritayana concluded:

107-111. The man who knows it rightly will never be

overtaken by misery. O Narada! Such is the section on

Wisdom, recondite with reason, subtlety, and experience.

Should anyone not gain wisdom after hearing or reading it

but continue to wallow in ignorance, he should be put

down as nothing more than a stock or a stone of a man.

What hope is there for him?

Hearing it even once must make a man truly wise;

he is sure to become wise. Sin or obstruction to wisdom

is destroyed by reading it; wisdom dawns on hearing it.

Writing, appreciating and discussing its contents respectively

destroys the sense of duality, purifies the mind and

reveals the abiding Truth.

112. She goes by the name of Emancipation when

clearly and directly realised by investigation as the one

undivided Self of all; otherwise, She goes by the name of

Bondage. She is the one Consciousness threading the three

states of being, but untainted and unbroken by them.

She is the sound, word and the significance of Hrim.

Thus ends the concluding Chapter in the most Sacred

Itihasa Tripura Rahasya.

APPENDIX I

Chapter IV: Disgust for Worldly

Enjoyment is Inculcated so that Dispassion

Might be Developed

COMMENTARY ON CHAPTERS

O people, turn away from sensual enjoyments and

betake yourselves to contemplating your own selves (rather

the Self ), because sensual enjoyments end only in misery.

What is meant by the Self? By Self is meant Consciousness as

shown by the Maha Vakya, ‘Prajnanam Brahma’. This Prajnanam

(Consciousness) must be worshipped. Here worship

does not mean external or ritual worship. What is it then? To

be unshakingly fixed in the intuition ‘I am Brahman’ in accordance

with the sutra, ‘The state intuited as I’.

Objection: It is in other words to annihilate the body

and its associates.

Answer: Rather it is, ‘Contemplate Consciousness to the

exclusion of objects illumined by it’.

Q.: How?

A.: It means all objects being illumined by Consciousness

do not exist on their own merit. They are only fancied to be,

like the horns of a hare.

Question: If nonexistent like the hare’s horns, how do

they appear to view at all?

Answer: Only Consciousness shines forth and no other.

Appendix I 245

Q.: If there is only Chit and nothing besides, how

does it shine forth as body, etc.?

A.: It is like images in a mirror. The real significance

of the agamas (the tantric texts) is this: Consciousness is

truly the Self (Subjective Reality) because it cannot be

referred to by the word ‘this’. The non-self alone can thus

be referred to. Only that can be Self (Subjective Reality)

which itself being one, runs continuously through the

realms of old recollections and ever-new thoughts. Being

Pure Consciousness by nature it cannot admit of

differentiation and is the same whether in gods, asuras or

men, etc. There cannot be the least doubt that time and

space are not different from it since they remain immersed

in it (that is, they cannot be conceived in the absence of

Consciousness) and out of it they are nonexistent like a

hare’s horn (that is, not existent).

Parama Siva spoken of in the sastras is just this unbroken,

uniform Consciousness, the Self. His own power known as

Maya, which can make the impossible possible, hiding Her

real identity and manifesting her impurity as avidya (ignorance),

produces duality. Of this duality the perceptible

(drisyam) has not its origin in Siva, like a sprout in its seed;

nor is it a modification (parinama) because the material forming

it is not continuous in its source, like clay in utensils of

clay; nor is it a superimposition (vivarta) like a snake on a

piece of rope because the duality of the perceiver and the

perceived (is not acceptable). What is it then? Just as a mirror

remaining unaffected presents within itself pictures owing

to its clarity, so also Chit presents by its own power the objects

246 Tripura Rahasya

illumined by itself within itself. Nor should the doubt

arise that just as a mirror requires corresponding external

objects for reflection in itself, there must be an external

world to correspond to the reflection in Chit. For, the

external object does not form the material for its reflection

but only effects it, like the wheel and the stick being the

effective causes for producing a pot. These accessories are

variable because the wheel is rotated by hand. Similarly it

is not improper to consider Maya, Chit’s own power, to

be the effective cause for producing the perceptible (jagat)

in Chit. No other explanation but that of reflection fits in

with the appearance of the perceptible in Chit. There

cannot be an object external to Consciousness for it cannot

be illumined (in order to be reflected). Nor does the world

appear owing to its relation to Chit because this will lead

to regressus ad infinitum. Also even in the absence of Chit

the world must always be evident or not evident. All wellknown

objections have thus been refuted. For details

consult Pratyabhijna, etc. Therefore this doctrine of

reflection alone is valid.

Chapter V: On Bondage and Release

The Story will be clear if recast as follows, according

to the commentator’s footnotes:

Before creation, my mother — namely, Pure Intelligence

— gave me (the individual soul) a companion — named

Intellect (whose origin cannot be investigated but who yet

remains as the subtle body enabling the individual to partake

of pleasures and pains). Intellect is lost at death but reappears

Appendix I 247

as if from nowhere at the time of rebirth. Intellect is bright

and shining by nature and remains untainted. She is later

associated with a wicked friend, viz. Ignorance, who made

my friend wander away from me and be outward bent.

The subtle intruder remained unnoticed by my mother

(because intellect becoming outward turned, had forsaken

Pure Intelligence). Intellect was enticed by ignorance and

got entangled in objective phenomena. Discriminative

faculty was at an ebb and the ego identified itself with

mental activities. (Individuality disappears with the

disappearance of Intellect. Hence they cannot remain

without each other.) She by virtue of her innate purity

held me in her grip. Therefore I could never forsake her.

Intellect constantly associating with Ignorance (avidya)

came more and more under her sway until her friend of

wonderful powers persuaded her to seek pleasures, celestial

or otherwise (although foreign to oneself ), so that she

(Intellect) came under the influence of her (Ignorance’s)

son — Delusion, with whom she trysted in secret. She

could not however elude my presence at any time (for

Intellect shines only by individual consciousness). I too

became deluded on account of my friendship with her.

My friend in course of time bore a son who took after his

father in every respect. His wicked nature developed in

full as he grew up and he was marked by unsteadiness

(that was Mind). He had extraordinary ability and was

unchecked in his flights of passage. But his activities were

only according to the qualities inherited from his father

or paternal grandmother (i.e., always ignorant and silly).

248 Tripura Rahasya

Intellect was thus dragged by dark forces until she became

clouded in darkness. She was gradually losing interest in

me (Pure Consciousness), who however loved her

altruistically and continued to do so. (That is to say

consciousness is necessary for intellectual perceptions —

be they ignorant or wise.) Because of my ceaseless company

with Intellect, Delusion tried to overpower me, but I

remained pure. Still, the phantasmagoria pertaining to

Intellect were attributed to me — individual Consciousness.

Such is the ignorance of common people. The mind

became more and more associated with me as intellect

almost totally ignored me and identified herself with

delusion. As the mind grew up in company with

Consciousness, his powers manifested more and more.

He, with his grandmother’s permission (i.e., guided by

ignorance), took Changeful for his wife. Mind enjoyed

himself with her because she could satisfy him in every

way. The five Senses were born of this couple. These Senses

too flourished on account of me (individual Consciousness)

until they were able to stand on their own legs.

The Senses functioned in the sensory organs and their

father — Mind — was able to project himself through

them and enjoy himself thoroughly.

His enjoyments gave him pleasure just at the moment,

and left their impressions on him, which he took with him in

order to manifest them in the dream state and enjoy them

secretly with his wife, unknown to the gross senses.

Desire possessed the mind and fed him to his entire satisfaction.

His desire grew more and more until neither he nor

Appendix I 249

all his associates could satisfy Desire. Constant association

of Mind with Desire gave rise to Passion and Greed (the

two sons of the second wife). Desire was exceedingly fond

of her two sons. Mind was however tortured by these two

sons.

Mind’s misery was reflected in the Intellect. I (the

individual Consciousness) was completely hidden behind

the dark and active forces dragging the intellect along

and appeared moribund. Suffering thus for untold ages,

the Mind lost all initiative and was in the clutches of

Desire. Then he gained, at the time of creation, a city of

ten gates — namely the body with ten outlets (two eyes,

two ears, two nasal passages, mouth, urinary and faecal

passages and brahmarandhra, an opening in the skull).

The same old story of misery was repeated in the new

incarnation and was often worse. Intellect having in the

meantime lost the sattvic quality of brightness, did not

shine well, and was torpid.

Mind continued to flourish in the company of Ignorance,

Delusion and Desire, etc. Intellect could not eschew

Mind on the one hand nor function in my absence. We all

lived there together. Had I not been there, no one else could

have lived in the city. I was protecting them all. On account

of my intimacy with Intellect, I became nescient at times,

foolish at others, unsteady, vacillating, angry, contemptible,

etc. Therefore ignorant people put me down in the same

category as Intellect. But the Sages know that I have never

been tainted. My genesis proves it. My mother is most virtuous,

pure, not the least blemished, more extensive than space and

250 Tripura Rahasya

subtler than even the subtlest, because she is immanent in

all and sundry. Being omniscient, she is of unlimited

knowledge also; that is to say, she is transcendental and

individualised self; being omnipotent, she is fragile too;

being the prop of all, she has no prop; being of all shapes,

she has no shape (like a mirror reflecting forms); being all

inclusive, she owns nothing; being the conscious Principle

here and now, she is uncognisable; she has no lineage

extending beyond Herself. Her daughters like me are too

numerous to reckon.

My sisters are infinite in number, like the waves of

the sea. All of them are involved like myself in their

companion’s affairs. Though so enmeshed in Intellect, I

am still equal to my mother in every respect because I

possess the unique talisman to save me from being tainted.

To return to my life in the city, whenever Mind was

fatigued, he used to sleep on his mother Intellect’s lap.

When he slept, none of his sons or others could be awake.

The city was then guarded by his intimate friend, Breath.

Then Intellect with all her family used to be clouded by

Ignorance — her mother-in-law and then I (individual

Consciousness) being free from all trammels used to

repair to my mother (i.e., Fullness) and remain in bliss.

But I was obliged to come away as soon as the inhabitants

of the city awoke.

Mind’s friend — Breath — pervaded the whole city

and protected all the citizens in every way. They would be

scattered away if he were not there. He was the link between

them and me. He derived his strength and powers from me.

Appendix I 251

When that city fell to ruin, he would collect them all and

pass with them to another city. Mind thus reigned in

several places, with the aid of his friend (this refers to

reincarnation).

Though befriended by Breath, though born of

virtuous Intellect and though brought up by me, Mind

was always wallowing in misery because he was wedded

to his two incorrigible and insatiate wives, associated with

the two wicked sons — Greed and Anger — and was

swinging to and fro on account of the other five sons —

the Senses. He could find no rest and was manipulated by

them, so that he found himself in forests, in wildernesses,

in torrid heat or frigid cold, in cesspools, in dark caverns,

etc. — in short, in different kinds of hell.

His miseries reflected on Intellect; and I too being

associated with her, was involved in their woes. Who can

indeed avoid the evils of bad company?

On one occasion, Intellect sought my advice in secret

(i.e., when accidentally free from thoughts). I advised

dispassionate conduct to her, by which she gained a good

husband — Discrimination. She grew stronger, gathered

courage to subdue the Mind and kill Greed, Lust and Anger.

The other five sons of his — namely, the Senses — were

imprisoned. Soon after, she became loyal to me and finally

united with me (i.e., gained nirvikalpa samadhi). Thus she

reached my mother’s home — Peace and Bliss.

This story illustrates that bondage and liberation are

for Intellect only and not for the individual Consciousness,

i.e., the Self.

Chapter VII: That the Goal is Gained Only

After Ascertaining God by Faith, Effort,

Approved Logic and Devotion to Him

Illusion can be overcome only by a sincere, earnest

and constant devotion to God. But the atheists deny God

and His creation of the universe.

Atheist: How does it follow that Ishwara is the creator

of jagat (world)?

Answer: Because the jagat is seen to be a karya (effect),

that is, an artefact.

Q.: True, a pot etc., are seen to be the products of

work but not the mountains, oceans, etc.

A.: Because they consist of parts they must also have

been made (created) by an unseen power. (Yat Savayavam

tat karyam iti tarkena). This is according to the axiom: What

is with parts must be karya. Therefore the world, etc., are

creations only.

Q.: Paramanu (the fundamental subtle primary particle)

and akasa (ether) have no parts. So the jagat exclusive of

these two must be taken to be karya.

A.: No to both. They — that is, Paramanu and akasa —

are karya because they are perceptible (knowable). Their

being karya cannot be denied for the simple fact of their

being inseparable. They are known by inference. Many scriptural

texts attest our position. They are (1) One God created

the sky and the earth. (2) From the Self, akasa came forth,

etc. Here akasa implies other elements also. Owing to its

knowability, the jagat must be a karya; being a karya there

Appendix I 253

must be its karta (creator), and he must be now ascertained

to be the creator of the universe.

Q.: This applies to a pot and the potter because both

are seen. Not so in the other case.

A.: He is totally different from all other agents. For,

the scripture says: “There was then (that is, before creation)

neither Sat nor asat (anything nor nothing). There is no

material with which to create this jagat; yet He did it; therefore

He differs from all others. The Creator has now been

established.

Q.: Should the reasoning based on the agamic texts

that the jagat is a karya be upheld as impregnable, this

should hold good for the reasoning based on Barhaspatya

Agama also, which declares that the loka has no creator

but appears solely according to nature.

A.: It is only a semblance of an agama. Here are some

extracts from it:

Earth, air, fire and water are the four elements perceived

(by the senses) and no fifth element is so perceived. The loka

is composed of varying combinations of these four elements

and is also changing every moment, so that each successive

modification of this assemblage is similar to the previous one.

The loka is only of the nature of these combinations and it

rests in itself. Just as a solution of sugar acquires intoxicating

power so also the mixture of ova and semen in the womb

acquires intellectual power capable of action and cognition.

Just as the intoxicating liquor is called wine, so also the

intellect-united body is called a purusha (man). Pleasure is

the goal of man and it forms heaven whereas pain is called

254 Tripura Rahasya

hell; they are both natural. Mixtures of these two form

the routine of life (samsara). Just as the intoxication

disappears after a time so also does the intellect; its total

extinction is called moksha (liberation) by the wise. There

is no heaven or hell to go to after death.

Such is the Charvaka doctrine which has already

been refuted by all other schools of thought. It has been

said to be a semblance of agama because it is opposed to

all other agamas. Now it will be shown to be opposed to

everyone’s experience also.

Samsara being an uninterrupted series of births,

deaths, etc., is full of pain. Its root cause must be found

and scotched. Samsara thus ending, Supreme Bliss ensues

and this is the supreme goal of man. Such is the belief of

the seekers of liberation; this is supported by holy texts

and logic. Such being the case, to admit direct perception

as the only valid proof and to assert on its basis that death

is the only goal, show the sastra to be a so-called sastra

only. Therefore that agama has not been admitted by wise

men of discrimination to be helpful for gaining the

supreme goal of man.

The Charvaka doctrine asserting only svatmanasa (loss

of one’s self ) to be the goal of man should be asked, “What is

meant by svatmanasa which you say is the goal? Is it the

momentary loss or the loss of the series or the ordinary loss as

understood by all?” It cannot be the first since according to

you the intellect that is the self is momentary; the goal is

attained every moment and no effort is needed to attain it.

The other two are impossible (consistently with your views).

Appendix I 255

For, at the time of the dissolution of one’s own self

(svatmanasa) there would remain nothing to say one’s own

(svasya); therefore the loss of one’s own self is unattainable

and this ends in no purushartha (human effort). If you say

this very unattainability is itself the purushartha, then it

may even result in the loss of another self (because there

is no svasya)!

Again, about the purushartha of the loss of one’s self

(svatmanasa) is it established on any pramana (authority) or

is it not? If you say ‘not’, it is nonexistent like a hare’s horn. If

you say it is — on what pramana? You admit only direct

perception as proof. For this the object must be present here

now. The past or the future cannot be proved according

to you. You who admit only direct perception as proof, to

say that the intellect is an effect similar to the intoxicating

power of a solution of sugar is like saying ‘I have no tongue’.

Your sastra was not given out by any all-knowing saint; it

is dry and devoid of any reasoning. Having thus dealt

with atheism, the Sankhya school of thought is next

examined.

They are parinama vadis, i.e., they assert that the jagat

was originally contained in its source in a subtle manner;

therefore it was before, it is now and it will be hereafter (this

is sad vada). They say that the jagat was not created by an

intelligent being; its source is the unintelligent principle,

prakrti, in which its three constituent qualities — sattva, rajas

and tamas were in equipoise. It is itself devoid of intelligence,

and cannot therefore do anything intelligently; it is inert

(jada). However, it does not require an extraneous agent to

256 Tripura Rahasya

modify itself into the jagat, unlike clay requiring a potter

to change it into a pot. By itself it is modified into jagat

and thus it forms the source of the jagat. This is in brief

the godless Sankhya doctrine.

Further on, in prakrti’s sattva (bright aspect) it is clear

like a mirror; so it can take in reflections of purusha, the

intelligent principle and the reflection of the universe,

the inert nature of its tamasic aspect. Owing to this union

of the reflected seer and the seen, the purusha becomes

associated with aviveka (the undiscriminating quality) of

prakrti; so he feels ‘I know the pot’ (i.e., any object); this

forms his wrong identity and this is just his samsara. If

however, by vichara (investigation) he knows himself to

be different from prakrti, prakrti abandons him at once

like a thief who has been discovered. This is the end of his

wrong identification and constitutes mukti. This is their

belief.

According to their view, the universe gets illumined by

its relation to the Chit (purusha) reflected in prakrti. Regarding

this reflected Chit, is it void of intelligence like its

base prakrti, or is it intelligent by its own nature? In the former

case, illumining the universe is impossible. If it is contended

that even though inert it can still illumine, then the sattva

aspect of prakrti can serve the purpose and the reflected Chit

is redundant. In the latter case there is no need for the

reflected Chit, since direct relation with Chit itself will do.

Nor can it be said that just as a mirror is unable by itself to

illumine an object, yet when sunlight is reflected on it, it

illumines the object, so also the reflected Chit is needed; for,

Appendix I 257

the sunlight does not require any medium as the mirror

does for illumining objects. Nor can it be said that the

reflected Chit partakes of the qualities of both prakrti and

Chit, or is altogether different from either or from both of

them. In the former case, it is impossible (like darkness

and light being together) and in the latter case it is

inconsistent with your doctrine (apasiddhanta).

Furthermore, prakrti naturally active in the presence of

purusha cannot cease to be so after the accession of

discrimination (viveka jnanottaram) for one’s own nature

cannot change. Therefore bondage cannot be overcome

(by adopting your system).

We see that a pot, etc., are formed by a potter etc., endowed

with intelligence, for it is done according to a plan

— ‘I will make such a pot in this manner’. Since intelligence

is required to make a pot, the jagat cannot be the

production of an unintelligent principle — prakrti. The

word ‘unintelligent’ is used deliberately to indicate that

an image of a potter, for instance, cannot make a pot.

The srutis declare, “He (God) thought: ‘I shall create the

world’; ‘I shall manifest names and forms, etc’.” The

Original Being thought and manifested the worlds with

no constituent material at all, like a magician conjuring

illusory objects. Hence the anumana (inference) is perfectly

valid, Jagat buddhimat kartrukam karyatvat ghatadivat iti

— meaning the jagat has an intelligent maker because it

is karya, as a pot is, etc. This means that only an intelligent

being can be the creator of the jagat and not the

unintelligent principle prakrti.

258 Tripura Rahasya

Still more, in order to establish the inert prakrti as

the creator of the jagat, the Sankhya cannot show any

illustration as a valid proof.

Q.: Well, I admit the jagat has an intelligent being for

its creator. Sure, a potter is necessary to make a pot; similarly

the jagat must have a creator but he need not be Paramesvara,

the Lord of All.

A.: He must be Paramesvara because of the surpassing

wonder that the earth stands amidst the water and these

repose in empty space, etc. To accomplish such wonders

the creator must have surpassingly wonderful powers. These

powers must also be immeasurable and his capacity infinite.

Therefore He must be different from any common artisan.

We find each special work requires a specialist to do it. For

the same reason the infinite universe should have one of

infinite powers for its maker. Thus far, the existence of

Ishwara is established.

That He is the sole Refuge of all, will now be

established. Surrender to Him wholeheartedly (without

any other object but that of entrusting yourself to His

care). If on the other hand there be any other desire, only

half of your heart is with God and the other half with your

desire. So it will be only half or part surrender, which is

not effective. Only the surrender to Him, of body, heart

and soul will lead to eternal Bliss. Ishwara grants everything

to His devotee.

Q.: It is correct that persons in ‘positions’ being pleased

with the service of others, satisfy their wants to a limited extent.

But Ishwara being self-contained has no wants and so He

Appendix I 259

cannot be pleased with service. How then do you say that

He is pleased and fulfils all the wants of devotees?

A.: Because of His love for His devotees, that is to

say, their devotion results in the reaction of God’s love for

them, and the automatic fulfilment of all their desires.

Moreover there is no certainty with worldly men in power

whereas it is certain with God. Therefore the devotee is

sure of his goal.

Q.: How is this assumption of certainty warranted?

A.: Otherwise God will be open to censure.

Uncertainty in God’s reaction or response means

uncertainty in the results of everyday transactions of ours

and an untimely end of the samsara projected by Him.

You who desire the Supreme Goal need not engage in it

nor seek it. But surrender yourself completely to God and

He will establish you in the Supreme State.

Differences of opinion regarding the means of liberation

and consequent doubts as to the means are thus resolved.

Q.: Which is God? Some say Siva, others Vishnu, or

Indra or Ganesa, etc. Who is supreme among them?

A.: No name and form attach to Him. He is none of

them singly or He is all of them. He is not personal. He is

pure Chit only.

Q.: But creation, preservation and dissolution are

functions requiring the use of limbs and material?

A.: It is so with workers of limited powers and objectives.

This holds good for gross bodies; but in dreams the gross

bodies do not act and there are no means nor objectives, yet

worlds are created, transactions go on, battles are fought,

260 Tripura Rahasya

and empires won and lost; it is Chit that causes it all. If

there had been material before creation with which to

create the jagat, such material should be eternal and exempt

from being created. Then Ishwara must be accepted to be

the creator of a part of the jagat; this contradicts His

being the all-creator. Also being only the effective cause

and not the material cause of the jagat, He can no more

be Ishwara (than a magnified artisan).

Kshemarajacharya says: “Those who admit Ishwara

to be the effective cause only, place Him on a par with a

profligate enmeshed in the lures of a wanton woman other

than his wife.” Those who imagine a starting-point for

the creation (the arambha vadis) assert that Ishwara is

only the effective cause and the effect (jagat) cannot come

into being afresh. Before creation, paramanus

(fundamental, indivisible, subtle particles) were present.

By Iswara’s will they united with each other and creation

took place.

But this cannot be. It is seen that only a sentient being

responds to the wishes of another, but not an inert object.

The paramanus being insentient cannot react to Iswara’s will.

Objection: Such is the wonderful power of Ishwara as

to make even the inert paramanus obedient to His will.

A.: True, that Iswara’s powers are immeasurable and

infinite. It is because of His extraordinary powers that He

creates the jagat even in the total absence of material for it. If

in spite of this, paramanus be said to be the material cause, it

is thanks to duality-minded obstinacy! Hereby is refuted the

theistic (Sankhya) school, i.e., Patanjala or Yoga School.

Appendix I 261

There is not the least incongruity in our system based

solely on the agamas declaring the all-powerful Supreme

Being fully capable of conducting the totality of actions,

transactions, etc.

Objection: In order to explain the different grades of

beings, etc., and also obviate the charges of partiality and

cruelty to Ishwara, every school of thought admits karma to

be the cause of differences. This admission by you vitiates

your position, for, there is karma needed for creation in

addition to Ishwara. So He is not all-powerful.

A.: True, that this contention remains insuperable to

the dualists. As for the non-dualists, the jagat is contained in

Chit like images in a mirror; so also karma; it is not external

to the infinite Supreme Intelligence (Parameswara) and there

is not the slightest discrepancy in our contention.

Objection: Even then, it is seen that a pot is made by a

potter; he is the maker of the pot; and therefore Ishwara is

not the all-creator.

A.: The potter is not external to Ishwara. Again just as

the king remains the sole administrator, even though his

servants act on the spot, so also Ishwara acts through His

agents.

Conclusion: The Supreme Being is only One Solid Intelligence,

nameless, formless, bodiless, infinite, non-dual, and

Blissful. This being incomprehensible to impure minds is

apprehended in various forms according to the capacities of

individuals. Nevertheless, devotion to any form or name of

God purifies the mind so that the individual is ultimately

resolved into the Supreme Being.

Chapter IX: Nature of Pure Knowledge

Even after much effort the Self remains unrealised

because the sadhaka is not acquainted with it and so does

not recognise it even in Its presence. Now listen, the

mind when checked remains inert for some time. At the

end of it darkness is perceived. Before darkness supervenes

there is an interval of pure knowledge which is quite

unaware of the body or environment; only this pure

Knowledge shines along with objects when the mind is

active, when the mind is checked it shines of Itself. This

state of pure Knowledge is called the residual state (sesha

bhava). This can by no means be eliminated because being

self-resplendent, it shines of Itself, as is experienced by

one just risen from sleep who says, “For long I remained

unaware of anything.” This residual state is the one of

pure Knowledge void of objects. Always contemplate ‘I

am’. That is the state of Bliss beyond the ken of great

pandits, yogis or even sadhakas of a sort.

Though the jagat is variegated the whole of it can be

classified under the two heads, Knowledge and the

knowable. Of these the knowable is established by direct

perception, inference, etc., and it is always the non-self.

Being non-self, it is not worth investigating; therefore

knowledge alone will be examined here. Being self-evident,

it requires no external evidence. In its absence nothing

else can exist. Being the background of all, like a mirror

and the images reflected in it, nothing can shine without

it; so it cannot in any way be obviated.

Objection: It is unreasonable to say that nothing else

can exist without it, because the proven is proved by proofs.

Appendix I 263

A.: If the proof be valid the proven is established by it.

The validity of the proof is known by the proven. To say so

is absurd, being interdependent. But without the knower

the proof does not gain authority, i.e., the knowable cannot

be said to be. A proof only proves a fact but is not the fact.

If you object saying that the knower also can be known

only by a proof, I reply there must be equally a knower to

know or deny the knower. Therefore, we say that the

knower is self-proven and does not require extraneous

proof to establish its Being. Being conscious, being always

self-shining it requires no proof, like the self-shining sun

requiring no candlelight to illumine it. Were one to deny

pure Knowledge itself — the knowable is dependent on

knowledge and it cannot be in the absence of knowledge;

therefore he cannot raise the question nor expect an answer,

i.e., to say, he is out of consideration.

Pure knowledge means the state of awareness free

from objective knowledge; it is knowledge remaining

unmoded. This state forms the interval between deep sleep

and the waking state; it must be distinguished from the

other two. Deep sleep means the dormant state of mind;

waking consists of a series of broken knowledge; in it,

objects are perceived by the senses as being external to

the mind, whereas in dream the mind is one with the

senses and its latencies are objectified and perceived within

itself like particles of dust in water. In deep sleep

supervening after dream, the mind together with the senses

merges into its source — prakrti; then the tamasic or dull

aspect of prakrti remains predominant, overwhelming the

sattvic and rajasic aspects. In this state, the Self shines

264 Tripura Rahasya

indistinctly, like the sun behind very heavy clouds. In the

interval between deep sleep and waking, the mind

continues to be inward turned and cannot reflect objects

external to it; at the same time the tamas of prakrti has

lost its solidity and does not hide the Self. In this manner,

the Self that is Chit shines unobjectified, i.e., as unbroken

knowledge.

In the same manner, with the intervals of broken

knowledge: The background, namely Pure Knowledge,

remains unbroken in the interval of knowledge of a pot,

followed by knowledge of a piece of cloth, etc. The

knowledge of a pot does not itself continue to subsist as

that of a piece of cloth; the difference between the two is

obvious. In the interval between the two kinds of

knowledge, Pure Knowledge persists devoid of the two

forms; this cannot be denied. This is samvit (Knowledge)

shining in its own merit.

Samvit is the seer or the ego. Just as the water in a tank

passes through an outlet into a channel to irrigate a field and

mixes with the water already in the field, so also at the instant

of perception, the samvit of the seer passes through the senses

to unite with the samvit of the object. In this case Chit remains

as the body, mind, etc. of the seer; in the sky it remains as

the sun; in the intervening space covered by it, samvit is

formless and this is its real state. All this indicates these

intervals to be the seats of realisation of the Self. The Self

is no more than this. Pure Chit devoid of objective

knowledge is the true Self. If this is realised as the Self, the

universe will appear to be just an image reflected in the

Appendix I 265

mirror of Chit and so results the state of fearlessness, for to

see a tiger reflected in a mirror does not cause fear.

Chapter XII: That the Cosmos is not Other

than Intelligence

Some say that the jagat is the product of invisible

fundamental particles. Though remaining different from

its source, it vanishes altogether in the end. That the

unitary, primary particles give rise to the binary particles

is inferred from the partibility of the latter. According to

this school the process of creation is as follows: The mature

adrshta (results of previous karma persisting in a subtle

form) of the individuals together with the will of Ishwara

causes the inert primary particles to be active; then binary,

tertiary, etc., particles are successively formed resulting in

the objects of the universe. The products are totally

different from the original cause. At the time of dissolution

the universe vanishes like the horns of a hare (i.e., ceases

to be).

Its refutation: It is not proper to say that a pot is nonexistent

before creation; it is existent sometime; later it

becomes nonexistent at dissolution because of the contrary

existence and nonexistence of the same thing.

The Opponent: Not so. Though there is a contradiction

in terms of being and non-being of the same thing, there is

no contradiction in terms of relationship (samyoga) (e.g., a

monkey is on the tree or a monkey is not on the tree).

A.: No. “Being” pervades the object in entirety

whereas in relationship there is no such pervasiveness.

266 Tripura Rahasya

This is certainly opposed to non-being. The same object

cannot be yellow and not yellow at the same time.

Opponent: The nature of an object must be determined

only from experience. Pervasiveness is found applicable to

the inseparable union of the material cause of the object in

space, but it is not applicable to the existence or the nonexistence

of the object in time; e.g., a pot is or is not.

A.: The same object cannot be both shining and

non-shining at the same time. On the other hand, (if you

are thinking) of the contrary experiences at the same time

such as a blue tamas is moving, it is so because the same

object by its sattvic nature reflects light and by its tamasic

nature remains dark, thus making it appear that light and

darkness coexist. This is not on all fours with my statement

that the same object cannot both be yellow and not yellow

at the same time. Therefore it is obvious that being and

non-being certainly contradict each other both in time

and space.

Opponent: How can this rule apply to ascertain darkness

to be, by seeing it with the light of the eye? It cannot.

A.: You are not right. To explain the facts of experience,

different methods are adopted because the same rule may

not apply in all cases.

In the doctrine of aggregation of particles before

creation, other anomalies are also pointed out besides the

one above. They are concerned with the imagined aggregation,

e.g., existence and nonexistence of the same thing.

Again the primary particles cannot be impartite or indivisible;

also their separateness from one another cannot

Appendix I 267

be proved because they mix together to form binary

particles, etc.

Opponent: Defects in our doctrine are shared by us along

with all others in their own doctrines.

A.: Quite so. It is common to all kinds of dualism but to

Advaita they become ornaments, like the arrows aimed by

Bhagadatta at Vasudeva, which clung to Him like ornaments.

Chapter XIV: Process of Creation

Creation being an empty fancy and Chit always unchanging,

how can creation be said to originate from Chit?

A.: The answer to this question is based on srutis.

Avidya (i.e., ignorance) being the root-cause of creation,

its origin is first elucidated and it will be followed up by

the thirty-six fundamentals. Chit is certainly changeless.

A mirror is seen to reflect the sky in it; similarly, Chit

presents within itself something which (to us) signifies

‘exterior’. But the external sky being merely an effective

cause, its reflection is seen in the mirror, whereas the

‘exterior’ in Chit is solely due to its inherent power. The

difference lies in the intelligent nature of Chit and the

inert nature of the mirror. Since the whole creation develops

from this ‘exterior’ it is said to be the first creation. This

phenomenon is called avidya or tamas (ignorance or

darkness).

Q.: Chit being impartite, how can this phenomenon

arise as a part thereof?

A.: Quite so. Hence it is called a phenomenon. And

it is not a part but it looks like it. When the unbroken

268 Tripura Rahasya

WHOLE appears to be divided into parts, it is called a

phenomenon (and not a fact). Parameswara is Pure Solid

Intelligence, altogether free from its counterpart; hence

He is ‘independent’. An inert thing is dependent on

external aid to make itself or another object known;

whereas the Supreme Intelligence is independent of

external aid to make ITSELF or other things known.

This factor, ‘independence’, is also called its sakti, kriya

(action), vimarsa (deliberation), etc., which manifesting

as jagat at the time of creation and after, yet remains as

pure Being only, because awareness of pure Being

continues unbroken till the time of dissolution. Therefore

such ‘independence’ is the ever-inseparable characteristic

of Siva. At the end of dissolution the same pure Being,

uniting with the adrshta now mature, presents the Self

(svarupa) as fragmented, i.e., limited; this is otherwise

said to be the manifestation of the ‘exterior’. The

manifestation of limitation is obviously the manifestation

of space (akasa) distinct from the Self. When one’s arm is

broken in two, the broken piece is no longer identified as

‘I’; similarly the ‘exterior’ is no longer identified as ‘I’; it

is distinct from ‘I’; it is no longer meant by ‘I’. Such

unfolding of the non-self is said to be that of space, of the

seed, i.e., jagat in dormancy, or jadasakti (inert power).

In this manner the perfect Chit by its own power,

presenting within Itself the phenomenon of avidya as

distinct from Itself, is called the first ‘step’ to creation.

The Vedantists call this the root avidya-mula-avidya. What

is here designated as ‘independence’ is nothing but the

Appendix I 269

power of Chit (as free-will). This assumes three states. In

dissolution, it remains purely as power (that is latent)

because it is nirvikalpa (i.e., the state of no modification

or manifestation); just before creation, i.e., before the

objects take shape, this power is said to be maya; when

shapes are manifest the same power is called jadasakti. All

these names signify the same sakti. Sri Krishna has said,

“Earth, air, fire, water, ether, mind, intellect and ego

constitute my lower prakrti; distinct from it is my para

prakrti, which is of the form of jivas and preserves the

jagat”. The former eightfold prakrti constitutes the jada

aspect as karya whereas the latter para prakrti is Chit Sakti

forming the background for the jagat like a mirror to the

images reflected in it. Hence the statement: “By whom

the eightfold prakrti is supported.” Nevertheless we have

to admit that even before the appearance of the inert

power, the eightfold prakrti, the Chit Sakti (‘free will’)

already coexists with the adrshta of the individuals and

that time matures the adrshta. Otherwise the charge of

partiality and cruelty and other stigma will attach (to

Ishwara). But the admission of adrshta lands us in duality

and time is yet another (thorn). Is time the nature of

Ishwara or is it distinct? In any case, since in dissolution

there is no upadhi to distinguish one from another and

the same principle remains uniform from the beginning

of dissolution to the end of it, the adrshta of the individuals,

remaining merged in avidya, may perhaps mature at the

very next instant of dissolution, and creation may have

an untimely start. In answer to this the sadkarya vadis say:

270 Tripura Rahasya

Before creation all karyas remain merged in maya in a

subtle form; now that time and adrshta are together in a

subtle form in maya, the subtle adrshta matures in subtle

time; maya being the sakti of the Self, i.e. Chit, it is not

distinct and therefore the Advaita doctrine becomes

tenable. Others declare that creation resembles dream,

daydreaming or magic, requiring no explanation, like the

mirage-water unfit for discussion. For the same reason

the accounts of creation are bound to differ from one

another in different srutis. They are meant to impress on

the mind that the Self alone Is and creation is not distinct

from it. Hence the declaration in the Parameswara Agama:

“No creation; no cycle of births; no preservation; or any

krama (regulation). Only solid Intelligence-Bliss is. This

is the Self.”

Om Tat Sat

                                                        

(Continued...) 

(My humble salutations H H   Bhagawan Sri Ramana Maharshi and Humble salutations H H to  Swami Sri Ramananda Saraswathi ji   for the collection)