TRIPURA RAHASYA OR THE MYSTERY BEYOND THE TRINITY -5

TRIPURA RAHASYA

OR

THE MYSTERY BEYOND THE TRINITY

Translated by

SWAMI SRI RAMANANANDA SARASWATHI

(Munagala S. Venkataramaiah)

Sri Ramanasramam

Tiruvannamalai

Chapter XVI  

(1) Illumination and (2) Consideration.

65. The first of them is association of the mind

with external objects and the second is deliberation on

the object seen.

66. Illumination is unqualified by the limitations of

objects: deliberation is qualified by the limitations pertaining

to the objects seen, and it is the forerunner of

their clear definition.

[Note: The mind first notes a thing in its extended

vision. The impression is received only after noting the

thing in its non-extensive nature, and becomes deeper

on musing over the first impression.]

67. There is no distinction noted in the preliminary

stage of simple illumination. The thing itself is not yet

defined, so illumination is said to be unqualified.

68. The thing becomes defined later on and is said to

be such and such, and so and so. That is the perception of

the thing after deliberation.

69-70. Deliberation is again of two kinds: the one is

the actual experience and is said to be fresh, whereas the

other is cogitation over the former and is called memory.

The mind always functions in these two ways.

71-72. Dreamless slumber is characterised by the illumination

of sleep alone, and the experience continues unbroken

for a time, whereas the wakeful state is characterised by

deliberation repeatedly broken up by thoughts and therefore

it is said not to be ignorance.

Sleep is a state of nescience, though it consists of

illumination alone, yet it is said to be ignorance for the

same reason as a light though luminous is said to be

insentient.

[Note: Pure intelligence is made up of luminosity,

but is not insentient like a flame. It is gleaming with

consciousness, thus differing from the flame. For intellect

is evidence as thinking principle. Therefore it is called

Absolute Consciousness, active principle, vibratory

movement, all-embracing Self, or God. Because of these

potentialities it creates the universe.

Sri Sankara has said in Soundarya Lahari: Siva owes

his prowess to Sakti; He cannot even stir in Her absence.

Siva should not therefore be considered to be a mere

inexpressible entity depending for His movements upon

Maya (like a man on his car). Sri Sankara continues: Siva

is yoked by Thee, Oh Sakti, to His true being. Therefore

a blessed few worship Thee as the endless series of waves

of bliss, as the underlying basis of all that is, as the Supreme

Force, maintaining the universe, and as the Consort of

Transcendence. Thus the identity of Siva and Sakti with

each other or with Transcendence is evident.

The argument that the universe is illusory, being a

figment of imagination like a hare’s horn, is extended

further by the statement that the creation leading up to it

must be equally illusory. Then the coexistence of Siva and

Sakti is useless; and Siva being incomprehensible without

Sakti, the idea of Godhead falls to pieces. But the scriptures

point to God as the primal essence from which the world

has sprung, in which it exists, and into which it resolves.

That statement will then be meaningless. Why should

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the other scriptural statement ‘There is no more than

One’ alone be true? Is it to lend support to the argument

of illusion? The proper course will be to look for harmony

in these statements in order to understand them aright.

Their true significance lies in the fact that the universe

exists, but not separately from the primal Reality — God.

Wisdom lies in realising everything as Siva and not in

treating it as void.

The truth is that there is one Reality which is consciousness

in the abstract and also transcendental, irradiating the

whole universe in all its diversity from its own being, by

virtue of its self-sufficiency, which we call Maya or Sakti or

Energy. Ignorance lies in the feeling of differentiation of the

creatures from the Creator. The individuals are only details

in the same Reality.

In sleep, the insentient phase of stupor overpowers

the sentient phase of deliberation. But the factor of

illumination is ever present and that alone cannot become

apparent to men, in the absence of deliberation. Therefore,

sleep is said to be the state of ignorance, as distinguished

from wakefulness which is conceded to be knowledge.]

73. This conclusion is admitted by the wise also. Sleep is

the first born from Transcendence (vide Ch. XIV, sloka 59),

and also called the unmanifest, the exterior, or the great void.

74-76. The state prevailing in sleep is the feeling

‘There is naught’. This also prevails in wakefulness,

although things are visible. But this ignorance is shattered

by the repeated upspringing of thoughts. The wise say

that the mind is submerged in sleep because it is illumining

the unmanifest condition. The submersion of mind is

not, however, peculiar to sleep for it happens also at the

instant of cognition of things.

77. I shall now talk to you from my own experience.

This subject is perplexing for the most accomplished

persons.

78. All these three states, namely, samadhi, sleep and

the instant of cognition of objects, are characterised by

absence of perturbation.

79. Their difference lies in the later recapitulation of

the respective states which illumine different perceptions.

80. Absolute Reality is manifest in samadhi; a void

or unmanifest condition distinguishes sleep and diversity

is the characteristic of cognition in wakefulness.

81. The illuminant is however the same all through

and is always unblemished. Therefore it is said to be

Abstract Intelligence.

82. Samadhi and sleep are obvious because their experience

remains unbroken for some appreciable period and

can be recapitulated after waking up.

83. That of cognition remains unrecognised because

of its fleeting nature. But samadhi and sleep cannot be

recognised when they are only fleeting.

84. The wakeful state is iridescent with fleeting samadhi

and sleep. Men when they are awake can detect fleeting

sleep because they are already conversant with its nature.

85-86. But fleeting samadhi goes undetected because

people are not so conversant with it. O Brahmin! Fleeting

samadhi is indeed being experienced by all, even in their

Chapter XVI  

busy moments; but it passes unnoticed by them, for want

of acquaintance with it. Every instant free from thoughts

and musings in the wakeful state is the condition of

samadhi.

87. Samadhi is simply absence of thoughts. Such a

state prevails in sleep and at odd moments of wakefulness.

88. Yet, it is not called samadhi proper, because all

the proclivities of the mind are still there latent, ready to

manifest the next instant.

89. The infinitesimal moment of seeing an object is

not tainted by deliberation on its qualities and is exactly

like samadhi. I will tell you further, listen!

90-93. The unmanifest state, the first-born of abstract

Intelligence revealing ‘There is not anything’, is the state

of abstraction full of light; it is, however, called sleep because

it is the insentient phase of consciousness. Nothing is

revealed because there is nothing to be revealed. Sleep is

therefore the manifestation of the insentient state.

But in samadhi, Brahman, the Supreme Consciousness,

is continuously glowing. She is the engulfer of time

and space, the destroyer of void, and the pure being

(Jehovah – I am). How can She be the ignorance of sleep?

94. Therefore sleep is not the end-all and the be-all.

Thus did Janaka teach Ashtavakra.

Thus ends the chapter on “The Discourse of Janaka

to Ashtavakra” in Tripura Rahasya.

CHAPTER XVII

On the Uselessness of Fleeting Samadhis and

the Way to Wisdom

1. O Bhargava! I shall now tell you what further

conversation took place between Janaka and Ashtavakra.

2-3. Ashtavakra asked: King! Please tell me in greater

detail what you call fleeting samadhi in the wakeful state, so

that I may follow it up in order to achieve enduring samadhi.

Thus requested, Janaka replied:

4-11. Listen, O Brahmin! The following are instances

of that state: When a man remains unaware of ‘in and out’

for a short interval and is not overpowered by the ignorance

of sleep; the infinitesimal time when one is beside oneself

with joy; when embraced by one’s beloved in all purity;

when a thing is gained which was intensely longed for but

given up in despair; when a lonely traveller moving with

the utmost confidence is suddenly confronted with the

utmost danger; when one hears of the sudden death of

one’s only son, who was in the best of health, in the prime

of life, and at the apex of his glory.

[Note: They are examples of samadhi in raptures of

happiness or of pleasure and in spasms of fear or of sorrow.]

12-14. There are also intervals of samadhi, namely the

interim period between the waking, dream and sleep states;

at the time of sighting a distant object, the mind holding the

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body at one end projects itself into space until it holds the

object at the other end, just as a caterpillar prolongs itself

at the time of leaving one hold to catch another hold.

Carefully watch the state of mind in the interval.

15-18. Why dilate on these intervals? All happening

will be brought to a standstill if intelligence be homogeneous.

They are made possible when a certain harmony

reigns in intelligence which ordinarily is repeatedly broken.

Therefore the great founders of different systems of

philosophy have said that the difference between the Self

(i.e., Abstract Intelligence) and intellect (individualistic)

lies only in their continuity. Sugata (i.e., Buddha) considers

the Self to be the stream of Intelligence broken up, of

course, at short intervals; Kanada says that it is intellect

which is characteristic of the Self.

Anyway, when once interruptions in the stream of

Intelligence are admitted, it follows that these intervals

between the various modifications of the intellect into

objects, would represent its unmodified, original state. O

son of Kahoela, know that if one can become aware of

these broken samadhis, no other samadhi need attract one.

19-23. The Brahmin youth asked further: O King,

why are not all liberated if their lives are so iridescent

with momentary samadhi, if it be the enlightener of the

unmanifest void in sleep? Liberation is the direct result of

unqualified samadhi. The Self being pure intelligence, why

does it not recognise itself and remain always liberated?

Ignorance is dispelled by pure intelligence, which is

samadhi, and this is the immediate cause of salvation.

Please tell me, so that all my doubts may be set at rest.

The king replied as follows:

24-26. I will tell you the secret. The cycle of births

and deaths is from time immemorial caused by ignorance,

which displays itself as pleasure and pain, and yet is only

a dream and unreal. Being so, the wise say that it can be

ended by knowledge. By what kind of knowledge? Wisdom

born of realisation (viz., ‘I am That’).

[Commentary: An aspirant for wisdom first turns away

from the pleasures of life and absorbs himself in the search

for knowledge, which he learns from a Master. This is

hearsay knowledge. In order to experience it, he ponders

over it and clears his doubts. Then he applies the

knowledge to himself and tries to feel his immortal being,

transcending the body, mind, etc.; he succeeds in feeling

his Self within. Later he remembers the Vedic teaching

imparted by his Guru that the Self being unqualified,

cannot be differentiated from God and experiences his

unity with the Universal Self. This is in short the course

of wisdom and liberation.]

27-29. Ignorance cannot be expelled by means of

knowledge devoid of thoughts, for such knowledge is not

opposed to anything whatsoever (including ignorance).

Knowledge devoid of thoughts is like the canvas used in

painting; the canvas remains the same whatever picture

may be painted on it. Unqualified knowledge is simple

light; the objects are manifest by and in it.

[Commentary: The mirror is clear and uniform when

there are no objects to reflect; the same appears variegated

Chapter XVII  

by images reflected in it. So also the Self is pure intelligence

and clear when not contaminated by thoughts. This state

is called nirvikalpa. When soiled by thoughts, it is

savikalpa.]

30. Ignorance is only that knowledge which is called

savikalpa (with thought) and nothing else. That

(ignorance) exists in many ways in the form of cause and

effect. (For ignorance is only the original contamination,

i.e. cause, continuing as effect).

[Commentary: Pure intelligence (God) in His insentient

aspect functions as Maya or the self-contained entity, projecting

ignorance as creation.]

31-34. The casual ignorance is said to be of the nature

of absence of knowledge of the wholeness of one’s own

Self. The Self that is Consciousness should only be whole

on account of the exclusion of limitation. For, it is that

which brings about time and the rest which are the causes

of limitation. That kind of knowledge of the Self which

exists as the non-wholeness (of the Self ) can alone be the

causal ignorance of the nature of ‘I exist here at this time’.

That is the embryonic seed from which shoots forth the

sprout of the body as the individualised self (growing up

into the gigantic tree of the cycle of births and deaths).

The cycle of births and deaths does not end unless

ignorance is put to an end. This can happen only with a

perfect knowledge of the Self, not otherwise.

35-38. Such wisdom which can destroy ignorance is

clearly of two sorts; indirect and direct. Knowledge is

first acquired from a Master and through him from the

scriptures. Such indirect knowledge cannot fulfil the object

in view. Because theoretical knowledge alone does not

bear fruit; practical knowledge is necessary which comes

through samadhi alone. Knowledge born of nirvikalpa

samadhi generates wisdom by the eradication of ignorance

and objective knowledge.

39-47. Similarly, experience of casual samadhi in the

absence of theoretical knowledge does not serve the purpose

either. Just as a man, ignorant of the qualities of an emerald,

cannot recognise it by the mere sight of it in the treasury,

nor can another recognise it if he has not seen it before,

although he is full of theoretical knowledge on the subject,

in the same way theory must be supplemented with practice

in order that a man might become an expert. Ignorance

cannot be eradicated by mere theory or by the casual samadhi

of an ignorant man.

Again, want of attention is a serious obstacle; for a man

looking up at the sky cannot identify the individual constellations.

Even a learned scholar is no better than a fool, if he

does not pay attention when a thing is explained to him. On

the other hand, a man though not a scholar but yet attentive

having heard all about the planet Venus, goes out in

confidence to look for it, knowing how to identify it, and

finally discovers it, and so is able to recognise the same

whenever he sees it again. Inattentive people are simply fools

who cannot understand the ever-recurring samadhis in

their lives. They are like a man, ignorant of the treasure

under the floor of his house, who begs for his daily food.

Chapter XVII  

48. So you see that samadhi is useless to such people.

The intellect of babes is always unmodified and yet they

do not realise the Self.

49. Nirvikalpa samadhi clearly will never eradicate

ignorance. Therefore in order to destroy it savikalpa

samadhi must be sought.

50-52. This alone can do it. God inherent as the Self

is pleased by meritorious actions which are continued

through several births, after which the desire for liberation

dawns and not otherwise, even though millions of births

may be experienced. Of all the things in creation, to be

born a sentient being requires good luck; even so, to

acquire a human body requires considerable merit; while

it is out of the ordinary for human beings to be endowed

with both virtuous tendencies and sharp intellect.

53-60. Observe, O Brahmin, that the mobile creation

is a very small fraction of the immobile and that human

beings form but a small fraction of the mobile, while most

human beings are little more than animals, being ignorant

of good and bad, and of right and wrong. Of sensible

people, the best part runs after the pleasures of life, seeking

to fulfil their desires. A few learned people are stained

with the longing for heaven after death. Of the remaining

few, most of them have their intellects bedimmed by Maya

and cannot comprehend the oneness of all (the Creator

and creation). How can these poor folk, held in the grip

of Maya, extend their weak sight to the sublime Truth of

Oneness? People blinded by Maya cannot see this truth.

Even when some people rise so high in the scale as to

understand the theory, misfortune prevents their being

convinced of it (for their desires sway them to and fro

with a force greater than the acquired puny, theoretical

knowledge. Knowledge, if strictly followed, should put

an end to such desires, which flourish on the denial of

oneness). They try to justify their practical actions by

fallacious arguments which are simply a waste of time.

Inscrutable are the ways of Maya, which veils the

highest Realisation. It is as if they threw away the real

gem in their hands, thinking it to be a mere pebble.

61. Only those transcend Maya with whose devotion the

Goddess of the Self is pleased; such can discern well and happily.

62. Being by the grace of God endowed with proper

discernment and right-earnestness, they get established in

transcendental Oneness and become absorbed.

I shall now tell you the scheme of liberation.

63. One learns true devotion to God after a meritorious

life continued in several births, and then worships Him for a

long time with intense devotion.

64. Dispassion for the pleasures of life arises in a devotee

who gradually begins to long for knowledge of the truth and

becomes absorbed in the search for it.

65. He then finds his gracious Master and learns from

him all about the transcendental state. He has now gained

theoretical knowledge.

[Note: This is Sravana.]

66. After this he is impelled to revolve the whole matter

in his mind until he is satisfied from his own practical

Chapter XVII  

knowledge with the harmony of the scriptural injunctions

and the teachings of his Master. He is able to ascertain

the highest truth with clearness and certitude.

[Note: This is Manana.]

67. The ascertained knowledge of the Oneness of

the Self must afterwards be brought into practice, even

forcibly if necessary, until the experience of the truth occurs

to him.

[Note: This is Nidhidhyasana.]

68. After experiencing the Inner Self, he will be able

to identify the Self with the Supreme and thus destroy the

root of ignorance. There is no doubt of it.

69. The inner Self is realised in advanced

contemplation and that state of realisation is called

nirvikalpa samadhi.

Memory of that realisation enables one to identify

the Inner Self with the Universal Self (as ‘I am That’).

[Note: This is pratyabhijna jnana.]

[Commentary: Contemplation is designated in its progressive

stages, as savikalpa samadhi (qualified samadhi) and

nirvikalpa samadhi (unqualified samadhi). Dhyana (contemplation)

leads to the repose consequent on the resolve that

the mind in its absolute purity is only the Self. There are

interruptions by thought obtruding in the earlier stages.

Then the practice goes by the name of Dhyana. When the

repose remains smooth and uninterrupted for some appreciable

time, it is called savikalpa samadhi. If by its constant

practice, the repose ensues without any previous resolve

(i.e., effortlessly) and continues uninterrupted for some

time, it is called nirvikalpa samadhi. The Inner Self glows

in all its purity, in the last stage.

After rising from it, the memory of the uncommon

experience of the Self remains; it enables him to identify

the transcendence of the one with that same One which is

in all.] (This is the Sahaja State, as is often said by Sri

Ramana. Tr.)

70. That is the Oneness of the Self, the same as the

identification of the transcendence of the one with that same

one in all the diversities of the world apparent to each

individual. This destroys the root of ignorance, instantly and

completely.

71. Dhyana has been said to develop into nirvikalpa

samadhi. Whereas modifications signify the many-sidedness

of consciousness, nirvikalpa signifies its unitary nature.

72. When the mind does not create pictures due to

thoughts, it is in the unmodified state, which is its primal

and pure condition.

73. When the pictures on a wall are erased, the original

wall remains. No other work is necessary to restore its original

condition.

74. Similarly, the mind remains pure when thoughts

are eliminated. Therefore the unqualified state is restored if

the present disturbance is ended.

75. There is indeed nothing more to be done for the

most holy condition to be maintained. Nevertheless, even

pandits are deluded in this matter, owing to the bane of Maya.

Chapter XVII  

76. The acutely intelligent can accomplish the purpose

in a trice. Aspirants may be divided into three groups: (1)

the best, (2) the middle class, and (3) the lowest.

77. Of these, the best class realise at the very moment

of hearing the truth. Their ascertainment of truth and contemplation

thereon are simultaneous with their learning.

78-92. Realisation of truth requires no effort on their

part. Take my case for instance. On a moonlit summer night,

I was lying drunkenly on a downy bed in my pleasure garden

in the loving embrace of my beloved. I suddenly heard the

sweet nectar-like songs of invisible aerial beings who taught

me the oneness of the Self, of which I was unaware till that

moment. I instantly thought it over, meditated on it, and

realised it in less than an hour. For about an hour and a half

I remained in samadhi — the state of supreme bliss.

I regained consciousness and began to muse over my

experience: Oh wonderful! How full of bliss I was! It was

extraordinary. Let me return to it. The happiness of the king

of the gods cannot equal even a fraction of my bliss.

Not even the creator, Brahma, could have that bliss; my

life had been wasted in other pursuits. Just as a man ignores

the fact that he holds Chintamani (the celestial gem capable

of fulfilling one’s desires) in his hands, and goes begging food,

so also people who are ignorant of the fount of bliss within

themselves, waste their lives seeking external pleasures!

For me such hankerings are done with! Let me always

abide in the eternal, infinite source of bliss within me!

Enough of such foolish activities! They are shades of

darkness and vain repetitions of useless labour. Be they

delicious dishes, perfumed garlands, downy beds, rich

ornaments or vivacious damsels — they are mere

repetitions, with no novelty or originality in them. Disgust

for them had not arisen in me before, because I had been

foolishly treading the way of the world.

As soon as I had decided on and attempted to turn

my mind inward, another bright idea struck me:

93-95. What confusion I am in! Although I am always

in the perfection of Bliss, what is it I want to do? What

more can I acquire? What do I lack? When and whence

can I get anything? Even if there were anything new to be

gained, would it endure? How can I who am Infinite

Consciousness-Bliss know effort?

96-98. Individual bodies, their senses, minds, etc., are

similar to visions in a dream; they are projected from me.

Control of one mind leaves all other minds as they are. So

what is the use of controlling my mind? Minds, controlled

or uncontrolled, appear only to my mental eye.

99. Again, even if all minds are controlled, mine

remains free. For my mind is like infinite space, the

receptacle of all things. Who is to control it and how?

100. How can samadhi be brought about when I am

already in the perfection of bliss, for the Self is Bliss-Consciousness,

even more perfect than infinite space?

101. My own light manifests diverse activities all

about the world which is again my own manifestation.

102. What does it matter if one should manifest as action

or inaction? Where is the gain or loss in such manifestation?

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103. Similarly what does it matter for the perfect

blissful Self if it falls into nirvikalpa samadhi? Samadhi or

no samadhi, I am the same Perfection and eternal Peace.

104-105. Let the body do what it likes. Thinking

thus, I always abide in my own Self as the Perfect

fountainhead of Bliss and pure uninterrupted

consciousness. I am therefore in the state of perfection

and remain unblemished.

My experience is typical of the best aspirants.

106-107. Wisdom is achieved in the course of many

births by the lowest aspirants. As for the middle class, wisdom

is gained in the same birth, but slowly and gradually according

to the aforesaid scheme of (1) learning the truth, (2)

conviction of the same, (3) meditation — qualified samadhi

and unqualified samadhi — and (4) finally sahaja samadhi

(to be unattached even while engaged in the activities of the

world). This last state is very rarely found.

108. Why fall into nirvikalpa samadhi, without gaining

the fruit of its wisdom! Even if he should experience it a

hundred times it will not liberate the individual. Therefore I

tell you that momentary samadhis in the waking state are

fruitless.

109. Unless a man lives the ordinary life and checks

every incident as the projection of the Self, not swerving from

the Self in any circumstances, he cannot be said to be free

from the handicap of ignorance.

110. Nirvikalpa samadhi is characterised by the experience

of the true Self alone, namely, Pure Intelligence.

Though eternal and resplendent even ordinarily, this

Abstract Intelligence is as if it did not exist.

111-12. Abstract Intelligence is the background on

which the phenomena are displayed, and it must certainly

manifest itself in all its purity, in their absence, although its

appearance may look new at first. It remains unrecognised

because it is not distinguished from the phenomena displayed

by it. On their being eliminated it becomes apparent.

This in short is the method of Self-realisation.

113. O Brahmin! Think over what you have now learnt,

and you will realise. With the wisdom born of your realisation,

you will inhere as the Self and be eternally free.

Dattatreya said:

114-15. After giving these instructions to Ashtavakra,

Janaka sent him away. Ashtavakra reached his own place and

put the lessons into practice. Very soon he too became a Jivanmukta

(liberated while yet alive).

Thus ends the seventeenth chapter in Tripura Rahasya.

CHAPTER XVIII

1. Dattatreya continued: Thus pure intelligence, free

from objective knowledge, has been proved to exist; it

can be felt on many occasions in ordinary life.

2. However, it goes undetected because people are

in the meshes of Maya and not conversant with it.

Alertness alone will reveal it.

3-5. Why say so much about it? The long and short

of it is this. Objective knowledge is gained by the mind;

the mind cannot be objectified. Still it follows that there

must be mind even in the absence of objects. Such pure

mind entirely divested of all objective knowledge (or

thoughts) is pure intelligence. Awareness is its nature.

Therefore it is always realised, for no other knower beside

itself can ever be admitted.

6-7. Do you think, O Bhargava, that the Self is not

aware when objects are seen? If not aware, the Self cannot

be. If the Self is not, how can you raise this question!

Can you seek any good for yourself if the Self be a myth

like a flower in the sky? How can I establish the Self for

you? Consider and tell me.

8-9. Or do you mean to say that there is ordinarily

an awareness of the Self but it cannot be particularised? If

so, know it to be the unending awareness which is

perpetually existing. That is your Self. The Self is free

from particulars. How strange that knowing it, you are

still ignorant!

10. At the time of cognising an object, the pure

intellect assumes its shape and manifests as such. Of itself

it is pure and has no form. Objective knowledge is thus a

particularised section of pure intelligence. The Self is evershining,

unparticularized, unblemished, ordinary existence

— self-aware and self-sufficient.

11-13. If you say that the body, etc., usually appear as

the Self, I tell you that they are only the play of thoughts

and nothing more. For think well and observe carefully.

When you see a pot, are you aware that it is your self like

the body? (No, your body is no less a thought and appearance

in consciousness, than the pot.) Then why should the body

alone be confused with the Self?

If you argue that there is no harm or mistake in identifying

the body with the Self, because it is no worse than

glorifying a part instead of the whole, I tell you: Do not

confine such glorification to one part only, to the exclusion

of all others. Extend it right through and glorify the whole

universe as the Self.

14. In that case, there will be no confusion of the

object with the subject, and you will always remain as the

subject.

15. For the Self is always self-resplendent and one

without a second, and it displays diversities of phenomena

as a mirror its reflections.

16. Therefore rule out creation as a mere thought or

series of thoughts and realise the non-dual, residual, pure

intelligence as the Self.

Chapter XVIII  

17. If the body and creation are transcended and the

Self realised even once, there ensues that wisdom which

will eradicate ignorance and override the cycle of births

and deaths.

18. Moksha (liberation) is not to be sought in heavens,

on earth or in the nether regions. It is synonymous with

Self-realisation.

19. Moksha is not anything to be got afresh, for it is

already there only to be realised. Such realisation arises with

the elimination of ignorance. Absolutely nothing more is

required to achieve the aim of life.

20. Moksha must not be thought to be different from

the Self. If it is a thing to be acquired, its absence before

attainment is implied. If it can be absent even once why

should not its absence recur? Then Moksha will be found to

be impermanent and so not worthwhile striving for.

Again if it can be acquired, acquisition implies non-self.

What is non-self is only a myth, like a hare growing horns.

[Note: Sri Ramana says that Moksha is another name for

‘I’ or ‘Self ’.]

21. The Self is on the other hand all-round Perfection.

So where else can Moksha be located? If it were so, Moksha

would be like a reflection in a mirror.

22-27. The popular idea is that Moksha is release from

bondage, meaning destruction of ignorance. Ignorance is

itself a form of thought: destruction is its absence; to bring

about its absence is only another form of thought. So then

on investigation the whole statement gets involved and

becomes meaningless. For a thought cannot be destroyed

and still be a thought. Dream is said to be real as well as

unreal (in experience and in substance, respectively).

Really speaking, dream too is not unreal. For, what is

unreality? Impermanency. This again is recognised by the

thought of the non-continuity of the dream which implies

the thought content to be dream. Is it truly non-continuous

then? The intellect being always continuous, there cannot

be a moment of the nonexistence of anything. So then,

even at the moment of thinking the absence of a thing,

that thing really exists in the mind and so it is real and

not unreal. All objects are, however, nonexistent when

not contemplated by the mind. But reality is determined

by the being or non-being which cannot be ascertained

by the mind, because its denial implies the formation of

the mental image of the denied thing and it is absurd to

deny its existence. In the absence of denial, the thing

must be and so everything is.

Thus the existence of pure intelligence is proved by

its manifestation, as all else, and thus Moksha cannot be

exterior to the Self, anything to be gathered, acquired or

assimilated.

28. Moksha is defined as the steady glow of the Self

in perfection. (The question arises whether the Self is

imperfect at one time, i.e., in ignorance and perfect at

another time, i.e., in Moksha). The non-modification of

Abstract Intelligence into the objective phenomena is said

to be the state of perfection. (So there is no contradiction.)

Chapter XVIII  

29. Abstract Intelligence contracts at the stimuli to

modification and becomes limited. Otherwise, it is infinite

and unbroken.

30. If you mean to suggest that such intelligence is

broken up into segments by time, etc., tell me whether

the disintegrating influences are within the Self or without.

31-32. If beyond consciousness, they cannot be

proved to exist; if within, consciousness pervades them

and is not divided. The breaking up at intervals as seen in

the world is perceived by consciousness as events (the

broken parts) and time (the disintegrator), both of which

are pervaded by consciousness. The consciousness is itself

the time and the events.

33-34. If time be not pervaded by consciousness, how

do intervals become evident? In the universal pervasiveness

of consciousness, how is it to be considered broken up?

Breaking up must be brought about by the agency of

something external. But anything beyond the pale of consciousness

cannot be even maintained or discussed.

35. Nor can it be granted that the disintegrating

factor is made visible by its effects of division, while it still

evades intelligence, in its entirety. For that is to say that

it exists so far as its effect is concerned and does not exist

in other ways — which is absurd.

36. Therefore even the concept of exterior must lie

within the bounds of consciousness (cf., Avyakta in sleep

or exterior in the scheme of creation). Similarly, all that is

known and knowable must also lie within.

37. In view of this conclusion, how can the container

be split up by the contained? Investigate the truth on

these lines, Rama!

38-41. Being within, the universe cannot be different

from consciousness. For you know that two things cannot

coexist within the same limits. If they do, intermingling

is the result. However, the universe maintains its distinctness

because it is like a reflection in the mirror of consciousness.

As regards the appearance of (Avyakta or) exterior in

the scheme of creation which was traced to the root-cause

of ignorance, how can manifestation in it be real? Their

reality must be associated with the fact of their being of the

nature of consciousness, i.e., the Self. It is therefore proper

to conclude that the Self is alone and single and there is

nothing beyond. When Dattatreya had finished, Parasurama

asked further:

42-43. O Lord, I find it difficult to follow your

reasoning when you say that Abstract Intelligence, being

only one, yet manifests as the diverse objects of creation.

The two entities, the cogniser and the cognised object,

are distinct and separate. Of these, the cogniser, namely

consciousness, may be self-luminous, illumining the

objects.

44. Just as objects stand apart from light so the

universe seems apart from the Intelligent Principle.

45. Experience does not reveal the identity of the

two. Furthermore, you are confirming the statement of

Janaka as regards samadhi.

Chapter XVIII  

46. Janaka has said: Mind divested of thoughts

becomes pure and is identical with the Self and further,

that alone destroys ignorance.

47. How can that be the Self? Mind is always taken

to be a faculty with which the Self functions in the supramaterial

planes.

48. The Self would be no better than insentient but

for the mind, which characterises it as different from the

insentient world.

49. Further, even the scriptures admit that liberation

and bondage are only attitudes of the mind, according as

it is unmodified or modified, respectively.

50. How can the mind be the Self as well as its faculty?

Again, granting that the world is an image on the mirror

of consciousness, the fact of its perfection is there, so the

non-duality of consciousness does not follow.

51. There are hallucinations known, like a rope

mistaken for a serpent. Hallucination is not correct knowledge;

but it does not end the duality attendant on its

perception.

52. Still again, unreal images cannot serve any useful

purpose, whereas the universe is enduring and full of

purpose.

53. Tell me how you assert it to be unreal, thus establishing

the non-duality of the Supreme.

Furthermore, if the world itself is unreal, how does

that unreality happen to distinguish between fact and

hallucination in the affairs of life.

54. Still more, how does everybody happen to have

the same hallucination of mistaking the unreal phenomena

for reality.

All these doubts are troubling me. Please clear them

for me.

55. Dattatreya, the omniscient, heard these questions

and was pleased with them. Then he proceeded to answer:

56. You have done well, Parasurama, to ask these

questions, although not for the first time. They must be

examined until one is thoroughly convinced.

57. How can the Guru himself anticipate all the

doubts of the disciple unless he states them clearly? There

are different grades of mind and different temperaments

too.

58. How can clear knowledge be gained if one’s

doubts are not raised to be met? The student with an

analytical turn of mind gains deep-seated knowledge. His

questions help towards depth of knowledge.

59-61. The unquestioning student is of no use. The

earnest student is recognised by his questions.

Consciousness is one and non-dual, but shines as if diversified

like the clean surface of a mirror reflecting variegated

colours.

Note how the mind unmodified in sleep, remaining

single and blank, is later modified by dream and manifests as

the dream world. Similarly, the One Consciousness — Sri

Tripura — flashes forth as the various phenomena of the

universe.

Chapter XVIII  

62. The cogniser and the cognised objects are seen

in dream also. Even a blind man, without sight, perceives

objects.

63. How does he do so unless by mental perception?

Can anything be known at any time or place in the absence

of the light of the mind?

64. There can be no images in the absence of a mirror,

for the images are not apart from the mirror.

65. Similarly, nothing is cognisable if it lies beyond

the pale of the cognising principle. For the same reason I

say that the mind cannot lie apart from intelligence in the

abstract.

66. Just as the cogniser, cognition and the cognised

are identified with the mind in dream, so also the seer,

the sight and the phenomena are identical with the mind

in the wakeful state.

67-71. Just as an axe was created in the dream for

felling a tree, which is the purpose for which it was

designed, so is the mind said to be the faculty for giving

perception.

But, Rama, the faculty can be only of the same degree

of reality as the action itself. For was anyone injured at

any time by a human horn? The action and the instrument

must clearly be of the same degree of truth. Since the

action itself is unreal, can the mind, the faculty, be real?

So, Rama, there is no faculty known as the mind. Mind

is only surmised for the location of the dream subject,

dream vision and dream objects. Its reality is of the same

order as that of a dream.

Pure intelligence is quite unblemished; mind and

other faculties are mere fabrications for enabling

transactions to continue, which, however go on because

the Absolute is self-sufficient and manifests as subject and

objects. The same is often pure and unqualified, as in the

aforesaid momentary samadhi.

I shall explain to you further:

72-79. Absolute Consciousness and space resemble

each other in being perfect, infinite, subtle, pure,

unbounded, formless, immanent in all, yet undefiled

within and without. But space differs from the other, in it

being insentient.

In fact, the conscious Self is space. This being so,

they are not different from one other. Space is Self; and

Self is space. It is the ignorant who see the Self as space

alone owing to their delusion, just as the owls find darkness

in dazzling sunlight. The wise however find in space the

Self, the Abstract Intelligence.

Her Transcendental Majesty, stainless and selfcontained,

irradiates diversity in Her Self like an individual

in the state of dream. This diversity in the shape of men,

animals and other phenomena, does not delude the Self in

its purity, but does delude aberrations of the Self, namely,

the individual egos.

80-81. Her Majesty, the Absolute, remains always

aware of Her perfection and oneness. Though Herself

immutable, She appears mutable to Her own creatures just

as a magician beguiles the audience with his tricks but

remains himself undeceived.

Chapter XVIII  

82. She is light — One without a second; and yet

She appears divided to Her own creatures, because of the

veil of illusion.

83. Just as the magician’s tricks delude the audience

alone and not himself, so also the veiling of Maya affects

the creatures and not the Creator; when the individuals

are held in the meshes of Maya, they see diversity and also

discuss Maya.

84-85. This Maya is the dynamic aspect of the latent

self-sufficiency of the Supreme and is unfailing. See how yogis,

charmers and magicians remain confident and sure, without

revealing themselves, and yet play upon the imagination

of others, seeking to achieve the impossible.

86. Division in the Absolute amounts to contraction

within particular limits under the guise of the ego, which is

usually termed imperfection, or ignorance.

87. In this manner, Bhargava, has the Absolute invested

its own pure and independent Self with ignorance and seems

to be iridescent with its different entities.

88. Hence the identity of space with the Self is not

apparent to the learned, because they are incapable of investigating

the Self with a steady mind, for the mind is diverted

by its inherent disposition to go outward.

89-90. Second-hand knowledge of the Self gathered

from books or Gurus can never emancipate a man until its

truth is rightly investigated and applied to himself; direct

Realisation alone will do that. Therefore, follow my advice

and realise yourself, turning the mind inward.

91. She who is the Transcendental Consciousness,

creating all and comprising their essence, is Pure Radiance

and therefore devoid of anything insentient.

92. She reposes in Her own Self undefiled by the

ego. The insentient cannot exist of themselves but depend

on Intelligence for their recognition and definition.

93-94. They cannot shine by their own merit and

reveal their own existence. They have, therefore, no repose.

But pure Intelligence is absolute, shines by itself and feels

its own existence, without any extraneous aids. Since it is selfradiant,

it is self-reposed. Such is the Perfect ‘I’ — the

transcendental ‘I’ — which is not present in insentient creation.

95. Because the aggregate of all phenomena is of Pure

Intelligence — the Supreme — and there is nothing beyond

Her orbit, there cannot possibly be anything to divide Her

into sectors, and so She is unbroken and continuous like a

mirror reflecting images.

96-97. How are divisor and division possible for the

Absolute. Such freedom from disintegration is Perfection;

and the Self-radiance of such Perfectness is the unbroken ‘II’

consciousness — known as Self-repose; the eternal, immanent,

unique and homogeneous essence.

98-99. Though descriptions of and statements about

the Supreme differ according to the aspects emphasised, yet

She is simply self-sufficiency, energy, and abstract, unbroken,

the single essential Being — all unified into One, just as light

and heat go to make fire; yet these three factors are

discussed and described separately in practical life.

Chapter XVIII  

100-01. Such is the Power called Maya, capable of

accomplishing the impossible, and remaining undefiled,

notwithstanding Her manifested diversity as phenomena

resembling a mirror and its images. She is the eternal, single,

unbroken ‘I-ness’, running through all manifestations.

102-103. These seeming breaks in the continuum

are said to be non-self — the same as ignorance,

insentience, void, Nature, nonexistence of things, space,

darkness, or the first step in creation, all of which represent

nothing but the first scission in pure intelligence.

104. The passage from the infinite absolute to a

limited nature is influenced by Maya, and the transition is

called space.

105. But this is as yet indistinguishable from the Self

owing to the non-development or absence of the ego, which

is the seed of the cycles of births and deaths.

106-113. Diversity is visible only in space, and this

space is in the Self, which in turn projects it at the moment

when differentiation starts, although it is not then clear.

Rama! Look within. What you perceive as space within is

the expanse wherein all creatures exist, and it forms their

Self or consciousness. What they look upon as space is your

Self. Thus, the Self in one is space in another, and vice

versa. The same thing cannot differ in its nature. Therefore

there is no difference between space and Self — which is

full and perfect Bliss-Consciousness.

However, space implies sections. Each section of intelligence

is called mind. Can it be different from the Self?

Pure Intelligence contaminated with inanimate excrescences

is called jiva or the individual, whose faculty for

discrimination is consistent with its self-imposed

limitations and is called mind.

Thus in the transition from the Absolute to the individual,

space is the first veil cast off. The clear, concentrated

Self becomes pure, tenuous, susceptible space in which

hard, dense, crowded, or slender things are conceived.

They manifest as the five elements of which the body is

composed. The individual then encases himself in the

body like a silkworm in its cocoon. Thus the Absolute

shines as awareness in the body (namely, ‘I am the body’),

just as a candle lights the covering globe. The individual

consciousness is thus found to be only the radiance of the

Self reflected in the body, which it illumines like an

enclosed lamp illumining the interior of its cover.

114. Just as the light of the lamp spreads out through

holes made in the cover, so also the light of Intelligence extends

from within, through the senses, to the external world.

115-16. Consciousness, being absolute and all-pervading

like space, cannot go out through the senses; but still its

light extending as space presents certain phenomena; and

this cognition amounts to lifting the veil of darkness to that

extent. This is said to be the function of mind.

[Note: The rays of light are imperceptible in ether,

but when they impinge on matter the objects become

visible by the reflection of the light rays on their surface.

Similarly, consciousness appears to disclose the presence

Chapter XVIII  

of objects in space by unveiling them from the ignorance

surrounding them.]

117. Therefore, I tell you that mind is no other than

consciousness. The difference lies in the fact that the mind

is restless and the Self is always peaceful.

118-20. Realisation of the Self subdues the restless

mind which is the dynamic aspect of consciousness. On

this being subdued, there gleams out the peace-filled,

perfect, intelligent bliss which is synonymous with

emancipation. Be assured of this. Do not think that an

interlude of blankness or veil of nescience will supervene

after the cessation of thoughts. For, there is no such factor

as a blankness or veil of nescience. It is simply a figment

of the imagination.

121-22. If in a daydream a man imagines himself

taken, harassed and beaten by an enemy he will suffer

from the effects until and unless he dismisses the daydream.

Will he continue to be bound by the enemy after the

dream is dismissed with the enemy and his blows? So it is

with the veil of nescience.

123. O Rama! Even from the very beginning there

has really been no bondage or tie to the cycle of births

and deaths. Only do not be deluded by identifying yourself

with insentient matter but enquire, ‘What is this bondage?’

124. The strongest fetter is the certainty that one is bound.

It is as false as the fearful hallucinations of a frightened child.

125. Even the best of men cannot find release by any

amount of efforts unless their sense of bondage is destroyed.

126. What is this bondage? How can the pure uncontaminated

Absolute Self be shackled by what look like

images in the mirror of the Self?

127-30. To imagine that the Self is shackled by mental

projections is to imagine that the fire reflected in a mirror

can burn it. There is absolutely no bondage beyond the

foolish certainty that you are bound and the difference of

entity created by mind. Until these two blemishes are

washed away by the holy waters of investigation into the

Self, neither I, nor Brahma the Creator, nor Vishnu, nor

Siva, nor even Sri Tripura, the Goddess of Wisdom, can

help that person to be emancipated. Therefore, Rama,

surmount these two hurdles and remain eternally happy.

131. The mind will shine as the Self if the mind be

denuded of those thoughts now crowding it, and then all

sense of duality will cease to exist.

132. Mind is nothing but sectional knowledge as this

and that. Eliminate such, and then pure knowledge will alone

remain. This is the Self.

133. As for the well-known example of the hallucination

of a snake in a coil of rope, the rope is real and the snake is

unreal.

134-35. Even after the true state of affairs is known and

the hallucination of a snake dismissed, there is still the reality

of the rope (which contains the potentiality of the recurrence

of the same hallucination in the same person or in others).

The danger is always there until the rope is recognised to

be of and in the Self.

Chapter XVIII  

136. Then objectivity totally ceases, and pure knowledge

alone remains. There is thus a complete annihilation

of duality.

137. The sense of duality persists because there is the

conviction of the purposefulness of the objective world.

But such purposefulness and even durability is experienced

even in dreams.

138-144. The difference between dreams and the

wakeful state lies in the fact that in the waking state the

dream is determined to be false, whereas in the dream the

waking state is not so determined. Therefore the waking

state is universally taken to be real. But this is wrong. For

do you not experience the same extent of permanency

and purposefulness in dreams as in the wakeful state?

Wakeful consciousness does not intervene in dreams

nor does dream-consciousness intervene in the wakeful

state, while the two factors — enduring nature and

purposefulness — are common to both.

Examine your past dreams and past waking experiences

in the light of these facts and see for yourself.

Again, note the appearance of reality in magical phenomena

and the seemingly purposeful actions of magical

creations. Does reality rest on the slender basis of such

appearances?

The confusion is due to want of discrimination

between the real and the unreal among ignorant folk.

Ignorantly indeed do they say that the wakeful universe is

real.

145-48. Reality must endure forever and ever. ‘Consciousness

either is or is not’. In the former case, it is obvious

and in the latter it is implied, for the conception of its

absence implies consciousness. (Therefore consciousness

cannot be established to be transitory. It is permanent and

therefore real.)

Insentient matter is diverse in nature and its impermanency

obvious. For, one object excludes all others.

But can you conceive the absence of consciousness

anywhere or at any time? If you say that there is no

awareness in your sleep, tell me how you know that period

or again how you know that you were not aware. If

absolutely unaware, you would not now be able to say ‘I

was not aware’. How was this unawareness illumined for

you? Therefore you cannot escape the conclusion that

there must be consciousness even to know its unawareness

also. So, there is no moment when consciousness is not.

I shall now tell you briefly the difference between

reality and unreality.

149. The existence of Reality is self-evident and does

not require other aids to reveal it. Unreality is the contrary.

If you say, however, that a thing is real until and

unless its existence is contradicted, consider the example

of a coil of rope being mistaken for a snake. The fancied

snake would according to you be real in the interval

antecedent to correct knowledge, but that is absurd.

150-151. Furthermore, if contradiction means nonexistence,

the mental image of the thing contradicted must

Chapter XVIII  

be admitted, and that means the thing verbally denied is

mentally admitted. Therefore contradiction leads one

nowhere and does not determine the unreality of a thing;

nor does the appearance of a thing determine its reality.

Appearance and contradiction are both intermediate.

152-154. (According to me), there is nothing beyond

the range of consciousness; even the consciousness that

there is ‘nothing’ cannot exist; therefore he who denies

consciousness, must be nothing but a dry logician. He

may as well deny himself and say, ‘I am not’. Then who

speaks and what does he say? If he who denies himself out

of incompetence and stupidity, can teach others and

remove their ignorance by the force of his logic, then this

rock before me could equally do the same.

155. Therefore the appearance of a thing and its

utility do not determine the reality of a thing or otherwise.

All knowledge is secondary and unreliable. There is

no doubt about it.

156-159. The greatest of all delusions is the conviction

that knowledge is not a delusion.

A hallucination holds the field in the interval

antecedent to correct knowledge, in the same way as it

does when we mistake a shining mother-of-pearl for a

piece of silver. So also the mistake of the reality of the

universe persists until primary and basic Self-knowledge

is realised. This false sense is universal, like the blue colour

of the sky, and it will end simultaneously with the

realisation of Pure Intelligence.

160. I have now answered your questions. Do not

waver but make up your mind at once.

161. I shall enlighten you further on the point you

raised with regard to the activities of Jnanis (Sages).

162-165. Jnanis may be classified as (1) the best, (2) the

middle class and (3) the lowest. Of these, the last know the Self

and yet are influenced by the pleasures and pains accruing to

them according to their prarabdha (past karma). Jnanis of the

higher order, even while reaping the fruits of their past karma,

are however firmer in their internal happiness, like men

inebriated with drink. Jnanis of the highest order are never

detached from the enjoyment of their bliss, even if confronted

with a million times more prarabdha; they are not surprised at

the most unnatural and miraculous happenings; they are not

elated by the greatest pleasures, nor depressed by the worst

miseries. They are always peaceful and calm within, although

they appear to act like common folk.

These differences are due to the differences in their intellects

and to the degrees of development of jnana (wisdom).

166. Their activities depend on their predispositions

as determined by their past karma. But all their actions

are like those of a drunken man.

Thus ends the Eighteenth Chapter 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)