Tripur Rahasya

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Tripur Rahasya-22


Hearing Dattaatreya Jee Parashuraam Jee asked him again - "Lord, What then Braahman asked Hemaangad and how Hemaangad enlightened him?" Dattaatreya Jee continued the story of Vasumaan - "Vasumaan asked Hemaangad - "prince i wish to ask you a question. I learnt about the Supreme Truth from Ashtak, and now you told me about her. You seem to be a sage but how come that you go out on hunting? How can a sage be engaged in work? Because work means duality and wisdom means non-duality, thus both are opposite to each other. Please clear my doubt."

Hemaangad said - "O Braahman, Your confusion has not yet cleared up. Wisdom is natural and eternal. It is not contradicted with work. If work makes wisdom ineffective, then wisdom becomes useless. No eternal good is possible in that case. All this work is dependent on Self-awareness (wisdom); and that is why work cannot destroy wisdom and cannot remain in its absence. Duality, essential for work, is also a phenomenon in the non-dual awareness."

The Braahman further asked - "O Prince, I have concluded that the Self is pure, unblemished intelligence; but how it can remain unblemished when "will" arises in it? Will is the modification of the Self and creates confusion, similar to snake in a rope."
Hemaangad replied - "It is not so O Braahman. You are not able to differentiate confusion from clarity. The sky appears as blue whether you know it is colorless or no. Even the people who know that sky is colorless, call it blue sky, but they are  not confused. Thus only an ignorant is confused not a knowledgeable man. In the same way the knowledgeable man's work is like images in the mirror. The difference between their work is like a sage's work and an ignorant man's work. A sage does the work with accurate knowledge and judgment; whhile the ignorant does the same work with blurred conception and warped judgment. Knowledge of truth never forsakes the sage. Being Self-realized, the ignorance does not touch him.

Wrong knowledge because of sheer ignorance can be corrected by correct knowledge; but the wrong knowledge due to fault cannot be corrected. So long as there is Praarabdh unaccounted for, the manifestation of the world will continue for the Gyaanee, though only as a phenomenon. This will finish as soon his Praarabdh will exhaust and then only pure Intelligence will remain. That is why i told you that there is no blemish attached with Gyaanee, though he appears actively engaged in worldly activities."

The Braahman further asked - "O Prince, How can the past Karm remain in a Gyaanee? Does not Gyaan burn away all Karm?"
Hemaangad replied - "Listen, O Braahman. there are three kinds of Karm - (1) Mature - Praarabdh; (2) Pending - Aagaamee; and (3) Stored - Sanchit. These Karm are common to all - even including the Gyaanee. Only the first one alone remains for Gyaanee, the others two are burnt away. Karm matures by time, such is Divine law; and when it is mature, it is bound to yield its fruits. The Karm which are already mature, are now yielding the results - is called Praarabdh. It is like an arrow which has already been shot, it will have to run until its momentum is lost.
(Praarabdh must bear fruits and cannot be checked by realization of the Self. But there is no enjoyment of its fruits for the Gyaanee.) Environments are only a result of Praarabdh. Although they seem to be the same for all, but Gyaanee react with his environment differently according to the stage of realization.

Pleasures and pains are experienced least by the sages and do not leave any mark on them as they do on ignorant. They leave mark on middle class of sages also, but they react to them very indistinctively. but they affect those sages also who look at them as unreal the hare growing horns. The ignorant anticipate the pleasures and pains, before their experience, reflect over them and then they leave strong impression after their experience. The lowest type of Gyaanee experience the pleasures and pains like an ignorant, but their ignorance is broken as they start realizing. The middle class Gyaanee are able to control their mind by their long austerities while experiencing them. While the Gyaanee of the highest order are untouched by these pleasures and pains. They are always aware of their perfection and teat them as illusion.

A middle class Gyaanee never forgets the Self and he is never possessed  by wrong knowledge. he has only his own predispositions according to his own Praarabdh to maintain his body.
An accomplished Gyaanee never forgets Self as long as he is engaged in Samaadhi and picks up his own predispositions according to his own choice. he never finds any difference between Samaadhi and worldly transactions; while the middle class Gyaanee is fond of Samaadhi.
The highest Gyaanee is always naturally and involuntarily in Samaadhi. Both have no Karm left."

Vasumaan had all his doubts cleared, so the Prince and Vasumaan both saluted each other and returned to their respective places."

Hearing this Parashuraam Jee asked further - "O Lord, I have now known Realization and Wisdom, my all doubts are cleared. I now understand the non-dual state of Abstract Consciousness pervading all. Now you tell me the whole discourse in short so that I can remember it."
Dattatreya Jee said - "That which abides as the Self is the Pure Intelligence, comprised of all the egos in perfection. She is self-contained and plays the role of Maayaa. She can make even impossible things happen.

The sentient phase is called Eeshwar and the insentient phase is called Maayaa in Upanishad. Later Sadaashiv identifies the insentient phase with his body at the time of starting Creation. Then he goes by the name of Eeshwar. Now this contaminate higher Ego, the Eeshwar, divided himself in three aspects  Rudra, Vishnu and Brahmaa - representing the modes of Ego associated with the three qualities - darkness, brightness and activity; who in their turn manifest the cosmos, consisting many worlds. Brahmaa are innumerable and they all are engaged in creating worlds. In the same Vishnu are also many and they are protecting the worlds; and Rudra are busy in destroying them. This is the way of Creation, but all of them are only images in the grand mirror of Abstract Consciousness. these are only manifest, not concrete, since they have never been created.

The Supreme Being is the sum total of all the Egos - He identifies Himself with all beginning from Sadaashiv and ending with minutest protoplasm and yet remain single. As you cannot enjoy anything without your sense organs (tongue, ears etc), in the same way, the Supreme being Sadaashiv acts and knows through Brahmaa, Rudra and Vishnu. Her Conscious is unaffected, although she holds on all the Egos within Herself. Thus the cosmos shines in Her like an image in the mirror. The shining is due to Her reflection. Just as the shining mirror is clear when images no longer appear in it and the same mirror remains untainted even when the images are reflected in it, so also Pure Intelligence subsists pure and untainted whether the world is seen or not.

For the sake of the Self people discipline their bodies, and subdue their desires. All sensual pleasures are sparks of bliss inherent in the Self. (That is why spiritual men lead the life of sufferings so that they can live happier life after death. Sensual pleasures are obvious, while the Bliss of Self is purely imaginary. Sensual pleasure are only sense of relief, while Pure Intelligence is indded Bliss because it is the only thing sought for. People do not recognize Bliss as involved from Self because of their ignorance, they always associate pleasure with incidents.

As people take images in a mirror associated with the objects and ignore the presence of reflecting surface; but after consideration are found to be dependent on the mirror and not apart from it, and the mirror is found to be untainted by the reflected images, so also the sages know the Self alone to be unique, real and untainted by its own projections, namely, the world, etc. The cosmos is related to Pure Intelligence is like a pot to earth, an ornament to gold and sculpture to the rock.

O Parashuraam, saying "The world is  not there" is not perfection. Denial is absurd, because it implies intelligence, and intelligence itself displays the Universe. Can the world be erased just by denial? Just as the images appear in the mirror and take its nature; in the same way the cosmos is also there and is real as much as it is the Self. The world is not real apart from the Self. This is all you need to know, this is all I have told you."

The sage Haritaayan concluded - "The man who knows rightly will never be overtaken by misery. O Naarad, Such is the section on Wisdom, recondite with reason, subtlety, and experience. Should anyone not gain wisdom, after hearing or reading it and remain ignorant, he is like a stone. There is no hope for him. Hearing it even once makes a man wise. His sins should be destroyed, his obstruction to the wisdom should be removed, the sense of duality should be destroyed, his mind should be purified and the truth should be revealed. She goes by the name of Emancipation (Moksh) when clearly and directly realized by investigation. She goes by the name of Bondage. She is the one Consciousness threading the three states of being but unbroken by them. She is the sound, word and Hreem."

End of the Chapter 22
End of Tripur Rahasya



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Created by Sushma Gupta on 3/15/03
Updated on 04/05/13