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Tantrik Texts
Tantrik Scriptures Index
Tripura Rahasya - (Haritaayana Samhita)
aha !ir"ana Tantra
#atanja$i %o&a Sutras
Hatha %o&a #radeepika
'u$achudamani Tantra
(akshinamurty Samhita (Summary)
)andhar"a Tantra(#artia$ Summary)
(e"i Rahasyam (Summary)
)uptasadhana Tantra (Summary)
*nanasanka$ini Tantra (Summary)
'anakama$ini Tantra(Summary)
'au$ajnananirnaya Tantra(Summary)
Toda$a Tantra(Summary)
%o&ini Tantra(Summary)
+ha"anopanishad
Sri Tripura Rahasya or Haritayana
Samhita
(TH, %ST,R% +,%-!( TH, TRI!IT%)
Trans$ated .y
S/0I SRI R00!0!0!(0 S0R0S/0THI
(Sri una&a$a S. 1enkataramaia)
2 Sri Ramanasramam3 Tiru"annama$ai. South India.
4i5th ,dition3 6787. Reprinted 6779
4-R,/-R(
Tripura Rahasya was considered .y +ha&a"an Sri Ramana aharshi as
one o5 the &reatest works that expounded ad"aita phi$osophy. He o5ten
:uoted 5rom it and re&retted that it was not a"ai$a.$e in ,n&$ish. 0s a
conse:uence Sri una&a$a 1enkataramaiah (now Swami Ramanananda
Saraswathi) took up the work o5 trans$ation in 67;< as another $a.our o5
$o"e3 addin& just one more ,n&$ish trans$ation to his a$ready extensi"e
store. This was 5irst pu.$ished in parts in the +an&a$ore ythic Society=s
*ourna$ (>uarter$y) 5rom *anuary 67;8 to 0pri$ 679? and a5terwards
co$$ected into .ook 5orm3 o5 which 5i"e hundred copies were printed and
pri"ate$y circu$ated. The 0sramam has since taken o"er the copyri&ht and
made it one o5 their o55icia$ pu.$ications.
The work ori&ina$$y in Sanskrit is wide$y known in India and has .een
trans$ated into a num.er o5 $oca$ $an&ua&es3 .ut I do not know o5 any
pre"ious trans$ation in ,n&$ish. It is re&arded as one o5 the chie5 text-.ooks
on 0d"aita3 the readin& o5 which a$one is su55icient 5or Sa$"ation. Sri
0nanda @oomaraswami :uotes 5rom it with appreciation in his .ook3 A0m
I y +rother=s 'eeperBC
I 5or one much appreciate the present trans$ation which wi$$ now .e easi$y
a"ai$a.$e 5or a$$ who know ,n&$ish. Sri Ramanananda Saraswathi has put
us under a &reat o.$i&ation .y his painstakin& work. It wi$$ sure$y .e a
&rati5ication to him to know that his $a.our o5 $o"e has at $ast 5ound a
permanent a.idin&-p$ace and wi$$ not .e $ost to 5uture &enerations3 5or
many o5 whom it must .ecome a spiritua$ text .ook.
-cto.er 6<3 67D7. Sri Ramanasramam
S0(HE 0RE!0@H0F0 (ajor 0. /. @hadwick3 -.+.,.)
@-!T,!TS
Introduction
Introductory !ote
@H0#T,R I
@H0#T,R II G -.$i&atory Sense towards 0ction @ondemned and
In"esti&ation Recommended
@H0#T,R III G The 0ntecedent @ause 5or Fearnin& the )ospe$.
0ssociation with the /ise must precede A1icharaC
@H0#T,R I1 G (is&ust 5or /or$d$y ,njoyments is Incu$cated so that
(ispassion mi&ht .e (e"e$oped
@H0#T,R 1 G -n +onda&e and Re$ease
@H0#T,R 1I G -n the erits o5 4aith 5or &ainin& the )oa$ and on the
Harm5u$ness o5 (ry #o$emics
@H0#T,R 1II G That the )oa$ is &ained on$y a5ter 0scertainin& )od .y
4aith3 ,55ort and 0ppro"ed Fo&ic3 and (e"otion to him
@H0#T,R 1III G 'ey to the #ara.$e o5 @hapter 1
@H0#T,R IH G How that Hemachuda Rea$ised the Se$5 a5ter 0na$ysin&
His own ind and #$un&in& within
@H0#T,R H G -n 4urther Instructions .y His +e$o"ed3 He &ot Samadhi
in spite o5 His ,xterna$ 0cti"ities and Remained in the State o5
,mancipation e"en whi$e 0$i"e
@H0#T,R HI G That the @osmos is not other than Inte$$i&ence
@H0#T,R HII G The 0ppearance o5 the Rea$ity o5 the Eni"erse depends
on the Stren&th o5 /i$$ o5 @reation
@H0#T,R HIII G How /ake5u$ness and (ream are simi$ar in !ature and
-.jects are on$y enta$ Ima&es
@H0#T,R HI1 G How the Eni"erse is ere Ima&inationI How to &ain
that Stron& /i$$ which can create itI and the Hi&hest Truth
@H0#T,R H1 G -n what need .e known and need not .e known and on
the !ature o5 the Se$5
@H0#T,R H1I G -n @onsciousnessI @ontro$ o5 indI and S$eep
@H0#T,R H1II G -n the Ese$essness o5 4$eetin& Samadhis and the /ay
to /isdom
@H0#T,R H1III
@H0#T,R HIH
@H0#T,R HH G 1idya )ita
@H0#T,R HHI G -n the accomp$ishment o5 /isdom3 its !ature and
Scriptura$ Fore
@H0#T,R HHII G The @onc$usion
I!TR-(E@TI-!
Sri Tripura Rahasya is an ancient work in Sanskrit which has .een printed
a$$ o"er India. The $atest and .est edition was .rou&ht out in the 'ashi
Sanskrit Series in 67JD. The .ook is said to ha"e .een printed once .e5ore
and issued in $oose $ea"es. There was a$so an edition in .ook 5orm printed
in +e$&aum towards the end o5 $ast century.K (The ori&ina$ Sanskrit text
un5ortunaee$y appears to ha"e .een out o5 print 5or some years.)
The esteem in which the work is he$d 5or its sanctity may .e &au&ed 5rom
an account o5 it &i"en in the #re5ace to the aahaatmya 'handa.
ahaadee"a ori&ina$$y tau&ht the Hi&hest Truth to 1ishnu who in turn
tau&ht +rahma in the @e$estia$ re&ions. Fater 1ishnu incarnated on ,arth
as Sri (attaatreya3 the Ford o5 the 0"adhuutas (the naked sa&es)3 and
tau&ht it to #arasuraama with the added injunction that it shou$d .e
communicated to Haritaayana who wou$d $ater seek the Truth 5rom him.
#arasurama thus rea$ised the Se$5 .y the &uidance o5 Sri (atta and dwe$t
on the a$aya Hi$$ in South India.
In the meantime3 a +rahmin3 .y name Sumanta3 $i"in& on the .anks o5 the
Saras"ati had a son3 0$arka .y name3 who used to hear his mother ca$$ed
A*aayi 0ayiC .y his 5ather. +ein& a chi$d3 he too addressed his mother A0iC.
He died in his chi$dhood3 and his $ast words on his death-.ed were A0i 0iC
on$y. This sound is howe"er sacred to the )oddess. Ha"in& .een uttered in
a$$ innocence and purity o5 mind3 it con5erred unexpected merit on the
dyin& chi$d. He was $ater .orn as Sumedha3 a son to Harita. Haritaayana is
his patronymic. His spiritua$ity de"e$oped as he &rew up and he sou&ht
#arasuraama to $earn the hi&hest &ood 5rom him3 who in turn imparted to
him the know$ed&e which he had &ained 5rom (attaatreya. #arasuraama
to$d him a$so that his master had predicted the compi$ation o5 the
know$ed&e o5 the Hi&hest Truth .y Haritaayana 5or the .ene5it o5
mankind.
Haritaayana was worshippin& Sri inaakshi in the temp$e at adurai in
South India. !aarada appeared to him and said that he had come 5rom
+rahma$ooka in order to see what Haritaayana was &oin& to present to the
wor$d in the 5orm o5 an Itihasa containin& the Supreme Spiritua$ Truth.
Haritaayana was .ewi$dered and asked how the Saint expected it o5 him.
!arada said: AThere was an assem.$y o5 saints in +rahma$ooka.
aarkandeeya asked +rahmaa a.out the Sacred Truth. +rahmaa said that
it wou$d .e .rou&ht out .y you in the 5orm o5 a ho$y .ook. So I came to ask
you a.out it.C Haritaayana was at a $oss and p$eaded ina.i$ity to reproduce
the Sacred Truth $earned 5rom #arasuraama. !aarada then meditated on
+rahmaa who appeared .e5ore them and asked what the matter was.
/hen !aarada put the who$e matter .e5ore him3 he turned to Haritaayana
and .$essed him3 endowin& him with the a.i$ity to produce the .ook at the
rate o5 5our chapters a day. He a$so re5erred to Haritaayana=s past and
attri.uted his present ina.i$ity to remem.er what he $earnt to the casua$
and undiscip$ined utterance o5 the sacred sy$$a.$e in his past incarnation.
+rahmaa 5urther enjoined !aarada to .e the 5irst to read Haritaayana=s
work when it shou$d .e comp$eted.
The work was thus written .y Haritaayana and is a$so ca$$ed a5ter his
name Haritaayana Samhita. It is said to consist o5 6J3??? s$okaas in three
sections G The aahaatmya 'handa (Section on the )reatness o5 Srii
(ee"i)3 *naana 'handa (Section on Supreme /isdom)3 and @haryaa
'handa (Section on @onduct). -5 these the 5irst consists o5 <3<8L s$okaasI
the second o5 J36<; s$okaasI and the third is not tracea.$e. The section on
)reatness contains the pre$ude to the work and $ater treats most$y o5 the
mani5estations o5 the Supreme +ein& as (ur&a3 'aa$i3 Fakshmi3 Saras"ati3
Fa$ita3 'umaari3 etc. and their exp$oits and 5ound in +rahmaanda
#uraana3 aarkandeya #uraana and Fakshmi Tantra. Its contents most$y
co"er the &round o5 (ur&a Saptasati and o5 Fa$ita Epaakhaayana.
Sri 1idya (worship o5 the Supreme +ein& as )oddess) has a "ery ho$y
tradition traced to the 1edas. There are two principa$ di"isions3 known as
A'aati"idyaaC and AHaati"idyaaC 5ormer was practised .y Indra3
@handra3 anu3 'u.eera3 etc.I it is the simp$er o5 the two and a$so more
common. The other was practised .y Fopaamudra and appro"ed o5 the
wise.
Sri Tripura Rahasya3 otherwise Haritaayana Samhitaa3 .e&ins with A-
!amahaC (ASa$utations to 0umC) and ends with AShri Tripurai"a HrimC
(ATripura is on$y HrimC). 0um is we$$ known as the sacred sy$$a.$e
si&ni5yin& the Hi&hest +ein& in the a.stractI so a$so AHrimC is the sacred
sym.o$ o5 the same as the )oddess. The contents o5 the .ook are thus
enc$osed .y these two sym.o$s G the most sacred in the 1edas and the work
is e:ua$$y sancti5ied.
In Sutra +hasya (the commentary on +rahma Sutras)3 Sri Sankara has
used the story o5 Sam"arta as 5ound in Tripura Rahasya3 in his
commentary on A0picha SmaryateC (Suutra)3 with appro"a$.
There is a $ucid commentary in Sanskrit on Haritaayana Samhita. It is
named Tatparya (iipika and written in 97;J o5 'a$i ,ra (i.e. 68;6 0.(.) .y
one (ra"ida Srini"asa3 son o5 1ydianatha (ikshita o5 the "i$$a&e o5
ahapushkara in South India.
0s 5or its phi$osophy3 there is no rea$ reason to distin&uish it 5rom 1edanta.
Scho$ars howe"er ca$$ this system the Taantri or the Saakta3 and point out
some apparent di55erences .etween this and 0d"aita 1eedaanta. This
system teaches that the Supreme Rea$ity is no other than 0.stract
Inte$$i&ence. AInte$$i&enceC si&ni5ies Se$5-$uminosity and M0.straction=
denotes its un$imited nature. !o other a&ent can .e admitted to exist apart
5rom It in order to re"ea$ It. The apparent "ariety is on$y due to 1imarsa3
the &ross aspect o5 Its a.so$ute 5reedom known as S"atantra which at times
un5o$ds the #ure Se$5 as the @osmos and at others withdraws Itse$5 and
remains unmani5est. 0.straction and mani5estation are inherent in the
#ure Se$5I these two aspects are &i"en the names Si"a and Sakti3
respecti"e$y. There cannot .e mani5estation .eyond the Supreme
Inte$$i&enceI there5ore @osmos and the Se$5 are on$y the same3 .ut di55erent
modes o5 Rea$ity. Rea$isation o5 the Truth is thus :uite simp$e3 re:uirin&
on$y constant remem.rance on these $ines (anusandhaanam) that Rea$ity is
not incompati.$e with the wor$d and its phenomena3 and that the apparent
i&norance o5 his Truth is itse$5 the outcome o5 Rea$ity so that there is
nothin& .ut Rea$ity.
@reation and (isso$ution are cyc$es o5 Se$5-expression and 0.straction due
to Swatantra. There are no Sanka$pa-1ika$pas (modi5ications) in the state
o5 dissipation and the Se$5 remains as @hit in a.so$ute purity and
unchan&in&. The Se$5 is uni5orm and undi"ided. The dispositions o5 the
indi"idua$s o5 the pre"ious 'a$pa (creation) remain unco&nised .ut
potentia$3 awaitin& to .ecome mani5est in the a$ternatin& mode. The
tendency in the direction o5 mani5estation is aya which $ater disp$ays as
0"idya (i&norance) when the predispositions are in their 5u$$ swin&. @hit3
aaya and 0"idya are thus the same Rea$ity. @osmos is an expression in
the medium o5 consciousness and thus not unrea$ as some wou$d ha"e it.
Here the Rea$ity o5 the @osmos is on account o5 the medium o5 expression3
i.e.3 consciousness3 which does not contradict the statement that 5orms3 etc.
are unrea$. There is thus no 5undamenta$ di55erence .etween Tantra and
1edanta. %et the #andits say that aya is made su.ser"ient to +rahma in
1edanta3 that its app$ication is $imited to &ross mani5estation and that it is
there5ore &ross which in u$timate ana$ysis reso$"es itse$5 into "oidI whereas
accordin& to Tantra3 aaya is an aspect o5 Rea$ity and shou$d reso$"e itse$5
into @hit on u$timate ana$ysis. This cannot .e a "a$id o.jection. 4or3 where
does the a.o"e "oid restB It must reso$"e itse$5 into @hit.
The 5a"ourite examp$e o5 the wor$d .ein& an ima&e re5$ected in
consciousness3 as ima&es in a mirror is common to .oth systems. 1ide
A1ish"am darpana drishyamaana na&aro tu$ya jiantar&atamC in
(akshinaamoorti Stotra o5 Sri Sankara.
/ithout tryin& to 5ind di55erences where they do not exist3 $et the earnest
student app$y the in5a$$i.$e test o5 the peace o5 mind .rou&ht a.out .y the
di55erent modes o5 expression o5 the Rea$ity and .e satis5ied and happy.
E!0)0F0 S. 1,!'0T0R00I0H
(now Swami Ramanananda Saraswathi)
I!TR-(E@T-R% !-T,
*amada&ni was a +rahmin saint who $i"ed in the 5orest with his wi5e
Renuka and his sons3 o5 whom #arasurama was the youn&est3 the most
"a$iant and the .est renowned. The country was then ru$ed .y Haihayas3 a
certain c$an o5 'shattriyas. Some o5 them came into c$ash with
#arasurama .ut 5ared the worse. They dared not cha$$en&e him
a5terwards. Their rancour3 howe"er3 remained3 and they cou$d not resist
their $on&in& 5or re"en&e. They seiNed their opportunity when #arasurama
was 5ar away 5rom the hermita&e3 attacked his saint$y 5ather and ki$$ed
him. -n the son=s return3 the mother narrated the unpro"oked murder o5
the saintI she a$so desired that her hus.ands .ody shou$d .e cremated on
the .anks o5 the )an&es and that she mi&ht as a Sati mount the 5unera$
pyre.
#arasurama "owed that he wou$d c$ear the earth o5 the 'shattriya "ermin.
He p$aced his 5ather=s corpse on the shou$der and took his $i"in& mother on
the other and set out a$on& to the )an&es. /hi$e passin& throu&h a 5orest3
an 0"adhutha3 .y name (attatreya3 saw Renuka and stopped the youn&
man who carried her. The 0"adhutha addressed Renuka as Sakti
incarnate3 o5 unpara$$e$ed mi&ht (,ka"iiraa) and worshipped her. She
.$essed him and to$d him o5 her $i5e on earth and her reso$"e to end it. She
a$so ad"ised her son to $ook to (attatreya 5or he$p when needed.
#arasurama went on his way and 5u$5i$$ed his mother=s desire.
He then cha$$en&ed e"ery 'shattriya in the $and and ki$$ed them a$$. Their
.$ood was co$$ected in a poo$ in 'urukshetra3 and #arasurama o55ered
o.$ations to his 5ore5athers with it. His dead ancestors appeared and to$d
him to desist 5rom his .$oody re"en&e. 0ccordin&$y3 he retired into
mountain 5astnesses and $i"ed as a hermit.
Hearin& on one occasion o5 the prowess o5 Rama3 his wrath rekind$ed and
he came .ack to cha$$en&e him. Rama was .orn o5 (asaratha who3 thou&h
a 'shattriya3 escaped his doom .y a ruse. Rama accepted #arasurama=s
cha$$en&e and &ot the .etter o5 him.
#arasurama returned crest-5a$$en and on his way met an 0"adhuta named
Sam"arta3 the .rother o5 +rihaspati. Fater he encountered Sri (attatreya
who instructed him in the Truth and so $ed him to sa$"ation.
(0TT0TR,%0
There was once a duti5u$ wi5e whose hus.and was3 howe"er3 a $icentious
wretch. This coup$e unwittin&$y distur.ed Rishi anda"ya3 who had .een
p$aced on a spear .y a mis&uided kin&. The Rishi3 who was in a&ony .ut
not dyin&3 cursed them3 sayin& that the hus.and wou$d die at sunrise and
the wi5e .e $e5t a widow. /idowhood is most a.horrent to a Hindu $ady
and considered worse than death. +y the 5orce o5 her duti5u$ wi5ehood she
resisted the curse o5 the RishiI the Sun cou$d not riseI and the )ods were
rendered impotent.
The )ods in counci$ reso$"ed to approach 0nasuya G the idea$ o5 wi5ehood
G to ask her to pre"ai$ on the other $ady to re$ent. 0nasuya promised her
that she wou$d restore her dead hus.and to $i5eI and so the matter ended
satis5actori$y 5or a$$.
The three chie5 )ods then a&reed to .e .orn as sons to 0nasuya. +rahman
was .orn as the oonI Si"a as (hur"asa and Sri !arayana as (atta. The
$ast is a$so ca$$ed A(atta 0treya3C o5 which the $atter wor$d is the
patronyamic deri"ed 5rom 0tri3 the hus.and o5 0nasuya. Sri (attatreya is
the 5oremost in the $ine o5 di"ine teachers incarnate on earth.
Tripura Rahasya
TRI#ER0 R0H0S%0 -R TH, %ST,R% +,%-!( TH, TRI!IT%
@H0#T,R I
6. Sa$utation to 0um (undi55erentiated +rahman3 and yet the) #rima$ and
+$iss5u$ cause3 the transcendenta$ consciousness shinin& as the uni:ue
mirror o5 the wonder5u$ uni"erse:
!ote: G The one undi55erentiated +rahman si&ni5ied .y 0um po$arises as
Sat-chit-ananda takin& shape as #arameswari who3 in Her crysta$ purity3
disp$ays the "arie&ated phenomena which &yrate in e:uipoise within Her.
!eutra$ +rahman and the po$arised +rahman are thus interchan&ea.$e.
The idea o5 the mirror imp$ies the non-separateness o5 the o.ject 5rom the
su.ject (conscious .ein&).
J. (Harithayana said :OOOOOO)
AEndistur.ed you ha"e heard3 - !aradaP the ahatmya (The )ospe$) o5
Sri Tripura3 which teaches the way to Transcendence.C
!ote: G Thus .e&ins the $atter part o5 the .ookI the 5irst part dea$s with a
narrati"e o5 (e"i (Sakti G Sri Tripura)3 Her worship and Her &race.
Tripura $itera$$y means the three cities. They are the states G *a&rat3
S"apna and Shushupti. The undercurrent o5 consciousness in a$$ o5 them3
remainin& una55ected3 is metaphorica$$y ca$$ed the Resident istress .y
name Sri Tripura. The procreati"e 5acu$ty &eneratin& new .ein&s and the
$ink o5 a$truistic $o"e connectin& the o55sprin& to the parent are personi5ied
in the other. Hence the 5eminine termination o5 Tripura. AThe way to
transcendenceC si&ni5ies that interest in Tripura puri5ies the mind and
creates the Nea$ 5or en:uiry into the Truth. The $istener is now 5it 5or the
ensuin& discourse on wisdom.
;. I sha$$ now discourse on wisdom3 which is uni:ue .ecause one wi$$ .e
permanent$y 5reed 5rom misery3 .y hearin& it.
9. This is the concentrated extract o5 the essence o5 the 1edic3 1aishna"a3
Sai"a3 Satkta and #asupata $ore taken a5ter a deep study o5 them a$$.
D-L. !o other course wi$$ impress the mind so much as this one on /isdom
which was once tau&ht .y that i$$ustrious master (attatreya to
#arasurama. The teachin& was .orn o5 his own experience3 $o&ica$ in sense
and :uite uni:ue in its nature. -ne who cannot apprehend Truth e"en
a5ter hearin& this must .e dismissed as a si$$y 5oo$ to .e ranked amon& the
insentient and accursed o5 )odI Si"a himse$5 cannot make such an one
&ain wisdom.
8. I now proceed to re$ate that incompara.$e teachin&. FistenP -h3 the $i"es
o5 Sa&es are most sacredP
7-66. !arada too ser"ed me to $earn the same 5rom meI 5or3 ser"ice to sa&es
ena.$es one to apprehend their innate kindness3 just as the sense o5 sme$$
he$ps one to detect the intrinsic odour o5 musk.
0s #arasurama3 the son o5 *amada&ni3 a$ready pure-minded and p$easin&
to a$$3 was $istenin& to the )ospe$ o5 Tripura 5rom the $ips o5 (attatreya3 he
.ecame a.stracted in de"otion and so &rowin& sti$$ 5or a time3 his mind
.ecame sti$$ purer.
6J-6;. Then as the mind re$axed3 his eyes &$owed in rapture and his hair
stood on end3 as i5 his ecstasy cou$d not .e contained within .ut must
escape throu&h the "ery pores o5 his .ody. He then 5e$$ to the &round
.e5ore his master (atta.
69. 0&ain he arose3 and .ein& 5i$$ed with ecstasy3 his "oice choked with
emotion as he said: MFucky am II .$essed am II throu&h Thy )race -
FordP=
6D. That expanse o5 )race ca$$ed Si"a3 here incarnate as my )uru3 is
indeed &racious to meI &ainin& whose p$easure e"en the Ford o5 creation3
$ooks a pi&my.
6<. (oes not the )od o5 (eath "eri$y mer&e into the Se$53 i5 on$y one=s
master is p$eased with oneB
That Supreme +ein& is &racious indeed3 just in so much as is my aster3
5or reasons unknown to me.
!ote: G The meanin& is that the )uru3 .ein& )od3 is mercy incarnate and
re:uires no incenti"e to show &race.
6L. The )uru=s &race &ained3 I ha"e &ained a$$P Thou hast now kind$y
opened out to me the &$ory o5 Tripura.
68. I now desire 5er"ent$y to worship Her Transcendenta$ ajesty. 'ind$y
te$$ me3 my aster3 how it is to .e done.
67-JJ. +ein& thus re:uested3 (atta )uru satis5ied himse$5 as to the 5itness
o5 #arasurama3 whose Nea$ 5or and de"otion to Tripura worship were
intenseI and he du$y initiated him into the method o5 Her worship. 05ter
initiation into the ri&ht method3 which is more sacred than a$$ others and
$eads direct$y to Rea$isation3 #arasurama $earned 5rom the sweet tips o5 Sri
)uru a$$ the detai$s re&ardin& recitation 5i&ures 5or worship and di55erent
meditations3 one a5ter another G $ike a honey .ee co$$ectin& honey 5rom
5$owers. +har&a"a (i.e.3 #arasurama) was o"erjoyed.
J;. +ein& then permitted .y his ho$y master3 he thirsted to practise the
sacred $oreI he went round his master3 made o.eisance to him and retired
to the ahendra Hi$$.
!ote: G To wa$k round &ent$y and peace5u$3 a$ways keepin& the centre to
one=s ri&ht3 is a si&n o5 respect to the o.ject in the centre.
J9. There3 ha"in& .ui$t a c$ean and com5orta.$e hermita&e3 he was en&a&ed
5or twe$"e years in the worship o5 Tripura.
JD. He incessant$y contemp$ated the 5i&ure o5 that Ho$y other Tripura3
per5ormin& at the same time his dai$y tasks and the specia$ ceremonies
connected with Her worship and recitationsI twe$"e years thus passed in a
5$ash. Then on a certain day whi$e the son o5 *amada&ni was sittin& at ease3
he 5e$$ into a re"erie.
JL. AI did not understand e"en a $itt$e o5 what Sam"arta to$d me whom I
met 5ormer$y on the way.C
J8. AI ha"e a$so 5or&otten what I asked my )uru. I heard 5rom him the
)ospe$ o5 Tripura3 O..
J7. OO. .ut it is not c$ear to me what Sam"arta said in rep$y to my :uery
on creation.C
;?. AHe mentioned the story o5 'a$akrit3 .ut went no 5urther3 knowin& that
I was not 5it 5or it.C
;6. A,"en now I understand nothin& o5 the workin&s o5 the uni"erse.
/here does it rise 5rom3 in a$$ its &randeurBC
;J. A/here does it endB How does it existB I 5ind it to .e a$to&ether
transient.C
;;. A+ut wor$d$y happenin&s seem permanentI why shou$d that .eB Such
happenin&s seem stran&e$y enou&h to .e unconsidered.C
;9. AHow stran&eP They are on a par with the .$ind man $ed .y the .$indPC
;D. Ay own case 5urnishes an examp$e in point. I do not e"en remem.er
what happened in my chi$dhood.C
;<. AI was di55erent in my youth3 a&ain di55erent in my manhood3 sti$$ more
so nowI and in this way3 my $i5e is constant$y chan&in&.C
;L-;8. A/hat 5ruits ha"e .een reaped as the resu$t o5 these chan&es is not
c$ear to me. The end justi5ies the means as adopted .y indi"idua$s
accordin& to their temperaments in di55erent c$imes and in di55erent times.
/hat ha"e they &ained there.yB 0re they themse$"es happyB
;7. AThe &ain is on$y that which is considered to .e so .y the unthinkin&
pu.$ic. I howe"er cannot deem it so3 seein& that e"en a5ter &ainin& the so-
ca$$ed end3 the attempts are repeated.
!ote: G Since there is no a.idin& satis5action in the &ain3 it is not worth
ha"in&.
9?-96. A/e$$3 ha"in& &ained one purpose3 why does man $ook 5or anotherB
There5ore3 what the man is a$ways a5ter shou$d .e esteemed the on$y rea$
purpose G .e it accession o5 p$easure or remo"a$ o5 pain. There can .e
neither3 so $on& as the incenti"e to e55ort $asts.C
9J. AThe 5ee$in& o5 a need to work in order to &ain happiness (.ein& the
index o5 misery) is the misery o5 miseries. How can there .e p$easure or
remo"a$ o5 pain so $on& as it continuesB
9;-9D. ASuch p$easure is $ike that o5 soothin& un&uents p$aced on a sca$ded
$im.3 or o5 the em.race o5 one=s .e$o"ed when one is $yin& pierced .y an
arrow in the .reastI or o5 the sweet me$odies o5 music heard .y an
ad"anced consumpti"eP
9<. A-n$y those who need not en&a&e in action3 are happyI they are
per5ect$y content3 and se$5-contained3 and they experience happiness which
extends to a$$ the pores o5 the .ody.
9L. AShou$d there sti$$ .e a 5ew p$easura.$e moments 5or others3 they are
simi$ar to those enjoyed .y one who3 whi$e writhin& with an a.domina$
pain3 inha$es the sweet odour o5 5$owers.
98. AHow si$$y o5 peop$e with innumera.$e o.$i&ations e"er to .e .usy
seekin& such moments o5 p$easure in this wor$dPC
97. A/hat sha$$ I say o5 the prowess o5 undiscriminatin& menB They
propose to reach happiness a5ter crossin& intermina.$e hurd$es o5 e55ortsPC
D?. A0 .e&&ar in the street $a.ours as much 5or happiness as a mi&hty
emperor.C
D6-DJ. A,ach o5 them ha"in& &ained his end 5ee$s happy and considers
himse$5 .$essed as i5 he had reached the &oa$ o5 $i5e. I too ha"e .een
unwittin&$y imitatin& them $ike a .$ind man 5o$$owin& the .$ind. ,nou&h o5
this 5o$$yP I wi$$ at once return to that ocean o5 mercy G my aster.C
D;. AFearnin& 5rom him what is to .e known3 I wi$$ cross the ocean o5
dou.ts a5ter .oardin& the .oat o5 his teachin&s.C
D9. Ha"in& reso$"ed thus3 #arasurama o5 pure mind immediate$y
descended the hi$$ in search o5 his aster.
DD. >uick$y reachin& the )andhmadan ountain3 he 5ound the )uru
sittin& in padmasana posture as i5 i$$uminin& the who$e wor$d.
D<. He 5e$$ prone .e5ore the aster=s seat and3 ho$din& the )uru=s 5eet with
his hands3 pressed them to his head.
DL. -n #arasurama sa$utin& him thus3 (attatreya &a"e him his .$essin&s3
his 5ace $it with $o"e3 and he .ade him rise sayin&:
D8. A@hi$dP rise up. I see you ha"e returned a5ter a $on& time. Te$$ me how
are youB 0re you in &ood hea$thBC
D7. He rose as commanded .y his )uru3 and took his seat in 5ront o5 and
c$ose to him as directed. @$aspin& his hands3 #arasurama spoke with
p$easure.
!ote: G @$aspin& the two hands with 5in&ers directed towards the o.ject3 is
a si&n o5 respect.
<?. ASri )uruP -cean o5 ercyP @an any one drenched with Thy kindness
e"er .e a55$icted .y ai$ments e"en i5 destiny so decreeBC
<6. AHow can the .urnin& pains o5 i$$ness touch one who is a.idin& in the
re5reshin& moon o5 Thy nectar$ike kindnessBC
!ote: G The moon is .e$ie"ed to .e the store o5 nectar with which the pitris
5eed themse$"es.
<J-<9. AI 5ee$ happy in .ody and mind3 .ein& re5reshed .y Thy kindness.
!othin& a55$icts me except the desire to remain in un.roken contact with
Thy ho$y 5eet. The "ery si&ht o5 Thy ho$y 5eet has made me per5ect$y
happy3 .ut there are a 5ew $on&standin& dou.ts in my mind.C
<D. A/ith Thy kind permission I desire to propound them.C
<<. Hearin& the words o5 #arasurama3 (attatreya3 the -cean o5 kindness3
was p$eased and said to him.
<L. A0sk at once3 - +har&a"a3 what you so much want to know and what
you ha"e so $on& .een thinkin& a.out. I am p$eased with your de"otion and
sha$$ answer your :uestions with p$easure.C
Thus ends the 4irst @hapter known as the Interro&atory o5 +har&a"a in
Sri Tripura Rahasya.
Tripura Rahasya
@H0#T,R II
-+FI)0T-R% S,!S, T-/0R(S 0@TI-! @-!(,!,( 0!(
I!1,STI)0TI-! R,@-,!(,(
6. A-rdered thus3 #arasurama a&ain sa$utin& the son o5 Saint 0tri with
humi$ity .e&an to ask:
J. A+ha&a"an3 dear and esteemed asterP -h3 -mniscient oneP -cean o5
ercyP -nce .e5ore 5or &ood reason I was 5urious with the kin&$y c$ass.
;. ATwenty-one times I strode the $and exterminatin& them a$$3 inc$udin&
suckin& .a.es and those in the wom. co$$ectin& their .$ood in a poo$.
9. Ay 5ore5athers were p$eased with my de"otion to themI howe"er3 they
ordered me to desist 5rom such carna&e. y wrath was at $ast appeased.
D. A-n hearin& o5 the renowned Rama the "ery incarnation o5 Hari in
0yodhya3 my wrath was rekind$ed. +$inded .y 5ury and proud o5 my
prowess3 I cha$$en&ed him.
<. AI was de5eated .y that &reat Ford and my pride was hum.$ed.
Howe"er3 out o5 his innate kindness he $et me &o with my $i5e .ecause I was
a +rahmin.
L. A0s I was returnin& morti5ied .y de5eat3 I rea$ised the "anity o5 the ways
o5 the wor$d.
8. AEnexpected$y I met Sam"arta3 the Ford o5 the 0"adhutas3 and
instincti"e$y reco&nised him to .e $ike 5ire in em.ers.
!ote: G Sam"arta3 the .rother o5 +rihaspati3 $ooked $ike a maniac
wanderin& in the 5orests. !arada once directed the emperor !i"ritta to
him and instructed him how Sam"arta cou$d .e reco&nised. The 'in&
accordin&$y met the Sa&e and prayed 5or his he$p in the per5ormance o5 a
sacri5ice3 in which +rihaspati prompted .y Indra had re5used to o55iciate.
Sam"arta a&reed3 thou&h hesitatin&$y3 and $ater comp$eted it in spite o5 the
wrath o5 Indra. Indra attempted to .reak up the 5unction .ut was
rendered impotent .y the Sa&e ("ide 0s"amedha #ar"a in the
aha.harata).
7. AHis &reatness was $ike red hot coa$ hidden in em.ers. ,"ery inch o5 his
.ody 5i$$ed one with exhi$aration so that I had a re5reshin& 5ee$in& in his
mere proximity.
!ote: G Sensation o5 #eace or o5 ananda is the symptom o5 Satsan&a.
6?. AI asked him to te$$ me a.out his state. His answer was c$ear cut and
expressi"e o5 the essence o5 the sweet nectar o5 ,terna$ $i5e.
66. AI cou$d not pursue the con"ersation then and 5e$t $ike a .e&&ar maid
.e5ore a :ueen. Howe"er I prayed to him and he directed me to Thee.
6J. A0ccordin&$y I ha"e sou&ht she$ter at Thy ho$y 5eet3 just as a .$ind man
who is entire$y dependent on his 5riends.
6;. A/hat Sam"arta said is not at a$$ c$ear to me. I ha"e $earnt the )ospe$
o5 Tripura we$$. It is undou.ted$y an incenti"e to de"otion to Her.
69. AShe is incarnate as Thou3 and a$ways a.ides in my heart. +ut what
ha"e I &ained a5ter a$$B
!ote: G #rayers to )od are on$y se$5ish in the .e&innin&3 yet they not on$y
5u$5i$ one=s desires .ut a$so puri5y the mind so that de"otion to )od &rows
in intensity and the de"otee desires nothin& more than )od. Then )od
shows His )race .y mani5estin& as his )uru.
6D. AFord3 kind$y exp$ain what Sam"arta to$d me .e5ore. It is certain that I
cannot rea$ise the &oa$ unti$ it is made known to me.
6<. A/hate"er I do in i&norance thereo5 $ooks $ike mere chi$d=s p$ay.
6L. A4ormer$y I p$eased the )ods3 inc$udin& Indra3 with "arious
ceremonies3 o.ser"ances3 &i5ts and presents o5 5ood.
68. AFater I heard Sam"arta say that the 5ruits o5 a$$ these acts are on$y
tri"ia$. I consider those acts o5 no account which yie$d on$y tri5$in& resu$ts.
67. Aisery is not a.sence o5 happiness3 .ut $imited happiness. 4or as
happiness recedes misery pours in.
J?. AThis is not the on$y misera.$e resu$t o5 action3 .ut there remains a sti$$
worse one3 the 5ear o5 death3 which cannot .e miti&ated .y any amount o5
acti"ity.
J6. Ay de"otiona$ practices .e5ore Tripura are simi$ar. 0$$ these menta$
conceptions are nothin& .ut chi$d=s p$ay.
JJ. AThe practices may .e accordin& to Thy instructions3 or di55erent.
0&ain they may .e with discip$ine or without discip$ine3 since the Sastras
di55er a.out this.
J;. Aeditations may a$so di55er accordin& to indi"idua$ tastes and
temperaments. How can that .eB (e"otion is just as imper5ect as 'arma.
J9. AHow can transient menta$ concepts o5 de"otion produce intransient
resu$ts o5 hi&h TruthB oreo"er3 the practices are continuous and there
seems to .e no end to these o.$i&atory duties.
JD. AI ha"e noticed that Sam"arta3 the Ford3 is :uite happy3 .ein&
comp$ete$y 5ree 5rom any sense o5 o.$i&ation to act and its disastrous
resu$ts.
J<. AHe seems to $au&h at the ways o5 the wor$d3 to stride unconcerned up
the road o5 5ear$essness3 $ike a majestic e$ephant re5reshin& itse$5 in a take
o5 me$ted snow when the surroundin& 5orest is on 5ire.
JL. AI 5ound him a.so$ute$y 5ree 5rom any sense o5 o.$i&ation and at the
same time per5ect$y happy in his rea$isation o5 ,terna$ +ein&. How did he
&ain that stateB 0nd what did he te$$ meB
J8. A'ind$y exp$ain these points3 and so rescue me 5rom the jaws o5 the
monster o5 'arma.C
J7. #rayin& so3 he 5e$$ prostrate and took the aster=s 5eet in his hands.
Seein& #arasurama doin& so and 5ee$in& that he was now ready 5or
Rea$isation.
;?. Sri (atta3 whose "ery .ein& was $o"e3 said &ent$y: A-h chi$d +har&a"aP
Fucky are you G your mind .ein& thus disposed.
;6-;;. A*ust as a man sinkin& in the ocean sudden$y 5inds a .oat to rescue
him3 so a$so your "irtuous actions o5 the past ha"e now p$aced you on the
most sacred hei&hts o5 Se$5-Rea$isation. That (e"i Tripura3 who is the
conscious core o5 the heart and there5ore knows each one intimate$y3
swi5t$y rescues Her unswer"in& de"otees 5rom the jaws o5 death3 a5ter
mani5estin& Herse$5 in their hearts.
;9. A0s $on& as a man is a5raid o5 the ni&htmare3 o.$i&ation3 so $on& must
he p$acate it3 or e$se he wi$$ not 5ind peace.
;D. AHow can a man stun& .y that 1iper3 o.$i&ation3 e"er .e happyB Some
men ha"e &one mad as i5 some poison had a$ready entered their .$ood and
were torturin& their who$e .ein&.
;<. A/hi$e others are stupe5ied .y the poison o5 o.$i&ation and una.$e to
discriminate &ood 5rom .ad.
;L. A/ron&$y do they e"er en&a&e in work3 .ein& de$udedI such is the
p$i&ht o5 humanity stupe5ied .y the poison o5 the sense o5 o.$i&ation.
;8. Aen are 5rom time immemoria$ .ein& swa$$owed up .y the terri5ic
ocean o5 poison3 $ike some tra"e$$ers once on the 1indhya ran&e.
;7. A-ppressed .y hun&er in the 5orest3 they mistook the decepti"e !ux
1omica 5ruits 5or some de$icious oran&es.
9?. A0nd in their "oracious hun&er they ate them up without e"en
detectin& the .itter taste. They then su55ered torment 5rom the e55ects o5
the poison.
96. AHa"in& ori&ina$$y mistaken the poisonous 5ruit 5or an edi.$e 5ruit3
their reason .ein& now .$inded .y poison3 they ea&er$y sou&ht re$ie5 5rom
pain.
9J. A0nd in their a&ony they took ho$d o5 and ate thorn-app$es3 thinkin&
them to .e rose-app$es.
!ote: G Thorn-app$es are used 5or extractin& a poisonous a$ka$oid. The
5ruit is 5ata$ or produces insanity.
9;. They .ecame mad and $ost their way. Some .ecomin& .$ind 5e$$ into
pits or &or&es:
99. ASome o5 them had their $im.s and .odies cut .y thornsI some were
disa.$ed in their hands3 5eet or other parts o5 the .odyI others .e&an to
:uarre$3 5i&ht and shout amon& themse$"es.
9D. AThey assau$ted one another with their 5ists3 stones3 missi$es3 sticks3
etc.3 ti$$ at $en&th thorou&h$y exhausted3 they reached a certain town.
9<. AThey happened to come to the outskirts o5 the town at ni&ht5a$$3 and
were pre"ented .y the &uards 5rom enterin&.
9L-97. AEnaware o5 the time and p$ace and una.$e to &au&e the
circumstances3 they assau$ted the &uards and were sound$y thrashed and
chased awayI some 5e$$ into ditchesI some were cau&ht .y crocodi$es in
deep watersI some 5e$$ head$on& into we$$s and were drownedI a 5ew more
dead than a$i"e3 were cau&ht and thrown into prison.
D?. ASimi$ar is the 5ate o5 the peop$e who3 de$uded with the :uest o5
happiness3 ha"e 5a$$en into the snares o5 the task-master o5 action. They are
.ewi$dered in their 5renNy and destruction awaits them.
D6-DJ. A%ou are 5ortunate3 +har&a"a3 in ha"in& transcended that distracted
state. In"esti&ation is the root-cause o5 a$$3 and it is the 5irst step to the
supreme reward o5 indescri.a.$e .$iss. How can any one &ain security
without proper in"esti&ationB
D;. A/ant o5 jud&ment is certain death3 yet many are in its c$utches.
Success attends proper de$i.eration ti$$ e"entua$$y the end is without dou.t
accomp$ished.
D9. AInde$i.eration is the e"er-present weakness o5 the (aityas and
%atudhanas (0suras and Rakshasas)I de$i.eration is the characteristic o5
the (e"as ()ods)3 and there5ore they are a$ways happy.
DD. A-win& to their discrimination they depend on 1ishnu and ine"ita.$y
con:uer their enemies. In"esti&ation is the seed capa.$e o5 sproutin& and
nourishin& into the &i&antic tree o5 happiness.
D<. A0 de$i.eratin& man a$ways shines o"er others. +rahma is &reat
.ecause o5 de$i.erationI 1ishnu is worshipped .ecause o5 it.
DL-D8. AThe )reat Ford Si"a is omniscient 5or the same reason. Rama3
thou&h the most inte$$i&ent o5 men3 came to disaster 5or want o5 jud&ment
.e5ore attemptin& to capture the &o$den deerI $ater with due de$i.eration3
he spanned the ocean3 crossed o"er to Fanka3 the is$and o5 the Rakshasa
.rood3 and con:uered it.
!ote: G The re5erence is to the Ramayana. Ra"ana3 the arch enemy o5
Rama3 induced one o5 his $ieutenants to assume the shape o5 a &o$den deer
and entice Rama away 5rom his hermita&e so that Ra"ana cou$d 5orci.$y
carry away Sita3 who wou$d thus .e $e5t unprotected. The ruse succeededI
and $ater ensued the &reat .att$e in which Ra"ana and others were ki$$ed
and Sita was reco"ered. Thus did Rama "indicate himse$5.
D7. A%ou must ha"e heard how +rahma a$so .ecomin& on an occasion
in5atuated3 acted rash$y $ike a 5oo$ and conse:uent$y paid the pena$ty with
one o5 his 5i"e heads.
!ote: G +rahma had ori&ina$$y 5i"e heads. He and 1ishnu were once
contestin& each other=s superiority. *ust then a hu&e co$umn o5 $i&ht
appeared in 5ront o5 them and they wondered what it was. They a&reed
that he who 5ound either end o5 the co$umn ear$ier3 shou$d &et the pa$m.
1ishnu .ecame a .oar and sou&ht the .ottomI +rahma .ecame a swan and
5$ew up towards the top. 1ishnu returned disappointed. +rahma at the
point o5 despair came across a swrewpine 5$ower. He stopped its descent
and asked where5rom it was comin&. 0$$ that it knew was that it was 5a$$in&
5rom space and nothin& more. +rahma persuaded it to .ear 5a$se witness
and c$aimed superiority o"er his ri"a$. Si"a was enra&ed3 snipped o55 that
head which spoke the $ie3 and dec$ared himse$5 as the co$umn o5 $i&ht.
<?. AEnthinkin&$y3 ahade"a con5erred a .oon on the 0sura and was
immediate$y o.$i&ed to 5$ee in terror 5or 5ear o5 .ein& reduced to ashes.
!ote: G There was once an 0sura .y name +hasma. He did penance and
p$eased Si"a who appeared .e5ore him and asked him what he wanted.
+hasma desired that his mere touch shou$d reduce any o.ject to ashes.
Si"a con5erred the .oonI +hasma wanted to test it on him: Si"a took to
5$i&ht. In order to sa"e him 5rom that predicament3 1ishnu appeared as a
"o$uptuous damse$ .e5ore the pursuin& 0sura and enticed him. He .ecame
amorous and made ad"ances to her. She asked him to &o to a sprin& in
5ront o5 them and ru. himse$5 with water3 .e5ore em.racin& her. He was
taken in. -n his hand touchin& his .ody3 he 5e$$ down3 a heap o5 ashes.
<6. A-n one occasion3 Hari ha"in& ki$$ed the wi5e o5 +hri&u .ecame the
"ictim o5 a terri.$e curse and su55ered unto$d miseries.
<J. ASimi$ar$y ha"e other (e"as3 0suras3 Rakshasas3 men and anima$s
.ecome misera.$e .y want o5 jud&ment.
<;. A-n the other hand3 &reat and "a$iant are the heroes3 - +har&a"a3
whom jud&ment e"er .e5riends. ,terna$ homa&e to them.
<9. A@ommon peop$e3 .ecomin& 5oo$ish$y in"o$"ed in re&ard to their sense
o5 action3 are perp$exed at e"ery turnI i5 on the other hand3 they think and
act3 they wi$$ .e 5ree 5rom a$$ misery.
<D. AThe wor$d has .een in the coi$s o5 i&norance 5rom time immemoria$I
how can there .e discernment so $on& as i&norance $astsB
<<-<8. A@an the sweet waters o5 dew co$$ect in tropica$ sandy deserts which
are a$ready scorched .y heatB Simi$ar$y3 can the re5reshin& touch o5
discernment .e sou&ht in the red-hot 5$ue o"er the 5urnace o5 $on& .urnin&
i&noranceB (iscernment is3 howe"er3 &ained .y proper methods3 the most
e55ecti"e o5 which is a$so the .est o5 a$$3 and that is the supreme &race o5 the
)oddess who inheres as the Heart Fotus in e"ery one. /ho has e"er
accomp$ished any &ood purpose3 without that )raceB
<7. AIn"esti&ation is the Sun 5or chasin& away the dense darkness o5
indo$ence. It is &enerated .y the worship o5 )od with de"otion.
L?. A/hen the Supreme (e"i is we$$ p$eased with the worship o5 the
de"otee3 She turns into "ichara in him and shines as the .$aNin& Sun in the
expanse o5 his Heart.
!ote: G (e"i: )oddess.
1ichara: (iscrimination3 in"esti&ation3 de$i.eration3 jud&ment.
(e"i is there in i&norance3 in worship3 in "ichara and $ater3 $ike 5at in the
mi$k3 the curds and the churned .utter successi"e$y.
L6-LJ. AThere5ore that Tripura3 the Supreme 4orce3 the +ein& o5 a$$ .ein&s3
the .$essed3 the hi&hest3 the one consciousness o5 Si"a3 who a.ides as the
Se$5 o5 se$53 shou$d .e worshipped sincere$y3 exact$y as tau&ht .y the )uru.
The 5ore-runner o5 such worship is de"otion and praiseworthy earnestness.
L;-L<. AThe antecedent cause o5 these is a&ain said to .e the $earnin& o5 the
mahatmya ()ospe$). There5ore3 - Rama3 the mahatmaya was 5irst
re"ea$ed to youI ha"in& heard it3 you ha"e now pro&ressed we$$. 1ichara is
the on$y way to attain the hi&hest )ood. I was indeed anxious a.out youI
and there is "ery &ood reason 5or such anxiety unti$ the mind turns
towards "ichara 5rom the o"erpowerin& disease o5 i&norance3 just as one is
anxious 5or a patient who is de$irious3 unti$ one sees that the system shows
si&ns o5 a 5a"oura.$e turn.
LL. AI5 once "ichara takes root3 the hi&hest &ood has 5or a$$ practica$
purposes3 .een reached in this $i5e. 0s $on& as "ichara is a.sent 5rom a
human .ein&3 the most desira.$e 5orm o5 .irth3 so $on& is the tree o5 $i5e
.arren and there5ore use$ess. The on$y use5u$ 5ruit o5 $i5e is "ichara.
L7-86. AThe man without discrimination is $ike a 5ro& in the we$$I just as
the 5ro& in the we$$ does not know anythin& either o5 &ood or o5 .ad and so
dies in his i&norance in the we$$-itse$53 in the same way men3 "ain$y .orn in
+rahmanda3 (,&& o5 +rahma (i.e.3 the Eni"erse)) do not know either &ood
or .ad re&ardin& themse$"es and are .orn on$y to die in i&norance.
8J. A@on5oundin& dispassion ("aira&ya) with misery3 and p$easures o5 the
wor$d with happiness (sukha)3 a man su55ers in the cyc$e o5 .irths and
deaths3 power5u$ i&norance pre"ai$in&.
8;-89. A,"en thou&h a55$icted .y misery3 he does not cease 5urther
indu$&ence in those causes antecedent to it (name$y3 wea$th3 etc.)I just as a
jack-ass pursues a she-ass e"en i5 kicked a hundred times .y her3 so a$so is
it with the man and the wor$d. +ut you3 - Rama3 .ecomin& discriminatin&
ha"e transcended misery.C
Tripura Rahasya
@H0#T,R III
TH, 0!T,@,(,!T @0ES, 4-R F,0R!I!) TH, )-S#,F.
0SS-@I0TI-! /ITH TH, /IS, EST #R,@,(, A1I@H0R0C
6. Ha"in& $istened to (attatreya=s words3 #arasurama was de$i&hted and
continued his :uestions in a$$ humi$ity:
J. A- +ha&a"anP It is precise$y as my Ford )uru has just said. Tru$y3 a
man wi$$ e"er head 5or destruction in his i&norance.
;. AHis sa$"ation $ies in in"esti&ation ("ichara) a$one. The remote and
proximate causes ha"e a$so .een mentioned .y Thee3 and they ha"e .een
traced to mahatmya. I am in &reat dou.t on this point.
9. AHow does that happen and what is a&ain its proximate causeB @an it .e
that it is natura$ ($ike coura&e to a hero)B Then why is it not shared .y a$$B
D-<. A/hy ha"e I not &ot it as yetB 0&ain3 there are others who are more
trou.$ed and more su55erin& than I. /hy ha"e they not &ot this meansB
'ind$y te$$ me.C Thus asked3 (atta3 the -cean o5 ercy3 answered:
L. AFisten3 RamaP I sha$$ now te$$ you the 5undamenta$ cause o5 sa$"ation.
0ssociation with the wise is the root cause 5or o.$iteratin& a$$ misery.
8-7. A0ssociation with the sa&es is a$one said to $ead to the hi&hest &ood.
%our contact with Sam"arta has $ed you to this sta&e o5 en$i&htenment3
which is the 5ore-runner o5 emancipation. -n .ein& approached3 the sa&es
teach the &reatest &ood.
6?. AHas any one e"er &ot anythin& &reat3 without contact with the wiseB In
any case3 it is the company which determines the 5uture o5 the indi"idua$.
66. A0 man undou.ted$y reaps the 5ruits o5 his company. I sha$$ re$ate to
you a story to i$$ustrate this:
6J. AThere was once a kin& o5 (asarna .y name uktachuda. He had two
sons: Hemachuda and anichuda.
6;. AThey were come$y3 we$$-.eha"ed and we$$-$earned. 0t one time they
$ed a huntin& party3 consistin& o5 a &reat retinue o5 men and warriors3 into
a deep 5orest on the Sahya ountains which was in5ested with ti&ers3 $ions
and other wi$d anima$s. They were themse$"es armed with .ows and
arrows.
69. AThere they shot se"era$ deer3 $ions3 .oars3 .isons3 wo$"es3 etc.3 ha"in&
ki$$ed them .y the ski$5u$ use o5 their .ows.
6<. A0s more wi$d anima$s were .ein& hunted down .y the roya$ hunters3 a
tornado .e&an to rase3 pourin& down sand and pe..$es.
6L. A0 thick c$oud o5 dust screened the skyI and it .ecame dark $ike ni&ht3
so that neither rocks3 trees nor men cou$d .e seen.
68. AThe mountain was shrouded in darkness3 so that neither hi$$s nor
"a$$eys cou$d .e seen. The retinue hurried away a55$icted .y the sands and
pe..$es hur$ed down .y the tornado.
67. A0 5ew o5 them took she$ter under rocks3 others in ca"es3 and sti$$
others under trees. The roya$ pair mounted on horses and rode away into
the distance.
J?. AHemachuda u$timate$y reached the hermita&e o5 a sa&e3 which had
.een .ui$t in a 5ine &arden o5 p$antain3 date and other trees.
J6. AThere he saw a charmin& maiden whose .ody3 .ri&ht as &o$d3 shone
$ike a 5$ame o5 5ire.
JJ-J;. AThe prince was .ewitched at the si&ht o5 the &ir$3 who $ooked $ike
the )oddess o5 4ortune3 and spoke to her thus: M/ho are you3 5air $ady3
who $i"e 5ear$ess$y in such a dread5u$ and so$itary 5orestB /hose are youB
/hy are you hereB 0re you a$oneB=
J9. A-n .ein& spoken to3 that spot$ess maiden rep$ied: M/e$come3 princeP
#$ease sit down.
JD. Hospita$ity is the sacred duty o5 the pious. I notice you ha"e .een
o"ertaken .y the tornado and a55$icted.
J<. ATie your horse to the date-pa$m. Sit here and take rest3 and then you
wi$$ .e a.$e to $isten to me in com5ort.C
JL-J7. AShe &a"e him 5ruits to eat and juices to drink. 05ter he had
re5reshed himse$53 he was 5urther treated with her charmin& words which
dropped $ike sweet nectar 5rom her $ips. M#rinceP There is that we$$-known
sa&e3 1ya&hrapada3 and ardent de"otee o5 Si"a3 .y whose penance a$$ the
wor$ds ha"e .een transcended3 and who is ea&er$y worshipped e"en .y the
&reatest saints 5or his unpara$$e$ed wisdom .oth with re&ard to this and
other wor$ds.
;?. AI am his 5oster chi$d G Hema$ekha is my name. There was a
1idyadhari (ce$estia$ damse$) ( G 1idyapra.ha .y name) and "ery
.eauti5u$.
;6. A-ne day she came here to .athe in this ri"er3 the 1ena3 to which
Sushena3 the 'in& o5 1an&a3 a$so came at the same time.
;J. AHe saw the ce$estia$ .eauty .athin&. She was the 5airest in the wor$d3
$ithe in .ody and with the most .eauti5u$ .reasts.
;;. AHe 5e$$ in $o"e with her which $o"e she returned.
;9. ATheir $o"e consummated3 he returned home $ea"in& her pre&nant.
;D. A05raid o5 s$ander3 she caused an a.ortion. I was howe"er .orn a$i"e
5rom that wom..
;<. A0s 1ya&hrapada came to the ri"er .ank 5or his e"enin& a.$utions3 he
picked me up .ecause o5 his &reat $o"e 5or a$$3 in order to .rin& me up with
a mother=s care.
;L. AHe who o55ers ri&hteous protection is said to .e the 5ather. I am
there5ore his dau&hter .y "irtue o5 this and de"oted to him.
;8-;7. AThere is certain$y no 5ear 5or me anywhere on earth on account o5
his &reatness. +e they )ods or 0suras3 they cannot enter this hermita&e
with .ad moti"esI i5 they did they wou$d on$y .e countin& their own ruin. I
ha"e now to$d you my story. /ait here3 #rince3 a $itt$e.
9?. AThat same $ord3 my 5oster-5ather3 wi$$ soon .e here. Sa$ute him and
hear him with humi$ityI your desire wi$$ .e 5u$5i$$ed3 and you may $ea"e
here in the mornin&.=
96. AHa"in& heard her and .ecomin& enamoured o5 her3 he was si$ent 5or
5ear o5 &i"in& o55enceI yet he .ecame distressed in mind.
9J-9<. A!otin& the prince $o"e-stricken3 that hi&h$y accomp$ished &ir$
continued: M+ra"o #rinceP +e steadyP y 5ather is a.out to come. Te$$ him
a$$.= 0s she was sayin& this 1ya&hrapada the &reat saint arri"ed3 carryin& a
.asket o5 5$owers cu$$ed 5rom the 5orest 5or worship. Seein& the sa&e
comin&3 the prince rose up 5rom his seat3 prostrated .e5ore him mentionin&
his own name3 and then took his seat as directed. The sa&e noticed that the
man was $o"e-strickenI takin& in the who$e situation .y his occu$t powers3
he pondered on what wou$d .e the .est course in the circumstancesI and
ended .y .estowin& Hema$ekha on the youn& man as his $i5e-partner.
9L-97. AThe prince was 5i$$ed with joy and returned with her to his own
capita$. uktachuda3 his 5ather3 was a$so "ery p$eased and ordered
5esti"ities in the kin&dom. He then had the marria&e per5ormed
ceremonious$y3 and the $o"in& coup$e passed a "ery happy honeymoon in
the pa$ace3 in 5orest retreats3 and in ho$iday resorts. +ut the in5atuated
prince noticed that Hema$ekha was not as amorous as himse$5.
D?. A4ee$in& that she was a$ways unresponsi"e3 he asked her in pri"ate:
My dearP How is it you are not as attenti"e to me as I am to youB
D6. AThou 5airest o5 &ir$s radiant with smi$esP How is it that you are ne"er
keen on seekin& p$easure or enjoyin& itB 0re not these p$easures to your
tasteB
DJ. A%ou $ook indi55erent e"en durin& the &reatest p$easures. How can I .e
happy i5 your interest is not awakenedB
D;. A,"en when I am c$ose to you3 your mind seems to .e e$sewhereI when
spoken to3 you do not seem to $isten.
D9. A0s I ho$d you in c$ose em.race 5or a $on& whi$e3 you seem unconscious
o5 me3 and then ask me3 MFord3 when did you comeB=
DD. A!one o5 the care5u$$y p$anned arran&ements seem to interest you and
you do not take part in them.
D<. A/hen I turn away 5rom you3 you remain with your eyes c$osedI and so
you continue whene"er I approach you.
DL. ATe$$ me how I can deri"e p$easure with nothin& .ut an artist=s mode$
which is what you are3 seein& your indi55erence to a$$ enjoyments.
D8. A/hat does not p$ease you cannot p$ease me either. I am a$ways
$ookin& to you3 tryin& to p$ease you $ike a $i$y $ookin& up at the moon.
!ote: G 'umuda3 a certain $i$y3 .$ossoms on$y in the ni&ht and is there5ore
said to .e the .e$o"ed o5 the oon3 as the $otus .$ossomin& in the day is
said to .e the .e$o"ed o5 the Sun.
D7. ASpeak3 dearP /hy are you $ike thisB %ou are dearer to me than e"en
$i5e. I adjure youP Speak and so re$ie"e my mind.C
Thus ends the Third @hapter in the section on the potency o5 the
association with the wise3 in Tripura Rahasya.
Tripura Rahasya
@H0#T,R I1
(IS)EST 4-R /-RF(F% ,!*-%,!T IS I!@EF@0T,(
S- TH0T (IS#0SSI-! I)HT +, (,1,F-#,(
6-;. A-n hearin& the sweet words o5 her in5atuated $o"er3 who was a$$ the
time pressin& her to his .osom3 that stain$ess &ir$3 wishin& to teach him3
smi$ed &ent$y and spoke with &ood sense as 5o$$owsI MFisten to me3 -
#rince. It is not that I do not $o"e you3 on$y that I am tryin& to 5ind what
the &reatest joy in $i5e is which wi$$ ne"er .ecome distaste5u$. I am a$ways
searchin& 5or it3 .ut ha"e not attained it as yet.
9. MThou&h a$ways $ookin& 5or it3 I ha"e not reached any de5inite decision3
as is a woman=s way. /i$$ you not kind$y te$$ me what exact$y it is and so
he$p me B=
D. A+ein& thus coaxed3 Hemachuda $au&hed derisi"e$y and to$d his
.e$o"edI M/omen are indeed si$$y.=
<-8. A4or do not e"en the .irds and .easts3 nay the craw$in& insects know
what is &ood and what is .adB -therwise3 how are they &uided in the
pursuit o5 &ood3 and how do they escape 5rom .adB That which is p$easin&
is c$ear$y &ood and that which is not so3 is .ad. /hat is there in it3 my dear3
that you are a$ways &i"en to thinkin& a.out itB Is it not si$$yB= Hearin& her
$o"er speak thus3 Hema$ekha continued:
7. ATrue that women are si$$y and cannot jud&e ri&ht$y. There5ore shou$d I
.e tau&ht .y you3 the ri&ht discerner.
6?. A-n .ein& ri&ht$y tau&ht .y you3 I sha$$ stop thinkin& $ike that. 0$so3 I
sha$$ then .e a.$e to share in your p$easures to your entire satis5action.
66. A- 'in&3 su.t$e jud&e that you are3 you ha"e 5ound happiness and
misery to .e the resu$ts o5 what is p$easin& or otherwise.
6J. AThe same o.ject yie$ds p$easure or pain accordin& to circumstances.
/here is then the 5ina$ity in your statementB
6;. ATake 5ire 5or examp$e. Its resu$ts "ary accordin& to seasons3 the p$aces
and its own siNe or intensity.
69. AIt is a&reea.$e in co$d seasons and disa&reea.$e in hot seasons.
#$easure and pain are3 there5ore3 5unctions o5 seasonsI simi$ar$y o5 $atitudes
and a$titudes.
6D. A0&ain3 5ire is &ood 5or peop$e o5 certain constitutions on$y and not 5or
others. Sti$$ a&ain3 p$easure and pain depend on circumstances.
6<-6L. AThe same reasonin& app$ies to co$d3 to riches3 to sons3 to wi5e3 to
kin&dom and so on. See how your 5ather3 the aharaja3 is dai$y worried
e"en thou&h he is surrounded .y wi5e3 chi$dren and wea$th. /hy do not
others &rie"e $ike thisB /hat has happened to enjoyments in his caseB He
is certain$y on the $ook-out 5or happinessI are not his resources a$$ directed
to that endB
68. A!o one seems to possess e"erythin& that is su55icient 5or happiness.
The :uestion arises: @annot a man .e happy3 e"en with such $imited
meansB I sha$$ &i"e you the answer.
67. AThat cannot .e happiness3 my Ford3 which is tin&ed with misery.
isery is o5 two kinds3 externa$ and interna$.
J?. AThe 5ormer pertain to the .ody and is caused .y the ner"es3 etc.3 the
$atter pertains to the mind and is caused .y desire.
J6. Aenta$ distraction is worse than physica$ pain and the who$e wor$d
has 5a$$en a "ictim to it. (esire is the seed o5 the tree o5 misery and ne"er
5ai$s in its 5ruits.
JJ. A-"erpowered .y it3 Indra and the (e"as3 thou&h $i"in& in ce$estia$
re&ions o5 enjoyment and 5ed .y nectar3 are sti$$ s$a"es to it and work day
and ni&ht accordin& to its dictates.
J;. ARespite &ained .y the 5u$5i$ment o5 one desire .e5ore another takes its
p$ace3 is not happiness .ecause the seeds o5 pain are sti$$ $atent. Such
respite is enjoyed .y the insects a$so (which certain$y do not typi5y per5ect
happiness).
J9. A%et is their enjoyment distinct$y .etter than that o5 men .ecause their
desires are $ess comp$ex.
JD. AI5 it is happiness to ha"e one desire amon& many 5u$5i$$ed who wi$$ not
.e thus happy in this wor$dB
J<. AI5 a man3 sca$ded a$$ o"er3 can 5ind happiness .y smearin& un&uents
on himse$53 then e"eryone must .e happy.
JL. A0 man is happy when em.raced .y his .e$o"edI he is unhappy in the
same act under other circumstances.
K K K K K
K K K K K
;?. AO.. -r do you mean to say that the enjoyment o5 man is enhanced .y
his sense o5 .eautyB
;6. A+eauty is on$y a menta$ concept3 as is e"ident 5rom the simi$ar 5ee$in&
in simi$ar enjoyments o5 $o"ers in dreams. (I sha$$ te$$ you a story to
i$$ustrate the point.) There was once a most handsome scion o5 a kin& G
5airer than @upid himse$5.
;J. AHe was wedded to an e:ua$$y .eauti5u$ damse$ and was "ery de"oted
to her.
;;. A+ut she 5e$$ in $o"e with a ser"ant o5 the roya$ househo$d who decei"ed
the youn& prince "ery ski$5u$$y.
;9. AThis ser"ant used to ser"e $i:uor in excess so that the prince &ot
drunk and $ost his senses3 on retirin&3 a wi$$y har$ot was sent to keep him
company.
;D-;8. AThe unchaste princess and the ser"ant were then a.$e to carry onI
and the 5oo$ish prince was em.racin& the other woman in his intoxication.
%et he thou&ht within himse$5 that he was the happiest o5 men to ha"e such
an an&e$ 5or his wi5e who was so de"oted to him. 05ter a $on& time3 it
happened that the ser"ant in the pressure o5 work $e5t the $i:uor on the
prince=s ta.$e and occupied himse$5 otherwise. The prince did not drink as
much as usua$.
;7-9J. A+ecomin& "o$uptuous3 he hasti$y retired to his .ed-room3 which
was sumptuous$y 5urnished3 and enjoyed himse$5 with the strumpet3
without reco&nisin& her in the heat o5 passion. 05ter some time3 he noticed
that she was not his wi5e and on this con5usion asked her Mwhere is my
.e$o"ed wi5eB=
9;-98. AShe trem.$ed in 5ear and remained si$ent. The prince3 who
suspected 5ou$ p$ay3 5$ew into a ra&e and ho$din& her .y her hair drew his
sword and thus threat-ended her3 MSpeak the truth or your $i5e wi$$ not .e
worth a moment=s purchase.= 05raid o5 .ein& ki$$ed3 she con5essed the
who$e truth3 takin& him to the trystin&-p$ace o5 the princess. There he
5ound her with her $o"e$y and de$icate .ody in c$ose and $o"in& em.race o5
the dark3 u&$y3 $oathsome sa"a&e who was his ser"antO..
D6. AThe prince was shocked at the si&ht.
DJ. AShort$y a5terwards he pu$$ed himse$5 to&ether and .e&an to re5$ect as
5o$$ows: MShame on me who am so addicted to drinkP
D;. AShame on the 5oo$s in5atuated with $o"e 5or women. /omen are $ike
nothin& .ut .irds 5$ittin& a.o"e the tree tops.
D9. A0ss that I was3 a$$ the time $o"in& her e"en more than $i5e.
DD. A/omen are on$y &ood 5or the enjoyment o5 $echerous 5oo$s. He who
$o"es them is a wi$d ass.
D<. A/omen=s &ood 5aith is more 5$eetin& than streaks o5 autumna$ c$ouds.
DL-D7. AI had not ti$$ now understood the woman who3 un5aith5u$ to me
entire$y de"oted3 was in i$$icit $o"e with a sa"a&e3 a$$ the time 5ei&nin& $o"e
to me3 $ike a prostitute to a $echerous 5oo$.
<?. AI did not in my drunkenness suspect her in the $eastI on the other
hand3 I .e$ie"ed that she was as much with me as my own shadow.
<6-<9. A4ieP is there a 5oo$ worse than myse$53 who was decei"ed .y this
u&$y har$ort at my side and enthra$$ed .y her pro5essions o5 $o"eB 0&ain3
what has the other woman 5ound in pre5erence to me in a $oathsome .ruteB
<D. AThe prince then $e5t society in dis&ust and retired into a 5orest.C
(Hema$ekha continued). ASo you see3 - #rince3 how .eauty is on$y a
concept o5 the mind.
<<. A/hat p$easure you ha"e in your apprehension o5 .eauty in me3 is
sometimes e"en exceeded .y others in their $o"e o5 their dear ones G .e
they 5air or u&$y. I wi$$ te$$ you what I think o5 it.
<L. AThe 5air woman that appears as the o.ject is on$y the re5$ection o5 the
su.t$e concept a$ready in the su.jecti"e mind.
<8-<7. AThe mind draws an ima&e o5 her .eauty in con5ormity with its own
repeated conceptions. The repeated$y drawn ima&e .ecomes c$earer and
c$earer unti$ it appears so$id$y as the o.ject. 0n attraction sprin&s up (and
ens$a"es the mind) .y constant menta$ associations.
L?. AThe mind3 .ecomin& rest$ess3 stirs up the senses and seeks the
5u$5i$ment o5 its desires in the o.jectI a composed mind is not excited e"en
at the si&ht o5 the 5airest.
L6. AThe reason 5or the in5atuation is the o5trepeated menta$ picture.
!either chi$dren nor se$5-contro$$ed yo&is are excited in the same way
(.ecause their minds do not dwe$$ on such thin&s).
LJ. ASo whoe"er 5inds p$easure in anythin&3 the .eauty therein is on$y
menta$ ima&ery.
L;. AE&$y and $oathsome women too are $ooked upon as de$i&ht5u$ an&e$s
.y their hus.ands.
L9. AI5 the mind concei"es anythin& as $oathsome and not de$i&ht5u$3 there
wi$$ .e no p$easure in such.
LD. A4ie on human .ein&s who appraise the 5ou$est part o5 the .ody as the
most de$i&ht5u$.
K K K K
LL. AFisten #rinceP the idea o5 .eauty $ies in one=s own desire innate in the
mind.
L8. AI53 on the other hand3 .eauty is natura$ to the o.ject o5 $o"e3 why is it
not reco&nised .y chi$dren too3 as sweetness in edi.$es is reco&nised .y
themB
L7-86. AThe 5orm3 the stature and comp$exion o5 peop$e di55er in di55erent
countries and at di55erent timesI their ears may .e $on&I their 5aces
distortedI their teeth $ar&eI their nose prominentI .odies hirsute or
smooth3 their hair red3 .$ack3 or &o$den3 $i&ht or thick3 smooth or cur$yI
their comp$exion 5air3 dark3 coppery3 ye$$ow or &rey.
8J. A0$$ o5 them deri"e the same kind o5 p$easure as you3 #rinceP
8;. A,"en the most accomp$ished amon& men ha"e 5a$$en into the ha.it o5
seekin& p$easure 5rom woman3 5or a$$ consider her the .est huntin& &round
5or de$i&ht.
89. ASimi$ar$y a$so a man=s .ody is thou&ht .y woman to .e the hi&hest
source o5 enjoyment. +ut consider the matter we$$3 #rinceP
8D-8<. AShaped o5 5at and 5$esh3 5i$$ed with .$ood3 topped .y the head3
co"ered .y skin3 ri..ed .y .ones3 co"ered with hair3 containin& .i$e and
ph$e&m3 a pitcher o5 5aeces and urine3 &enerated 5rom semen and o"a3 and
.orn 5rom the wom.3 such is the .ody. *ust think o5 itP
8L. A4indin& de$i&ht in such a thin&3 how are men any .etter than worms
&rowin& in o55a$B
88. Ay 'in&P Is not this .ody (pointin& to herse$5) dear to youB Think
we$$ o"er each part thereo5.
87. A0na$yse we$$ and care5u$$y what it is that 5orms your 5ood materia$s
with their di55erent 5$a"ours3 kinds and consistenciesB
7?. A,"ery one knows how the consumed 5oods are 5ina$$y ejected 5rom the
.ody.
76. ASuch .ein& the state o5 a55airs in the wor$d3 te$$ me what is a&reea.$e
or otherwise.C
A-n hearin& a$$ this3 Hemachuda de"e$oped dis&ust 5or earth$y p$easures.
7J. AHe was amaNed at the stran&e discourse he heard. He $ater pondered
o"er a$$ that Hema$ekha had said.
7;. AHis dis&ust 5or earth$y p$easures &rew in "o$ume and in 5orce. He
a&ain and a&ain discussed matters with his .e$o"ed so that he understood
the u$timate truth.
79. AThen rea$isin& the pure consciousness inherin& as the Se$5 to .e that
se$5-same Tripura3 he .ecame aware o5 the -ne Se$5 ho$din& a$$3 and was
$i.erated.
7D. AHe was $i.erated whi$e yet a$i"e. His .rother anichuda and his
5ather uktachuda were .oth &uided .y him and were a$so $i.erated.
7<. AThe :ueen was &uided .y her dau&hter-in-$aw and was $i.eratedI so
a$so did the ministers3 chie5tains and citiNens &ain wisdom.
7L. AThere was no one .orn in that city who remained i&norant. The city
was $ike that o5 +rahma3 the a.ode o5 happy3 peace5u$ and contented
peop$e.
78. AIt was known as 1isa$a and .ecame the most renowned on ,arth3
where e"en the parrots in the ca&es used to repeat: Meditate3 - an3 on
the Se$53 the 0.so$ute @onsciousness de"oid o5 o.jectsP There is nau&ht e$se
to know .esides pure consciousnessI it is $ike a se$5-$uminous mirror
re5$ectin& o.jects within.
6??. AMThat same consciousness is a$so the o.jects3 that is the su.ject3 and
that is a$$ G the mo.i$e and the immo.i$eI a$$ e$se shine in its re5$ected $i&htI
it shines o5 itse$5.
6?6. AMThere5ore3 - an3 throw o55 de$usionP Think o5 that consciousness
which is a$one3 i$$uminatin& a$$ and per"adin& a$$. +e o5 c$ear "ision.
6?J-6?;. AThose ho$y saints 1amade"a and others ha"in& on one occasion
heard these sacred words o5 the parrots3 wondered at the wisdom o5 e"en
the .irds o5 that city and named it the @ity o5 /isdom.
6?9. AThe city is to-day sti$$ ca$$ed .y that name3C (attatreya continued.
A0ssociation with the sa&es3 - Rama3 is thus the root cause o5 a$$ that is
auspicious and &ood.
6?D. A+y association with Hema$ekha3 a$$ peop$e &ained jnana (wisdom).
'now then3 the satsan&a (association with the wise) is a$one the root cause
o5 sa$"ation=.C
Thus ends the 4ourth @hapter on the 5ruits ot satsan&a in the Section o5
Hemachuda in Tripura Rahasya.
-! +-!(0), 0!( R,F,0S,
6. #arasurama3 on hearin& the master=s discourse on the &reatness o5
satsan&a3 was hi&h$y p$eased and continued to ask.
J. A%ou ha"e tru$y said3 - Ford3 that satsan&a is the har.in&er o5 a$$ that is
worthy3 and i$$ustrated the 5act with a story.
;. A-ne=s enjoyments are determined .y the :ua$ity o5 one=s company. The
hi&hest &ood was accomp$ished .y a$$ owin& to their association direct or
indirect3 with Hema$ekha3 thou&h she was on$y a woman.
9. AI am anxious to hear how Hemachuda was 5urther &uided .y her.
#$ease te$$ me3 Thou Ford o5 ercyPC
D. Thus re:uested3 (attatreya said to #arasurama: AFisten3 - +har&a"a3 I
sha$$ now continue the ho$y narrati"e.
<. AHa"in& heard what she had to say3 the enjoyments ceased to interest
him3 he de"e$oped a dis&ust 5or them3 and .ecame pensi"e.
L. A+ut the 5orce o5 ha.it sti$$ remained with him. He was there5ore una.$e
either to enjoy himse$5 or to desist a$$ o5 a sudden.
8. AHe was howe"er too proud to con5ess his weakness to his .e$o"ed. Some
time passed in this way.
7. A/hen his ha.its 5orced him into the o$d ways he was sti$$ mind5u$ o5 his
wi5e=s words3 so that he en&a&ed himse$5 in them with re$uctance and
shame.
6?-66. AHe repeated$y 5e$$ into his o$d ways .y 5orce o5 ha.itI and "ery
o5ten he .ecame repentant3 rea$isin& the e"i$ o5 those ways and
remem.erin& his wi5e=s wise words. His mind was thus mo"in& to and 5ro3
$ike a swin&.
6J. A!either de$icious 5oods3 nor 5ine c$othes3 nor rich jewe$s3 nor charmin&
damse$s nor caparisoned horses3 nor e"en his dear 5riends continued to
interest him.
6;-69. AHe .ecame sad as i5 he had $ost his a$$. He was una.$e to resist his
ha.its at once nor was he wi$$in& to 5o$$ow them knowin&$y. He &rew pa$e
and me$ancho$y.
6D. AHema$ekha3 a$ways aware o5 the chan&e in him3 went to him in his
pri"ate cham.er and said3 AHow is it3 my Ford3 that you are not as
cheer5u$ as .e5oreB
6<. A%ou $ook sad. /hy soB I do not see symptoms o5 any particu$ar
ai$ment in you.
6L. A(octors may ho$d out the 5ear o5 disease amidst the p$easure o5 $i5eI
diseases are due to $oss o5 harmony in the three tempers o5 the .ody.
68. A(iseases remain $atent in a$$ .odies .ecause disharmony o5 tempers
cannot a$ways .e pre"ented.
67. ATempers &et disp$aced .y 5ood consumed3 c$othes worn3 words uttered
or heard3 si&hts seen3 o.jects contacted3 chan&es o5 seasons and tra"e$ in
di55erent countries.
J?. A+ein& inescapa.$e3 the dis$ocation o5 tempers need not c$aim one=s
constant attention. There are remedies prescri.ed 5or diseases arisin& 5rom
it.
J6. O diseases. !ow te$$ me3 dear3 why you are so sad.C
JJ. A/hen Hema$ekha had 5inished3 the prince rep$ied3 MI wi$$ te$$ you the
cause o5 my misery. Fisten to we3 dear.=
J;. AM/hat you said on the $ast occasion has .arred a$$ means o5 p$easure
5or me3 so that I can now 5ind nothin& to make me happy.
J9. AM*ust as a man under orders to .e executed cannot re$ish the $uxuries
pro"ided 5or him .y the State3 so a$so I do not re$ish anythin&.
JD. AM*ust as a man is 5orced .y roya$ command to do somethin& in spite o5
himse$53 so a$so must I en&a&e in o$d ways .y 5orce o5 ha.it. !ow I ask you3
dear3 te$$ me how I can &ain happiness.=
J<. A+ein& thus approached3 Hema$ekha thou&ht: MThis dispassion is
certain$y due to my words.
JL. AMThere is the seed o5 the hi&hest &ood in that 5ie$d where such
symptoms appear. Had my we$$-ca$cu$ated words not produced e"en the
s$i&htest turn in this direction3 there wou$d .e no hope o5 emancipatin&
him. This state o5 dispassion on$y arises in one with whose continued
de"otion Tripura inherent in the Heart as the Se$53 is we$$ p$eased.C
Thinkin& thus3 that wise $ady was ea&er to re"ea$ wisdom to her hus.and.
;?. A'eepin& her own wisdom secret at the same time3 she spoke with
measured words: MFisten3 #rince3 to the story o5 my own past.
;6. Ay mother 5ormer$y &a"e me a $ady-in-waitin& who was &ood .y
nature3 .ut $ater associated with an undesira.$e 5riend.
;J. AThis 5riend was c$e"er in creatin& new and wonder5u$ thin&s. I a$so
without my mother=s know$ed&e associated with her.
;;. AThat $ady-in-waitin& .ecame "ery 5riend$y with that undesira.$e
companion3 and I was o.$i&ed to do the same .ecause I $o"ed my 5riend
more than $i5e.
;9. A4or3 I cou$d not remain without her e"en 5or a secondI so much did
she enthra$ me .y her undou.ted purity.
;D. A0$ways $o"in& my 5riend3 I :uick$y .ecame part o5 herse$5. She 5or her
part was a$$ the time c$ose to her 5riend3 a wicked strumpet3 who was e"er
&eneratin& new and 5ascinatin& thin&s.
;<-;8. AIn secret that woman introduced her son to my 5riend. That son
was an i&norant 5oo$ with eyes .$ood-shot with drink. 0nd my 5riend went
on enjoyin& him in my "ery presence. +ut she3 thou&h comp$ete$y
o"erpowered .y him and .ein& enjoyed .y him day a5ter day3 ne"er $e5t
me3 and I3 too3 did not a.andon her. 0nd out o5 that union was .orn a 5oo$
o5 the same type as his 5ather.
;7-96. AHe &rew up to .e a "ery rest$ess youn& 5e$$ow3 5u$$y inheritin& his
5ather=s du$$ness and his &randmother=s wickedness and creati"eness. This
.oy3 r. Inconstant .y name3 was .rou&ht up and trained .y his 5ather3
r. 4oo$ and his &randmother adame I&norance3 and he .ecame ski$$ed
in their ways. He cou$d ne&otiate the most di55icu$t p$aces with per5ect ease
and surmount o.stac$es in a trice.
9J. AIn this manner3 my 5riend3 thou&h "ery &ood .y nature3 .ecame
a55$icted and si$$y .ecause o5 her association with wicked peop$e.
9;-99. A/hat with $o"e 5or her 5riend3 de"otion 5or her $o"er3 and a55ection
5or her son3 she .e&an &radua$$y to 5orsake me. +ut I cou$d not .reak with
her so easi$y.
9D-9<. A!ot .ein& se$5-re$iant3 I was dependent on her so remained with
her. Her hus.and3 r. 4oo$3 thou&h a$ways in enjoyment o5 her3 mistook
me 5or one o5 the same sort and tried to ra"ish me. +ut I was not what he
took me to .e. I am pure .y nature and on$y $ed .y her3 5or the time .ein&.
9L. A,"en so3 there was wide-spread scanda$ a.out me in the wor$d3 that I
was a$ways in r. 4oo$=s ho$d.
98. Ay 5riend3 entrustin& her son r. Inconstant to me3 was a$ways in the
company o5 her $o"er.
97. Ar. Inconstant &rew up in my care and in due course married a wi5e
with his mother=s appro"a$.
D?. AEnsteady .y name3 she was e"er rest$ess and chan&e5u$ and cou$d put
on di55erent 5orms to p$ease her hus.and=s whim.
D6. A+y her wonder5u$ capacity to chan&e and .y her exceedin& ski$$ and
c$e"erness3 she .rou&ht her hus.and comp$ete$y under her contro$.
DJ. Ar. Inconstant3 too3 used to 5$y hundreds o5 mi$es in a twink$in& and
return3 &o here3 there and e"erywhere3 .ut yet cou$d 5ind no rest.
D;-D9. A/hene"er r. Inconstant wished to &o anywhere and whate"er he
wanted to ha"e in any measure3 adame Ensteady was ready to meet his
desires chan&in& herse$5 accordin&$y and creatin& new en"ironments to
p$ease her hus.and. She thus won his a55ection entire$y.
DD. AShe .ore him 5i"e sons who were de"oted to their parents. ,ach one
was ski$$ed in his own way. They were a$so entrusted to my care .y my
5riend.
D<-<6. A-ut o5 $o"e 5or my 5riend3 I .rou&ht them up with care3 and made
them stron&. Then those 5i"e sons o5 adame Ensteady indi"idua$$y
erected sp$endid pa$aces3 in"ited their 5ather to their homes and
entertained him continua$$y in turns. The e$dest o5 them entertained him in
his mansion with di55erent kinds o5 sweet music3 with incantations o5 the
1edas3 the readin& o5 scriptures3 the hummin& sounds o5 .ees3 the
twitterin& o5 .irds and other sounds sweet to hear.
<J-<9. AThe 5ather was p$eased with the son3 who arran&ed 5or sti$$ 5urther
sounds 5or him which were harsh3 5ear5u$ and tumu$tuous $ike the roar o5
the $ion3 the pea$ o5 thunder3 the ra&in& o5 the sea3 the rum.$in&s o5
earth:uakes3 the cries 5rom $yin&-in-cham.ers3 and the :uarre$s3 moans
and $amentations o5 many peop$e.
<D-<L. AIn"ited .y his second son3 the 5ather went to stay in his mansion.
There he 5ound so5t seats3 downy .eds3 5ine c$othes and some hard thin&s3
others hot or warm or co$d3 or re5reshin& thin&s with "arious desi&ns3 and
so on. He was p$eased with the a&reea.$e thin&s and 5e$t a"ersion to the
disa&reea.$e ones.
<8. AThen &oin& to the third son3 he saw charmin& and "arie&ated scenes3
thin&s red3 white3 .rown3 .$ue3 ye$$ow3 pink3 smoky &rey3 tawny3 red-.rown3
.$ack and spotted3 others 5at or $ean3 short or $on&3 .road or round3 .ent or
wa"y3 p$easin& or horri.$e3 nauseous3 .ri$$iant or sa"a&e3 unsi&ht$y or
capti"atin&3 some p$easin& and others otherwise.
LJ. AThe 5ather was taken to the 5ourth son=s mansion and there he had
5ruits and 5$owers to order. He had drinks3 thin&s to .e $icked3 to .e
sucked3 and to .e masticated3 juicy thin&s3 some re5reshin& $ike nectar3
others sweet3 sour3 pun&ent or astrin&ent3 some decoctions o5 simi$ar
5$a"ours3 and so on. He tasted them a$$.
L<-L7. AThe $ast son took the 5ather to his home and treated him with 5ruits
and 5$owers3 with "arious scented &rasses3 her.s and thin&s o5 di55erent
odours3 sweet or putrescent3 mi$d or acrid3 others stimu$atin& or sopori5ic
and so on.
AIn this manner3 he enjoyed himse$5 uninterrupted$y3 one way or another3
in one mansion or another3 .ein& p$eased with some and repu$sed .y
others.
8?. AThe sons too were so de"oted to their 5ather that they wou$d not touch
anythin& themse$"es in his a.sence.
86. A+ut r. Inconstant not on$y enjoyed himse$5 thorou&h$y in his sons=
mansions3 .ut a$so sto$e away thin&s 5rom them and shared them in secret
with his dear wi5e3 adam Ensteady3 in his own home3 unknown to his
sons.
8;. AFater3 one 1orax 5e$$ in $o"e with r. Inconstant and he wedded herI
they .ecame "ery de"oted to each other3 r. Inconstant $o"ed adam
1orax heart and sou$.
89-8L. AHe used to 5etch enormous pro"isions 5or her3 she consumed them
a$$ in a moment and was sti$$ hun&ry 5or moreI there5ore she kept her
hus.and a$ways on his $e&s3 to co$$ect her 5oodI and3 too3 he was incessant$y
in :uest o5 pro"ision 5or her. She was not satis5ied with the ser"ice o5 the
5ather and his 5i"e sons put to&ether3 .ut wanted sti$$ more. Such was her
insatia.$e hun&er. She used to order a$$ o5 them a.out 5or her needs. In a
short time she &a"e .irth to two sons.
88. AThey were aster 4$amin&-mouth the e$der and aster ean the
youn&er G .oth o5 course "ery dear to their mother.
87-76. A/hene"er r. Inconstant sou&ht adam 1orax in pri"acy3 his
.ody was .urnt .y the wrathsome 5$ames o5 aster 4$amin&-mouthI .ein&
thus a55$icted3 he 5e$$ down unconscious.
A0&ain3 whene"er he 5ond$ed the youn&er son out o5 his $o"e3 he was hated
.y a$$ the wor$d and he himse$5 .ecame as i5 dead. r. Inconstant thus
experienced unto$d misery.
7J. AThen my companion3 &ood .y nature3 was herse$5 a55$icted .ecause o5
her son r. Inconstant=s &rie5.
7;-7D. A+ein& a$so associated with her two &randsons3 r. 4$amin&-mouth
and r. ean3 she .ecame :uite misera.$e and &a"e way under the pu.$ic
odium. I too3 dear3 co$$apsed in sympathy with her. Thus passed se"era$
years unti$ r. Inconstant dominated .y adam 1orax $ost a$$ initiati"e
and was entire$y in her hands.
7<-6?L. AHe was 5oredoomed and .etook himse$5 to the city o5 ten &ates.
There he $i"ed with adam 1orax his sons and his mother3 a$ways seekin&
p$easure .ut on$y sharin& misery day and ni&ht. +urnt .y the wrath o5
4$amin&-mouth and treated with contempt .y r. ean3 he swun& hither
and thither &reat$y a&itated. He went into the homes o5 his other 5i"e sons
.ut was on$y perp$exed3 without .ein& happy. y companion too was so
a55ected .y her son=s p$i&ht that she a&ain co$$apsed3 and yet she continued
to $i"e in the same city. adam 1orax with her two .oys r. 4$amin&-
mouth and r. ean was .ein& 5ed .y adam I&norance G her hus.and=s
&randmother3 and .y r. 4oo$3 her 5ather-in-$aw. She &ot on we$$ with her
co-wi5e adam Ensteady and was e"en intimate with her. (In&ratiatin&
herse$5 with a$$ o5 them)3 she comp$ete$y dominated her hus.and r.
Inconstant.
K K K K
AI too continued to $i"e there .ecause o5 my $o"e 5or my 5riend. -therwise3
none o5 them cou$d remain in the town without me who was their
protectress3 thou&h I was mori.und owin& to my 5riend=s mori.undity.
AI was sometimes suppressed .y adam I&norance3 was made a 5oo$ o5 .y
r. 4oo$3 .ecame inconstant on account o5 r. Inconstant3 &rew unsteady
with adam Ensteady3 contacted wrath with 4$amin&-mouth and $ooked
contempti.$e with r. ean. I re5$ected within myse$5 a$$ the moods o5 my
5riend3 5or she wou$d ha"e died i5 I had $e5t her e"en a minute. +ecause o5
my company3 the common peop$e a$ways misjud&ed me 5or a strumpet3
whereas discriminatin& men cou$d see that I ha"e a$ways remained pure.
6?8-666. A4or that Supreme )ood -ne3 my mother3 is e"er pure and c$ear3
more extensi"e than space and su.t$er than the su.t$estI she is omniscient3
yet o5 $imited know$ed&eI she works a$$3 yet remains inacti"eI she ho$ds a$$3
herse$5 .ein& unsupportedI a$$ depend on her3 and she is independentI a$$
5orms are hers3 .ut she is 5orm$essI a$$ .e$on& to her3 .ut she is unattachedI
thou&h i$$uminin& a$$3 she is not known to any one under any
circumstancesI she is +$iss3 yet not .$iss5u$I she has no 5ather nor motherI
innumera.$e are her dau&hters3 $ike me.
66J-66;. Ay sisters are as many as the wa"es on the sea. 0$$ o5 them3 -
#rince3 are just $ike me in"o$"ed in their companions= a55airs. Thou&h
sharin& the $i"es o5 my 5riends3 I am in possession o5 the most potent spe$$3
.y "irtue o5 which I am a$so exact$y $ike my mother in nature.
669. (The ta$e is resumed.)
66D. A/hen my 5riend=s son retired to rest3 he a$ways s$ept sound$y on the
$ap o5 his motherI as r. Inconstant was as$eep3 a$$ others3 inc$udin& his
sons3 were a$so as$eep3 5or no one cou$d remain awake.
66<. A-n such occasions3 the city was &uarded .y r. otion3 the intimate
5riend o5 r. Inconstant3 who was a$ways mo"in& to and 5ro .y two upper
&ateways.
66L. Ay 5riend3 the mother o5 r. Inconstant3 a$on& with him and her
wicked 5riend G the same was her mother-in-$aw G watched the who$e
s$eepin& 5ami$y.
668. AI used to seek my mother in that inter"a$ and remain .$iss5u$ in her
5ond em.race. +ut I was o.$i&ed to return to the city simu$taneous$y with
the wakin& o5 the s$eepers.
667. AThis r. otion3 the 5riend o5 r. Inconstant3 is most power5u$ and
keeps them a$$ a$i"e.
6J?-6J6. AThou&h sin&$e3 he mu$tip$ies himse$53 mani5ests as the city and
citiNens3 per"ades them a$$3 protects and ho$ds them.
6JJ. A/ithout him3 they wou$d a$$ .e scattered and $ost $ike pear$s without
the strin& o5 the neck$ace.
6J;. AHe is the .ond .etween the inmates and myse$5I empowered .y me3
he ser"es in the city as the strin& in a neck$ace.
6J9. AI5 that city decays3 he co$$ects the inmates to&ether3 $eads them to
another and remains their master.
6JD-6;6. AIn this way r. Inconstant ru$es o"er cities a$ways3 he himse$5
remainin& under the sway o5 his 5riend. Thou&h supported .y such a
power5u$ 5riend3 thou&h .orn o5 such a "irtuous mother and .rou&ht up .y
me3 he is ne"er otherwise than misera.$e3 .ecause he is tossed a.out .y his
two wi"es and se"era$ sons. He is torn asunder .y his sons and 5inds not
the $east p$easure .ut on$y intense misery. Tempted .y adame Ensteady3
he &rie"esI ordered a.out .y adam 1orax3 he runs a.out in search o5
5ood 5or herI stricken .y 4$amin&-mouth he .urns with ra&e3 $oses his
sense and is .a55$edI approachin& r. ean3 he is open$y despised and
re"i$ed .y others and .ecomes as one dead under shame o5 odium.
6;J-6;9. A0$ready o5 disreputa.$e heredity3 and now in5atuated .y $o"e 5or3
and tossed a.out .y his wicked wi"es and sons3 he has .een $i"in& with
them in a$$ kinds o5 p$aces3 &ood or .ad3 in 5orests with woods or thorny
.ushes and in5ested with wi$d .easts3 in deserts .urnin& hot3 in icy tracts
pierced .y co$d3 in putrid ditches or in dark ho$es and so on.
6;D. A0&ain and a&ain my 5riend was stricken with &rie5 on account o5 her
son=s ca$amities and near$y died with sorrow.
6;<. AI too3 thou&h sane and c$ear .y nature3 dear3 &ot in"o$"ed in the
a55airs o5 her 5ami$y and .ecame sad a$so.
6;L. A/ho can hope 5or e"en the $east happiness in .ad companyB -ne
may as we$$ seek to :uench one=s thirst .y drinkin& water 5rom a mira&e.
6;8. A,n&u$5ed in sorrow3 my 5riend once sou&ht me in pri"ate.
6;7. A0d"ised .y me3 she soon &ained a &ood hus.and3 ki$$ed her own son
and imprisoned his sons.
69?. AThen accompanied .y me3 she :uick$y &ained my mother=s presence3
and .ein& pure3 she o5ten em.raced my mother.
696. AShe at once di"ed in the sea o5 +$iss and .ecame +$iss itse$5. In the
same manner3 you too can con:uer your wron& ways which are on$y
accretions.
69J. AThen3 my Ford3 attain the mother and &ain eterna$ happiness. I ha"e
now re$ated to you3 my Ford3 my own experience the pedesta$ o5 +$iss=.C
Thus ends the @hapter on +onda&e in the Section o5 Hemachuda in
Tripura Rahasya.
-! TH, ,RITS -4 40ITH 4-R )0I!I!) TH, )-0F 0!(
-! TH, H0R4EF!,SS -4 (R% #-F,I@S
6. Hemachuda was astonished at the 5antastic ta$e o5 his .e$o"ed. +ein&
i&norant3 he smi$ed derisi"e$y at the ta$e and asked that wise princess:
J. Ay dear3 what you ha"e .een sayin& seems to .e nothin& .ut in"ention.
%our words ha"e no re$ation to 5acts and are a$to&ether meanin&$ess.
;. A%ou are certain$y the dau&hter o5 an 0psaras (ce$estia$ damse$)3 and
.rou&ht up .y Rishi 1ya&rapada in the 5orestI you are sti$$ youn& and not
yet 5u$$y &rown.
9. A+ut you ta$k as i5 you were se"era$ &enerations o$d. %our $on&-winded
speech is $ike that o5 a &ir$ possessed and not in her senses.
D. AI cannot .e$ie"e that ri&maro$e. Te$$ me where your companion is and
who is the son she ki$$ed.
<. A/here are those citiesB /hat is the si&ni5icance o5 your storyB /here is
your 5riendB
L. AI know nothin& o5 your $ady-in-waitin&. %ou may ask my mother i5 you
$ike. There is no other $ady .esides your mother-in-$aw in my 5ather=s
p$ace.
8. ATe$$ me :uick$y where such a $ady is to .e 5ound and where her son=s
sons are. I think your ta$e is a myth $ike the ta$e o5 a .arren woman=s son.
7-66. A0 c$own once re$ated a story that a .arren woman=s son mounted a
chariot re5$ected in a mirror and decorated with si$"er taken 5rom the
sheen o5 mother-o5-pear$3 armed himse$5 with weapons made o5 human
horn3 5ou&ht in the .att$e-5ie$d o5 the sky3 ki$$ed the 5uture kin&3 su.dued
the city o5 aeria$ hosts and enjoyed himse$5 with dream maidens on the
.anks o5 the waters o5 a mira&e.
6J. AI take your words to mean somethin& simi$ar. They can ne"er .e the
truth.C 05ter $istenin& to the words o5 her $o"er3 the wise &ir$ continued:
6;. AFord3 how can you say that my para.$e is meanin&$essB /ords 5rom
the $ips o5 those $ike me can ne"er .e nonsense.
69. A4a$sehood undermines the e55ects o5 one=s penanceI so how can it .e
suspected in "irtuous peop$eB How can such a one .e stain$ess and
num.ered amon& the sa&esB
6D. Aoreo"er3 one who entertains an earnest seeker with ho$$ow or 5a$se
words3 wi$$ not prosper in this wor$d nor ad"ance in the next.
6<. AFisten3 #rince. 0 pur.$ind man cannot ha"e his eye-si&ht restored .y
mere$y hearin& the prescription read.
6L. AHe is a 5oo$ who misjud&es &ood precepts 5or 5a$sehood. (o you think3
my dear3 that I3 your wi5e3 wou$d decei"e you with a myth when you are so
much in earnestB
68-67. AReason we$$ and care5u$$y examine these apparent untruths o5
mine. Is not an inte$$i&ent man accustomed to jud&e .i& thin&s in the wor$d
.y "eri5yin& a 5ew detai$s in themB I now present you my credentia$s.
J?. ASome thin&s used to p$ease you .e5ore. /hy did they cease to do so3
a5ter you heard me on the $ast occasionB
J6. Ay words .rou&ht a.out dispassionI they are simi$ar$y .ound to do so
e"en more in 5uture. How e$se can it .eB *ud&e your own statements 5rom
these 5acts.
JJ. AFisten to me3 'in&3 with an unsophisticated and c$ear inte$$ect.
istrust in a we$$-wisher=s words is the surest way to ruin.
J;. A4aith is $ike a 5ond mother who can ne"er 5ai$ to sa"e her trustin& son
5rom dan&erous situations. There is no dou.t a.out it.
J9. AThe 5oo$ who has no 5aith in his we$$-wisher=s words is 5orsaken .y
prosperity3 happiness and 5ame. 0 man who is a$ways suspicious can ne"er
&ain anythin& worthwhi$e.
JD. A@on5idence ho$ds the wor$d and nourishes a$$. How can a .a.e thri"e
i5 it has no con5idence in its motherB
J<. AHow can a $o"er &ain p$easure i5 he does not trust his .e$o"edB
Simi$ar$y3 how is the a&ed parent to .e happy who has no con5idence in his
sonsB
JL. A/ou$d the hus.andman ti$$ the $and3 i5 he had no con5idenceB utua$
distrust wi$$ put an end to a$$ transactions.
J8. AHow can humanity exist without uni"ersa$ con5idenceB I5 you shou$d
say3 on the other hand3 that it is the $aw o5 cause and e55ect3 I wi$$ te$$ youI
$isten to me.
J7. A#eop$e .e$ie"e in the $aw that such a cause produces such a resu$t. Is
that not 5aithB
;?. ASo then3 a man wi$$ not dare to .reathe in the a.sence o5 Sraddha
(5aith) 5or 5ear o5 patho&enic in5ection3 and conse:uent$y perish. There5ore
.e$ie"e .e5ore you aspire 5or supreme .eatitude.
;6. AI5 a&ain3 #rince3 you hesitate to depend on an incompetent person3 as
you may think me to .e3 that is .ecause you .e$ie"e that a certain end must
.e accomp$ished.
;J. AHow e$se can the desired end .e approachedBC Hearin& his .e$o"ed=s
ar&uments3 Hemachuda said to the 5air speaker:
;;. AI5 5aith shou$d .e p$aced on any one3 my dear3 it shou$d certain$y .e
p$aced on those worthy o5 it3 in order that one=s ends may .e ser"ed.
;9-;D. AHe who is .ent on the hi&hest &ood shou$d ne"er trust an
incompetent person. -therwise3 he comes to &rie53 $ike a 5ish attracted .y
the temptin& .ait at the end o5 a 5ishin& $ine. There5ore3 5aith can on$y .e
put in the worthy and not in the unworthy.
;<. A4ishes and a$$ those men who ha"e ruined themse$"es in the one way
and prospered in the other3 can "eri5y my statement.
;L. AI can on$y .e$ie"e you there5ore a5ter 5u$$ ascertainment o5 your
worthI not otherwise. /hy then do you ask me i5 the desired end can .e
approachedBC ("ide s$oka ;J ante.)
;8. 05ter hearin& him3 Hema$ekha rep$ied: AFisten3 #rince3 to what I am
&oin& to say now.
;7. AI answer your point. How is one to .e jud&ed3 whether one is &ood or
.adB
9?. AIs it .y re5erence to accepted standardsB /hat is the authority .ehind
such standardsB 0re the authors themse$"es worthy or unworthyB In this
way3 there wi$$ .e no end to ar&ument.
96. Aoreo"er3 the o.ser"er=s competence must .e taken into account.
(Thus3 too3 there wi$$ .e no 5ina$ity reached.) There5ore $i5e mo"es .y 5aith
on$y.
9J-9D. AI sha$$ te$$ you the rationa$e o5 reachin& the Supreme )oa$ .y
means o5 5aith. +e attenti"e. #eop$e wi$$ not &ain anythin&3 either durin&
their $i5e-time or a5ter death3 .y end$ess discussions or .$ind acceptance. -5
the two3 howe"er3 there is hope 5or the $atter and there is none 5or the
5ormer.C
(The 5o$$owin& anecdote i$$ustrates the point.)
A-nce there $i"ed a saint3 .y name 'ausika3 on the Sahya Hi$$ near the
.anks o5 the )oda"ari.
9<. AHe was serene3 pure3 pious3 ha"in& know$ed&e o5 the Supreme Truth.
Se"era$ discip$es attended on him.
9L. A-nce when the master had &one out3 the discip$es started to discuss
phi$osophy3 accordin& to their own $i&hts.
98. AThere appeared on the scene a +rahmin o5 &reat inte$$ect and wide
$earnin&3 Soon&a .y name3 who success5u$$y re5uted a$$ their ar&uments .y
his ski$$ in $o&ic.
97-D?. AHe was a man without 5aith and without con"iction3 .ut an a.$e
de.ater. /hen they said that the truth must .e ascertained .y re5erence to
some standard3 he ar&ued on the .asis o5 an unendin& series o5 standards
and re5uted them.
D6-DD. AHe rounded o55 his speech with the 5o$$owin&: MFisten3 you
+rahmins3 standards are not app$ica.$e 5or ascertainin& merits or demerits
and so arri"in& at the truth. 4or erroneous standards are no &ood as tests.
To start with3 their correctness must .e esta.$ished. -ther standards are
re:uired to check them. 0re they in their turn in5a$$i.$eB #roceedin& in this
way3 no 5ina$ity can .e reached. There5ore no tests are possi.$e.
0scertainment o5 Truth .ein& impossi.$e without .ein& tested3 nothin& can
there5ore .e Truth. This enunciation itse$5 cannot .e true3 nor the
enunciator either. /hat then is the decision arri"ed atB That a$$ are
nothin&3 "oid. This too cannot .e supported .y re$ia.$e 5actsI hence3 the
statement that a$$ are "oid ends in "oid a$so.=
D<. AHearin& his discourse3 some o5 them were impressed .y the 5orce o5
Soon&a=s $o&ic and .ecame scho$iasts o5 the "oid.
DL-<?. AThey &ot $ost in the maNe o5 their phi$osophy. The discriminatin&
ones amon& the hearers p$aced Soon&a=s ar&uments .e5ore their master
and were en$i&htened .y him. Thus they &ained peace and happiness.
There5ore3 .eware o5 arid po$emics paradin& as $o&ic. Ese it in the manner
in which the ho$y .ooks ha"e done. That way $ies the sa$"ation.C Thus
addressed .y that eminent heroine3 Hemachuda was &reat$y astonished
and said: Ay dear3 I did not rea$ise your su.$imity ear$ier.
<6. A+$essed are you that you are so wiseP +$essed am I that I ha"e 5a$$en
into your company. %ou say that 5aith .estows the hi&hest &ood. How does
it do soB
<J-<;. A/here is 5aith expedient3 and where notB The scriptures di55er in
their teachin&sI the teachers di55er amon& themse$"esI the commentaries
simi$ar$y di55er 5rom one anotherI to add to this3 one=s reasonin& is no
&uide. /hich o5 them is to .e 5o$$owed and which rejectedB
<9. A,ach one stamps his own "iews with the sea$ o5 authority and
condemns the rest3 not on$y as worth$ess .ut a$so as harm5u$3 my dearP
<D. AThat .ein& the case3 I cannot decide 5or myse$5. /hat you condemned
as the schoo$ o5 the "oid turns round on others and attacks them.
<<. A/hy shou$d not that schoo$ .e respectedB It has its own adherents and
its own system o5 phi$osophy. ,xp$ain to me3 dear3 a$$ these thin&s c$ear$y.
They must indeed .e a$ready c$ear to you.C
Thus ends the @hapter 1I on Sraddha (4aith) in Hemachuda Section in
Tripura Rahasya.
TH0T TH, )-0F IS )0I!,( -!F% 04T,R 0S@,RT0I!I!) )-(
+% 40ITH3 ,44-RT 0!( 0##R-1,( F-)I@3 0!( (,1-TI-! T-
HI
6. /hen Hema$ekha was thus asked .y her hus.and3 she with her saint$y
practica$ know$ed&e o5 the state o5 the uni"erse3 spoke to him with
increased kindness:
J-D. A(earest3 $isten to me attenti"e$y. /hat is known as the mind is3 a5ter
a$$3 a$ways $ike a rest$ess monkey. So the ordinary man is a$ways a55$icted
with trou.$es. ,"ery.ody knows that a rest$ess mind is the channe$ o5
end$ess trou.$esI whereas one is happy in s$eep in the a.sence o5 such
rest$essness. There5ore keep your mind steady when you $isten to what I
say. Hearin& with a distracted mind is as &ood as not hearin&3 5or the
words ser"e no use5u$ purpose3 resem.$in& the 5ruit-$aden tree seen in a
paintin&.
<. Aan is :uick$y .ene5ited i5 he turns away 5rom dry3 ruinous $o&ic and
en&a&es in purpose5u$ discussion.
L. A0ppropriate e55ort must 5o$$ow ri&ht discussionI 5or a man pro5its
accordin& to the Nea$ accompanyin& his e55orts.
8. A%ou 5ind3 my dear3 that aim$ess discussions are 5ruit$ess and that
earnest e55orts are 5ruit5u$ in the wor$d.
7. A(iscriminatin& Nea$ is what ena.$es the hus.and-man to p$ou&h the
5ie$d in season and the assayer to assay the worth o5 &o$d3 si$"er3 precious
stones3 medicina$ her.s and the rest. !o practica$ work wi$$ .e done i5
peop$e spend a$$ their $i"es in "ain discussions a$one. There5ore3 one shou$d
discard aim$ess ta$k and .e&in immediate$y to accomp$ish the hi&hest aim
o5 $i5e as ascertained .y appropriate sincere discussion. !or shou$d one
re5rain 5rom indi"idua$ e55ort3 as is the wont o5 the 5o$$owers o5 Soon&a.
6J. A0 man who is in earnest need ne"er .e at a $ossI wi$$ sustained e55ort
e"er 5ai$ in its purposeB
6;. Aen earn their 5ood3 &ods their nectar3 pious ascetics the hi&hest
.eatitude and others their desires3 .y indi"idua$ exertion a$one.
69. AThink we$$ and te$$ me where3 when3 how and what pro5it was e"er
&ained .y any man who without en&a&in& in action was taken up with dry
po$emics.
6D. AI5 some stray cases o5 5ai$ure shou$d make one $ose 5aith in indi"idua$
exertion3 that one is certain$y accursed o5 )od3 .ecause he is his own ruin.
6<. A)uided .y proper de$i.eration3 accompanied .y Nea$ and en&a&ed in
indi"idua$ e55orts3 one must take one=s own un5ai$in& way to emancipation.
6L. AThere are said to .e many ways to that end. @hoose that one amon&
them which is the surest.
68. A@hoice is made .y ri&ht discussion and accordin& to the experience o5
the wise. Then .e&in the practice immediate$y. I sha$$ now exp$ain them in
detai$. 0ttend.
67. AThat is .est which does not a&ain yoke you to su55erin&. To a
discriminatin& man3 pain is apparent in a$$ aspects o5 $i5e.
J?-JJ. A/hate"er has the impress o5 misery on it cannot .e &ood. Such are
wea$th3 chi$dren3 wi5e3 kin&dom3 treasury3 army3 5ame3 $earnin&3 inte$$ect3
.ody3 .eauty and prosperity. 4or they are a$$ o5 them transient and a$ready
in the jaws o5 death3 otherwise ca$$ed time.
J;. A@an that .e &ood which is on$y the seed ready to sprout as pain and
&row into miseryB
J9. AThe ri&ht means $ies .eyond these. Howe"er3 the desire to possess
them is .orn o5 de$usion. The aster /iNard is ahes"ara. He .ein& the
creator o5 the uni"erse3 a$$ are de$uded .y Him.
JD-;?. A,"en a ju&&$er o5 $imited powers is a.$e to decei"e his audience
a$thou&h on$y to a $imited de&ree. The majesty cannot .e seen throu&h
without re5erence to him. -5 course3 the who$e audience wi$$ not .e
de$uded .y him3 .ut who can escape the i$$usion o5 ahade"aB
A*ust as there are a 5ew who know how to see throu&h the i$$usory tricks o5
the ju&&$er and are not mysti5ied .y them3 so a$so men can $earn to
o"ercome the uni"ersa$ aya (i$$usion) i5 on$y the Ford is &racious to
them. They can ne"er escape 5rom aya3 without His &race.
AThere5ore he shou$d .e worshipped .y those who are anxious to cross the
-cean o5 aya.
;6. AHe with whom )od is &racious$y p$eased is endowed with aha"idya3
the supreme know$ed&e .y means o5 which his crossin& o5 the -cean o5
aya is certain.
;J. A-ther methods are a$so put 5orward as ser"in& this supreme end3 .ut
they are .ound to 5ai$ in their purpose i5 the Ford=s &race .e not
5orthcomin&.
;;. AThere5ore worship the #rima$ @ause o5 the uni"erse as the startin&
pointI .e de"oted to HimI He wi$$ soon ena.$e you to succeed in your
attempts to destroy the i$$usion.
;9. A@$ear$y the uni"erse must ha"e some ori&in.
;D. A0$thou&h the ori&in is shrouded in mystery3 $et us in"esti&ate the cause
5rom the "isi.$e e55ect and .e &uided .y the ho$y scripturesI and then the
conc$usion wi$$ .e reached that there is a @reator in no way compara.$e to
any known a&ents.
;<. A@ontentious statements to the contrary ha"e .een $o&ica$$y re5uted .y
many authoritati"e scriptura$ texts.
;L. AThat system which admits on$y sensory e"idence is mere$y an apo$o&y
5or phi$osophy and $eads nowhere. Sa$"ation is not its end .ut damnation is
its 5ruit.
;8-9?. A(ry $o&ic a$so must .e condemned. 0nother system dec$ares that
the uni"erse is eterna$3 without .e&innin& or end. It 5o$$ows that the
uni"erse and its phenomena are se$5-existentI thus $i5e$ess insentient matter
is its own a&ent and keeper3 which is a.surd3 .ecause action imp$ies
inte$$i&ence and no examp$e can .e cited to the contrary. Scriptures a$so
say that the #rima$ @ause is an inte$$i&ent princip$e3 and we know that
action a$ways ori&inates 5rom an inte$$i&ent source a$one.
96-9;. AThe wor$d is thus traced to its @reator who di55ers entire$y 5rom
any a&ent known to us. *ud&in& 5rom the ma&nitude o5 the creation3 His
power must .e immeasura.$e in the same proportion as the unima&ina.$e
"astness o5 the creation. Such a one must a$so .e a.$e to protect and e$e"ate
His own creatures. Surrender there5ore unreser"ed$y unto Him.
99-D?. AI sha$$ adduce an examp$e as a proo5 o5 this. /e 5ind in e"ery-day
$i5e that a chie53 i5 p$eased3 e"en thou&h his means are $imited3 a$ways
ensures the prospects o5 the man who is sincere$y de"oted to him.
AI5 the Ford o5 the wor$d .e p$eased3 wi$$ anythin& .e withhe$d 5rom the
de"oteeB Te$$ me. He is the on$y So$ace o5 the de"otees whereas the chie5s
are many in the wor$d and not necessari$y kindI may .e they are crue$ and
un&rate5u$ a$so. Their patrona&e is a$so wa"erin& and short-$i"ed. The
Supreme Ford has in5inite mercy 5or His de"otees3 is most &rate5u$ and has
un$imited powers. -therwise3 wou$d peop$e continue to worship Him 5rom
unto$d a&esB 'in&doms not we$$ ordered are known to disinte&rate. (+ut
this uni"erse continues as e"er). There5ore this Ford o5 mercy is we$$
esta.$ished and a$so ri&ht$y 5amed.
ASurrender yourse$5 direct$y and unhesitatin&$y to him. He wi$$ ordain the
.est 5or you and you need not ask 5or it.
D6-D7. A0mon& the methods o5 approach to )od3 there are (6) worship to
o"ercome trou.$es3 (J) worship to &ain wea$th3 etc.3 and (;) $o"in&
dedication o5 onese$5. The $ast one is the .est and surest in its resu$ts.
AIn practica$ $i5e too3 a chie5 entreated .y a man in trou.$e du$y a55ords
him re$ie5. The man is howe"er unhe$ped i5 he has not shown proper
attention to the patron. So a$so the ser"ice .orn o5 am.ition3 .ears
indeterminate and $imited 5ruits accordin& to its intensity. (e"oted ser"ice
with no u$terior moti"e takes a $on& time to .e reco&nisedI yet it makes
e"en the petty chie5 amia.$e. 0 human master may take $on& to reco&nise
unse$5ish workI .ut )od3 the Ford o5 the uni"erse3 the (we$$er in our
hearts3 knows e"erythin& and soon .estows appropriate 5ruits. In the case
o5 other kinds o5 de"otees3 )od has to await the course o5 destiny G that
.ein& His own ordainmentI whereas 5or the se$5$ess de"otee3 )od3 the Ford
and the so$e Re5u&e3 is a$$ in a$$ and takes care o5 him without re5erence to
the de"otee=s predestiny or His own ordained $aws. He compensates the
de"otee :uick$y3 and that is .ecause He is supreme and se$5-contained
without dependin& on anythin& e$se.
<?-<6. A#redestiny or di"ine wi$$ is power$ess .e5ore Him. ,"ery one knows
how He set aside predestiny and di"ine $aws in the case o5 His 5amous
de"otee3 arkandeya. I wi$$ exp$ain to you now the 5itness o5 this. Fisten3
my dearestP
!ote: G 0 rishi rikandu3 .y name3 who was chi$d$ess3 p$eased Si"a .y his
penance. /hen Si"a appeared to him3 he prayed that a son mi&ht .e .orn
to him. Si"a asked him i5 he wou$d ha"e a du$$ .oy $on&-$i"ed3 or a sharp
.oy short-$i"ed. rikandu pre5erred the $atter. So Si"a said: M%ou wi$$ ha"e
a "ery .ri$$iant sonI .ut he wi$$ on$y $i"e 5or sixteen years.= 0ccordin&$y a
son was .orn who was "ery &ood and duti5u$3 and most inte$$i&ent and
pious3 charmin& a$$ who saw him. The parents were de$i&hted with him .ut
&rew sad as he &rew up. He asked them the reason 5or their sadness and
they to$d him o5 Si"a=s .oon. He said3 M!e"er mind. I wi$$ see= and took to
penance. Si"a was p$eased with his intense de"otion3 and ordained that he
shou$d remain sixteen years o5 a&e 5or a$$ eternity.
<J. AThe current notion that one cannot escape one=s destiny is app$ica.$e
on$y to weak-minded and sense$ess wastre$s.
<;. A%o&is who practise contro$ o5 .reath con:uer 5ate. ,"en 5ate cannot
impose its 5ruits on yo&is.
<9-<<. A(estiny seiNes and ho$ds on$y sense$ess peop$e. @on5ormin& to and
5o$$owin& nature3 destiny 5orms part o5 nature. !ature a&ain is on$y the
contri"ance 5or en5orcin& )od=s wi$$. His purpose is a$ways sure and
cannot .e pre"ented. Its ed&e can3 howe"er3 .e .$unted .y de"otion to Him
and i5 it is not so .$unted3 the predisposin& cause must there5ore .e
considered a most power5u$ 5actor in a man=s $i5e.
<L. AThere5ore3 eschew hi&h "anity and take re5u&e in Him. He wi$$
spontaneous$y take you to the Hi&hest State.
<8. AThis is the 5irst run& in the $adder to the pedesta$ o5 +$iss. !othin& e$se
is worth whi$e.
<7. ((attatreya continued) A- #arasurama3 hearin& this speech o5 his wi5e3
Hemachuda3 was de$i&hted and continued to ask her:
L?. ATe$$ me3 dear3 who is this )od3 the @reator3 the Se$5-contained -ne and
the -rdainer o5 the uni"erse to whom I shou$d consecrate myse$5.
L6-LJ. ASome say He is 1ishnu3 others Si"a3 )anesa3 the Sun3 !arasimha
or simi$ar other a"atarsI others say +uddha or 0rhatI sti$$ others
1asude"a3 the $i5e-princip$e3 the oon3 4ire3 'arma3 !ature3 primordia$
nature and what not.
L;. A,ach sect &i"e a di55erent ori&in 5or the uni"erse. Te$$ me which o5
them is true.
L9. AI "eri$y .e$ie"e that there is nothin& unknown to you .ecause that
5amous and omniscient sa&e 1ya&hrapada has .een &racious to you3 and
pro5ound wisdom shines in you thou&h you are o5 the weaker sex. #$ease
te$$ me out o5 your $o"e to me3 o 5air one3 speakin& words o5 eterna$ $i5ePC
LD. Thus re:uested3 Hema$ekha spoke with p$easure: AFord3 I sha$$ te$$ you
the 5ina$ Truth a.out )od. FistenP
L<-L8. A)od is the 0$$-Seer who &enerates3 permeates3 sustains and
destroys the uni"erse. He is Si"a3 He is 1ishnu3 He is +rahman3 the Sun3
the oon3 etc. He is the -ne whom the di55erent sects ca$$ their ownI He is
not Si"a3 nor 1ishnu3 nor +rahma nor any other exc$usi"e$y.
L7-7;. AI wi$$ te$$ you 5ather. Heed meP To say3 5or instance that the #rima$
+ein& is Si"a with 5i"e 5aces and three eyes. The @reator wou$d in that case
.e $ike an ordinary potter makin& pots3 endowed with a .ody and .rain.
True3 there is no art 5ound in the wor$d3 without a .ody and some inte$$ect.
In 5act3 the creati"e 5acu$ty in men .e$on&s to somethin& .etween3 the .ody
and pure inte$$i&ence.
!ote: G +ody .ein& insentient cannot act o5 its own accordI nor can
inte$$ect do so without a too$.
AThere5ore the mind operates apart 5rom the &ross .ody3 in dreamsI .ein&
inte$$i&ent it creates en"ironment suita.$e to its $atent desires. This c$ear$y
indicates that the .ody is on$y a too$ 5or a purpose and the a&ent is
inte$$i&ence. Instruments are necessary 5or human a&ents .ecause their
capacities are $imited and they are not se$5-contained. /hereas the @reator
o5 the uni"erse is per5ect in Himse$5 and creates the who$e uni"erse without
any externa$ aid. This $eads to the important conc$usion that )od has no
.ody. -therwise3 He wou$d .e reduced to a &$ori5ied human .ein&3
re:uirin& innumera.$e accessories 5or work and in5$uenced .y seasons and
en"ironments3 in no way di55erent 5rom a creature3 and not the Ford.
oreo"er3 pre-existence o5 accessories wou$d :uash His uni:ue mastery
and imp$y $imits to His powers o5 creation. This is a.surd3 as .ein&
contrary to the ori&ina$ premises. There5ore3 He has no .ody nor the other
aids3 yet He sti$$ creates the wor$d3 - Ford o5 my $i5eP 4oo$s are taken in .y
the notion o5 &i"in& a .ody to the transcendenta$ +ein&. Sti$$3 i5 de"otees
worship and contemp$ate Him with a .ody accordin& to their own
inc$inations3 He shows them )race3 assumin& such a .ody. 4or He is
uni:ue and 5u$5i$s the desires o5 His de"otees.
A!e"erthe$ess3 the conc$usion must .e reached that He is pure inte$$i&ence
and His consciousness is a.so$ute and transcendenta$. Such is the
consciousness-inte$$i&ence in purity3 0.so$ute +ein&3 the -ne >ueen3
#arameswari (Transcendenta$ )oddess) o"erwhe$min& the three states and
hence ca$$ed Tripura. Thou&h She is undi"ided who$e the uni"erse
mani5ests in a$$ its "ariety in Her3 .ein& re5$ected as it were3 in a se$5-
$uminous mirror. The re5$ection cannot .e apart 5rom the mirror and is
there5ore one with it. Such .ein& the case3 there cannot .e di55erence in
de&rees (e.&.3 Si"a3 or 1ishnu .ein& superior to each other). +odies are
mere conceptions in the $ower order o5 .ein&s and they are not to the point
in the case o5 )od. There5ore3 .e wise3 and worship the one pure3
un.$emished Transcendence.
79. AI5 una.$e to comprehend this pure state3 one shou$d worship )od in
the concrete 5orm which is most a&reea.$e to himI in this way3 too3 one is
sure to reach the &oa$3 thou&h &radua$$y.
7D. AThou&h one attempted it in mi$$ions o5 .irths3 one wou$d not ad"ance
except in one o5 these two ways.C
Thus ends the @hapter on the !ature o5 )od in the Section o5 Hemachuda
in Tripura Rahasya.
@H0#T,R 1III
',% T- TH, #0R0+F, -4 @H0#T,R 1
6-;. Ha"in& $earnt 5rom the mouth o5 his wise wi5e3 the true si&ni5icance o5
Tripura3 who is #ure Inte$$i&ence and )od in Truth3 and a$so the techni:ue
o5 Tripura=s worship 5rom competent teachers as prompted .y di"ine
&race3 Hemachuda &ained peace o5 mind and took to the worship with
intense de"otion.
0 5ew months passed in this manner.
!ote: G )od=s &race is the sine :ua non o5 any kind o5 know$ed&e o5 )od.
9. AThe Supreme other=s &race descended on him3 and he .ecame tota$$y
indi55erent to p$easure .ecause his mind was entire$y a.sor.ed in the
practica$ in"esti&ation o5 the Truth.
D. ASuch a state is impossi.$e 5or any one without the )race o5 )od3
.ecause the mind en&a&ed in practica$ search 5or truth is the surest means
o5 emancipation.
<. A#arasuramaP @ount$ess aids wi$$ not &i"e emancipation i5 an earnest
search 5or truth is not made.
L. A-nce more Hemachuda sou&ht his wi5e a$one3 his mind a.sor.ed in the
:uest 5or Truth.
8-7. AShe saw her hus.and comin& to her apartment3 so she went to meet
him3 we$comed him and o55ered him her seat. She washed his 5eet and
prostrated .e5ore him3 as was due to one o5 his rank3 and spoke me$tin&
words o5 sweet $o"e.
6?-69. A(earestP I see you a&ain a5ter such a $on& time. 0re you in &ood
hea$thB -5 course3 the .ody is sometimes $ia.$e to i$$ness. (o te$$ me why
you ha"e .een ne&$ectin& me a$$ these days. !ot a day passed .e5ore
without your seein& me and con"ersin& with me. How ha"e you .een
passin& your timeB I cou$d ne"er ha"e dreamt that you wou$d .e so
indi55erent to meP /hat makes you soB How do you spend your ni&htsB
%ou used to say that a moment without me was $ike eternity to you3 and
that you cou$d not .ear it.C Sayin& this3 she em.raced him 5ond$y and
appeared distressed.
6D-6L. Thou&h em.raced $o"in&$y .y his dear wi5e3 he was not mo"ed in the
$east and said to her A(ear3 I can no $on&er .e decei"ed .y you. I am
con"inced o5 your stren&th and that nothin& can a55ect your inherent
happiness. %ou are a sa&e and unpertur.ed. %ou know this wor$d and
.eyond. How cou$d anythin& a55ect you $ike thisB I am here to ask your
ad"ice. !ow p$ease $isten. ,xp$ain to me that ta$e you once re$ated to me as
the story o5 your $i5e.
68. A/ho is your motherB /ho is your 5riendB /ho is her hus.andB /ho
are her sonsB Te$$ me3 what re$ationship ha"e a$$ these peop$e to meB
67. AI do not c$ear$y understand it. I no $on&er think it is a $ie. I am sure
you to$d me a para.$e which is 5u$$ o5 si&ni5icance.
J?. ATe$$ me e"erythin& in 5u$$ so that I may understand it c$ear$y. I .ow to
you re"erent$y. 'ind$y c$ear these dou.ts.C
J6-J;. Hema$ekha with a smi$in& and de$i&hted 5ace heard her hus.and
and thou&ht within herse$5: MHe is now pure in mind and .$essed o5 )od.
He is e"ident$y indi55erent to the p$easures o5 $i5e and is a$so stron& in
mind. This must .e due to )od=s )race a$one and his 5ormer "irtues are
now .earin& 5ruit. The time is now ripe 5or him to .e en$i&htened3 so I wi$$
en$i&hten him.= She said3 AFord3 )od=s )race is upon you3 and you are
.$essedP
J9-JD. A(ispassion cannot arise otherwise. It is the criterion o5 )od=s
)race that the mind shou$d .e rapt in the :uest 5or truth3 a5ter .ecomin&
detached 5rom sensua$ p$easures. I sha$$ now so$"e the puNN$e o5 my $i5e-
story.
J<. Ay mother is Transcendence G pure @onsciousnessI my 5riend is
inte$$ect (discernin& 5acu$ty)I i&norance is adam (ark3 the undesira.$e
5riend o5 inte$$ect.
JL. AThe caprices o5 i&norance are too we$$ known to need e$ucidation3 she
can de$ude any one3 makin& a rope seem to .e a serpent and strikin& terror
in the $ooker-on.
J8-;;. AHer son is the &reatest o5 i$$usions G the mindI his wi5e is thou&ht or
conception or ima&inationI her sons are 5i"e in num.er3 name$y3 audition3
taste3 si&ht3 touch and sme$$3 whose mansions are the respecti"e senses.
/hat the mind was said to stea$ 5rom them is enjoyment o5 sensua$ o.jects
which $ea"es an impress on the mind to de"e$op $ater into the proc$i"ities o5
the mind. Sharin& sto$en o.jects with his wi5e is mani5estation o5
proc$i"ities in dreams. (ream is the dau&hter-in-$aw o5 (e$usion (i.e.3
i&norance). adam 1orax is desireI her sons are an&er and &reedI their
city is the .ody. /hat was said to .e my most potent ta$isman is
Rea$isation o5 the Se$5. ind=s 5riend &uardin& the city is the "ita$ princip$e
which keeps mo"in& as the $i5e-.reath. The di55erent cities peop$ed .y them
are he$$s passed in the eterna$ passa&e o5 the sou$. The consummation o5
the discernin& 5acu$ty is Samadhi. y admission into my mother=s
cham.er is 5ina$ emancipation.C
;9. ASuch is in .rie5 the ta$e o5 my $i5e. %ours is $ikewise. Think we$$ and .e
a.so$"ed.C
Thus ends the @hapter on the @ourse o5 Fi5e in the Section o5 Hemachuda
in Tripura Rahasya.
@H0#T,R IH
H-/ TH0T H,0@HE(0 R,0FIS,( TH, S,F4
04T,R 0!0F%SI!) HIS -/! I!( 0!( #FE!)I!) /ITHI!
6. /hen Hemachuda understood the si&ni5icance o5 his wi5e=s para.$e he
was a&reea.$y surprised. His "oice chocked with p$easure as he said to her:
J. Ay dear3 you are indeed .$essed3 and c$e"er too: how sha$$ I descri.e
the pro5ound wisdom o5 the story o5 your $i5e3 narrated to me in the 5orm
o5 a para.$e.
;. AEp to now I did not know your pro&ress. It has a$$ .een made as c$ear
to me as a &oose.erry restin& on the pa$m o5 my hand.
9-D. AI now understand the end o5 humanity and rea$ise wonder5u$ nature.
#$ease te$$ me 5urther now: who is this mother o5 yoursB How is she
without .e&innin&B /ho are weB /hat is our rea$ natureBC
0sked thus3 Hema$ekha to$d her hus.and:
<. AFord3 $isten care5u$$y to what I am &oin& to say3 5or it is su.t$e.
In"esti&ate the nature o5 the Se$5 with inte$$ect made transparent$y c$ear.
L. AIt is not an o.ject to .e percei"ed3 nor descri.edI how sha$$ I then te$$
you o5 itB %ou know the mother on$y i5 you know the Se$5.
8. AThe Se$5 does not admit o5 speci5ication3 and there5ore no teacher can
teach it. Howe"er3 rea$ise the Se$5 within you3 5or it a.ides in un.$emished
inte$$ect.
7. AIt per"ades a$$3 .e&innin& 5rom the persona$ )od to the amoe.aI .ut it
is not co&nisa.$e .y the mind or sensesI .ein& itse$5 uni$$umined .y
externa$ a&encies3 it i$$umines a$$3 e"erywhere and a$ways. It surpasses
demonstration or discussion.
6?. AHow3 where3 when3 or .y whom has it .een speci5ica$$y descri.ed e"en
incomp$ete$yB /hat you ask me3 dear3 amounts to askin& me to show your
eyes to you.
66-6J. A,"en the .est teachers cannot .rin& your eyes to your si&ht. *ust as
a teacher is o5 no use in this instance3 so in the other. He can at .est &uide
you towards it and nothin& more. I sha$$ a$so exp$ain to you the means to
rea$isation. Fisten attenti"e$y.
6;. A0s $on& as you contaminated with notions o5 me or mine (e.&.3 my
home3 my .ody3 my mind3 my inte$$ect)3 the Se$5 wi$$ not .e 5ound3 5or it $ies
.eyond co&nition and cannot .e rea$ised as Mmy Se$5=.
69. ARetire into so$itude3 ana$yse and see what those thin&s are which are
co&nised as mineI discard them a$$ and transcendin& them3 $ook 5or the
Rea$ Se$5.
6D. A4or instance3 you know me as your wi5e and not as your se$5. I am on$y
re$ated to you and not part o5 you much $ess your "ery .ein&.
6<. A0na$yse e"erythin& in this way and discard it. /hat remains o"er3
transcendin& at a$$3 .eyond conception3 appropriation3 or re$in:uishment G
know That to .e the Se$5. That know$ed&e is 5ina$ emancipation.C
6L. 05ter recei"in& these instructions 5rom his wi5e3 Hemachuda rose
hurried$y 5rom his seat3 mounted on his horse and &a$$oped 5rom the city.
68. He entered a roya$ p$easure-&arden .eyond the outskirts o5 the town
and into a we$$-5urnished crysta$ pa$ace.
67-J?. He dismissed his attendants and ordered the keepers: AFet no one
enter these rooms whi$e I am in contemp$ation G .e they ministers3 e$ders
or e"en the kin& himse$5. They must wait unti$ you o.tain my permission.C
J6. Then he went up to a 5ine cham.er in the ninth storey which $ooked out
in a$$ directions.
JJ. The room was we$$ 5urnished and he sat down on a so5t cushion. He
co$$ected his mind and .e&an to contemp$ate thus:
J;-;?. ATru$y a$$ these peop$e are de$udedP !o one o5 them knows e"en the
5rin&e o5 the Se$5P +ut a$$ are acti"e 5or the sake o5 their own se$"es. Some
o5 them recite the scriptures3 a 5ew study them and their commentariesI
some are .usy accumu$atin& wea$thI others are ru$in& the $andI some are
5i&htin& the enemyI others are seekin& the $uxuries o5 $i5e. /hen en&a&ed
in a$$ this se$5ish acti"ity they ne"er :uestion what exact$y the Se$5 may .eI
now why is there a$$ this con5usionB -hP /hen the Se$5 is not known3 a$$ is
in "ain and as i5 done in a dream. So I wi$$ now in"esti&ate the matter.
Ay home3 wea$th3 kin&dom3 treasure3 women3 catt$e G none o5 these is me3
and they are on$y mine. I certain$y take the .ody 5or the Se$5 .ut it is
simp$y a too$ o5 mine. I am indeed the kin&=s son3 with &ood$y $im.s and a
5air comp$exion. These peop$e3 too3 are taken up .y this same notion that
their .odies are their e&os.C
;6-;<. Re5$ectin& thus3 he considered the .ody. He cou$d not identi5y the
.ody as the Se$53 and so .e&an to transcend it. This .ody is mine3 not me. It
is .ui$t up o5 .$ood and .ones3 and is chan&in& each moment. How can this
.e the chan&e$ess3 continuous me. It $ooks $ike a chatte$I it is apart 5rom me
as is a wakin& .ody 5rom the dream3 etc. MI= cannot .e the .ody nor can the
"ita$ 5orce .e the Se$5I mind and inte$$ect are c$ear$y my too$s so they
cannot .e MI=. MI= am sure$y somethin& apart 5rom a$$ these3 .e&innin& 5rom
the .ody and endin& with the inte$$ect. Q!ote. - The intermediates are (6)
the senses3 (J) the mind inc$udin& the thinkin&3 reasonin& and coordinatin&
5acu$ties3 (;) "ita$ 5orce.R I am a$ways aware3 .ut do not rea$ise that pure
state o5 awareness. The reason o5 this ina.i$ity is not c$ear to me.
;L-;8. -.jects are co&nised throu&h the senses3 not otherwiseI $i5e is
reco&nised .y touch3 and mind .y inte$$ect. +y whom is the inte$$ect made
e"identB I do not knowO. I now see I am a$ways aware G rea$isation o5 that
pure awareness is o.structed .y other 5actors (pertainin& to the non-se$5)
.uttin& in G !ow I sha$$ not ima&ine them G They cannot appear without
my menta$ ima&ery o5 them and they cannot o.struct the &$ory o5 the Se$53
without appearin&.
;7. Thinkin& thus3 he 5orci.$y arrested his thou&hts.
9?-96. Instantaneous$y .$ank superseded. He3 at the same time3 decided
that it was the Se$53 so .ecame "ery happy and once a&ain he .e&an to
meditate. AI wi$$ do it a&ain3C he said and p$un&ed within.
9J. The rest$essness o5 the mind .ein& thus reso$ute$y checked3 he saw in an
instant a .$aNin& $i&ht with no circum5erence.
9;-9D. Re&ainin& human consciousness3 he .e&an to wonder how this cou$d
happen. MThere is no constancy in the experience. The Se$5 cannot .e more
than one. I wi$$ repeat and see3= he said and di"ed a&ain. This time he 5e$$
into a $on& s$eep and dreamt wonder5u$ dreams. -n wakin& up3 he 5e$$
5urious$y to think:
9<-98. AHow is it that I was o"erpowered .y s$eep and started to dreamB
The darkness and $i&ht which I saw .e5ore must a$so .e in the nature o5
dreams. (reams are menta$ ima&ery3 and how sha$$ I o"ercome themB AI
sha$$ a&ain repress my thou&hts and see3C he said3 and p$un&ed within.
His mind was p$acid 5or a time. He thou&ht himse$5 sunk in .$iss.
97-D9. Short$y a5ter3 he re&ained his ori&ina$ state3 owin& to the mind a&ain
.e&innin& to 5unction. He re5$ected: A/hat is a$$ thisB Is it a dream or a
ha$$ucination o5 the mindB y experience is a 5act .ut it surpasses my
ima&ination.
A/hy is that .$iss :uite uni:ue and un$ike any that I ha"e experienced
.e5oreB The hi&hest o5 my known experiences cannot compare with e"en
an in5initesima$ part o5 the state o5 .$iss I was in just now. It was $ike s$eep
in so 5ar as I was not externa$$y aware. +ut there was a pecu$iar .$iss at the
same time. The reason is not c$ear to me .ecause there was nothin& to
impart p$easure to me. 0$thou&h I attempted to rea$ise the Se$53 I do not do
so. I pro.a.$y rea$ise the Se$5 and a$so see others $ike darkness3 $i&ht3
dreams or p$easure3 etc. -r is it possi.$e that these are the sta&es o5
de"e$opment 5or the rea$isation o5 the Se$5B I do not understand it. Fet me
ask my recondite wi5e.C
DD-<6. Ha"in& thus reso$"ed3 the prince ordered the door-keeper to ask
Hema$ekha to come to him. /ithin an hour and a ha$53 she was c$im.in&
the steps o5 the mansion $ike the >ueen o5 !i&ht mo"in&3 across the sky.
She disco"ered the prince3 her consort3 in per5ect peace o5 mind3 ca$m3
co$$ected and o5 happy countenance. She :uick$y went to his side and sat
.y him. 0s she nest$ed c$ose to him he opened his eyes and 5ound her sittin&
c$ose to him. (irect$y he did so3 she :uick$y and 5ond$y em.raced him and
&ent$y spoke sweet words o5 $o"e: AFord3 what can I do 5or %our Hi&hnessB
I hope you are we$$. #$ease te$$ me why you ca$$ed me up to this p$aceBC
Thus addressed3 he spoke to his wi5e in his turn:
<J-<<. Ay dearP I ha"e3 as ad"ised .y you3 retired to a so$itary p$ace
where I am en&a&ed in in"esti&atin& the Se$5. ,"en so3 I ha"e di"erse
"isions and experiences. Thinkin& that the constant Se$5-awareness is
dimmed .y the unca$$ed-5or inter5erence o5 menta$ acti"ities3 I 5orci.$y
repressed my thou&hts3 and remained ca$m. (arkness superseded3 $i&ht
appeared3 s$eep super"ened and 5ina$$y a uni:ue .$iss o"erpowered me 5or
a $itt$e whi$e. Is this the Se$53 or somethin& di55erentB #$ease ana$yse these
experiences o5 mine and te$$ me3 my dear3 so that I may c$ear$y understand
them.
<L-<7. A05ter $istenin& to him care5u$$y Hema$ekha3 the knower o5 this
wor$d and .eyond3 spoke sweet$y thus.
MFisten to me3 my dear3 c$ose$y. /hat you ha"e now done to repress
thou&hts with the mind turned inward is &ood .e&innin& and praised .y
the worthy as the .est way. /ithout it3 no one has e"er .een success5u$
anywhere. Howe"er3 it does not produce Se$5-rea$isation 5or the Se$5
remains rea$ised at a$$ times.
L?. AI5 a product3 it cannot .e the Se$5. 4or3 how can the Se$5 .e &ot anewB
So then3 the Se$5 is ne"er &ained. )ain is o5 somethin& which is not a$ready
possessed. Is there any moment when the Se$5 is not the Se$5B !either is
contro$ o5 mind used to &ain it. I sha$$ &i"e you some examp$es:
LJ. A*ust as thin&s unseen in darkness are 5ound on its remo"a$ .y means
o5 a $amp3 and are there5ore said to .e reco"ered 5rom o.$i"ion.
L;-L9. A*ust as a con5used man 5or&ets his purse3 .ut remem.ers and
$ocates it on keepin& his mind unru55$ed and steady3 yet sti$$ says that he
has &ained the $ost purse3 thou&h the steadyin& o5 his mind did not produce
it.
LD. ASo a$so the contro$ o5 your mind is not the cause o5 your Se$5-
rea$isationI thou&h the Se$5 is a$ways there3 it is not reco&nised .y you e"en
with a contro$$ed mind .ecause you are not con"ersant with it.
L<. A*ust as a yoke$ unac:uainted with the system cannot understand the
daNN$in& $i&hts o5 the roya$ audience-cham.er at ni&ht and so i&nores its
ma&ni5icence at 5irst si&ht3 so it is that you miss the Se$5.
LL. A0ttend dearP +$ank darkness was "isi.$e a5ter you contro$$ed your
thou&hts. In the short inter"a$ .e5ore its appearance and a5ter the contro$
o5 mind there remains a state 5ree 5rom the e55ort to contro$ and the
perception o5 darkness.
L8. A0$ways remem.er that state as the one o5 per5ect and transcendenta$
happiness. 0$$ are decei"ed in that state .ecause their minds are
accustomed to .e turned outward.
L7. AThou&h peop$e may .e $earned3 ski$5u$ and keen3 sti$$ they search and
search3 on$y to .e thwarted and they do not a.ide in that ho$y state.
8?. AThey &rie"e day and ni&ht3 without knowin& this state. ere
theoretica$ know$ed&e o5 scu$pture can ne"er make a man a scu$ptor.
86. AThou&h he .e a pandit we$$ &rounded in the theory and the discussion
o5 the phi$osophy o5 the Se$53 he cannot rea$ise the Se$5 .ecause it is not
rea$isa.$e .ut a$ready rea$ised. Rea$isation is not attained .y &oin& 5ar3 .ut
on$y .y stayin& sti$$ not .y thou&ht (inte$$ection) .ut .y cessation o5
thou&ht.
8;-8D. A,55ort towards Rea$isation is $ike the attempt to stamp with one=s
5oot on the shadow cast .y one=s head. ,55ort wi$$ a$ways make it recede.
A*ust as an in5ant tries to take ho$d o5 his own re5$ection .ein& unaware o5
the mirror3 so a$so common peop$e are taken in .y their menta$ re5$ections
on the mirror o5 the pure3 $uminous Se$5 and are not aware o5 the mirror3
.ecause they ha"e no ac:uaintance with the Se$5.
A0$thou&h peop$e understand space3 they are not aware o5 it .ecause they
are taken up .y the o.jects in space.
8<-88. AThey understand the uni"erse in space .ut ha"e no re&ard 5or
space itse$5. Simi$ar$y3 it is with them in re&ard to the Se$5.
Ay Ford3 consider we$$. The wor$d consists o5 know$ed&e and the o.jects
known. -5 these the o.jects are non-se$5 and percei"ed .y sensesI
know$ed&e is se$5-e"identI there is no wor$d in the a.sence o5 know$ed&e.
'now$ed&e is the direct proo5 o5 the existence o5 o.jects which are
there5ore dependent on know$ed&e. 'now$ed&e is dependent on the knower
5or its existence. The knower does not re:uire any tests 5or knowin& his
own existence. The knower there5ore is the on$y rea$ity .ehind know$ed&e
and o.jects. That which is se$5-e"ident without the necessity to .e pro"ed3
is a$one rea$I not so other thin&s.
87-76. AHe who denies know$ed&e has no &round to stand on and so no
discussion is possi.$e.
AThe su.ject o5 know$ed&e sett$ed3 the :uestion arises re&ardin& the
existence o5 o.jects in the a.sence o5 their know$ed&e. -.jects and their
know$ed&e are on$y re5$ections in the eterna$3 se$5-$uminous3 supreme
@onsciousness which is the same as the knower and which a$one is rea$.
The dou.t that the re5$ection shou$d .e o5 a$$ o.jects simu$taneous$y
without re5erence to time and p$ace (contrary to our experience)3 need not
arise .ecause time and space are themse$"es knowa.$e concepts and are
e:ua$$y re5$ections. The speci5ic nature o5 the re5$ections is the o."erse o5
the o.jects 5ound in space.
7J. AThere5ore3 #rince3 rea$ise with a sti$$ mind your own true nature
which is the one pure3 undi"ided @onsciousness under$yin& the rest$ess
mind which is composed o5 the who$e uni"erse in a$$ its di"ersity.
7;. AI5 one is 5ixed in that 5undamenta$ .asis o5 the uni"erse (ie.3 the Se$5)3
one .ecomes the 0$$-doer. I sha$$ te$$ you how to inhere thus. I assure you G
you wi$$ .e That.
79. ARea$ise with a sti$$ mind the state .etween s$eep and wake5u$ness3 the
inter"a$ .etween the reco&nition o5 one o.ject a5ter another or &ap
.etween two perceptions.
!ote. G The commentator compares the rays o5 $i&ht proceedin& 5rom the
Sun .e5ore they impin&e on materia$s. They are themse$"es in"isi.$e3 .ut
capa.$e o5 i$$uminin& o.jects. This exp$ains the third statement a.o"e. He
a$so says that consciousness is $ike water 5$owin& throu&h a channe$ and
$ater assumin& the shape o5 the .eds watered.
7D. AThis is the rea$ Se$53 inherin& in which one is no $on&er de$uded.
Enaware o5 this Truth3 peop$e ha"e .ecome inheritors o5 sorrow.
!ote. G The commentator adds that a sa&e rea$isin& the wor$d as the
re5$ection o5 the mind treats it as such and is thus 5ree 5rom misery.
7<-7L. AShape3 taste3 sme$$3 touch3 sound3 sorrow3 p$easure3 the act o5
&ainin&3 or the o.ject &ained G none o5 these 5inds p$ace in that
Transcendence which is the support o5 a$$ there is3 and which is the .ein&
in a$$ .ut not exc$usi"e$y so. That is the Supreme Ford3 the @reator3 the
Supporter and the (estroyer o5 the uni"erse and the ,terna$ +ein&.
78. A!ow $et not your mind .e out&oin&I turn it inwardI contro$ it just a
$itt$e and watch 5or the Se$53 a$ways remem.erin& that the in"esti&ator is
himse$5 the essence o5 .ein& and the Se$5 o5 Se$5.
!ote. G The commentary on this s$oka says: This s$oka contains what is not
to .e done (name$y3 the mind shou$d not .e permitted to .e out&oin&)3
what is to .e done (the mind is to .e turned inwards) and what is to .e
en&a&ed in (watch5u$ness). *ust a short contro$ is enou&hI no $on& contro$ is
necessary 5or the purpose. The :uestion arises: how to $ookB The
in"esti&ator3 in"esti&ation and the o.ject in"esti&ated are a$$ one. The mind
shou$d .e .rou&ht to the condition o5 a new-.orn .a.y. Then he 5ee$s as i5
he were separate 5rom a$$ &ross materia$s and on$y the 5ee$in& MI am=
persists.
/hen the mind is contro$$ed a $itt$e3 a state wi$$ .e e"ident at the end o5 the
e55ort in which the Se$5 can .e rea$ised as pure .ein&3 under$yin& a$$
phenomena .ut undi"ided .y them3 simi$ar to the .a.y sense.
77. A+e a$so 5ree 5rom the thou&ht MI see=I remain sti$$ $ike a .$ind man
seein&. /hat transcends si&ht and no si&ht that you are. +e :uick.C
!ote. G Here the commentary says: The Se$5 transcends a$so the 5ee$in& MI
see=. 0dherence to that sensation di"orces one 5rom the Se$5. There5ore3 $et
that 5ee$in& a$so "anish3 5or that state is a.so$ute$y unstained .y wi$$3
sensation or thou&ht. -therwise3 there wi$$ .e no per5ection in spite o5
innumera.$e e55orts.
0&ain the word Msi&ht= inc$udes the awake and dream states and Mno si&ht=
si&ni5ies deep s$eep. That which is threadin& throu&h these three states and
e"en surpassess the sense MI am= is what you are. This is the 5ourth state
Turiya (which is the strin& on which a$$ the di"erse o.jects o5 the uni"erse
are strun& and the who$e is a &ar$and to Sri RamanaP Tr.)
6??. Hemachuda did accordin&$y3 and ha"in& &ained that state re5erred to
.y his wi5e3 he remained peace5u$ a $on& time3 unaware o5 anythin& .eside
the Se$5.
!ote. G The commentator says that he was in !ir"ika$pa Samadhi.
Back 1 2 3 4 5 6 7
@H0#T,R H
-! 4ERTH,R I!STRE@TI-!S +% HIS +,F-1,(3
H, )-T S00(HI I! S#IT, -4 HIS ,HT,R!0F 0@TI1ITI,S
0!( R,0I!,( I! TH, ST0T, -4 ,0!@I#0TI-! ,1,! /HIF,
0FI1,
6-D. AHema$ekha noticed that her hus.and had attained supreme #eace
and so did not distur. him. He awoke in an hour and a ha$53 opened his
eyes and saw his wi5e near.y. ,a&er to 5a$$ into that state once more3 he
c$osed his eyesI and immediate$y Hema$ekha took ho$d o5 his hands and
asked him sweet$y: My Ford3 te$$ me what you ha"e ascertained to .e your
&ain on c$osin& your eyes3 or your $oss on openin& them3 my dearest. I $o"e
to hear you. (o say what happens on the eyes .ein& c$osed or $e5t open.=
<. A-n .ein& pressed 5or an answer3 he $ooked as i5 he were drunk and
rep$ied re$uctant$y and $an&uid$y3 as 5o$$ows:
L-69. AMy dear3 I ha"e 5ound pure untainted happiness. I cannot 5ind the
$east satis5action in the acti"ities o5 the wor$d as sorrow increases when
they 5inish. ,nou&h o5 themP They are taste$ess to me $ike a sucked oran&e3
on$y indu$&ed in .y wasters3 or $ike catt$e incessant$y chewin& the cud.
/hat a pity that such peop$e shou$d .e to this day unaware o5 the .$iss o5
their own Se$5P *ust as a man &oes a-.e&&in& in i&norance o5 the treasure
hidden under his 5$oor3 so did I run a5ter sensua$ p$easures unaware o5 the
.ound$ess ocean o5 .$iss within me. /or$d$y pursuits are $aden with misery
and p$easures are transient. Sti$$ I was so in5atuated that I mistook them
5or endurin& p$easures3 was o5ten &rie5-stricken3 yet did not cease to pursue
them o"er and o"er a&ain. The pity o5 it: en are 5oo$s3 una.$e to
discriminate p$easure 5rom pain. They seek p$easures .ut &ain sorrow.
,nou&h o5 these acti"ities which increase the re$ish 5or such p$easure.
Ay dear3 I .e& you with hands c$asped. Fet me 5a$$ a&ain into the peace o5
my .$iss5u$ se$5. I pity you that thou&h knowin& this state3 you are not in it
.ut are e"er en&a&ed in "ain.C
6D-JL. AThe wise &ir$ &ent$y smi$ed at a$$ this3 and said to him: My $ord3
you do not yet know the hi&hest state o5 sanctity (which is not .esmirched
.y dua$ity)3 reachin& which the wise transcend dua$ity and are ne"er
perp$exed. That state is as 5ar 5rom you as the sky is 5rom the earth. %our
sma$$ measure o5 wisdom is as &ood as no wisdom3 .ecause it is not
unconditiona$3 .ut remains conditioned .y c$osin& or openin& your eyes.
#er5ection cannot depend on acti"ity or the re"erse3 on e55ort or no e55ort.
How can that state .e a per5ect one i5 menta$ or physica$ acti"ity can
in5$uence it or i5 the disp$acement o5 the eye$id .y the width o5 a .ar$ey
&rain makes a$$ the di55erence to itB 0&ain3 how can it .e per5ect i5 $ocated
on$y in the interiorB /hat sha$$ I say o5 your mudd$ed wisdomP How
ridicu$ous to think that your eye$id one inch $on&3 can shut up the expanse
in which mi$$ions o5 wor$ds re"o$"e in one corner a$oneP=
AFisten #rinceP I wi$$ te$$ you 5urther. 0s $on& as these knots are not cut
asunder so $on& wi$$ .$iss not .e 5ound (The know$ed&e ac:uired is thus not
e55ecti"e). These knots are mi$$ions in num.er and are created .y the .ond
o5 de$usion which is no other than i&norance o5 Se$5. These knots &i"e rise
to mistaken ideas3 the chie5 o5 which is the identi5ication o5 the .ody with
the Se$53 which in its turn &i"es rise to the perennia$ stream o5 happiness
and misery in the shape o5 the cyc$e o5 .irths and deaths. The second knot
is the di55erentiation o5 the wor$d 5rom the Se$5 whose .ein& consciousness
is the mirror on which the phenomena are simp$y re5$ected. Simi$ar$y with
the other knots inc$udin& the di55erentiation o5 .ein&s amon& themse$"es
and 5rom the uni"ersa$ Se$5. They ha"e ori&inated 5rom time immemoria$
and recur with un.roken i&norance. The man is not 5ina$$y redeemed unti$
he has extricated himse$5 5rom these num.er$ess knots o5 i&norance.
J8-;8. AThe state which is the resu$t o5 your c$osin& the eyes3 cannot .e
enou&h3 5or it is pure inte$$i&ence and eterna$ truth transcendin& anythin&
e$se yet ser"in& as the ma&ni5icent mirror to re5$ect the phenomena arisin&
in itse$5. #ro"e3 i5 you can3 that e"erythin& is not contained in it. /hate"er
you admit as known to you3 is in the know$ed&e con"eyed .y that
consciousness. ,"en what may .e surmised to .e in another p$ace and at a
di55erent time3 is a$so within your consciousness. oreo"er3 what is not
apparent and unknown to that inte$$i&ence is a 5i&ment o5 ima&ination $ike
the son o5 a .arren woman. There cannot .e anythin& that is not he$d .y
consciousness3 just as there cannot .e re5$ection without a re5$ectin&
sur5ace.
AThere5ore I te$$ you that your con"iction: MI sha$$ $ose it .y openin& my
eyes= or MI know it3= is the knot awaitin& to .e cut3 and there wi$$ .e no
attainment thou&h3 remem.er3 it cannot .e the per5ect state i5 it can .e
attained. /hat you consider the happy state as accomp$ished .y the
mo"ements o5 your eye$ids3 cannot indeed .e per5ect .ecause it is certain$y
intermittent and not unconditiona$. Is any p$ace 5ound where the
e55u$&ence is not3 my $ord3 o5 the 5ire .$aNin& at the disso$ution o5 the
uni"erseB 0$$ wi$$ reso$"e into that 5ire and no residue wi$$ .e $e5t. Simi$ar$y
a$so the 5ire o5 rea$isation wi$$ .urn away a$$ your sense o5 duty so that
there wi$$ .e nothin& $e5t 5or you to do. +e stron&3 root out your thou&hts
and cut o55 the deep-rooted knots 5rom your heart3 name$y3 MI wi$$ see=3 MI
am not this=3 MThis is non-Se$5=3 and such $ike.
A4ind where"er you turn the one undi"ided3 eterna$ .$iss5u$ Se$5I a$so
watch the who$e uni"erse re5$ected as it arises and su.sides in the Se$5. See
the Se$5 .oth within and without youI yet do not con5ound the seein& Se$5
within as the Seer o5 the uni"ersa$ Se$5 without3 5or .oth are the same.
Inhere in the peace o5 your true interna$ Se$53 de"oid o5 a$$ phenomena.C
;7-9J. 0t the end o5 her speech3 Hemachuda=s con5usion was c$eared up3 so
that he &radua$$y .ecame we$$ esta.$ished in the per5ect Se$5 .ere5t o5 any
distinction o5 within and without. +ein& a$ways e:ua.$e3 he $ed a "ery
happy $i5e with Hema$ekha and others3 rei&ned o"er his kin&dom and
made it prosperous3 en&a&ed his enemies in war and con:uered them3
studied the scriptures and tau&ht them to others3 5i$$ed his treasury3
per5ormed the sacri5ices pertainin& to roya$ty and $i"ed twenty-thousand
years3 emancipated whi$e yet a$i"e (*i"anmukta).
!ote. G Scho$ars say that A-ne thousandC is a pecu$iar expression 5or
M5our.= Thus twenty-thousand stands 5or ei&hty.
9;-<6. AThe kin& uktachuda ha"in& heard that his son Hemachuda had
.ecome a *i"anmukta3 consu$ted his other son anichuda. +oth a&reed
that Hemachuda was not as .e5ore3 .ut that he had chan&ed so that he was
no $on&er a55ected .y the &reatest o5 p$easures or the worst o5 sorrows that
he treated 5riend and 5oe a$ikeI that he was indi55erent to $oss or &ainI that
he en&a&ed in roya$ duties $ike an actor in a p$ayI that he seemed $ike a
man a$ways intoxicated with wineI and that he did his duty we$$
notwithstandin& his a.sent-minded or other wor$d$y $ook. They pondered
the matter o"er and wondered. Then sou&ht him in pri"ate and asked him
the reason o5 his chan&e. /hen they had heard him speak o5 his state3 they
too desired to .e instructed .y him3 and 5ina$$y .ecame *i"anmuktas $ike
Hemachuda. The ministers were in their turn desirous o5 attainin& that
state3 and e"entua$$y reached it a5ter recei"in& proper instructions 5rom
the kin&. So were the citiNens3 the artisans and a$$ c$asses o5 peop$e in that
city. 0$$ o5 them &ained the summum .onum (hi&hest &ood) o5 $i5e and
transcended desire3 an&er3 $ust3 etc. ,"en the chi$dren and the "ery o$d
peop$e were no $on&er mo"ed .y passions. There were sti$$ wor$d$y
transactions in this idea$ state3 .ecause the peop$e conscious$y acted their
parts as the actors in a drama3 in accord with the rest o5 creation. 0
mother wou$d rock the crad$e with $u$$a.ies expressi"e o5 the hi&hest
TruthI a master and his ser"ants dea$t with one another in the Fi&ht o5 that
TruthI p$ayers entertained the audience with p$ays depictin& TruthI
sin&ers san& on$y son&s on TruthI the court 5oo$s caricatured i&norance as
$udicrousI the academy on$y tau&ht $essons on )od-know$ed&e. The who$e
State was thus composed on$y o5 sa&es and phi$osophers3 .e they men or
womenI ser"ant-.oys or ser"ant-maidsI dramatic actors or 5ashiona.$e
5o$kI artisans or $a.ourersI ministers or har$ots. They ne"erthe$ess acted in
their pro5essions in harmony with creation. They ne"er cared to
recapitu$ate the past or specu$ate on the 5uture with a "iew to &ain p$easure
or a"oid pain3 .ut acted 5or the time .ein&3 $au&hin& rejoicin&3 cryin& or
shoutin& $ike drunkards3 thus dissipatin& a$$ their $atent tendencies.
<J. AThe rishis3 Sanaka and others ca$$ed it the @ity o5 /isdom when they
"isited it.
<;-<8. A,"en parrots and cockatoos in their ca&es spoke word o5 wisdom3
e.&.3 M@onsider the Se$5 as pure inte$$i&ence .ere5t o5 o.jecti"e know$ed&e.=
A/hat is known is not di55erent 5rom that inte$$i&ence3 it is $ike a series o5
ima&es re5$ected in a mirror. 0.so$ute consciousness is the uni"erseI it is
MI=3 it is a$$3 sentient and insentient3 mo.i$e and immo.i$e. ,"erythin& e$se is
i$$uminated .y it whereas it is a$one and Se$5-$uminous. There5ore $et those
sensi.$e peop$e who are desirous o5 chit (pure inte$$i&ence) turn away 5rom
i$$usory know$ed&e and contemp$ate their own Se$5 G the a.so$ute
consciousness G which i$$umines a$$ the rest3 and which is their .ein& too.
The town where e"en the $ower anima$s con"ey such supreme wisdom is
5amous to this day as the @ity o5 /isdom on ,arth3 which reputation it
owes to that one wise princess Hema$ekha .y whose ad"ice Hemachuda
.ecame a *i"anmukta3 a$$ the rest 5o$$owin& in his wake.C
<7. (attatreya continued: AThus3 you see3 #arasurama3 the primary cause
o5 emancipation is association with the wise. There5ore3 5o$$ow that ad"ice
5irst and 5oremost.C
TH0T TH, @-S-S IS !-T -TH,R TH0! I!T,FFI),!@,
6. 05ter he had $istened to this su.$ime story o5 Hemachuda3 +har&a"a was
con5used and asked:
J-D. AFord3 my asterP /hat you ha"e re$ated as a wonder5u$ teachin&
appears to me a&ainst the experience o5 a$$ peop$e in e"ery way. How can
the ma&ni5icent3 o.jecti"e uni"erse .e no other than tenuous
consciousness3 which is not seen3 .ut on$y in5erredB #ure inte$$i&ence
de"oid o5 known o.jects cannot .e ima&ined and there5ore cannot .e
postu$ated. Thus the who$e theme .ased on it is not at a$$ c$ear to me. I
pray you kind$y to e$ucidate the su.ject so that I may understand it.C Thus
re:uested3 (attatreya continued:
<-;?. AI wi$$ now te$$ you the truth o5 the o.jecti"e wor$d3 as it is. /hat is
seen is a.so$ute$y nothin& .ut si&ht. I sha$$ now &i"e you the proo5 o5 this
statement. Fisten with attention. 0$$ that is seen has an ori&in and there
must there5ore .e an antecedent cause 5or it. /hat is ori&in except that the
thin& new$y appearsB The wor$d is chan&in& e"ery moment and its
appearance is new e"ery moment and so it is .orn e"ery moment. Some
say that the .irth o5 the uni"erse is in5inite and eterna$ each moment. Some
may contest the point sayin& that the statement is true o5 a speci5ic o.ject
or o.jects .ut not o5 the wor$d which is the a&&re&ate o5 a$$ that is seen.
The scho$iasts o5 1ijnana answer them thus: The externa$ phenomena are
on$y momentary projections o5 the anamnesis o5 the continuous $ink3
name$y3 the su.ject and the wor$d$y actions are .ased on them. +ut the
inte$$ect which co$$ates time3 space and phenomena is in5inite and eterna$
at each moment o5 their appearance and it is ca$$ed 1ijnana .y them.
-thers say that the uni"erse is the a&&re&ate o5 matter G mo.i$e and
immo.i$e. (The atomists maintain that the uni"erse is made up o5 5i"e
e$ements3 earth3 air3 5ire3 water and ether which are permanent and o5
thin&s $ike a pot3 a c$oth3 etc.3 which are transient. They are sti$$ una.$e to
pro"e the externa$ existence o5 the wor$d3 .ecause they admit that
happenin&s in $i5e imp$y their conceptua$ nature. It 5o$$ows that the o.jects
not so in"o$"ed are use$ess.)
A+ut a$$ are a&reed that the uni"erse has an ori&in. (/hat is then the point
in sayin& that the momentary creations are eterna$ and in5initeB The
momentary nature cannot .e modi5ied .y the :ua$i5ications mentioned.
There is no use in dressin& a condemned man .e5ore the executioner=s axe
is $aid on him.) To say howe"er that creation is due to nature (accidenta$B)
is to o"erstretch the ima&ination and there5ore unwarranted. The
@har"akas3 nihi$ists3 ar&ue that some e55ects are not tracea.$e to their
e55icient causes. There are occurrences without any antecedent causes. *ust
as a cause need not a$ways 5orete$$ an e"ent3 so a$so the e"ent need not
a$ways ha"e a cause. The conc$usion 5o$$ows that the wor$d is an accident.
AI5 a thin& can appear without a cause there is no re$ation .etween cause
and e55ect3 and there can .e no harmony in the wor$d. 0 potter=s work may
$ead to a wea"er=s products3 and "ice "ersa3 which is a.surd. The
interdependence o5 cause and e55ect is ascertained .y their $o&ica$ se:uence
and pro"ed .y its ro$e in practica$ $i5e. How then can an uni"erse .e
accidentB
AThey in5er the cause where it is not o."ious3 and trace the cause 5rom the
e55ect. This con5orms to the uni"ersa$ practice. ,ach occurrence must ha"e
a cause 5or itI that is the ru$e. ,"en i5 the cause is not o."ious3 it must .e
in5erredI otherwise the wor$d acti"ities wou$d .e in "ain G which is a.surd.
The conc$usion is then reached that e"ery e"ent is a product o5 a certain
condition or conditionsI and this 5act ena.$es peop$e to en&a&e in
purpose5u$ work. So it is in the practica$ wor$d. There5ore the theory o5
accidenta$ creation is not admissi.$e.
AThe atomists premise a materia$ cause 5or creation and name it
impondera.$e atoms. 0ccordin& to them3 the impondera.$e atoms produce
the tan&i.$e wor$d3 which did not exist .e5ore creation and wi$$ not remain
a5ter disso$ution. (The existence o5 the wor$d .e5ore or a5ter is on$y
ima&inary and untrue3 $ike a human horn G they say.) How can the same
thin& .e true at one time and untrue at anotherB 0&ain i5 the primary
atoms are impondera.$e3 without ma&nitude and yet are permanent3 how
can they &i"e rise to materia$ and transient products endowed with
ma&nitudeBC
AHow can the same thin& .e ye$$ow and not ye$$ow G .ri&ht and dark G at
the same timeB These :ua$ities are not in harmonyI the who$e theory is
con5used3 it is as i5 one were tryin& to mix up the immisci.$es. 0&ain3 how
did the primordia$ atoms .e&in to unite to produce diatoms or triatomsB
/as it o5 their own accordB (which is impossi.$e .ecause3 they are
insentient) or .y )od=s wi$$B (Then the action is )od=s and not o5 the
atoms. -therwise it wou$d .e $ike a kin& in his pa$ace who3 .y mere$y
wi$$in& to ki$$ the enemy3 sent his weapons 5$yin& a.out in the act o5
destruction). (It has a$ready .een pointed out that )od cannot .e supposed
to operate atoms 5or the purpose o5 creation3 as a potter does with c$ay.)
!ote. G Thus the idea o5 the .e&innin& o5 creation is a$to&ether re5uted.
AIt is a$so a.surd to say that the insentient atoms o5 matter .e&an creation
when the e:ui$i.rium o5 the three 5orces Sat"a3 Rajas and Tamas3 was
distur.ed. (-ne o5 the systems o5 phi$osophy .e$ie"es that three :ua$ities3
.ri&htness3 acti"ity and darkness3 are a$ways there in e:ui$i.rium. /hen
distur.ed3 creation .e&insI when they re"ert to e:ui$i.rium3 the uni"erse is
disso$"ed.) How are the chan&es in the state o5 e:ui$i.rium .rou&ht a.outB
@han&e is not possi.$e without an inte$$i&ent cause. So none o5 the systems
can satis5actori$y account 5or creation. Scriptures a$one are the &uide 5or
comprehendin& the metaphysica$ and the transcendenta$. The rest are not
authoritati"e .ecause o5 the indi"idua$=s $imitations3 the a.sence o5 re$ia.$e
tests 5or their accuracy3 and o5 the repeated 5ai$ures o5 attempts which
i&nore )od. The uni"erse must ha"e a @reator3 and He must .e an
inte$$i&ent princip$e3 .ut He cannot .e o5 any known type .ecause o5 the
"astness o5 the creation. His power is past understandin& and is dea$t with
in the Scriptures3 whose authority is incontro"erti.$e. They speak o5 the
uni:ue @reator3 the Ford who was .e5ore creation3 .ein& se$5-contained.
He created the uni"erse .y His own power. It is in its entirety and a$$ its
detai$s3 a picture on the screen o5 His Se$5 $ike the dream wor$d on the
indi"idua$ consciousness. The indi"idua$ encompasses his own creation
with his e&o (as MI=)I so does the Ford p$ay with the uni"erse. *ust as the
dreamer is not to .e con5ounded with the dream so is the Ford not to .e
con5ounded with the creation. *ust as a man sur"i"es his dream3 so does
the Ford sur"i"e the disso$ution o5 His creation. *ust as you remain e"er as
pure consciousness apart 5rom the .ody3 etc.3 so is the Ford3 un.ounded
consciousness apart 5rom the uni"erse3 etc. Is it not a5ter a$$ on$y a picture
drawn .y Him on His Se$5B How can this uni:ue creation .e apart 5rom
HimB There can indeed .e nothin& .ut consciousness. Te$$ me o5 any p$ace
where there is no consciousnessI there is no p$ace .eyond consciousness. -r
can any one pro"e in any manner anythin& outside consciousnessB
@onsciousness is inescapa.$e.
;6-;J. Aoreo"er3 this consciousness is the on$y existence3 co"erin& the
who$e uni"erse3 and per5ect a$$ throu&h. *ust as there cannot .e .reakers
apart 5rom the ocean and $i&ht without the Sun3 so a$so the Eni"erse
cannot .e concei"ed without consciousness. The Supreme )od is thus the
em.odiment o5 pure @onsciousness.
;;-;9. AThis who$e uni"erse consistin& o5 the mo.i$e and the immo.i$e3
arises 5rom3 a.ides in3 and reso$"es into Him. This is the 5ina$ and we$$-
known conc$usion o5 the ScripturesI and the Scriptures ne"er err. The
&uide .y which one can apprehend the metaphysica$ and transcendenta$
matters is Scripture a$one.
;D. Airacu$ous powers possessed .y &ems and incantations cannot .e
denied3 nor can they .e 5athomed .y a man o5 $imited know$ed&e.
;<-9?. A+ecause the scriptures proceed 5rom the a$$-knowin& Ford3 they
partake o5 His omniscient :ua$ity. The +ein& mentioned in them is
eterna$$y existin& e"en .e5ore the .irth o5 the uni"erse. His creation has
.een without any materia$ aids. There5ore )od is supreme3 per5ect3 pure
and se$5-contained. The creation is not an o.ject apartI it is a picture
drawn on the can"as o5 supreme consciousness3 5or there cannot possi.$y
.e anythin& .eyond #er5ection. Ima&ination on the contrary3 is
impractica$. The uni"erse has thus ori&inated on$y as an ima&e on the
sur5ace o5 the mirror o5 the 0.so$ute. This conc$usion is in harmony with
a$$ 5acts.
96-9D. A@reation is $ike a ma&ician=s trick3 and is a city .orn o5 di"ine
ima&ination. - #arasurama3 you are aware o5 the menta$ creations o5 day-
dreamers which are 5u$$ o5 peop$e3 $i5e and work3 simi$ar to this. There are
a$so dou.ts3 tests3 discussions and conc$usions G a$$ ima&inary arisin& in the
mind and su.sidin& there. *ust as cast$es in the air are menta$ 5i&ments o5
men so a$so is this creation a menta$ 5i&ment o5 Si"a. Si"a is a.so$ute
0wareness3 without any 5orm. Sri Tripura is Sakti (ener&y) and /itness o5
the who$e. That +ein& is per5ect a$$ round and remains undi"ided.
9<-9L. ATime and space are the 5actors o5 di"ision in the wor$dI o5 these3
space re5ers to the $ocation o5 o.jects and time to the se:uence o5 e"ents.
Time and space are themse$"es projected 5rom consciousness3 how then
wou$d they di"ide or destroy their own .asis and sti$$ continue to .e what
they areB
98-D6. A@an you show the time or p$ace not permeated .y consciousnessB
Is it not within your consciousness when you speak o5 itB The 5act o5 the
existence o5 thin&s is on$y i$$umination o5 them3 and nothin& more. Such
i$$umination pertains to consciousness a$one. That a$one counts which is
se$5-shinin&. -.jects are not so3 5or their existence depends upon
perception o5 them .y conscious .ein&s. +ut consciousness is se$5-e55u$&ent
G not so the o.jects3 which depend on conscious .ein&s 5or .ein& known.
DJ-D9. AI5 on the other hand3 you contend that o.jects exist e"en i5 not
percei"ed .y us3 I te$$ you G $istenP There is no consistency in the wor$d
re&ardin& the existence or non-existence o5 thin&s. Their co&nition is the
on$y 5actor determinin& it. *ust as re5$ections ha"e no su.stance in them3
outside o5 the mirror3 so a$so the thin&s o5 the wor$d ha"e no su.stance in
them outside o5 the co&nisin& 5actor3 "iN.3 Inte$$i&ence.
The detai$ and tan&i.i$ity o5 thin&s are no ar&uments a&ainst their .ein&
nothin& .ut ima&es.
DD-<;. AThose :ua$ities o5 re5$ected ima&es depend on the exce$$ence o5 the
re5$ectin& sur5ace3 we can see in the case o5 water and po$ished sur5ace.
irrors are insentient and are not se$5-contained. /hereas3 consciousness
is a$ways pure and se$5-containedI it does not re:uire an externa$ o.ject to
create the ima&e. -rdinary mirrors are $ia.$e to .e soi$ed .y extraneous
dirt whereas consciousness has nothin& 5orei&n to it3 .ein& a$ways a$one
and undi"idedI and there5ore its re5$ections are uni:ue. @reated thin&s are
not se$5-$uminous and are i$$umined .y another=s co&niti"e 5acu$ty.
@o&nition o5 thin&s imp$ies their ima&es on our inte$$i&ence. They are on$y
ima&es. The creation there5ore is an ima&e. It is not se$5-shinin&I and thus
it is not se$5-aware3 .ut .ecomes a 5act on our perception o5 it. There5ore I
say that the uni"erse is nothin& .ut an ima&e on our consciousness.
@onsciousness shines notwithstandin& the 5ormation o5 ima&es on itI
thou&h impa$pa.$e3 it is steadi$y 5ixed and does not 5a$ter. *ust as the
ima&es in a mirror are not apart 5rom the mirror3 so a$so the creations o5
consciousness are not apart 5rom it.
<9. A-.jects are necessary 5or producin& ima&es in a mirrorI they are not
howe"er necessary 5or consciousness .ecause it is se$5-contained.
<D-<< O. A- #arasuramaP note how day-dreams and ha$$ucinations are
c$ear$y pictured in the mind e"en in the a.sence o5 any rea$ity .ehind
them. How does it happenB The p$ace o5 o.jects is taken up .y the pecu$iar
ima&inati"e :ua$ity o5 the mind. /hen such ima&ination is deep3 it takes
shape as creationI consciousness is pure and un.$emished in the a.sence o5
ima&ination.
<L. AThus you see how consciousness was a.so$ute and pure .e5ore
creation and how its pecu$iar :ua$ity or wi$$ .rou&ht a.out this ima&e o5
the wor$d in it.
<8-<7. ASo the wor$d is nothin& .ut an ima&e drawn on the screen o5
consciousnessI it di55ers 5rom a menta$ picture in its $on& durationI that is
a&ain due to the stren&th o5 wi$$ producin& the phenomenon. The uni"erse
appears practica$3 materia$ and per5ect .ecause the wi$$ determinin& its
creation is per5ect and independentI whereas the human conceptions are
more or $ess transitory accordin& to the stren&th or the weakness o5 the
wi$$ .ehind them.
L?. AThe hamperin& o5 $imitations is to some extent o"ercome .y the use o5
incantations3 &ems and her.s3 and an un.roken current o5 MI= is
esta.$ished.
L6. A/ith the aid o5 that pure yo&a3 - Rama o.ser"e the creation
mani5ested .y one=s wi$$ $ike the ha$$ucinations .rou&ht a.out .y a
ma&ician.
!ote. G There are said to .e some $i"e &ems which ha"e extraordinary
properties. They are $ustrous e"en in the dark and do not take on di55erent
$ustres accordin& to the .ack&round. They a$so i$$umine the o.jects c$ose to
them. -ne kind is said to .e coo$ to touch and it does not .ecome warm
e"en on contact with the .odyI another is said to sweat in moon$i&htI sti$$
another makes the owner prosperousI yet another ruins him (e.&.3 the
MHope= diamond)3 and so on.
0 "i"id account is &i"en o5 a ma&ician=s per5ormance in Ranjit Sin&h=s
court. He threw a rope into the air which stood taut. 0 man c$im.ed up the
rope and disappeared.
LJ. -.jects in the wor$d can .e hand$ed and put to use3 whi$e menta$
creations (e.&.3 dreams) present the same phenomenon.
L;. A0 ma&ician=s creations are on$y transitoryI a yo&i=s creations may .e
permanentI .oth are externa$ to the creator3 whereas the di"ine creation
cannot .e apart 5rom the omnipresent Ford.
!ote. G 1is"amitra3 a &reat Rishi3 is reputed to ha"e created a dup$icate
Eni"erse3 a part o5 which consists o5 the conste$$ations composin& Scorpio3
Sa&ittarius3 and the Southern @ross. Some trees3 p$ants and her.s in
imitation o5 we$$-known species (e.&.3 pa$myra correspondin& to cocoanut3
jun&$e potatoes and onions insipid to taste and use$ess3 etc.) are amon& his
creations.
L9. A+ecause the Ford o5 consciousness is in5inite3 the creation can remain
on$y within Him and the contrary is pure 5ancy.
LD. ASince the Eni"erse is on$y a projection 5rom and in the mirror o5
consciousness3 its unrea$ nature can .ecome c$ear on$y on in"esti&ation3
and not otherwise.
L<. ATruth can ne"er chan&e its nature3 whereas untruth is a$ways
chan&in&. See how chan&e5u$ the nature o5 the wor$d isP
LL-L8. A(istin&uish .etween the chan&e$ess truth and the chan&e5u$
untruth and scrutinise the wor$d comprised o5 these two 5actors3 chan&e5u$
phenomena and chan&e$ess su.jecti"e consciousness3 $ike the unchan&in&
$i&ht o5 the mirror and the chan&in& ima&es in it.
L7. AThe wor$d cannot stand in"esti&ation .ecause o5 its chan&in& unrea$
nature. *ust as the ow$ is daNN$ed and .$inded .y .ri&ht sun$i&ht3 so the
wor$d parades in &$ory .e5ore i&norance and disappears .e5ore ri&ht
ana$ysis.
!ote. G The man sees .y sun$i&ht and is he$p$ess in its a.sence. The ow$
sees in darkness and is .$inded in sun$i&ht. /hose si&ht is the .etter o5 the
twoB This cannot .e determined satis5actori$y so that in"esti&ation
.ecomes $ame.
8?-89. A/hat is 5ood 5or one3 is poison 5or another (e.s.3 decomposed 5ood
5or worms and men). /hat is one thin& to yo&is and ce$estia$s3 is another to
others. 0 $on& distance .y one "ehic$e is short .y another.
AFon& inter"a$s o5 space re5$ected in the mirror are themse$"es in it and yet
unrea$.
AIn this way3 in"esti&ation .ecomes indeterminate .y itse$5. In"esti&ation
and the o.ject in"esti&ated are .oth indeterminate3 and the on$y constant
5actor under$yin& .oth is consciousness. !othin& e$se can stand .eside it.
8D. AThat which shines as MIs= is Her ajesty the 0.so$ute @onsciousness.
AThus the uni"erse is on$y the Se$5 G the -ne and one on$y.C
TH0T TH, @-S-S IS !-T -TH,R TH0! I!T,FFI),!@,
6. 05ter he had $istened to this su.$ime story o5 Hemachuda3 +har&a"a was
con5used and asked:
J-D. AFord3 my asterP /hat you ha"e re$ated as a wonder5u$ teachin&
appears to me a&ainst the experience o5 a$$ peop$e in e"ery way. How can
the ma&ni5icent3 o.jecti"e uni"erse .e no other than tenuous
consciousness3 which is not seen3 .ut on$y in5erredB #ure inte$$i&ence
de"oid o5 known o.jects cannot .e ima&ined and there5ore cannot .e
postu$ated. Thus the who$e theme .ased on it is not at a$$ c$ear to me. I
pray you kind$y to e$ucidate the su.ject so that I may understand it.C Thus
re:uested3 (attatreya continued:
<-;?. AI wi$$ now te$$ you the truth o5 the o.jecti"e wor$d3 as it is. /hat is
seen is a.so$ute$y nothin& .ut si&ht. I sha$$ now &i"e you the proo5 o5 this
statement. Fisten with attention. 0$$ that is seen has an ori&in and there
must there5ore .e an antecedent cause 5or it. /hat is ori&in except that the
thin& new$y appearsB The wor$d is chan&in& e"ery moment and its
appearance is new e"ery moment and so it is .orn e"ery moment. Some
say that the .irth o5 the uni"erse is in5inite and eterna$ each moment. Some
may contest the point sayin& that the statement is true o5 a speci5ic o.ject
or o.jects .ut not o5 the wor$d which is the a&&re&ate o5 a$$ that is seen.
The scho$iasts o5 1ijnana answer them thus: The externa$ phenomena are
on$y momentary projections o5 the anamnesis o5 the continuous $ink3
name$y3 the su.ject and the wor$d$y actions are .ased on them. +ut the
inte$$ect which co$$ates time3 space and phenomena is in5inite and eterna$
at each moment o5 their appearance and it is ca$$ed 1ijnana .y them.
-thers say that the uni"erse is the a&&re&ate o5 matter G mo.i$e and
immo.i$e. (The atomists maintain that the uni"erse is made up o5 5i"e
e$ements3 earth3 air3 5ire3 water and ether which are permanent and o5
thin&s $ike a pot3 a c$oth3 etc.3 which are transient. They are sti$$ una.$e to
pro"e the externa$ existence o5 the wor$d3 .ecause they admit that
happenin&s in $i5e imp$y their conceptua$ nature. It 5o$$ows that the o.jects
not so in"o$"ed are use$ess.)
A+ut a$$ are a&reed that the uni"erse has an ori&in. (/hat is then the point
in sayin& that the momentary creations are eterna$ and in5initeB The
momentary nature cannot .e modi5ied .y the :ua$i5ications mentioned.
There is no use in dressin& a condemned man .e5ore the executioner=s axe
is $aid on him.) To say howe"er that creation is due to nature (accidenta$B)
is to o"erstretch the ima&ination and there5ore unwarranted. The
@har"akas3 nihi$ists3 ar&ue that some e55ects are not tracea.$e to their
e55icient causes. There are occurrences without any antecedent causes. *ust
as a cause need not a$ways 5orete$$ an e"ent3 so a$so the e"ent need not
a$ways ha"e a cause. The conc$usion 5o$$ows that the wor$d is an accident.
AI5 a thin& can appear without a cause there is no re$ation .etween cause
and e55ect3 and there can .e no harmony in the wor$d. 0 potter=s work may
$ead to a wea"er=s products3 and "ice "ersa3 which is a.surd. The
interdependence o5 cause and e55ect is ascertained .y their $o&ica$ se:uence
and pro"ed .y its ro$e in practica$ $i5e. How then can an uni"erse .e
accidentB
AThey in5er the cause where it is not o."ious3 and trace the cause 5rom the
e55ect. This con5orms to the uni"ersa$ practice. ,ach occurrence must ha"e
a cause 5or itI that is the ru$e. ,"en i5 the cause is not o."ious3 it must .e
in5erredI otherwise the wor$d acti"ities wou$d .e in "ain G which is a.surd.
The conc$usion is then reached that e"ery e"ent is a product o5 a certain
condition or conditionsI and this 5act ena.$es peop$e to en&a&e in
purpose5u$ work. So it is in the practica$ wor$d. There5ore the theory o5
accidenta$ creation is not admissi.$e.
AThe atomists premise a materia$ cause 5or creation and name it
impondera.$e atoms. 0ccordin& to them3 the impondera.$e atoms produce
the tan&i.$e wor$d3 which did not exist .e5ore creation and wi$$ not remain
a5ter disso$ution. (The existence o5 the wor$d .e5ore or a5ter is on$y
ima&inary and untrue3 $ike a human horn G they say.) How can the same
thin& .e true at one time and untrue at anotherB 0&ain i5 the primary
atoms are impondera.$e3 without ma&nitude and yet are permanent3 how
can they &i"e rise to materia$ and transient products endowed with
ma&nitudeBC
AHow can the same thin& .e ye$$ow and not ye$$ow G .ri&ht and dark G at
the same timeB These :ua$ities are not in harmonyI the who$e theory is
con5used3 it is as i5 one were tryin& to mix up the immisci.$es. 0&ain3 how
did the primordia$ atoms .e&in to unite to produce diatoms or triatomsB
/as it o5 their own accordB (which is impossi.$e .ecause3 they are
insentient) or .y )od=s wi$$B (Then the action is )od=s and not o5 the
atoms. -therwise it wou$d .e $ike a kin& in his pa$ace who3 .y mere$y
wi$$in& to ki$$ the enemy3 sent his weapons 5$yin& a.out in the act o5
destruction). (It has a$ready .een pointed out that )od cannot .e supposed
to operate atoms 5or the purpose o5 creation3 as a potter does with c$ay.)
!ote. G Thus the idea o5 the .e&innin& o5 creation is a$to&ether re5uted.
AIt is a$so a.surd to say that the insentient atoms o5 matter .e&an creation
when the e:ui$i.rium o5 the three 5orces Sat"a3 Rajas and Tamas3 was
distur.ed. (-ne o5 the systems o5 phi$osophy .e$ie"es that three :ua$ities3
.ri&htness3 acti"ity and darkness3 are a$ways there in e:ui$i.rium. /hen
distur.ed3 creation .e&insI when they re"ert to e:ui$i.rium3 the uni"erse is
disso$"ed.) How are the chan&es in the state o5 e:ui$i.rium .rou&ht a.outB
@han&e is not possi.$e without an inte$$i&ent cause. So none o5 the systems
can satis5actori$y account 5or creation. Scriptures a$one are the &uide 5or
comprehendin& the metaphysica$ and the transcendenta$. The rest are not
authoritati"e .ecause o5 the indi"idua$=s $imitations3 the a.sence o5 re$ia.$e
tests 5or their accuracy3 and o5 the repeated 5ai$ures o5 attempts which
i&nore )od. The uni"erse must ha"e a @reator3 and He must .e an
inte$$i&ent princip$e3 .ut He cannot .e o5 any known type .ecause o5 the
"astness o5 the creation. His power is past understandin& and is dea$t with
in the Scriptures3 whose authority is incontro"erti.$e. They speak o5 the
uni:ue @reator3 the Ford who was .e5ore creation3 .ein& se$5-contained.
He created the uni"erse .y His own power. It is in its entirety and a$$ its
detai$s3 a picture on the screen o5 His Se$5 $ike the dream wor$d on the
indi"idua$ consciousness. The indi"idua$ encompasses his own creation
with his e&o (as MI=)I so does the Ford p$ay with the uni"erse. *ust as the
dreamer is not to .e con5ounded with the dream so is the Ford not to .e
con5ounded with the creation. *ust as a man sur"i"es his dream3 so does
the Ford sur"i"e the disso$ution o5 His creation. *ust as you remain e"er as
pure consciousness apart 5rom the .ody3 etc.3 so is the Ford3 un.ounded
consciousness apart 5rom the uni"erse3 etc. Is it not a5ter a$$ on$y a picture
drawn .y Him on His Se$5B How can this uni:ue creation .e apart 5rom
HimB There can indeed .e nothin& .ut consciousness. Te$$ me o5 any p$ace
where there is no consciousnessI there is no p$ace .eyond consciousness. -r
can any one pro"e in any manner anythin& outside consciousnessB
@onsciousness is inescapa.$e.
;6-;J. Aoreo"er3 this consciousness is the on$y existence3 co"erin& the
who$e uni"erse3 and per5ect a$$ throu&h. *ust as there cannot .e .reakers
apart 5rom the ocean and $i&ht without the Sun3 so a$so the Eni"erse
cannot .e concei"ed without consciousness. The Supreme )od is thus the
em.odiment o5 pure @onsciousness.
;;-;9. AThis who$e uni"erse consistin& o5 the mo.i$e and the immo.i$e3
arises 5rom3 a.ides in3 and reso$"es into Him. This is the 5ina$ and we$$-
known conc$usion o5 the ScripturesI and the Scriptures ne"er err. The
&uide .y which one can apprehend the metaphysica$ and transcendenta$
matters is Scripture a$one.
;D. Airacu$ous powers possessed .y &ems and incantations cannot .e
denied3 nor can they .e 5athomed .y a man o5 $imited know$ed&e.
;<-9?. A+ecause the scriptures proceed 5rom the a$$-knowin& Ford3 they
partake o5 His omniscient :ua$ity. The +ein& mentioned in them is
eterna$$y existin& e"en .e5ore the .irth o5 the uni"erse. His creation has
.een without any materia$ aids. There5ore )od is supreme3 per5ect3 pure
and se$5-contained. The creation is not an o.ject apartI it is a picture
drawn on the can"as o5 supreme consciousness3 5or there cannot possi.$y
.e anythin& .eyond #er5ection. Ima&ination on the contrary3 is
impractica$. The uni"erse has thus ori&inated on$y as an ima&e on the
sur5ace o5 the mirror o5 the 0.so$ute. This conc$usion is in harmony with
a$$ 5acts.
96-9D. A@reation is $ike a ma&ician=s trick3 and is a city .orn o5 di"ine
ima&ination. - #arasurama3 you are aware o5 the menta$ creations o5 day-
dreamers which are 5u$$ o5 peop$e3 $i5e and work3 simi$ar to this. There are
a$so dou.ts3 tests3 discussions and conc$usions G a$$ ima&inary arisin& in the
mind and su.sidin& there. *ust as cast$es in the air are menta$ 5i&ments o5
men so a$so is this creation a menta$ 5i&ment o5 Si"a. Si"a is a.so$ute
0wareness3 without any 5orm. Sri Tripura is Sakti (ener&y) and /itness o5
the who$e. That +ein& is per5ect a$$ round and remains undi"ided.
9<-9L. ATime and space are the 5actors o5 di"ision in the wor$dI o5 these3
space re5ers to the $ocation o5 o.jects and time to the se:uence o5 e"ents.
Time and space are themse$"es projected 5rom consciousness3 how then
wou$d they di"ide or destroy their own .asis and sti$$ continue to .e what
they areB
98-D6. A@an you show the time or p$ace not permeated .y consciousnessB
Is it not within your consciousness when you speak o5 itB The 5act o5 the
existence o5 thin&s is on$y i$$umination o5 them3 and nothin& more. Such
i$$umination pertains to consciousness a$one. That a$one counts which is
se$5-shinin&. -.jects are not so3 5or their existence depends upon
perception o5 them .y conscious .ein&s. +ut consciousness is se$5-e55u$&ent
G not so the o.jects3 which depend on conscious .ein&s 5or .ein& known.
DJ-D9. AI5 on the other hand3 you contend that o.jects exist e"en i5 not
percei"ed .y us3 I te$$ you G $istenP There is no consistency in the wor$d
re&ardin& the existence or non-existence o5 thin&s. Their co&nition is the
on$y 5actor determinin& it. *ust as re5$ections ha"e no su.stance in them3
outside o5 the mirror3 so a$so the thin&s o5 the wor$d ha"e no su.stance in
them outside o5 the co&nisin& 5actor3 "iN.3 Inte$$i&ence.
The detai$ and tan&i.i$ity o5 thin&s are no ar&uments a&ainst their .ein&
nothin& .ut ima&es.
DD-<;. AThose :ua$ities o5 re5$ected ima&es depend on the exce$$ence o5 the
re5$ectin& sur5ace3 we can see in the case o5 water and po$ished sur5ace.
irrors are insentient and are not se$5-contained. /hereas3 consciousness
is a$ways pure and se$5-containedI it does not re:uire an externa$ o.ject to
create the ima&e. -rdinary mirrors are $ia.$e to .e soi$ed .y extraneous
dirt whereas consciousness has nothin& 5orei&n to it3 .ein& a$ways a$one
and undi"idedI and there5ore its re5$ections are uni:ue. @reated thin&s are
not se$5-$uminous and are i$$umined .y another=s co&niti"e 5acu$ty.
@o&nition o5 thin&s imp$ies their ima&es on our inte$$i&ence. They are on$y
ima&es. The creation there5ore is an ima&e. It is not se$5-shinin&I and thus
it is not se$5-aware3 .ut .ecomes a 5act on our perception o5 it. There5ore I
say that the uni"erse is nothin& .ut an ima&e on our consciousness.
@onsciousness shines notwithstandin& the 5ormation o5 ima&es on itI
thou&h impa$pa.$e3 it is steadi$y 5ixed and does not 5a$ter. *ust as the
ima&es in a mirror are not apart 5rom the mirror3 so a$so the creations o5
consciousness are not apart 5rom it.
<9. A-.jects are necessary 5or producin& ima&es in a mirrorI they are not
howe"er necessary 5or consciousness .ecause it is se$5-contained.
<D-<< O. A- #arasuramaP note how day-dreams and ha$$ucinations are
c$ear$y pictured in the mind e"en in the a.sence o5 any rea$ity .ehind
them. How does it happenB The p$ace o5 o.jects is taken up .y the pecu$iar
ima&inati"e :ua$ity o5 the mind. /hen such ima&ination is deep3 it takes
shape as creationI consciousness is pure and un.$emished in the a.sence o5
ima&ination.
<L. AThus you see how consciousness was a.so$ute and pure .e5ore
creation and how its pecu$iar :ua$ity or wi$$ .rou&ht a.out this ima&e o5
the wor$d in it.
<8-<7. ASo the wor$d is nothin& .ut an ima&e drawn on the screen o5
consciousnessI it di55ers 5rom a menta$ picture in its $on& durationI that is
a&ain due to the stren&th o5 wi$$ producin& the phenomenon. The uni"erse
appears practica$3 materia$ and per5ect .ecause the wi$$ determinin& its
creation is per5ect and independentI whereas the human conceptions are
more or $ess transitory accordin& to the stren&th or the weakness o5 the
wi$$ .ehind them.
L?. AThe hamperin& o5 $imitations is to some extent o"ercome .y the use o5
incantations3 &ems and her.s3 and an un.roken current o5 MI= is
esta.$ished.
L6. A/ith the aid o5 that pure yo&a3 - Rama o.ser"e the creation
mani5ested .y one=s wi$$ $ike the ha$$ucinations .rou&ht a.out .y a
ma&ician.
!ote. G There are said to .e some $i"e &ems which ha"e extraordinary
properties. They are $ustrous e"en in the dark and do not take on di55erent
$ustres accordin& to the .ack&round. They a$so i$$umine the o.jects c$ose to
them. -ne kind is said to .e coo$ to touch and it does not .ecome warm
e"en on contact with the .odyI another is said to sweat in moon$i&htI sti$$
another makes the owner prosperousI yet another ruins him (e.&.3 the
MHope= diamond)3 and so on.
0 "i"id account is &i"en o5 a ma&ician=s per5ormance in Ranjit Sin&h=s
court. He threw a rope into the air which stood taut. 0 man c$im.ed up the
rope and disappeared.
LJ. -.jects in the wor$d can .e hand$ed and put to use3 whi$e menta$
creations (e.&.3 dreams) present the same phenomenon.
L;. A0 ma&ician=s creations are on$y transitoryI a yo&i=s creations may .e
permanentI .oth are externa$ to the creator3 whereas the di"ine creation
cannot .e apart 5rom the omnipresent Ford.
!ote. G 1is"amitra3 a &reat Rishi3 is reputed to ha"e created a dup$icate
Eni"erse3 a part o5 which consists o5 the conste$$ations composin& Scorpio3
Sa&ittarius3 and the Southern @ross. Some trees3 p$ants and her.s in
imitation o5 we$$-known species (e.&.3 pa$myra correspondin& to cocoanut3
jun&$e potatoes and onions insipid to taste and use$ess3 etc.) are amon& his
creations.
L9. A+ecause the Ford o5 consciousness is in5inite3 the creation can remain
on$y within Him and the contrary is pure 5ancy.
LD. ASince the Eni"erse is on$y a projection 5rom and in the mirror o5
consciousness3 its unrea$ nature can .ecome c$ear on$y on in"esti&ation3
and not otherwise.
L<. ATruth can ne"er chan&e its nature3 whereas untruth is a$ways
chan&in&. See how chan&e5u$ the nature o5 the wor$d isP
LL-L8. A(istin&uish .etween the chan&e$ess truth and the chan&e5u$
untruth and scrutinise the wor$d comprised o5 these two 5actors3 chan&e5u$
phenomena and chan&e$ess su.jecti"e consciousness3 $ike the unchan&in&
$i&ht o5 the mirror and the chan&in& ima&es in it.
L7. AThe wor$d cannot stand in"esti&ation .ecause o5 its chan&in& unrea$
nature. *ust as the ow$ is daNN$ed and .$inded .y .ri&ht sun$i&ht3 so the
wor$d parades in &$ory .e5ore i&norance and disappears .e5ore ri&ht
ana$ysis.
!ote. G The man sees .y sun$i&ht and is he$p$ess in its a.sence. The ow$
sees in darkness and is .$inded in sun$i&ht. /hose si&ht is the .etter o5 the
twoB This cannot .e determined satis5actori$y so that in"esti&ation
.ecomes $ame.
8?-89. A/hat is 5ood 5or one3 is poison 5or another (e.s.3 decomposed 5ood
5or worms and men). /hat is one thin& to yo&is and ce$estia$s3 is another to
others. 0 $on& distance .y one "ehic$e is short .y another.
AFon& inter"a$s o5 space re5$ected in the mirror are themse$"es in it and yet
unrea$.
AIn this way3 in"esti&ation .ecomes indeterminate .y itse$5. In"esti&ation
and the o.ject in"esti&ated are .oth indeterminate3 and the on$y constant
5actor under$yin& .oth is consciousness. !othin& e$se can stand .eside it.
8D. AThat which shines as MIs= is Her ajesty the 0.so$ute @onsciousness.
AThus the uni"erse is on$y the Se$5 G the -ne and one on$y.C
@H0#T,R HII
TH, 0##,0R0!@, -4 TH, R,0FIT% -4 TH, E!I1,RS,
(,#,!(S -! TH, STR,!)TH -4 /IFF -4 @R,0TI-!
6. ,"en a5ter $istenin& to (attatreya patient$y3 #arasurama was sti$$
perp$exed and asked:
J. A- Ford3 what you ha"e said so 5ar a.out the Eni"erse is the truth.
;. A,"en so3 how is it that it appears to .e rea$ to me and to others who are
.oth inte$$i&ent and shrewdB
9. A/hy does it continue to seem to .e rea$ to me e"en thou&h I ha"e heard
you say otherwiseB #$ease pro"e to me its unrea$ity and remo"e my present
i$$usion.C
D. Thus re:uested3 (attatreya3 the &reat sa&e3 .e&an to exp$ain the cause o5
the i$$usion which makes one .e$ie"e the wor$d to .e rea$.
<. AFisten3 RamaP This i$$usion is "ery o$d3 .ein& no other than the deep-
rooted i&norance which mistakes one thin& 5or another.
L. ASee how the true Se$5 has .een i&nored and the .ody has .ecome
identi5ied with the Se$5. @onsider this 5ou$ .ody comprised o5 .$ood and
.ones .eside that un.$emished3 pure inte$$i&enceP
8. A,"en the &ross .ody .ecomes mistaken 5or crysta$-c$ear consciousness
.y mere 5orce o5 ha.it.
7. ASo a$so the uni"erse has repeated$y .een taken to .e rea$ so that it now
$ooks as i5 it were actua$$y rea$. The remedy $ies in a chan&e o5 out$ook.
6?. AThe wor$d .ecomes 5or one whate"er one is accustomed to think it.
This is .orne out .y the rea$isation o5 yo&is o5 the o.jects o5 their $on&
contemp$ation.
66-6J. AI sha$$ i$$ustrate this point .y an ancient and wonder5u$ incident.
There is a "ery ho$y town3 Sundara3 in the country o5 1an&a. Here once
$i"ed a "ery wise and 5amous kin&3 Susena .y name. His youn&er .rother3
ahasena3 was his $oya$ and duti5u$ su.ject.
6;. C The kin& ru$ed his kin&dom so we$$ that a$$ his su.jects $o"ed him. -n
one occasion he per5ormed the horse-sacri5ice.
!ote. G This sacri5ice can .e per5ormed on$y .y the most power5u$ kin&s. 0
horse chosen and dedicated 5or sacri5ice is a$$owed to roam where"er it
p$eases. The sacri5icer or his $ieutenant or &roup o5 $ieutenants3 5o$$ows the
horse at a distance. The horse is a cha$$en&e to the kin&s in whose country
it roams3 so that .att$es are 5ou&ht unti$ the horse is success5u$$y .rou&ht
.ack and the sacri5ice per5ormed.
69. A0$$ the most "a$iant princes 5o$$owed the horse with a &reat army.
6D. ATheir course was "ictorious unti$ they reached the .anks o5 the
Irrawaddy.
6<. AThey were so e$ated that they passed .y the peace5u$$y sittin& roya$
sa&e3 )ana3 without sa$utin& him.
6L. A)ana=s son noticed the insu$t to his 5ather and was exasperated. He
cau&ht the sacri5icia$ horse and 5ou&ht the heroes &uardin& it.
68-J;. AThey surrounded him on a$$ sides .ut he to&ether with the horse
entered a hi$$3 )anda3 .e5ore their eyes. !oticin& his disappearance in the
hi$$3 the in"aders attacked the hi$$. The sa&e=s son re-appeared with a hu&e
army3 5ou&ht the enemy3 de5eated them and destroyed Susena=s army. He
took many prisoners o5 war3 inc$udin& a$$ the princes and then re-entered
the hi$$. 0 5ew 5o$$owers who escaped 5$ed to Susena and to$d him
e"erythin&. Susena was surprised and said to his .rother
J9-;?. A+rotherP &o to the p$ace o5 the sa&e3 )ana. Remem.er that penance
doers are wonder5u$$y power5u$ and cannot .e con:uered e"en .y &ods.
There5ore take care to p$ease him so that you may .e a$$owed to .rin& .ack
the princes and the horse in time 5or the sacri5ice which is 5ast
approachin&. #ride .e5ore sa&es wi$$ a$ways .e hum.$ed. I5 enra&ed3 they
reduce the wor$d to ashes. 0pproach him with respect so that our o.ject
may .e 5u$5i$$ed.
Aahasena o.eyed and immediate$y started on his errand. He arri"ed at
)ana=s hermita&e and 5ound the sa&e seated peace5u$$y $ike a rock3 with his
senses3 mind and inte$$ect under per5ect contro$. The sa&e3 who was
immersed in the Se$53 $ooked $ike a ca$m sea whose wa"es o5 thou&ht had
:uieted down. ahasena spontaneous$y 5e$$ prostrate .e5ore the sa&e and
.e&an to sin& his praises3 and here he remained 5or three days in
re"erentia$ attitude.
;6-9<. AThe sa&e=s son who had .een watchin& the new "isitor was p$eased3
and comin& to him said3 G I am p$eased with the respect you show 5or my
5ather3 te$$ me what I can do 5or you and I wi$$ do it at once. I am the son o5
this &reat )ana3 the uni:ue hermit. #rince3 $isten to me. This is not the
time 5or my 5ather to speak. He is now in 'e"a$a !ir"ika$pa Samadhi and
wi$$ come out o5 it on$y a5ter twe$"e years3 o5 which 5i"e ha"e a$ready
passed and se"en yet remain.
ATe$$ me now what you desire 5rom him and I wi$$ do it 5or you. (o not
underestimate me and think that I am on$y a headstron& youth not worthy
o5 my 5ather. There is nothin& impossi.$e 5or yo&is en&a&ed in penance.C
A05ter hearin& him3 ahasena3 .ein& wise3 sa$uted him with c$asped hands
and said: M-h chi$d o5 the sa&eP I5 you mean to 5u$5i$ my desire I want to
make a short re:uest to your wise 5ather when he has come out o5 his
samadhi. 'ind$y he$p me to that end i5 you p$ease.= 05ter he had thus
re:uested3 the sa&e=s son rep$ied: M'in&3 your re:uest is hard to &rant.
Ha"in& promised 5u$5i$ment o5 your desire3 I cannot now &o .ack on my
word. I must now ask you to wait an hour and a ha$5 and watch my yo&ic
power. This3 my 5ather3 is now in transcendenta$ peace. /ho can wake him
up .y externa$ e55ortsB /aitP I sha$$ do it 5orthwith .y means o5 su.t$e
yo&a.=
ASayin& so3 he sat down3 withdrew his senses3 united the in-&oin& and out-
&oin& .reaths3 exha$ed air and stopped motion$ess 5or a short timeI in this
way he entered the mind o5 the sa&e and a5ter a&itatin& it3 re-entered his
own .ody. Immediate$y the sa&e came to his senses and 5ound ahasena in
5ront o5 him3 prostratin& and praisin& him. He thou&ht 5or a moment
takin& in the who$e situation .y his extraordinary powers.
9L-97. A#er5ect$y peace5u$ and cheer5u$ in mind3 he .eckoned to his son
and said to him: M+oy3 do not repeat this 5au$t. /rath wrecks penance.
#enance is on$y possi.$e and can pro&ress without o.struction .ecause the
kin& protects yo&is. To inter5ere with a sacri5ice is a$ways reprehensi.$e
and ne"er to .e countenanced .y the &ood. +e a &ood .oy and return the
horse and the princes immediate$y. (o it at once so that the sacri5ice may
.e per5ormed at the appointed hour.=
D?. A(irected thus3 the sa&e=s son was immediate$y appeased. He went into
the hi$$3 returned with the horse and the princes and re$eased them with
p$easure.
D6-D;. Aahasena sent the princes with the horse to the town. He was
surprised at what he saw and sa$utin& the sa&e asked him respect5u$$y:
AFord3 p$ease te$$ me how the horse and the princes were concea$ed in the
hi$$.C Then the sa&e rep$ied:
D9-<<. AFisten3 - 'in&3 I was 5ormer$y an emperor ru$in& the empire
.ounded .y the seas. 05ter a $on& whi$e the )race o5 )od descended on me
and I &rew dis&usted with the wor$d as .ein& .ut trash in the $i&ht o5
consciousness within. I a.dicated the kin&dom in 5a"our o5 my sons and
retired into this 5orest. y wi5e3 .ein& duti5u$3 accompanied me here.
Se"era$ years were passed in our penance and austerities. -nce my wi5e
em.raced me and this son was .orn to her when I was in samadhi. She
.rou&ht me to my senses3 $e5t the .a.e with me and died. This .oy was
.rou&ht up .y me with $o"e and care. /hen he &rew up3 he heard that I
had once .een a kin&I he wished to .e one a$so and .esou&ht me to &rant
his prayer. I initiated him in yo&a which he practised with such success
that he was a.$e .y the 5orce o5 his wi$$ to create a wor$d o5 his own in this
hi$$ which he is now ru$in&. The horse and princes were kept there. I ha"e
now to$d you the secret o5 that hi$$.C 05ter hearin& it ahasena asked
a&ain:
<L. AI ha"e with &reat interest heard your wonder5u$ account o5 this hi$$. I
want to see it. @an you &rant my prayerBC
<8. A+ein& so re:uested3 the sa&e commanded his son sayin&: M+oyP show
him round the p$ace and satis5y him.=
<7. AHa"in& said thus3 the sa&e a&ain $apsed into samadhiI and his son
went away with the kin&.
L?. AThe sa&e=s son entered the hi$$ without trou.$e and disappeared3 .ut
ahasena was not a.$e to enter. So he ca$$ed out 5or the sa&e=s son.
L6. AHe too ca$$ed out to the kin&3 5rom the interior o5 the hi$$. Then he
came out o5 it and said to the kin&:
LJ-L9. A- 'in&3 this hi$$ cannot .e penetrated with the s$ender yo&ic
powers that you possess. %ou wi$$ 5ind it too dense. !e"erthe$ess you must
.e taken into it as my 5ather ordered. !ow3 $ea"e your &ross .ody in this
ho$e co"ered with .ushesI enter the hi$$ with your menta$ sheath a$on& with
me.= The kin& cou$d not do it and asked:
LD. ATe$$ me3 saint3 how I am to throw o55 this .ody. I5 I do it 5orci.$y3 I
sha$$ die.
L<. AThe saint smi$ed at this and said: M%ou do not seem to know yo&a.
/e$$3 c$ose your eyes.=
LL. AThe kin& c$osed his eyesI the saint 5orthwith entered into him3 took the
other=s su.t$e .ody and $e5t the &ross .ody in the ho$e.
L8. AThen .y his yo&ic power the saint entered the hi$$ with this su.t$e
.ody snatched 5rom the other which was 5i$$ed with the desire o5 seein& the
empire within the .owe$s o5 the hi$$.
L7. A-nce inside he roused up the s$eepin& indi"idua$ to dream. The $atter
now 5ound himse$5 he$d .y the saint in the wide expanse o5 ether.
!ote. G The ati"ahika sarira (astra$ .ody)3 exhausti"e$y treated in %o&a
1asishta.
8?-8J. AHe was a$armed on $ookin& in a$$ directions and re:uested the
saint3 M(o not 5orsake me $est I shou$d perish in this i$$imita.$e space.= The
saint $au&hed at his terror and said3 MI sha$$ ne"er 5orsake you. +e assured
o5 it. !ow $ook round at e"erythin& and ha"e no 5ear.=
8;-7D. AThe kin& took coura&e and $ooked a$$ round. He saw the sky a.o"e3
en"e$oped in the darkness o5 ni&ht and shinin& with stars. He ascended
there and $ooked down .e$owI he came to the re&ion o5 the moon and was
.enum.ed with co$d. #rotected .y the saint3 he went up to the Sun and was
scorched .y its rays. 0&ain tended .y the saint3 he was re5reshed and saw
the who$e re&ion a counterpart o5 the Hea"en. He went up to the summits
o5 the Hima$ayas with the saint and was shown the who$e re&ion and a$so
the earth. 0&ain endowed with power5u$ eye-si&ht3 he was a.$e to see 5ar-
o55 $ands and disco"ered other wor$ds .esides this one. In the distant
wor$ds there was darkness pre"ai$in& in some p$acesI the earth was &o$d in
someI there were oceans and is$and continents tra"ersed .y ri"ers and
mountainsI there were the hea"ens peop$ed .y Indra and the )ods3 the
asuras3 human .ein&s3 the rakshasas and other races o5 ce$estia$s. He a$so
5ound that the saint had di"ided himse$5 as +rahman in Satya$oka3 as
1ishnu in 1aikunta3 and as Si"a in 'ai$asa whi$e a$$ the time he remained
as his ori&ina$-se$5 the kin& ru$in& in the present wor$d. The kin& was
struck with wonder on seein& the yo&ic power o5 the saint. The sa&e=s son
said to him: MThis si&htseein& has $asted on$y a sin&$e day accordin& to the
standards pre"ai$in& here3 whereas twe$"e thousand years ha"e passed .y
in the wor$d you are used to. So $et us return to my 5ather.=
7<. ASayin& so3 he he$ped the other to come out o5 the hi$$ to this outer
wor$d
@H0#T,R HIII
H-/ /0',4EF!,SS 0!( (R,0 0R, SIIF0R I! !0TER,
0!( -+*,@TS 0R, -!F% ,!T0F I0),S
6-J. The sa&e=s son made the kin& s$eep3 united his su.t$e .ody with the
&ross one $e5t in the ho$e3 and then woke him up.
;. -n re&ainin& his senses3 ahasena 5ound the who$e wor$d chan&ed. The
peop$e3 the ri"er courses3 the trees3 the tanks3 etc.3 were a$$ di55erent.
9-;?. He was .ewi$dered and asked the saint:
A- &reat oneP How $on& ha"e we spent seein& your wor$dB This wor$d
$ooks di55erent 5rom the one I was accustomed toP AThus asked3 the sa&e=s
son said to ahasena: MFisten 'in&3 this is the wor$d which we were in and
$e5t to see that within the hi$$. The same has under&one enormous chan&es
owin& to the $on& inter"a$ o5 time. /e spent on$y one day $ookin& round the
hi$$ re&ionI the same inter"a$ counts 5or twe$"e thousand years in this $andI
and it has accordin&$y chan&ed enormous$y. Fook at the di55erence in the
manners o5 the peop$e and their $an&ua&es. Such chan&es are natura$. I
ha"e o5ten noticed simi$ar chan&es .e5ore. Fook hereP This is the Ford3 my
5ather in Samadhi. Here you stood .e5ore3 praisin& my 5ather and prayin&
to him. There you see the hi$$ in 5ront o5 you.
A+y this time3 your .rother=s pro&eny has increased to thousands. /hat
was 1an&a3 your country3 with Sundara3 your capita$3 is now a jun&$e
in5ested with jacka$s and wi$d anima$s. There is now one 1ira.ahu in your
.rother=s $ine who has his capita$ 1isa$a on the .anks o5 the 'shipra in the
country o5 a$waI in your $ine3 there is Susarma whose capita$ is
1ardhana in the country o5 the (ra"idas3 on the .anks o5 the
Tam.ra.harani. Such is the course o5 the wor$d which cannot remain the
same e"en 5or a short time. 4or in this period3 the hi$$s3 ri"ers3 $akes3 and
the contour o5 the earth ha"e a$tered. ountains su.sideI p$ains hea"e
hi&hI deserts .ecome 5erti$eI p$ateaus chan&e to sandy tractsI rocks
decompose and .ecome si$tI c$ay hardens sometimesI cu$ti"ated 5arms
.ecome .arren and .arren $ands are .rou&ht under ti$$a&eI precious stones
.ecome "a$ue$ess and trinkets .ecome in"a$ua.$eI sa$t water .ecomes
sweet and pota.$e waters .ecome .rackishI some $ands contain more
peop$e than catt$e3 others are in5ested with wi$d .eastsI and yet others are
in"aded .y "enomous repti$es3 insects and "ermin. Such are some o5 the
chan&es that happen on the earth in course o5 time. +ut there is no dou.t
that this is the same earth as we were in .e5ore.C
ahasena heard a$$ that the sa&e=s son said and 5ainted 5rom the shock.
Then .ein& .rou&ht round .y his companion3 he was o"ercome .y &rie5
and mourned the $oss o5 his roya$ .rother and .rother=s son and o5 his own
wi5e and chi$dren. 05ter a short time3 the sa&e=s son assua&ed his &rie5 with
wise words: A+ein& a sensi.$e man3 why do you mourn and at whose $ossB
0 sensi.$e man ne"er does anythin& without a purpose3 to act without
discernment is chi$dish. Think now3 and te$$ me what $oss &rie"es you and
what purpose your &rie5 wi$$ ser"e.C
0sked thus3 ahasena3 who was sti$$ inconso$a.$e retorted: A)reat sa&e
that you are3 can you not understand the cause o5 my sorrowB How is it
that you seek the reason o5 my &rie5 when I ha"e $ost my a$$B 0 man is
&enera$$y sad when on$y one o5 his 5ami$y dies. I ha"e $ost a$$ my 5riends
and re$ati"es and you sti$$ ask me why I am sad.C
;6-98. The sa&e=s son continued derisi"e$y. A'in&P te$$ me now. Is this $apse
into sorrow a hereditary "irtueB wi$$ it resu$t in sin i5 you do not indu$&e in
it on this occasionB -r do you hope to reco"er your $oss .y such &rie5B
'in&P Think we$$ and te$$ me what you &ain .y your sorrow. I5 you
consider it irresisti.$e3 $isten to what I say.
ASuch $oss is not 5resh. %our 5ore5athers ha"e died .e5ore. Ha"e you e"er
mourned their $ossB I5 you say that it is .ecause o5 .$ood re$ationship that
it now causes your &rie53 were there not worms in the .odies o5 your
parents3 $i"in& on their nourishmentB /hy are they not your re$ati"es and
why does not their $oss cause you sorrowB 'in&3 thinkP /ho are youB
/hose deaths are the cause o5 your present &rie5B
A0re you the .ody3 or other than thatB The .ody is simp$y a con&$omerate
o5 di55erent su.stances. Harm to any one o5 the constituents is harm to the
who$e. There is no moment in which each o5 the components is not
chan&in&. +ut the excretions do not constitute a $oss to the .ody.
AThose whom you ca$$ed your .rother and so on are mere .odiesI the
.odies are composed o5 earthI when $ost3 they return to earthI and earth
reso$"es u$timate$y into ener&y. /here then is the $ossB
AIn 5act you are not the .ody. %ou own the .ody and ca$$ it your own3 just
as you do a &arment you happen to possess. /here $ies the di55erence
.etween your .ody and your &armentB Ha"e you any dou.t re&ardin& this
conc$usionB +ein& other than your own .ody3 what re$ation is there
.etween you and another .odyB (id you e"er c$aim simi$ar re$ationship3
say with your .rother=s c$othesB /hy then mourn o"er the $oss o5 .odies3
which are in no way di55erent 5rom &armentsB
A%ou speak o5 Mmy= .ody3 Mmy= eyes3 Mmy= $i5e3 Mmy= mind and so on3 I ask
you now to te$$ me what precise$y you are.C
+ein& con5ronted thus3 ahasena .e&an to think o"er the matter3 and
una.$e to so$"e the pro.$em he asked $ea"e to consider it care5u$$y. Then he
returned and said with a$$ humi$ity AFord3 I do not see who I am. I ha"e
considered the matter3 and sti$$ I do not understand. y &rie5 is on$y
natura$I I cannot account 5or it.
Aaster3 I seek your protection. 'ind$y te$$ me what it is. ,"ery one is
o"erpowered .y &rie5 when his re$ati"e dies. !o one seems to know his own
se$5I nor does one mourn a$$ $osses.
AI su.mit to you as your discip$e. #$ease e$ucidate this matter to me.C
+ein& thus re:uested3 the sa&e=s son spoke to ahasena:
97. A'in&3 $istenP #eop$e are de$uded .y the i$$usion cast .y Her (i"ine
ajesty. They partake o5 misery that is due to the i&norance o5 their se$"es.
Their misery is meanin&$ess.
D?. A0s $on& as the i&norance o5 the se$5 $asts3 so $on& wi$$ there .e misery.
D6-DJ. A*ust as a dreamer is 5oo$ish$y a$armed at his own dreams or as a
5oo$ is de$uded .y the serpents created in a ma&ic per5ormance3 so a$so the
man i&norant o5 the Se$5 is terri5ied.
D;-DD. A*ust as the dreamer awakened 5rom his 5ear5u$ dream or the man
attendin& the ma&ic per5ormance in5ormed o5 the unrea$ nature o5 the
ma&ic creations3 no $on&er 5ears them .ut ridicu$es another who does3 so
a$so one aware o5 the Se$5 not on$y does not &rie"e .ut a$so $au&hs at
another=s &rie5. There5ore3 - "a$iant hero3 .atter down this impre&na.$e
5ortress o5 i$$usion and con:uer your misery .y rea$isation o5 the Se$5. In
the meantime .e discriminatin& and not so 5oo$ish.C
D<-D8. 05ter hearin& the sa&e=s son3 ahasena said3 Master3 your
i$$ustration is not to the point. (ream or ma&ic is $ater rea$ised to .e
i$$usory whereas this hard concrete uni"erse is a$ways rea$ and purpose5u$.
This is unassai$ed and persistent. How can it .e compared to the
e"anescent dreamB= Then the sa&e=s son answered:
D7. AFisten to what I say. %our opinion that the i$$ustration is not to the
point is a dou.$e de$usion $ike a dream in a dream.
!ote. G The commentary says that the 5irst de$usion is the idea o5
separateness o5 the uni"erse 5rom onese$5 and that the second is the idea
that dream o.jects are an i$$usion in contradistinction to those seen whi$e
awake. This is compared to the i$$usion that a dreamer mistakes the
dream-rope 5or a dream-serpent. (The dream is itse$5 an i$$usion and the
mistake is an i$$usion in the i$$usion).
<?-L?. A@onsider the dream as a dreamer wou$d and te$$ me whether the
trees do not a55ord shade to the pedestrians3 and .ear 5ruits 5or the use o5
others. Is the dream rea$ised to .e untrue and e"anescent in the dream
itse$5B
A(o you mean to say that the dream is rendered 5a$se a5ter wakin& 5rom itB
Is not the wakin& wor$d simi$ar$y rendered 5a$se in your dream or deep
s$eepB
A(o you contend that the wakin& state is not so .ecause there is continuity
in it a5ter you wake upB Is there no continuity in your dreams 5rom day to
dayB
AI5 you say that it is not e"ident3 te$$ me whether the continuity in the
wake5u$ wor$d is not .roken up e"ery moment o5 your $i5e.
A(o you su&&est that the hi$$s3 the seas and the earth itse$5 are rea$$y
permanent phenomena3 in spite o5 the 5act that their appearance is
constant$y chan&in&B Is not the dream-wor$d a$so simi$ar$y continuous
with its earth3 mountains3 ri"ers3 5riends and re$ati"esB
A(o you sti$$ dou.t its a.idin& natureB Then extend the same reasonin& to
the nature o5 the wake5u$ wor$d and know it to .e e:ua$$y e"anescent.
AThe e"er-chan&in& o.jects $ike the .ody3 trees3 ri"ers3 and is$ands are
easi$y 5ound to .e transitory. ,"en mountains are not immuta.$e3 5or their
contours chan&e owin& to the erosion o5 water5a$$s and mountain torrentsI
ra"a&es .y men3 .oars and wi$d anima$s3 insectsI thunderI $i&htnin& and
stormsI and so on. %ou wi$$ o.ser"e simi$ar chan&e in the seas and on
earth.
AThere5ore I te$$ you that you shou$d in"esti&ate the matter c$ose$y. (%ou
wi$$ pro.a.$y ar&ue as 5o$$ows:)
L6-L<. A(ream and wake5u$ness resem.$e each other in their discontinuous
harmony ($ike a chain made up o5 $inks). There is no un.roken continuity
in any o.ject .ecause e"ery new appearance imp$ies a $ater disappearance.
+ut continuity cannot .e denied in the 5undamenta$s under$yin& the
o.jectsP
A+ecause a dream creation is o.$iterated and rendered 5a$se .y present
experience G what distinction wi$$ you draw .etween the 5undamenta$s
under$yin& the dream o.jects and the present o.jectsB
AI5 you say that the dream is an i$$usion and its 5undamenta$s are e:ua$$y
so3 whereas the present creation is not so o.$iterated and its 5undamenta$s
must there5ore .e true3 I ask you what i$$usion is. It is determined .y the
transitory nature3 which is nothin& .ut appearance to3 and disappearance
5rom3 our senses.
AIs not e"erythin& o.$iterated in deep s$eepB I5 you maintain howe"er3 that
mutua$ contradiction is unre$ia.$e as e"idence and so pro"es nothin&3 it
amounts to sayin& that se$5-e"ident si&ht a$one 5urnishes the .est proo5.
>uite so3 peop$e $ike you do not ha"e a true insi&ht into the nature o5
thin&s.
LL-L7. AThere5ore3 take my word 5or it3 the present wor$d is on$y simi$ar to
the dream wor$d. Fon& periods pass in dreams a$so. There5ore3
purpose5u$ness and endurin& nature are in e"ery way simi$ar to .oth
states. *ust as you are o."ious$y aware in your wakin& state3 so a$so you
are in your dream state.
8?. AThese two states .ein& so simi$ar3 why do you not mourn the $oss o5
your dream re$ationsB
86. AThe wake5u$ uni"erse appears so rea$ to a$$ on$y .y 5orce o5 ha.it. I5
the same .e ima&ined "acuous it wi$$ me$t away into the "oid.
8J-8;. A-ne starts ima&inin& somethin&I then contemp$ates itI and .y
continuous or repeated association reso$"es that it is true un$ess
contradicted. In that way3 the wor$d appears rea$ in the manner one is used
to it. y wor$d that you "isited 5urnishes the proo5 thereo5I come now3 $et
us &o round the hi$$ and see.C
8D. Sayin& so3 the sa&e=s son took the kin&3 and went round the hi$$ and
returned to the 5ormer spot.
8<-8L. Then he continued: AFook3 - 'in&P the circuit o5 the hi$$ is hard$y
two mi$es and a ha$5 and yet you ha"e seen a uni"erse within it. Is it rea$ or
5a$seB Is it a dream or otherwiseB /hat has passed as a day in that $and3
has counted 5or twe$"e thousand years here3 which is correctB Think3 and
te$$ me. -."ious$y you cannot distin&uish this 5rom a dream and cannot
he$p conc$udin& that the wor$d is nothin& .ut ima&ination. y wor$d wi$$
disappear instant$y i5 I cease contemp$atin& it.
AThere5ore con"ince yourse$5 o5 the dream-$ike nature o5 the wor$d and do
not indu$&e in &rie5 at your .rother=s death.
7?. A*ust as the dream creations are pictures mo"in& on the mind screens3
so a$so this wor$d inc$udin& yourse$5 is the o."erse o5 the picture depicted
.y pure inte$$i&ence and it is nothin& more than an ima&e in a mirror. See
how you wi$$ 5ee$ a5ter this con"iction. /i$$ you .e e$ated .y the accession
o5 a dominion or depressed .y the death o5 a re$ati"e in your dreamB
76. ARea$ise that the Se$5 is the se$5-contained mirror projectin& and
mani5estin& this wor$d. The Se$5 is pure un.$emished consciousness. +e
:uickP Rea$ise it :uick$y and &ain transcendenta$ happinessP
@H0#T,R HI1
H-/ TH, E!I1,RS, IS ,R, I0)I!0TI-!I
H-/ T- )0I! TH0T STR-!) /IFF /HI@H @0! @R,0T, ITI
0!( TH, HI)H,ST TRETH
6-<. Ha"in& heard the sa&e=s son3 ahasena .e&an to think c$ear$y and
serious$yI he conc$uded the wor$d to .e dream-$ike and o"ercame his &rie5.
)rowin& stron& in mind3 he was not pertur.ed. Then he asked his
companion: A)reat and wise saintP %ou know this wor$d and .eyond. I do
not .e$ie"e that there is anythin& that you do not know. #$ease answer me
now: How can you say that the who$e is pure ima&inationB Howe"er much
I may ima&ine3 my ima&ination does not materia$ise. +ut you ha"e created
a uni"erse .y the 5orce o5 your wi$$. 0nd yet3 how do time and space di55er
in these creationsB #$ease te$$ me.C -n .ein& thus asked3 the sa&e=s son
rep$ied:
L. AThe wi$$ concei"es either e55ecti"e$y or ine55ecti"e$y accordin& as it is
uni5orm or .roken up .y indecision.
8. A(o you not know this wor$d to .e the resu$t o5 +rahma=s desireB This
$ooks rea$ and permanent .ecause the ori&ina$ desire is so power5u$.
7. A/hereas the wor$d o5 your creation no one takes serious$y3 and your
own mistrust makes it use$ess.
6?-6D. A@onceptions materia$ise 5or "arious reasons as 5o$$ows: .y "irtue o5
the natura$ 5unction as with +rahma3 the @reatorI .y the possession o5
$i"e-&ems as with %akshas and Rakshasas (c$asses o5 ce$estia$ .ein&s)I .y
the use o5 her.s as with )ods (nectar is reputed to contain the extracts o5
super. her.s)I .y the practice o5 yo&a as with yo&isI .y the miracu$ous
power o5 incantations as with a 5ew siddhasI .y the 5orce o5 penance as
with some sa&esI and .y "irtue o5 .oons as with the 0rchitect o5 the
uni"erse (1iswakarma).
A-ne shou$d 5or&et the o$d associations in order to make one=s new
conception e55ecti"e and this endures on$y so $on& as it is not o.structed .y
the o$d one. 0 conception is 5orce5u$ un$ess o.structed .y an antecedent
one and thus destroyed. It is e55ecti"e on$y when 5orce5u$I in that way e"en
&reat thin&s may .e achie"ed.
6<. A%our conceptions do not materia$ise 5or the a5oresaid reason.
There5ore you must practise 5ocussin& o5 thou&ht i5 you desire your own
creations to endure.
6L-J;. AI sha$$ te$$ you now a.out the di55erence in time and space. %ou are
not pro5icient in the a55airs o5 the wor$d3 and there5ore you are mysti5ied. I
sha$$ now make it c$ear how these di55erences appear. The Sun he$ps a$$ to
see .ut .$inds the ow$sI water is the a.ode o5 5ishes .ut drowns manI 5ire
.urns a man .ut is 5ood to tittiri (a species o5 .ird)I 5ire is ordinari$y put
out .y water .ut it 5$ourishes in the midd$e o5 ocean at the time o5
disso$ution. Simi$ar discrepancies are e"ident e$sewhere. en and anima$s
en&a&e in acti"ities with their $im.s and senses3 whereas spirits do so with
.odies o5 others. Instances $ike these are innumera.$e. Their exp$anation is
as 5o$$ows:
J9-JD. ASi&ht is o5 the eye and cannot .e without it. 0 jaundiced eye sees
e"erythin& ye$$ow and myopia produces the dou.$e ima&e o5 a sin&$e
o.ject.
J<-;J. A0.norma$ "isions are thus the direct resu$t o5 a.norma$ eyes. The
'arandakas3 in an ,astern is$and3 are said to see e"erythin& redI so a$so
the inha.itants o5 Ramanaka is$e see e"erythin& upside down. -ne hears
many more stran&e stories o5 the kind3 a$$ o5 which are .ased on
a.norma$ities o5 "ision. They can a$$ .e remedied .y proper treatment. The
same app$ies to other senses inc$udin& the mind. The re$ation .etween
space and o.jects and .etween time and e"ents is accordin& to your
estimate o5 themI there is no intrinsic re$ationship .etween them.
;;. A(Ha"in& so 5ar pro"ed the o.jects and e"ents to .e on$y within3 he
proceeds to esta.$ish that there is no Mexterior= to the se$5). M/hat is
desi&nated as exterior= .y peop$e3 is simp$y the ori&in and prop o5 the
uni"erse $ike the screen with re$ation to the picture on it.
;9-9?. AThere cou$d .e nothin& externa$ to that Mexterior= except it .e one=s
own .ody. How can that .e externa$ised 5rom the Mexterior=B 4or examp$e3
when you say Moutside the hi$$= the hi$$ is withdrawn 5rom the space
.eyondI it is not inc$uded in it. +ut the .ody is seen in space just as a pot is
seen.
AThe .ody must there5ore .e externa$ to the seer. /hat is "isi.$e $ies within
the ran&e o5 i$$umination: i5 without3 it cannot .e seen. There5ore the
i$$umined o.jects must .e within the "ision o5 the i$$uminant. The .ody3
etc.3 are the i$$umined3 .ecause they are themse$"es o.jecti5ied. The
i$$umined and the i$$uminant cannot .e identica$.
A0&ain the i$$uminant cannot .e o.jecti5iedI 5or who is the seer apart 5rom
itB and how can the i$$umination .y which he sees .e apart 5rom himB That
the i$$uminant a55ords the $i&ht and ser"es as an o.ject standin& apart 5rom
the seer3 is impossi.$e to maintain. There5ore the i$$uminant cannot admit
o5 any 5orei&n admixture in it3 and he is the i$$umination in per5ection G
on$y one3 and the .ein& o5 a$$.
96. AHe extends as time and spaceI they are in5inite and per5ect3 .ein&
in"o$"ed as the i$$uminant3 i$$umination and the i$$umined.
9J. A0s re&ards within or without3 e"erythin& is inc$uded in i$$umination.
How can then anythin& .e Mouter= un$ess it is $ike a peak on a mountainB
9;. AThe who$e uni"erse is thus in the i$$umination which shines se$5-
su55icient3 .y itse$53 e"erywhere3 and at a$$ times.
99-9D. ASuch i$$umination is Her Transcendenta$ ajesty Tripura3 the
Supreme. She is ca$$ed +rahma in the 1edas3 1ishnu .y the 1aishna"ites3
Si"a .y the Sai"ites3 and Sakti .y the Saktas. There is indeed nothin& .ut
She.
9<. AShe ho$ds e"erythin& .y Her prowess as a mirror does its ima&es. She
is the i$$uminant in re$ation to the i$$umined.
9L-97. AThe o.ject is sunk in i$$umination $ike the ima&e o5 a city in a
mirror. *ust as the city is not apart 5rom the mirror3 so a$so the uni"erse is
not apart 5rom consciousness. *ust as the ima&e is part and parce$ o5 the
c$ear3 smooth3 compact and one mirror3 so a$so the uni"erse as part and
parce$ o5 the per5ect3 so$id and unitary consciousness3 name$y the Se$5.
D?. AThe wor$d cannot .e demonstra.$y ascertained. Space is simp$y "oid
ser"in& 5or the $ocation o5 materia$s.
D6. AThe uni"erse is3 a$ways and a$$-throu&h3 a phenomenon in the Se$5.
The :uestion then arises how consciousness3 .ein& "oid3 is dense at the
same time.
DJ. A*ust as a mirror3 thou&h3 dense and impenetra.$e3 contains the ima&e3
so a$so pure consciousness is dense and impenetra.$e and yet disp$ays the
uni"erse .y "irtue o5 its se$5-su55iciency.
D;. AThou&h consciousness is a$$-per"adin&3 dense and sin&$e3 it sti$$ ho$ds
the mo.i$e and immo.i$e creation within it3 wonder5u$ in its "ariety3 with
no immediate or u$timate cause 5or it.
D9-DD. A*ust as the mirror remains una55ected .y the passa&e o5 di55erent
ima&es and yet continues to re5$ect as c$ear$y as .e5ore3 so a$so the one
consciousness i$$umines the wakin& and dream states which can .e "eri5ied
.y proper meditation.
D<. A- 'in&P ,xamine a&ain your day-dreams and menta$ ima&ery.
Thou&h they are per5ect in detai$3 yet they are no $ess menta$.
DL. A@onsciousness permeatin& them o."ious$y remains un.$emished
.e5ore creation or a5ter disso$ution o5 the wor$dI e"en durin& the existence
o5 the wor$d3 it remains una55ected as the mirror .y the ima&es.
D8. AThou&h unpertur.ed3 un.$emished3 thick3 dense and sin&$e the
a.so$ute consciousness .ein& se$5-su55icient mani5ests within itse$5 what
$ooks Mexterior=3 just $ike a mirror re5$ectin& space as externa$ to itse$5.
D7-<?. AThis is the 5irst step in creationI it is ca$$ed i&norance or darknessI
startin& as an in5initesima$ 5raction o5 the who$e3 it mani5ests as thou&h
externa$ to its ori&in3 and is a property o5 the e&o-sense. The a$ienation is
on account o5 the $atent tendencies to .e mani5ested $ater. +ecause o5 its
non-identity with the ori&ina$ consciousness3 it is now simp$e3 insentient
ener&y.C
!ote. G The commentary has it: /hat is a.so$ute consciousness &oes under
the name o5 aya just .e5ore creation3 and is $ater ca$$ed 0"idya (or
i&norance) with the mani5estation o5 the e&o. The a&itation in the :uietness
is due to su.t$e time 5ructi5yin& the $atent tendencies o5 the e&o which had
not mer&ed in the primordia$ state at the time o5 the disso$ution o5 the
Eni"erse.
<6. AThat consciousness which i$$umines the Mexterior= is ca$$ed Si"atatt"a3
whereas the indi"idua$ 5ee$in& as MI= is Saktitatt"a.
!ote. G Si"a is awareness o5 the Mexterior=I Sakti is the dynamic 5orce
operatin& the potentia$ tendencies in the indi"idua$ se$5.
<J. A/hen the awareness o5 the Mexterior=3 com.ined with the MI=3
encompasses the entire ima&ined space as MI= it is ca$$ed Sada-Si"a-tatt"a.
<;. A/hen3 $ater3 discardin& the a.straction o5 the Se$5 and the exterior3
c$ear identi5ication with the insentient space takes p$ace3 it is ca$$ed Is"ara-
tatt"a. The in"esti&ation o5 the $ast two steps is pure "idya (know$ed&e).
<9. A0$$ these 5i"e tatt"as are pure .ecause they re$ate to an as-yet-
undi55erentiated condition $ike potentia$ities in a seed.
<D. A05ter the di55erentiation is made mani5est .y wi$$-5orce the insentient
part predominates o"er the other3 as opposed to the contrary condition
.e5ore.
<<. AThat insentient predominance is ca$$ed aya Sakti a5ter
di55erentiation is c$ear$y esta.$ished3 $ike the sprout 5rom a seed.
<L-<7. AThe sentient phase now contacts .ein& re$e&ated to a minor
position3 and takes on the name o5 #urusha .ein& co"ered .y 5i"e sheaths3
name$y ka$a (somethin& o5 doership)3 "idya (some know$ed&e)3 ra&a
(desire) ka$a (time G a$$otted $i5e) and niyati (5ixed order o5 thin&s).
L?. A0namnesis o5 indi"idua$s made up o5 the proc$i"ities ac:uired as a
resu$t o5 en&a&in& in di"erse actions in pre"ious .irths3 is now supported
.y inte$$i&ence and remains as prakriti (nature).
L6. AThis prakriti is tripartite .ecause the 5ruits o5 actions are o5 three
kindsI She mani5ests as the three states o5 $i5e wake5u$ness3 dream and
deep s$eep3 She then assumes the name3 chitta (mind).
LJ. AThe anamnesis &oes .y the name o5 #rakriti in dream$ess s$um.er3
and @hitta in the other states. It is a$ways comprised o5 the insentient
phase o5 the proc$i"ities o5 the mind and the sentient phase o5 inte$$i&ence.
L;. A/hen the proc$i"ities sti$$ remain in a.eyance without .ein& used up3
its tota$ity is ca$$ed a"yakta (unmani5ested)I di55erences arise on$y in chitta3
there is no di55erence amon& indi"idua$s in s$eep and so it is prakriti3 the
same assumin& the name o5 chitta when di55erences mani5est.
!ote. G S$eep is characterised .y undi55erentiation and so it is the same 5or
a$$3 irrespecti"e o5 propensities o5 the mind. Simu$taneous with the
awareness o5 the .ody the other states mani5est. Indi"idua$ enjoyments G
p$easure and pain G $ie on$y in the wake5u$ and dream states3 accordin& as
the innate tendencies o5 the mind mature and yie$d 5ruits. /hen one crop
is o"er s$eep super"enes3 then there is no enjoyment and no distinction
accordin& to crops. 0s the anamnesis is ready with the next crop3 s$eep is
shaken o55 and di55erences arise. So it is c$ear how the one undi55erentiated
condition mani5ests as the uni"erse in a$$ its di"ersity and reso$"es into
itse$5 periodica$$y.
LD. AThere5ore the mind (chitta) is purusha (the indi"idua$) when the
sentient phase is asserti"e3 and the same is ayakta (unmani5est) when
prakriti (nature)3 the insentient phase3 is asserti"e.
L<. AThat chitta is tripartite accordin& to its 5unctions3 name$y3 e&o3
inte$$ect and mind.
LL. A/hen in5$uenced .y the three :ua$ities3 it mani5ests in &reater detai$s
as 5o$$ows: .y sat"a (.ri&htness)3 it .ecomes the 5i"e senses3 hearin&3 si&ht3
touch3 taste and sme$$I .y rajas (acti"ity) speech3 hands3 5eet3 or&ans o5
excretion and o5 procreationI .y tamas (darkness) earth3 air3 5ire3 water
and ether.
L8. AThe supreme inte$$i&ence co:uets with the uni"erse in this manner3
remainin& a$$ the time una55ected3 a witness o5 its own creation.
L7. AThe present creation is the menta$ product o5 +rahma or
Hiranya&ar.ha3 appointed creator .y the wi$$-5orce o5 the #rima$ +ein&3
Sri Tripura.
8?. AThe co&nition Myou= and MI= is the essence o5 any kind o5 creationI such
co&nition is the mani5estation o5 transcendenta$ consciousnessI there
cannot .e any di55erence (just as there is no di55erence in space3 .ounded
.y a pot or not .ounded .y it).
86. AThe di"ersities in creation are so$e$y due to :ua$i5ications $imitin& the
consciousnessI these :ua$i5ications (i.e.3 .ody3 $imitin& o5 a&e) are the
menta$ ima&ery o5 the creator (consistent with the indi"idua$=s past
merits)I when the creati"e wi$$-5orce wears away there is disso$ution and
comp$ete undi55erentiation resu$ts.
8J. A0s 5or your wi$$-power3 it is o"erpowered .y the creator when that
impediment is surmounted .y the methods a$ready mentioned3 your wi$$-
power wi$$ a$so .ecome e55ecti"e.
8;. ATime3 space3 &ross creations3 etc.3 appear in it accordin& to the
ima&ery o5 the a&ent.
89-8<. A0 certain period is on$y one day accordin& to my ca$cu$ation
whereas it is twe$"e thousand years accordin& to +rahma: the space
co"ered .y a.out two mi$es and a ha$5 o5 +rahma is in5inite accordin& to
me and co"ers a who$e uni"erse. In this way3 .oth are true and untrue at
the same time.
8L-88. ASimi$ar$y a$so3 ima&ine a hi$$ within you3 and a$so time in a su.t$e
sense. Then contemp$ate a who$e creation in themI they wi$$ endure as $on&
as your concentration endures G e"en to eternity 5or a$$ practica$ purposes3
i5 your wi$$-power .e stron& enou&h.
AThere5ore I say that this wor$d is a mere 5i&ment o5 ima&ination.
87. A- 'in&P it shines in the mani5est conscious Se$5 within. There5ore what
$ooks $ike the externa$ wor$d is rea$$y an ima&e on the screen o5 the mind.
7?. A@onsciousness is thus the screen and the ima&e3 and so yo&is are
ena.$ed to see $on& distances o5 space and rea$ise $on& inter"a$s o5 time.
76. AThey can tra"erse a$$ distance in a moment and can percei"e
e"erythin& as readi$y as a &oose.erry in the ho$$ow o5 one=s pa$m.
7J. AThere5ore reco&nise the 5act that the wor$d is simp$y an ima&e on the
mirror o5 consciousness and cu$ti"ate the contemp$ation o5 MI am=3 a.ide as
pure .ein& and thus &i"e up this de$usion o5 the rea$ity o5 the wor$d.
7;-7L. AThen you wi$$ .ecome $ike myse$5 one in .ein& se$5-su55icient.C
(attatreya continued:
A-n hearin& this discourse o5 the sa&e=s son3 the kin& o"ercame his
de$usionI his inte$$ect .ecame puri5ied and he understood the u$timate
&oa$. Then he practised samadhi3 and .ecame se$5-contained3 without
dependin& on any externa$ a&ency3 and $ed a $on& and happy $i5e. He
ceased to identi5y himse$5 with the .ody3 and .ecame a.so$ute as
transcendenta$ space unti$ he was 5ina$$y $i.erated. So you see3 +har&a"a3
that the uni"erse is on$y menta$ ima&e3 just as 5irm as one=s wi$$-power3 and
no more. It is not independent o5 the Se$5. In"esti&ate the matter yourse$53
and your de$usion wi$$ &radua$$y $ose ho$d o5 you and pass o55.C
@H0#T,R H1
-! /H0T !,,( +, '!-/! 0!( !,,( !-T +, '!-/!
0!( -! TH, !0TER, -4 TH, S,F4
6. -n hearin& (attatreya re$ate the wonder5u$ story o5 the Hi$$ @ity3
#arasurama mar"e$$ed more and more.
J. He3 with a c$ear mind3 pondered o"er the teachin&s o5 his aster3 and
then returned to him and asked him a&ain:
;. AFord3 I ha"e considered the purport o5 your teachin&s in the shape o5
the ma&ni5icent stories you to$d me.
9. AI understand that inte$$i&ence a$one is rea$ and sin&$e3 and that o.jects
are on$y unrea$ ima&es $ike a city re5$ected in a mirror.
D. AHer Transcendenta$ ajesty3 the aheswari3 is that consciousness
mani5estin& as Inte$$i&ence co&nisant o5 the who$e ran&e o5 phenomena
.e&innin& 5rom the unmani5est state o5 s$eep and endin& with this wor$d
passin& in :uick succession within itse$5.
<. A0$$ these are apparent$y due to the se$5-su55iciency o5 that consciousness
and they come into .ein& without any immediate cause. This much I ha"e
understood a5ter deep consideration.
L. A+ut this inte$$i&ence is said to .e .eyond co&nition .ecause it a$ways
remains as pure know$ed&e itse$5.
8. AI do not see how it can .e rea$ised i5 it surpasses know$ed&e. The &oa$ is
not achie"ed without rea$isin& it.
7. AThe &oa$ is $i.eration. /hat is its natureB I5 one can .e $i.erated whi$e
a$i"e3 sti$$ how is the course o5 his emancipated $i5e re&u$ated3 i5 that is at
a$$ possi.$eB
6?. AThere are sa&es who are acti"e. /hat is the re$ation .etween the
wor$d o5 action and their pure conscious .ein&B
66. AHow can they en&a&e in action whi$e a$$ the time they inhere in
a.so$ute consciousnessB Such consciousness can .e o5 on$y one kind3 and
$i.eration a$so can .e on$y one in order to .e e55ecti"e.
6J-6L. AHow then are these di55erences noticed in the $i"es o5 the jnanisB
Some o5 them are acti"eI some teach scripturesI some worship deitiesI
some a.stract themse$"es into samadhiI some $ead an austere $i5e and
emaciate themse$"esI some &i"e c$ear instructions to their discip$esI some
ru$e kin&dom :uite just$yI some open$y ho$d disputations with other
schoo$s o5 thou&htI some write down their teachin&s and experiencesI
others simu$ate i&noranceI a 5ew e"en reprehensi.$e and $oathsome
actionsI .ut a$$ o5 them are 5amous as wise men in the wor$d.
68. AHow can there .e such di55erences in their $i"es when there can .e no
di55erence in the state o5 $i.eration common to a$$B -r are there &rades in
know$ed&e and $i.erationB
67. A'ind$y en$i&hten me on these points3 .ecause I am ea&er to $earn the
truth and su.mit to you as my so$e Teacher.C
J?. Thus re:uested3 (attatreya appeared p$eased with the :uestions and
answered the worthy discip$e as 5o$$ows:
J6. A/orthy RamaP %ou are indeed 5it to reach that &oa$ .ecause you ha"e
now turned towards the ri&ht way o5 in"esti&ation.
JJ. AThis is due to the )race o5 )od which puts you in the ri&ht way o5
in"esti&ation. /ho can attain anythin& worthy3 without di"ine )raceB
J;. AThe .ene5icent work o5 the se$5-inherin& di"ine )race is 5inished when
the inward turnin& o5 one=s mind increases in stren&th day .y day.
J9-JD. A/hat you ha"e said so 5ar is :uite trueI you ha"e ri&ht$y
understood the nature o5 consciousness .ut ha"e not rea$ised it. 0
know$ed&e o5 the property o5 a thin& without actua$ experience o5 the thin&
itse$5 is as use$ess as no know$ed&e.
J<. ATrue experience o5 the Se$5 is the unawareness o5 e"en MI am=. @an the
wor$d persist a5ter such unawarenessB Second-hand know$ed&e is no .etter
than the reco$$ection o5 a dream.
JL. A*ust as the accession o5 treasure in a dream is use$ess3 so a$so is
secondhand know$ed&e.
J8. AI sha$$ i$$ustrate it with a "ery ancient story. There was 5ormer$y a
"ery "irtuous kin& ru$in& o"er 1ideha.
J7. AHe was *anaka .y name3 "ery wise and con"ersant with .oth this
wor$d and .eyond. 0t one time he worshipped with sacri5icia$ rites the
)oddess3 inherin& as the Se$5.
;?. AThere came 5or the occasion3 a$$ the +rahmins3 pandits3 hermits3
critics3 those "ersed in the 1edas3 those accustomed to share in sacri5icia$
rites and sacri5ices3 etc.
;6. A0t the same time3 1aruna3 the )od o5 waters3 wanted to per5orm a
simi$ar sacri5ice3 .ut worthy men did not accept the in"itation.
;J-;L. A4or they were p$eased with *anaka who respected them du$y.
AThen 1aruna=s son3 who was a &reat dia$ectician3 came to them. He
dis&uised himse$5 as a +rahmin3 in order to decoy the +rahmin &uests. -n
enterin& the roya$ cham.er he du$y .$essed the kin& and addressed him
thus .e5ore a$$ the assem.$y. M- 'in&3 your assem.$y is not as &ood as it
shou$d .e. It $ooks $ike a $o"e$y $ake o5 $otuses ra"a&ed .y crows3 jackdaws
and heronsI it wou$d .e .etter without this med$ey o5 incompetents. I do
not 5ind a sin&$e indi"idua$ here who wi$$ .e an ornament to a &reat
assem.$y $ike a swan to a $o"e$y $ake o5 $otuses. ay )od .$ess youP I sha$$
ha"e nothin& to do with this mu$titude o5 5oo$s.=
;8-96. A+ein& thus insu$ted .y 1aruna=s son3 the who$e assem.$y stood up
to a man and said in an&er:
A%ou char$atan o5 a +rahminP How dare you insu$t e"ery.ody hereB /hat
$earnin& ha"e you which is wantin& in usB /icked man that you are3 you
are on$y a .$u55erP %ou sha$$ not $ea"e this p$ace unti$ you ha"e pro"ed your
superiority o"er us. There are &reat pandits assem.$ed here 5rom a$$ o"er
the wor$d. (o you hope to su.due a$$ o5 them .y your $earnin&B Te$$ us
your specia$ su.ject in which you ima&ine yourse$5 more pro5icient than
usP=
Thus cha$$en&ed3 1aruni rep$ied:
9J-9;. AI wi$$ in a minute outdo you a$$ in de.ateI .ut that sha$$ .e on$y on
the condition that i5 I am de5eated3 you wi$$ throw me into the seaI and i5
you are de5eated3 I wi$$ consi&n you to the sea3 one a5ter another. I5 you
a&ree to this condition3 $et us ha"e a de.ate.
99-9D. AThey consented and the de.ate .e&an in ri&ht earnest. The pandits
were short$y de5eated .y the 5a$$acious $o&ic o5 the opponent and they were
sunk in the sea .y hundreds.
9<. A1aruna=s 5o$$owers then took away the sunken pandits to his sacri5ice
where they were recei"ed with respect which much p$eased them.
9L. AThere was one .y name 'ahoe$a3 amon& those who were thus sunk.
His son 0shta"akra3 ha"in& heard o5 his 5ather=s 5ate3 hastened to *anaka=s
court and cha$$en&ed the de.ater ski$$ed in 5a$$acy. The mas:uerader was
now de5eated and strai&htaway condemned to the sea .y the youn&
a"en&er. Then 1aruni threw o55 his mask in the court and restored .ack a$$
the men 5ormer$y drowned in the sea. 'ahoe$a=s son was now pu55ed with
pride and .eha"ed o55ensi"e$y .e5ore the assem.$ed court. The pandits
were made to 5ee$ morti5ied .e5ore the youth.
D6-DJ. A*ust then3 a 5ema$e ascetic appeared in their midst3 to whom the
o55ended assem.$y $ooked 5or he$p. ,ncoura&in& them in their hopes3 the
charmin& maiden with matted $ocks and hermit=s c$othes was hi&h$y
honoured .y the kin& and she spoke in sweet and yet 5irm tones:
D;. AM-h chi$dP Son o5 'ahoe$aP %ou are indeed "ery accomp$ished3 5or
these +rahmins ha"e .een rescued .y you a5ter you de5eated 1aruni in
de.ate.
D9-D<. AMI want to ask o5 you a short :uestion3 to which p$ease &i"e a
strai&ht answer3 exp$icit and unreser"ed. /hat is that condition reachin&
which there wi$$ .e a$$-round immorta$ity: knowin& which a$$ dou.ts and
uncertainties wi$$ disappearI and esta.$ished in which a$$ desires wi$$
"anishB I5 you ha"e rea$ised that un.ounded state3 p$ease te$$ me direct$y.=
A+ein& approached .y the ascetic3 the son o5 'ahoe$a rep$ied with
con5idence:
DL-D8. AMI know it. Fisten to what I say. There is nothin& in the wor$d not
known to me. I ha"e studied a$$ the sacred $iterature with &reat care.
There5ore hear my answer.
D7-<;. A/hat you ask is the prima$ and e55icient cause o5 the uni"erse3
.ein& itse$5 without .e&innin&3 midd$e or end3 and une55ected .y time and
space. It is pure3 un.roken3 sin&$e @onsciousness. The who$e wor$d is
mani5ested in it $ike a city in a mirror. Such is that transcendenta$ state.
-n rea$isin& it3 one .ecomes immorta$I there is no p$ace 5or dou.ts and
uncertainties3 as there is no more reason 5or i&norance as at the si&ht o5
innumera.$e re5$ected ima&esI and there wi$$ .e no more room 5or desire3
.ecause transcendence is then experienced.
AIt is a$so unknowa.$e .ecause there is no one to know it3 .esides itse$5.
A0sceticP I ha"e now to$d you the truth as contained in the Scriptures.=
<9-L6. A05ter 0shta"akra had 5inished3 the hermit spoke a&ain: M%oun&
sa&eP /hat you say3 is ri&ht$y said and accepted .y a$$. +ut I draw your
attention to that part o5 your answer where you admitted its unknowa.i$ity
5or want o5 a knower outside o5 consciousnessI and a$so that its know$ed&e
con5ers immorta$ity and per5ection. How are these two statements to .e
reconci$edB ,ither admit that consciousness is unknowa.$e3 is not known
to you3 and thus conc$ude its non-existenceI or say that it is3 and that you
know it G and there5ore it is not unknowa.$e.
A%ou e"ident$y speak 5rom secondhand know$ed&e3 &athered 5rom the
scriptures. @$ear$y3 you ha"e not rea$ised it and so your know$ed&e is not
persona$.
AThink now G your words amount to this G you ha"e a persona$ know$ed&e
o5 the ima&es .ut not o5 the mirror. How can that .eB
ATe$$ me now i5 you are not ashamed o5 this pre"arication .e5ore 'in&
*anaka and his assem.$y.=
A+ein& thus reprimanded .y the ascetic3 he cou$d not speak 5or some time
.ecause he 5e$t morti5ied and ashamedI so he remained with .ent head
thinkin& it o"er.
LJ-L;. AHowe"er3 the +rahmin youth cou$d not 5ind any satis5actory
answer to her :uestion3 so he su.mitted to her in &reat humi$ity: M-
asceticP Tru$y I cannot 5ind the answer to your :uestion. I su.mit to you as
your discip$e. #ray te$$ me how the two scriptura$ statements are to .e
reconci$ed. +ut I assure you that I ha"e not to$d a de$i.erate $ie3 5or I know
that any merits a $iar may ha"e are counteracted .y his $ies so that he is
condemned as unworthy.=
L9. AThus re:uested3 the ascetic was p$eased with 0shta"akra=s sincerity
and said to him in the hearin& o5 the assem.$y.
LD-89. AM@hi$d3 there are many who .ein& i&norant o5 this su.$ime truth3
$i"e in a state o5 de$usion. (ry po$emics wi$$ not he$p one to Rea$ity 5or it is
we$$ &uarded on a$$ sides. -5 a$$ the peop$e now assem.$ed here3 no one has
experienced Rea$ity3 except the kin& and myse$5. It is not a su.ject 5or
discussion. The most .ri$$iant $o&ic can on$y approach it .ut ne"er attain it.
0$thou&h una55ected .y $o&ic coup$ed with a keen inte$$ect3 it can howe"er
.e rea$ised .y ser"ice to one=s )uru and the &race o5 )od.
A- thou who art thyse$5 the son o5 a Sa&e3 $isten to me care5u$$y3 5or this is
hard to understand e"en when hearin& it exp$ained. Hearin& it a thousand
times o"er wi$$ .e use$ess un$ess one "eri5ies the teachin&s .y means o5
in"esti&ation into the Se$5 with a concentrated mind. *ust as a prince
$a.ours under a misapprehension that the strin& o5 pear$s sti$$ c$in&in& to
his neck has .een sto$en away .y another and is not persuaded to the
contrary .y mere words .ut on$y .e$ie"es when he 5inds it around his neck
.y his own e55ort so a$so3 - youth3 howe"er c$e"er a man may .e3 he wi$$
ne"er know his own se$5 .y the mere teachin& o5 others un$ess he rea$ises it
5or himse$5. -therwise he can ne"er rea$ise the Se$5 i5 his mind is turned
outward.
8D. A0 $amp i$$umines a$$ around .ut does not i$$umine itse$5 or another
$i&ht. It shines o5 itse$5 without other sources o5 $i&ht. Thin&s shine in
sun$i&ht without the necessity 5or any other kind o5 i$$umination. +ecause
$i&hts do not re:uire to .e i$$umined3 do we say that they are not known or
that they do not existB
AThere5ore3 as it is thus with $i&hts and thin&s made aware .y the
conscious se$53 what dou.t can you ha"e re&ardin& a.stract consciousness3
name$y the Se$5B
AFi&hts and thin&s .ein& insentient3 cannot .e se$5-aware. Sti$$3 their
existence or mani5estation is under no dou.t. That means they are se$5-
$uminous. @an you not simi$ar$y in"esti&ate with an inward mind in order
to 5ind out i5 the a$$-comprehendin& Se$5 is conscious or not consciousB
AThat @onsciousness is a.so$ute and transcends the three states
(wake5u$ness3 dream and s$um.er) and comprises a$$ the uni"erse makin&
it mani5est. !othin& can .e apprehended without its $i&ht.
A/i$$ anythin& .e apparent to you3 i5 there .e no consciousnessB ,"en to
say that nothin& is apparent to you (as in s$eep) re:uires the $i&ht o5
consciousness. Is not your awareness o5 your unawareness (in s$eep) due to
consciousnessB
AI5 you in5er its eterna$ $i&ht3 then c$ose$y in"esti&ate whether the $i&ht is o5
itse$5 or not. ,"ery.ody 5a$$s in this in"esti&ation howe"er $earned and
pro5icient he may .e3 .ecause his mind is not .ent inward .ut rest$ess$y
mo"es outward. 0s $on& as thou&hts crop up3 so $on& has the turnin&
inward o5 the mind not .een accomp$ished. 0s $on& as the mind is not
inward3 so $on& the Se$5 cannot .e rea$ised. Turnin& inward means a.sence
o5 desire. How can the mind .e 5ixed within i5 desires are not &i"en upB
AThere5ore .ecome dispassionate and inhere as the Se$5. Such inherence is
spontaneous (no e55ort is needed to inhere as the Se$5). It is rea$ised a5ter
thou&hts are e$iminated and in"esti&ation ceases. Recapitu$ate your state
a5ter you .reak o55 5rom it3 and then wi$$ know a$$ and the si&ni5icance o5
its .ein& knowa.$e and unknowa.$e at the same time. Thus rea$isin& the
unknowa.$e3 one a.ides in immorta$ity 5or e"er and e"er.
AI ha"e now 5inished. Sa$utations to youP 4arewe$$P
A+ut you ha"e not yet understood my words .ecause this is the 5irst time
you hear the truth. This kin&3 the wisest amon& men3 can make you
understand. So ask him a&ain and he wi$$ c$ear your dou.ts.C
A/hen she had 5inished3 she was honoured .y the kin& and the who$e
assem.$y3 and then she instant$y disso$"ed in air and disappeared 5rom
human si&ht.
AI ha"e now re$ated to you3 - Rama3 the method o5 Se$5-Rea$isation
@H0#T,R H1I
-! @-!S@I-ES!,SSI @-!TR-F -4 I!(I 0!( SF,,#
6. /hen #arasurama had heard the story3 he mar"e$$ed &reat$y and
re:uested his aster to continue.
J-D. AFord3 this ancient $e&end is mar"e$$ous. #$ease te$$ me what
0shta"akra asked the kin& next3 and the instructions he recei"ed. I had not
hitherto heard this story 5u$$ o5 su.$ime truths. #$ease continue the story.
aster3 I am anxious to hear it in 5u$$.C
+ein& so re:uested3 (attatreya3 the &reat sa&e and aster3 continued the
ho$y narrati"e. AFisten3 - +har&a"a3 to the discourse with *anaka.
<-L. A-n the departure o5 the ho$y ascetic 5rom "ision3 0shta"akra3 the son
o5 a sa&e3 asked *anaka who was surrounded .y a who$e &roup o5 pandits3
the 5u$$ exp$anation o5 the ascetic=s .rie5 .ut recondite speech. I sha$$ now
te$$ you *anaka=s rep$y3 to which $isten attenti"e$y.
8-7. A0shta"akra asked3 M- 'in& o5 1ideha3 I ha"e not c$ear$y understood
the teachin& o5 the ascetic .ecause o5 its .re"ity. #$ease exp$ain to me then3
Ford o5 mercy3 how I sha$$ know the unknowa.$e=.
+ein& thus asked3 *anaka3 as i5 surprised3 rep$ied:
6?-6;. A- thou son o5 a sa&e3 $isten to meP It is neither unknowa.$e nor
remains unknown at any moment. Te$$ me how e"en the a.$est o5 asters
can &uide one to somethin& which a$ways remains unknown. I5 a )uru can
teach3 it means that he knows what he says. This transcendenta$ state is
:uite easy or may .e we$$-ni&h impossi.$e accordin& as one=s mind is
inward .ent in peace or out-mo"in& in rest$essness. It cannot .e tau&ht i5 it
a$ways remains unknown.
69. AThe 5act that the 1edas point to it on$y indirect$y as Mnot this G not
this= shows that the know$ed&e can .e imparted to others.
A/hate"er you see .ecomes known .y the "ery a.stract inte$$i&ence.
6D-67. A!ow care5u$$y ana$yse the under$yin& consciousness which3 thou&h
a.stract and apart 5rom materia$ o.jects3 yet i$$umines them a$$ the same.
'now it to .e the truth. - sa&eP /hat is not se$5-$uminous can on$y 5a$$
within the or.it o5 inte$$i&ence and cannot .e Inte$$i&ence itse$5.
Inte$$i&ence is that .y which o.jects are knownI it cannot .e what it is i5 it
.ecomes the o.ject o5 know$ed&e. /hat is inte$$i&i.$e must a$ways .e
di55erent 5rom inte$$i&ence itse$53 or e$se it cou$d not .e made known .y it.
Inte$$i&ence in the a.stract cannot admit o5 parts3 which is the
characteristic o5 o.jects. There5ore o.jects take on shapes. @are5u$$y watch
a.so$ute Inte$$i&ence a5ter e$iminatin& a$$ e$se 5rom it.
J?. A*ust as a mirror takes on the hues o5 the ima&es3 so a$so the a.stract
Inte$$i&ence assumes the di55erent shapes o5 o.jects .y "irtue o5 its ho$din&
them within itse$5.
J6. A0.stract Inte$$i&ence can thus .e made mani5est .y e$iminatin& 5rom
it a$$ that can .e known. It cannot .e known as such and such3 5or it is the
supporter o5 one and a$$.
JJ. AThis3 .ein& the Se$5 o5 the seeker3 is not co&nisa.$e. In"esti&ate your
true Se$5 in the a5oresaid manner.
!ote. G There is no other a&ent to know the Se$5 nor $i&ht .y which to know
it.
J;. A%ou are not the .ody3 nor the senses3 nor the mind3 .ecause they are
a$$ transient. The .ody is composed o5 5ood3 so how can you .e the .odyB
J9. A4or the sense o5 MI= (e&o) surpasses the .ody3 the senses and the mind3
at the time o5 the co&nition o5 o.jects.
@ommentary. G The Se$5 a$ways 5$ashes as MI= due to its se$5-$uminosity. The
.ody and such thin&s do not. The MI= surpasses the .ody3 etc.3
simu$taneous$y with the perception o5 o.jects3 5or the .odi$y conception
does not exist with the perception o5 o.jects. -therwise the two
perceptions must .e coe"a$.
AThe contention may .e set out that the eterna$ 5$ash o5 the Se$5 as MI= is not
apparent at the time o5 the perception o5 o.jects. I5 MI= did not shine 5orth
at the time3 the o.jects wou$d not .e percei"ed just as they are in"isi.$e in
the a.sence o5 $i&ht. /hy is not the 5$ash apparentB #ercepti.i$ity is a$ways
associated with insentient matter. /ho e$se cou$d see the se$5-$uminosity o5
the Se$5B It cannot shine in a.so$ute sin&$eness and purity. Howe"er it is
there as MI=.
Aoreo"er e"eryone 5ee$s MI see the o.jects=. I5 it were not 5or the eterna$
.ein& o5 MI=3 there wou$d a$ways arise the dou.t Mi5 I am= or Mi5 I am not= G
which is a.surd.
A!or shou$d it .e supposed that MI= is o5 the .ody3 at the time o5 perception
o5 o.jects. 4or3 perception imp$ies the assumption o5 that shape .y the
inte$$ect3 as is e"ident when identi5yin& the .ody with the Se$5B
A!or a&ain shou$d it .e said that at the time o5 perception MI am so and so3
@haitra3= G the @haitra sense o"er-reaches the MI= sense3 .ut the MI= sense is
ne"er $ost .y the @haitra sense.
AThere is the continuity o5 MI= in deep s$um.er and in Samadhi. -therwise
a5ter s$eep a man wou$d &et up as some.ody e$se.
AThe concentration is possi.$e that in deep s$eep and Samadhi3 the Se$5
remains un:ua$i5ied and there5ore is not identica$ with the $imited
consciousness o5 the e&o3 MI=. in the wake5u$ state. The answer is as 5o$$ows:
MI=3 is o5 two kinds G :ua$i5ied and un:ua$i5ied. >ua$i5ication imp$ies
$imitations whereas its a.sence imp$ies its un$imited nature.
AMI= is associated with $imitations in dream and wake5u$ states3 and it is 5ree
5rom them in deep s$um.er and Samadhi states.
AIn that case is the MI= in Samadhi or s$eep associated with tri5o$d di"ision
o5 su.ject3 o.ject and their re$ationB !oP +ein& pure and sin&$e3 it is
un.$emished and persists as MI-I=3 and nothin& e$se. The same is #er5ection.
JD. A/hereas Her ajesty the 0.so$ute Inte$$i&ence is e"er resp$endent as
MI=3 there5ore She is a$$ and e"er-knowin&. %ou are She3 in the a.stract.
J<. ARea$ise it yourse$5 .y turnin& your si&ht inward. %ou are on$y pure
a.stract @onsciousness. Rea$ise it this instant3 5or procrastination is not
worthy o5 a &ood discip$e. He shou$d rea$ise the Se$5 at the moment o5
instruction.
JL. A%our eyes are not meant .y the a5oresaid word si&ht. The menta$ eye
is meant3 5or it is the eye o5 the eye3 as is c$ear in dreams.
J8. ATo say that the si&ht is turned inward is appropriate .ecause
perception is possi.$e on$y when the si&ht is turned towards the o.ject.
J7-;6. AThe si&ht must .e turned away 5rom other o.jects and 5ixed on a
particu$ar o.ject in order to see it. -therwise that o.ject wi$$ not .e
percei"ed in entirety. The 5act that the si&ht is not 5ixed on it is the same as
not seein& it. Simi$ar$y is it with hearin&3 touch3 etc.
;J. AThe same app$ies to the mind in its sensations o5 pain and p$easure3
which are not 5e$t i5 the mind is otherwise en&a&ed.
;;. AThe other perceptions re:uire the two conditions3 name$y3 e$imination
o5 others and concentration on the one. +ut Se$5-Rea$isation di55ers 5rom
them in that it re:uires on$y one condition: e$imination o5 a$$ perceptions.
;9. AI sha$$ te$$ you the reason 5or this. 0$thou&h consciousness is
unknowa.$e3 it is sti$$ rea$isa.$e .y pure mind.
;D-9D. A,"en the $earned are perp$exed on this point. ,xterna$ perceptions
o5 the mind are dependent on two conditions.
AThe 5irst is e$imination o5 other perceptions and the second is 5ixation on
the particu$ar item o5 perception. I5 the mind is simp$y turned away 5rom
other perceptions3 the mind is in an indi55erent state3 where there is
a.sence o5 any kind o5 perception. There5ore concentration on a particu$ar
item is necessary 5or the perception o5 externa$ thin&s. +ut since
consciousness is the Se$5 and not apart 5rom the mind3 concentration on it
is not necessary 5or its rea$isation. It is enou&h that other perceptions
(name$y3 thou&hts) shou$d .e e$iminated 5rom the mind and then the Se$5
wi$$ .e rea$ised.
AI5 a man wants to pick out one particu$ar ima&e amon& a series o5 ima&es
passin& in 5ront o5 him as re5$ections on a mirror3 he must turn his
attention away 5rom the rest o5 the pictures and 5ix it on that particu$ar
one.
AI5 on the other hand3 he wants to see the space re5$ected it is enou&h that
he turns away his attention 5rom the pictures and the space mani5ests
without any attention on his part3 5or3 space is immanent e"erywhere and is
a$ready re5$ected there. Howe"er it has remained unnoticed .ecause the
interspatia$ ima&es dominated the scene.
ASpace .ein& the supporter o5 a$$ and immanent in a$$3 .ecomes mani5est i5
on$y the attention is di"erted 5rom the panorama. In the same way3
consciousness is the supporter o5 a$$ and is immanent in a$$ and a$ways
remains per5ect $ike space per"adin& the mind a$so. (i"ersion o5 attention
5rom other items is a$$ that is necessary 5or Se$5-Rea$isation. -r do you say
that the Se$5-i$$uminant can e"er .e a.sent 5rom any nook or cornerB
9<. AThere can indeed .e no moment or spot 5rom which consciousness is
a.sent. Its a.sence means their a.sence a$so. There5ore consciousness o5
the Se$5 .ecomes mani5est .y mere di"ersion o5 attention 5rom thin&s or
thou&hts.
9L. ARea$isation o5 Se$5 re:uires a.so$ute purity on$y and no concentration
o5 mind. 4or this reason3 the Se$5 is said to .e unknowa.$e (meanin& not
o.jecti"e$y knowa.$e).
98. AThere5ore it was a$so said that the so$e necessity 5or Se$5-Rea$isation is
purity o5 mind. The on$y impurity o5 the mind is thou&ht. To make it
thou&ht-5ree is to keep it pure.
97. AIt must now .e c$ear to you why purity o5 mind is insisted upon 5or
Rea$isation o5 Se$5. How can the Se$5 .e rea$ised in its a.senceB
D?-D6. A-r3 how is it possi.$e 5or the Se$5 not to .e 5ound &$eamin& in the
pure mindB 0$$ the injunctions in the scriptures are directed towards this
end a$one. 4or instance3 unse$5ish action3 de"otion3 and dispassion ha"e no
other purpose in "iew.
DJ. A+ecause3 transcendenta$ consciousness3 "iN.3 the Se$53 is mani5est on$y
in the stain-5ree mind.C
05ter *anaka had spoken thus3 0shta"akra continued to ask:
D;-D9. A- 'in&3 i5 it is as you say that the mind made passi"e .y
e$imination o5 thou&hts is :uite pure and capa.$e o5 mani5estin& Supreme
@onsciousness3 then s$eep wi$$ do it .y itse$53 since it satis5ies your condition
and there is no need 5or any kind o5 e55ort.C
DD. Thus :uestioned .y the +rahmin youth3 the 'in& rep$ied3 AI wi$$ satis5y
you on this point. Fisten care5u$$y.
D<-<;. AThe mind is tru$y a.stracted in s$eep. +ut then its $i&ht is screened
.y darkness3 so how can it mani5est its true natureB 0 mirror co"ered with
tar does not re5$ect ima&es .ut can it re5$ect space eitherB Is it enou&h3 in
that case3 that ima&es are e$iminated in order to re"ea$ the space re5$ected
in the mirrorB In the same manner3 the mind is "ei$ed .y the darkness o5
s$eep and rendered un5it 5or i$$uminin& thou&hts. /ou$d such ec$ipse o5 the
mind re"ea$ the &$immer o5 consciousnessB
A/ou$d a chip o5 wood he$d in 5ront o5 a sin&$e o.ject to the exc$usion o5 a$$
others re5$ect the o.ject simp$y .ecause a$$ others are exc$udedB Re5$ection
can on$y .e on a re5$ectin& sur5ace and not on a$$ sur5aces. Simi$ar$y a$so3
rea$isation o5 the Se$5 can on$y .e with an a$ert mind and not with a
stupe5ied one. !ew-.orn .a.es ha"e no rea$isation o5 the Se$5 5or want o5
a$ertness.
Aoreo"er pursue the ana$o&y o5 a tarred mirror. The tar may pre"ent the
ima&es 5rom .ein& seen3 .ut the :ua$ity o5 the mirror is not a55ected3 5or
the outer coatin& o5 tar must .e re5$ected in the interior o5 the mirror. So
a$so the mind3 thou&h di"erted 5rom dreams and wake5u$ness3 is sti$$ in the
&rip o5 dark s$eep and not 5ree 5rom :ua$ities. This is e"ident .y the
reco$$ection o5 the dark i&norance o5 s$eep when one wakes.
<9. AI wi$$ now te$$ you the distinction .etween s$eep and Samadhi. Fisten
attenti"e$y:
AThere are two states o5 mind:
(6) I$$umination and (J) @onsideration.
<D. AThe 5irst o5 them is association o5 the mind with externa$ o.jects and
the second is de$i.eration on the o.ject seen.
<<. AI$$umination is un:ua$i5ied .y the $imitations o5 o.jects: de$i.eration
is :ua$i5ied .y the $imitations pertainin& to the o.jects seen3 and it is the
5orerunner o5 their c$ear de5inition.
!ote. G The mind 5irst notes a thin& in its extended "ision. The impression
is recei"ed on$y a5ter notin& the thin& in its non-extensi"e nature3 and
.ecomes deeper on musin& o"er the 5irst impression.
<L. AThere is no distinction noted in the pre$iminary sta&e o5 simp$e
i$$umination. The thin& itse$5 is not yet de5ined3 so i$$umination is said to .e
un:ua$i5ied.
<8. AThe thin& .ecomes de5ined $ater on and is said to .e such and such3
and so and so. That is the perception o5 the thin& a5ter de$i.eration.
<7-L?. A(e$i.eration is a&ain o5 two kinds: the one is the actua$ experience
and is said to .e 5resh3 whereas the other is co&itation o"er the 5ormer and
is ca$$ed memory. The mind a$ways 5unctions in these two ways.C
L6-LJ. A(ream$ess s$um.er is characterised .y the i$$umination o5 s$eep
a$one3 and the experience continues un.roken 5or a time3 whereas the
wake5u$ state is characterised .y de$i.eration repeated$y .roken up .y
thou&hts and there5ore it is said not to .e i&norance.
AS$eep is a state o5 nescience thou&h it consists o5 i$$umination a$one yet it
is said to .e i&norance 5or the same reason as a $i&ht thou&h $uminous is
said to .e insentient.
@ommentary. G #ure inte$$i&ence is made up o5 $uminosity3 .ut is not
insentient $ike a 5$ame. It is &$eamin& with consciousness3 thus di55erin&
5rom the 5$ame. 4or inte$$ect is e"idence as thinkin& princip$e. There5ore it
is ca$$ed 0.so$ute @onsciousness3 acti"e princip$e3 "i.ratory mo"ement3 a$$-
em.racin& Se$53 or )od. +ecause o5 these potentia$ities it creates the
uni"erse.
ASri Sankara has said in Soundarya Fahari MSi"a owes his prowess to
SaktiI He cannot e"en stir in Her a.sence.= Si"a shou$d not there5ore .e
considered to .e mere inexpressi.$e entity dependin& 5or His mo"ements
upon aya ($ike a man on his car). Sri Sankara continues3 MSi"a is yoked
.y Thee3 -h Sakti3 to His true .ein&. There5ore a .$essed 5ew worship Thee
as the end$ess series o5 wa"es o5 .$iss3 as the under$yin& .asis o5 a$$ that is3
as the Supreme 4orce3 maintainin& the Eni"erse3 and as the @onsort o5
Transcendence.= Thus the identity o5 Si"a and Sakti with each other or
with Transcendence is e"ident.
AThe ar&ument that the uni"erse is i$$usory3 .ein& a 5i&ment o5 ima&ination
$ike a hare=s .orn3 is extended 5urther .y the statement that the creation
$eadin& up to it must .e e:ua$$y i$$usory. Then the co-existence o5 Si"a and
Sakti is use$essI and Si"a .ein& incomprehensi.$e without Sakti3 the idea o5
)od-head 5a$$s to pieces. +ut the scriptures point to )od as the prima$
essence 5rom which the wor$d has sprun&3 in which it exists3 and into which
it reso$"es. That statement wi$$ then .e meanin&$ess. /hy shou$d the other
scriptura$ statement MThere is no more than -ne= a$one .e trueB Is it to
$end support to the ar&ument o5 i$$usionB The proper course wi$$ .e to $ook
5or harmony in these statements in order to understand them ari&ht.
ATheir true si&ni5icance $ies in the 5act that the uni"erse exists3 .ut not
separate$y 5rom the prima$ Rea$ity G )od. /isdom $ies in rea$isin&
e"erythin& as Si"a and not in treatin& it as "oid.
AThe truth is that there is one Rea$ity which is consciousness in the
a.stract and a$so transcendenta$3 irradiatin& the who$e uni"erse in a$$ its
di"ersity 5rom its own .ein&3 .y "irtue o5 its se$5-su55iciency3 which we ca$$
aya or Sakti or ,ner&y. I&norance $ies in the 5ee$in& o5 di55erentiation o5
the creatures 5rom the @reator. The indi"idua$s are on$y detai$s in the same
Rea$ity.
AIn s$eep3 the insentient phase o5 stupor o"erpowers the sentient phase o5
de$i.eration. +ut the 5actor o5 i$$umination is e"er present and that a$one
cannot .ecome apparent to men3 in the a.sence o5 de$i.eration. There5ore3
s$eep is said to .e the state o5 i&norance3 as distin&uished 5rom wake5u$ness
which is conceded to .e know$ed&e.
L;. AThis conc$usion is admitted .y the wise a$so. S$eep is the 5irst .orn
5rom Transcendence ("ide @h. HI13 S$. D7) a$so ca$$ed the unmani5est3 the
exterior3 or the &reat "oid.
L9-L<. AThe state pre"ai$in& in s$eep is the 5ee$in& MThere is nau&ht=. This
a$so pre"ai$s in wake5u$ness3 a$thou&h thin&s are "isi.$e. +ut this i&norance
is shattered .y the repeated upsprin&in& o5 thou&hts. The wise say that the
mind is su.mer&ed in s$eep .ecause it is i$$uminin& the unmani5est
condition. The su.mersion o5 mind is not3 howe"er3 pecu$iar to s$eep 5or it
happens a$so at the instant o5 co&nition o5 thin&s.
LL. AI sha$$ now ta$k to you 5rom my own experience. This su.ject is
perp$exin& 5or the most accomp$ished persons.
L8. A0$$ these three states3 name$y3 Samadhi3 s$eep and the instant o5
co&nition o5 o.jects3 are characterised .y a.sence o5 pertur.ation.
L7. ATheir di55erence $ies in the $ater recapitu$ation o5 the respecti"e states
which i$$umine di55erent perceptions.
8?. A0.so$ute Rea$ity is mani5est in SamadhiI a "oid or unmani5est
condition distin&uishes s$eep and di"ersity is the characteristic o5 co&nition
in wake5u$ness.
86. AThe i$$uminant is howe"er the same a$$ throu&h and is a$ways
un.$emished. There5ore it is said to .e a.stract inte$$i&ence.
8J. ASamadhi and s$eep are o."ious .ecause their experience remains
un.roken 5or some apprecia.$e period and can .e recapitu$ated a5ter
wakin& up.
8;. AThat o5 co&nition remains unreco&nised .ecause o5 its 5$eetin& nature.
+ut samadhi and s$eep cannot .e reco&nised when they are on$y 5$eetin&.
89. AThe wake5u$ state is iridescent with 5$eetin& Samadhi and s$eep. en
when they are awake can detect 5$eetin& s$eep .ecause they are a$ready
con"ersant with its nature.
8D-8<. A+ut 5$eetin& Samadhi &oes undetected .ecause peop$e are not so
con"ersant with it. - +rahminP 5$eetin& Samadhi is indeed .ein&
experienced .y a$$3 e"en in their .usy momentsI .ut it passes unnoticed .y
them3 5or want o5 ac:uaintance with it. ,"ery instant 5ree 5rom thou&hts
and musin&s in the wake5u$ state is the condition o5 Samadhi.
8L. ASamadhi is simp$y a.sence o5 thou&hts. Such a state pre"ai$s in s$eep
and at odd moments o5 wake5u$ness.
88. A%et3 it is not ca$$ed Samadhi proper3 .ecause a$$ the proc$i"ities o5 the
mind are sti$$ there $atent3 ready to mani5est the next instant.
87. AThe in5initesima$ moment o5 seein& an o.ject is not tainted .y
de$i.eration on its :ua$ities and is exact$y $ike Samadhi. I wi$$ te$$ you
5urther3 $istenP
7?-7;. AThe unmani5est state3 the 5irst-.orn o5 a.stract Inte$$i&ence
re"ea$in& MThere is not anythin&= G is the state o5 a.straction 5u$$ o5 $i&htI it
is3 howe"er3 ca$$ed s$eep .ecause it is the insentient phase o5 consciousness.
!othin& is re"ea$ed .ecause there is nothin& to .e re"ea$ed. S$eep is
there5ore the mani5estation o5 the insentient state.
A+ut in Samadhi3 +rahman3 the Supreme @onsciousness3 is continuous$y
&$owin&. She is the en&u$5er o5 time and space3 the destroyer o5 "oid3 and
the pure .ein& G (*eho"ah G I 0). How can She .e the i&norance o5 s$eepB
79. AThere5ore s$eep is not the end-a$$ and the .e-a$$.C
Thus did *anaka teach 0shta"akra.
@H0#T,R H1II
-! TH, ES,F,SS!,SS -4 4F,,TI!) S00(HIS 0!( TH, /0%
T- /IS(-
6. A- +har&a"aP I sha$$ now te$$ you what 5urther con"ersation took p$ace
.etween *anaka and 0shta"akra.
J-;. 0shta"akra asked3 A'in&P p$ease te$$ me in &reater detai$ what you ca$$
5$eetin& Samadhi in the wake5u$ state3 so that I may 5o$$ow it up in order to
achie"e endurin& Samadhi.C
Thus re:uested3 *anaka rep$ied:
9-66. AFisten3 - +rahminP the 5o$$owin& are instances o5 that state: when a
man remains unaware o5 Min and out= 5or a short inter"a$ and is not
o"erpowered .y the i&norance o5 s$eepI the in5initesima$ time when one is
.eside one-se$5 with joyI when em.raced .y one=s .e$o"ed in a$$ purityI
when a thin& is &ained which was intense$y $on&ed 5or .ut &i"en up in
despairI when a $one$y tra"e$$er mo"in& with the utmost con5idence is
sudden$y con5ronted with the utmost dan&erI when one hears o5 the
sudden death o5 one=s on$y son3 who was in the .est o5 hea$th3 in the prime
o5 $i5e3 and at the apex o5 his &$ory.
!ote. G They are examp$es o5 Samadhi in raptures o5 happiness or o5
p$easure and in spasms o5 5ear or o5 sorrow.
6J-69. AThere are a$so inter"a$s o5 Samadhi3 name$y the interim period
.etween the wakin&3 dream and s$eep statesI at the time o5 si&htin& a
distant o.ject3 the mind ho$din& the .ody at one end projects itse$5 into
space unti$ it ho$ds the o.ject at the other end3 just as a worm pro$on&s
itse$5 at the time o5 $ea"in& one ho$d to catch another ho$d. @are5u$$y watch
the state o5 mind in the inter"a$.
6D-68. A/hy di$ate on these inter"a$sB 0$$ happenin& wi$$ .e .rou&ht to a
standsti$$ i5 inte$$i&ence .e homo&eneous. They are made possi.$e when a
certain harmony rei&ns in inte$$i&ence which ordinari$y is repeated$y
.roken.
AThere5ore the &reat 5ounders o5 di55erent systems o5 phi$osophy ha"e said
that the di55erence .etween the Se$5 (i.e.3 a.stract inte$$i&ence) and inte$$ect
(indi"idua$istic) $ies on$y in their continuity.
!ote. G Su&ata (i.e.3 +uddha) considers the Se$5 to .e the stream o5
Inte$$i&ence .roken up3 o5 course3 at short inter"a$sI 'anada says that it is
inte$$ect which is characteristic o5 the Se$5.
A0nyway when once interruptions in the stream o5 Inte$$i&ence are
admitted3 it 5o$$ows that these inter"a$s .etween the "arious modi5ications
o5 the inte$$ect into o.jects3 wou$d represent its unmodi5ied3 ori&ina$ state.
- son o5 'ahoe$a3 know that i5 one can .ecome aware o5 these .roken
Samadhis no other Samadhi need attract one.=
67-J;. The +rahmin youth asked 5urther3 A- 'in&3 why are not a$$
$i.erated i5 their $i"es are so iridescent with momentary Samadhi3 i5 it .e
the en$i&htener o5 the unmani5est "oid in s$eepB Fi.eration is the direct
resu$t o5 un:ua$i5ied Samadhi. The Se$5 .ein& pure inte$$i&ence3 why does it
not reco&nise itse$5 and remain a$ways $i.eratedB
AI&norance is dispe$$ed .y pure inte$$i&ence3 which is Samadhi3 and this is
the immediate cause o5 sa$"ation.
A#$ease te$$ me3 so that a$$ my dou.ts may .e set at rest.C
The 'in& rep$ied as 5o$$ows:
J9-J<. AI wi$$ te$$ you the secret. The cyc$e o5 .irths and deaths is 5rom time
immemoria$ caused .y i&norance which disp$ays itse$5 as p$easure and pain
and yet is on$y a dream and unrea$. +ein& so3 the wise say that it can .e
ended .y know$ed&e. +y what kind o5 know$ed&eB /isdom .orn o5
rea$isation: "iN.3 AI am ThatC.
@ommentary. G 0n aspirant 5or wisdom 5irst turns away 5rom the
p$easures o5 $i5e and a.sor.s himse$5 in the search 5or know$ed&e3 which he
$earns 5rom a master. This is hearsay know$ed&e. In order to experience it3
he ponders o"er it and c$ears his dou.ts. Then he app$ies the know$ed&e to
himse$5 and tries to 5ee$ his immorta$ .ein& transcendin& the .ody3 mind3
etc.3 he succeeds in 5ee$in& his Se$5 within. Fater he remem.ers the 1edic
teachin& imparted .y his )uru that the Se$5 .ein& un:ua$i5ied3 cannot .e
di55erentiated 5rom )od and experiences his unity with the Eni"ersa$ Se$5.
This is in short the course o5 wisdom and $i.eration.
JL-J7. AI&norance cannot .e expe$$ed .y the mere experience o5 an
un:ua$i5ied expanse o5 inte$$i&ence as in !ir"ika$pa Samadhi. 4or such
expanse is in harmony with e"erythin& (inc$udin& i&norance). It is $ike the
can"as used in paintin&I the can"as remains the same whate"er picture
may .e painted on it. En:ua$i5ied know$ed&e is simp$e $i&htI the o.jects
are mani5est .y and in it.
@ommentary. G The mirror is c$ear and uni5orm when there are no o.jects
to re5$ectI the same appears "arie&ated .y ima&es re5$ected in it. So a$so the
Se$5 is pure inte$$i&ence and c$ear when not contaminated .y thou&htsI this
state is ca$$ed nir"ika$pa. /hen soi$ed .y thou&hts3 it is sa"ika$pa.
;?. A+ut i&norance or de$usion shou$d not .e con5ounded with the
sa"ika$pa state G 5or i&norance is on$y the ori&ina$ contamination (i.e.3
cause) continuin& as e55ect.
@ommentary. G #ure inte$$i&ence ()od) in His insentient aspect 5unctions
as aya or the se$5-contained entity projectin& i&norance as creation.
;6-;9. AThe ori&ina$ cause $ies in the know$ed&e o5 per5ection in the Se$5.
!ote. G -ne expects the contrary. The apparent contradiction is exp$ained
5urther on.
AThe idea o5 per5ection is due to a.sence o5 parts. #arts can appear on$y
with time3 space and 5orm. Howe"er3 the sense o5 comp$eteness appears
without these a&encies3 imp$yin& a yearnin& 5or them G thus &i"in& rise to
the sense o5 want. Then and there $imitations come into .ein&3 and the
5undamenta$ cause o5 i&norance mani5ests as MI am=. That is the em.ryonic
seed 5rom which shoots 5orth the sprout o5 the .ody as the indi"idua$ised
se$5 (&rowin& up to the &i&antic tree o5 the cyc$e o5 .irths and deaths). The
cyc$e o5 .irths and deaths does not end un$ess i&norance is put an end to.
This can happen on$y with a per5ect know$ed&e o5 the se$53 not otherwise.
;D-;8. ASuch wisdom as can destroy i&norance is c$ear$y o5 two sorts:
indirect and direct. 'now$ed&e is 5irst ac:uired 5rom a aster and
throu&h him 5rom the scriptures. Such indirect know$ed&e cannot 5u$5i$ the
o.ject in "iew. +ecause theoretica$ know$ed&e a$one does not .ear 5ruitI
practica$ know$ed&e is necessary which comes throu&h Samadhi a$one.
'now$ed&e .orn o5 !ir"ika$pa Samadhi &enerates wisdom .y the
eradication o5 i&norance and o.jecti"e know$ed&e.
;7-9L. ASimi$ar$y3 experience o5 casua$ Samadhi in the a.sence o5
theoretica$ know$ed&e does not ser"e the purpose either. *ust as a man3
i&norant o5 the :ua$ities o5 an emera$d3 cannot reco&nise it .y the mere
si&ht o5 it in the treasury3 nor can another reco&nise it i5 he has not seen it
.e5ore3 a$thou&h he is 5u$$ o5 theoretica$ know$ed&e on the su.ject3 in the
same way must theory .e supp$emented with practice in order that a man
mi&ht .ecome an expert. I&norance cannot .e eradicated .y mere theory
or .y the casua$ Samadhi o5 an i&norant man.
A0&ain want o5 attention is a serious o.stac$eI 5or a man $ookin& up to the
sky cannot identi5y the indi"idua$ conste$$ations. ,"en a $earned scho$ar is
no .etter than a 5oo$3 i5 he does not pay attention when a thin& is exp$ained
to him. -n the other hand3 a man thou&h not a scho$ar .ut yet attenti"e
ha"in& heard a$$ a.out the p$anet 1enus3 &oes out in con5idence to $ook 5or
it3 knowin& how to identi5y it3 and 5ina$$y disco"ers it3 and so is a.$e to
reco&nise the same whene"er he sees it a&ain. Inattenti"e peop$e are simp$y
5oo$s who cannot understand the e"er-recurrin& Samadhis in their $i"es.
They are $ike a man i&norant o5 the treasure under the 5$oor o5 his house
who .e&s 5or his dai$y 5ood.
98. ASo you see that Samadhi is use$ess to such peop$e. The inte$$ect o5
.a.es is a$ways unmodi5ied and yet they do not rea$ise the se$5.
97. A!ir"ika$pa Samadhi c$ear$y wi$$ ne"er eradicate i&norance. There5ore
in order to destroy it Sa"ika$pa Samadhi must .e sou&ht.
D?-DJ. AThis a$one can do it. )od inherent as the se$5 is p$eased .y
meritorious actions which are continued throu&h se"era$ .irths a5ter which
the desire 5or $i.eration dawns and not otherwise3 e"en thou&h mi$$ions o5
.irths may .e experienced. -5 a$$ thin&s in creation3 to .e .orn a sentient
.ein& re:uires &ood $uckI e"en so to ac:uire a human .ody re:uires
considera.$e meritI whi$e it is out o5 the ordinary 5or human .ein&s to .e
endowed with .oth "irtuous tendencies and sharp inte$$ect.
D;-<?. A-.ser"e3 - +rahmin3 that the mo.i$e creation is a "ery sma$$
5raction o5 the immo.i$e and that human .ein&s 5orm .ut a sma$$ 5raction
o5 the mo.i$e3 whi$e most human .ein&s are $itt$e more than anima$s3 .ein&
i&norant o5 &ood and .ad3 and o5 ri&ht and wron&. -5 sensi.$e peop$e3 the
.est part runs a5ter the p$easures o5 $i5e seekin& to 5u$5i$ their desire. 0 5ew
$earned peop$e are stained with the $on&in& 5or hea"en a5ter death. -5 the
remainin& 5ew3 most o5 them ha"e their inte$$ects .edimmed .y aya and
cannot comprehend the oneness o5 a$$ (the @reator and creation). How can
these poor 5o$k3 he$d in the &rip o5 aya3 extend their weak si&ht to the
su.$ime Truth o5 -nenessB #eop$e .$inded .y aya cannot see this truth.
,"en when some peop$e rise so hi&h in the sca$e as to understand the
theory3 mis5ortune pre"ents their .ein& con"inced o5 it (5or their desires
sway them to and 5ro with 5orce &reater than the ac:uired3 puny3
theoretica$ know$ed&e3 which i5 strict$y 5o$$owed shou$d put an end to such
desires3 which nourish on the denia$ o5 oneness.) They try to justi5y their
practica$ actions .y 5a$$acious ar&uments which are simp$y a waste o5 time.
AInscruta.$e are the ways o5 aya which denies the hi&hest Rea$isation to
them3 it is as i5 they threw away the $i"e &em in their hands thinkin& it to
.e a mere pe..$e.
<6. A-n$y those transcend aya with whose de"otion the )oddess o5 the
Se$5 is p$easedI such can discern we$$ and happi$y.
<J. A+ein& .y the &race o5 )od endowed with proper discernment and
ri&ht-earnestness3 they .ecome esta.$ished in transcendenta$ -neness and
.ecome a.sor.ed.
AI sha$$ now te$$ you the scheme o5 $i.eration.
<;. A-ne $earns true de"otion to )od a5ter a meritorious $i5e continued in
se"era$ .irths3 and then worships Him 5or a $on& time with intense
de"otion.
<9. A(ispassion 5or the p$easures o5 $i5e arises in a de"otee who &radua$$y
.e&ins to $on& 5or know$ed&e o5 the truth and .ecomes a.sor.ed in the
search 5or it.
<D. AHe then 5inds his &racious aster and $earns 5rom him a$$ a.out the
transcendenta$ state. He has now &ained theoretica$ know$ed&e.
!ote. G This is Sra"ana.
<<. A05ter this he is impe$$ed to re"o$"e the who$e matter in his mind unti$
he is satis5ied 5rom his own practica$ know$ed&e with the harmony o5 the
scriptura$ injunctions and the teachin&s o5 his aster. He is a.$e to
ascertain the hi&hest truth with c$earness and certitude.
!ote. G This is anana.
<L. AThe ascertained know$ed&e o5 the -neness o5 the Se$5 must a5terwards
.e .rou&ht into practice3 e"en 5orci.$y3 i5 necessary3 unti$ the experience o5
the truth occurs to him.
!ote. G This is !idhidhyasana.
<8. A05ter experiencin& the Inner Se$53 he wi$$ .e a.$e to identi5y the Se$5
with the Supreme and thus destroy the root o5 i&norance. There is no
dou.t o5 it.
<7. AThe inner Se$5 is rea$ised in ad"anced contemptation and that state o5
rea$isation is ca$$ed !ir"ika$pa Samadhi.
Aemory o5 that rea$isation ena.$es one to identi5y the Inner Se$5 with the
Eni"ersa$ Se$5 (as AI am ThatC).
!ote. G This is #ratya.hina *nana.
@ommentary. G @ontemp$ation is desi&nated in its pro&ressi"e sta&es3 as
Sa"ika$pa Samadhi (:ua$i5ied Samadhi) and !ir"ika$pa Samadhi
(un:ua$i5ied Samadhi). (hyana (contemp$ation) $eads to the repose
conse:uent on the reso$"e that the mind in its a.so$ute purity is on$y the
Se$5. There are interruptions .y thou&ht o.trudin& in the ear$ier sta&es.
Then the practice &oes .y the name o5 (hyana. /hen the repose remains
smooth and uninterrupted 5or some apprecia.$e time3 it is ca$$ed Sa"ika$pa
Samadhi. I5 .y its constant practice3 the repose ensues without any
pre"ious reso$"e (i.e.3 e55ort$ess$y) and continues uninterrupted 5or some
time3 it is ca$$ed !ir"ika$pa Samadhi. The Inner Se$5 &$ows in a$$ its purity3
in the $ast sta&e.
05ter risin& 5rom it3 the memory o5 the uncommon experience o5 the Se$5
remainsI it ena.$es him to identi5y the transcendence o5 the one with that
same -ne which is in a$$. (This is the Sahaja State3 as is o5ten said .y Sri
Ramana. Tr.)
L?. AThat is the -neness o5 the Se$53 the same as the identi5ication o5 the
transcendence o5 the one with that same one in a$$ the di"ersities o5 the
wor$d apparent to each indi"idua$. This destroys the root o5 i&norance3
instant$y and comp$ete$y.
L6. A(hyana has .een said to de"e$op into !ir"ika$pa Samadhi. /hereas
modi5ications si&ni5y the manysidedness o5 consciousness3 !ir"ika$pa
si&ni5ies its unitary nature.
LJ. A/hen the mind does not create pictures due to thou&hts it is the
unmodi5ied state which is its prima$ and pure condition.
L;. A/hen the pictures on a wa$$ are erased3 the ori&ina$ wa$$ remains. !o
other work is necessary to restore its ori&ina$ condition.
L9. ASimi$ar$y3 the mind remains pure when thou&hts are e$iminated.
There5ore the un:ua$i5ied state is restored i5 the present distur.ance is
ended.
LD. AThere is indeed nothin& more to .e done 5or the most ho$y condition to
.e maintained. !e"erthe$ess3 e"en pandits are de$uded in this matter3
owin& to the .ane o5 aya.
L<. AThe acute$y inte$$i&ent can accomp$ish the purpose in a trice.
0spirants may .e di"ided into three &roups: (6) the .est3 (J) the midd$e
c$ass3 and (;) the $owest.
LL. A-5 these3 the .est c$ass rea$ise at the "ery moment o5 hearin& the
truth. Their ascertainment o5 truth and contemp$ation thereon are
simu$taneous with their $earnin&.
L8-7J. ARea$isation o5 truth re:uires no e55ort on their part. Take my case
5or instance. -n a moon$it summer ni&ht3 I was $yin& drunken$y on a
downy .ed in my p$easure &arden in the $o"in& em.race o5 my .e$o"ed. I
sudden$y heard the sweet nectar-$ike son&s o5 in"isi.$e aeria$ .ein&s who
tau&ht me the oneness o5 the Se$5 o5 which I was unaware ti$$ that moment.
I instant$y thou&ht o"er it3 meditated on it3 and rea$ised it in $ess than an
hour. 4or a.out an hour and a ha$5 I remained in Samadhi G the state o5
supreme .$iss.
AI re&ained consciousness and .e&an to muse o"er my experience M-h
wonder5u$P How 5u$$ o5 .$iss I wasP= It was extraordinary. Fet me return to
it. The happiness o5 the kin& o5 the )ods cannot e:ua$ e"en to a 5raction o5
my .$iss.
A!ot e"en the @reator3 +rahma3 cou$d ha"e that .$issI my $i5e had .een
wasted in other pursuits. *ust as a man i&nores the 5act that he ho$ds
@hintamani (the ce$estia$ &em capa.$e o5 5u$5i$$in& one=s desires) in his
hands3 and &oes .e&&in& 5ood3 so a$so peop$e i&norant o5 the 5ount o5 .$iss
within themse$"es3 waste their $i"es seekin& externa$ p$easuresP 4or me
such hankerin&s are done withP Fet me a$ways a.ide in the eterna$3 in5inite
source o5 .$iss within meP ,nou&h o5 such 5oo$ish acti"itiesP They are
shades o5 darkness and "ain repetitions o5 use$ess $a.our. +e they de$icious
dishes3 per5umed &ar$ands3 downy .eds3 rich ornaments or "i"acious
damse$s G they are mere repetitions3 with no no"e$ty or ori&ina$ity in them.
(is&ust 5or them had no arisen in me .e5ore .ecause I had .een 5oo$ish$y
treadin& the way o5 the wor$d.
A0s soon as I had decided on and attempted to turn my mind inward3
another .ri&ht idea struck me:
7;-7D. A/hat con5usion I am inP 0$thou&h I am a$ways in the per5ection o5
+$iss3 what is it I want to doB /hat more can I ac:uireB /hat do I $ackB
/hen and whence can I &et anythin&B ,"en i5 there were anythin& new to
.e &ained3 wou$d it endureB How can I who am In5inite @onsciousness-
+$iss know e55ortB
7<-78. AIndi"idua$ .odies3 their senses3 minds3 etc.3 are simi$ar to "isions in
a dreamI they are projected 5rom me. @ontro$ o5 one mind $ea"es a$$ other
minds as they are. So what is the use o5 contro$$in& my mindB inds3
contro$$ed or uncontro$$ed3 appear on$y to my menta$ eye.
77. A0&ain3 e"en i5 a$$ minds are contro$$ed3 mine remains 5ree. 4or my
mind is $ike in5inite space3 the receptac$e o5 a$$ thin&s. /ho is to contro$ it
and howB
6??. AHow can Samadhi .e .rou&ht a.out when I am a$ready in the
per5ection o5 .$iss3 5or the Se$5 is +$iss-@onsciousness3 e"en more per5ect
than in5inite spaceB
6?6. Ay own $i&ht mani5ests di"erse acti"ities a$$ a.out the wor$d which is
a&ain my own mani5estation.
6?J. A/hat matters it i5 one shou$d mani5est as action or inactionB /here
is the &ain or $oss in such mani5estationB
6?;. ASimi$ar$y what matters it 5or the per5ect .$iss5u$ Se$5 i5 it 5a$$ into
!ir"ika$pa SamadhiB Samadhi or no Samadhi3 I am the same #er5ection
and eterna$ #eace.
6?9-6?D. AFet the .ody do what it $ikes. Thinkin& thus I a$ways a.ide in my
own Se$5 as the #er5ect 5ountain-head o5 +$iss and pure uninterrupted
consciousness. I am there5ore in the state o5 per5ection and remain
un.$emished.
Ay experience is typica$ o5 the .est aspirants.
6?<-6?L. A/isdom is achie"ed in the course o5 many .irths .y the $owest
aspirants. 0s 5or the midd$e c$ass3 wisdom is &ained in the same .irth G .ut
s$ow$y and &radua$$y accordin& to the a5oresaid scheme o5 (6) $earnin& the
truth3 (J) con"iction o5 the same3 (;) meditation G :ua$i5ied Samadhi and
un:ua$i5ied Samadhi3 and (9) 5ina$$y Sahaja Samadhi (to .e unattached
e"en whi$e en&a&ed in the acti"ities o5 the wor$d). This $ast state is "ery
rare$y 5ound.
6?8. A/hy 5a$$ into !ir"ika$pa Samadhi3 without &ainin& the 5ruit o5 its
wisdomP ,"en i5 he shou$d experience it a hundred times it wi$$ not $i.erate
the indi"idua$. There5ore I te$$ you that momentary Samadhis in the
wakin& state are 5ruit$ess.
6?7. AEn$ess a man $i"e the ordinary $i5e and check e"ery incident as the
projection o5 the Se$53 not swer"in& 5rom the Se$5 in any circumstances3 he
cannot .e said to .e 5ree 5rom the handicap o5 i&norance.
66?. A!ir"ika$pa Samadhi is characterised .y the experience o5 the true
Se$5 a$one3 name$y3 #ure Inte$$i&ence. Thou&h eterna$ and resp$endent e"en
ordinari$y3 this 0.stract Inte$$i&ence is as i5 it did not exist.
666-66J. A0.stract Inte$$i&ence is the .ack&round on which the phenomena
are disp$ayed3 and it must certain$y mani5est itse$5 in a$$ its purity3 in they
a.sence3 a$thou&h its appearance may $ook new at 5irst. It remains
unreco&nised .ecause it is not distin&uished 5rom the phenomena disp$ayed
.y it. -n their .ein& e$iminated it .ecomes apparent.
AThis in short is the method o5 Se$5-Rea$isation.
66;. A- +rahminP Think o"er what you ha"e now $earnt3 and you wi$$
rea$ise. /ith the wisdom .orn o5 your rea$isation3 you wi$$ inhere as the
Se$5 and .e eterna$$y 5ree.C
(attatreya said:
669-6D. A05ter &i"in& these instructions to 0shta"akra3 *anaka sent him
away. 0shta"akra reached his own p$ace and put the $essons into practice.
1ery soon he too .ecame a *i"anmukta ($i.erated whi$e yet a$i"e).C
@H0#T,R H1III
6. (attatreya continued: AThus pure inte$$i&ence3 5ree 5rom o.jecti"e
know$ed&e3 has .een pro"ed to existI it can .e 5e$t on many occasions in
ordinary $i5e.
J. AHowe"er3 it &oes undetected .ecause peop$e are in the meshes o5 aya
and not con"ersant with it. 0$ertness a$one wi$$ re"ea$ it.
;-D. A/hy say so much a.out itB The $on& and short o5 it is this. -.jecti"e
know$ed&e is &ained .y the mindI the mind cannot .e o.jecti5ied. Sti$$ it
5o$$ows that there must .e mind e"en in the a.sence o5 o.jects. Such pure
mind entire$y di"ested o5 a$$ o.jecti"e know$ed&e (or thou&hts) is pure
inte$$i&ence. 0wareness is its nature. There5ore it is a$ways rea$ised3 5or no
other knower .eside itse$5 can e"er .e admitted.
<-L. A(o you think3 - +har&a"a3 that the Se$5 is not aware when o.jects
are seenB I5 not aware3 the Se$5 cannot .e. I5 the Se$5 is not3 how can you
raise this :uestionP @an you seek any &ood 5or yourse$5 i5 the Se$5 .e a
myth $ike a 5$ower in the skyB How can I esta.$ish the Se$5 5or youB
@onsider and te$$ me.
8-7. A-r do you mean to say that there is ordinari$y an awareness o5 the
Se$5 .ut it cannot .e particu$arisedB I5 so3 know it to .e the unendin&
awareness which is perpetua$$y existin&. That is your Se$5. The Se$5 is 5ree
5rom particu$ars. How stran&e that knowin& it3 you are sti$$ i&norantP
6?. A0t the time o5 co&nisin& o5 an o.ject3 the pure inte$$ect assumes its
shape and mani5ests as such. -5 itse$5 it is pure and has no 5orm. -.jecti"e
know$ed&e is thus a particu$arised section o5 pure inte$$i&ence. The Se$5 is
e"er-shinin&3 unparticu$arised3 un.$emished3 ordinary existence G se$5-
aware and se$5-su55icient.
66-6;. AI5 you say that the .ody3 etc.3 usua$$y appear as the Se$53 I te$$ you
that they are on$y the p$ay o5 thou&hts and nothin& more. 4or3 think we$$
and o.ser"e care5u$$y. /hen you see a pot3 are you aware that it is your
Se$5 $ike the .odyB (!o3 your .ody is no $ess a thou&ht and appearance in
consciousness3 than the pot.) Then why shou$d the .ody a$one .e con5used
with the Se$5B
AI5 you ar&ue that there is no harm or mistake in identi5yin& the .ody with
the Se$53 .ecause it is no worse than &$ori5yin& a part instead o5 the who$e. I
te$$ you: (o not con5ine such &$ori5ication to one part on$y to the exc$usion
o5 a$$ others. ,xtend it ri&ht throu&h and &$ori5y the who$e uni"erse as the
Se$5.
69. AIn that case3 there wi$$ .e no con5usion o5 the o.ject with the su.ject3
and you wi$$ a$ways remain as the su.ject.
6D. A4or the Se$5 is a$ways se$5-resp$endent and one without a second3 and
it disp$ays di"ersities o5 phenomena as a mirror its re5$ections.
6<. AThere5ore ru$e out creation as a mere thou&ht or series o5 thou&hts
and rea$ise the non-dua$3 residua$3 pure inte$$i&ence as the Se$5.
6L. AI5 the .ody and creation are transcended and the Se$5 rea$ised e"en
once3 there ensues that wisdom which wi$$ eradicate i&norance and
o"erride the cyc$e o5 .irths and deaths.
68. Aoksha ($i.eration) is not to .e sou&ht in hea"ens or on earth or in
the nether re&ions. It is synonymous with Se$5-Rea$isation.
67. Aoksha is not anythin& to .e &ot a5resh 5or it is a$ready there on$y to
.e rea$ised. Such rea$isation arises with the e$imination o5 i&norance.
0.so$ute$y nothin& more is re:uired to achie"e the aim o5 $i5e.
J?. Aoksha must not .e thou&ht to .e di55erent 5rom the Se$5. I5 it is a
thin& to .e ac:uired3 its a.sence .e5ore attainment is imp$ied. I5 it can .e
a.sent e"en once why shou$d not its a.sence recurB The oksha wi$$ .e
5ound to .e impermanent and so not worth whi$e stri"in& 5or.
A0&ain i5 it can .e ac:uired3 ac:uisition imp$ies non-se$5. /hat is non-se$5
is on$y a myth $ike a hare &rowin& horns.
!ote. G Sri Ramana says that oksha is another name 5or MI= or MSe$5=.
J6. AThe Se$5 is on the other hand a$$-round #er5ection. So where e$se can
oksha .e $ocatedB I5 it were so3 oksha wou$d .e $ike a re5$ection in a
mirror.
JJ-JL. A,"en the popu$ar idea is that oksha is re$ease 5rom .onda&e3
meanin& destruction o5 i&norance. I&norance is itse$5 a 5orm o5 thou&ht:
destruction is its a.senceI to .rin& a.out its a.sence is on$y another 5orm
o5 thou&ht. So then on in"esti&ation the who$e statement &ets in"o$"ed and
.ecomes meanin&$ess. 4or a thou&ht cannot .e destroyed and .e a thou&ht
sti$$. (ream is said to .e rea$ as we$$ as unrea$ (in experience and in
su.stance3 respecti"e$y). Rea$$y speakin&3 dream too is not unrea$. 4or3
what is unrea$ityB Impermanency. This a&ain is reco&nised .y the thou&ht
o5 the non-continuity o5 the dream which imp$ies the thou&ht content to .e
dream. Is it tru$y non-continuous thenB The inte$$ect .ein& a$ways
continuous3 there cannot .e a moment o5 the non-existence o5 anythin&. So
then3 e"en at the moment o5 thinkin& the a.sence o5 a thin&3 that thin&
rea$$y exists in the mind and so it is rea$ and not unrea$. 0$$ o.jects are3
howe"er3 non-existent when not contemp$ated .y the mind. +ut rea$ity is
determined .y the .ein& or non-.ein& which cannot .e ascertained .y the
mind .ecause its denia$ imp$ies the 5ormation o5 the menta$ ima&e o5 the
denied thin& and it is a.surd to deny its existence. In the a.sence o5 denia$3
the thin& must .e and so e"erythin& is.
AThus the existence o5 pure inte$$i&ence is pro"ed .y its mani5estation3 as
a$$ e$se3 and thus oksha cannot .e exterior to the Se$53 anythin& to .e
&athered3 ac:uired or assimi$ated.
J8. Aoksha is de5ined as the steady &$ow o5 the Se$5 in per5ection. (The
:uestion arises whether the Se$5 is imper5ect at one time3 i.e.3 in i&norance
and per5ect at another time3 i.e.3 in oksha). The non-modi5ication o5
a.stract inte$$i&ence into the o.jecti"e phenomena is said to .e the state o5
per5ection. (So there is no contradiction.)
J7. A0.stract Inte$$i&ence contracts at the stimu$i to modi5ication and
.ecomes $imited. -therwise3 it is in5inite and un.roken.
;?. AI5 you mean to su&&est that such inte$$i&ence is .roken up into
se&ments .y time3 etc. G te$$ me whether the disinte&ratin& in5$uences are
within the Se$5 or without.
;6-;J. AI5 .eyond consciousness3 they cannot .e pro"ed to existI i5 within3
consciousness per"ades them and is not di"ided. The .reakin& up at
inter"a$s as seen in the wor$d is percei"ed .y consciousness as e"ents (the
.roken parts) and time (the disinte&rator)3 .oth o5 which are per"aded .y
consciousness. The consciousness is itse$5 the time and the e"ents.
;;-;9. AI5 time .e not per"aded .y consciousness3 how do inter"a$s .ecome
e"identB In the uni"ersa$ per"asi"eness o5 consciousness3 how is it to .e
considered .roken upB +reakin& up must .e .rou&ht a.out .y the a&ency
o5 somethin& externa$. +ut anythin& .eyond the pa$e o5 consciousness
cannot .e e"en maintained or discussed.
;D. A!or can it .e &ranted the disinte&ratin& 5actor is made "isi.$e .y its
e55ects o5 di"ision3 whi$e it sti$$ e"ades inte$$i&ence3 in its entirety. 4or that
is to say that it exists so 5ar as its e55ect is concerned and does not exist in
other ways G which is a.surd.
;<. AThere5ore e"en the concept o5 exterior must $ie within the .ounds o5
consciousness (c5.3 0"yakta in s$eep or exterior in the scheme o5 creation).
Simi$ar$y3 a$$ that is known and knowa.$e must a$so $ie within.
;L. AIn "iew o5 this conc$usion3 how can the container .e sp$it up .y the
containedB In"esti&ate the truth on these $ines3 RamaP
;8-96. A+ein& within3 the uni"erse cannot .e di55erent 5rom consciousness.
4or you know that two thin&s cannot co-exist within the same $imits. I5
they do3 intermin&$in& is the resu$t. Howe"er3 the uni"erse maintains its
distinctness .ecause it is $ike a re5$ection in the mirror o5 consciousness.
A0s re&ards the appearance o5 (0"yakta or) exterior in the scheme o5
creation which was traced to the root-cause o5 i&norance3 how can
mani5estation in it .e rea$B Their rea$ity must .e associated with the 5act o5
their .ein& o5 the nature o5 consciousness3 i.e.3 the Se$5. It is there5ore
proper to conc$ude that the Se$5 is a$one and sin&$e and there is nothin&
.eyond.C /hen (attatreya had 5inished3 #arasurama asked 5urther:
9J-9;. A- Ford3 I 5ind it di55icu$t to 5o$$ow your reasonin& when you say
that 0.stract Inte$$i&ence3 .ein& on$y one3 yet mani5ests as the di"erse
o.jects o5 creation. The two entities3 the co&niser and the co&nised o.ject3
are distinct and separate. -5 these3 the co&niser3 name$y consciousness3
may .e se$5-$uminous i$$uminin& the o.jects.
99. A*ust as o.jects stand apart 5rom $i&ht so the uni"erse seems apart
5rom the Inte$$i&ent #rincip$e.
9D. A,xperience does not re"ea$ the identity o5 the two. 4urthermore3 you
are con5irmin& the statement o5 *anaka as re&ards Samadhi.
9<. A*anaka has said: Mind di"ested o5 thou&hts .ecomes pure and is
identica$ with the Se$5 and 5urther3 that a$one destroys i&norance.=
9L. AHow can that .e the Se$5B ind is a$ways taken to .e a 5acu$ty with
which the Se$5 5unctions in the supra-materia$ p$anes.
98. AThe Se$5 wou$d .e no .etter than insentient .ut 5or the mind3 which
characterises it as di55erent 5rom the insentient wor$d.
97. A4urther3 e"en the scriptures admit that $i.eration and .onda&e are
on$y attitudes o5 the mind accordin& as it is unmodi5ied or modi5ied3
respecti"e$y.
D?. AHow can the mind .e the Se$5 as we$$ as its 5acu$tyB 0&ain3 &rantin&
that the wor$d is an ima&e on the mirror o5 consciousness3 the 5act o5 its
per5ection is there3 so the non-dua$ity o5 consciousness does not 5o$$ow.
D6. AThere are ha$$ucinations known3 $ike a rope mistaken 5or a serpent.
Ha$$ucination is not correct know$ed&eI .ut it does not end the dua$ity
attendant on its perception.
DJ. ASti$$ a&ain3 unrea$ ima&es cannot ser"e any use5u$ purpose3 whereas
the uni"erse is endurin& and 5u$$ o5 purpose.
D;. ATe$$ me how you assert it to .e unrea$3 thus esta.$ishin& the non-
dua$ity o5 the Supreme.
A4urthermore3 i5 the wor$d itse$5 is unrea$3 how does that unrea$ity happen
to distin&uish .etween 5act and ha$$ucination in the a55airs o5 $i5e.
D9. ASti$$ more3 how does e"ery.ody happen to ha"e the same ha$$ucination
o5 mistakin& the unrea$ phenomena 5or rea$ity.
0$$ these dou.ts are trou.$in& me. #$ease c$ear them 5or me.C
DD. (attatreya3 the omniscient3 heard these :uestions and was p$eased with
them. Then he proceeded to answer:
D<. A%ou ha"e done we$$3 #arasurama3 to ask these :uestions a$thou&h not
5or the 5irst time. They must .e examined unti$ one is throu&h$y con"inced.
DL. AHow can the )uru himse$5 anticipate a$$ the dou.ts o5 the discip$e
un$ess he states them c$ear$yB There are di55erent &rades o5 mind and
di55erent temperaments too.
D8. AHow can c$ear know$ed&e .e &ained i5 one=s dou.ts are not raised to
.e metB The student with an ana$ytica$ turn o5 mind &ains deep-seated
know$ed&e. His :uestions he$p towards depth o5 know$ed&e.
D7-<6. AThe un:uestionin& student is o5 no use. The earnest student is
reco&nised .y his :uestions.
A@onsciousness is one and non-dua$3 .ut shines as i5 di"ersi5ied $ike the
c$ean sur5ace o5 a mirror re5$ectin& "arie&ated co$ours.
A!ote how the mind unmodi5ied in s$eep3 remainin& sin&$e and .$ank3 is
$ater modi5ied .y dream and mani5ests as the dream wor$d. Simi$ar$y3 the
-ne @onsciousness G Sri Tripura G 5$ashes 5orth as the "arious phenomena
o5 the uni"erse.
<J. AThe co&niser and the co&nised o.jects are seen in dream a$so. ,"en a
.$ind man3 without si&ht3 percei"es o.jects.
<;. AHow does he do so un$ess .y menta$ perceptionB @an anythin& .e
known at any time or p$ace in the a.sence o5 the $i&ht o5 the mindB
<9. AThere can .e no ima&es in the a.sence o5 a mirror3 5or the ima&es are
not apart 5rom the mirror.
<D. ASimi$ar$y3 nothin& is co&nisa.$e i5 it $ies .eyond the pa$e o5 the
co&nisin& princip$e. 4or the same reason I say that the mind cannot $ie
apart 5rom inte$$i&ence in the a.stract.
<<. A*ust as the co&niser3 co&nition and the co&nised are identi5ied with the
mind in dream3 so a$so the seer3 the si&ht and the phenomena are identica$
with the mind in the wake5u$ state.
<L-L6. A*ust as an axe was created in the dream 5or 5e$$in& a tree3 which is
the thin& 5or which it was desi&ned3 so is the mind said to .e the 5acu$ty 5or
&i"in& perception.
A+ut3 Rama3 the 5acu$ty can .e on$y o5 the same de&ree o5 rea$ity as the
action itse$5. 4or was anyone injured at any time .y a human hornB The
action and the instrument must c$ear$y .e o5 the same de&ree o5 truth.
Since the action itse$5 is unrea$3 can the mind3 the 5acu$ty3 .e rea$B So3
Rama3 there is no 5acu$ty known as the mind. ind is on$y surmised 5or
the $ocation o5 the dream su.ject3 dream "ision and dream o.jects. Its
rea$ity is o5 the same order as that o5 a dream.
A#ure inte$$i&ence is :uite un.$emishedI mind and other 5acu$ties are mere
5a.rications 5or ena.$in& transactions to continue3 which3 howe"er &o on
.ecause the 0.so$ute is se$5-su55icient and mani5ests as su.ject and o.jects.
The same is o5ten pure and un:ua$i5ied3 as in the a5oresaid momentary
Samadhi.
AI sha$$ exp$ain to you 5urther:
LJ-L7. A0.so$ute @onsciousness and space resem.$e each other in .ein&
per5ect3 in5inite3 su.t$e3 pure3 un.ounded3 5orm$ess3 immanent in a$$3 yet
unde5i$ed within and without .ut space di55ers 5rom the other3 in .ein&
insentient.
AIn 5act3 the conscious Se$5 is space. This .ein& so3 they are not di55erent
5rom one other. Space is Se$5I and Se$5 is space. It is the i&norant who see
the Se$5 as space a$one owin& to their de$usion3 just as the ow$s 5ind
darkness in daNN$in& sun$i&ht. The wise howe"er 5ind in space the Se$53 the
0.stract Inte$$i&ence.
AHer Transcendenta$ ajesty3 stain$ess and se$5-contained3 irradiates
di"ersity in Her Se$5 $ike an indi"idua$ in the state o5 dream. This di"ersity
in the shape o5 men3 anima$s and other phenomena3 does not de$ude the
Se$5 in its purity3 .ut does de$ude a.errations o5 the Se$53 name$y3 the
indi"idua$ e&os.
8?-86. AHer ajesty3 the 0.so$ute3 remains a$ways aware o5 Her #er5ection
and -neness. Thou&h Herse$5 immuta.$e3 She appears muta.$e to Her own
creatures just as a ma&ician .e&ui$es the audience with his tricks .ut
remains himse$5 undecei"ed.
8J. AShe is $i&ht G -ne without a secondI and yet She appears di"ided to
Her -wn creatures3 .ecause o5 the "ei$ o5 i$$usion.
8;. A*ust as the ma&ician=s tricks de$ude the audience a$one and not
himse$53 so a$so the "ei$in& o5 aya a55ects the creatures and not the
creatorI when the indi"idua$s he$d in the meshes o5 aya3 see di"ersity and
a$so discuss aya.
89-8D. AThis aya is the dynamic aspect o5 the $atent se$5-su55iciency o5 the
Supreme and is un5ai$in&. See how yo&is3 charmers and ma&icians remain
con5ident and sure3 without re"ea$in& themse$"es3 and yet p$ay upon the
ima&ination o5 others seekin& to achie"e the impossi.$e.
8<. A(i"ision in the 0.so$ute amounts to contraction within particu$ar
$imits under the &uise o5 the e&o which is usua$$y termed imper5ection3 or
i&norance.
8L. AIn this manner3 +har&a"a3 has the 0.so$ute in"ested its own pure and
independent Se$5 with i&norance and seems to .e iridescent with its
di55erent entities.
88. AHence the identity o5 space with the Se$5 is not apparent to the
$earned3 .ecause they are incapa.$e o5 in"esti&atin& the Se$5 with a steady
mind3 5or that is di"erted .y its inherent disposition to &o outward.
87-7?. ASecond-hand know$ed&e o5 the Se$5 &athered 5rom .ooks or &urus
can ne"er emancipate a man unti$ its truth is ri&ht$y in"esti&ated and
app$ied to himse$5I direct Rea$isation a$one wi$$ do that. There5ore3 5o$$ow
my ad"ice and rea$ise yourse$53 turnin& the mind inward.
76. AShe who is the Transcendenta$ @onsciousness3 creatin& a$$ and
comprisin& their essence3 is #ure Radiance and there5ore de"oid o5
anythin& insentient.
7J. AShe reposes in Her own Se$5 unde5i$ed .y the e&o. The insentient
cannot exist o5 themse$"es .ut depend on Inte$$i&ence 5or their reco&nition
and de5inition.
7;-79. AThey cannot shine .y their own merit and re"ea$ their own
existence. Their im.eci$ity and their dependence on consciousness .etrays
their imper5ection.
A+ut pure Inte$$i&ence is a.so$ute3 shines .y itse$5 and 5ee$s its own
existence3 without any extraneous aids. Since it is se$5-radiant3 it is se$5-
contained. Such is the #er5ect MI= G the transcendenta$ MI= G tota$$y a.sent
5rom and unassociated with insentient creation.
7D. A+ecause the a&&re&ate o5 a$$ phenomena is o5 #ure Inte$$i&ence G the
Supreme G and there is nothin& .eyond Her or.it3 there cannot possi.$y .e
anythin& to di"ide Her into sectors and so She is un.roken and continuous
$ike mirror re5$ectin& ima&es.
7<-7L. AHow are di"isor and di"ision possi.$e 5or the 0.so$ute. Such
5reedom 5rom disinte&ration is #er5ectionI and the Se$5-radiance o5 such
#er5ectness is the un.roken MI-I= consciousness G known as Se$5-reposeI the
eterna$3 immanent3 uni:ue and homo&eneous essence.
78-77. AThou&h descriptions o5 and statements a.out the Supreme di55er
accordin& to the aspects emphasised3 yet She is simp$y se$5-su55iciency3
ener&y3 and a.stract3 un.roken3 sin&$e essentia$ +ein& G a$$ uni5ied into
-ne3 just as $i&ht and heat &o to make 5ire3 yet the three 5actors are
discussed and descri.ed separate$y in practica$ $i5e.
6??-6?6. ASuch is the #ower ca$$ed aya3 capa.$e o5 accomp$ishin& the
impossi.$e3 and remainin& unde5i$ed3 notwithstandin& Her mani5ested
di"ersity as phenomena resem.$in& a mirror and its ima&es. She is the
eterna$3 sin&$e3 un.roken MI=-ness runnin& throu&h a$$ mani5estations.
6?J.-6?;. AThese seemin& .reaks in the continuum are said to .e non-se$5 G
the same as i&norance3 insentience3 "oid3 !ature3 non-existence o5 thin&s3
space3 darkness3 or the 5irst step in creation3 a$$ o5 which represent nothin&
.ut the 5irst scission in pure inte$$i&ence.
6?9. The passa&e 5rom the in5inite a.so$ute to a $imited nature is in5$uenced
.y aya and the transition is ca$$ed space.
6?D. A+ut this is as yet undistin&uisha.$e 5rom the Se$5 owin& to the non-
de"e$opment or a.sence o5 the e&o3 which is the seed o5 the cyc$es o5 .irths
and deaths.
6?<-66;. A(i"ersity is "isi.$e on$y in space3 and this space is in the Se$53
which in turn projects it at the moment when di55erentiation starts
a$thou&h it is not then c$ear. RamaP Fook within. /hat you percei"e as
space within is the expanse wherein a$$ creatures exist3 and it 5orms their
Se$5 or consciousness. /hat they $ook upon as space is your Se$5. Thus3 the
Se$5 in one is space in another3 and "ice "ersa. The same thin& cannot di55er
in its nature. There5ore there is no di55erence .etween space and Se$5 G
which is 5u$$ and per5ect +$iss-@onsciousness.
AHowe"er space imp$ies sections. ,ach section o5 inte$$i&ence is ca$$ed
mind. @an it .e di55erent 5rom the Se$5B #ure Inte$$i&ence contaminated
with inanimate excrescences is ca$$ed *i"a or the indi"idua$3 whose 5acu$ty
5or discrimination is consistent with its se$5-imposed $imitations and is
ca$$ed mind.
AThus in the transition 5rom the 0.so$ute to the indi"idua$3 space is the
5irst "ei$ cast o55. The c$ear3 concentrated Se$5 .ecomes pure3 tenuous3
suscepti.$e space in which hard3 dense3 crowded3 or s$ender thin&s are
concei"ed. They mani5est as the 5i"e e$ements o5 which the .ody is
composed. The indi"idua$ then encases himse$5 in the .ody $ike a si$kworm
in its cocoon. Thus the 0.so$ute shines as awareness in the .ody (name$y3 MI
am the .ody=) G just as a cand$e $i&hts the co"erin& &$o.e. The indi"idua$
consciousness is thus 5ound to .e on$y the radiance o5 the Se$5 re5$ected in
the .ody3 which it i$$umines $ike an enc$osed $amp i$$uminin& the interior o5
its co"er.
669. A*ust as the $i&ht o5 the $amp spreads out throu&h ho$es made in the
co"er3 so a$so the $i&ht o5 Inte$$i&ence extends 5rom within throu&h the
senses to the externa$ wor$d.
66D-66<. A@onsciousness3 .ein& a.so$ute and a$$-per"adin& $ike space3
cannot &o out throu&h the sensesI .ut sti$$ its $i&ht extendin& as space
presents certain phenomenaI and this co&nition amounts to $i5tin& the "ei$
o5 darkness to that extent. This is said to .e the 5unction o5 mind.
!ote. G The rays o5 $i&ht are impercepti.$e in ether .ut when they impin&e
on matter the o.jects .ecome "isi.$e .y the re5$ection o5 the $i&ht rays on
their sur5ace. Simi$ar$y3 consciousness appears to disc$ose the presence o5
o.jects in space .y un"ei$in& them 5rom the i&norance surroundin& them.
66L. AThere5ore3 I te$$ you that mind is no other than consciousness. The
di55erence $ies in the 5act that the mind is rest$ess and the Se$5 is a$ways
peace5u$.
668-6J?. ARea$isation o5 the Se$5 su.dues the rest$ess mind which is the
dynamic aspect o5 consciousness. -n this .ein& su.dued3 there &$eams out
the peace-5i$$ed3 per5ect3 inte$$i&ent .$iss which is synonymous with
emancipation. +e assured o5 this. (o not think that an inter$ude o5 .$ank
or "ei$ o5 nescience wi$$ super"ene a5ter the cessation o5 thou&hts. 4or3
there is no such 5actor as a .$ank or "ei$ o5 nescience. It is simp$y a 5i&ment
o5 the ima&ination.
6J6-JJ. AI5 in a day-dream a man ima&ines himse$5 taken3 harassed and
.eaten .y an enemy he wi$$ su55er 5rom the e55ects unti$ and un$ess he
dismisses the day-dream. /i$$ he continue to .e .ound .y the enemy a5ter
the dream is dismissed with the enemy and his .odyB So it is with the "ei$
o5 nescience.
6J;. A- RamaP ,"en 5rom the "ery .e&innin& there has rea$$y .een no
.onda&e or tie to the cyc$e o5 .irths and deaths. -n$y do not .e de$uded .y
identi5yin& yourse$5 with insentient matter .ut en:uire: /hat is this
.onda&eB
6J9. AThe stron&est 5etter is the certainty that one is .ound. It is as 5a$se as
the 5ear5u$ ha$$ucinations o5 a 5ri&htened chi$d.
6JD. A,"en the .est o5 men cannot 5ind re$ease .y any amount o5 e55orts
un$ess his sense o5 .onda&e is destroyed.
6J<. A/hat is this .onda&eB How can the pure uncontaminated 0.so$ute
Se$5 .e shack$ed .y what $ook $ike ima&es in the mirror o5 the Se$5B
6JL-6;?. ATo ima&ine that the Se$5 is shack$ed .y menta$ projections is to
ima&ine that the 5ire re5$ected in a mirror can .urn it. There is a.so$ute$y
no .onda&e .eyond the 5oo$ish certainty that you are .ound and the
di55erence o5 entity created .y mind. Enti$ these two .$emishes are washed
away .y the ho$y waters o5 in"esti&ation into the Se$53 neither I3 nor
+rahma the @reator3 nor 1ishnu3 nor Si"a3 nor e"en Sri Tripura the
)oddess o5 /isdom3 can he$p that person to .e emancipated. There5ore3
Rama3 surmount these two hurd$es and remain eterna$$y happy.
6;6. AThe mind wi$$ shine as the Se$5 i5 the mind .e denuded o5 those
thou&hts now crowdin& it3 and then a$$ sense o5 dua$ity wi$$ cease to exist.
6;J. Aind is nothin& .ut sectiona$ know$ed&e as his and that. ,$iminate
such3 and then pure know$ed&e wi$$ a$one remain. This is the Se$5.
6;;. A0s 5or the we$$-known examp$e o5 the ha$$ucination o5 a snake in a
coi$ o5 rope the rope is rea$ and the snake is unrea$.
6;9-6;D. A,"en a5ter the true state o5 a55airs is known and the
ha$$ucination o5 a snake dismissed3 there is sti$$ the rea$ity o5 the rope
(which contains the potentia$ity o5 the recurrence o5 the same ha$$ucination
in the same person or in others). The dan&er is a$ways there unti$ the rope
is reco&nised to .e o5 and in the Se$5.
6;<. AThen o.jecti"ity tota$$y ceases3 and pure know$ed&e a$one remains.
There is thus a comp$ete annihi$ation o5 dua$ity.
6;L. AThe sense o5 dua$ity persists .ecause there is the con"iction o5 the
purpose5u$ness o5 the o.jecti"e wor$d. +ut such purpose5u$ness and e"en
dura.i$ity is experienced e"en in dreams.
6;8-699. AThe di55erence .etween dreams and the wake5u$ state $ies in the
5act that in the wakin& state the dream is determined to .e 5a$se3 whereas
in the dream the wakin& state is not so determined. There5ore the wakin&
state is uni"ersa$$y taken to .e rea$. +ut this is wron&. 4or do you not
experience the same extent o5 permanency and purpose5u$ness in dreams
as in the wake5u$ stateB
A/ake5u$ consciousness does not inter"ene in dreams nor does dream-
consciousness inter"ene in the wake5u$ state3 whi$e the two 5actors G
endurin& nature and purpose5u$ness G are common to .oth.
A,xamine your past dreams and past wakin& experiences in the $i&ht o5
these 5acts and see 5or yourse$5.
A0&ain3 note the appearance o5 rea$ity in ma&ica$ phenomena and the
seemin& purpose5u$ actions o5 ma&ica$ creations. (oes rea$ity rest on the
s$ender .asis o5 such appearancesB
AThe con5usion is due to want o5 discrimination .etween the rea$ and the
unrea$ amon& i&norant 5o$k. I&norant$y indeed do they say that the
wake5u$ uni"erse is rea$.
69D-698. ARea$ity must endure 5or e"er and e"er. M@onsciousness either is
or is not.= In the 5ormer case3 it is o."ious and in the $atter it is imp$ied3 5or
the conception o5 its a.sence imp$ies consciousness. (There5ore
consciousness cannot .e esta.$ished to .e transitory. It is permanent and
there5ore rea$.)
AInsentient matter is di"erse in nature and its impermanency o."ious. 4or3
one o.ject exc$udes a$$ others.
A+ut can you concei"e the a.sence o5 consciousness anywhere or at any
timeB I5 you say that there is no awareness in your s$eep3 te$$ me how you
know that period or a&ain how you know that you were not aware. I5
a.so$ute$y unaware3 you wou$d not now .e a.$e to say G MI was not aware=.
How was this unawareness i$$umined 5or youB There5ore you cannot escape
the conc$usion that there must .e consciousness e"en to know its
unawareness a$so. So3 there is no moment when consciousness is not.
AI sha$$ now te$$ you .rie5$y the di55erence .etween rea$ity and unrea$ity.
697. ARea$ity is that whose existence is se$5-e"ident and does not re:uire
other aids to re"ea$ it. Enrea$ity is the contrary.
AI5 you say3 howe"er3 that a thin& is rea$ unti$ and un$ess its existence is
contradicted3 consider the examp$e o5 a coi$ o5 rope .ein& mistaken 5or a
snake. The 5ancied snake wou$d accordin& to you .e rea$ in the inter"a$
antecedent to correct know$ed&e .ut that is a.surd.
6D?-6D6. A4urthermore3 i5 contradiction means non-existence3 the menta$
ima&e o5 the thin& contradicted must .e admitted3 and that means the
thin& "er.a$$y denied is menta$$y admitted. There5ore contradiction3 $eads
one nowhere and does not determine the unrea$ity o5 a thin&I nor does the
appearance o5 a thin& determine its rea$ity. 0ppearance and contradiction
are .oth intermediate.
6DJ-6D9. A(0ccordin& to me)3 there is nothin& .eyond the ran&e o5
consciousnessI a$so nothin& certain$y cannot indeed .eI there5ore he who
denies consciousness3 must .e nothin& .ut a dry $o&ician. He may as we$$
deny himse$5 and say3 MI am not=. Then who speaks and what does he sayB
I5 he who denies himse$5 out o5 incompetence and stupidity3 can teach
others and remo"e their i&norance .y the 5orce o5 his $o&ic3 then this rock
.e5ore me cou$d e:ua$$y do the same.
6DD. AThere5ore the appearance o5 a thin& and its uti$ity do not determine
the rea$ity o5 a thin& or otherwise.
A0$$ know$ed&e is secondary and unre$ia.$e. There is no dou.t a.out it.
6D<-6D7. AThe &reatest o5 a$$ de$usions is the con"iction that know$ed&e is
not a de$usion.
A0 ha$$ucination ho$ds the 5ie$d in the inter"a$ antecedent to correct
know$ed&e in the same way as it does where we mistake a shinin& mother-
o5-pear$ 5or a piece o5 si$"er. So a$so the mistake o5 the rea$ity o5 the
uni"erse persists unti$ primary and .asic Se$5-know$ed&e is rea$ised. This
5a$se sense is uni"ersa$ $ike the .$ue co$our o5 the sky and it wi$$ end
simu$taneous$y with the rea$isation o5 #ure Inte$$i&ence.
6<?. AI ha"e now answered your :uestions. (o not wa"er .ut make up
your mind at once.
6<6. AI sha$$ en$i&hten you 5urther on the point you raised with re&ard to
the acti"ities o5 jnanis (sa&es).
6<J-6<D. A*nanis may .e c$assi5ied as (6) the .est3 (J) the midd$e c$ass and
(;) the $owest. -5 these3 the $ast know the Se$5 and yet are in5$uenced .y the
p$easures and pains accruin& to them accordin& to their prara.dha (past
karma). *nanis o5 the hi&her order e"en whi$e reapin& the 5ruits o5 their
past karma are howe"er 5irmer in their interna$ happiness $ike men
ine.riated with drink. *nanis o5 the hi&hest order are ne"er detached 5rom
the enjoyment o5 their .$iss e"en i5 con5ronted with a mi$$ion times more
prara.dhaI they are not surprised at the most unnatura$ and miracu$ous
happenin&sI they are not e$ated .y the &reatest p$easures3 nor depressed .y
the worst miseries. They are a$ways peace5u$ and ca$m within3 a$thou&h
they appear to act $ike common 5o$k.
AThese di55erences are due to the di55erences in their inte$$ects and to the
de&rees o5 de"e$opment o5 *nana (wisdom).
6<<. ATheir acti"ities depend on their predispositions as determined .y
their past karma. +ut a$$ their actions are $ike those o5 a drunken man.
@H0#T,R HIH
6. 05ter ha"in& heard Sri (attatreya say so3 #arasurama asked him 5urther
re&ardin& the conduct and acti"ities o5 the jnanis.
J-9. AFord3 p$ease te$$ me c$ear$y how inte$$ects di55er accordin& to the
sta&es o5 jnana (wisdom). Is not wisdom o5 one kind a$one3 .ein& simp$y
the re"e$ation o5 the Se$5B oksha (emancipation) is the simp$e un5o$din&
o5 the Se$5 and is a$one to .e sou&ht. How can it .e dependent on sta&es o5
de"e$opment accordin& to menta$ predispositionsB (o the methods a$so
di55er in the same wayBC
D. Thus asked a&ain3 Sri (atta3 the -cean o5 ercy3 .e&an to answer his
:uestions.
<. AI sha$$ now te$$ you the secret o5 it a$$. There is no di55erence in the
methods3 nor does jnana di55er in 5act.
L. AThe 5ruits di55er accordin& to the &rades o5 accomp$ishment. The same
extends throu&h se"era$ .irths and on its comp$etion3 jnana easi$y un5o$ds
itse$5.
8. AThe de&ree o5 e55orts is accordin& to the sta&e o5 incomp$eteness
.rou&ht o"er 5rom past .irths. Howe"er3 jnana is eterna$ and no e55ort is
rea$$y needed.
7. A+ecause it is a$ready there and needs no accomp$ishment3 jnana is pure
inte$$i&ence3 the same as consciousness which is e"er se$5-radiant.
6?-6;. A/hat kind o5 e55ort can a"ai$ to disc$ose the eterna$$y se$5-
resp$endent consciousnessB +ein& coated with a thick crust o5 in5inite
"asanas (dispositions)3 it is not easi$y percei"ed. The incrustation must 5irst
.e soaked in the runnin& steam o5 mind contro$ and care5u$$y scraped o55
with the sharp chise$ o5 in"esti&ation. Then one must turn the c$osed urn o5
crysta$ :uartN G name$y3 the mind c$eaned in the a5oresaid manner G on the
&rindin& whee$ o5 a$ertness and 5ina$$y open the $id with the $e"er o5
discrimination.
AFoP the &em enc$osed within is now reached and that is a$$P
AThus you see3 Rama3 that a$$ e55orts are directed to c$eanin& up the
0u&ean sta.$es o5 predispositions.
69-6D. AInte$$ects are the cumu$ati"e e55ects o5 the predispositions ac:uired
.y karma. ,55ort is necessary so $on& as the predispositions continue to
sway the inte$$ect.
AThe dispositions are count$ess .ut I sha$$ enumerate a 5ew o5 the most
important.
6<. AThey are rou&h$y c$assi5ied into three &roups3 name$y3 (6) 0paraadha
(5au$t)3 (J) 'arma (action) and (;) 'aama (desire).
6L-J7. AThe disposition typica$ o5 the 5irst &roup is di55idence in the
teachin&s o5 the )uru and the ho$y .ooks which is the surest way to
de&eneration. isunderstandin& o5 the teachin&s3 due to asserti"eness or
pride is a phase o5 di55idence and stands in the way o5 rea$iNation 5or
$earned pandits and others.
A0ssociation with the wise and the study o5 ho$y .ooks cannot remo"e this
misunderstandin&. They maintain that there is no rea$ity transcendin& the
wor$dI e"en i5 there were3 it cannot .e knownI i5 one c$aims to know it3 it is
an i$$usion o5 the mindI 5or how can know$ed&e make a person 5ree 5rom
misery or he$p his emancipationB They ha"e many more dou.ts and wron&
notions. So much a.out the 5irst &roup.
AThere are many more persons who cannot3 howe"er we$$-tau&ht3 &rasp
the teachin&sI their minds are too much cramped with predispositions to
.e suscepti.$e to su.t$e truths. They 5orm the second &roup G the "ictims o5
past actions3 una.$e to enter the sta&e o5 contemp$ation necessary 5or
annihi$atin& the "asanas.
AThe third &roup is the most common3 consistin& o5 the "ictims o5 desire
who are a$ways o.sessed with the sense o5 duty (i.e.3 the desire to work 5or
some ends). (esires are too numerous to count3 since they rise up end$ess$y
$ike wa"es in the ocean. ,"en i5 the stars are num.ered3 desires are not.
The desires o5 e"en a sin&$e indi"idua$ are count$ess G and what a.out the
tota$$y o5 themB ,ach desire is too "ast to .e satis5ied3 .ecause it is
insatia.$eI too stron& to .e resistedI and too su.t$e to .e e$uded. So the
wor$d3 .ein& in the &rip o5 this demon3 .eha"es mad$y and &roans with
pain and misery3 conse:uent on its own misdeeds. That person who is
shie$ded .y desire$essness (dispassion) and sa5e 5rom the wi$es o5 the
monster o5 desire3 can a$one rise to happiness.
A0 person a55ected .y one or more o5 the a.o"esaid three dispositions
cannot &et at the truth a$thou&h it is se$5-e"ident.
;?-;;. AThere5ore I te$$ you that a$$ e55orts are directed towards the
eradication o5 these innate tendencies.
AThe 5irst o5 them (i.e.3 5au$t) comes to an end on respect5u$$y p$acin& one=s
5aith in ho$y .ooks and the master. The second (i.e.3 action) may .e ended
on$y .y di"ine &race3 which may descend on the person in this .irth or in
any $ater incarnation. There is no other hope 5or it. The third must .e
&radua$$y dea$t with .y dispassion3 discrimination3 worship o5 )od3 study
o5 ho$y scriptures3 $earnin& 5rom the wise3 in"esti&ation into the Se$5 and so
on.
;9. A,55orts to o"ercome these o.stac$es are more or $ess accordin& as the
o.stac$es are &reater or $esser.
;D-;L. AThe most important o5 the :ua$i5ications is the desire 5or
emancipation. !othin& can .e achie"ed without it. Study o5 phi$osophy and
discussion on the su.ject with others are thorou&h$y use$ess3 .ein& no
.etter than the study o5 arts. 4or the matter o5 that3 one mi&ht as we$$ hope
5or sa$"ation .y a study o5 scu$pture and the practice o5 that art. The study
o5 phi$osophy in the a.sence o5 a $on&in& 5or sa$"ation3 is $ike dressin& up a
corpse.
;8-9?. A0&ain3 Rama3 a casua$ desire 5or emancipation is a$so "ain. Such
desire o5ten mani5ests on $earnin& o5 the ma&ni5icence o5 the emancipated
state. It is common to a$$ .ut ne"er .rin&s a.out any a.idin& resu$ts.
There5ore a passin& desire is worth$ess.
AThe desire must .e stron& and a.idin&3 in order that it may .ear 5ruit.
The e55ects are in proportion to the intensity and duration o5 the desire.
96-9;. AThe desire must .e accompanied .y e55orts 5or the accomp$ishment
o5 the purpose. Then on$y wi$$ there .e concerted e55ort. *ust as a man
sca$ded .y 5ire runs immediate$y in search o5 soothin& un&uents and does
not waste his time in other pursuits3 so a$so must the aspirant run a5ter
emancipation to the exc$usion o5 a$$ other pursuits. Such an e55ort is
5ruit5u$ and is preceded .y indi55erence to a$$ other attainments.
99-9<. AStartin& .y discardin& p$easures as .ein& impediments to pro&ress
he de"e$ops dispassion and then the desire 5or emancipation3 which &rows
in stren&th. This makes a man en&a&e in the ri&ht e55orts in which he
.ecomes thorou&h$y en&rossed. 05ter these sta&es are passed3 the most
uni:ue consummation takes p$ace.C
/hen (attatreya 5inished3 #arasurama was comp$ete$y .ewi$dered and
asked him 5urther:
9L-97. AFord3 %ou said ear$ier that association with the wise3 di"ine &race
and dispassion are the prime 5actors 5or attainin& the hi&hest aim o5 $i5e.
#$ease te$$ me which is the most essentia$ and how it can .e accomp$ished.
4or nothin& happens without an antecedent cause. This is certain. /hat is
the root cause o5 the 5undamenta$ re:uisiteB -r is it on$y accidenta$BC
D?. Thus asked3 (attatreya answered him as 5o$$ows:
AI sha$$ te$$ you the root-cause o5 it a$$. FistenP
D6-<6. AHer transcendenta$ ajesty3 the a.so$ute-@onsciousness3 .ein&
se$5-contained3 ori&ina$$y pictured the who$e uni"erse in Her .ein&3 $ike
ima&es in a mirror. She took on the indi"idua$ity3 named Hiranya&ar.ha
(the @reator)3 and considerin& the predispositions o5 the e&os enc$osed in
that e&& (Hiranya&ar.ha)3 She un5o$ded the Scriptures G the reser"oir o5
su.$ime truths G 5or the 5u$5i$ment o5 desires. Since the em.ryonic
indi"idua$s were 5u$$ o5 un5u$5i$$ed desires Hiranya&ar.ha .e&an to think
out the means o5 their 5u$5i$ment. He e$a.orated a scheme o5 cause and
e55ect3 o5 actions and 5ruits3 and conse:uent$y the indi"idua$s .orn $ater on
to re"o$"e in that whee$ o5 cause and e55ect. They take di55erent shapes and
are p$aced in di55erent en"ironments consistent$y with their
predispositions. 05ter passin& throu&h innumera.$e species3 the indi"idua$
e"o$"es as a human .ein& owin& to the merit he has accumu$ated. 0t 5irst
he wi$$ take to se$5ish pursuits. /ith &rowin& desire3 he wi$$ seek the
uno.structed 5u$5i$ment o5 mi&hty am.itions. +ut in due course the
methods ad"ocated in ho$y .ooks wi$$ .e adopted. 4ai$ures are ine"ita.$e
e"erywhere. (isappointments resu$t. ,xpert ad"ice is sou&ht. Such ad"ice
wi$$ .e 5orthcomin& on$y 5rom a man $i"in& in un.roken .eatitude. Such a
sa&e wi$$3 in due course3 initiate the seeker in di"ine ma&ni5icence. The
initiate=s accumu$ated merits3 rein5orced .y association with the wise and
.y di"ine &race3 make him persist in the course3 and &radua$$y take him
step .y step to the hi&hest pinnac$e o5 happiness.
<J-<9. A!ow you see how association with the wise is said to .e the root-
cause o5 a$$ that is &ood. This happens part$y throu&h the accumu$ated
merits o5 the person and part$y throu&h his unse$5ish de"otion to )od3 .ut
a$ways as i5 .y accident $ike a 5ruit which has sudden$y 5a$$en 5rom the
"oid. There5ore the &oa$ o5 $i5e .ein& dependent on so many causes3 there is
"ariety in its attainment3 either accordin& to the inte$$ect or the
predispositions o5 the person. The state o5 the jnani a$so di55ers3 accordin&
as his e55orts ha"e .een &reat or $ess.
<D-<<. A#roportionate$y s$i&ht e55ort is enou&h 5or erasin& s$i&ht "asanas.
He whose mind has .een made pure .y &ood deeds in successi"e past
incarnations3 &ains supreme resu$ts :uite out o5 proportion to the $itt$e
e55ort he may make (as with *anaka).
<L-<8. AThe &$impse o5 jnana (rea$isation) &ained .y one whose mind is
crowded with dense "asanas accumu$ated in past incarnations3 does not
su55ice to o"er-ride one=s deep-rooted i&norance. Such a one is o.$i&ed to
practise samadhi (nidhidhyasana or contro$ o5 mind and contemp$ation) in
successi"e .irths 5or e55ecti"e and 5ina$ rea$isation.
AThus there are seen to .e di55erent c$asses o5 sa&es.
<7. A- Scion o5 +hr&u=s $inea&eP there are di55erences in states o5 jnana
characterised .y the aspects and attitudes o5 inte$$ect and the "arieties in
its acti"ities.
L?-LL. ASuch di55erences are :uite o."ious in +rahma (the @reator)3
1ishnu (the #reser"er) and Si"a (the (estroyer) who are jnanis .y nature.
That does not mean that jnana (rea$isation) admits o5 "ariety. These
attitudes depend on their "asanas (dispositions) and en"ironments. They
are Fords o5 the uni"erse and a$$-knowin&. Their jnana is pure and
uncontaminated .y what they do. /hether a jnani is 5air or dark in
comp$exion3 his jnana neither shares these :ua$ities nor the :ua$ities o5 the
mind. See the di55erence in the three sons o5 0tri3 name$y3 (ur"asa (said to
.e o5 the aspect o5 Si"a and reputed to .e exceedin&$y irrita.$e)3 @handra
(the moon3 o5 the aspect o5 +rahma and reputed to .e the hus.and o5 the
twenty-se"en conste$$ations who are in their turn dau&hters o5 (aksha)
and myse$5 ((attatreya3 o5 the aspect o5 Sriman !arayana or 1isnu3
reputed to .e the idea$ o5 saints3 roamin& nude in the 5orests3 etc.). 1asishta
(one o5 the &reatest rishis3 we$$-known as the 5ami$y preceptor o5 the So$ar
$ine o5 kin&s) ne"er 5ai$s in the strictest adherence to duty as prescri.ed .y
the ScripturesI whereas3 Sanaka3 Sanandana3 Sanatsujata and
Sanatkumara (5our sons .orn o5 +rahma=s "o$ition and instructed .y
!arada) are types o5 ascetics tota$$y indi55erent to any action inc$udin&
re$i&ious ritesI !arada is the idea$ o5 .hakti (de"otion to )od)I +har&a"a
(Sukra3 the we$$-known preceptor o5 0suras3 who incessant$y 5i&ht a&ainst
the &ods) supports the enemies o5 the &ods whereas the e:ua$$y &reat sa&e
+rihaspati (*upiter3 the preceptor o5 &ods) supports the &ods a&ainst their
enemiesI 1yasa is e"er .usy codi5yin& the 1edas3 and is propa&atin& their
truth in the shape o5 the aha.harata3 the #uranas and the EpapuranasI
*anaka 5amous as the ascetic-kin&I +haraataa $ookin& $ike an idiotI and
many others.
Q!ote. - +harata was a &reat kin& who3 accordin& to the custom o5 the &reat
'shatriya emperors3 a.dicated his throne in 5a"our o5 his son when he
attained his majority and retired into the 5orest to do penance. -n one
occasion3 hearin& the roar o5 a $ion3 a deer in an ad"anced state o5
pre&nancy took 5ri&ht and $eapt across the stream. Her wom. was
distur.ed and she $anded on the other shore with her youn& one in
p$acenta and dropped dead. The roya$ hermit took pity on the $itt$e thin&3
washed it3 took it in his hands and returned to the hermita&e. The .a.y-
deer was care5u$$y tended and remained a$ways .y its masterSs side. The
hermit and the deer &rew 5ond o5 each other.
05ter some time3 the hermit knew that he was dyin& and .ecame anxious
a.out the sa5ety o5 the deer in the 5orest a5ter his own death. He died with
that thou&ht and conse:uent$y re-incarnated as a deer. +ein& a sa&e with
pious disposition3 the re-incarnate deer was p$aced in a ho$y en"ironment3
retainin& know$ed&e o5 its past. So it did not associate with its species .ut
remained c$ose to a hermita&e $istenin& to the chant o5 the 1edas and
discussions on phi$osophy. /hen it died it was re.orn as a .oy in a pious
+rahmin 5ami$y.
The parents died whi$e he was sti$$ youn&. The .oy was a$ways he$pin&
others .ut ne"er took to any de5inite work. He was hea$thy3 stron& and 5ree
5rom care. The nei&h.ourhood put him down as an idiot3 and so he
appeared as he $oa5ed a.out.
-ne ni&ht3 the ru$in& chie5 o5 Sa""ira3 passed in a pa$an:uinI he was in
haste to reach a renowned sa&e who $i"ed in another pro"ince. -ne o5 his
.earers took i$$ on the wayI so his men $ooked a.out 5or a su.stituteI on
5indin& this +rahmin .oy SidiotS3 they impressed him 5or the workI and he
took his p$ace as a .earer o5 the pa$an:uin.
The chie5 was irritated at the s$ow pace o5 the .earers and reprimanded
them. ,"en a5ter repeated warnin&s3 the pace continued to .e s$ow and the
chie5 was wi$d with ra&e. He a$i&hted 5rom the pa$an:uin and 5ound the
new recruit to .e the cu$prit who was thrashed and ordered to hasten.
Sti$$ there was no impro"ement and the chie5 chided him a&ain3 .ut cou$d
make no impression on the SidiotS. The chie5 was exasperated3 &ot down
and remonstrated with him. +ut he recei"ed a rep$y which astonished him
and 5urther con"ersation con"inced the chie5 o5 the idiotSs &reatness. So the
chie5 .ecame the discip$e o5 +harata3 the idiot.R
L8. There are so many others with indi"idua$ characteristics such as
@hya"ana3 %ajna"a$kya3 1is"amitra3 etc. The secret is this.
Q!ote. - @hya"ana: 0 kin& once went with the roya$ 5ami$y and retinue 5or
a p$easure trip into a 5orest which was 5amous as the ha.itation o5 a
remarka.$e sa&e @hya"ana .y name. The youn& princess was p$ayin& with
her companion. She came across what $ooked $ike an ant-hi$$ and put a
spike into one o5 its ho$es. +$ood came out. She took 5ri&ht3 and returned to
the e$der mem.ers o5 the 5ami$y3 .ut did not disc$ose her prank to any o5
them.
/hen they had a$$ returned home the kin& and many others 5e$$ i$$. They
suspected some in"o$untary e"i$ had .een perpetrated on @hya"ana. /hen
an en"oy arri"ed in the 5orest prayin& 5or his .$essin&s3 the sa&e was 5ound
hurt in the eyes and he sent word to the kin& as 5o$$ows:
T%our dau&hter hurt my eyes .y dri"in& a spike into the ant-hi$$ which had
&rown o"er me whi$e I was in Samadhi. I am now o$d and he$p$ess. Send
the mischie5 maker here to make amends 5or her mischie5 .y .ecomin& my
he$pmate.T
/hen the en"oy communicated the messa&e to the kin&3 he spoke to the
princess3 who readi$y acceded to the wishes o5 the saint. So $i"ed in the
5orest with her a&ed consort and care5u$$y attended to his com5orts. She
used to .rin& water 5rom a nei&h.ourin& sprin&. -ne day the twin &ods3
known as 0s"ins3 came there and admirin& her $oya$ty to her a&ed
hus.and3 re"ea$ed themse$"es to her and o55ered to reju"enate her ancient
hus.and. She took her hus.and to the sprin& and awaited the mirac$e.
They asked the saint to di"e into the water. They too di"ed simu$taneous$y.
0$$ three emer&ed $ike one another. The &ir$ was asked to pick out her
hus.and. She prayed to )od and was ena.$ed to identi5y him. The saint
promised in return to inc$ude the twin .ene5actors amon& the &ods e$i&i.$e
5or sacri5icia$ propitiation. He in"ited his 5ather-in-$aw to arran&e 5or a
sacri5ice and ca$$ed on the names o5 the 0s"ins. Indra - the chie5 o5 the &ods
- was an&ry and threatened to spoi$ the sacri5ice i5 inno"ations o5 the kind
contemp$ated .y @hya"ana were introduced. @hya"ana easi$y
incapacitated Indra .y "irtue o5 his penance and kept his promise to his
.ene5actors. In the meantime3 Indra apo$o&ised3 and was pardoned and
restored to his 5ormer state.
%a&na"a$kya is the sa&e o5 sa&es mentioned in +rihadaranyaka Epanishad.
1is"amitra is too we$$ known to .e descri.ed here. He was the &rand-unc$e
o5 #arasurama.R
L7. A-5 the three typica$ "asanas mentioned that one o5 action is the most
potent and is said to .e i&norance.
8?-8;. AThose are the .est who are 5ree 5rom a$$ o5 the "asanas3 and
particu$ar$y 5rom the $east trace o5 that o5 action. I5 5ree 5rom the 5au$t o5
mistrust o5 the teachin&s o5 the master3 the "asana due to desire3 which is
not a "ery serious o.struction to rea$isation3 is destroyed .y the practice o5
contemp$ation. (ispassion need not .e "ery marked in this case. Such
peop$e need not repeated$y en&a&e in the study o5 Scriptures or the
recei"in& o5 instructions 5rom the aster3 .ut strai&htaway pass into
meditation and 5a$$ into samadhi3 the consummation o5 the hi&hest &ood.
They $i"e e"ermore as *i"anmuktas (emancipated e"en whi$e a$i"e).
89-8<. ASa&es with su.t$e and c$ear inte$$ect ha"e not considered it worth
whi$e to eradicate their desire etc.3 .y 5orcin& other thou&hts to take their
p$ace .ecause desires do not o.struct rea$isation. There5ore their desires
continue to mani5est e"en a5ter rea$isation as .e5ore it. !either are they
tainted .y such "asanas. They are said to .e emancipated and di"erse-
minded. They are a$so reputed to .e the .est c$ass o5 jnanis.
8L-7?. ARama3 he whose mind c$in&s to the i&norance o5 the necessity o5
work cannot hope 5or rea$isation e"en i5 Si"a o55ers to instruct him.
Simi$ar$y a$so the person who has the 5au$t o5 marked indi55erence to or
misunderstandin& o5 the teachin&s cannot attain. -n the other hand3 a
man on$y s$i&ht$y a55ected .y these two "asanas3 and much more so .y
desires or am.itions3 wi$$ .y repeated hearin& o5 the ho$y truth3 discussion
o5 the same3 and contemp$ation on it3 sure$y reach the &oa$ thou&h on$y
with considera.$e di55icu$ty and a5ter a $on& $apse o5 time. Such a sa&e=s
acti"ities wi$$ .e sma$$ .ecause he is entire$y en&rossed in his e55orts 5or
rea$isation.
!ote. G His acti"ities wi$$ .e con5ined to the indispensa.$e necessities o5 $i5e.
76. A0 sa&e o5 this c$ass has .y his $on& practice and ri&orous discip$ine
contro$$ed his mind so we$$ that predispositions are tota$$y eradicated and
the mind is as i5 dead. He .e$on&s to the midd$e c$ass in the scheme o5
c$assi5ication o5 sa&es and is said to .e a sa&e without mind.
7J-79. AThe $ast c$ass and the $east amon& the sa&es are those whose
practice and discip$ine are not per5ect enou&h to destroy menta$
predispositions. Their minds are sti$$ acti"e and the sa&es are said to .e
associated with their minds. They are .are$y jnanis and not ji"anmuktas as
are the other two c$asses. They appear to share the p$easures and pains o5
$i5e $ike any other man and wi$$ continue to do so ti$$ the end o5 their $i"es.
They wi$$ .e emancipated a5ter death.
7D-7<. A#rara.dha (past karma) is tota$$y power$ess with the midd$e c$ass3
who ha"e destroyed their minds .y continued practice.
AThe mind is the soi$ in which the seed name$y prara.dha sprouts (into
p$easures and pains o5 $i5e). I5 the soi$ is .arren3 the seed $oses its sproutin&
power .y $on& stora&e3 and .ecomes use$ess.
7L-6?;. AThere are men in the wor$d who can care5u$$y attend to di55erent
5unctions at the same time and are 5amous as extraordinari$y ski$5u$I a&ain
some peop$e attend to work as they are wa$kin& and con"ersin&I whi$e a
teacher has an eye upon each student in the c$ass-room and exercises
contro$ o"er them a$$I or you yourse$5 knew 'arta"iryarjuna3 who wie$ded
di55erent weapons in his thousand hands and 5ou&ht with you usin& a$$ o5
them ski$5u$$y and simu$taneous$y. In a$$ these cases3 a sin&$e mind assumes
di55erent shapes to suit the di55erent 5unctions at the same time. Simi$ar$y
the mind o5 the .est amon& jnanis is on$y the Se$5 and yet mani5ests as a$$
without su55erin& any chan&e in its eterna$ .$iss5u$ nature as the Se$5. They
are there5ore many-minded.
!ote. G 'arta"iryarjuna was the chie5 o5 the Haihayas who were the sworn
enemies o5 #arasurama. He was himse$5 a de"otee o5 Sri (attatreya and
had recei"ed the most wonder5u$ .oon 5rom his aster3 name$y3 that his
name shou$d .e transmitted to posterity as that o5 an idea$ kin&
unpara$$e$ed in $e&end or history. His rei&n was indeed remarka.$e and his
prowess was une:ua$$ed3 much $ess exce$$ed. Sti$$3 as destiny wou$d ha"e it3
he was cha$$en&ed .y #arasurama and ki$$ed in .att$e.
6?9-6?D. AThe prara.dha o5 jnanis is sti$$ acti"e and sprouts in the mind
.ut on$y to .e .urnt up .y the steady 5$ame o5 jnana. #$easure or pain is
due to the dwe$$in& o5 the mind on occurrences. +ut i5 these are scorched at
their source3 how can there .e pain or p$easureB
6?<-6?8. A*nanis o5 the hi&hest order3 howe"er3 are seen to .e acti"e
.ecause they "o$untari$y .rin& out the "asanas 5rom the depth o5 the mind
and a$$ow them to run out. Their action is simi$ar to that o5 a 5ather
sportin& with his chi$d3 mo"in& its do$$s3 $au&hin& at the ima&ined success
o5 one do$$ o"er another3 and appearin& to &rie"e o"er the injury to
another3 and so onI or $ike a man showin& sympathy 5or his nei&h.our on
the occasion o5 a &ain or $oss.
6?7-66J. AThe "asanas not inimica$ to rea$isation are not weeded out .y the
.est c$ass o5 jnanis .ecause they cannot seek new ones to crowd the o$d out.
There5ore the o$d ones continue unti$ they are exhausted and thus you 5ind
amon& them some hi&h$y irrita.$e3 some $ust5u$ and others pious and
duti5u$3 and so on.
A!ow the $owest order o5 jnanis sti$$ under the in5$uence o5 their minds
know that there is no truth in the o.jecti"e uni"erse. Their samadhi is not
di55erent 5rom that o5 the rest.
66;. A/hat is samadhiB Samadhi is .ein& aware o5 the Se$53 and nothin&
e$se G that is to say G it shou$d not .e con5ounded with the !ir"ika$pa
(undi55erentiated) state3 5or this state is "ery common and 5re:uent as has
.een pointed out in the case o5 momentary samadhis.
669-66D. A,"ery one is experiencin& the !ir"ika$pa state3 thou&h
unknowin&$y. +ut what is the use o5 such unreco&nised samadhisB 0
simi$ar state .ecomes possi.$e to the hatha yo&is a$so. This experience
a$one does not con5er any $astin& .ene5it. +ut one may app$y the
experience to the practica$ a55airs o5 $i5e. Samadhi can on$y .e such and
such a$one. (Sahaja samadhi is meant here.)
Q@ommentary. - Samadhi: 0spirants may .e jnana yo&is or hatha yo&is.
The 5ormer $earn the truth 5rom the scriptures and a )uru: co&itate and
understand it c$ear$y. Fater they contemp$ate the truth and &ain samadhi.
The wise say that samadhi is the contro$ resu$tin& 5rom the app$ication o5
the experienced truth (i.e.3 the awareness o5 the Se$5) to the practica$ a55airs
o5 $i5e. This samadhi is possi.$e on$y 5or jnana yo&is.
The hatha yo&is are o5 two kinds: the one intent on e$iminatin& a$$
pertur.ations o5 the mind3 starts with the e$imination o5 the non-se$5 and
&radua$$y o5 a$$ menta$ "aci$$ations. This re:uires "ery $on& and
determined practice which .ecomes his second nature and the yo&i
remains per5ect$y una&itated. The other practises the six pre$iminary
exercises and then contro$s the .reath (#ranayama) unti$ he can make the
air enter the Sushumna nadi. Since the ear$ier e55ort is considera.$e owin&
to contro$ o5 .reath3 there is a hea"y strain which is sudden$y re$ie"ed .y
the entry o5 air in Sushumna. The resu$tin& happiness is compara.$e to
that o5 a man sudden$y re$ie"ed o5 a pressin& $oad on his .ack. His mind is
simi$ar to that o5 man in a swoon or a state o5 intoxication. +oth c$asses o5
hatha yo&is experience a happiness simi$ar to that o5 deep s$um.er.
0 jnana yo&i3 on the other hand3 has theoretica$ know$ed&e o5 the Se$53 5or
he has heard it 5rom the )uru and $earnt it 5rom the Sastras3 and has
5urther co&itated upon the teachin&s. There5ore3 the "ei$ o5 i&norance is
drawn o55 5rom him e"en .e5ore the consummation o5 samadhi. The
su.stratum o5 consciousness 5ree 5rom thou&hts o5 externa$ phenomena is
distin&uished .y him $ike a mirror re5$ectin& ima&es. 4urthermore in the
ear$ier sta&e o5 samadhi3 he is capa.$e o5 remainin& aware as a.so$ute
consciousness :uite 5ree 5rom a$$ .$emishes o5 thou&ht.R
A/hereas a hatha yo&i cannot remain in such a state. In the jnani=s
samadhi3 .oth the "ei$ o5 i&norance and pertur.ation o5 thou&hts are
remo"ed. In the hatha yo&i=s samadhi3 thou&h the Se$5 is natura$$y 5ree
5rom the two o.stac$es3 yet it remains hidden .y the "ei$ o5 i&norance. The
same is torn o55 .y the jnani in the process o5 his contemp$ation.
AI5 asked what di55erence there is .etween the samadhi o5 a hatha yo&i and
s$eep3 it must .e said that the mind o"erpowered .y deep i&norance is
co"ered .y dense darkness in s$eep whereas the mind .ein& associated with
sat"a (:ua$ity o5 .ri&htness) acts in samadhi as a thin "ei$ 5or the se$5-
e55u$&ent princip$e. The Se$5 may .e compared to the Sun o.structed .y
dark and dense c$ouds in s$eep3 and .y $i&ht mist in samadhi. 4or a jnani3
the Se$5 shines in its 5u$$ e55u$&ence $ike the Sun uno.structed in the
hea"ens.
AThis is how the sa&es descri.e samadhi.C
66<-66L. (Ha"in& spoken o5 the jnani=s samadhi as appro"ed .y the sa&es3
(attatreya proceeds to pro"e its un.roken nature). /hat is samadhiB
Samadhi is a.so$ute know$ed&e uncontaminated .y o.jects. Such is the
state o5 the .est jnanis e"en when they take part in the a55airs o5 the wor$d.
AThe .$ue co$our o5 the sky is known to .e an unrea$ phenomenon and yet
it appears the same to .oth the knowin& and the unknowin&3 .ut with this
di55erence that the one is mis$ed .y the appearance and the other is not.
668. A*ust as the 5a$se perception does not mis$ead the man who knows3 so
a$so a$$ that is percei"ed which is known to the wise to .e 5a$se wi$$ ne"er
mis$ead them.
667. ASince the midd$e c$ass o5 jnanis ha"e a$ready destroyed their minds3
there are no o.jects 5or them. Their state is known as the supramenta$ one.
6J?. AThe mind is a&itated when it assumes the shape o5 those o.jects
which it mistakes 5or rea$I and una&itated otherwise. There5ore the $atter
state a$one is supramenta$.
!ote. - The mind o5 the hi&hest order o5 jnanis thou&h associated with
o.jects3 knows them to .e unrea$ and there5ore is not a&itated as is the case
with the i&norant.
6J6. ASince a jnani o5 the hi&hest order can en&a&e in se"era$ actions at the
same time and yet remain una55ected3 he is a$ways many-minded and yet
remains in un.roken samadhi. His is a.so$ute know$ed&e 5ree 5rom o.jects.
AI ha"e now to$d you a$$ that you want to know.C
@H0#T,R HH
1I(%0 )IT0
6-J?. AI sha$$ now re$ate to you an ancient sacred story. -n one occasion
"ery $on& a&o there was a "ery distin&uished &atherin& o5 ho$y saints
co$$ected in the a.ode o5 +rahma3 the @reator3 when a "ery su.t$e and
su.$ime disputation took p$ace. 0mon& those present were Sanaka3
Sanandana3 Sanatkumara and Sanatsujata3 1asistha3 #u$astya3 #u$aha3
'ratu3 +hri&u3 0tri3 0n&iras3 #racheta3 !arada3 @hya"ana3 1amade"a3
1is"amitra3 )autama3 Suka3 #arasara3 1yasa3 'an"a3 'asyapa3 (aksha3
Sumanta3 Sanka3 Fikhita3 (e"a$a and other ce$estia$ and roya$ sa&es. ,ach
one o5 them spoke o5 his own system with coura&e and con"iction and
maintained that it was .etter than a$$ the rest. +ut they cou$d reach no
conc$usion and so asked +rahma: MFordP /e are sa&es who know a$$ a.out
the wor$d and .eyond3 .ut each one=s way o5 $i5e di55ers 5rom that o5 the
others .ecause the dispositions o5 our minds di55er. Some o5 us are a$ways
in !ir"ika$pa Samadhi3 some en&a&ed in phi$osophica$ discussions3 some
sunk in de"otion3 some ha"e taken to work3 and others seem exact$y $ike
men o5 the wor$d. /hich is the .est amon& usB #$ease te$$ us. /e cannot
decide ourse$"es .ecause each thinks that his way is the .est.=
AThus re:uested3 +rahma seein& their perp$exity answered: M+est o5 saintsP
I a$so wou$d $ike to know. There is #arameswara who is the 0$$-knower.
Fet us &o and ask him.= @o$$ectin& 1ishnu on their way3 they went to Si"a.
There the $eader o5 the deputation3 +rahma3 asked Si"a a.out the matter.
Ha"in& heard +rahma3 Si"a di"ined the mind o5 +rahma and understood
that the rishis were wantin& in con5idence and so that any words o5 his
wou$d .e use$ess. He then said to them3 MHear me3 RishisP !either do I
c$ear$y see which is the method. Fet us meditate on the )oddess G Her
ajesty Enconditioned 'now$ed&e G we sha$$ then .e a.$e to understand
e"en the su.t$est o5 truths .y Her )race.= -n hearin& these words o5 Si"a3
a$$ o5 them3 inc$udin& Si"a3 1ishnu and +rahma3 meditated on Her (i"ine
ajesty3 the Transcendenta$ @onsciousness per"adin& the three states o5
$i5e (wakin&3 dream and s$eep). Thus in"oked3 She mani5ested in Her &$ory
as the Transcendenta$ 1oice in the expanse o5 pure consciousness.
AThey heard the 1oice speak $ike thunder 5rom the skies3 MSpeak out your
minds3 - RishisP +e :uick3 the desires o5 my de"otees wi$$ a$ways .e
5u$5i$$ed immediate$y.=
J6-J8. AHearin& the 1oice3 the exa$ted rishis prostrated and +rahma and
the others praised the )oddess G name$y 0.so$ute @onsciousness
per"adin& the three states o5 $i5e.
ASa$utations to TheeP the )reatestP the +estP the ost 0uspiciousP the
0.so$ute 'now$ed&eP the @onsciousness o5 the three statesP the @reatrixP
the #rotectressP the (isso$"er in the Se$5P the Supreme -ne transcendin&
a$$P Sa$utations a&ainP
AThere was no time when Thou wert not3 .ecause Thou art un.ornP Thou
art e"er 5resh and hence Thou ne"er &rowest o$d. Thou art a$$I the essence
o5 a$$3 the knower o5 a$$3 the de$i&hter o5 a$$. Thou art not a$$. Thou art
nowhere3 with no core in Thee3 unaware o5 anythin&3 and de$i&htin& no
one.
A- Supreme +ein&P Sa$utations to Thee3 o"er and o"er a&ain3 .e5ore and
.ehind3 a.o"e and .e$ow3 on a$$ sides and e"erywhere.
A'ind$y te$$ us o5 Thy re$ati"e 5orm and Thy transcendenta$ state3 Thy
prowess3 and Thy identity with jnana. /hat is the proper and per5ect
means 5or attainin& Thee3 the nature and the resu$t o5 such attainmentB
/hat is the utmost 5ina$ity o5 accomp$ishment3 .eyond which there
remains nothin& to .e accomp$ishedB /ho is the .est amon& the
accomp$ished sa&esB Sa$utations a&ain to TheeP
J7. AThus .esou&ht3 the )oddess o5 u$timate know$ed&e .e&an with &reat
kindness to exp$ain it c$ear$y to the sa&es:
;?. AFisten3 sa&esP I sha$$ cate&orica$$y exp$ain to you a$$ that you ask. I
sha$$ &i"e you the nectar drawn out as the essence 5rom the unendin&
accumu$ation o5 sacred $iterature.
;6-9?. AI am the a.stract inte$$i&ence where5rom the cosmos ori&inates3
whereon it 5$ourishes3 and wherein it reso$"es3 $ike the ima&es in a mirror.
The i&norant know me as the &ross uni"erse3 whereas the wise 5ee$ me as
their own pure .ein& eterna$$y &$owin& as MI-I= within. This rea$isation is
possi.$e on$y in the deep sti$$ness o5 thou&ht-5ree consciousness simi$ar to
that o5 the deep sea 5ree 5rom wa"es. The most earnest o5 de"otees worship
me spontaneous$y and with the &reatest sincerity which is due to their $o"e
o5 me. 0$thou&h they know that I am their own non-dua$ Se$53 yet the ha.it
o5 $o"in& de"otion which is deep-rooted in them makes them concei"e their
own Se$5 as , and worship , as the $i5e-current per"adin& their .odies3
senses and mind without which nothin& cou$d exist and which 5orms the
so$e purport o5 the ho$y scriptures. Such is my Transcendenta$ State.
Ay concrete 5orm is the eterna$ coup$e G the Supreme Ford and ,ner&y G
a$ways in undi"ided union and a.idin& as the eterna$ consciousness
per"adin& the three phenomena$ states o5 wakin&3 dream and s$eep3 and
rec$inin& on the cot whose 5our $e&s are +rahma (the @reator)3 1ishnu (the
#rotector)3 Si"a (the (estroyer) and Is"ara ((isappearance) and whose
sur5ace is Sadasi"a ()race) which is contained in the mansion known as
M5u$5i$ment o5 purpose= enc$osed .y the &arden o5 M'adam.a= trees in the
jewe$ is$and situated in the wide ocean o5 nectar surroundin& the cosmos
and extendin& .eyond.
M+rahma3 1ishnu3 Si"a3 Is"ara3 Sadasi"a3 )anesa3 Skanda3 the &ods o5 the
ei&ht :uarters3 their ener&ies o5 her &ods3 ce$estia$s3 serpents and other
superhuman .ein&s a$$ mani5estations o5 myse$5. Howe"er3 peop$e do not
know , .ecause their inte$$ect is shrouded in i&norance.
96. AI &rant .oons to those who worship ,. There is no one .esides ,
worthy o5 worship or capa.$e o5 5u$5i$$in& a$$ desires.
@ommentary. G 0$$ deities who recei"e worship and a$$ conceptions o5 )od
are y mani5estations3 .ecause I am pure inte$$i&ence which cannot under
any circumstances .e transcended.
9J. AThe 5ruits o5 worship are put 5orth .y e accordin& to the mode o5
worship and the nature o5 indi"idua$ desires. I am indi"isi.$e and
intermina.$e.
9;. A+ein& non-dua$ and a.stract inte$$i&ence I spontaneous$y mani5est
e"en as the sma$$est detai$ in the uni"erse and as the uni"erse.
99. AThou&h I mani5est in di"erse ways3 I sti$$ remain un.$emished .ecause
a.so$uteness is y .ein&. This is y chie5 power3 which is somewhat hard
5u$$y to understand.
9D. AThere5ore3 - RishisP consider this with the keenest o5 inte$$ect.
Thou&h I am the a.ode o5 a$$ and immanent in a$$ I remain pure.
9<-97. A0$thou&h I am not in"o$"ed in any manner and am a$ways 5ree3 I
wie$d y power G ca$$ed ayaI .ecome co"ered with i&norance3 appear
5u$$ o5 desires3 seek their 5u$5i$ment3 &row rest$ess3 project 5a"oura.$e and
un5a"oura.$e en"ironments3 am .orn and re.orn as indi"idua$s3 unti$
&rowin& wiser I seek a teacher and sa&e3 $earn the truth 5rom him3 put it in
practice and 5ina$$y .ecome a.so$"ed. 0$$ this &oes on in y pure3
uncontaminated3 e"er 5ree a.so$ute inte$$i&ence. This mani5estation o5 the
i&norant and the 5ree3 and o5 others3 is ca$$ed y creation which is
howe"er3 without any accessories G y power is too "ast to .e descri.ed. I
sha$$ te$$ you somethin& o5 it in .rie5. It is that the cosmos is on$y the
o."erse o5 the many detai$s in them $eadin& up to di55erent resu$ts.
D?. A'now$ed&e re$atin& to me is comp$ex .ut it can .e dea$t with under
the two cate&oriesI dua$ and non-dua$3 o5 which the 5ormer re$ates to
worship and the $atter to rea$isation. -n account o5 their intricacies3 there
are many detai$s in them $eadin& up to di55erent resu$ts.
D6. A(ua$ know$ed&e is mani5o$d .ecause it depends on the concept o5
dua$ity and mani5ests as worship3 prayer3 incantation3 meditation3 etc.3 etc..
a$$ o5 which are due to nothin& more than menta$ ima&ery.
DJ-D;. A,"en so3 they are e55icacious in contradistinction to day-dreams3
5or3 the $aw o5 nature pro"ides 5or it. There are de&rees in the e55icacy o5
the methods3 o5 which the most important concerns the aspect mentioned
.e5ore (see a.o"e the concrete 5orm o5 (e"i). The u$timate &oa$ o5 a$$ is
certain$y non-dua$ rea$isation.
@ommentary. G enta$ ima&ery cannot put 5orth tan&i.$e resu$ts either
direct$y or in successi"e sta&es. +ut the one re$atin& to )od di55ers 5rom
ordinary day-dreams in that it puri5ies and stren&thens the mind in order
to make it 5it to rea$ise the Se$5. 0&ain the most e55icacious amon& the
concepts o5 )od is the one a$ready mentioned3 name$y3 the eterna$ coup$e.
0$thou&h it wi$$ not direct$y remo"e i&norance yet it wi$$ he$p its remo"a$
5or the resurrection o5 the man as a 5u$$ .$own jnani.
D9. A/orship o5 0.stract Inte$$i&ence in a concrete 5orm is not on$y use5u$
.ut essentia$ 5or non-dua$ rea$isation. 4or how can one .e made 5it 5or it3
without Her .enediction.
DD. A!on-dua$ rea$isation is the same as pure Inte$$i&ence a.so$ute$y "oid o5
o.jecti"e know$ed&e. Such rea$isation nu$$i5ies a$$ o.jecti"e know$ed&e
re"ea$in& it in a$$ its nakedness to .e as harm$ess as a picture o5 a pouncin&
ti&er or o5 an enra&ed serpent.
D<. A/hen the mind has comp$ete$y reso$"ed into the Se$53 that state is
ca$$ed !ir"ika$pa Samadhi (the undi55erentiated peace5u$ state). 05ter
wakin& up 5rom it3 the person is o"erpowered .y the memory o5 his
experience as the one3 undi"ided3 in5inite3 pure Se$5 and he knows MI am
That= as opposed to the pueri$e I-thou&ht o5 the i&norant. That is Supreme
'now$ed&e (1ijnana or #ratya.hijna jnana).
!ote. G The ad"anced state o5 meditation is Sa"ika$pa Samadhi3 where the
person is aware that he has turned away 5rom o.jecti"ity towards
su.jecti"ity and 5ee$s his proximity to the state o5 Se$5-Rea$isation. /hen
he actua$$y sinks within the Se$53 there is no know$ed&e apart 5rom the
simp$e awareness o5 .$iss5u$ existence. This is !ir"ika$pa Samadhi. /akin&
up3 he sees the wor$d just as any other man does .ut his out$ook has
.ecome di55erent. He is now a.$e to know his pure Se$5 and no $on&er
con5ounds himse$5 with the e&o. That is the acme o5 Rea$isation.
DL. ATheoretica$ know$ed&e consists in di55erentiatin& .etween the Se$5 and
the non-Se$5 throu&h a study o5 the Scriptures3 or the teachin&s o5 a
aster3 or .y one=s own de$i.eration.
D8-<J. ASupreme wisdom is that which puts an end to the sense o5 non-Se$5
once 5or a$$. !on-dua$ rea$isation admits nothin& unknown or unknowa.$e
and per"ades e"erythin& in entirety so that it cannot in any way .e
transcended3 (e.&.3 a mirror and the ima&es). /hen that is accomp$ished3
the inte$$ect .ecomes :uite c$ear .ecause a$$ dou.ts ha"e .een destroyedI
(dou.ts are usua$$y with re&ard to creation3 the identity o5 the Se$5 and
their mutua$ re$ationship) and then the predispositions o5 the mind (e.&.3
$ust3 &reed3 an&er3 etc.) are destroyed thou&h any remnants o5 these that
may remain are as harm$ess as a 5an&$ess "iper.
<;. AThe 5ruit o5 Se$5-rea$isation is the end o5 a$$ misery here and herea5ter
and a.so$ute 5ear$essness. That is ca$$ed ,mancipation.
!ote. G There is an end o5 misery in s$eepI .ut the potentia$ity o5 misery is
not ended. Rea$isation destroys the cause o5 misery and sets the man 5ree
5or e"er.
<9-<D. A4ear imp$ies the existence o5 somethin& apart 5rom onese$5. @an the
sense o5 dua$ity persist a5ter non-dua$ Rea$isation3 or can there .e darkness
a5ter sun-riseB
A- RishisP There wi$$ .e no 5ear in the a.sence o5 dua$ity. -n the other
hand3 5ear wi$$ not cease so $on& as there is the sense o5 dua$ity.
<<. A/hat is percei"ed in the wor$d as .ein& apart 5rom the Se$5 is a$so
c$ear$y seen to .e perisha.$e. /hat is perisha.$e must certain$y in"o$"e
5ear o5 $oss.
<L. AEnion imp$ies separationI so a$so ac:uisition imp$ies $oss.
<8-L?. AI5 emancipation .e externa$ to the Se$53 it imp$ies 5ear o5 $oss3 and is
there5ore not worth aspirin& to. -n the other hand3 moksha is 5ear$essnes
and not externa$ to the Se$5.
A/hen the knower3 know$ed&e and the known mer&e into unity that state
is tota$$y 5ree 5rom 5ear and hence moksha resu$ts.
A*naana (Supreme /isdom) is the state de"oid o5 thou&hts3 wi$$ and desire3
and is unimpeded .y i&norance.
L6. AIt is certain$y the prima$ state o5 the knower3 .ut remains
unreco&nised 5or want o5 ac:uaintance with it. The )uru and sastras a$one
can make the indi"idua$ ac:uainted with the Se$5.
LJ-LL. AThe Se$5 is a.stract inte$$i&ence 5ree 5rom thou&ht. The knower3
know$ed&e and the known are not rea$ as di55erent entities. /hen
di55erentiation amon& them is destroyed3 their true nature is e"ident in the
resu$tin& non-dua$ consciousness3 which is a$so the state o5 emancipation.
AThere is in 5act no di55erentiation amon& the knower3 etc. The di55erences
are simp$y con"entions retained 5or the smooth workin& o5 earth$y $i5e.
,mancipation is eterna$ and3 there5ore3 here and now3 it is nothin& to .e
ac:uired. The Se$5 mani5ests as the knower3 know$ed&e and the knownI the
cyc$e o5 .irths and deaths endures with a$$ the apparent rea$ity o5 a
mountain so $on& as this mani5estation $asts. 0s soon as the mani5estation is
rea$ised to consist o5 the Se$5 a$one without any admixture o5 non-se$53 the
cyc$e o5 .irths and deaths comes to a standsti$$3 and is .roken down to
5ra&ments $ike c$ouds dispersed .y stron& winds.
L8. AThus you 5ind that earnestness is the on$y re:uisite 5or emancipation.
!o other re:uisite is needed i5 the $on&in& 5or emancipation is intense and
unwa"erin&.
L7. A/hat is the use o5 hundreds o5 e55orts in the a.sence o5 a rea$ and
unswer"in& desire 5or emancipationB That is the so$e re:uisite and nothin&
e$se.
8?-86. AIntense de"otion si&ni5ies menta$ a.straction as the de"otee $oses
himse$5 in the desired o.ject. In this particu$ar instance3 it wi$$ mean
emancipation itse$5. 4or such unwa"erin& de"otion must certain$y succeed
and success is on$y a :uestion o5 time G which may .e days3 months3 years3
or e"en the next .irth3 accordin& as the predispositions are $i&ht or dense.
8J-8;. AThe inte$$ect is ordinari$y .e5ou$ed .y e"i$ propensities and so
nothin& &ood 5$ourishes there. @onse:uent$y3 the peop$e are .oi$ed in the
seethin& cau$dron o5 .irths and deaths. -5 these e"i$ propensities3 the 5irst
is want o5 5aith in the re"e$ations made .y the )uru and in the sastrasI the
second is addiction to desiresI and the third is du$$ness (i.e.3 ina.i$ity to
understand the re"ea$ed truth). This is a .rie5 statement o5 them.
89-8D. A-5 these3 want o5 5aith is .etrayed .y one=s dou.ts re&ardin& the
truth o5 the statements and .y 5ai$ure to understand them. The dou.t
arises whether there is mokshaI and $ater misunderstandin& $eads to its
denia$. These two are sure o.stac$es to any sincere e55orts .ein& made 5or
rea$isation.
8<. A0$$ o.stac$es are set at nou&ht .y a determined .e$ie5 in the contraryI
that is to say G determined .e$ie5 re&ardin& the existence o5 moksha wi$$
destroy .oth uncertainty and misunderstandin&.
A+ut the :uestion arises how this determined .e$ie5 wi$$ .e possi.$e when
5aith is wantin&. There5ore cut at its root. /hat is its rootB
8L-88. A/ant o5 5aith has its root in un5a"oura.$e $o&ic. )i"e it up and take
to appro"ed $o&ic as 5ound in ho$y .ooks and expounded .y a )uru. Then
en$i&htenment .ecomes possi.$e and 5aith resu$ts. Thus ends the 5irst e"i$
propensity.
87-7D. AThe second propensity3 name$y desire3 pre"ents the inte$$ect 5rom
5o$$owin& the ri&ht pursuit. 4or3 the mind en&rossed in desire3 cannot
en&a&e in a spiritua$ pursuit. The a.straction o5 a $o"er is we$$ known to
a$$I he can hear or see nothin& in 5ront o5 him. 0nythin& said in his hearin&
is as &ood as not said. (esire must there5ore .e 5irst o"ercome .e5ore
aspirin& 5or spiritua$ attainment. That can .e done on$y .y dispassion. The
propensity is mani5o$d3 .ein& the 5orms o5 $o"e3 an&er3 &reed3 pride3
jea$ousy3 etc. The worst o5 them is pursuit o5 p$easure which3 i5 destroyed
destroys a$$ e$se. #$easure may .e su.t$e or &ross. !either o5 these must .e
indu$&ed in3 e"en in thou&ht. 0s soon as the thou&ht o5 p$easure arises3 it
must .e dismissed .y the wi$$-power de"e$oped .y dispassion.
7<-77. AIn this way3 the second e"i$ propensity is o"ercome. The third3
known as du$$ness resu$tin& 5rom innumera.$e wicked actions in precedin&
.irths3 is the worst o5 the series and hardest to o"ercome .y one=s own
e55orts. @oncentration o5 mind and understandin& o5 truth are not possi.$e
when du$$ness pre"ai$s.
AThere is no remedy 5or it other than worship o5 the )oddess o5 the Se$5
(adoration3 prayer3 meditation3 etc.). I remo"e the de"otee=s du$$ness
accordin& to his worship3 :uick$y3 or &radua$$y3 or in the succeedin& .irth.
6??-6?J. AHe who unreser"ed$y surrenders himse$5 to e with de"otion3 is
endowed with a$$ the re:uisites necessary 5or Se$5-Rea$isation. He who
worships e3 easi$y o"ercomes a$$ o.stac$es to Se$5-Rea$isation. -n the
other hand3 he3 who .ein& stuck up3 does not take re5u&e in e G the pure
inte$$i&ence manipu$atin& the person G is repeated$y upset .y di55icu$ties so
that his success is "ery dou.t5u$.
6?;-6?9. AThere5ore3 - RishisP the chie5 re:uisite is one-pointed de"otion
to )od. The de"otee is the .est o5 aspirants. The one de"oted to a.stract
consciousness exce$s e"ery other seeker. @onsummation $ies in the
discernment o5 the Se$5 as distin&uished 5rom the non-Se$5.
6?D-66J. AThe Se$5 is at present con5ounded with the .ody3 etc.3 such
con5usion must cease and awareness o5 the Se$5 must resu$t as opposed to
nescience in s$eep.
AThe Se$5 is experienced e"en nowI .ut it is not discerned ri&ht$y3 5or it is
identi5ied with the .ody3 etc.3 there is there5ore end$ess su55erin&. The Se$5
is not hidden indeedI it is a$ways &$eamin& out as MI=3 .ut this MI=3 is
mistaken 5or the .ody3 owin& to i&norance. -n this i&norance ceasin&3 the
MI= is ascertained to .e the true consciousness a$oneI and that sets a$$
dou.ts at rest. This and nothin& e$se has .een ascertained .y the sa&es to
.e 5ina$ity. Thaumatur&ic powers such as 5$yin& in space3 etc.3 are a$$
5ra&mentary and not worth a partic$e o5 Se$5-Rea$isation. 4or this is the
un.roken and immorta$ .$iss o5 the Se$5 in which a$$ e$se is inc$uded.
AThaumatur&ic powers are a$so hindrance to Se$5-Rea$isation. -5 what use
are theyB They are .ut simp$e acro.atic tricks. The @reator=s status
appears to a Se$5-rea$ised man to .e on$y a tri5$e. /hat use are these
powers3 un$ess 5or wastin& one=s timeB
66;. AThere is no accomp$ishment e:ua$ to Se$5-Rea$isation which is a$one
capa.$e o5 endin& a$$ misery .ecause it is the state o5 eterna$ +$iss.
669. ASe$5-Rea$isation di55ers 5rom a$$ accomp$ishments in that the 5ear o5
death is destroyed once 5or a$$.
66D. Rea$isation di55ers accordin& to the antecedent practice and3
commensurate with the de&ree o5 purity o5 mind3 may .e per5ect3 midd$in&
or du$$.
!ote. G Rea$isation o5 the Se$5 and eterna$ inherence as un.roken MI-I= in a$$
surroundin&s are the practices and the 5ruit.
66<-667. A%ou ha"e seen &reat pandits we$$ "ersed in the 1edas and capa.$e
o5 chantin& them :uite correct$y amidst any amount o5 distractions. They
are the .est. Those who are capa.$e .usinessmen3 repeat the 1edas :uite
correct$y when they en&a&e in chantin& them without other distractions.
These are the midd$e c$ass.
A/hereas others are constant$y chantin& them and do it we$$. Such are o5
the $owest order amon& pandits. Simi$ar$y there are distinctions amon& the
sa&es a$so.
6J?-6J6. ASome sa&es a.ide as the Se$5 e"en whi$e en&a&ed in comp$ex
duties3 such as ru$in& a kin&dom (e.&.3 'in& *anaka)I others can do so in
inter"a$s o5 workI sti$$ others can do so .y constant practice a$one. They
are respecti"e$y o5 the hi&hest3 the midd$e and the $owest order. -5 these3
the hi&hest order represents the utmost $imit o5 rea$isation.
6JJ. AEn.roken supreme awareness e"en in dream is the mark o5 the
hi&hest order.
6J;. AThe #erson who is not in"o$untari$y made the too$ o5 his menta$
predispositions .ut who in"okes them at his wi$$3 is o5 the hi&hest order.
6J9. AHe who a.ides in the Se$5 as MI3 I3= as spontaneous$y and continuous$y
as the i&norant man does in the .ody3 is a&ain o5 the hi&hest order.
6JD. AHe who3 thou&h en&a&ed in work3 does not $ook upon anythin& as
non-se$53 is a per5ect sa&e.
6J<. AHe who e"en whi$e doin& his work remains as in a s$eep is a per5ect
sa&e.
6JL. AThus the .est amon& the sa&es are ne"er out o5 samadhi3 .e they
workin& or id$e.
6J8-6;;. AHe who is 5rom his own experience capa.$e o5 appreciatin& the
states o5 other jnanis inc$udin& the .est amon& them3 is certain$y a per5ect
sa&e. He who is not in5$uenced .y happiness or misery3 .y p$easure or pain3
.y desires3 dou.ts or 5ear3 is a per5ect sa&e. He who rea$ises p$easure3 pain
and e"ery other phenomenon to .e in and o5 the Se$53 is a per5ect sa&e. He
who 5ee$s himse$5 per"adin& a$$ G .e they i&norant or emancipated G is a
per5ect sa&e. He who knowin& the tramme$s o5 .onda&e3 does not seek
re$ease 5rom them and remains in peace3 is a per5ect sa&e.
AThe per5ect amon& the sa&es is identica$ with e. There is a.so$ute$y no
di55erence .etween us.
6;9. MI ha"e now to$d you a$$ these in answer to your :uestions. %ou need
no $on&er .e perp$exed with dou.ts.
6;D. AHa"in& said so3 Transcendenta$ Inte$$i&ence .ecame si$ent.
AThen a$$ the Rishis sa$uted Si"a and the other )ods and returned to their
own a.odes.
AI ha"e now to$d you the sacred )ita o5 pure know$ed&e3 which destroys a$$
sins and puri5ies the mind. This )ita is the .est amon& )itas .ecause it has
proceeded 5rom 0.stract Inte$$i&ence Herse$5 and it $eads one to
emancipation on .ein& attenti"e$y heard and co&itated upon.
AThis )ita is the ra5t to sa"e one 5rom sinkin& in the ocean o5 samsara
(cyc$e o5 .irths and deaths)3 and so it must .e read or repeated e"ery day
with $o"e and care.C
@H0#T,R HHI
-! TH, 0@@-#FISH,!T -4 /IS(-3 ITS !0TER, 0!(
S@RI#TER0F F-R,
6. 05ter #arasurama heard this 5rom Sri (attatreya he 5e$t as i5 re$eased
5rom the meshes o5 i&norance.
J-8. He a&ain sa$uted Sri (atta and asked him with &reat de"otion: AFordP
p$ease te$$ me exact$y how wisdom can .e accomp$ished. I want to hear the
essence o5 it in .rie5. The method shou$d a$so .e easy and at the same time
e55icient. #$ease a$so te$$ me the characteristics o5 the sa&es3 so that I may
readi$y reco&nise them. /hat is their state with or without the .odyB How
can they .e unattached thou&h acti"eB 'ind$y te$$ me a$$ this.C
Thus re:uested3 the son o5 0tri spoke to him with p$easure: AFistenP Rama3
I am now te$$in& you the secret o5 accomp$ishment. -5 a$$ the re:uisites 5or
wisdom3 (i"ine )race is the most important. He who has entire$y
surrendered himse$5 to the )oddess is sure to &ain wisdom readi$y. RamaP
this is the .est o5 a$$ the methods.
7-6L. AThis method does not re:uire other aids to rein5orce its e55iciency3 as
other methods do 5or accomp$ishin& the end. There is a reason 5or it. #ure
Inte$$i&ence i$$uminin& a$$ has cast a "ei$ o5 i&norance o5 Her own o"er a$$.
Her true nature is e"ident on$y a5ter remo"in& this "ei$ .y discrimination.
This is hard 5or those whose minds are directed outwardI and it is easy3
sure and :uick 5or de"otees en&rossed in the )oddess o5 the Se$5 to the
exc$usion o5 a$$ e$se.
A0n intense de"otee3 thou&h endowed with on$y a $itt$e discip$ine o5 other
kinds (e.&.3 dispassion)3 can readi$y understand the truth thou&h on$y
theoretica$$y3 and expound it to others. Such exposition he$ps him to im.ue
those ideas and so he a.sor.s the truth. This u$timate$y $eads him to
identi5y a$$ indi"idua$s with Si"a and he is no $on&er a55ected .y p$easure
or pain. 0$$-round identi5ication with Si"a makes him the .est o5 jnanis
and a ji"anmukta (emancipated here and now). There5ore .hakti yo&a
(way o5 de"otion) is the .est o5 a$$ and exce$s a$$ e$se.
68-J9. AThe characteristics o5 a *nani are hard to understand3 .ecause
they are inscruta.$e and inexpressi.$e. 4or instance3 a pandit cannot .e
ade:uate$y descri.ed except .y his appearance3 &ait and dress .ecause his
5ee$in&s3 depth o5 know$ed&e3 etc.3 are known to himse$5 a$oneI whi$e the
5$a"our o5 a particu$ar dish cannot .e exact$y con"eyed .y word to one who
has not tasted itI .ut a pandit can .e understood on$y .y another pandit .y
his method o5 expression. 0 .ird a$one can 5o$$ow the track o5 another .ird.
AThere are o5 course some traits which are o."ious3 and others which are
su.t$e and inscruta.$e. Those which are o."ious are their speech3
$an&ua&e3 postures o5 meditation3 si&ns o5 worship3 dispassion3 etc.3 which
can howe"er .e imitated .y non-sa&es.
JD. A/hat are accomp$ishments to others to the accompaniment o5
dispassion3 meditation3 prayer3 etc. remain natura$ to the sa&e whose mind
is pure and unsophisticated.
J<. AHe whom honour and insu$t3 $oss or &ain3 cannot a55ect3 is a sa&e o5 the
.est c$ass.
JL. AThe .est amon& sa&es can3 without hesitation &i"e comp$ete answers
on matters re$atin& to Rea$isation and the su.$imest truths.
J8. AHe seems to .e spontaneous$y animated when discussin& matters
pertainin& to jnana (rea$isation) and is ne"er tired o5 their exposition.
J7. AHis nature is to remain without e55orts. @ontentment and purity a.ide
in him. ,"en the most critica$ situations do not distur. his peace o5 mind.
;?. AThese are :ua$ities which must .e tried 5or onese$5 and "eri5iedI they
are o5 no "a$ue as tests app$ied to others3 5or they may .e &enuine or
spurious.
;6. A0n aspirant must 5irst app$y the tests to himse$5 and a$ways pro"e his
own worthI he can then jud&e others.
;J-;;. AHow can the repeated testin& o5 onese$5 5ai$ to impro"e oneB Fet
one not spend one=s time jud&in& othersI .ut $et one jud&e onese$5. Thus
one .ecomes per5ect.
;9-;8. A/hat ha"e here .een ca$$ed the traits o5 a *nani are meant 5or
one=s own use and not 5or testin& others3 .ecause they admit o5 many
modi5ications accordin& to circumstances. 4or instance3 a *nani who has
rea$ised the Se$5 with the $east e55ort may continue in his o$d ways a$thou&h
his mind is unassai$a.$e. He $ooks $ike a man o5 the wor$d 5or a$$ practica$
purposes. How then can he .e jud&ed .y othersB !e"erthe$ess3 one *nani
wi$$ know another at si&ht just as an expert can appraise precious stones at
a &$ance.
AThe *nanis o5 the $owest order .eha"e $ike i&norant men in their care 5or
their .odies.
;7-D9. AThey ha"e not attained Sahaja Samadhi (samadhi un.roken e"en
whi$e en&a&ed in work3 etc.). They are in the state o5 #er5ection on$y when
they are ca$m or composed. They ha"e as much o5 the .ody-sense and
enjoy p$easure and pain with as much Nest as any anima$ when they are not
en&a&ed in the in"esti&ation o5 the Se$5.
AThou&h they are not a$ways in:uirin& into the Se$53 yet there are periods
o5 the per5ect state owin& to their pre"ious practice and experience. 0$$ the
same3 they are emancipated .ecause the anima$-sense is on$y an a.erration
durin& inter$udes o5 imper5ection and does not a$ways $ea"e any mark o5
them. Their a.erration is simi$ar to the ashy ske$eton o5 a piece o5 .urnt
c$oth which3 thou&h retainin& the o$d shape3 is use$ess. 0&ain3 the inter"a$s
o5 Rea$isation ha"e an a.idin& e55ect on their $i"es3 so that the wor$d does
not continue to enthra$ them as hereto5ore. 0 dye app$ied to the .order o5 a
c$oth Mcreeps= and shades the .ody o5 the c$oth a$so.
AThe midd$e c$ass o5 jnanis are ne"er de$uded .y their .odies. (e$usion is
the 5a$se identi5ication o5 MI= with the .odyI this ne"er arises with the more
ad"anced jnanis3 name$y the midd$e c$ass amon& them. Identi5ication o5
the Se$5 with the .ody is attachment to the .ody. The midd$e c$ass o5 jnanis
are ne"er attached to the .ody. Their minds are most$y dead .ecause o5
their $on& practice and continued austerities. They are not en&a&ed in work
.ecause they are entire$y se$5-possessed. *ust as a man mo"es or speaks in
s$eep without .ein& aware o5 his actions3 so a$so this c$ass o5 yo&i does
enou&h work 5or his minimum re:uirements without .ein& aware o5 it.
Ha"in& transcended the wor$d3 he .eha"es $ike a drunken man. +ut he is
aware o5 his actions. His .ody continues on account o5 his "asanas
(predispositions) and destiny. *nanis o5 the hi&hest c$ass do not identi5y the
Se$5 with the .ody .ut remain comp$ete$y detached 5rom their .odies.
Their work is $ike that o5 a charioteer dri"in& the chariot3 who ne"er
identi5ies himse$5 with the chariot. Simi$ar$y the jnani is not the .ody nor
the actorI he is pure inte$$i&ence. Thou&h entire$y detached 5rom action
within3 to the spectator he seems to .e acti"e. Her per5orms his part $ike an
actor in a dramaI and p$ays with the wor$d as a parent does with a chi$d.
DD-D<. A-5 the two hi&her orders o5 jnanis3 the one remains stead5ast
throu&h his sustained practice and contro$ o5 mind3 whereas the other is so
on account o5 the 5orce o5 his discrimination and in"esti&ation. The
di55erence $ies in the merits o5 their inte$$ect3 I sha$$ now re$ate to you a
story in this connection.
DL-L7. AThere was 5ormer$y a kin& .y name Ratnan&ada ru$in& in the @ity
o5 0mrita on the .anks o5 the 1ipasa. He had two sons Rukman&ada and
Heman&ada G .oth wise and &ood and dear$y $o"ed o5 their 5ather. -5 them
Rukman&ada was we$$ "ersed in the Sastras and Heman&ada was a jnani
o5 the hi&hest order. -n one occasion .oth o5 them went out on a huntin&
expedition into a dense 5orest3 5o$$owed .y their retinue. They accounted
5or many a deer3 ti&ers3 hares3 .isons3 etc.3 and .ein& thorou&h$y exhausted3
they rested .eside a sprin&. Rukman&ada was in5ormed .y some persons
that there was a +rahmarakshas (a species o5 &hou$ish spirit o5 a $earned
.ut de&enerate +rahmin) c$ose .y3 who was "ery $earned3 accustomed to
cha$$en&e pandits 5or discussion3 "an:uish them and then eat them. Since
Rukman&ada $o"ed $earned disputations3 he went with his .rother to the
&hou$ and en&a&ed him in ar&ument. He was howe"er de5eated in the
de.ate and so the &hou$ cau&ht ho$d o5 him to de"our him. Seein& it3
Heman&ada said to the &hou$3 M- +rahmarakshas3 do not eat him yetP I am
his youn&er .rother. (e5eat me a$so in ar&ument so that you may eat us
.oth to&ether.= The &hou$ answered3 I ha"e $on& .een without 5ood. Fet me
5irst 5inish this $on&-wished 5or prey3 and then I sha$$ de5eat you in de.ate
and comp$ete my mea$ with you. I hope to make a hearty mea$ o5 you .oth.
A-nce I used to catch any passer.y and eat him. 0 discip$e o5 1asishta3 .y
name (e"arata3 once came this way and he cursed me3 sayin&3 May your
mouth .e .urnt i5 you indu$&e in human prey any more.= I prayed to him
with &reat humi$ity and he condescended to modi5y his curse thus: M%ou
may eat such as are de5eated .y you in de.ate.= Since then I ha"e .een
adherin& to his words. I ha"e now waited so $on& 5or prey that this is "ery
dear to me. I sha$$ dea$ with you a5ter 5inishin& this.=
MSayin& so3 he was a.out to eat the .rotherI .ut Heman&ada a&ain
interceded3 sayin&3 M- +rahmarakshas3 I pray you kind$y accede to my
re:uest. Te$$ me i5 you wou$d re$in:uish my .rother i5 other 5ood were
5ound 5or you. I wi$$ redeem my .rother in that way i5 you wi$$ a$$ow it.=
+ut the &hou$ rep$ied3 sayin&. MFisten3 'in&P there is no such price 5or
redemption. I wi$$ not &i"e him up. (oes a man $et his $on& wished 5or 5ood
s$ip away 5rom his ho$dB Howe"er I sha$$ te$$ you now a "ow which I ha"e
taken. There are many :uestions deep$y a55$ictin& my mind. I5 you can
answer them satis5actori$y3 I sha$$ re$ease your .rother.= Then Heman&ada
asked the &hou$ to mention the :uestions so that he mi&ht answer them.
The &hou$ then put him the 5o$$owin& "ery su.t$e :uestions which I sha$$
repeat to you3 #arasuramaP They are:
8?. A/hat is more extensi"e than space and more su.t$e than the su.t$estB
/hat is its natureB /here does it a.ideB Te$$ me3 #rince.C
86. AFisten3 SpiritP 0.stract Inte$$i&ence is wider than space and su.t$er
than the su.t$est. Its nature is to &$ow and it a.ides as the Se$5.C
8J. AHow can it .e wider than space3 .ein& sin&$eB or how is it su.t$er than
the su.t$estB /hat is that &$owB and what is that Se$5B Te$$ me3 #rince.C
8;. AFisten3 SpiritP +ein& the materia$ cause o5 a$$3 inte$$i&ence is extensi"e
thou&h sin&$eI .ein& impa$pa.$e3 it is su.t$e. )$owin& o."ious$y imp$ies
consciousness and that is the Se$5.C
89. Spirit: A/here and how is @hit (0.stract Inte$$i&ence) to .e rea$ised
and what is the e55ectBC
8D. #rince: AThe inte$$ectua$ sheath must .e pro.ed 5or its rea$isation.
-ne-pointed search 5or it re"ea$s its existence. Re.irth is o"ercome .y such
rea$isation.C
8<. Spirit: A/hat is that sheath and what is concentration o5 mindB 0&ain
what is .irthBC
8L. #rince: AThe inte$$ectua$ sheath is the "ei$ drawn o"er #ure
Inte$$i&enceI it is inert .y itse$5. -ne-pointedness is a.idin& as the Se$5.
+irth is the 5a$se identi5ication o5 the Se$5 with the .ody.C
88. Spirit: A/hy is that 0.stract Inte$$i&ence which is e"er shinin& not
rea$isedB /hat is the means .y which it can .e rea$isedB /hy did .irth
take p$ace at a$$BC
87. #rince: AI&norance is the cause o5 non-rea$isation. Se$5 rea$ises the Se$5I
there is no externa$ aid possi.$e. +irth ori&inated throu&h the sense o5
doership.C
7?. Spirit: A/hat is that i&norance o5 which you speakB /hat is a&ain the
Se$5B /hose is the sense o5 doershipBC
76. #rince: AI&norance is the sense o5 separateness 5rom consciousness and
5a$se identi5ication with the nonse$5. 0s 5or the Se$53 the :uestion must .e
re5erred to the Se$5 in you. The e&o or the MI-thou&ht= is the root o5 action.
7J. Spirit: A+y what means is i&norance to .e destroyedB How is the means
ac:uiredB /hat $eads to such meansBC
7;. #rince: AIn"esti&ation cuts at the root o5 i&norance. (ispassion
de"e$ops in"esti&ation. (is&ust o5 the p$easures o5 $i5e &enerates dispassion
towards them.C
79. Spirit: A/hat is in"esti&ation3 dispassion or dis&ust in p$easuresBC
7D. #rince: AIn"esti&ation is ana$ysis conducted within onese$53
discriminatin& the non-se$5 5rom the Se$53 stimu$ated .y a stern3 stron& and
sincere desire to rea$ise the Se$5. (ispassion is non-attachment to
surroundin&s. This resu$ts i5 the misery conse:uent on attachment is kept
in mind.C
7<. Spirit: A/hat is the root cause o5 the who$e series o5 these
re:uirementsBC
7L. #rince: A(i"ine )race is the root cause o5 a$$ that is &ood. (e"otion to
)od a$one can .rin& down His )race. This de"otion is produced and
de"e$oped .y association with the wise. That is the prime cause o5 a$$.C
78. Spirit: A/ho is that )odB /hat is de"otion to HimB /ho are the
wiseBC
77. #rince: A)od is the master o5 the @osmos. (e"otion is unwa"erin& $o"e
5or Him. The wise are those who a.ide in Supreme #eace and me$t with
$o"e 5or a$$.C
6??. Spirit: A/ho is a$ways in the &rip o5 5ear3 /ho o5 misery3 /ho o5
po"ertyBC
6?6. #rince: A4ear ho$ds a man possessed o5 enormous wea$thI misery3 o5
$ar&e 5ami$yI and po"erty3 o5 insatia.$e desires.C
6?J. Spirit: A/ho is 5ear$essB /ho is 5ree 5rom miseryB /ho is ne"er
needyBC
6?;. #rince: AThe man with no attachments is 5ree 5rom 5earI the one with
contro$$ed mind is 5ree 5rom miseryI the Se$5-rea$ised man is ne"er needy.C
6?9. Spirit: A/ho is he that passes men=s understandin& and is "isi.$e
thou&h without a .odyB /hat is the action o5 the inacti"eBC
6?D. #rince: AThe man emancipated here and now passes men=s
understandin&I he is seen thou&h he does not identi5y himse$5 with the
.odyI his actions are those o5 the inacti"e.C
6?<. Spirit: A/hat is rea$B /hat is unrea$B /hat is inappropriateB 0nswer
these :uestions and redeem your .rother.C
6?L. #rince: AThe su.ject (i.e.3 the Se$5) is rea$I the o.ject (i.e.3 the non-se$5)
is unrea$I wor$d$y transactions are inappropriate.
AI ha"e now answered your :uestions. #$ease re$ease my .rother at once.C
6?8. A/hen the #rince had 5inished3 the &hou$ re$eased Rukman&ada with
p$easure and himse$5 appeared metamorphosed as a +rahmin.
6?7. ASeein& the 5i&ure o5 the +rahmin 5u$$ o5 coura&e and tapas (penance)3
the two princes asked him who he was.
66?-66J. AMI was 5ormer$y a +rahmin o5 a&adha. y name is 1asuman. I
was 5amous 5or my $earnin& and known as an in"inci.$e de.ater. I was
proud o5 myse$5 and sou&ht the assem.$y o5 those $earned pandits who
co$$ected in my country under roya$ patrona&e. There was amon& them a
&reat saint3 per5ect in wisdom and entire$y Se$5-possessed. He was known
as 0shtaka. I went there 5or $o"e o5 de.ate. Thou&h I was a mere $o&ician3 I
ar&ued a&ainst his statement on Se$5-Rea$isation3 .y sheer 5orce o5 $o&ic. He
.acked his ar&uments .y pro5use :uotations 5rom the ho$y scriptures.
Since I was out to win $aure$s3 I continued to re5ute him. 4indin& me
incorri&i.$e3 he kept si$ent. Howe"er3 one o5 his discip$es3 descendant o5
'asyapa $inea&e3 was enra&ed at my audacity and cursed me .e5ore the
kin&3 sayin&: M%ou chip o5 a +rahminP How dare you re5ute my aster
without 5irst understandin& his statementsB ay you at once .ecome a
&hou$ and remain so 5or a $on& time.C
AMI shook with 5ear at the imprecation and took re5u&e at the 5eet o5 the
sa&e 0shtaka. +ein& a$ways Se$5-possessed3 he took pity on me thou&h I
had 5i&ured as his opponent just .e5oreI and he modi5ied his discip$e=s
curse .y pronouncin& an end to it as 5o$$ows: May you resume your o$d
shape as soon as a wise man 5urnishes appropriate answers to a$$ the
:uestions which were raised here .y you3 answered .y me .ut re5uted .y
your po$emics=.
A- #rinceP %ou ha"e now re$eased me 5rom that curse. I there5ore consider
you as the .est amon& men3 knowin& a$$ that pertains to $i5e here and
.eyond.C
AThe princes were astonished at that story o5 his $i5e.
6J;-6J9. AThe +rahmin asked Heman&ada 5urther :uestions and .ecame
5urther en$i&htened. Then the princes returned to their city a5ter sa$utin&
the +rahmin.
AI ha"e now to$d you e"erythin&3 - +har&a"aPC
@H0#T,R HHII
TH, @-!@FESI-!
6-9. 05ter Sri (attatreya had 5inished3 #arasurama asked a&ain
respect5u$$y: AFord3 what 5urther did that +rahmin ask Heman&ada and
how did the $atter en$i&hten himB The account is "ery interestin& and I
desire to hear it in 5u$$.C Then Sri (atta3 the Ford o5 ercy3 continued the
story: 1asuman asked Heman&ada as 5o$$ows:
D-8. A#rinceP I sha$$ ask you a :uestion. #$ease answer me. I $earnt a.out
the Supreme Truth 5rom 0shtaka and $ater 5rom you. %ou are a sa&eI .ut
sti$$3 how is it that you &o out huntin&B How can a sa&e .e en&a&ed in
workB /ork imp$ies dua$ityI wisdom is non-dua$ityI the two are thus
opposed to each other. #$ease c$ear this dou.t o5 mine.C
Thus re:uested3 Heman&ada to$d the +rahmin as 5o$$ows:
7-69. A- +rahminP %our con5usion owin& to i&norance has not yet .een
c$eared up. /isdom is eterna$ and natura$. How can it .e contradicted .y
workB Shou$d work make wisdom ine55ecti"e3 how can wisdom .e use5u$
any more than a dreamB !o eterna$ &ood is possi.$e in that case. 0$$ this
work is dependent on Se$5-awareness (i.e.3 wisdom). +ein& so3 can work
destroy wisdom and yet remain in its a.senceB /isdom is that
consciousness in which this wor$d with a$$ its phenomena and acti"ities is
known to .e as an ima&e or series o5 ima&esI dua$ity essentia$ 5or work is
a$so a phenomenon in that non-dua$ awareness.
AThere is no dou.t that a man rea$ises the Se$5 on$y a5ter pur&in& himse$5
o5 a$$ thou&hts3 and that he is then re$eased 5rom .onda&e3 once 5or a$$.
%our :uestion has thus no .asis and cannot .e expected o5 the wise.C
Then the +rahmin continued 5urther:
6D-6<. ATrue3 - #rinceP I ha"e a$so conc$uded that the Se$5 is pure3
un.$emished Inte$$i&ence. +ut how can it remain un.$emished when wi$$
arises in it B /i$$ is modi5ication o5 the Se$53 &i"in& rise to con5usion simi$ar
to that o5 a snake in a coi$ o5 rope.C
6L-J<. AFisten3 - +rahminP %ou do not yet c$ear$y distin&uish con5usion
5rom c$arity. The sky appears .$ue to a$$ a$ike whether they know that
space is co$our$ess or not. ,"en the one who knows speaks o5 the M.$ue sky=
.ut is not himse$5 con5used. The i&norant man is con5used whereas the man
who knows is not. The $atter=s seemin& con5usion is harm$ess $ike a snake
that is dead. His work is $ike ima&es in a mirror. There $ies the di55erence
.etween a sa&e and an i&norant man. The 5ormer has accurate know$ed&e
and unerrin& jud&ment3 whereas the $atter has a .$urred conception and
his jud&ment is warped. 'now$ed&e o5 Truth ne"er 5orsakes a sa&e
a$thou&h he is immersed in work. 0$$ his acti"ities are $ike re5$ections in a
mirror 5or3 .ein& Se$5-rea$ised3 i&norance can no $on&er touch him.
A/ron& know$ed&e due to sheer i&norance can .e corrected .y true
know$ed&eI .ut wron& know$ed&e due to 5au$t cannot .e so easi$y
corrected. So $on& as there is myopia3 the eyesi&ht wi$$ .e .$urred and
many ima&es o5 a sin&$e o.ject wi$$ .e seen. Simi$ar$y3 so $on& as there is
the prara.dha (residua$ past karma) unaccounted 5or3 the mani5estation o5
the wor$d wi$$ continue 5or the *nani3 thou&h on$y as a phenomenon. This
wi$$ a$so "anish as soon as the prara.dha has p$ayed itse$5 out and then
pure3 un.$emished Inte$$i&ence a$one wi$$ remain. There5ore I te$$ you3
there is no .$emish attached to a *nani thou&h he appears acti"e and
en&a&ed in wor$d$y duties.C
Ha"in& heard this3 the +rahmin continued to ask:
JL. A- #rinceP How can there .e any residue o5 past karma in a *naniB
(oes not *nana .urn away a$$ karma as 5ire does a heap o5 camphorBC
J8-J7. Then Heman&ada rep$ied: AFisten +rahminP The three kinds o5
karma (6) mature (prara.dha)3 (J) pendin& (a&ami) and (;) in store
(sancita) are common to a$$ G not exc$udin& the *nani. The 5irst o5 these
a$one remains 5or the *nani and the other two are .urnt away.
;?. A'arma matures .y the a&ency o5 timeI such is di"ine $aw. /hen
mature3 it is .ound to yie$d its 5ruits.
;6. AThe karma o5 the one who is acti"e a5ter Se$5-rea$isation3 is rendered
ine55ecti"e .y his wisdom.
;J. A'arma a$ready mature and now yie$din& resu$ts is ca$$ed prara.dha:
it is $ike an arrow a$ready shot 5rom a .ow which must run its course unti$
its momentum is $ost.C
!ote. G #rara.dha must .ear 5ruits and cannot .e checked .y rea$isation
o5 the Se$5. +ut there is no enjoyment o5 its 5ruits .y the rea$ised sa&e.
;;-;D. A,n"ironments are on$y a resu$t o5 prara.dha: notwithstandin&
they seem the same 5or a$$3 *nanis react to them di55erent$y accordin& to
their own sta&es o5 rea$isation.
A#$easure and pain are apparent to the $east amon& the sa&es3 .ut do not
$ea"e any mark on them as they do on the i&norantI p$easure and pain
operate on the midd$e c$ass o5 sa&es in the same wayI howe"er3 they react
on$y indistinct$y to their surroundin&s3 as a man in s$eep does to a &ent$e
.reeNe or to an insect creepin& o"er himI p$easure and pain are a&ain
apparent to the hi&hest amon& the sa&es3 who howe"er $ook upon them as
unrea$ $ike a hare &rowin& horns.
;<. AThe i&norant anticipate p$easure and pain .e5ore enjoyment3
recapitu$ate them a5ter enjoyment3 and re5$ect o"er them3 so that they $ea"e
a stron& impression on their minds.
;L. A*nanis o5 the $owest order a$so enjoy p$easure and pain $ike the
i&norant3 .ut their remem.rance o5 such experiences is 5re:uent$y .roken
up .y inter"a$s o5 rea$isation. Thus the wor$d$y enjoyments do not $ea"e an
impression on their minds.
;8. A*nanis o5 the midd$e c$ass3 accustomed to contro$ their minds .y $on&-
continued austerities3 keep their minds in check e"en whi$e enjoyin&
p$easure and pain3 and thus their response to the wor$d is as indistinct as
that o5 a man in s$eep to a &ent$e .reeNe p$ayin& on him or an ant creepin&
o"er his .ody.
;7-96. A*nanis o5 the hi&hest order are $e5t untouched 5or they a$ways
remain as the .urnt ske$eton o5 a c$oth (retainin& its o$d shape .ut use$ess)
a5ter their rea$isation. *ust as an actor is not rea$$y a55ected .y the passions
which he disp$ays on the sta&e3 so a$so this *nani3 a$ways aware o5 his
per5ection3 is not a55ected .y the seemin& p$easures and pains which he
re&ards as a mere i$$usion $ike the horns o5 a hare.
9J. AThe i&norant are not aware o5 the pure Se$5I they see it a$ways
.$emished and hence they .e$ie"e in the rea$ity o5 o.jecti"e know$ed&e and
are there5ore a55ected .y the p$easures and pains o5 $i5e.
9;-97. A0s 5or the $owest order o5 *nanis3 these rea$ise the Se$5 o55 and on3
and spe$$s o5 i&norance o"ertake them whene"er o"ercome .y their
predispositions3 they $ook upon the .ody as the S,F4 and the wor$d as
rea$. They are o5ten a.$e to o"er-ride the o$d tendencies3 and thus there is a
stru&&$e .etween wisdom and i&norance G each o5 them pre"ai$in&
a$ternati"e$y. The *nani ran&es himse$5 on the side o5 wisdom and 5i&hts
a&ainst i&norance unti$ 5a$sity is thorou&h$y .$own out3 and truth pre"ai$s.
There5ore *nana is indi"isi.$e.
D?-DL. A4or&et5u$ness o5 the Se$5 ne"er o"ertakes a midd$e c$ass *nani and
wron& know$ed&e ne"er possesses him. Howe"er he o5 his own accord
.rin&s out some predispositions 5rom his own depths in order to maintain
his .ody accordin& to prara.dha. This is the conduct o5 an accomp$ished
*nani.
0s 5or the aspirant3 there is no 5or&et5u$ness o5 the Se$5 so $on& as he is
en&a&ed in practisin& samadhi. +ut the accomp$ished *nani is a$ways
un5or&et5u$ o5 the Se$5 and picks out his own predispositions accordin& to
his own choice.
AThe hi&hest *nani makes no di55erence .etween samadhi and wor$d$y
transactions. He ne"er 5inds anythin& apart 5rom the Se$5 and so there is no
$apse 5or him.
AThe midd$e order *nani is 5ond o5 samadhi and "o$untari$y a.ides in it.
There is accordin&$y a $apse3 howe"er s$i&ht3 when he is en&a&ed in wor$d$y
a55airs3 or e"en in the maintenance o5 his .ody.
A-n the other hand3 the *nani o5 the hi&hest order in"o$untari$y and
natura$$y a.ides in samadhi and any $apse is impossi.$e 5or him under any
circumstances.
A+ut the *nani o5 the midd$e order or o5 the hi&hest order has no tin&e o5
karma $e5t in him .ecause he is in per5ection and does not percei"e
anythin& apart 5rom the Se$5.
How can there .e anythin& o5 karma $e5t when the wi$d 5ire o5 *nana is
ra&in& consumin& a$$ in its wayB
@ommentary. G 'arma is in5erred .y the on$ooker accordin& to his own
ideas o5 p$easure or pain-&i"in& experiences 5or the *nani3 hence the
pre"ious statement that prara.dha remains o"er without .ein& destroyed
.y *nana. That ho$ds true 5or the $owest order o5 *nanis and not to the
rest. The 5ruit is that which is enjoyedI *nanis o5 the hi&hest order do not
partake o5 p$easure or pain. 4or they are in samadhi and that does not
admit o5 such enjoymentsI when arisen 5rom samadhi the o.jects (i.e.3 non-
se$5) are known to .e $ike ima&es in a mirror3 and the conscious princip$e o5
the seer and si&ht is e:ua$$y known to .e the Se$5. *ust as the ima&es are
not apart 5rom the mirror3 so there in no non-Se$5 apart 5rom the Se$5I
there5ore p$easure and pain are not a$ien to the Se$5. That which is not
a$ien need not .e traced to another cause name$y karma (prara.dha). The
ideas o5 p$easure and pain in others need not .e 5oisted on to *nanis and
exp$anations sou&ht G with the resu$t o5 positin& prara.dha in them. The
*nani ne"er says MI am happy=I MI am misera.$e=I then why shou$d
prara.dha .e ima&ined in his caseB The $east amon& *nanis is apt to re$ax
5rom the rea$isation o5 the Se$5 and then he &ets mixed up with the wor$d at
inter"a$s when he appropriates p$easure or pain. The conjecture o5
prara.dha is si&ni5icant in his case .ut not in the case o5 other orders o5
*nanis.
The $owest state o5 *nana is open to the dou.t whether such *nana as is
o.structed o55 and on3 .etokens emancipation. Some a&ree that it does not.
+ut rea$isation o5 the Se$5 occurs simu$taneous$y with the raisin& o5 the "ei$
o5 i&norance. This "ei$ is destroyed whereas the out&oin& tendency "iksepa
dra&s on a $itt$e $on&er. #rara.dha runs out a5ter yie$din& its resu$ts. !o
residue is $e5t 5or re-incarnationI nor are there the other stocks o5 karma to
draw upon 5or perpetuatin& .ewi$derment. His mind perishes with the
.ody as 5ire dies out 5or want o5 5ue$. In the a.sence o5 a .ody the
Rea$isation o5 the Se$5 must assert itse$5 and emancipate the .ein&.
There is sti$$ another c$ass o5 men whose *nana is contradicted .y wor$d$y
pursuits. That is no *nana in the true senseI it is on$y a sem.$ance o5 it.
(i55erence amon& the di55erent orders G *nani G simp$e and *nanis G
*i"anmuktas G is percepti.$e to on$ookers in this $i5e. The *nanis do not
reincarnate.
Since they are 5ound to .e acti"e sometimes or at a$$ times3 the on$ooker
re:uires an exp$anation and conjuctures the residue o5 prara.dha as is the
case with ordinary men. -therwise their apparent p$easures and pains
wou$d .e as i5 accidenta$3 which is not accepta.$e to the phi$osopher. So3 a$$
this discussion a.out prara.dha to *nanis.
Srimad +ha&a"ad )ita no dou.t says A-ne is re.orn in en"ironments
consistent with the thou&ht uppermost in one=s mind whi$e dyin&.C The
statement app$ies to others and not to *nanis. 0s 5or *nanis3 the 5o$$owin&
are said in other scriptures.
6. *nani has the root o5 misery cut o55 at the instant o5 rea$isin& the Se$5. It
is immateria$ 5or him i5 he dies in a ho$y spot3 or in 5ou$ surroundin&s3
remainin& aware3 or o"ertaken .y coma3 just .e5ore death. He is
emancipated a$$ the same.
J. Enmistaka.$y rea$isin& Si"a e"en once .y a aster=s ad"ice3 .y
scriptura$ statements or .y in5erence3 there cou$d no $on&er remain any
tin&e o5 o.$i&atory duty on his part .ecause he is emancipated.
D8. ASuch karma is on$y a trick .e$ie"ed to .e true .y the on$ooker. I sha$$
exp$ain this point 5urther.
D7-<J. AThe state o5 the *nani is said to .e identica$ with that o5 Si"a. There
is not the $east di55erence .etween them. There5ore karma cannot .esmear
a *nani.C
A1asuman had a$$ his dou.ts c$eared .y this discourse o5 Heman&ada. He
had a c$ear understandin& o5 true rea$isation. 1asuman and the prince
sa$uted each other and returned to their respecti"e p$aces.C
Ha"in& heard a$$ this3 #arasurama asked Sri (atta sti$$ 5urther:
<;-<D. AasterP I ha"e heard your ho$y words re&ardin& Rea$isation and
/isdom. y dou.ts are now c$eared. I now understand the non-dua$ state
o5 a.stract consciousness per"adin& a$$ and a.idin& in the Se$5.
!e"erthe$ess3 kind$y te$$ me the essence o5 the who$e discourse in a 5ew
words so that I may a$ways remem.er them.C
<<-<8. Thus re:uested3 Sri (atta a&ain resumed:
AThat which a.ides as the Se$5 is #ure Inte$$i&ence Transcendenta$ .ein&
comprised o5 the a&&re&ate o5 a$$ the e&os in per5ection. She is Se$5-
contained3 and 5i$$s the ro$e o5 aya .y "irtue o5 Her own prowess. +ein&
one without a second. She makes e"en the impossi.$e happen and thus
disp$ays the Eni"erse as a series o5 ima&es in a mirror. I sha$$ now te$$ you
how.
@ommentary: #er5ect e&o: ,&o in #er5ection: MI-I= consciousness. G Some
distincti"e characteristics ha"e to .e admitted in order to distin&uish
consciousness 5rom inertia. @onsciousness amounts to a 5$ash o5 pure
inte$$i&ence. It is o5 two kinds: (6) The su.ject and (J) the o.ject. The $atter
o5 these is dependent on the 5ormer 5or its "ery existenceI there5ore the
mani5estation as MI= is a$one admissi.$e. MI= is imper5ect when it is $imited to
the .ody or other simi$ar entities3 .ecause time and space ha"e their .ein&
in pure inte$$i&ence3 or awareness as MI-I=3 which is thus per5ect. !othin&
can possi.$y surpass and yet it is a$$ theseI there5ore it is the a&&re&ate o5
a$$ the e&os. !e"erthe$ess3 consciousness is distin&uished 5rom inertia 5or
the sake o5 pre$iminary instruction3 so that the discip$e may .ecome
con"ersant with the rea$ nature o5 the Se$5. She is transcendenta$ and a$so
non-dua$.
The se$5 is the su.ject3 and non-se$5 is the o.ject. She is a$so the indi"idua$
e&os 5a$se$y identi5ied with .odies. She is ,&o in per5ection3 whi$e a.idin&
as pure @onsciousness. This is the nature o5 0.stract Inte$$i&ence.
This un.roken MI-I= consciousness remains .e5ore creation as wi$$3 se$5-
su55icient and independent in nature and is a$so ca$$ed S"atantra. She turns
into action (kriya) durin& creation and is ca$$ed aya.
@reation is not "i.ration or metamorphosisI it is a mere projection o5
ima&es $ike those in a mirror. +ecause Sakti cannot .e reached .y time and
much $ess .roken up .y it3 she is eterna$I so it 5o$$ows that the uni"erse has
no ori&in.
<7-L6. AShe who is transcendence3 awareness per5ection and tota$-
summation o5 a$$ e&os3 o5 Her own /i$$ di"ides Herse$5 into two.
Imper5ection is concomitant with such scissionI there is .ound to .e an
insentient phase which represents the a5oresaid exterior or unmani5ested
"oid. The sentient phase is Sadashi"a Tatt"a.C
!ote. G This is ca$$ed Ish"ara in the Epanishads.
LJ. A!ow Sadashi"a3 a$so not .ein& per5ect3 sees the unmani5est "oid (i.e.3
the sentient phase .ecomes aware o5 the insentient phase) .ut yet knows it
to .e o5 Himse$5 G 5ee$in& MI am this a$so=.C
!ote. G The sentient phase is ca$$ed Ish"araI and the insentient phase is
ca$$ed aya or 0"idya3 in the Epanisads.
L;-7?. AFater Sadashi"a identi5ies the insentient phase with His .ody at the
time o5 startin& @reation. Then he &oes .y the name Ish"ara. !ow this
contaminated Hi&her ,&o3 name$y Ish"ara3 di"ides Himse$5 into the three
aspects G Rudra3 1ishnu and +rahma (representin& the modes o5 ,&o
associated with the three :ua$ities darkness3 .ri&htness and acti"ity) who
in their turn mani5est the cosmos consistin& o5 many wor$ds. +rahmas are
innumera.$e3 a$$ o5 whom are en&a&ed in creatin& wor$dsI 1ishnus are
e:ua$$y taken up in protectin& the wor$dsI and the Rudras in destroyin&
them. This is the way o5 creation. +ut a$$ o5 them are on$y ima&es in the
&rand mirror o5 0.stract @onsciousness.
AThese are on$y mani5est3 .ut are not concrete3 since they ha"e ne"er .een
created.
AThe Supreme +ein& is a$ways the sum-tota$ o5 a$$ the e&os. *ust as you 5i$$
the .ody and identi5y yourse$5 with di55erent senses and or&ans without
de"iatin& 5rom the ,&o3 so does the transcendenta$ #ure Inte$$i&ence
simi$ar$y identi5y itse$5 with a$$ .e&innin& 5rom Sadashi"a and endin& with
the minutest protop$asm3 and yet remains sin&$e.
0&ain3 just as you cannot taste anythin& without the aid o5 the ton&ue3 nor
apprehend other thin&s without the aid o5 other senses or or&ans3 so a$so
the supreme +ein& (Sadashi"a) acts and knows throu&h the a&ency o5
+rahma3 etc.3 and e"en o5 worms. *ust as your conscious Se$5 remains pure
and un:ua$i5ied a$thou&h it 5orms the .asis o5 a$$ the acti"ities o5 $im.s3
or&ans and senses3 so a$so the Supreme Inte$$i&ence is una55ected thou&h
ho$din& a$$ the ,&os within Herse$5. She is not aware o5 any distinctions in
the "astness o5 the cosmos nor does She make di55erence amon& the ,&os.
AIn this manner3 the @osmos shines in Her $ike ima&es in a mirror. The
shinin& o5 the @osmos is due to Her re5$ection. In the same way3 the
indi"idua$s in the wor$d3 name$y you3 I3 and other seers are a$$ 5$ashes o5
Her consciousness. Since a$$ are on$y phases o5 Supreme Inte$$i&ence3 that
a$one wi$$ shine in purity .ere5t o5 taints or impediments in the shape o5
o.jects.
A*ust as the shinin& mirror is c$ear when ima&es no $on&er appear in it3
and the same mirror remains untainted e"en when the ima&es are re5$ected
in it3 so a$so #ure Inte$$i&ence su.sists pure and untainted whether the
wor$d is seen or not.
76-7J. AThis untainted Supreme Inte$$i&ence is one without a second and
5i$$ed with +$iss3 .ecause tota$$y 5ree 5rom the $east trace o5 unhappiness.
The sum-tota$ o5 a$$ happiness o5 a$$ the $i"in& .ein&s has taken shape as
the Supreme -ne .ecause She is o."ious$y desired .y a$$I and she is no
other than the Se$53 which consists o5 pure +$iss3 .ecause the Se$5 is the
most .e$o"ed o5 e"ery .ein&.
7;. A4or the sake o5 the Se$5 peop$e discip$ine their .odies and su.due their
desiresI a$$ sensua$ p$easures are mere sparks o5 +$iss inherent in the Se$5.
!ote. G Spiritua$ men are known to $ead a.stemious $i"es3 to deny ordinary
com5orts to their .odies and e"en to torture them3 in order that they may
secure a happy existence a5ter death. Their actions c$ear$y pro"e their $o"e
o5 the Se$5 sur"i"in& the .ody3 this $i5e3 etc. Their hope o5 5uture .$iss
5urther esta.$ishes the uni:ue .eati5ic nature o5 the Se$53 surpassin&
sensua$ p$easures which mi&ht .e indu$&ed in here and now.
79. A4or sensua$ p$easures are simi$ar to a sense o5 re$ie5 5e$t on
un.urdenin& onese$5 o5 a crushin& $oad3 or to the peace o5 s$eep. #ure
Inte$$i&ence is indeed +$iss .ecause it is the on$y one sou&ht 5or.C
@ommentary. G +$iss is Se$5. -.jects are thou&hts takin& concrete 5ormsI
thou&hts arise 5rom the thinkerI the thinker connotes inte$$i&ence. I5 the
thinker .e pur&ed o5 e"en the $east trace o5 thou&ht3 indi"idua$ity is $ost
and a.stract inte$$i&ence a$one is $e5t. !othin& e$se is admissi.$e in the
circumstances.
Since it is u$timate rea$ity3 synonymous with emancipation or immorta$ity3
there must .e .eatitude in it in order that it may .e sou&ht. It3 in 5act3 is
compact with +$iss3 yea3 dense +$iss a$one.
HowB +ecause3 the contrary3 (i.e.3 unhappiness) is associated with the
exteriorI it appears and disappears. Such cannot .e the case i5 unhappiness
5ormed part o5 the Se$5. #$easure mi&ht simi$ar$y .e said to .e associated
with the .ody3 the senses3 possessions3 etc. Howe"er a $itt$e thou&ht wi$$
con"ince one that these so-ca$$ed enjoyments are meant 5or the Se$5. So the
Se$5 is that which matters3 and nothin& e$se. +ut e"ery $itt$e .ein& a$ways
seeks p$easure. Thus p$easure is the Se$5.
+ut sensua$ p$easure is :uite o."ious3 whereas the +$iss o5 Se$5 is pure$y
ima&inary3 .ecause it is not simi$ar$y experienced. The scriptures must .e
cited a&ainst this contention. The Scriptures say that a$$ the sensua$
p$easures do not to&ether amount to a partic$e o5 the inherent .$iss o5 Se$5.
*ust as un$imited space3 or just as consciousness is unknown when pure3
.ut .ecomes mani5est in its associated state as o.jects around e.&.3 a pot 5or
5etchin& water-so a$so +$iss in purity is not enjoya.$e3 .ut the same
.ecomes enjoya.$e when .roken up as sensua$ p$easures. This is the truth
o5 the Scriptura$ statement.
-ne may contend that the Se$5 is not +$iss .ut it seeks +$iss. I5 it were true3
why shou$d there .e happiness in re$ie"in& onese$5 o5 a crushin& $oadB This
is percepti.$e at the instant o5 re$ie5 and simi$ar happiness per"ai$s in
dream$ess s$um.er. In these two instances3 there are no positi"e sources o5
p$easure and yet there it is. This p$easure is howe"er rea$ since it is within
one=s experience and cannot a$so .e a"oided. There5ore it must .e o5 the
nature o5 Se$5. Sti$$3 this p$easure may .e said to .e re$ie5 5rom pain and not
true p$easure. I5 so3 why does a person awakened 5rom s$eep say AI s$ept
happi$yCB The person has 5e$t happiness in s$eep. There are no happenin&s
associated with that happinessI it is pure and must .e o5 the nature o5 Se$5.
-therwise3 e"en the worst sa"a&e o5 an anima$cu$e wou$d not re$ish s$eep
nor indeed $on& 5or it.
The :uestion arisesP I5 .$iss .e o5 the Se$53 why is it not a$ways 5e$tB The
answer is that the inherent .$iss is o.structed .y desire3 o.$i&ations and
predispositions o5 the mind3 just as the perennia$ sound arisin& 5rom
within is not heard owin& to the inter5erence o5 externa$ sounds .ut is
percei"ed when the ears are p$u&&ed. The pain o5 the $oad predominates
5or the time-.ein& o"er the other natura$ pain5u$ dispositions o5 the mind
and disappears at the instant o5 un.urdenin&. (urin& the inter"a$ .e5ore
the other dispositions $ayin& $atent rise up to the sur5ace3 there is peace 5or
an in5initesima$ moment and that is the true Se$5 coincide with p$easure.
-ther sensua$ p$easures are a$so to .e exp$ained in the same way. There is
an in5inite "ariety o5 predispositions $ayin& dormant in the heart3 ready to
sprin& up at the ri&ht moment. They are a$ways $ike thorns in the pi$$ow.
/hen one o5 them sticks out3 it predominates o"er the others and &rips the
mind. Its mani5estation takes the shape o5 an intense desire. Its pre"a$ence
is pain5u$ in proportion to its intensity. /hen that su.sides on 5u$5i$ment3
the pain disappears3 and ca$m pre"ai$s 5or an in5initesima$ period3 unti$ the
next predisposition appears. This inter"a$ represents the p$easure
associated with the 5u$5i$ment o5 desire. Thus e"ery one=s rush 5or
enjoyment .etrays the search 5or Se$5 G o5 course3 unawares and con5used.
I5 asked why no one seems to know the rea$ &enesis o5 .$iss3 the answer is
o"erwhe$min& i&norance .orn o5 associatin& the p$easure with such
incidents. The opinion pre"ai$s that p$easure is caused .y such and such3
and is destroyed on their disappearance. The 5act is that p$easure is simp$y
the Se$53 and eterna$.
7D. A#eop$e do not reco&nise the +$iss inherin& as their Se$53 .ecause o5
their i&norance. They a$ways associate p$easure with incidents.
7<-78. A4urthermore3 just as ima&es in a mirror are associated with
o.jects3 i&norin& the presence o5 the re5$ectin& sur5ace3 .ut a5ter
consideration are 5ound to .e dependent on the mirror and not apart 5rom
it3 and the mirror is 5ound to .e untainted .y the re5$ected ima&es3 so a$so
the sa&es know the Se$5 a$one to .e uni:ue3 rea$ and untainted .y its own
projections3 name$y3 the wor$d3 etc.
77. AThe re$ation o5 the @osmos to #ure Inte$$i&ence3 i.e.3 a.stract Se$53 is
$ike that o5 a pot to earth3 or o5 an ornament to &o$d3 or o5 scu$pture to the
&ranite rock.
6??. A- #arasuramaP (enia$ o5 the existence o5 the wor$d does not amount
to per5ection. (enia$ is a.surd. 4or3 it imp$ies inte$$i&ence3 and inte$$i&ence
disp$ays itse$5 as the uni"erse.
6?6. AThe inte$$i&ence denyin& or admittin& the wor$d is there shinin& o"er
a$$P @an the wor$d .e erased out o5 existence .y mere denia$ o5 itBC
!ote. G Here the point is that the 0.so$ute is a$one rea$ and remains e"er
a.so$ute3 notwithstandin& the concrete modi5ications which are no .etter
than ima&es in a mirror3 not taintin& it3 nor existin& apart 5rom it. 0$$ are
rea$3 .ut rea$ in their a.straction.
6?J. A*ust as the ima&es appear in a mirror and partake o5 its nature3 so
a$so the @osmos is o5 and in the Se$53 and rea$ inasmuch as it is the Se$5.C
!ote. G The wor$d is not rea$ as an o.ject and apart 5rom the Se$5.
6?;-6?D. AThis wisdom in per5ection is the rea$isation o5 a$$ as the Se$5.
Inte$$i&ence appears as o.jects .y its own "irtue3 as a mirror appears as
the ima&es on it. This is the who$e essence o5 the sastras. There is no
.onda&e3 no $i.eration3 no aspirant3 no process o5 attainment. The
transcendenta$ @onscious #rincip$e a$one su.sists in the three states o5
.ein&. She remains as the one uni5orm3 a.so$ute .ein&. She is i&noranceI
She is wisdomI She is .onda&eI She is $i.eration and She is the process
there5or.
6?<. AThis is a$$ that need .e known3 understood and rea$ised. There is
nothin& more. I ha"e to$d you a$$ in order.C
The Sa&e Harithayana conc$uded:
6?L-666. AThe man who knows it ri&ht$y wi$$ ne"er .e o"ertaken .y misery.
- !aradaP Such is the section on /isdom3 recondite with reason3 su.t$ety3
and experience. Shou$d any one not &ain wisdom a5ter hearin& or readin&
it .ut continue to wa$$ow in i&norance3 he shou$d .e put down as nothin&
more than a stock or a stone. /hat hope is there 5or himB
AHearin& it e"en once must make a man tru$y wiseI he is sure to .ecome
wise. Sin or o.struction to wisdom is destroyed .y readin& itI wisdom
dawns on hearin& it. /ritin&3 appreciatin& and discussin& its contents
respecti"e$y destroys the sense o5 dua$ity3 puri5ies the mind and re"ea$s the
a.idin& Truth.
66J. AShe &oes .y the name o5 ,mancipation when c$ear$y and direct$y
rea$ised .y in"esti&ation as the one undi"ided Se$5 o5 a$$I otherwise3 She
&oes .y the name o5 +onda&e. She is the one @onsciousness threadin& the
three states o5 .ein&3 .ut untainted and un.roken .y them. She is the
sound3 word and the si&ni5icance o5 Hrim.C