Tripur Rahasya

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On the Accomplishment of Wisdom, Its Nature, and Scriptural Lore

Hearing Dattaatreya Jee Parashuraam Jee got relieved as if his ignorance has been removed. He again asked Dattaatreya Jee - "Lord, Please tell me how wisdom can be accomplished. The method should also be easy and efficient. tell me the characteristics of the sages also so that I can recognize them easily. What is their state with and without the body? How can they be unattached even being involved in actions?"

When Parashuraam Jee requested thus, Dattaatreya Jee said - "Listen O Parashuraam, I tell you now the secret of the accomplishment. Of all whatever is required for Wisdom, Divine Grace is the most important. If somebody surrenders Devee he can get Her grace easily. This method does not require anything else. Why? There is a reason for this. Pure Intelligence has cast a veil of ignorance over all, so until that veil is removed Her true nature is not known. Removing this veil is easy for those who have surrendered to Devee. This ultimately leads him to identify all with Shiv and he is no longer affected by pain or pleasure. Therefore Bhakti Yog is the best of all.

Characteristics of a Gyaanee
The characteristics of a Gyaanee are difficult to understand, because they are inexpressible. As a Pandit cannot be described except by his appearance, gait and dress - you cannot know his depth of knowledge and feelings, as they are known to him only. Yes, only one Pandit can describe another Pandit by his expressions. Some traits of sages are very subtle, while others are not so obvious. The obvious ones are speech, language, posture of meditation, signs of worship, dispassion etc (mind these ones can be imitated by non -sages also).

What are accomplishment to others, they are natural for sages. Who are beyond pleasure and pains, loss and gain, honor and insult, are the best sages. The best sages can explain you fully the Realization. He will explain you Gyaan without being tired. Contentment and purity become his nature, even the most critical situations do not disturb his peace of mind. One should try such qualities to be a sage. First apply them to himself, then he should judge others on those qualities. A Gyaanee can recognize other Gyaanee as an expert in gems can recognize the gem. One should test only himself on these measures, he should not try this on others, as Gyaanee behave according to their circumstances, so one should not try to judge other. The Gyaanee of the lowest order behave like an ignorant in their care for their bodies. These Gyaanee are emancipated because their animal sense does not leave any mark on them.

The middle class Gyaanee are never deluded by their bodies. What is delusion? Delusion is the false identification of "I" with the body. This delusion never arises with the advanced Gyaanee. Identification of the Self with the body is called attachment to the body. The middle class Gyaanee's minds are mostly dead because of long practice and continued austerities. Since they are lost in themselves only they are not engaged in work. Even if they are engaged in any work, it is like as if a sleeping person is moving in his sleep and he is unaware of that action.

Gyaanee of the highest class do not identify the Self with their body, they just remain unattached with their body. Thus the Gyaanee is not the body, not the actor, he is pure intelligence.

Of the two higher orders of the Gyaanee, one remains stable through his practice and control of mind; while the other one is so because of by the force of his discrimination. The difference lies in the merits of their intellect. I tell you a story in this regard --

Story of Hemaangad
There .lived a king named Ratnaangad who ruled the city named Amrit on the banks of Vipaashaa River. he had two sons - Rukmaangad and Hemaangad. Both sons were wise and were loved by their father very dearly. Rukmaangad was well versed in Shaastra, and Hemaangad was a Gyaanee of the highest order. Once they both went for hunting. They came to a dense forest. Their people were with them. They had killef many wild animals. Getting tired they sat at a spring.

Rukmaangad was informed that there was a Brahm Raakshas (a species of ghoulish spirit of a learned but degenerate Brahmin) nearby. he was very learned and was accustomed to the challenges of learned Pandit, defeat them and then eat them. Rukmaanagad also liked discussions, so he went to that Ghoul with his brother. The Ghoul defeated him , so the Ghoul caught hold him and wanted to eat him. Seeing this hemaangad said to him - "O Brahm Raakshas, Do not eat him. I am his younger brother. Defeat me also in arguments, and then you may eat both of us together. The Ghoul replied - "I have not eaten food for a long time, so let me eat him first, and then if I will defeat you, i will eat you too and finish my meal.

Before I used to catch any passerby and eat him. Once a disciple of Vashishth named Devaraat came this way, he cursed me - "May your mouth be burnt if you eat any human being like this." I prayed to him in great humility and he modified his curse - "You may eat that man only who has been defeated by you. Since then I have been following his advice. So let me finish my this food first, then only I will deal with you." Saying so he was about to eat Rukmaangad, that Hemaangad again spoke - "O Brahm Raakshas, I pray you, please accept my request. tell me if I find another food for you, you will free my brother. I can get my brother back, if you will allow me."

The Ghoul said - "O Prince, there is no such price for his freedom. I will not free him. How can a hungry man leave his food from his hands? However I tell you about a vow I have taken. There are many questions which are in my mind, if you can satisfy me with their answers, I can free your brother." Hemaangad took this chance and got ready to answer his questions. The Ghoul put the following subtle questions --

80. "What is more extensive than space and more subtle than the subtlest? What is its nature? Where does it abide? Tell me, O Prince."
81. "Listen, O Spirit, Abstract Intelligence is wider than space and subtler than the subtlest. Its nature is to glow and it abides as the Self."

82. "How can it be wider than space, being single? or how is it subtler than the subtlest? What is that glow? and what is that Self? Tell me, O Prince."
83. "Listen, O Spirit, Being the material cause of all, Intelligence is extensive though single; being impalpable, it is subtle. Glowing obviously implies consciousness and that is the Self."

84. Spirit: "Where and how is Chit (Abstract Intelligence) to be realized and what is the effect?"
85. Prince: "The intellectual sheath must be probed for its realization. One-pointed search for it reveals its existence. Rebirth is overcome by such realization."

86. Spirit: "What is that sheath and what is concentration of mind? Again what is birth?"
87. Prince: "The intellectual sheath is the veil drawn over Pure Intelligence; it is inert by itself. One-pointedness is abiding as the Self. Birth is the false identification of the Self with the body."

88. Spirit: "Why is that Abstract Intelligence which is ever shining not realized? What is the means by which it can be realized? Why did birth take place at all?"
89. Prince: "Ignorance is the cause of non-realization. Self realizes the Self; there is no external aid possible. Birth originated through the sense of doership."

90. Spirit: "What is that ignorance of which you speak? What is again the Self? Whose is the sense of doership?"
91. Prince: "Ignorance is the sense of separateness from consciousness and false identification with the non-self. As for the Self, the question must be referred to the Self in you. The ego or the 'I-thought' is the root of action."

92. Spirit: "By what means is ignorance to be destroyed? How is the means acquired? What leads to such means?"
93. Prince: "Investigation cuts at the root of ignorance. Dispassion develops investigation. Disgust of the pleasures of life generates dispassion towards them."

94. Spirit: "What is investigation, dispassion or disgust in pleasures?"
95. Prince: "Investigation is analysis conducted within oneself, discriminating the non-self from the Self, stimulated by a stern, strong and sincere desire to realize the Self. Dispassion is non-attachment to surroundings. This results if the misery consequent on attachment is kept in mind."

96. Spirit: "What is the root cause of the whole series of these requirements?"
97. Prince: "Divine Grace is the root cause of all that is good. Devotion to God alone can bring down His Grace. This devotion is produced and developed by association with the wise. That is the prime cause of all."

98. Spirit: "Who is that God? What is devotion to Him? Who are the wise?"
99. Prince: "God is the master of the Cosmos. Devotion is unwavering love for Him. The wise are those who abide in Supreme Peace and melt with love for all."

100. Spirit: "Who is always in the grip of fear, Who of misery, Who of poverty?"
101. Prince: "Fear holds a man possessed of enormous wealth; misery, of large family; and poverty, of insatiable desires."

102. Spirit: "Who is fearless? Who is free from misery? Who is never needy?"
103. Prince: "The man with no attachments is free from fear; the one with controlled mind is free from misery; the Self-realized man is never needy."

104. Spirit: "Who is he that passes men's understanding and is visible though without a body? What is the action of the inactive?"
105. Prince: "The man emancipated here and now passes men's understanding; he is seen though he does not identify himself with the body; his actions are those of the inactive."

106. Spirit: "What is real? What is unreal? What is inappropriate? Answer these questions and redeem your brother."
107. Prince: "The subject (i.e., the Self) is real; the object (i.e., the non-self) is unreal; worldly transactions are inappropriate."

The prince said - "I have now answered all your questions. Please release my brother at once." When the Prince had finished, the Ghoul released his brother Rukmaangad with pleasure and he himself appeared metamorphosed as a Braahman. Seeing the figure of the Braahman full of courage and Tapas (penance), the two princes asked him who he was.

The Ghoul replied - "I was formerly a Braahman of Magadh Desh. My name is Vasumaan. I was famous for my learning and known as an invincible debater. I was proud of myself and sought the assembly of those learned Pandit who were collected in Magadh under royal patronage. There was among them a great saint, perfect in wisdom and entirely Self-possessed. He was known as Ashtak. I went to him to have a debate with him. Though I was a mere logician, I argued against his statement on Self-Realization, by sheer force of logic. He backed his arguments by profuse quotations from the holy scriptures. I did not have much to say so I continued to refute him. He did not find me proper to argue so he kept silent. However, one of his disciples, descendant of Kashyap lineage, was enraged at my audacity and cursed me before the king, saying: 'You chip of a Braahman, How dare you refute my Guru without first understanding his statements? May you at once become a Ghoul and remain so for a long time."

"I shook with fear at the implication of the curse and asked for the forgiveness at the feet of the sage Ashtak. Being always Self-possessed, he took pity on me; and he modified his disciple's curse by pronouncing an end to it as follows: "May you resume your old shape as soon as a wise man will answer appropriately to all your questions which were raised here by you, answered by me but refuted by your polemics." So O Prince! You have now released me from that curse. I therefore consider you as the best among men, knowing all that pertains to life here and beyond." The princes were astonished at that story of his life. The Braahman asked Hemaangad further questions and became further enlightened. Then the princes returned to their city after saluting the Braahman. I have now told you everything, O Bhargav."

This story is just like Yudhishthir and Nahush story.

End of the Chapter 21