TRIPURA RAHASHYA

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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
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Sri Tripura Rahasya or HaritayanaSamhita

(TH, %ST,R% +,% ! TH, TRI!IT%)Trans$ated y

S 0I SRI R0 0!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 asone o5 the &reatest works that expounded ad"aita phi$osophy. He o5tenuoted 5rom it and re&retted that it was not a"ai$a $e in ,n&$ish. 0s aconse uence Sri una&a$a 1enkataramaiah (now Swami RamananandaSaraswathi) took up the work o5 trans$ation in 67;< as another $a our o5$o"e3 addin& just one more ,n&$ish trans$ation to his a$ready extensi"estore. 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 a5terwardsco$$ected into ook 5orm3 o5 which 5i"e hundred copies were printed andpri"ate$y circu$ated. The 0sramam has since taken o"er the copyri&ht andmade it one o5 their o55icia$ pu $ications.

The work ori&ina$$y in Sanskrit is wide$y known in India and has eentrans$ated into a num er o5 $oca$ $an&ua&es3 ut I do not know o5 anypre"ious trans$ation in ,n&$ish. It is re&arded as one o5 the chie5 text- ookson 0d"aita3 the readin& o5 which a$one is su55icient 5or Sa$"ation. Sri0nanda @oomaraswami uotes 5rom it with appreciation in his ook3 A0m

I y +rother=s 'eeperBCI 5or one much appreciate the present trans$ation which wi$$ now e easi$ya"ai$a $e 5or a$$ who know ,n&$ish. Sri Ramanananda Saraswathi has putus under a &reat o $i&ation y his painstakin& work. It wi$$ sure$y e a&rati5ication to him to know that his $a our o5 $o"e has at $ast 5ound apermanent a idin&-p$ace and wi$$ not e $ost to 5uture &enerations3 5ormany o5 whom it must ecome a spiritua$ text ook.


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cto er 6


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@H0#T,R 1 G n what need e known and need not e known and onthe !ature o5 the Se$5

@H0#T,R 1I G n @onsciousness @ontro$ o5 ind and S$eep

@H0#T,R 1II G n the Ese$essness o5 4$eetin& Samadhis and the ayto isdom

@H0#T,R 1III

@H0#T,R I

@H0#T,R G 1idya ita

@H0#T,R I G n the accomp$ishment o5 isdom3 its !ature andScriptura$ Fore

@H0#T,R II G The @onc$usion

I!TR E@TI !Sri Tripura Rahasya is an ancient work in Sanskrit which has een printeda$$ o"er India. The $atest and est edition was rou&ht out in the 'ashiSanskrit Series in 67JD. The ook is said to ha"e een printed once e5oreand 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 textun5ortunaee$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 5roman account o5 it &i"en in the #re5ace to the aahaatmya 'handa.ahaadee"a ori&ina$$y tau&ht the Hi&hest Truth to 1ishnu who in turntau&ht +rahma in the @e$estia$ re&ions. Fater 1ishnu incarnated on ,arthas Sri attaatreya3 the Ford o5 the 0"adhuutas (the naked sa&es)3 andtau&ht it to #arasuraama with the added injunction that it shou$d ecommunicated to Haritaayana who wou$d $ater seek the Truth 5rom him.#arasurama thus rea$ised the Se$5 y the &uidance o5 Sri atta and dwe$ton the a$aya Hi$$ in South India.

In the meantime3 a +rahmin3 y name Sumanta3 $i"in& on the anks o5 theSaras"ati had a son3 0$arka y name3 who used to hear his mother ca$$edA*aayi 0ayiC y his 5ather. +ein& a chi$d3 he too addressed his mother A0iC.He died in his chi$dhood3 and his $ast words on his death- ed were A0i 0iCon$y. This sound is howe"er sacred to the oddess. Ha"in& een uttered in


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a$$ innocence and purity o5 mind3 it con5erred unexpected merit on thedyin& chi$d. He was $ater orn as Sumedha3 a son to Harita. Haritaayana ishis patronymic. His spiritua$ity de"e$oped as he &rew up and he sou&ht#arasuraama to $earn the hi&hest &ood 5rom him3 who in turn imparted tohim the know$ed&e which he had &ained 5rom attaatreya. #arasuraamato$d him a$so that his master had predicted the compi$ation o5 theknow$ed&e o5 the Hi&hest Truth y Haritaayana 5or the ene5it o5mankind.

Haritaayana was worshippin& Sri inaakshi in the temp$e at adurai inSouth India. !aarada appeared to him and said that he had come 5rom+rahma$ooka in order to see what Haritaayana was &oin& to present to thewor$d in the 5orm o5 an Itihasa containin& the Supreme Spiritua$ 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 thatit 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 reproducethe 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 Haritaayanaand $essed him3 endowin& him with the a i$ity to produce the ook at therate o5 5our chapters a day. He a$so re5erred to Haritaayana=s past andattri uted his present ina i$ity to remem er what he $earnt to the casua$and undiscip$ined utterance o5 the sacred sy$$a $e in his past incarnation.+rahmaa 5urther enjoined !aarada to e the 5irst to read Haritaayana=swork when it shou$d e comp$eted.

The work was thus written y Haritaayana and is a$so ca$$ed a5ter hisname Haritaayana Samhita. It is said to consist o5 6J3??? s$okaas in threesections G The aahaatmya 'handa (Section on the reatness o5 Sriiee"i)3 *naana 'handa (Section on Supreme isdom)3 and @haryaa'handa (Section on @onduct). 5 these the 5irst consists o5


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A'aati"idyaaC and AHaati"idyaaC 5ormer was practised y Indra3@handra3 anu3 'u eera3 etc. it is the simp$er o5 the two and a$so morecommon. The other was practised y Fopaamudra and appro"ed o5 thewise.

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 $esi&ni5yin& the Hi&hest +ein& in the a stract so a$so AHrimC is the sacredsym o$ o5 the same as the oddess. The contents o5 the ook are thusenc$osed y these two sym o$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 hasused the story o5 Sam"arta as 5ound in Tripura Rahasya3 in hiscommentary on A0picha SmaryateC (Suutra)3 with appro"a$.

There is a $ucid commentary in Sanskrit on Haritaayana Samhita. It isnamed Tatparya iipika and written in 97;J o5 'a$i ,ra (i.e. 68;6 0. .) yone ra"ida Srini"asa3 son o5 1ydianatha ikshita o5 the "i$$a&e o5ahapushkara in South India.

0s 5or its phi$osophy3 there is no rea$ reason to distin&uish it 5rom 1edanta.Scho$ars howe"er ca$$ this system the Taantri or the Saakta3 and point outsome apparent di55erences etween this and 0d"aita 1eedaanta. Thissystem teaches that the Supreme Rea$ity is no other than 0 stractInte$$i&ence. AInte$$i&enceC si&ni5ies Se$5-$uminosity and M0 straction=denotes its un$imited nature. !o other a&ent can e admitted to exist apart5rom It in order to re"ea$ It. The apparent "ariety is on$y due to 1imarsa3the &ross aspect o5 Its a so$ute 5reedom known as S"atantra which at timesun5o$ds the #ure Se$5 as the @osmos and at others withdraws Itse$5 andremains unmani5est. 0 straction and mani5estation are inherent in the#ure Se$5 these two aspects are &i"en the names Si"a and Sakti3respecti"e$y. There cannot e mani5estation eyond the SupremeInte$$i&ence there5ore @osmos and the Se$5 are on$y the same3 ut di55erentmodes 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 isnot incompati $e with the wor$d and its phenomena3 and that the apparenti&norance o5 his Truth is itse$5 the outcome o5 Rea$ity so that there isnothin& ut Rea$ity.


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@reation and isso$ution are cyc$es o5 Se$5-expression and 0 straction dueto Swatantra. There are no Sanka$pa-1ika$pas (modi5ications) in the stateo5 dissipation and the Se$5 remains as @hit in a so$ute purity andunchan&in&. The Se$5 is uni5orm and undi"ided. The dispositions o5 theindi"idua$s o5 the pre"ious 'a$pa (creation) remain unco&nised utpotentia$3 awaitin& to ecome mani5est in the a$ternatin& mode. Thetendency in the direction o5 mani5estation is aya which $ater disp$ays as0"idya (i&norance) when the predispositions are in their 5u$$ swin&. @hit3aaya and 0"idya are thus the same Rea$ity. @osmos is an expression inthe medium o5 consciousness and thus not unrea$ as some wou$d ha"e it.

Here the Rea$ity o5 the @osmos is on account o5 the medium o5 expression3i.e.3 consciousness3 which does not contradict the statement that 5orms3 etc.are unrea$. There is thus no 5undamenta$ di55erence etween Tantra and1edanta. %et the #andits say that aya is made su ser"ient to +rahma in1edanta3 that its app$ication is $imited to &ross mani5estation and that it isthere5ore &ross which in u$timate ana$ysis reso$"es itse$5 into "oid whereasaccordin& to Tantra3 aaya is an aspect o5 Rea$ity and shou$d reso$"e itse$5 into @hit on u$timate ana$ysis. This cannot e a "a$id o jection. 4or3 wheredoes 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$ected inconsciousness3 as ima&es in a mirror is common to oth systems. 1ideA1ish"am darpana drishyamaana na&aro tu$ya jiantar&atamC inakshinaamoorti Stotra o5 Sri Sankara.

ithout tryin& to 5ind di55erences where they do not exist3 $et the earneststudent app$y the in5a$$i $e test o5 the peace o5 mind rou&ht a out y thedi55erent modes o5 expression o5 the Rea$ity and e satis5ied and happy.

E!0 0F0 S. 1,!'0T0R0 0I0H(now Swami Ramanananda Saraswathi)

I!TR E@T R% ! T,*amada&ni was a +rahmin saint who $i"ed in the 5orest with his wi5eRenuka and his sons3 o5 whom #arasurama was the youn&est3 the most"a$iant and the est renowned. The country was then ru$ed y Haihayas3 acertain c$an o5 'shattriyas. Some o5 them came into c$ash with#arasurama ut 5ared the worse. They dared not cha$$en&e him


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a5terwards. Their rancour3 howe"er3 remained3 and they cou$d not resisttheir $on&in& 5or re"en&e. They seiNed their opportunity when #arasuramawas 5ar away 5rom the hermita&e3 attacked his saint$y 5ather and ki$$edhim. n the son=s return3 the mother narrated the unpro"oked murder o5the saint she a$so desired that her hus ands ody shou$d e cremated onthe 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 $i"in& mother onthe other and set out a$on& to the an&es. hi$e passin& throu&h a 5orest3an 0"adhutha3 y name attatreya3 saw Renuka and stopped the youn&man who carried her. The 0"adhutha addressed Renuka as Saktiincarnate3 o5 unpara$$e$ed mi&ht (,ka"iiraa) and worshipped her. She$essed him and to$d him o5 her $i5e on earth and her reso$"e to end it. Shea$so ad"ised her son to $ook to attatreya 5or he$p when needed.#arasurama went on his way and 5u$5i$$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 o55eredo $ations to his 5ore5athers with it. His dead ancestors appeared and to$dhim to desist 5rom his $oody re"en&e. 0ccordin&$y3 he retired intomountain 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$$en&e him. Rama was orn o5 asaratha who3 thou&ha 'shattriya3 escaped his doom y a ruse. Rama accepted #arasurama=scha$$en&e and &ot the etter o5 him.

#arasurama returned crest-5a$$en and on his way met an 0"adhuta namedSam"arta3 the rother o5 +rihaspati. Fater he encountered Sri attatreyawho 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 $icentiouswretch. This coup$e unwittin&$y distur ed Rishi anda"ya3 who had eenp$aced on a spear y a mis&uided kin&. The Rishi3 who was in a&ony utnot dyin&3 cursed them3 sayin& that the hus and wou$d die at sunrise andthe wi5e e $e5t a widow. idowhood is most a horrent to a Hindu $adyand considered worse than death. +y the 5orce o5 her duti5u$ wi5ehood she


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resisted the curse o5 the Rishi the Sun cou$d not rise and the ods wererendered 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 $i5e and so the matter endedsatis5actori$y 5or a$$.

The three chie5 ods then a&reed to e orn as sons to 0nasuya. +rahmanwas orn as the oon 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 thepatronyamic deri"ed 5rom 0tri3 the hus and o5 0nasuya. Sri attatreya isthe 5oremost in the $ine o5 di"ine teachers incarnate on earth.

Tripura RahasyaTRI#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 uemirror o5 the wonder5u$ uni"erse:

!ote: G The one undi55erentiated +rahman si&ni5ied y 0um po$arises asSat-chit-ananda takin& shape as #arameswari who3 in Her crysta$ purity3disp$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 thesu ject (conscious ein&).

J. (Harithayana said :OOOOOO)

AEndistur ed you ha"e heard3 !aradaP the ahatmya (The ospe$) o5Sri Tripura3 which teaches the way to Transcendence.C


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!ote: G Thus e&ins the $atter part o5 the ook the 5irst part dea$s with anarrati"e o5 e"i (Sakti G Sri Tripura)3 Her worship and Her &race.Tripura $itera$$y means the three cities. They are the states G *a&rat3S"apna and Shushupti. The undercurrent o5 consciousness in a$$ o5 them3remainin& una55ected3 is metaphorica$$y ca$$ed the Resident istress yname Sri Tripura. The procreati"e 5acu$ty &eneratin& new ein&s and the$ink o5 a$truistic $o"e connectin& the o55sprin& to the parent are personi5iedin the other. Hence the 5eminine termination o5 Tripura. AThe way totranscendenceC si&ni5ies that interest in Tripura puri5ies the mind andcreates the Nea$ 5or en uiry into the Truth. The $istener is now 5it 5or theensuin& discourse on wisdom.

;. I sha$$ now discourse on wisdom3 which is uni ue ecause one wi$$ epermanent$y 5reed 5rom misery3 y hearin& it.

9. This is the concentrated extract o5 the essence o5 the 1edic3 1aishna"a3Sai"a3 Satkta and #asupata $ore taken a5ter a deep study o5 them a$$.

D-L. !o other course wi$$ impress the mind so much as this one on isdomwhich was once tau&ht y that i$$ustrious master attatreya to#arasurama. The teachin& was orn o5 his own experience3 $o&ica$ in senseand uite uni ue in its nature. ne who cannot apprehend Truth e"ena5ter hearin& this must e dismissed as a si$$y 5oo$ to e ranked amon& theinsentient and accursed o5 od 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"eso5 Sa&es are most sacredP

7-66. !arada too ser"ed me to $earn the same 5rom me 5or3 ser"ice to sa&esena $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$$3 was $istenin& to the ospe$ o5 Tripura 5rom the $ips o5 attatreya3 heecame a stracted in de"otion and so &rowin& sti$$ 5or a time3 his mind

ecame sti$$ purer.6J-6;. Then as the mind re$axed3 his eyes &$owed in rapture and his hairstood on end3 as i5 his ecstasy cou$d not e contained within ut mustescape throu&h the "ery pores o5 his ody. He then 5e$$ to the &rounde5ore his master atta.


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69. 0&ain he arose3 and ein& 5i$$ed with ecstasy3 his "oice choked withemotion as he said: MFucky am I $essed am I throu&h Thy race FordP=

6D. That expanse o5 race ca$$ed Si"a3 here incarnate as my uru3 is

indeed &racious to me &ainin& whose p$easure e"en the Ford o5 creation3$ooks a pi&my.

6


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5$ash. Then on a certain day whi$e the son o5 *amada&ni was sittin& at ease3he 5e$$ into a re"erie.

JL. AI did not understand e"en a $itt$e o5 what Sam"arta to$d me whom Imet 5ormer$y on the way.C

J8. AI ha"e a$so 5or&otten what I asked my uru. I heard 5rom him theospe$ o5 Tripura3 O..

J7. OO. ut it is not c$ear to me what Sam"arta said in rep$y to my ueryon creation.C

;?. AHe mentioned the story o5 'a$akrit3 ut went no 5urther3 knowin& thatI 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&ethertransient.C

;;. A+ut wor$d$y happenin&s seem permanent why shou$d that eB Suchhappenin&s seem stran&e$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. A y own case 5urnishes an examp$e in point. I do not e"en remem erwhat happened in my chi$dhood.C

;


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purpose G e it accession o5 p$easure or remo"a$ o5 pain. There can eneither3 so $on& as the incenti"e to e55ort $asts.C

9J. AThe 5ee$in& o5 a need to work in order to &ain happiness ( ein& theindex o5 misery) is the misery o5 miseries. How can there e p$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 $yin& pierced y anarrow in the reast or o5 the sweet me$odies o5 music heard y anad"anced consumpti"eP

9


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DL. n #arasurama sa$utin& him thus3 attatreya &a"e him his $essin&s3his 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 howare youB 0re you in &ood hea$thBC

D7. He rose as commanded y his uru3 and took his seat in 5ront o5 andc$ose to him as directed. @$aspin& his hands3 #arasurama spoke withp$easure.

!ote: G @$aspin& the two hands with 5in&ers directed towards the o ject3 isa si&n o5 respect.


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@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$utin& the son o5 Saint 0tri withhumi$ity e&an to ask:

J. A+ha&a"an3 dear and esteemed asterP h3 mniscient oneP cean o5ercyP 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. A y 5ore5athers were p$eased with my de"otion to them howe"er3 theyordered 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 in0yodhya3 my wrath was rekind$ed. +$inded y 5ury and proud o5 myprowess3 I cha$$en&ed him.


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6?. AI asked him to te$$ me a out his state. His answer was c$ear cut andexpressi"e o5 the essence o5 the sweet nectar o5 ,terna$ $i5e.

66. AI cou$d not pursue the con"ersation then and 5e$t $ike a e&&ar maide5ore 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 $ind manwho is entire$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 whatha"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 &rowsin intensity and the de"otee desires nothin& more than od. Then odshows His race y mani5estin& as his uru.

6D. AFord3 kind$y exp$ain what Sam"arta to$d me e5ore. It is certain that Icannot rea$ise the &oa$ unti$ it is made known to me.

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J;. A editations may a$so di55er accordin& to indi"idua$ tastes andtemperaments. How can that eB e"otion is just as imper5ect as 'arma.

J9. AHow can transient menta$ concepts o5 de"otion produce intransientresu$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 $i&ation to act and its disastrousresu$ts.

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;L. A ron&$y do they e"er en&a&e in work3 ein& de$uded such is thep$i&ht o5 humanity stupe5ied y the poison o5 the sense o5 o $i&ation.

;8. A en are 5rom time immemoria$ ein& swa$$owed up y the terri5icocean o5 poison3 $ike some tra"e$$ers once on the 1indhya ran&e.

;7. A ppressed y hun&er in the 5orest3 they mistook the decepti"e !ux1omica 5ruits 5or some de$icious oran&es.

9?. A0nd in their "oracious hun&er they ate them up without e"endetectin& the itter taste. They then su55ered torment 5rom the e55ects o5the poison.

96. AHa"in& ori&ina$$y mistaken the poisonous 5ruit 5or an edi $e 5ruit3their reason ein& now $inded y poison3 they ea&er$y sou&ht re$ie5 5rompain.

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$oid. The5ruit is 5ata$ or produces insanity.

9;. They ecame mad and $ost their way. Some ecomin& $ind 5e$$ intopits or &or&es:

99. ASome o5 them had their $im s and odies cut y thorns some weredisa $ed in their hands3 5eet or other parts o5 the ody others e&an touarre$3 5i&ht and shout amon& themse$"es.

9D. AThey assau$ted one another with their 5ists3 stones3 missi$es3 sticks3etc.3 ti$$ at $en&th thorou&h$y exhausted3 they reached a certain town.

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D?. ASimi$ar is the 5ate o5 the peop$e who3 de$uded with the uest o5happiness3 ha"e 5a$$en into the snares o5 the task-master o5 action. They areewi$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 thesupreme reward o5 indescri a $e $iss. How can any one &ain securitywithout 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 taccomp$ished.

D9. AInde$i eration is the e"er-present weakness o5 the aityas and%atudhanas (0suras and Rakshasas) de$i eration is the characteristic o5the e"as ( ods)3 and there5ore they are a$ways happy.

DD. A win& to their discrimination they depend on 1ishnu and ine"ita $ycon uer their enemies. In"esti&ation is the seed capa $e o5 sproutin& andnourishin& into the &i&antic tree o5 happiness.

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1ishnu ecame a oar and sou&ht the ottom +rahma ecame a swan and5$ew up towards the top. 1ishnu returned disappointed. +rahma at thepoint o5 despair came across a swrewpine 5$ower. He stopped its descentand 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$se witnessand c$aimed superiority o"er his ri"a$. Si"a was enra&ed3 snipped o55 thathead which spoke the $ie3 and dec$ared himse$5 as the co$umn o5 $i&ht.


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6?. AHas any one e"er &ot anythin& &reat3 without contact with the wiseB Inany 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$$ re$ate toyou a story to i$$ustrate this:

6J. AThere was once a kin& o5 asarna y name uktachuda. He had twosons: 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 intoa deep 5orest on the Sahya ountains which was in5ested with ti&ers3 $ionsand other wi$d anima$s. They were themse$"es armed with ows andarrows.

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.

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J9. A n ein& spoken to3 that spot$ess maiden rep$ied: M e$come3 princeP#$ease sit down.

JD. Hospita$ity is the sacred duty o5 the pious. I notice you ha"e eeno"ertaken y the tornado and a55$icted.

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9?. AThat same $ord3 my 5oster-5ather3 wi$$ soon e here. Sa$ute him andhear him with humi$ity your desire wi$$ e 5u$5i$$ed3 and you may $ea"ehere in the mornin&.=

96. AHa"in& heard her and ecomin& enamoured o5 her3 he was si$ent 5or

5ear o5 &i"in& o55ence yet he ecame distressed in mind.

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pursuit o5 &ood3 and how do they escape 5rom adB That which is p$easin&is c$ear$y &ood and that which is not so3 is ad. hat is there in it3 my dear3that you are a$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 Ie tau&ht y you3 the ri&ht discerner.

6?. A n ein& ri&ht$y tau&ht y you3 I sha$$ stop thinkin& $ike that. 0$so3 Isha$$ then e a $e to share in your p$easures to your entire satis5action.

66. A 'in&3 su t$e jud&e that you are3 you ha"e 5ound happiness andmisery to e the resu$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$acesand 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 seasons simi$ar$y o5 $atitudesand a$titudes.

6D. A0&ain3 5ire is &ood 5or peop$e o5 certain constitutions on$y and not 5orothers. Sti$$ a&ain3 p$easure and pain depend on circumstances.

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J6. A enta$ distraction is worse than physica$ pain and the who$e wor$dhas 5a$$en a "ictim to it. esire is the seed o5 the tree o5 misery and ne"er5ai$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 dayand ni&ht accordin& to its dictates.

J;. ARespite &ained y the 5u$5i$ment o5 one desire e5ore another takes itsp$ace3 is not happiness ecause the seeds o5 pain are sti$$ $atent. Suchrespite is enjoyed y the insects a$so (which certain$y do not typi5y per5ecthappiness).

J9. A%et is their enjoyment distinct$y etter than that o5 men ecause theirdesires are $ess comp$ex.

JD. AI5 it is happiness to ha"e one desire amon& many 5u$5i$$ed who wi$$ note thus happy in this wor$dB

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;9. AThis ser"ant used to ser"e $i uor in excess so that the prince &otdrunk and $ost his senses3 on retirin&3 a wi$$y har$ot was sent to keep himcompany.

;D-;8. AThe unchaste princess and the ser"ant were then a $e to carry on

and the 5oo$ish prince was em racin& the other woman in his intoxication.%et he thou&ht within himse$5 that he was the happiest o5 men to ha"e suchan an&e$ 5or his wi5e who was so de"oted to him. 05ter a $on& time3 ithappened that the ser"ant in the pressure o5 work $e5t the $i uor on theprince=s ta $e and occupied himse$5 otherwise. The prince did not drink asmuch as usua$.

;7-9J. A+ecomin& "o$uptuous3 he hasti$y retired to his ed-room3 whichwas sumptuous$y 5urnished3 and enjoyed himse$5 with the strumpet3without 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 mye$o"ed wi5eB=

9;-98. AShe trem $ed in 5ear and remained si$ent. The prince3 whosuspected 5ou$ p$ay3 5$ew into a ra&e and ho$din& her y her hair drew hissword and thus threat-ended her3 MSpeak the truth or your $i5e wi$$ not eworth a moment=s purchase.= 05raid o5 ein& ki$$ed3 she con5essed thewho$e truth3 takin& him to the trystin&-p$ace o5 the princess. There he5ound her with her $o"e$y and de$icate ody in c$ose and $o"in& em race o5the dark3 u&$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$$ed himse$5 to&ether and e&an to re5$ect as5o$$ows: MShame on me who am so addicted to drinkP

D;. AShame on the 5oo$s in5atuated with $o"e 5or women. omen are $ikenothin& ut irds 5$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

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LL. AFisten #rinceP the idea o5 eauty $ies in one=s own desire innate in themind.

L8. AI53 on the other hand3 eauty is natura$ to the o ject o5 $o"e3 why is itnot reco&nised y chi$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 di55erentcountries and at di55erent times their ears may e $on& their 5acesdistorted their teeth $ar&e their nose prominent odies hirsute orsmooth3 their hair red3 $ack3 or &o$den3 $i&ht or thick3 smooth or cur$ytheir 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& &round5or de$i&ht.

89. ASimi$ar$y a$so a man=s ody is thou&ht y woman to e the hi&hestsource o5 enjoyment. +ut consider the matter we$$3 #rinceP

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7;. AHis dis&ust 5or earth$y p$easures &rew in "o$ume and in 5orce. Hea&ain and a&ain discussed matters with his e$o"ed so that he understoodthe 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$i"e. His rother anichuda and his5ather uktachuda were oth &uided y him and were a$so $i erated.

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! + ! 0 , 0! R,F,0S,

6. #arasurama3 on hearin& the master=s discourse on the &reatness o5satsan&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$$ that isworthy3 and i$$ustrated the 5act with a story.

;. A ne=s enjoyments are determined y the ua$ity o5 one=s company. Thehi&hest &ood was accomp$ished y a$$ owin& to their association direct orindirect3 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 Isha$$ now continue the ho$y narrati"e.


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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 tointerest 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&$y. He &rew pa$eand me$ancho$y.

6D. AHema$ekha3 a$ways aware o5 the chan&e in him3 went to him in hispri"ate cham er and said3 AHow is it3 my Ford3 that you are not ascheer5u$ as e5oreB

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JL. AMThere is the seed o5 the hi&hest &ood in that 5ie$d where suchsymptoms appear. Had my we$$-ca$cu$ated words not produced e"en thes$i&htest turn in this direction3 there wou$d e no hope o5 emancipatin&him. This state o5 dispassion on$y arises in one with whose continuedde"otion Tripura inherent in the Heart as the Se$53 is we$$ 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 withmeasured words: MFisten3 #rince3 to the story o5 my own past.

;6. A y mother 5ormer$y &a"e me a $ady-in-waitin& who was &ood ynature3 ut $ater associated with an undesira $e 5riend.

;J. AThis 5riend was c$e"er in creatin& new and wonder5u$ thin&s. I a$sowithout my mother=s know$ed&e associated with her.

;;. AThat $ady-in-waitin& ecame "ery 5riend$y with that undesira $ecompanion3 and I was o $i&ed to do the same ecause I $o"ed my 5riendmore than $i5e.

;9. A4or3 I cou$d not remain without her e"en 5or a second so much didshe enthra$ me y her undou ted purity.

;D. A0$ways $o"in& my 5riend3 I uick$y ecame part o5 herse$5. She 5or herpart was a$$ the time c$ose to her 5riend3 a wicked strumpet3 who was e"er&eneratin& new and 5ascinatin& thin&s.

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9;-99. A hat with $o"e 5or her 5riend3 de"otion 5or her $o"er3 and a55ection5or her son3 she e&an &radua$$y to 5orsake me. +ut I cou$d not reak withher so easi$y.

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89-8L. AHe used to 5etch enormous pro"isions 5or her3 she consumed thema$$ in a moment and was sti$$ hun&ry 5or more there5ore she kept herhus and a$ways on his $e&s3 to co$$ect her 5ood and3 too3 he was incessant$yin uest o5 pro"ision 5or her. She was not satis5ied with the ser"ice o5 the5ather and his 5i"e sons put to&ether3 ut wanted sti$$ more. Such was herinsatia $e hun&er. She used to order a$$ o5 them a out 5or her needs. In ashort time she &a"e irth to two sons.

88. AThey were aster 4$amin&-mouth the e$der and aster ean theyoun&er G oth o5 course "ery dear to their mother.

87-76. A hene"er r. Inconstant sou&ht adam 1orax in pri"acy3 hisody was urnt y the wrathsome 5$ames o5 aster 4$amin&-mouth 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 hatedy a$$ the wor$d and he himse$5 ecame as i5 dead. r. Inconstant thusexperienced unto$d misery.

7J. AThen my companion3 &ood y nature3 was herse$5 a55$icted ecause o5her son r. Inconstant=s &rie5.

7;-7D. A+ein& a$so associated with her two &randsons3 r. 4$amin&-mouthand r. ean3 she ecame uite misera $e and &a"e way under the pu $icodium. 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

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AI too continued to $i"e there ecause o5 my $o"e 5or my 5riend. therwise3none o5 them cou$d remain in the town without me who was theirprotectress3 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$3 ecame inconstant on account o5 r. Inconstant3 &rew unsteadywith adam Ensteady3 contacted wrath with 4$amin&-mouth and $ookedcontempti $e with r. ean. I re5$ected within myse$5 a$$ the moods o5 my5riend3 5or she wou$d ha"e died i5 I had $e5t her e"en a minute. +ecause o5my company3 the common peop$e a$ways misjud&ed me 5or a strumpet3whereas discriminatin& men cou$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$ear3more extensi"e than space and su t$er than the su t$est she is omniscient3yet o5 $imited know$ed&e she works a$$3 yet remains inacti"e she ho$ds a$$3

herse$5 ein& unsupported a$$ depend on her3 and she is independent a$$5orms are hers3 ut she is 5orm$ess a$$ e$on& to her3 ut she is unattachedthou&h i$$uminin& a$$3 she is not known to any one under anycircumstances she is +$iss3 yet not $iss5u$ she has no 5ather nor motherinnumera $e are her dau&hters3 $ike me.

66J-66;. A y sisters are as many as the wa"es on the sea. 0$$ o5 them3 #rince3 are just $ike me in"o$"ed in their companions= a55airs. Thou&hsharin& the $i"es o5 my 5riends3 I am in possession o5 the most potent spe$$3y "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 mother as r. Inconstant was as$eep3 a$$ others3 inc$udin& hissons3 were a$so as$eep3 5or no one cou$d remain awake.

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667. AThis r. otion3 the 5riend o5 r. Inconstant3 is most power5u$ andkeeps them a$$ a$i"e.

6J?-6J6. AThou&h sin&$e3 he mu$tip$ies himse$53 mani5ests as the city andcitiNens3 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 withoutthe strin& o5 the neck$ace.

6J;. AHe is the ond etween the inmates and myse$5 empowered y me3he ser"es in the city as the strin& in a neck$ace.

6J9. AI5 that city decays3 he co$$ects the inmates to&ether3 $eads them toanother 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 apower5u$ 5riend3 thou&h orn o5 such a "irtuous mother and rou&ht up yme3 he is ne"er otherwise than misera $e3 ecause he is tossed a out y histwo wi"es and se"era$ sons. He is torn asunder y his sons and 5inds notthe $east p$easure ut on$y intense misery. Tempted y adame Ensteady3he &rie"es ordered a out y adam 1orax3 he runs a out in search o55ood 5or her stricken y 4$amin&-mouth he urns with ra&e3 $oses hissense and is a55$ed approachin& r. ean3 he is open$y despised andre"i$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 5or3and tossed a out y his wicked wi"es and sons3 he has een $i"in& withthem in a$$ kinds o5 p$aces3 &ood or ad3 in 5orests with woods or thornyushes and in5ested with wi$d easts3 in deserts urnin& hot3 in icy tractspierced 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 herson=s ca$amities and near$y died with sorrow.

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69?. AThen accompanied y me3 she uick$y &ained my mother=s presence3and ein& pure3 she o5ten em raced my mother.

696. AShe at once di"ed in the sea o5 +$iss and ecame +$iss itse$5. In thesame manner3 you too can con uer your wron& ways which are on$y

accretions.

69J. AThen3 my Ford3 attain the mother and &ain eterna$ happiness. I ha"enow 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 inTripura Rahasya.

! TH, ,RITS 4 40ITH 4 R 0I!I! TH, 0F 0!

! TH, H0R 4EF!,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. A y 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 androu&ht up y Rishi 1ya&rapada in the 5orest you are sti$$ youn& and notyet 5u$$y &rown.

9. A+ut you ta$k as i5 you were se"era$ &enerations o$d. %our $on&-windedspeech is $ike that o5 a &ir$ possessed and not in her senses.

D. AI cannot e$ie"e that ri&maro$e. Te$$ me where your companion is andwho is the son she ki$$ed.


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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& son5rom 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 yprosperity3 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"ei5 it has no con5idence in its motherB

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the temptin& ait at the end o5 a 5ishin& $ine. There5ore3 5aith can on$y eput in the worthy and not in the unworthy.

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97-D?. AHe was a man without 5aith and without con"iction3 ut an a $ede ater. hen they said that the truth must e ascertained y re5erence tosome standard3 he ar&ued on the asis o5 an unendin& series o5 standardsand re5uted them.

D6-DD. AHe rounded o55 his speech with the 5o$$owin&: MFisten3 you+rahmins3 standards are not app$ica $e 5or ascertainin& merits or demeritsand so arri"in& at the truth. 4or erroneous standards are no &ood as tests.To start with3 their correctness must e esta $ished. ther standards arere uired to check them. 0re they in their turn in5a$$i $eB #roceedin& in thisway3 no 5ina$ity can e reached. There5ore no tests are possi $e.0scertainment o5 Truth ein& impossi $e without ein& tested3 nothin& canthere5ore e Truth. This enunciation itse$5 cannot e true3 nor theenunciator either. hat then is the decision arri"ed atB That a$$ arenothin&3 "oid. This too cannot e supported y re$ia $e 5acts hence3 thestatement that a$$ are "oid ends in "oid a$so.=

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peop$e spend a$$ their $i"es in "ain discussions a$one. There5ore3 one shou$ddiscard aim$ess ta$k and e&in immediate$y to accomp$ish the hi&hest aimo5 $i5e as ascertained y appropriate sincere discussion. !or shou$d onere5rain 5rom indi"idua$ e55ort3 as is the wont o5 the 5o$$owers o5 Soon&a.

6J. A0 man who is in earnest need ne"er e at a $oss wi$$ sustained e55orte"er 5ai$ in its purposeB

6;. A en earn their 5ood3 &ods their nectar3 pious ascetics the hi&hesteatitude 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 drypo$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.

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without re5erence to him. 5 course3 the who$e audience wi$$ not ede$uded y him3 ut who can escape the i$$usion o5 ahade"aB

A*ust as there are a 5ew who know how to see throu&h the i$$usory tricks o5the 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 tothem. They can ne"er escape 5rom aya3 without His &race.

AThere5ore he shou$d e worshipped y those who are anxious to cross thecean o5 aya.

;6. AHe with whom od is &racious$y p$eased is endowed with aha"idya3the supreme know$ed&e y means o5 which his crossin& o5 the cean o5aya 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 not5orthcomin&.

;;. AThere5ore worship the #rima$ @ause o5 the uni"erse as the startin&point e de"oted to Him He wi$$ soon ena $e you to succeed in yourattempts to destroy the i$$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 cause5rom the "isi $e e55ect and e &uided y the ho$y scriptures and then theconc$usion wi$$ e reached that there is a @reator in no way compara $e toany known a&ents.

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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 o5them is true.

L9. AI "eri$y e$ie"e that there is nothin& unknown to you ecause that5amous and omniscient sa&e 1ya&hrapada has een &racious to you3 andpro5ound wisdom shines in you thou&h you are o5 the weaker sex. #$easete$$ 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$$ te$$ youthe 5ina$ Truth a out od. FistenP

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worship and contemp$ate Him with a ody accordin& to their owninc$inations3 He shows them race3 assumin& such a ody. 4or He isuni 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 theconsciousness-inte$$i&ence in purity3 0 so$ute +ein&3 the ne >ueen3#arameswari (Transcendenta$ oddess) o"erwhe$min& the three states andhence ca$$ed Tripura. Thou&h She is undi"ided who$e the uni"ersemani5ests 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 isthere5ore one with it. Such ein& the case3 there cannot e di55erence inde&rees (e.&.3 Si"a3 or 1ishnu ein& superior to each other). +odies aremere conceptions in the $ower order o5 ein&s and they are not to the pointin the case o5 od. There5ore3 e wise3 and worship the one pure3un $emished Transcendence.

79. AI5 una $e to comprehend this pure state3 one shou$d worship od inthe concrete 5orm which is most a&reea $e to him in this way3 too3 one issure 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"anceexcept in one o5 these two ways.C

Thus ends the @hapter on the !ature o5 od in the Section o5 Hemachudain 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 o5Tripura3 who is #ure Inte$$i&ence and od in Truth3 and a$so the techni ueo5 Tripura=s worship 5rom competent teachers as prompted y di"ine&race3 Hemachuda &ained peace o5 mind and took to the worship withintense de"otion.

0 5ew months passed in this manner.


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!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$$yindi55erent to p$easure ecause his mind was entire$y a sor ed in thepractica$ in"esti&ation o5 the Truth.

D. ASuch a state is impossi $e 5or any one without the race o5 od3ecause the mind en&a&ed in practica$ search 5or truth is the surest meanso5 emancipation.


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67. AI do not c$ear$y understand it. I no $on&er think it is a $ie. I am sureyou to$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 toyou 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 andand 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& inmind. This must e due to od=s race a$one and his 5ormer "irtues arenow earin& 5ruit. The time is now ripe 5or him to e en$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=srace 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.

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Thus ends the @hapter on the @ourse o5 Fi5e in the Section o5 Hemachudain Tripura Rahasya.

@H0#T,R I

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 hewas a&reea $y surprised. His "oice chocked with p$easure as he said to her:

J. A y dear3 you are indeed $essed3 and c$e"er too: how sha$$ I descri ethe pro5ound wisdom o5 the story o5 your $i5e3 narrated to me in the 5ormo5 a para $e.

;. AEp to now I did not know your pro&ress. It has a$$ een made as c$earto me as a &oose erry restin& on the pa$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 shewithout e&innin&B ho are weB hat is our rea$ natureBC

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externa$ a&encies3 it i$$umines a$$3 e"erywhere and a$ways. It surpassesdemonstration or discussion.

6?. AHow3 where3 when3 or y whom has it een speci5ica$$y descri ed e"enincomp$ete$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 asa teacher is o5 no use in this instance3 so in the other. He can at est &uideyou towards it and nothin& more. I sha$$ a$so exp$ain to you the means torea$isation. Fisten attenti"e$y.

6;. A0s $on& as you contaminated with notions o5 me or mine (e.&.3 myhome3 my ody3 my mind3 my inte$$ect)3 the Se$5 wi$$ not e 5ound3 5or it $ieseyond co&nition and cannot e rea$ised as Mmy Se$5=.

69. ARetire into so$itude3 ana$yse and see what those thin&s are which areco&nised as mine discard them a$$ and transcendin& them3 $ook 5or theRea$ Se$5.

6D. A4or instance3 you know me as your wi5e and not as your se$5. I am on$yre$ated to you and not part o5 you much $ess your "ery ein&.

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some are usy accumu$atin& wea$th others are ru$in& the $and some are5i&htin& the enemy others are seekin& the $uxuries o5 $i5e. hen en&a&edin a$$ this se$5ish acti"ity they ne"er uestion what exact$y the Se$5 may enow why is there a$$ this con5usionB hP hen the Se$5 is not known3 a$$ isin "ain and as i5 done in a dream. So I wi$$ now in"esti&ate the matter.

A y home3 wea$th3 kin&dom3 treasure3 women3 catt$e G none o5 these is me3and they are on$y mine. I certain$y take the ody 5or the Se$5 ut it issimp$y a too$ o5 mine. I am indeed the kin&=s son3 with &ood$y $im s and a5air comp$exion. These peop$e3 too3 are taken up y this same notion thattheir odies are their e&os.C

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into a $on& s$eep and dreamt wonder5u$ dreams. n wakin& up3 he 5e$$5urious$y to think:

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L7. AThou&h peop$e may e $earned3 ski$5u$ and keen3 sti$$ they search andsearch3 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. eretheoretica$ know$ed&e o5 scu$pture can ne"er make a man a scu$ptor.

86. AThou&h he e a pandit we$$ &rounded in the theory and the discussiono5 the phi$osophy o5 the Se$53 he cannot rea$ise the Se$5 ecause it is notrea$isa $e ut a$ready rea$ised. Rea$isation is not attained y &oin& 5ar3 uton$y y stayin& sti$$ not y thou&ht (inte$$ection) ut y cessation o5thou&ht.

8;-8D. A,55ort towards Rea$isation is $ike the attempt to stamp with one=s5oot 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$ectionson the mirror o5 the pure3 $uminous Se$5 and are not aware o5 the mirror3ecause they ha"e no ac uaintance with the Se$5.

A0$thou&h peop$e understand space3 they are not aware o5 it ecause theyare taken up y the o jects in space.

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arise ecause time and space are themse$"es knowa $e concepts and aree ua$$y re5$ections. The speci5ic nature o5 the re5$ections is the o "erse o5the 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$yin& the rest$essmind 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)3one ecomes the 0$$-doer. I sha$$ te$$ you how to inhere thus. I assure you Gyou wi$$ e That.

79. ARea$ise with a sti$$ mind the state etween s$eep and wake5u$ness3 theinter"a$ etween the reco&nition o5 one o ject a5ter another or &apetween two perceptions.

!ote. G The commentator compares the rays o5 $i&ht proceedin& 5rom theSun e5ore they impin&e on materia$s. They are themse$"es in"isi $e3 utcapa $e o5 i$$uminin& o jects. This exp$ains the third statement a o"e. Hea$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 there5$ection o5 the mind treats it as such and is thus 5ree 5rom misery.

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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 thee55ort 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= remain sti$$ $ike a $ind manseein&. 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& MIsee=. 0dherence to that sensation di"orces one 5rom the Se$5. There5ore3 $etthat 5ee$in& a$so "anish3 5or that state is a so$ute$y unstained y wi$$3sensation or thou&ht. therwise3 there wi$$ e no per5ection in spite o5innumera $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 ande"en surpassess the sense MI am= is what you are. This is the 5ourth stateTuriya (which is the strin& on which a$$ the di"erse o jects o5 the uni"erseare strun& and the who$e is a &ar$and to Sri RamanaP Tr.)

6??. Hemachuda did accordin&$y3 and ha"in& &ained that state re5erred toy his wi5e3 he remained peace5u$ a $on& time3 unaware o5 anythin& esidethe Se$5.

!ote. G The commentator says that he was in !ir"ika$pa Samadhi.

Back 1 2 3 4 5 6 7

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6-D. AHema$ekha noticed that her hus and had attained supreme #eaceand so did not distur him. He awoke in an hour and a ha$53 opened hiseyes and saw his wi5e near y. ,a&er to 5a$$ into that state once more3 hec$osed his eyes and immediate$y Hema$ekha took ho$d o5 his hands andasked him sweet$y: M y Ford3 te$$ me what you ha"e ascertained to e your&ain on c$osin& your eyes3 or your $oss on openin& them3 my dearest. I $o"eto hear you. o say what happens on the eyes ein& c$osed or $e5t open.=


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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 sothat 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 "eryhappy $i5e with Hema$ekha and others3 rei&ned o"er his kin&dom andmade it prosperous3 en&a&ed his enemies in war and con uered them3studied the scriptures and tau&ht them to others3 5i$$ed his treasury3per5ormed the sacri5ices pertainin& to roya$ty and $i"ed twenty-thousandyears3 emancipated whi$e yet a$i"e (*i"anmukta).

!ote. G Scho$ars say that A ne thousandC is a pecu$iar expression 5orM5our.= Thus twenty-thousand stands 5or ei&hty.

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their pro5essions in harmony with creation. They ne"er cared torecapitu$ate the past or specu$ate on the 5uture with a "iew to &ain p$easureor a"oid pain3 ut acted 5or the time ein&3 $au&hin& rejoicin&3 cryin& orshoutin& $ike drunkards3 thus dissipatin& a$$ their $atent tendencies.


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consciousness3 which is not seen3 ut on$y in5erredB #ure inte$$i&encede"oid o5 known o jects cannot e ima&ined and there5ore cannot epostu$ated. Thus the who$e theme ased on it is not at a$$ c$ear to me. Ipray you kind$y to e$ucidate the su ject so that I may understand it.C Thusre uested3 attatreya continued:


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interdependence o5 cause and e55ect is ascertained y their $o&ica$ se uenceand pro"ed y its ro$e in practica$ $i5e. How then can an uni"erse eaccidentB

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"ea cause 5or it that is the ru$e. ,"en i5 the cause is not o "ious3 it must ein5erred otherwise the wor$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 certaincondition or conditions and this 5act ena $es peop$e to en&a&e inpurpose5u$ work. So it is in the practica$ wor$d. There5ore the theory o5accidenta$ creation is not admissi $e.

AThe atomists premise a materia$ cause 5or creation and name itimpondera $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 remaina5ter disso$ution. (The existence o5 the wor$d e5ore or a5ter is on$yima&inary and untrue3 $ike a human horn G they say.) How can the samethin& e true at one time and untrue at anotherB 0&ain i5 the primaryatoms are impondera $e3 without ma&nitude and yet are permanent3 howcan they &i"e rise to materia$ and transient products endowed withma&nitudeBC

AHow can the same thin& e ye$$ow and not ye$$ow G ri&ht and dark G atthe same timeB These ua$ities are not in harmony the who$e theory is

con5used3 it is as i5 one were tryin& to mix up the immisci $es. 0&ain3 howdid the primordia$ atoms e&in to unite to produce diatoms or triatomsBas it o5 their own accordB (which is impossi $e ecause3 they areinsentient) or y od=s wi$$B (Then the action is od=s and not o5 theatoms. therwise it wou$d e $ike a kin& in his pa$ace who3 y mere$ywi$$in& to ki$$ the enemy3 sent his weapons 5$yin& a out in the act o5destruction). (It has a$ready een pointed out that od cannot e supposedto 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$so a surd to say that the insentient atoms o5 matter e&an creationwhen the e ui$i rium o5 the three 5orces Sat"a3 Rajas and Tamas3 wasdistur ed. ( ne o5 the systems o5 phi$osophy e$ie"es that three ua$ities3ri&htness3 acti"ity and darkness3 are a$ways there in e ui$i rium. hendistur ed3 creation e&ins when they re"ert to e ui$i rium3 the uni"erse isdisso$"ed.) How are the chan&es in the state o5 e ui$i rium rou&ht a outB@han&e is not possi $e without an inte$$i&ent cause. So none o5 the systems


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can satis5actori$y account 5or creation. Scriptures a$one are the &uide 5orcomprehendin& the metaphysica$ and the transcendenta$. The rest are notauthoritati"e ecause o5 the indi"idua$=s $imitations3 the a sence o5 re$ia $etests 5or their accuracy3 and o5 the repeated 5ai$ures o5 attempts whichi&nore od. The uni"erse must ha"e a @reator3 and He must e aninte$$i&ent princip$e3 ut He cannot e o5 any known type ecause o5 the"astness o5 the creation. His power is past understandin& and is dea$t within the Scriptures3 whose authority is incontro"erti $e. They speak o5 theuni ue @reator3 the Ford who was e5ore creation3 ein& se$5-contained.He created the uni"erse y His own power. It is in its entirety and a$$ itsdetai$s3 a picture on the screen o5 His Se$5 $ike the dream wor$d on theindi"idua$ consciousness. The indi"idua$ encompasses his own creationwith his e&o (as MI=) so does the Ford p$ay with the uni"erse. *ust as thedreamer is not to e con5ounded with the dream so is the Ford not to econ5ounded with the creation. *ust as a man sur"i"es his dream3 so doesthe Ford sur"i"e the disso$ution o5 His creation. *ust as you remain e"er aspure consciousness apart 5rom the ody3 etc.3 so is the Ford3 un oundedconsciousness apart 5rom the uni"erse3 etc. Is it not a5ter a$$ on$y a picturedrawn y Him on His Se$5B How can this uni ue creation e apart 5romHimB There can indeed e nothin& ut consciousness. Te$$ me o5 any p$acewhere there is no consciousness there is no p$ace eyond consciousness. rcan any one pro"e in any manner anythin& outside consciousnessB@onsciousness is inescapa $e.

;6-;J. A oreo"er3 this consciousness is the on$y existence3 co"erin& thewho$e uni"erse3 and per5ect a$$ throu&h. *ust as there cannot e reakersapart 5rom the ocean and $i&ht without the Sun3 so a$so the Eni"ersecannot e concei"ed without consciousness. The Supreme od is thus theem odiment o5 pure @onsciousness.

;;-;9. AThis who$e uni"erse consistin& o5 the mo i$e and the immo i$e3arises 5rom3 a ides in3 and reso$"es into Him. This is the 5ina$ and we$$-known conc$usion o5 the Scriptures and the Scriptures ne"er err. The&uide y which one can apprehend the metaphysica$ and transcendenta$matters is Scripture a$one.

;D. A iracu$ous powers possessed y &ems and incantations cannot edenied3 nor can they e 5athomed y a man o5 $imited know$ed&e.

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and se$5-contained. The creation is not an o ject apart it is a picturedrawn on the can"as o5 supreme consciousness3 5or there cannot possi $ye anythin& eyond #er5ection. Ima&ination on the contrary3 isimpractica$. The uni"erse has thus ori&inated on$y as an ima&e on thesur5ace o5 the mirror o5 the 0 so$ute. This conc$usion is in harmony witha$$ 5acts.

96-9D. A@reation is $ike a ma&ician=s trick3 and is a city orn o5 di"ineima&ination. #arasurama3 you are aware o5 the menta$ creations o5 day-dreamers which are 5u$$ o5 peop$e3 $i5e and work3 simi$ar to this. There area$so dou ts3 tests3 discussions and conc$usions G a$$ ima&inary arisin& in themind and su sidin& there. *ust as cast$es in the air are menta$ 5i&ments o5men so a$so is this creation a menta$ 5i&ment o5 Si"a. Si"a is a so$ute0wareness3 without any 5orm. Sri Tripura is Sakti (ener&y) and itness o5the who$e. That +ein& is per5ect a$$ round and remains undi"ided.

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is a$ways pure and se$5-contained it does not re uire an externa$ o ject tocreate the ima&e. rdinary mirrors are $ia $e to e soi$ed y extraneousdirt whereas consciousness has nothin& 5orei&n to it3 ein& a$ways a$oneand undi"ided and there5ore its re5$ections are uni ue. @reated thin&s arenot 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$yima&es. The creation there5ore is an ima&e. It is not se$5-shinin& and thusit is not se$5-aware3 ut ecomes a 5act on our perception o5 it. There5ore Isay that the uni"erse is nothin& ut an ima&e on our consciousness.@onsciousness shines notwithstandin& the 5ormation o5 ima&es on itthou&h impa$pa $e3 it is steadi$y 5ixed and does not 5a$ter. *ust as theima&es in a mirror are not apart 5rom the mirror3 so a$so the creations o5consciousness are not apart 5rom it.


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!ote. G There are said to e some $i"e &ems which ha"e extraordinaryproperties. They are $ustrous e"en in the dark and do not take on di55erent$ustres accordin& to the ack&round. They a$so i$$umine the o jects c$ose tothem. ne kind is said to e coo$ to touch and it does not ecome warme"en on contact with the ody another is said to sweat in moon$i&ht sti$$another makes the owner prosperous yet another ruins him (e.&.3 theMHope= diamond)3 and so on.

0 "i"id account is &i"en o5 a ma&ician=s per5ormance in Ranjit Sin&h=scourt. He threw a rope into the air which stood taut. 0 man c$im ed up therope 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$y transitory a yo&i=s creations may epermanent oth are externa$ to the creator3 whereas the di"ine creationcannot e apart 5rom the omnipresent Ford.

!ote. G 1is"amitra3 a &reat Rishi3 is reputed to ha"e created a dup$icateEni"erse3 a part o5 which consists o5 the conste$$ations composin& Scorpio3Sa&ittarius3 and the Southern @ross. Some trees3 p$ants and her s inimitation o5 we$$-known species (e.&.3 pa$myra correspondin& to cocoanut3

jun&$e potatoes and onions insipid to taste and use$ess3 etc.) are amon& hiscreations.

L9. A+ecause the Ford o5 consciousness is in5inite3 the creation can remainon$y within Him and the contrary is pure 5ancy.

LD. ASince the Eni"erse is on$y a projection 5rom and in the mirror o5consciousness3 its unrea$ nature can ecome c$ear on$y on in"esti&ation3and not otherwise.

L


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!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 thetwoB This cannot e determined satis5actori$y so that in"esti&ationecomes $ame.

8?-89. A hat is 5ood 5or one3 is poison 5or another (e.s.3 decomposed 5ood5or worms and men). hat is one thin& to yo&is and ce$estia$s3 is another toothers. 0 $on& distance y one "ehic$e is short y another.

AFon& inter"a$s o5 space re5$ected in the mirror are themse$"es in it and yetunrea$.

AIn this way3 in"esti&ation ecomes indeterminate y itse$5. In"esti&ationand the o ject in"esti&ated are oth indeterminate3 and the on$y constant5actor 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 wascon5used 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$$ peop$e in e"ery way. How canthe ma&ni5icent3 o jecti"e uni"erse e no other than tenuousconsciousness3 which is not seen3 ut on$y in5erredB #ure inte$$i&encede"oid o5 known o jects cannot e ima&ined and there5ore cannot epostu$ated. Thus the who$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 Thusre uested3 attatreya continued:


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appearance is new e"ery moment and so it is orn e"ery moment. Somesay that the irth o5 the uni"erse is in5inite and eterna$ each moment. Somemay contest the point sayin& that the statement is true o5 a speci5ic o jector o jects ut not o5 the wor$d which is the a&&re&ate o5 a$$ that is seen.The scho$iasts o5 1ijnana answer them thus: The externa$ phenomena areon$y momentary projections o5 the anamnesis o5 the continuous $ink3name$y3 the su ject and the wor$d$y actions are ased on them. +ut theinte$$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$e andimmo i$e. (The atomists maintain that the uni"erse is made up o5 5i"ee$ements3 earth3 air3 5ire3 water and ether which are permanent and o5thin&s $ike a pot3 a c$oth3 etc.3 which are transient. They are sti$$ una $e topro"e the externa$ existence o5 the wor$d3 ecause they admit thathappenin&s in $i5e imp$y their conceptua$ nature. It 5o$$ows that the o jectsnot so in"o$"ed are use$ess.)

A+ut a$$ are a&reed that the uni"erse has an ori&in. ( hat is then the pointin sayin& that the momentary creations are eterna$ and in5initeB Themomentary nature cannot e modi5ied y the ua$i5ications mentioned.There is no use in dressin& a condemned man e5ore the executioner=s axeis $aid on him.) To say howe"er that creation is due to nature (accidenta$B)is to o"erstretch the ima&ination and there5ore unwarranted. The@har"akas3 nihi$ists3 ar&ue that some e55ects are not tracea $e to theire55icient causes. There are occurrences without any antecedent causes. *ustas a cause need not a$ways 5orete$$ an e"ent3 so a$so the e"ent need nota$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$ation etween causeand e55ect3 and there can e no harmony in the wor$d. 0 potter=s work may$ead to a wea"er=s products3 and "ice "ersa3 which is a surd. Theinterdependence o5 cause and e55ect is ascertained y their $o&ica$ se uenceand pro"ed y its ro$e in practica$ $i5e. How then can an uni"erse eaccidentB

AThey in5er the cause where it is not o "ious3 and trace the cause 5rom thee55ect. This con5orms to the uni"ersa$ practice. ,ach occurrence must ha"ea cause 5or it that is the ru$e. ,"en i5 the cause is not o "ious3 it must ein5erred otherwise the wor$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 certaincondition or conditions and this 5act ena $es peop$e to en&a&e in


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purpose5u$ work. So it is in the practica$ wor$d. There5ore the theory o5accidenta$ creation is not admissi $e.

AThe atomists premise a materia$ cause 5or creation and name itimpondera $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 remaina5ter disso$ution. (The existence o5 the wor$d e5ore or a5ter is on$yima&inary and untrue3 $ike a human horn G they say.) How can the samethin& e true at one time and untrue at anotherB 0&ain i5 the primaryatoms are impondera $e3 without ma&nitude and yet are permanent3 howcan they &i"e rise to materia$ and transient products endowed withma&nitudeBC

AHow can the same thin& e ye$$ow and not ye$$ow G ri&ht and dark G atthe same timeB These ua$ities are not in harmony the who$e theory is

con5used3 it is as i5 one were tryin& to mix up the immisci $es. 0&ain3 howdid the primordia$ atoms e&in to unite to produce diatoms or triatomsBas it o5 their own accordB (which is impossi $e ecause3 they areinsentient) or y od=s wi$$B (Then the action is od=s and not o5 theatoms. therwise it wou$d e $ike a kin& in his pa$ace who3 y mere$ywi$$in& to ki$$ the enemy3 sent his weapons 5$yin& a out in the act o5destruction). (It has a$ready een pointed out that od cannot e supposedto 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$so a surd to say that the insentient atoms o5 matter e&an creationwhen the e ui$i rium o5 the three 5orces Sat"a3 Rajas and Tamas3 wasdistur ed. ( ne o5 the systems o5 phi$osophy e$ie"es that three ua$ities3ri&htness3 acti"ity and darkness3 are a$ways there in e ui$i rium. hendistur ed3 creation e&ins when they re"ert to e ui$i rium3 the uni"erse isdisso$"ed.) How are the chan&es in the state o5 e ui$i rium rou&ht a outB@han&e is not possi $e without an inte$$i&ent cause. So none o5 the systemscan satis5actori$y account 5or creation. Scriptures a$one are the &uide 5orcomprehendin& the metaphysica$ and the transcendenta$. The rest are notauthoritati"e ecause o5 the indi"idua$=s $imitations3 the a sence o5 re$ia $etests 5or their accuracy3 and o5 the repeated 5ai$ures o5 attempts whichi&nore od. The uni"erse must ha"e a @reator3 and He must e aninte$$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 within the Scriptures3 whose authority is incontro"erti $e. They speak o5 theuni 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


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detai$s3 a picture on the screen o5 His Se$5 $ike the dream wor$d on theindi"idua$ consciousness. The indi"idua$ encompasses his own creationwith his e&o (as MI=) so does the Ford p$ay with the uni"erse. *ust as thedreamer is not to e con5ounded with the dream so is the Ford not to econ5ounded with the creation. *ust as a man sur"i"es his dream3 so doesthe Ford sur"i"e the disso$ution o5 His creation. *ust as you remain e"er aspure consciousness apart 5rom the ody3 etc.3 so is the Ford3 un oundedconsciousness apart 5rom the uni"erse3 etc. Is it not a5ter a$$ on$y a picturedrawn y Him on His Se$5B How can this uni ue creation e apart 5romHimB There can indeed e nothin& ut consciousness. Te$$ me o5 any p$acewhere there is no consciousness there is no p$ace eyond consciousness. rcan any one pro"e in any manner anythin& outside consciousnessB@onsciousness is inescapa $e.

;6-;J. A oreo"er3 this consciousness is the on$y existence3 co"erin& thewho$e uni"erse3 and per5ect a$$ throu&h. *ust as there cannot e reakersapart 5rom the ocean and $i&ht without the Sun3 so a$so the Eni"ersecannot e concei"ed without consciousness. The Supreme od is thus theem odiment o5 pure @onsciousness.

;;-;9. AThis who$e uni"erse consistin& o5 the mo i$e and the immo i$e3arises 5rom3 a ides in3 and reso$"es into Him. This is the 5ina$ and we$$-known conc$usion o5 the Scriptures and the Scriptures ne"er err. The&uide y which one can apprehend the metaphysica$ and transcendenta$matters is Scripture a$one.

;D. A iracu$ous powers possessed y &ems and incantations cannot edenied3 nor can they e 5athomed y a man o5 $imited know$ed&e.

;


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thou&h impa$pa $e3 it is steadi$y 5ixed and does not 5a$ter. *ust as theima&es in a mirror are not apart 5rom the mirror3 so a$so the creations o5consciousness are not apart 5rom it.


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0 "i"id account is &i"en o5 a ma&ician=s per5ormance in Ranjit Sin&h=scourt. He threw a rope into the air which stood taut. 0 man c$im ed up therope 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$y transitory a yo&i=s creations may epermanent oth are externa$ to the creator3 whereas the di"ine creationcannot e apart 5rom the omnipresent Ford.

!ote. G 1is"amitra3 a &reat Rishi3 is reputed to ha"e created a dup$icateEni"erse3 a part o5 which consists o5 the conste$$ations composin& Scorpio3Sa&ittarius3 and the Southern @ross. Some trees3 p$ants and her s inimitation o5 we$$-known species (e.&.3 pa$myra correspondin& to cocoanut3

jun&$e potatoes and onions insipid to taste and use$ess3 etc.) are amon& hiscreations.

L9. A+ecause the Ford o5 consciousness is in5inite3 the creation can remainon$y within Him and the contrary is pure 5ancy.

LD. ASince the Eni"erse is on$y a projection 5rom and in the mirror o5consciousness3 its unrea$ nature can ecome c$ear on$y on in"esti&ation3and not otherwise.

L


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8?-89. A hat is 5ood 5or one3 is poison 5or another (e.s.3 decomposed 5ood5or worms and men). hat is one thin& to yo&is and ce$estia$s3 is another toothers. 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$5. In"esti&ationand the o ject in"esti&ated are oth indeterminate3 and the on$y constant5actor 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 II

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 areoth 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 heardyou say otherwiseB #$ease pro"e to me its unrea$ity and remo"e my presenti$$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$.


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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 time in thisway he entered the mind o5 the sa&e and a5ter a&itatin& it3 re-entered hisown ody. Immediate$y the sa&e came to his senses and 5ound ahasena in5ront o5 him3 prostratin& and praisin& him. He thou&ht 5or a momenttakin& in the who$e situation y his extraordinary powers.

9L-97. A#er5ect$y peace5u$ and cheer5u$ in mind3 he eckoned to his sonand said to him: M+oy3 do not repeat this 5au$t. rath wrecks penance.#enance is on$y possi $e and can pro&ress without o struction ecause thekin& protects yo&is. To inter5ere with a sacri5ice is a$ways reprehensi $eand ne"er to e countenanced y the &ood. +e a &ood oy and return thehorse and the princes immediate$y. o it at once so that the sacri5ice maye per5ormed at the appointed hour.=

D?. A irected thus3 the sa&e=s son was immediate$y appeased. He went intothe hi$$3 returned with the horse and the princes and re$eased them withp$easure.

D6-D;. A ahasena sent the princes with the horse to the town. He wassurprised 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 thehi$$.C Then the sa&e rep$ied:

D9-


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scorched y its rays. 0&ain tended y the saint3 he was re5reshed and sawthe who$e re&ion a counterpart o5 the Hea"en. He went up to the summitso5 the Hima$ayas with the saint and was shown the who$e re&ion and a$sothe 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 distantwor$ds there was darkness pre"ai$in& in some p$aces the earth was &o$d insome there were oceans and is$and continents tra"ersed y ri"ers andmountains there were the hea"ens peop$ed y Indra and the ods3 theasuras3 human ein&s3 the rakshasas and other races o5 ce$estia$s. He a$so5ound that the saint had di"ided himse$5 as +rahman in Satya$oka3 as1ishnu in 1aikunta3 and as Si"a in 'ai$asa whi$e a$$ the time he remainedas his ori&ina$-se$5 the kin& ru$in& in the present wor$d. The kin& wasstruck with wonder on seein& the yo&ic power o5 the saint. The sa&e=s sonsaid to him: MThis si&htseein& has $asted on$y a sin&$e day accordin& to thestandards pre"ai$in& here3 whereas twe$"e thousand years ha"e passed yin the wor$d you are used to. So $et us return to my 5ather.=

7


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ha"e o5ten noticed simi$ar chan&es e5ore. Fook hereP This is the Ford3 my5ather 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 j

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TRIPURA RAHASHYA