TRIPURA RAHASYA OR THE MYSTERY BEYOND THE TRINITY -6

TRIPURA RAHASYA

OR

THE MYSTERY BEYOND THE TRINITY

Translated by

SWAMI SRI RAMANANANDA SARASWATHI

(Munagala S. Venkataramaiah)

Sri Ramanasramam

Tiruvannamalai

CHAPTER XIX

1. After having heard Sri Dattatreya speask thus,

Parasurama asked him further questions regarding the conduct

and activities of the Jnanis.

2-4. Lord, please tell me clearly how intellects differ

according to the stages of jnana (wisdom). Is not wisdom of

one kind alone, being simply the revelation of the Self? Moksha

(emancipation) is the simple unfolding of the Self and is alone

to be sought. How can it be dependent on stages of development

according to mental predispositions? Do the methods

also differ in the same way?

5. Thus asked again, Sri Datta, the Ocean of Mercy,

began to answer his questions.

6. I shall now tell you the secret of it all. There is no

difference in the methods, nor does jnana differ in fact.

7. The fruits differ according to the grades of accomplishment.

The same extends through several births and on

its completion, jnana easily unfolds itself.

8. The degree of efforts is according to the stage of

incompleteness brought over from past births. However,

jnana is eternal and no effort is really needed.

9. Because it is already there and needs no accomplishment,

jnana is pure intelligence, the same as consciousness

which is ever self-radiant.

10-13. What kind of effort can avail to disclose the

eternally self-resplendent consciousness? Being coated with

a thick crust of infinite vasanas (dispositions), it is not

easily perceived. The encrustation must first be soaked in

the running steam of mind control and carefully scraped

off with the sharp chisel of investigation. Then one must

turn the closed urn of crystal quartz — namely, the mind

cleaned in the aforesaid manner — on the grinding wheel

of alertness and finally open the lid with the lever of

discrimination.

Lo! The gem enclosed within is now reached and

that is all!

Thus you see, Rama, that all efforts are to be directed

to cleaning up the mental impressions of predispositions.

14-15. Intellects are the cumulative effects of the predispositions

acquired by karma. Effort is necessary so long as

the predispositions continue to sway the intellect.

The dispositions are countless but I shall enumerate a

few of the most important.

16. They are roughly classified into three groups,

namely, (1) Aparadha (fault), (2) Karma (action) and (3)

Kama (desire).

17-29. The disposition typical of the first group is

diffidence towards the teachings of the Guru and the holy

books, which is the surest way to degeneration.

Misunderstanding of the teachings, due to assertiveness or

pride is a phase of diffidence and stands in the way of

realization for learned pandits and others.

Association with the wise and the study of holy books

cannot remove this misunderstanding. They maintain that

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there is no reality transcending the world; even if there were,

it cannot be known; if one claims to know it, it is an illusion

of the mind; for how can knowledge make a person free

from misery or help his emancipation? They have many more

doubts and wrong notions. So much about the first group.

There are many more persons who cannot, however

well-taught, grasp the teachings; their minds are too much

cramped with predispositions to be susceptible to subtle

truths. They form the second group — the victims of past

actions, unable to enter the stage of contemplation necessary

for annihilating the vasanas.

The third group is the most common, consisting of the

victims of desire who are always obsessed with the sense of

duty (i.e., the desire to work for some ends). Desires are too

numerous to count, since they rise up endlessly like waves in

the ocean. Even if the stars are numbered, desires are not.

The desires of even a single individual are countless — and

what about the totality of them? Each desire is too vast to be

satisfied, because it is insatiable; too strong to be resisted;

and too subtle to be eluded. So the world, being in the grip

of this demon, behaves madly and groans with pain and

misery, consequent on its own misdeeds. That person who is

shielded by desirelessness (dispassion) and safe from the wiles

of the monster of desire, can alone rise to happiness.

A person affected by one or more of the aforesaid three

dispositions cannot get at the truth although it is self-evident.

30-33. Therefore I tell you that all efforts are directed

towards the eradication of these innate tendencies.

The first of them (i.e., fault) comes to an end on

respectfully placing one’s faith in holy books and the

Master. The second (i.e., action) may be ended only by

divine grace, which may descend on the person in this birth

or in any later incarnation. There is no other hope for it. The

third must be gradually dealt with by dispassion,

discrimination, worship of God, study of holy scriptures,

learning from the wise, investigation into the Self and so on.

34. Efforts to overcome these obstacles are more or

less according as the obstacles are greater or lesser.

35-37. The most important of the qualifications is

the desire for emancipation. Nothing can be achieved

without it. Study of philosophy and discussion on the

subject with others are thoroughly useless, being no better

than the study of arts. For the matter of that, one might

as well hope for salvation by a study of sculpture and the

practice of that art. The study of philosophy in the absence

of a longing for salvation, is like dressing up a corpse.

38-40. Again, Rama, a casual desire for emancipation

is also vain. Such desire often manifests on learning of the

magnificence of the emancipated state. It is common to all

but never brings about any abiding results. Therefore a

passing desire is worthless.

The desire must be strong and abiding, in order that it

may bear fruit. The effects are in proportion to the intensity

and duration of the desire.

41-43. The desire must be accompanied by efforts

for the accomplishment of the purpose. Then only will

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there be concerted effort. Just as a man scalded by fire

runs immediately in search of soothing unguents and does

not waste his time in other pursuits, so also must the

aspirant run after emancipation to the exclusion of all

other pursuits. Such an effort is fruitful and is preceded by

indifference to all other attainments.

44-46. Starting by discarding pleasures as being

impediments to progress, he develops dispassion and then

the desire for emancipation, which grows in strength.

This makes a man engage in the right efforts in which he

becomes thoroughly engrossed. After these stages are

passed, the most unique consummation takes place.

When Dattatreya finished, Parasurama was completely

bewildered and asked him further:

47-49. Lord, You said earlier that association with

the wise, divine grace and dispassion are the prime factors

for attaining the highest aim of life. Please tell me which

is the most essential and how it can be accomplished. For

nothing happens without an antecedent cause. This is

certain. What is the root cause of the fundamental

requisite? Or is it only accidental?

50. Thus asked, Dattatreya answered him as follows:

I shall tell you the root-cause of it all. Listen!

51-61. Her Transcendental Majesty, the Absolute-

Consciousness, being self-contained, originally pictured

the whole universe in Her being, like images in a mirror.

She took on the individuality, named Hiranyagarbha (the

Creator), and considering the predispositions of the egos

enclosed in that egg (Hiranyagarbha), She unfolded the

scriptures — the reservoir of sublime truths — for the

fulfilment of desires. Since the embryonic individuals were

full of unfulfilled desires Hiranyagarbha began to think

out the means of their fulfilment. He elaborated a scheme

of cause and effect, of actions and fruits, and consequently

the individuals were born later to revolve in that wheel of

cause and effect. They take different shapes and are placed

in different environments consistent with their predispositions.

After passing through innumerable species,

the individual evolves as a human being, owing to the

merit he has accumulated. At first he will take to selfish

pursuits. With growing desire, he will seek the unobstructed

fulfilment of mighty ambitions. But in due course

the methods advocated in holy books will be adopted.

Failures are inevitable everywhere. Disappointments result.

Expert advice is sought. Such advice will be forthcoming

only from a man living in unbroken beatitude. Such a

Sage will, in due course, initiate the seeker in divine

magnificence. The initiate’s accumulated merits, reinforced

by association with the wise and by divine grace,

make him persist in the course, and gradually take him

step by step to the highest pinnacle of happiness.

62-64. Now you see how association with the wise is

said to be the root-cause of all that is good. This happens

partly through the accumulated merits of the person and

partly through his unselfish devotion to God, but always

as if by accident, like a fruit which has suddenly fallen

from the void. Therefore the goal of life being dependent

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on so many causes, there is variety in its attainment, either

according to the intellect or the predispositions of the

person. The state of the Jnani also differs, according as his

efforts have been great or less.

65-66. Proportionately slight effort is enough for

erasing slight vasanas. He whose mind has been made

pure by good deeds in successive past incarnations, gains

supreme results quite out of proportion to the little effort

he may make (as with Janaka).

67-68. The glimpse of jnana (realisation) gained by

one whose mind is crowded with dense vasanas accumulated

in past incarnations, does not suffice to override

one’s deep-rooted ignorance. Such a one is obliged to

practise samadhi (nidhidhyasana or control of mind and

contemplation) in successive births for effective and final

realisation.

Thus there are seen to be different classes of Sages.

69. O Scion of Bhrighu’s lineage! There are apparent

differences in the characteristics of Jnanis, caused by the aspects

and attitudes of intellect and the varieties in its activities.

70-77. Such differences are quite obvious in Brahma

(the Creator), Vishnu (the Preserver) and Siva (the Destroyer)

who are Jnanis by nature. That does not mean that jnana

(realisation) admits of variety. These attitudes depend on their

vasanas (dispositions) and environments. They are Lords

of the universe and all-knowing. Their jnana is pure and

uncontaminated by what they do. Whether a Jnani is fair or

dark in complexion, his jnana neither shares these qualities

nor the qualities of the mind. See the difference in the

three sons of Atri, namely, Durvasa (said to be of the

aspect of Siva and reputed to be exceedingly irritable),

Chandra (the moon, of the aspect of Brahma and reputed

to be the husband of the twenty-seven constellations who

are in their turn daughters of Daksa) and myself

(Dattatreya, of the aspect of Sriman Narayana or Vishnu,

reputed to be the ideal of saints, roaming nude in the

forests, etc.). Vasishta (one of the greatest Rishis, well

known as the family preceptor of the Solar line of kings)

never fails in the strictest adherence to duty as prescribed

by the scriptures; whereas Sanaka, Sananda, Sanatsujata

and Sanatkumara (four sons born of Brahma’s volition

and instructed by Narada) are types of ascetics totally

indifferent to any action, including religious rites; Narada is

the ideal of bhakti (devotion to God); Bhargava (Sukra, the

well-known preceptor of Asuras, who incessantly fight against

the gods) supports the enemies of the gods, whereas the

equally great Sage Brihaspati (Jupiter, the preceptor of gods)

supports the gods against their enemies; Vyasa is ever busy in

codifying the Vedas, and in propagating their truth in the

shape of the Mahabharata, the Puranas and the Upapuranas;

Janaka famous as the ascetic-king; Jadabharata looking like

an idiot; and many others.

[Note: Jadabharata was a great king who, according to

the custom of the great Ksatriya emperors, abdicated his

throne in favour of his son when he attained his majority

and retired into the forest to do penance. On one occasion,

hearing the roar of a lion, a deer in an advanced state of

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pregnancy took fright and leapt across the stream. Her

womb was disturbed and she landed on the other shore

with her young one in its placenta and dropped dead.

The royal hermit took pity on the little thing, washed it,

took it in his hands and returned to the hermitage. The

baby deer was carefully tended and remained always by

its master’s side. The hermit and the deer grew fond of

each other.

After some time, the hermit knew that he was dying

and became anxious about the safety of the deer in the forest

after his own death. He died with that thought and consequently

reincarnated as a deer. Being a Sage with a pious

disposition, the reincarnate deer was placed in a holy environment,

retaining knowledge of its past. So it did not

associate with its species but remained close to a hermitage

listening to the chanting of the Vedas and discussions on

philosophy. When it died it was reborn as a boy in a pious

Brahmin family.

The parents died while he was still young. The boy was

always helping others but never took to any definite work.

He was healthy, strong and free from care. The neighbourhood

put him down as an idiot, and so he appeared as he

loafed about.

One night, the ruling chief of Savira passed in a

palanquin; he was in haste to reach a renowned Sage who

lived in another province. One of his bearers took ill on

the way, so his men looked about for a substitute. On

finding this Brahmin-boy ‘idiot’, they pressed him to take

the work and he took his place as a bearer of the palanquin.

The chief was irritated at the slow pace of the bearers

and reprimanded them. Even after repeated warnings, the

pace continued to be slow and the chief was wild with rage.

He alighted from the palanquin and found the new recruit

to be the culprit, who was then thrashed and ordered to

hasten. Still there was no improvement and the chief chided

him again, but could make no impression on the ‘idiot’.

The chief was exasperated, got down once again and

remonstrated with him. But he received a reply which

astonished him, and further conversation convinced the chief

of the ‘idiot’s’ greatness. So the chief became the disciple of

Jadabharata, the ‘idiot’.]

78. There are so many others with individual characteristics,

such as Chyavana, Yagnyavalkya, Visvamitra, etc.

The secret is this.

[Note: Chyavana: A king once went with the royal family

and retinue for a pleasure trip into a forest which was famous

as the habitation of a remarkable Sage, Chyavana by name.

The young princess was playing with her companion. She

came across what looked like an anthill and put a spike into

one of its holes. Blood came out. She took fright, and returned

to the elder members of the family, but did not disclose her

prank to any of them.

When they had all returned home the king and many

others fell ill. They suspected some involuntary evil had

been perpetrated on Chyavana. When an envoy arrived

in the forest praying for his blessings, the Sage was found

hurt in the eyes and he sent word to the king as follows:

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Your daughter hurt my eyes by driving a spike into the

anthill which had grown over me while I was in samadhi. I

am now old and helpless. Send the mischief-maker here to

make amends for her mischief by becoming my helpmate.

When the envoy communicated the message to the

king, he spoke to the princess, who readily acceded to the

wishes of the saint. So she lived in the forest with her aged

consort and carefully attended to his comforts. She used to

bring water from a neighbouring spring. One day the twin

gods, known as the Asvins, came there and admiring her

loyalty to her aged husband, revealed themselves to her and

offered to rejuvenate her ancient husband. She took her

husband to the spring and awaited the miracle. They asked

the saint to dive into the water. They too dived simultaneously.

All three emerged looking like one another. The girl was

asked to pick out her husband. She prayed to God and was

enabled to identify him. The saint promised in return to

include the twin benefactors among the gods eligible for

sacrificial propitiation. He invited his father-in-law to arrange

for a sacrifice and called on the names of the Asvins. Indra —

the chief of the gods — was angered by this and threatened

to spoil the sacrifice if innovations of the kind contemplated

by Chyavana were introduced. Chyavana easily incapacitated

Indra by virtue of his penance and kept his promise to his

benefactors. In the meantime, Indra apologised, and was

pardoned and restored to his former state.

Yagnyavalkya is the Sage of Sages mentioned in the

Brihadaranyaka Upanishad. Visvamitra is too well known to

be described here. He was the granduncle of Parasurama.]

79. Of the three typical vasanas mentioned, the one

of action is the most potent and is said to be ignorance.

80-83. Those are the best who are free from all of the

vasanas, and particularly from the least trace of that of action.

If free from the fault of mistrust of the teachings of the

Master, the vasana due to desire, which is not a very serious

obstruction to realisation, is destroyed by the practice of

contemplation. Dispassion need not be very marked in this

case. Such people need not repeatedly engage in the study

of scriptures or the receiving of instructions from the Master,

but straightaway pass into meditation and fall into samadhi,

the consummation of the highest good. They live evermore

as Jivanmuktas (emancipated even while alive).

84-86. Sages with subtle and clear intellect have not

considered it worthwhile to eradicate their desire, etc., by

forcing other thoughts to take their place, because desires do

not obstruct realisation. Therefore their desires continue to

manifest even after realisation, as before. Neither are they

tainted by such vasanas. They are said to be emancipated

and diverse-minded. They are also reputed to be the best

class of Jnanis.

87-90. Rama, he whose mind clings to the ignorance

of the necessity of work cannot hope for realisation even if

Siva offers to instruct him. Similarly also the person who has

the fault of marked indifference to or misunderstanding of

the teachings. On the other hand, a man only slightly affected

by these two vasanas, and much more so by desires or

ambitions, will by repeated hearing of the holy truth,

discussion of the same, and contemplation on it, surely

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reach the goal, though only with considerable difficulty

and after a long lapse of time. Such a Sage’s activities will

be small because he is entirely engrossed in his efforts for

realisation.

[Note: His activities will be confined to the indispensable

necessities of life.]

91. A Sage of this class has, by his long practice and

rigorous discipline, controlled his mind so well that predispositions

are totally eradicated and the mind is as if dead.

He belongs to the middle class in the scheme of classification

of Sages and is said to be a Sage without mind.

92-94. The last class and the least among the Sages are

those whose practice and discipline are not perfect enough

to destroy mental predispositions. Their minds are still active

and the Sages are said to be associated with their minds. They

are barely Jnanis and not Jivanmuktas as are the other two

classes. They appear to share the pleasures and pains of life

like any other man and will continue to do so till the end of

their lives. They will be emancipated after death.

95-96. Prarabdha (past karma) is totally powerless

with the middle class, who have destroyed their minds by

continued practice.

The mind is the soil in which the seed, namely

prarabdha, sprouts (into pleasures and pains of life). If the

soil is barren, the seed loses its sprouting power by long

storage, and becomes useless.

97-103. There are men in the world who can carefully

attend to different functions at the same time and are

famous and extraordinarily skilful; again some people

attend to work as they are walking and conversing, while

a teacher has an eye upon each student in the classroom

and exercises control over them all; or you yourself knew

Kartaviryarjuna, who wielded different weapons in his

thousand hands and fought with you using all of them

skilfully and simultaneously. In all these cases, a single

mind assumes different shapes to suit the different

functions at the same time. Similarly the mind of the best

among Jnanis is only the Self and yet manifests as all

without suffering any change in its eternal blissful nature

as the Self. They are therefore many-minded.

[Note: Kartaviryarjuna was the chief of the Haihayas

who were the sworn enemies of Parasurama. He was

himself a devotee of Sri Dattatreya and had received the

most wonderful boon from his Master, namely, that his

name should be transmitted to posterity as that of an

ideal king unparalleled in legend or history. His reign was

indeed remarkable and his prowess was unequalled, much

less excelled. Still, as destiny would have it, he was

challenged by Parasurama and killed in battle.]

104-05. The prarabdha of Jnanis is still active and

sprouts in the mind but only to be burnt up by the steady

flame of jnana. Pleasure or pain is due to the dwelling of the

mind on occurrences. But if these are scorched at their

source, how can there be pain or pleasure?

106-08. Jnanis of the highest order, however, are seen

to be active because they voluntarily bring out the vasanas

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from the depth of the mind and allow them to run out.

Their action is similar to that of a father sporting with his

child, moving its dolls, laughing at the imagined victory

of one doll over another, and appearing to grieve over the

injury to another, and so on; so the many-minded Sages

have pleasure or pain from work.

109-12. The vasanas not inimical to realisation are

not weeded out by the best class of Jnanis because they

cannot seek new ones to crowd the old out. Therefore the

old ones continue until they are exhausted and thus you

find among them some highly irritable, some lustful and

others pious and dutiful, and so on.

Now the lowest order of Jnanis still under the influence

of their minds know that there is no truth in the objective

universe. Their samadhi is not different from that of the rest.

113. What is samadhi? Samadhi is being aware of

the Self, and nothing else — that is to say — it should

not be confounded with the nirvikalpa (undifferentiated)

state, for this state of samadhi is very common and

frequent, as has been pointed out in the case of

momentary samadhis.

114-15. Everyone is experiencing the nirvikalpa state,

though unknowingly. But what is the use of such unrecognised

samadhis? A similar state becomes possible to the hatha

yogis also. This experience alone does not confer any lasting

benefit. But one may apply the experience to the practical

affairs of life. Samadhi can only be such and such alone.

(Sahaja samadhi is meant here.)

[Commentary: Samadhi: Aspirants may be jnana yogis

or hatha yogis. The former learn the truth from the scriptures

and a Guru, cogitate and understand it clearly. Later they

contemplate the truth and gain samadhi.

The wise say that samadhi is the control resulting

from the application of the experienced truth (i.e., the

awareness of the Self ) to the practical affairs of life. This

samadhi is possible only for jnana yogis.

The hatha yogis are of two kinds: the one intent on

eliminating all perturbations of the mind, starts with the

elimination of the non-self and gradually of all mental

vacillations. This requires very long and determined

practice which becomes his second nature and the yogi

remains perfectly unagitated. The other practises the six

preliminary exercises and then controls the breath

(pranayama) until he can make the air enter the sushumna

nadi. Since the earlier effort is considerable owing to

control of breath, there is a heavy strain which is suddenly

relieved by the entry of air in sushumna. The resulting

happiness is comparable to that of a man suddenly relieved

of a pressing load on his back. His mind is similar to that

of a man in a swoon or a state of intoxication. Both

classes of hatha yogis experience a happiness similar to that

of deep slumber.

A jnana yogi on the other hand, has theoretical knowledge

of the Self, for he has heard it from the Guru and

learnt it from the sastras, and has further cogitated upon

the teachings. Therefore, the veil of ignorance is drawn

off from him even before the consummation of samadhi.

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The substratum of consciousness free from thoughts of

external phenomena is distinguished by him like a mirror

reflecting images. Furthermore, in the earlier stage of

samadhi, he is capable of remaining aware as absolute

consciousness quite free from all blemishes of thought.]

Whereas a hatha yogi cannot remain in such a state,

in the Jnani’s samadhi, both the veil of ignorance and

perturbation of thoughts are removed. In the hatha yogi’s

samadhi, though the Self is naturally free from the two

obstacles, yet it remains hidden by the veil of ignorance.

The same is torn off by the Jnani in the process of his

contemplation.

If asked what difference there is between the samadhi

of a hatha yogi and sleep, it must be said that the mind

overpowered by deep ignorance is covered by dense

darkness in sleep, whereas the mind being associated with

sattva (quality of purity) acts in samadhi as a thin veil for

the self-effulgent principle. The Self may be compared to

the Sun obstructed by dark and dense clouds in sleep, and

by light mist in samadhi. For a Jnani, the Self shines in its

full effulgence like the Sun unobstructed in the heavens.

This is how the Sages describe samadhi.

116-17. (Having spoken of the Jnani’s samadhi as

approved by the Sages, Dattatreya proceeds to prove its

unbroken nature). What is samadhi? Samadhi is absolute

knowledge uncontaminated by objects. Such is the state

of the best Jnanis even when they take part in the affairs

of the world.

The blue colour of the sky is known to be an unreal

phenomenon and yet it appears the same to both the

knowing and the unknowing, but with this difference,

that the one is misled by the appearance and the other is

not.

118. Just as the false perception does not mislead the

man who knows, so also all that is perceived, which is known

to the wise to be false, will never mislead them.

119. Since the middle class of Jnanis have already

destroyed their minds, there are no objects for them. Their

state is known as the supramental one.

120. The mind is agitated when it assumes the shape

of those objects which it mistakes for real; and unagitated

otherwise. Therefore the latter state alone is supramental.

[Note: The mind of the highest order of Jnanis though

associated with objects, knows them to be unreal and therefore

is not agitated as is the case with the ignorant.]

121. Since a Jnani of the highest order can engage in

several actions at the same time and yet remain unaffected,

he is always many-minded and yet remains in unbroken

samadhi. His is absolute knowledge free from objects.

I have now told you all that you want to know.

Thus ends the Chapter XIX on “The Different States

of Jnanis” in Tripura Rahasya.

_______

CHAPTER XX

Vidya Gita

1-20. I shall now relate to you an ancient sacred story.

On one occasion very long ago there was a highly distinguished

gathering of holy saints in the abode of Brahma, the

Creator, when a very subtle and sublime disputation took

place. Among those present were Sanaka, Sananda, Sanatkumara

and Sanatsujata, Vasishta, Pulastya, Pulaha, Kratu,

Brighu, Atri, Angiras, Pracheta, Narada, Chyavana, Vamadeva,

Visvamitra, Gautama, Suka, Parasara, Vyasa, Kanva,

Kasyapa, Daksha, Sumanta, Sanka, Likhita, Devala and

other celestial and royal Sages. Each one of them spoke of

his own system with courage and conviction and

maintained that it was better than all the rest. But they

could not reach a conclusion and so asked Brahma: Lord!

We are Sages who know all about the world and beyond,

but each one’s way of life differs from that of the others

because the dispositions of our minds differ. Some of us are

always in nirvikalpa samadhi, some engaged in philosophical

discussions, some sunk in devotion, some have taken to

work, and others seem exactly like men of the world. Which

is the best among us? Please tell us. We cannot decide

ourselves, because each thinks that his way is the best.

Thus requested, Brahma seeing their perplexity answered:

Best of saints! I also would like to know. There is

Parameswara who is the All-knower. Let us go and ask

him. Collecting Vishnu on their way, they went to Siva.

There the leader of the deputation, Brahma, asked Siva

about the matter. Having heard Brahma, Siva divined the

mind of Brahma and understood that the Rishis were

wanting in confidence and so that any words of his would

be useless. He then said to them: Hear me, Rishis! Neither

do I clearly see which is the method. Let us meditate on

the Goddess — Her Majesty Unconditioned Knowledge.

We shall then be able to understand even the subtlest of

truths by Her grace. On hearing these words of Siva, all of

them, including Siva, Vishnu and Brahma, meditated on

Her Divine Majesty, the Transcendental Consciousness

pervading the three states of life (waking, dream and sleep).

Thus invoked, She manifested in Her glory as the

Transcendental Voice in the expanse of pure consciousness.

They heard the Voice speak like thunder from the

skies: Speak out your minds, O Rishis! Be quick, the desires

of my devotees will always be fulfilled immediately.

21-28. Hearing the Voice, the exalted Rishis prostrated

and Brahma and the others praised the Goddess — namely

Absolute Consciousness pervading the three states of life.

Salutations to Thee! The Greatest! The Best! The

Most Auspicious! The Absolute Knowledge! The

Consciousness of the three states! The Creatrix! The

Protectress! The Dissolver in the Self! The Supreme One

transcending all! Salutations again!

There was no time when Thou wert not, because Thou

art unborn! Thou art ever fresh and hence Thou never

growest old. Thou art all; the essence of all, the knower of

all, the delighter of all. Thou art not all. Thou art nowhere,

with no core in Thee, unaware of anything, and delighting

no one.

[Note: Since there is no ‘all’ or ‘place’ or ‘anything’ in

Her natural state, She is everything that ‘is’ and ‘is not’.]

O Supreme Being! Salutations to Thee, over and over

again, before and behind, above and below, on all sides and

everywhere.

Kindly tell us of Thy relative form and Thy transcendental

state, Thy prowess, and Thy identity with jnana. What

is the proper and perfect means for attaining Thee, the nature

and the result of such attainment? What is the utmost finality

of accomplishment, beyond which there remains nothing to

be accomplished? Who is the best among the accomplished

Sages? Salutations again to Thee!

29. Thus besought, the Goddess of ultimate knowledge

began with great kindness to explain it clearly to the Sages.

30. Listen, Sages! I shall categorically explain to you all

that you ask. I shall give you the nectar drawn out as the

essence from the unending accumulation of sacred literature.

31-40. I am the Abstract Intelligence wherefrom the

cosmos originates, whereon it flourishes, and wherein it

resolves, like the images in a mirror. The ignorant know

me as the gross universe, whereas the wise feel me as their

own pure being eternally glowing as ‘I-I’ within. This

realisation is possible only in the deep stillness of thoughtfree

consciousness, similar to that of the deep sea free

from waves. The most earnest of devotees worship me

spontaneously and with the greatest sincerity, which is

due to their love of me. Although they know that I am

their own non-dual Self, yet the habit of loving devotion

which is deep-rooted in them makes them conceive their

own Self as Me and worship Me as the life-current

pervading their bodies, senses and mind, without which

nothing could exist and which forms the sole purport of

the holy scriptures. Such is my Transcendental State.

My concrete form is the eternal couple — the

Supreme Lord and Energy — always in undivided union

and abiding as the eternal consciousness pervading the

three phenomenal states of waking, dream and sleep, and

reclining on the cot, whose four legs are Brahma (the

Creator), Vishnu (the Protector), Siva (the Destroyer) and

Ishwara (Disappearance) and whose surface is Sadasiva

(grace), which is contained in the mansion known as the

‘fulfilment of purpose’, enclosed by the garden of ‘kadamba’

trees, in the jewel island situated in the wide ocean of

nectar surrounding the cosmos and extending beyond.

Brahma, Vishnu, Siva, Ishwara, Sadasiva, Ganesa,

Skanda, the gods of the eight quarters, their energies,

other gods, celestials, celestial serpents and other

superhuman beings are all manifestations of Myself.

However, people do not know Me because their intellect

is shrouded in ignorance.

41. I grant boons to those who worship Me. There is

no one besides Me worthy of worship or capable of fulfilling

all desires.

[Commentary: All deities who receive worship and all

conceptions of God are My manifestations, because I am

pure intelligence which cannot under any circumstances

be transcended.]

42. The fruits of worship are put forth by Me according

to the mode of worship and the nature of individual desires.

I am indivisible and interminable.

43. Being non-dual and Abstract Intelligence, I spontaneously

manifest even as the smallest detail in the

universe, and as the universe.

44. Though I manifest in diverse ways, I still remain

unblemished because absoluteness is My being. This is

My chief power, which is somewhat hard fully to

understand.

45. Therefore, O Rishis! Consider this with the

keenest of intellect. Though I am the abode of all and

immanent in all, I remain pure.

46-49. Although I am not involved in any manner

and am always free, I wield My power — called Maya. I

become covered with ignorance, appear full of desires,

seek their fulfilment, grow restless, project favourable and

unfavourable environments, am born and reborn as

individuals, until growing wiser I seek a teacher and Sage,

learn the truth from him, put it in practice and finally

become absolved. All this goes on in My pure,

uncontaminated, ever-free absolute intelligence. This

manifestation of the ignorant and the free, and of others,

is called My creation which is however, without any

accessories — My power is too vast to be described. I shall

tell you something of it in brief. It is that the cosmos is

only the obverse of the mind which is projected from

consciousness.

50. Knowledge relating to me is complex but it can

be dealt with under the two categories, dual and nondual,

of which the former relates to worship and the latter

to realisation. On account of their intricacies, there are

many details in them leading up to different results.

51. Dual knowledge is manifold because it depends

on the concept of duality and manifests as worship, prayer,

incantation, meditation, etc., all of which are due to

nothing more than mental imagery.

52-53. Even so, they are efficacious in contradistinction

to daydreams, for the law of nature provides for

it. There are degrees in the efficacy of the methods, of

which the most important concerns the aspect mentioned

before (see above the concrete form of Devi). The ultimate

goal of all is certainly non-dual realisation.

[Commentary: Mental imagery cannot put forth

tangible results either directly or in successive stages. But

the imagery relating to God differs from ordinary

daydreams in that it purifies and strengthens the mind, in

order to make it fit to realise the Self. Again, the most

efficacious among the concepts of God is the one already

mentioned, namely, the eternal couple. Although it will

not directly remove ignorance, yet it will help its removal

for the resurrection of the man as a full-blown Jnani.]

54. Worship of Abstract Intelligence in a concrete

form is not only useful but essential for non-dual real

Chapter XX  

isation. For how can one be made fit for it without Her

benediction.

55. Non-dual realisation is the same as pure Intelligence,

absolutely void of objective knowledge. Such

realisation nullifies all objective knowledge, revealing it

in all its nakedness to be as harmless as a picture of a

pouncing tiger or of an enraged serpent.

56. When the mind has completely resolved into the

Self, that state is called nirvikalpa samadhi (the undifferentiated

peaceful state). After waking up from it, the

person is overpowered by the memory of his experience

as the one, undivided, infinite, pure Self and he knows ‘I

am That’, as opposed to the puerile I-thought of the

ignorant. That is Supreme Knowledge (vijnana or

pratyabhijna jnana).

[Note: The advanced state of meditation is savikalpa

samadhi, where the person is aware that he has turned

away from objectivity towards subjectivity and feels his

proximity to the state of Self-realisation. When he actually

sinks within the Self, there is no knowledge apart from

the simple awareness of blissful existence. This is nirvikalpa

samadhi. Waking up, he sees the world just as any other

man does, but his outlook has become different. He is

now able to know his pure Self and no longer confounds

himself with the ego. That is the acme of Realisation.]

57. Theoretical knowledge consists in differentiating

between the Self and the non-self through a study of the

scriptures, or the teachings of a Master, or by one’s own

deliberation.

58-62. Supreme wisdom is that which puts an end to

the sense of non-self once for all. Non-dual realisation admits

nothing unknown or unknowable and pervades everything

in entirety so that it cannot in any way be transcended

(e.g., a mirror and the images). When that is accomplished,

the intellect becomes quite clear because all doubts have

been destroyed; (doubts are usually with regard to creation,

the identity of the Self and their mutual relationship) and

then the predispositions of the mind (e.g., lust, greed, anger,

etc.) are destroyed, though any remnants of these that may

remain are as harmless as a fangless viper.

63. The fruit of Self-realisation is the end of all misery

here and hereafter and absolute fearlessness. That is called

Emancipation.

[Note: There is an end of misery in sleep; but the

potentiality of misery is not ended. Realisation destroys the

cause of misery and sets the man free forever.]

64-65. Fear implies the existence of something apart

from oneself. Can the sense of duality persist after non-dual

Realisation, or can there be darkness after sunrise?

O Rishis! There will be no fear in the absence of duality.

On the other hand, fear will not cease so long as there is the

sense of duality.

66. What is perceived in the world as being apart from

the Self is also clearly seen to be perishable. What is perishable

must certainly involve fear of loss.

67 Union implies separation; so also acquisition implies

loss.

Chapter XX  

68-70. If emancipation be external to the Self, it implies

fear of loss, and is therefore not worth aspiring to. On the

other hand, moksha is fearlessness and not external to the Self.

When the knower, knowledge and the known merge

into unity, that state is totally free from fear and hence

moksha results.

Jnana (Supreme Wisdom) is the state devoid of

thoughts, will and desire, and is unimpeded by ignorance.

71. It is certainly the primal state of the knower, but

remains unrecognised for want of acquaintance with it. The

Guru and sastras alone can make the individual acquainted

with the Self.

72-77. The Self is Abstract Intelligence free from

thought. The knower, knowledge and the known are not

real as different entities. When differentiation among them is

destroyed, their true nature is evident in the resulting nondual

consciousness, which is also the state of emancipation.

There is in fact no differentiation among the knower,

etc. The differences are simply conventions retained for the

smooth working of earthly life. Emancipation is eternal and,

therefore, here and now; it is nothing to be acquired. The

Self manifests as the knower, knowledge and the known. The

cycle of births and deaths endures with all the apparent reality

of a mountain so long as this manifestation lasts. As soon as

the manifestation is realised to consist of the Self alone without

any admixture of non-self, the cycle of births and

deaths comes to a standstill, and is broken down to

fragments like clouds dispersed by strong winds.

78. Thus you find that earnestness is the only requisite

for emancipation. No other requisite is needed if the

longing for emancipation is intense and unwavering.

79. What is the use of hundreds of efforts in the

absence of a real and unswerving desire for emancipation?

That is the sole requisite and nothing else.

80-81. Intense devotion signifies mental abstraction

as the devotee loses himself in the desired object. In this

particular instance, it will mean emancipation itself. For

such unwavering devotion must certainly succeed and

success is only a question of time — which may be days,

months, years, or even the next birth, according as the

predispositions are light or dense.

82-83. The intellect is ordinarily befouled by evil

propensities and so nothing good flourishes there. Consequently,

people are boiled in the seething cauldron of births

and deaths. Of these evil propensities, the first is want of

faith in the revelations made by the Guru and in the sastras;

the second is addiction to desires; and the third is dullness

(i.e., inability to understand the revealed truth). This is a brief

statement of them.

84-85. Of these, want of faith is betrayed by one’s doubts

regarding the truth of the statements and by failure to understand

them. The doubt arises whether there is moksha; and

later misunderstanding leads to its denial. These two are sure

obstacles to any sincere efforts being made for realisation.

86. All obstacles are set at nought by a determined

belief in the contrary; that is to say, a determined belief

Chapter XX  

regarding the existence of moksha will destroy both

uncertainty and misunderstanding.

But the question arises how this determined belief

will be possible when faith is wanting. Therefore cut at its

root. What is its root?

87-88. Want of faith has its root in unfavourable

logic. Give it up and take to approved logic as found in

holy books and expounded by a Guru. Then enlightenment

becomes possible and faith results. Thus ends the

first evil propensity.

89-95. The second propensity, namely desire,

prevents the intellect from following the right pursuit.

For the mind engrossed in desire cannot engage in a

spiritual pursuit. The abstraction of a lover is well known

to all; he can hear or see nothing in front of him. Anything

said in his hearing is as good as not said. Desire must

therefore be first overcome before aspiring for spiritual

attainment. That can be done only by dispassion. This

propensity is manifold, being in the forms of love, anger,

greed, pride, jealousy, etc. The worst of them is pursuit of

pleasure which, if destroyed, destroys all else. Pleasure

may be subtle or gross. Neither of these must be indulged

in, even in thought. As soon as the thought of pleasure

arises, it must be dismissed by the willpower developed

by dispassion.

96-99. In this way, the second evil propensity is

overcome. The third, known as dullness resulting from

innumerable wicked actions in preceding births, is the

worst of the series and hardest to overcome by one’s own

efforts. Concentration of mind and understanding of truth

are not possible when dullness prevails.

There is no remedy for it other than worship of the

Goddess of the Self (adoration, prayer, meditation, etc.).

I remove the devotee’s dullness according to his worship,

quickly, or gradually, or in the succeeding birth.

100-102. He who unreservedly surrenders himself to

Me with devotion, is endowed with all the requisites necessary

for Self-realisation. He who worships Me, easily overcomes

all obstacles to Self-realisation. On the other hand, he who

being stuck up does not take refuge in Me — the pure

intelligence manipulating the person — is repeatedly upset

by difficulties, so that his success is very doubtful.

103-104. Therefore, O Rishis! The chief requisite is

one-pointed devotion to God. The devotee is the best of

aspirants. The one devoted to Abstract Consciousness excels

every other seeker. Consummation lies in the discernment

of the Self as distinguished from the non-self.

105-112. The Self is at present confounded with the

body, etc. Such confusion must cease and awareness of

the Self must result as opposed to nescience in sleep.

The Self is experienced even now; but it is not

discerned rightly, for it is identified with the body, etc.

There is therefore endless suffering. The Self is not

hidden indeed; it is always gleaming out as ‘I’, but this

‘I’ is mistaken for the body, owing to ignorance. On

this ignorance ceasing, the ‘I’ is ascertained to be the

true consciousness alone; and that sets all doubts at

Chapter XX  

rest. This and nothing else has been ascertained by the

Sages to be the finality. Thaumaturgic powers such as

flying in space, etc., are all fragmentary and not worth

a particle of Self-realisation. For this is the unbroken

and immortal bliss of the Self in which all else is

included.

Thaumaturgic powers are also a hindrance to Selfrealisation.

Of what use are they? They are but simple

acrobatic tricks. The Creator’s status appears to a Selfrealised

man to be only a trifle. What use are these powers,

unless for wasting one’s time?

113. There is no accomplishment equal to Self-realisation,

which is alone capable of ending all misery, because

it is the state of eternal Bliss.

114. Self-realisation differs from all accomplishments

in that the fear of death is destroyed once for all.

115. Realisation differs according to the antecedent

practice and, commensurate with the degree of purity of

mind, may be perfect, middling or dull.

[Note: Realisation of the Self and eternal inherence

as unbroken ‘I-I’ in all surroundings are the practices and

the fruit.]

116-119. You have seen great pandits well versed in

the Vedas and capable of chanting them quite correctly amidst

any amount of distractions. They are the best. Those who

are capable businessmen, repeat the Vedas quite correctly

when they engage in chanting them without other distractions.

These are the middle class.

Whereas others are constantly chanting them and do

it well. Such are of the lowest order among pandits.

Similarly there are distinctions among the Sages also.

120-121. Some Sages abide as the Self even while

engaged in complex duties, such as ruling a kingdom (e.g.,

King Janaka); others can do so in the intervals of work;

still others can do so by constant practice alone. They are

respectively of the highest, the middle and the lowest order.

Of these, the highest order represents the utmost limit of

realisation.

122. Unbroken supreme awareness even in the dream

state is the mark of the highest order.

123. The person who is not involuntarily made the tool

of his mental predispositions, but who invokes them at will,

is of the highest order.

124. He who abides in the Self as ‘I-I’, as spontaneously

and continuously as the ignorant man does in the body, is

again of the highest order.

125. He who, though engaged in work, does not look

upon anything as non-self, is a perfect Sage.

126. He who, even while doing his work remains as if

asleep, is a perfect Sage.

127. Thus the best among the Sages are never out of

samadhi, be they working or idle.

128-133. He who is, from his own experience, capable

of appreciating the states of other Jnanis, including the

best among them, is certainly a perfect Sage. He who is

not influenced by happiness or misery, by pleasure or pain,

Chapter XX  

by desires, doubts or fear, is a perfect Sage. He who realises

pleasure, pain and every other phenomenon to be in and

of the Self, is a perfect Sage. He who feels himself pervading

all — be they ignorant or emancipated — is a perfect

Sage. He who, knowing the trammels of bondage, does

not seek release from them and remains in peace, is a

perfect Sage.

Those perfect among the Sages are dentical with Me.

There is absolutely no difference between us.

134. I have now told you all this in answer to your

questions. You need no longer be perplexed with doubts.

135. Having said so, Transcendental Intelligence

became silent.

Then all the Rishis saluted Siva and the other gods and

returned to their own abodes.

I have now told you the sacred Gita of pure knowledge,

which destroys all sins and purifies the mind. This Gita is the

best among Gitas because it has proceeded from Abstract

Intelligence Herself and it leads one to emancipation, on

being attentively heard and cogitated upon.

This Gita is the raft to save one from sinking in the

ocean of samsara (the cycle of births and deaths), and so it

must be read or repeated every day with love and care.

Thus ends the chapter of “Vidya Gita” in Tripura

Rahasya.

_______

CHAPTER XXI

On the Accomplishment of Wisdom,

Its Nature and Scriptural Lore

1. After Parasurama heard this from Sri Dattatreya

he felt as if released from the meshes of ignorance.

2-8. He again saluted Sri Datta and asked him with

great devotion: Lord! Please tell me exactly how wisdom

can be accomplished. I want to hear the essence of it in

brief. The method should also be easy and at the same

time efficient. Please also tell me the characteristics of the

Sages, so that I may readily recognise them. What is their

state with or without the body? How can they be

unattached though active? Kindly tell me all this.

Thus requested, the son of Atri spoke to him with

pleasure: Listen! Rama, I am now telling you the secret of

accomplishment. Of all the requisites for wisdom, Divine

Grace is the most important. He who has entirely

surrendered himself to the Goddess of his own Self is sure

to gain wisdom readily. Rama! This is the best of all the

methods.

9-17. This method does not require other aids to

reinforce its efficiency, as other methods do for accomplishing

the end. There is a reason for it. Pure Intelligence illumining

all has cast a veil of ignorance of Her own over all. Her true

nature is evident only after removing this veil by discrimination.

This is hard for those whose minds are directed

Chapter XXI  

outward; but it is easy, sure and quick, for devotees engrossed

in the Goddess of the Self to the exclusion of all else.

An intense devotee, though endowed with only a

little discipline of other kinds (e.g., dispassion), can readily

understand the truth though only theoretically, and

expound it to others. Such exposition helps him to imbue

those ideas and so he absorbs the truth. This ultimately

leads him to identify all individuals with Siva and he is no

longer affected by pleasure or pain. All-round identification

with Siva makes him the best of Jnanis and a Jivanmukta

(emancipated here and now). Therefore bhakti yoga (the

way of devotion) is the best of all and excels all else.

18-24. The characteristics of a Jnani are hard to understand,

because they are inscrutable and inexpressible. For

instance, a pandit cannot be adequately described except by

his appearance, gait and dress, because his feelings, depth of

knowledge, etc., are known to himself alone; while the flavour

of a particular dish cannot be exactly conveyed by words to

one who has not tasted it. A pandit can be understood only

by another pandit by his method of expression. A bird alone

can follow the track of another bird.

There are of course some traits which are obvious,

and others which are subtle and inscrutable. Those which

are obvious are their speech, language, postures of

meditation, signs of worship, dispassion, etc., which can,

however, be imitated by non-Sages.

25. What are accomplishments to others to the accompaniment

of dispassion, meditation, prayer, etc., remain

natural to the Sage whose mind is pure and unsophisticated.

218 Tripura Rahasya

26. He whom honour and insult, loss or gain, cannot

affect, is a Sage of the best class.

27. The best among Sages can, without hesitation,

give complete answers on matters relating to Realisation

and the sublimest truths.

28. He seems to be spontaneously animated when

discussing matters pertaining to jnana (realisation) and is

never tired of their exposition.

29. His nature is to remain without efforts. Contentment

and purity abide in him. Even the most critical situations

do not disturb his peace of mind.

30. These are qualities which must be tried for oneself

and verified; they are of no value as tests applied to others,

for they may be genuine or spurious.

31. An aspirant must first apply the tests to himself and

always prove his own worth; he can then judge others.

32-33. How can the repeated testing of oneself fail to

improve one? Let one not spend one’s time judging others;

but let one judge oneself. Thus one becomes perfect.

34-38. What have here been called the traits of a Jnani

are meant for one’s own use and not for testing others, because

they admit of many modifications according to circumstances.

For instance, a Jnani who has realised the Self with the least

effort may continue in his old ways although his mind is

unassailable. He looks like a man of the world for all

practical purposes. How then can he be judged by others?

Nevertheless, one Jnani will know another at sight, just as

an expert can appraise precious stones at a glance.

Chapter XXI  

The Jnanis of the lowest order behave like ignorant

men in their care for their bodies.

39-54. They have not attained sahaja samadhi

(samadhi unbroken even while engaged in work, etc.)

They are in the State of Perfection only when they are

calm or composed. They have as much of the body-sense

and enjoy pleasure and pain with as much zest as any

animal, when they are not engaged in the investigation

of the Self.

Though they are not always inquiring into the Self,

yet there are periods of the perfect state owing to their

previous practice and experience. All the same, they are

emancipated because the animal-sense is only an aberration

during interludes of imperfection and does not leave any

mark on them. Their aberration is similar to the ashy

skeleton of a piece of burnt cloth which, though retaining

the old shape, is useless. Again, the intervals of Realisation

have an abiding effect on their lives, so that the world

does not continue to enthral them as heretofore. A dye

applied to the border of a cloth ‘creeps’ and shades the

body of the cloth also.

The middle class of Jnanis are never deluded by their

bodies. Delusion is the false identification of ‘I’ with the body;

this never arises with the more advanced Jnanis, namely the

middle class among them. Identification of the Self with the

body is attachment to the body. The middle class of Jnanis

are never attached to the body. Their minds are mostly

dead because of their long practice and continued

austerities. They are not engaged in work because they

220 Tripura Rahasya

are entirely self-possessed. Just as a man moves or speaks

in sleep without being aware of his actions, so also this

class of yogi does enough work for his minimum

requirements without being aware of it. Having

transcended the world, he behaves like a drunken man.

But he is aware of his actions. His body continues on

account of his vasanas (predispositions) and destiny. Jnanis

of the highest class do not identify the Self with the body

but remain completely detached from their bodies. Their

work is like that of a charioteer driving the chariot, who

never identifies himself with the chariot. Similarly the

Jnani is not the body nor the actor; he is pure intelligence.

Though entirely detached within from action, to the

spectator he seems to be active. He performs his part like

an actor in a drama, and plays with the world as a parent

does with a child.

55-56. Of the two higher orders of Jnanis, the one

remains steadfast through his sustained practice and control

of mind, whereas the other is so on account of the force of

his discrimination and investigation. The difference lies in

the merits of their intellect. I shall now relate to you a story

in this connection.

57-79. There was formerly a king by name Ratnangada

ruling in the City of Amrita on the banks of the Vipasa. He

had two sons Rukmangada and Hemangada — both wise

and good and dearly loved by their father. Of them, Rukmangada,

was well versed in the sastras, and Hemangada

was a Jnani of the highest order. On one occasion both of

them went out on a hunting expedition into a dense

Chapter XXI  

forest, followed by their retinue. They accounted for many

a deer, tigers, hares, bisons, etc., and being thoroughly

exhausted, they rested beside a spring. Rukmangada was

informed by some persons that there was a Brahmarakshas

(a species of ghoulish spirit of a learned but degenerate

Brahmin) close by, who was very learned, accustomed to

challenge pandits for discussion, vanquish them and then

eat them. Since Rukmangada loved learned disputations,

he went with his brother to the ghoul and engaged him in

argument. He was however defeated in the debate and so

the ghoul caught hold of him to devour him. Seeing this,

Hemangada said to the ghoul: O Brahmarakshas, do not

eat him yet! I am his younger brother. Defeat me also in

argument so that you may eat us both together. The ghoul

answered: I have long been without food. Let me first

finish this long-wished-for prey, and then I shall defeat

you in debate and complete my meal with you. I hope to

make a hearty meal of you both.

Once I used to catch any passer-by and eat him. A

disciple of Vasishta, by name Devarata, once came this

way and he cursed me, saying: May your mouth be burnt

if you indulge in human prey any more. I prayed to him

with great humility and he condescended to modify his

curse thus: You may eat such as are defeated by you in

debate. Since then I have been adhering to his words. I

have now waited so long for prey that this is very dear to

me. I shall deal with you after finishing this prey.

Saying so, he was about to eat the brother; but

Hemangada again interceded, saying: O Brahmarakshas,

222 Tripura Rahasya

I pray you kindly accede to my request. Tell me if you

would relinquish my brother if other food were found for

you. I will redeem my brother in that way if you will

allow it. But the ghoul replied, saying: Listen, King! There

is no such price for redemption. I will not give him up.

Does a man let his long wished for food slip away from his

hold? However I shall tell you now a vow which I have

taken. There are many questions deeply afflicting my

mind. If you can answer them satisfactorily, I shall release

your brother. Then Hemangada asked the ghoul to

mention the questions so that he might answer them. The

ghoul then put to him the following very subtle questions

which I shall repeat to you, Parasurama! They are:

80. What is more extensive than space and more

subtle than the subtlest? What is its nature? Where does it

abide? Tell me, Prince.

81. Listen, Spirit! Abstract Intelligence is wider than

space and subtler than the subtlest. Its nature is to glow

and it abides as the Self.

82. Spirit: How can it be wider than space, being

single? Or how is it subtler than the subtlest? What is that

glow? And what is that Self ? Tell me, Prince.

83. Listen, Spirit! Being the material cause of all,

intelligence is extensive though single; being impalpable,

it is subtle. Glowing obviously implies consciousness and

that is the Self.

84. Spirit: Where and how is Chit (Abstract Intelligence)

to be realised and what is the effect?

Chapter XXI  

85. Prince: The intellectual sheath must be probed for

its realisation. One-pointed search for it reveals its existence.

Rebirth is overcome by such realisation.

86. Spirit: What is that sheath and what is

concentration of mind? Again, what is birth?

87. Prince: The intellectual sheath is the veil drawn

over Pure Intelligence; it is inert by itself. One-pointedness

is abiding as the Self. Birth is the false identification of

the Self with the body.

88. Spirit: Why is that Abstract Intelligence which is

ever shining not realised? What is the means by which it

can be realised? Why did birth take place at all?

89. Prince: Ignorance is the cause of non-realisation.

Self realises the Self; there is no external aid possible. Birth

originated through the sense of doership.

90. Spirit: What is that ignorance of which you speak?

What is again the Self? Whose is the sense of doership?

91. Prince: Ignorance is the sense of separateness from

consciousness and false identification with the non-self.

As for the Self, the question must be referred to the self in

you. The ego or the ‘I-thought’ is the root of action.

92. Spirit: By what means is ignorance to be destroyed?

How is the means acquired? What leads to such means?

93. Prince: Investigation cuts at the root of ignorance.

Dispassion develops investigation. Disgust for the pleasures

of life generates dispassion towards them.

94. Spirit: What are investigation, dispassion and

disgust for pleasures?

95. Prince: Investigation is analysis conducted within

oneself, discriminating the non-self from the Self, stimulated

by a stern, strong and sincere desire to realise the

Self. Dispassion is non-attachment to surroundings. This

results if the misery consequent on attachment is kept in

mind.

96. Spirit: What is the root cause of the whole series

of these requirements?

97. Prince: Divine Grace is the root cause of all

that is good. Devotion to God alone can bring down

His grace. This devotion is produced and developed

by association with the wise. That is the prime cause of

all.

98. Spirit: Who is that God? What is devotion to

Him? Who are the wise?

99. Prince: God is the master of the cosmos. Devotion

is unwavering love for Him. The wise are those who abide

in Supreme Peace and melt with love for all.

100. Spirit: Who is always in the grip of fear? Who of

misery? Who of poverty?

101. Prince: Fear holds a man possessed of enormous

wealth; misery, of a large family; and poverty, of insatiable

desires.

102. Spirit: Who is fearless? Who is free from misery?

Who is never needy?

103. Prince: The man with no attachments is free

from fear; the one with controlled mind is free from misery;

the Self-realised man is never needy.

Chapter XXI 225

104. Spirit: Who is he that passes men’s understanding

and is visible though without a body? What is the action

of the inactive?

105. Prince: The man emancipated here and now

passes men’s understanding; he is seen though he does not

identify himself with the body; his actions are those of

the inactive.

106. Spirit: What is real? What is unreal? What is inappropriate?

Answer these questions and redeem your brother.

107. Prince: The subject (i.e., the Self ) is real; the

object (i.e., the non-self ) is unreal; worldly transactions

are inappropriate.

I have now answered your questions. Please release

my brother at once.

108. When the Prince had finished, the ghoul released

Rukmangada with pleasure and himself appeared metamorphosed

as a Brahmin.

109. Seeing the figure of the Brahmin full of courage

and tapas (penance), the two princes asked him who he was:

110-122. I was formerly a Brahmin of Magadha. My

name is Vasuman. I was famous for my learning and known

as an invincible debater. I was proud of myself and sought

the assembly of those learned pandits who gathered in my

country under royal patronage. There was among them a

great saint, perfect in wisdom and entirely Self-possessed.

He was known as Ashtaka. I went there for love of debate.

Though I was a mere logician, I argued against his statement

on Self-realisation, by sheer force of logic. He backed his

226 Tripura Rahasya

arguments by profuse quotations from the holy scriptures.

Since I was out to win laurels, I continued to refute him.

Finding me incorrigible, he kept silent. However, one of

his disciples, a descendant of the Kasyapa lineage, was

enraged at my audacity and cursed me before the king,

saying: You chip of a Brahmin! How dare you refute my

Master without first understanding his statements? May

you at once become a ghoul and remain so for a long time.

I shook with fear at the imprecation and took refuge

at the feet of the Sage Ashtaka. Being always Self-possessed,

he took pity on me, though I had figured as his opponent

just before; and he modified his disciple’s curse by

pronouncing an end to it as follows: May you resume

your old shape as soon as a wise man furnishes appropriate

answers to all the questions which were raised here by

you, answered by me, but refuted by your polemics.

O Prince! You have now released me from that curse.

I therefore consider you as the best among men, knowing

all that pertains to life here and beyond.

The princes were astonished at this story of his life.

123-124. The Brahmin asked Hemangada further

questions and became further enlightened. Then the princes

returned to their city after saluting the Brahmin.

I have now told you everything, O Bhargava!

Thus ends the chapter on the “Episode of the Ghoul”

in Tripura Rahasya.

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)