(7) Salutation to TripuraaDevi,the Aatman

VIII

TRIPURAA THE SUPREME SELF

SHE is THAT which exists as the Self is Pure Knowledge Transcending all.

SHE is the Perfect one, aggregate of all the egos identified with her.

SHE is Self-contained, and manifests as Maayaa by virtue of Her own prowess.

Being one without second, SHE makes even the impossible happen and thus reveals the world as a series of images in a mirror.

SHE manifests as the individual egos falsely identified with bodies.

SHE is Ego in perfection, while remaining as Pure Consciousness.

This is the nature of Abstract Principle of Knowledge.

This unbroken ‘I’ ‘I’ consciousness remains before creation as will, self-sufficient and independent in nature and is also called Svatantra.

SHE turns into action (kriyaa) during creation and is called Maayaa.

Creation is not vibration or metamorphosis; it is a mere reflection of images like those in a mirror. Shakti is untainted by time and unbroken. SHE is eternal.

The World has no origin. SHE herself appears as all this.

SHE who is transcendence, pure awareness and totality of all egos, of Her own Will divides Herself into two – sentient and insentient.

The sentient phase is SadaaShiva Tattva.

SadaaShiva identifies the insentient phase with His body at the beginning of Creation. Then he goes by the name Ishvara, the Ruler.

This tainted Higher Ego, namely Ishvara, divides Himself into the three aspects - Rudra, Vishnu and Brahma (representing the modes of Ego associated with the three qualities Tamas, Rajas and Sattva) who in their turn manifest the creation consisting of countless worlds.

Brahmas are innumerable, all of whom are engaged in creating worlds;

Vishnus are equally taken up in protecting the worlds; and

the Rudras 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, but are not concrete, since they have never been created.

The Supreme Being is always the sum-total of all the egos.

Just as you fill the body and identify yourself with different senses and organs without deviating from the Ego, so does the transcendental Pure Intelligence similarly identify itself with all, beginning from SadaaShiva and ending with the minutest protoplasm, and yet remains single.

Again, just as you cannot taste anything without the aid of the tongue, nor apprehend other things without the aid of other senses or organs, so also the Supreme Being (SadaaShiva) acts and knows through the agency of Brahma, etc., and even of worms.

Just as your conscious Self remains pure and unqualified although it forms the basis of all the activities of limbs, organs and senses, so also the Supreme Intelligence is unaffected though holding all the Egos within Herself.

SHE is not aware of any distinctions in the vastness of the world nor does SHE make divisions among the Egos.

In this manner, the perceived world shines in her like a reflection in a mirror.

The perceived world shines forth as Her reflection.

The individuals in the world, namely you, I, and other seers are all flashes of Her consciousness.

She remains untainted and unaffected by the manifest world.

Just as the mirror shines forth pure when reflections are absent, and also  remains untainted when the reflections appear on it, so also Pure Intelligence subsists pure and untainted whether the world is perceived or not.

This untainted Supreme Intelligence is one without a second and is filled with Bliss.  The sum-total of all happiness of all the living beings has taken shape as the Supreme One because SHE is obviously desired by all.

SHE is the Self, the principle of Bliss, because the Self is the most beloved of every being.

Pure Intelligence is indeed Bliss because it is the only one sought for.

For the sake of the Self people discipline their bodies and subdue their desires.

Pleasures of the senses are mere sparks of Bliss inherent in the Self.

Sense pleasure is the joy felt in the absence of pain or the joy felt in the absence of perceptions as at sleep.

People do not recognize the Bliss inhering as their Self, because of their ignorance. They always associate pleasure with the events of the world.

Sages know the Self alone to be unique, real and untainted by its own projections, namely, the world, etc. like the mirror untainted by reflections.

The relation of the perceived phenomenon to Pure Intelligence, i.e., Abstract Self, is like that of a pot to earth, or of an ornament to gold, or of sculpture to the granite rock.

Denial of the existence of the world does not amount to perfection.

Denial is absurd. For, it implies intelligence, and intelligence displays itself as the world. The intelligence denying or admitting the world is there shining over all! Can the world be erased out of existence by mere denial of it?

Just as the images appear in a mirror and partake of its nature, so also the perceived world is of and in the Self, and real inasmuch as it is the Self.

This wisdom in perfection is the realization of all as the Self.

Consciousness appears as objects by its own virtue, as a mirror appears as the images on it.

This is the whole essence of the Scriptures.

There is no bondage, no liberation, no aspirant, and no process of attainment. The transcendental Conscious Principle alone subsists in the three states of being.

SHE remains as the one uniform, absolute being.

SHE is ignorance. SHE is wisdom.

SHE is bondage. SHE is liberation and SHE is the process thereof.

This is all that need be known, understood and realized. There is nothing more.

The man who knows it rightly will never be overtaken by misery. 

Such is the section on Wisdom, recondite with reason, subtlety, and experience.

Should any one not gain wisdom after hearing or reading it but continue to wallow in ignorance, he should be put down as nothing more than a stock or a stone. What hope is there for him?

Hearing it even once must make a man truly wise; he is sure to become wise. Sin or obstruction to wisdom is destroyed by reading it; wisdom dawns on hearing it. Writing, appreciating and discussing its contents respectively destroys the sense of duality, purifies the mind and reveals the abiding Truth.

SHE goes by the name of Liberation when clearly and directly realized by enquiry as the one undivided Self of all; otherwise, SHE goes by the name of Bondage.

SHE is the one Consciousness threading the three states of being, but untainted and unbroken by them.

SHE is the sound, word and the significance of – ‘HREEM’

SALUTATIONS TO TRIPURAA MY OWN SELF

(6) VidyaaGeeta

VII

VIDYAA GITA

BRAHMA LOKA

Once at the abode of Lord Brahma there was a very distinguished gathering of great Sages. Among those present were Sanaka, Sanandana, Sanatkumara and Sanatsujata, Vasishta, Pulastya, Pulaha, Kratu, Bhrigu, Atri, Angiras, Pracheta, Naarada, Chyavana, Vamadeva, Vishvaamitra, Gautama, Shuka, Paraashara, Vyaasa, Kanva, Kashyapa, Daksha, Sumanta, Sanka, Likhita, Devala and other celestial and royal Sages. As they were casually conversing among each other, a subtle and sublime discussion made its way. The question that troubled them all was to find out who was the best among all Sages.

Each one of them spoke of his philosophical view point with courage and conviction and maintained that it was better than all the rest.

But they could reach no conclusion and so they questioned Lord Brahma:

“Lord! We are Sages who know all about the world and beyond.

But each one’s way of life differs from that of the others because the dispositions of our minds differ.

Some of us are always in Nirvikalpa Samaadhi; some are engaged in philosophical discussions; some melt in devotion; some have taken to the performance of action; and others appear exactly like the ignorant men of the world.

Who is the best among us? Please tell us.

We cannot decide ourselves because each one thinks that his way is the best of all.”

Lord Brahma pondered for a while and confessed his ignorance about the matter.

He spoke to the perplexed Sages:

 “O Great Sages! This is really a perplexing question. I also do not know the answer.

But I feel curious too. Let us approach Lord Shiva.

He is an All-Knower. He will surely know the answer.”

They went to Vaikunta and reported the problem to Lord Vishnu. He took them all to Shiva Loka. Shiva heard their request patiently.

He understood that the Sages lacked confidence and will not heed to his words whatever

he said.

Shiva addressed Brahma:

“O Creator!

I am not in a position to answer this question. Let us pray to the Great Goddess Tripuraa Devi. The Supreme Queen possesses unconditioned Knowledge.

SHE will make us understand even the sublets of Truths by Her Grace.”

As per Shiva’s advice everyone including the Trinities contemplated on the Supreme form of Tripuraa, on Her Divine Majesty, the Transcendental Consciousness pervading the three states of life (waking, dream and sleep).

Thus invoked, SHE manifested in Her glory as the Transcendental Voice in the expanse of Pure Consciousness.

They all heard the Voice speak like thunder from the skies:
 “Speak out your minds, O Rishis! Be quick, the desires of my devotees will always be fulfilled immediately.”

Hearing the majestic voice of the Queen, the exalted Rishis prostrated and Brahma and the others praised the Goddess – the Absolute Consciousness pervading the three states of life.

“Salutations to Thee! The Greatest! The Best! The Most Auspicious!

The Absolute Knowledge! The Consciousness of the three states! The Creatrix!

The Protectress! The Dissolver in the Self! The Supreme One transcending all! Salutations again!

There was no time when Thou wert not, because Thou art unborn!

Thou art ever fresh and hence Thou never growest old.

Thou art all; the essence of all, the knower of all, the delighter of all.

Thou art not all.

Thou art nowhere, with no core in Thee, unaware of anything, and delighting no one.

O Supreme Being!

Salutations to Thee; over and over again; before and behind; above and below; on all sides and everywhere.

Kindly tell us of Thy relative form and Thy transcendental state, Thy prowess, and Thy identity with Knowledge.

What is the proper and perfect means for attaining Thee, the nature and the result of such attainment?

What is the utmost finality of accomplishment, beyond which there remains nothing to be accomplished?

Who is the best among the accomplished Sages?

Salutations again to Thee!”

Thus propitiated the Goddess of Supreme Knowledge compassionately answered the Sages:

“Listen, Sages! I shall methodically explain to you all that you want to know.

I will offer you the nectar extracted as the essence of all sacred Scriptures.

I am the Supreme principle of Knowledge from which the world originates, by which it flourishes, and into which it dissolves like the images reflected in a mirror.

The ignorant see me only as the perceived phenomenon of the world; whereas the Knowers know me as their own true nature eternally shining forth as the ‘I’ within.

This realization is possible only in the deep silence of thought-free consciousness similar to that of the deep sea bereft of waves.

The other classes of the Knowers, who have realized my non-dual nature, love me as the Supreme Goddess. They worship me with complete devotion and sincerity. They know the Self as Me, the essence of all. I fill their bodies, senses and mind as the very essence of existence. They know that nothing could exist without me and I alone am the truth sought by the sacred scriptures. Such is my absolute state of Supremacy.

I manifest as the eternal couple - the Supreme Lord Shiva and Shakti - always in undivided union.

I abide as the Eternal Consciousness pervading the three phenomenal states of waking, dream and sleep.

I recline on the cot whose four legs are Brahma, Vishnu, Shiva and Ishvara;  whose surface is SadaaShiva; which is contained in the mansion known as Chintaamani; enclosed by the garden of Kadamba trees in the Mani-Dweepa situated in the expansive ocean of nectar surrounding the world and extending even beyond.

Brahma, Vishnu, Shiva, Ishvara, SadaaShiva, Ganesha, Skandha, the Gods of the eight quarters, all forms of Shaktis, celestials, serpents and other superhuman beings (Yakshas) are all manifestations of myself.

However, people do not know ME the Supreme one, because their intellect is shrouded in ignorance.

I grant boons to those who worship ME.

There is no one besides ME worthy of worship or capable of fulfilling all desires.

The fruits of worship are put forth by Me according to the mode of worship and the nature of individual desires.

I am undivided and endless.

Being non-dual and Pure awareness I naturally manifest even as the smallest object in the World and also as the entire world filled with objects.

Though I manifest as multifarious forms and exist in every thing as the essence of all, I still remain untainted because I transcend all in my true nature.

This is My Supreme Power beyond the comprehension of all.

Therefore, O Rishis! Understand this truth with the sharpened intellect.

Though I am the abode of all and pervade all, I remain always pure.

I am always free and unattached to everything. Yet, I wield My power called Maayaa; become covered with ignorance; appear full of desires; seek their fulfillment; grow restless; project favorable and unfavorable environments; am born and reborn as individuals; until growing wiser I seek a Guru; learn the truth from him; put it in practice and finally become liberated.

I am the ignorant Jeeva; I am the liberated knower both.

Yet I remain pure; untainted and transcendental.

I always shine forth as the Absolute principle of Knowledge.

This manifestation of the ignorant and the liberated and the entire phenomenon of the world is called ‘My creation’ which arises without any accessories.

My power is too vast to be described. I will briefly enumerate it.

The world is only the manifestation of unmanifest possibilities as perceptions.

Knowledge relating to me is beyond the comprehension of the intellect.

I am of both the dual and non-dual natures, of which the former relates to worship and the latter to realization.

Worship my dual nature as Tripuraa. Realize my non-dual nature as the Self.

Listen to the intricacies of both practices.

Dvaita or ‘Belief in the God with form’ is expressed in manifold ways  because it depends on the concept of duality and manifests as worship, prayer, incantation, meditation, etc.; all of which are due to nothing more than mental imagery.

They are equal to the dream images only.

The form-worship has to end in the realization of my non-dual nature only.

Worship of the Supremacy as with form paves a way for ‘non-dual realization’.

Only when I bestow my grace can a devotee surely attain the Self-Knowledge!

Non-dual realization (Self-realization) is the same as Brahman or the Supreme principle of Knowledge bereft of perceptions.

Such realization nullifies all perceived phenomena revealing its unreal nature like the painted picture of a pouncing tiger or of an enraged serpent.

The state where the mind has completely become one with the Self-state is called Nirvikalpa Samaadhi. After waking up from it, the person is overpowered by the memory of his experience as the one, undivided, infinite, pure Self.

He knows ‘I am That (Supreme Self)’ as opposed to the unreal I- (limited ego) of the ignorant.

That is Supreme Knowledge (Vijnaana or Pratyabhijna Jnaana).

Theoretical knowledge consists in differentiating between the Self and the non-Self through the study of the Scriptures, or listening to the instructions of a realized Guru, or by one’s own deliberation.

Supreme Knowledge is that which puts an end to the identity with the non-Self (limited identity of form) once for all.

Non-dual realization leads to the state of the Self which is the essence of all things perceived, like a mirror pervading the reflections.

When one realizes, all doubts vanish like autumn clouds.

Mind remains pure and free of desires attachments etc. It becomes harmless like a fangless viper.

The fruit of Self-realization is the end of all misery here and hereafter and absolute fearlessness.

That state alone is known by the name of Liberation.

Fear implies the existence of something apart from oneself.

After the non-dual realization, when one knows the Self alone as real, what is there to fear? From whom?

Can the sense of duality persist after non-dual Realization, or can there be darkness after sun-rise?

O Rishis! There will be no fear in the absence of duality.

On the other hand, fear will not cease so long as there is the sense of duality.

What is perceived in the world as different from the Self is perishable. What is perishable must certainly involve fear of loss.

Differentiation presupposes misery.

Union implies separation; so also acquisition implies loss.

Liberation cannot be different from the Self-state.

If Liberation be external to the Self, it implies fear of loss, and is therefore not worth aspiring to.

On the other hand, liberation is a state of fearlessness and so is not outside the Self.

The state where the three phases of perceiver, perceived and perceiving merge as one is a state totally free from fear and leads to Liberation.

Jnaana (Supreme Wisdom) is the state devoid of thoughts, will and desire.

Ignorance is absent in that state, like darkness in the presence of sunlight.

Though Knowledge (Self) is the very nature of the individual, it remains unknown.

Only the study of the Scriptures or the guidance of a Guru can lead one towards the realization of the Self.

The Self is the pure state of consciousness free from all thoughts.

Self alone appears as the perceiver perceiving the perceived phenomenon.

The perceiver, perceived and perceiving are not real as different entities.

When differentiation among them is destroyed, their true nature is revealed in the realization of the non-dual consciousness (Self-state); which is also the state of Liberation.

Liberation is always there as the Self in all. It is here and now as the essence of all. Liberation is not a state to be gained newly.

Differentiations are perceived only for the world affairs to go on smoothly.

But actually Self alone shines as all without differentiations.

The cycle of births and deaths is perceived real like a huge solid mountain as long as the differentiations are perceived. As soon as the undifferentiated state of the Self is realized and identity with the non-self is destroyed, the cycle of births and deaths is destroyed once for all like the cloud dispersed by strong wind.

Thus you find that sincere effort is the only requisite for Liberation. No other requisite is needed if the longing for Liberation is intense and unwavering.

What is the use of hundreds of insincere efforts in the absence of a real and unswerving desire for Liberation? That alone is the sole requisite and nothing else.

Intense devotion signifies mental abstraction as the devotee loses himself in the desired object. He is absorbed in the thoughts of the deity always and soon will attain a thoughtless state. He surely is liberated.

Such unwavering devotion must certainly succeed and success is only a question of time - which may be days, months, years, or even the next birth, according as the predispositions are light or dense.

The mind of the ignorant is usually tainted by evil propensities and therefore nothing good flourishes there. Consequently, the people get boiled in the seething cauldron of births and deaths.

Of these evil propensities, the first is lack of faith in the instructions of the Guru and in the Scriptures.

The second is addiction to desires; and the third is dullness (i.e., inability to understand the revealed truth).

This is a brief statement of them.

Of these, lack of faith is betrayed by one’s doubts regarding the truth of the statements of the Scriptures and the incapacity to understand them. The doubt arises whether there is liberation and later misunderstandings lead to its denial. These two are sure obstacles to any sincere efforts in the path of realization.

All obstacles are set at naught by an ascertained belief in the contrary; that is to say - ascertained belief regarding the existence of liberation. It will destroy both uncertainty and misunderstanding.

How is this ascertained belief made possible when there is lack of faith?

Cut at the root of this lack of faith.

What is its root?

Want of faith has its root in unfavorable logic.

Give it up and take to approved logic as found in the sacred texts and the teachings of a realized Guru. Then enlightenment becomes possible and faith results.

Thus ends the first evil predisposition.

The second predisposition namely desire (Raaga), prevents the intellect from following the right course.

The mind filled with desires cannot engage in a spiritual pursuit.

The abstraction of a person filled with lust is well known to all; he can hear or see nothing in front of him. Anything said in his hearing is as good as not said.

Desire must therefore be the first impediment to be destroyed before aspiring for the Supreme state. Desire gets destroyed by cultivating dispassion.

The evil predispositions are manifold, expressing variously as attachment, anger, greed, pride, jealousy, etc. The worst of them is thirst for pleasures (Trishnaa) which, if destroyed destroys everything else.

Pleasure may be subtle or gross.  As soon as the thought of pleasure arises, it must be dismissed by the will-power developed by dispassion.

In this way, the second evil predisposition gets conquered.

Neither of these two predispositions (lack of faith and desire) must be indulged in, even in thought.

The third, known as ‘dullness’ resulting from innumerable wicked actions of the past births, is the worst of the series and hardest to overcome by one’s own efforts.

Contemplation and understanding of truth are not possible when dullness prevails.

There is no remedy for it other than worship of the Goddess of the Self (adoration, prayer, meditation, etc.).

When worshipped with devotion, I remove the devotee’s dullness according to his worship, quickly, or gradually, or in the succeeding birth.

He who unreservedly surrenders himself to Me with devotion is endowed with all the requisites necessary for Self-Realization.

He who worships Me, easily overcomes all obstacles to Self-Realization.

On the other hand, he, who being arrogant does not take refuge in Me - the ‘Pure Intelligence manipulating all that is there’- is repeatedly met with obstacles and will fail in his effort.  

Therefore, O Rishis!

The chief requisite is one-pointed devotion to God. The devotee is the best of aspirants. The one devoted to Pure Consciousness excels every other seeker.

Final beatitude lies in the discernment of the Self as distinguished from the non-Self.

The Self understood as identified with the body is the result of delusion. When the true nature of the Self as opposed to the non-self is realized, one wakes up from the sleep of ignorance.  

The Self is experienced even at this very moment by all; but it is not discerned rightly, for it is identified with the body, mind etc. leading to endless suffering.

The Self is not concealed or hidden. It is always shining forth as the ‘I’!

But this ‘I’ is mistaken for the body, because of ignorance.

When the ignorance is rid off, the ‘I’ is understood as the Pure Consciousness and all doubts cease to torment any more.

This alone is commended by all the Sages as the Supreme goal to be achieved.

Miraculous powers or Siddhis such as flying in space, etc., are all fragmentary and not worth a particle of Self-Realization.

Self is unbroken state of bliss which includes all the joys of the perceived phenomenon within.

Siddhis are also hindrance to Self-Realization. Of what use are they?

They are lowly gratifications of desires for fame and wealth.

Even the state of Brahma is trivial for a Self-Knower.  

What use are these powers which are absolutely worthless?

There is no accomplishment equal to Self-Realization which is alone capable of ending all miseries because it is the state of eternal bliss.

Self-Realization differs from all accomplishments in that the fear of death is destroyed once for all.

State of Realization differs according to the amount of practice and the degree of purity of mind which may be perfect, middling or dull.

You have seen great scholars well versed in the Vedas and capable of chanting them quite correctly amidst any amount of distractions. They are the best.

Those who repeat the Vedas quite correctly when chanting them without other distractions are the middle class who do it for worldly gains.

Whereas others are constantly chant them trying to master them. They are of the lowest order among scholars.

Similarly there are distinctions among the Sages also. Some Sages abide as the Self even while engaged in performing worldly duties, such as ruling a kingdom (e.g., King Janaka). Others can do so in intervals of work. They need contemplation hours to think of the Self. Still others can do so by constant practice alone. They have to continuously struggle to control their minds and understand the abstract truths of the Scriptures.

They are respectively of the highest, the middle and the lowest order. Of these, the highest order represents the utmost limit of Realization.

Unbroken supreme awareness even in dream is the mark of the highest order.

The person who is not helplessly controlled by his mental predispositions but who invokes them at his will is of the highest order.

He who remains in the Self state as ‘I’ as naturally as the ignorant man remains identified with the body, is again of the highest order.

He, who though engaged in work looks at the world as not different from the Self is a perfect Sage.

He who even while doing his work remains as if in a sleep is a perfect Sage.

He is unaffected by the world as a man in deep sleep.

Thus the best among the Sages are never out of Samaadhi, be they working or idle.

He, who is from his own experience capable of appreciating the states of other Knowers including the best among them, is certainly a perfect Sage.

He, who is not influenced by happiness or misery, by pleasure or pain, by desires, doubts or fear, is a perfect Sage.

He, who realizes pleasure, pain and every other phenomenon to be in and of the Self, is a perfect Sage.

He who feels himself pervading all - be they ignorant or emancipated - is a perfect Sage. He who knowing the trammels of bondage, does not seek release from them and remains in the quiescent state of the Self is a perfect Sage.

The perfect among the Sages is identical with Me. There is absolutely no difference between us.  I have now told you all these in answer to your questions. You need no longer be perplexed with doubts.”

Having said so, Transcendental Intelligence became silent.

Then all the Rishis saluted Shiva and the other Gods and returned to their own abodes.

END

(5) Brahma Raakshasa's questions

VI

TWO PRINCES AND THE BRAHMA RAAKSHASA

Once upon a time, a King by name Ratnaangada ruled the city of Amrita on the banks of the Vipaasha.  He had two sons Rukmaangada and Hemaangada - both wise and good and dearly loved by their father.

Rukmangada was well versed in all the Scriptures; but Hemaangada was a Knower of the highest order.

Once both the brothers went to the forests with a huge retinue to hunt wild animals. They spent a long time enjoying the sport of hunting. Later getting exhausted they rested near a spring.

Nearby lived a Brahma Rakshasa; a Brahminic devil. The devil was well versed in all the Scriptures and very learned. He used to challenge many a learned person who passed that way for a scholarly discussion and defeat them easily; in the end he ate them and satisfied his hunger.

Some travelers passing that way informed the princes of the danger lurking nearby and hurried off before the devil saw them. Rukmaangada felt amused about this learned ghoul and decided to confront it in a scholarly debate.

Both the brothers went in search of it, found the Brahmaraakshasa resting on a huge tree. Rukmaangada challenged the devil and engaged him in an argument. However his textual supremacy was not up to the devil’s wisdom and he was soon defeated in the debate.

The ghoul emitted a terrifying laughter and grabbed him tightly in its huge hands and got ready to consume him. 

Hemaangada who was watching all this immediately shouted:

“O Brahmaraakshasa, do not eat him yet! I am his younger brother. Defeat me also in argument so that you may eat us both together”.

The ghoul was not to be put out. He did not let go of Rukmaangada and replied:

“I have long been without food. Let me first finish this long-wished for prey, and then I shall defeat you in debate and complete my meal with you. I hope to make a hearty meal of you both.”

The younger Prince decided to engage the wise ghoul in conversation and said:

“O Brahmaraakshasa! You do not look like an ordinary being. You are very learned and wiser than even many a human scholar!

Why do you defeat people in scholarly disputes and eat them?

Please answer me before you eat my brother.”

The ghoul said:

“In the past I ate anyone who passed this way while crossing the jungle.

Once DevaVrata, a disciple of Sage Vasishta passed this way. When I pounced on him, he got angry and cursed me saying, ‘May your mouth be burnt if you indulge in human prey any more.’

I prayed to him with great humility and he condescended to modify his curse thus:

‘You may eat those who are defeated by you in debate.’

Since then I am in strict obedience of his words. I have waited all this time for a prey. This food which I have caught is very dear to me. Allow me to eat your brother who has been defeated by me. I shall deal with you after finishing this meal.”

Hemaangada again stopped him saying-

“Wait, Wait! Listen to my words! Please release my brother.

If food is your only problem, I will get you some other food to replace him. I will give you more food than you can ever imagine.

But please, let my brother go! I beg of you!”

The ghoul laughed aloud and said:

“How can I let go of this long awaited feast just because you promise me some other food in bargain?

Listen O prince!

There is no such price for redemption. I will not give him up.

I would be a fool if I let this food slip away from my hand. I am too hungry now to bargain with you. But you appear to be wiser than your brother.

However I shall tell you now a vow which I have taken. There are many questions deeply afflicting my mind. If you can answer them satisfactorily, I shall release your brother.”

Hemaangada was too glad to oblige. He requested the ghoul to present any question he desired fit and he would try his best to answer all his queries.

Here is how the conversation of the Brahmaraakshasa and Hemaangada went forth.

Brahmaraakshasa:

What is more extensive than space and more subtle than the subtlest?

What is its nature? Where does it abide?

Tell me, Prince.

Prince Hemaangada:

Listen o Ghoul!

Pure Consciousness (CHIT) is wider than space and subtler than the subtlest.

Its nature is to glow. It abides as the Self.

BR:

How can it be wider than space, being single?

How is it subtler than the subtlest? What is that glow?

And what is that Self?

Tell me, Prince.

PH:

Listen o Ghoul!

Being the material cause of all, Pure Consciousness is extensive though single.

It is beyond the grasp of the mind; so it is subtle.

Glowing obviously implies consciousness and that is the Self.

BR:

Where and how is this Chit (Principle of Knowledge) to be realized?

What is the effect?

PH:

Listen o Ghoul!

The intellectual sheath must be probed for its Realization.

One-pointed search for it reveals its existence.

Rebirth is overcome by such Realization.

BR:

What is that sheath?

What is concentration of mind?

Again what is birth?

PH:

Listen o Ghoul!

The intellectual sheath is the veil drawn over Pure Consciousness; it is inert by itself.

One-pointedness is abiding as the Self.

Birth is the false identification of the Self with the body.

BR:

Why is that Supreme Consciousness which is ever shining not realized?

What is the means by which it can be realized?

Why did birth take place at all?

PH:

Listen o Ghoul!

Ignorance is the cause of non-Realization.

Self realizes the Self; there is no external aid possible.

Birth originated through the sense of doer ship.

BR:

What is that ignorance of which you speak?

What is again the Self?

Whose is the sense of doer ship?

PH:

Listen o Ghoul!

Ignorance is the sense of separateness from Consciousness and false identification with the non-self (body).

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.

BR:

By what means is ignorance to be destroyed?

How is the means acquired?

What leads to such means?

PH:

Listen o Ghoul!

Rational enquiry cuts at the root of ignorance.

Dispassion develops rational enquiry.

Disgust of the pleasures of life generates dispassion towards them.

BR:

What is Enquiry?

What is dispassion?

What is disgust in pleasures?

PH:

Listen o Ghoul!

Enquiry 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.

Disgust in pleasures occurs if the misery resulting from attachment is understood by the mind.

BR:

What is the root cause of the whole series of these requirements?

PH:

Listen o Ghoul!

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 the company of the wise.  

BR:

Who is that God?

What is devotion to Him?

Who are the wise?

PH:

Listen o Ghoul!

God is the Supreme Controller of the world.

Devotion is unwavering love for Him.

The wise are those who abide in Supreme state of the Self and melt with love for all.

BR:

Who is always in the grip of fear?

Who is always in the grip of misery?

Who is always in the grip of poverty?

PH:

Listen o Ghoul!

Fear holds a man possessed of enormous wealth.

Misery holds a man possessed of a large family.

Poverty holds a man possessed of insatiable desires.

BR:

Who is fearless?

Who is free from misery?

Who is never needy?

PH:

Listen o Ghoul!

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.

BR:

Who is he who is beyond the men’s understanding and is visible though without a body?

What is the action of the inactive? (Who does not do anything though doing action?)

PH:

Listen o Ghoul!

The man liberated here and now is beyond the men’s understanding.

He is seen (as a body) though he does not identify himself with the body.

His actions are those of the inactive. (He does not do anything though doing actions)

BR:

What is real?

What is unreal?

What is inappropriate?

Answer these questions and redeem your brother.

PH:

Listen o Ghoul!

The subject (Self) is real.

The object (non-self) is unreal.

Worldly transactions are inappropriate.

I have now answered your questions. Please release my brother at once.”

When the Prince had finished the ghoul released Rukmaangada with pleasure.

Instantly a Brahmin of virtuous glow appeared in the place of the Brahmaraakshasa.

The two princes were amazed by the miraculous occurrence. They saluted the Brahmin and asked him who he was.

The Brahmin said:

“I was formerly a Brahmin of Magadha. My name is Vasumaan. I was famous for my learning and known as an invincible debater. I was very vain headed about my intellectual supremacy and always participated in the debates conducted in the assembly of those learned scholars who collected in my country under royal patronage.

There was amongst them a great saint, perfect in wisdom and entirely Self-possessed. He was known as Ashtaka. I went there for love of debate.

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 Sacred Scriptures. Since I was too arrogant of my learning, I continued to refute him.

Finding me incorrigible, he remained silent.

However one of his disciples, a descendant of Kashyapa lineage, was enraged at my audacity and cursed me in front of the king, saying:

“You wretched Brahmin!

How dare you refute my Guru without first understanding his statements?

May you at once become a Brahma-Raakshasa and remain so for a long time.”

I was shocked and frightened by the curse and took refuge at the feet of the Sage Ashtaka. Being always in the state of the Self, the compassionate one took pity on me though I had arrogantly argued with him before.

He modified his disciple’s curse by pronouncing redemption to it as follows:

“May you resume your old shape as soon as a wise man gives the correct answers to all the questions which were raised here by you, answered by me but refuted by your polemics”.

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 surprised by listening to the story of his life.

The Brahmin requested Hemaangada to clear some more of his doubts. Hemaangada obliged with extreme kindness and answered all his questions.

Here is how the conversation went forth.

Vasumaan:

Prince!

I shall ask you a question. Please answer me.

I learnt about the Supreme Truth from Ashtaka and later from you.

You are a Sage; but still, how is it that you go out hunting?

How can a Sage be engaged in work?

Work implies duality; wisdom is non-duality; the two are thus opposed to each other. Please clear this doubt of mine.

Hemaangada:

O Brahmin!

Your confusion owing to ignorance has not yet been cleared up.

Knowlede arising out of Self-realization is eternal and natural. How can it be contradicted by work?  If Knowledge is affected by work, then it will be worthless like a dream experience. No eternal good is possible in that case.

All actions performed exist on the support of Self-awareness or Knowledge.

Being so, can work destroy Knowledge and yet remain in its absence?

Knowledge is that Consciousness in which this world with all its phenomena and activities is known to exist as an image or series of images.

Duality essential for work is also a phenomenon in that ‘Non-dual Awareness’.

There is no doubt that a man realizes the Self only after purging himself of all thoughts and that he is then released from bondage once for all.

Your question has thus no basis and cannot be expected of the wise.

Vasumaan:

True, O Prince! I have also concluded that the Self is pure, unblemished Intelligence.

But how can it remain unblemished when a willful thought arises in it?

How can a realized person be untainted by his actions?

A coil of rope alone appears as a snake.

So also the thought is a modification of the Self alone.

So, is not the Pure Intelligence blemished by appearing as a thought?

Hemaangada:

Your question is wrong again.

You are not able to distinguish between confusion and clarity.

Sky appears blue, even though the space is colorless in truth.

A person who knows this truth and another who is ignorant of the truth, both see the sky only as blue. The sky appears blue to all alike whether they know that space is colorless or not. In this case, the one who is ignorant of the color-less space is ‘confused’. The one who knows the truth is ‘not confused’.

The wise man also sees the blueness of the sky but his apparent confusion is harmless like in the presence of a dead snake.

Similarly the Knower of the Self is untainted by his actions.

He remains as his Self always.

Just like the reflections do not taint a mirror, a knower is also unaffected by his apparent actions. There lies the difference between a Sage and an ignorant man.

The former has accurate knowledge and unerring judgment, whereas the latter has a blurred conception and his judgment is warped.

A Sage never is lost to the Knowledge of his Self, even though he may appear to be immersed in actions. All his activities are like reflections in a mirror for, being Self-realized, ignorance can no longer touch him.

Misconception due to sheer ignorance can be corrected by true knowledge.

But misconception due to some fault cannot be so easily corrected.

So long as there is myopia, the eyesight will be blurred and many images of a single object will be seen.

The body which has arisen out of some past action cannot vanish when one realizes the Self. The body and the world around it continue to get perceived by the knower though he knows their unreal nature.

So long as there is the Praarabdha (residual past karma) unaccounted for, the manifestation of the world will continue for the Knower, though only as an unreal phenomenon. It is like an arrow already shot from the bow and has to end only when its goal is reached.

The life-existence which is the result of a past Karma can only end at its death and the Knower continues to see this world as long as his body remains alive in this world.

This will also vanish as soon as the Praarabdha has played itself out and then pure, unblemished Intelligence alone will remain.

Therefore I tell you, there is no blemish attached to a Knower though he appears active and engaged in worldly duties.

Vasumaan:

O Prince! How can there be any residue of past karma in a Knower? Does not Jnaana burn away all actions like fire destroying a heap of camphor?

Hemaangada:

Listen Brahmin!

There are three kinds of Karma, as you already know.

Praarabdha- Actions of the past which have begun to take fruit;

Agaami Karma- the results of the present actions which are yet to bear fruit;

Sanchita Karma- the results of the actions of innumerable births of the past which still not have begun to bear fruit.

The first of these alone remains for the Knower and the other two are burnt away.

When a person realizes the Self, both the Agaami and Sanchita Karma fruits get annihilated; but the Praarabdha alone remains.

Since it has already begun to yield fruit, it continues its course even for the Knower.

Karma matures in course of time. This is the ordained law of the Creator. When mature, it is bound to yield its fruits.

But the Karma of the Knower is rendered ineffective because of Self-Knowledge.

Karma already in the maturing state and yielding results is called Prarabdha: it is like an arrow already shot from a bow which must run its course until its momentum is lost.

Perception of the world is apparently similar to one and all.

Praarabdha of a person results in creating a particular environment for him.

Knowers view the world around them differently according to their own levels of Realization.

Pleasure and pain are cognized by the ‘least among the Sages’, but do not leave any mark on them as in the ignorant. These Knowers act equanimous to both pain and pleasure. They still have the sense of what is pleasure and what is pain.

Pleasure and pain operate on the middle class of Sages in the same way; however, they react only indistinctly to their surroundings, as a man in sleep does to a gentle breeze or to an insect creeping over him. They do not bother about either of them.

They find no meaning in either of them. They too have a very vague sense of what is pleasure and what is pain.

Pleasure and pain are experienced by the highest among the Sages; yet they look upon them as unreal phenomenon equaling a hare’s horn. For them, pleasure and pain are not indistinct experiences. Nothing bothers them.

The ignorant always experience pains and pleasures as real. They always make efforts to gain pleasures and avoid pains. After every experience they remember the measure of pain or pleasure in every event; reflect over them always; and are left with a strong impression on their minds.

The ignorant are not aware of the pure Self; they see it always blemished (as the body).  They believe in the reality of objective world and are therefore affected by the pleasures and pains of life.

The lowest order of Knowers experience the Self-state intermittently (only when contemplating); and spells of ignorance overtake them whenever overcome by their Vaasanaas.

They look upon the body as the SELF and the world as real.

They sometimes conquer the Vaasanaas with effort. But there is always a struggle between Knowledge and ignorance - each of them prevailing alternatively.

The Knower tries his best to attain the Knowledge of the Self and fights the ignorance until it is thoroughly destroyed, and Self alone remains as his true state.

In that state of Self-Knowledge there are no differentiations.

Forgetfulness of the Self never overtakes a middle class Knower and wrong knowledge never possesses him. However he of his own accord brings out some Vaasanaas from his own mind in order to maintain his body according to Praarabdha.

This is the conduct of a Knower who has attained the Self state through sincere practice.

As for the aspirant, there is no forgetfulness of the Self so long as he is engaged in practicing contemplation.

But the accomplished Knower never is lost to the Knowledge of the Self and picks out his own Vaasanaas according to his own choice.

The highest Knower makes no difference between Samaadhi and worldly transactions. He never finds anything apart from the Self and so differentiations do not exist for him.

The middle order Knower is fond of contemplative state of Samaadhi and voluntarily seeks it. He may feel affected by the world a little when he is engaged in worldly affairs, or even in the maintenance of his body.

On the other hand, the Knower of the highest order is always in the Self-state even when dealing with the worldly affairs and he is never affected by anything.

The Knower of the middle order and of the highest order have no tinge of Karma left in them because they are in the Self-state and do not perceive anything apart from the Self.

How can there be anything of Karma left when the wild fire of Knowledge burns away all the faults of ignorance?  

Knower has the root of misery cut off at the instant of realizing the Self. It is immaterial for him if he dies in sacred place or in tainted surroundings; remains conscious or unconscious before death. He is liberated always.

If one realizes Shiva, the Self of all even once as guided by his Guru, or by scriptural statements or by enquiry, there could no longer remain any tinge of obligatory duty on his part because he is liberated for ever.

His actions appear to be real only for the ignorant onlooker.

I shall explain this point further.

The state of the Knower is said to be identical with that of Shiva.

There is not the least difference between them.

Therefore Karma cannot taint a Knower.”

Vasumaan had all his doubts cleared by this discourse of Hemaangada. He had a clear understanding of true Realization.

Vasumaan and the prince saluted each other and returned to their respective places.

END

(4) Some discussions based on the Tripuraa Rahasyam

IV

SOME DISCUSSIONS FROM TRIPURAA RAHASYA

Why are all individuals different?

Supreme Queen Tripuraa Devi, the Transcendental Consciousness- ParaaChiti pictures the whole world in ‘Her being’ like images in a mirror.

She takes on the individuality of HiranyaGarbha, the golden Wombed Brahma.

Considering the predispositions of the egos enclosed in that egg (HiranyaGarbha), SHE unfolds the Scriptures for the wellbeing of the beings.

HiranyaGarbha contains within himself the infinite unfulfilled Vaasanaas in his being.

Since the embryonic individuals are full of unfulfilled desires HiranyaGarbha begins to think out the means of their fulfillment. He elaborates a scheme of cause and effect, of actions and fruits, and consequently the individuals get born to revolve in that wheel of cause and effect. They take different shapes and are placed in different environments consistently with their predispositions. After passing through innumerable species, the individual evolves as a human being owing to the merit he has accumulated.

In the first few of his human births, the individual engages himself in selfish pursuits alone. But his desires keep on increasing and he undertakes more and more births in the process of fulfilling them. After many ups and downs, after innumerable births he will by chance develop a desire for liberation.

Failures are inevitable everywhere. Disappointments result.

Yet, the aspirant’s accumulated merits reinforced by association with the wise and by divine grace, make him persist in the course, and gradually take him step by step to the highest pinnacle of happiness.

Is there a difference in the state of realized Knowers?

The state of the Knowers also differs, according as his efforts have been great or less.

A person with dense Vaasanaas who gets a glimpse of the Realized state does not slip into Sahaja Samaadhi state immediately. He has to engage himself in regular practice of contemplation and destroy his hidden Vaasanaas. In few more births he will reach the final realization.

There are different types of realized Yogis.

There are differences in states of realization according to the level of intellect and the quality of actions performed.

The Trinities- Brahma Vishnu and Shiva are Knowers by nature. They manifest in the beginning as all Knowing Lords of the World. Their actions never bind them. They are eternally free.

Knowledge is not affected by the hue of the form or mind. Even the three sons of Atri have different states of Knowledge.

Sage Durvaasa is easily annoyed.

Chandra is married to twenty seven daughters of Daksha.

Dattatreya cares not what he wears or not wears on his form.

Sage Vasishta is the family Preceptor of the Solar dynasty. He never fails in the strictest adherence to duty as prescribed by the Scriptures.

Sanaka, Sanandana, Sanatsujata and SanatKumaara, the four sons of Brahma are totally indifferent to any action including religious rites.

Naarada is a devotee of Lord Naaraayana.

Bhaargava or Shukraachaarya the well-known preceptor of Asuras supports the enemies of the Gods whereas the equally great Sage Brhaspati supports the Gods against their enemies.

Vyaasa is ever busy codifying the Vedas, and propagates their truth through Mahabharata, the Puraanas and the Upa Purana.

Janaka is famous as the ascetic-King.

Jada Bharata looks like an idiot.

There are so many others with individual characteristics such as Chyavana, Yaajnavalkya, Vishvaamitra, etc.

Yaajnavalkya is the Sage of Sages mentioned in Brhadaaranyaka Upanishad.

Vishvaamitra is the originator of Gaayatri Mantra.

‘Best of the Sages’ do not have any Vaasanaas. Even the desires they express do not bind them. Any trace of the subtle Vaasanaa is destroyed by Contemplation on the Self.

Dispassion need not be very marked in their cases. Such people need not repeatedly engage in the study of Scriptures or seek instructions from a Guru, but straightaway pass into meditation and fall into Samaadhi .They live always as JeevanMuktas.

Another class of Sages does not consider it worthwhile to eradicate their desires.

If by chance desires arise due to the old habits of the mind, they do not make any effort to remove them. These desires do not disturb their Self-state. Therefore their desires continue to manifest even after realization as before. They are not tainted by such Vaasanaas. The Vaasanaas do not bind them. They are said to be emancipated and diverse-minded. They are also reputed to be the best class of Knowers.

He whose mind clings to the ignorance of the necessity of Karma (Rituals) cannot hope for realization even if Shiva offers to instruct him.

Similarly the person who is indifferent towards the truths taught by Scriptures or who misunderstands the statements of the Scriptures cannot attain realization.

On the other hand, if a man who is besought with desires and attachments slowly gets over his indifference and strives hard will surely reach the goal though only with considerable difficulty and after a long lapse of time by repeated hearing of the Sacred Knowledge; discussion of the same; and contemplation on it.

Such a Sage will perform fewer actions because he is entirely engrossed in his efforts for realization. A Sage of this class has by his long practice and rigorous discipline controlled his mind so well that Vaasanaas are totally eradicated and the mind is as if dead. He belongs to the middle class in the scheme of classification of Sages and is said to be a Sage without the mind.

The last class and the least among the Sages are those whose practice and discipline are not perfect enough to destroy mental predispositions. Their minds are still active and the Sages are said to be associated with their minds. They have not yet become Knowers and are not JeevanMuktas like the other two classes.

They experience the pleasures and pains of life like other ignorant men and will continue to do so till the end of their lives. They will be liberated only after death.

‘Praarabdha Karma’ means those actions which have begun to bear fruit.

‘Sanchita Karma’ means those actions which are in store and which will bear fruit in the future.

‘AAgaami Karma’ means those actions which are performed at present and will bear fruit later.

All three types of these Karmas get annihilated by the ‘Realization of the Self’.

The mind is the soil in which the seed namely Praarabdha sprouts (into pleasures and pains of life). If the soil is barren, the seed loses its sprouting power by long storage, and becomes useless. Praarabdha (past karma) is totally powerless with the middle class, who have destroyed their minds by continued practice.

How does action affect our lives?

The Supreme Tripuraa Devi is the undivided taintless Consciousness without a second.

In Her exist all possible states of Existence.

Anything that can be expressed as an idea can create a field of experience with a world around it. Such potential possibilities are termed as Vaasanaas. These have no beginning or end. These states exist as the very nature of the Supreme Consciousness inherent in it like the ocean consisting of waves.

When any ‘potential possibility’ (Vaasanaa/Smriti/Brain signal) randomly expresses itself as a thought, an appropriate field is created projecting a threefold unit of experiencer, experienced and experiencing.

The experiencer is not a person with a particular identity, but a cognizer of the field of experience.

Every moment, nay every fraction of a moment some potential possibility is getting expressed as the threefold unit of experienced experiencer and experiencing.

In that fraction of a second there is the experience of the whole world with infinite space and time.

Next moment another Vaasanaa might express itself as a field randomly; another ego experiences the cognition.

If the experiences are stored in a memory configuration, there appears a mirage of an individual living a life; he is the Jeeva.

If the Jeeva firmly starts believing in his name/form identity and the existence of a solid world around him, that particular ego as a Jeeva develops possible states of Vaasanaas which need more and more fields of experience.

Since Jeeva is not a person but only an idea of identification with the body or form/name, a shift of field is imminently possible.

If the continuity of experiences is there without a memory of the previous field of experiences, it is termed rebirth; if it is the same field of experience it is called a life in the world.

Every thought is a potential world maker.

A hoarding idea can create a rat hoarding its treasures; a vengeance idea might create a tiger with its world; dirty vulgar ideas might create a mosquito world or a cockroach world; a quiet nature may result in a cow’s world.

These are not rebirths, but Vaasanaa-fields which appear as such creatures.

Any thought created in any mind will grossify randomly into a field and a world around it.

Therefore a world around you filled with fights, wars, deaths, diseases, bacteria are nothing but the collective thoughts of all the minds which are acting as egos.

The worst possible state around you, you call it Kali Yuga; best thoughts around you is Sat Yuga; and so on.

But while all this goes on, the Pure Consciousness remains unaffected by all this play.

At the same time it is the pure untainted, undivided whole without any space time projections. It is just Pure Existence, Pure Knowledge, and Pure Bliss.

It contains within itself all these possibilities, all potentialities, all worlds, all fields of experiences, all space time projections as its very nature.

The mirror’s very nature is to reflect. Ordinary mirrors reflect something external to them. But this Tripuraa mirror itself is the reflecting mirror of itself in itself.

All this space/time projections, all Vaasanaas, all thoughts, all egos, all experiences are nothing but the Supreme Consciousness.

There is no one existing as second person experiencing anything apart from it.

SHE is the very awareness in each one of the ego experiences.

SHE only experiences everything, every life, every World.

Jeeva is just an experience. He is as unreal as a picture drawn in space. Name and form are just imagined identities.

One must cease to be a ‘carrier of Vaasanaas’ and destroy the Jeevatva, the ‘livingness’. Then the original a state of ‘Pure Tripuraa Consciousness’ alone remains.

If it is argued that the life is quite enjoyable without the realization of the truth, it is like saying that the hallucination created by the brain through drugs or alcohol or some such substance is enjoyable and should be continued.

Moreover there does not exist any continuous person anywhere any time with a name and form identity. Every moment a Vaasanaa creates a field of experience with a name and form and a built up random memory (Smriti).

Every moment there is a world with all dream characters as your world denizens.

The Vaasanaas queue up in the unconscious; grossify every moment with a new experience and new ego, new Jeeva, with new memory configuration giving the appearance of a continuity.

All names and forms are unreal; all name and form identities are unreal; all perceptions are unreal; all space time projections are unreal; there is no solid world with solid living beings anywhere anytime.

THAT alone is REAL; THAT alone Exists as all this; THAT alone should be realized as the Self. Realization alone destroys the mirage of the perceived phenomenon.

‘TAT EVA SAT’

THAT ALONE EXISTS.

THE VARIED PERSONALITIES OF REALIZED BEINGS

A realized person does not instantly become a superman with all the knowledge of future.

He does not become a miracle maker. However if he wishes to attain such powers he will follow the required practices and possess them like Krishna Vaasudeva or Vishvaamitra.

But Sages like Janaka do not care for such Siddhis. Janaka arranged many a debates on Self-Knowledge and invited many great Sages and scholars to his courtroom and entertained himself in listening to their discourses. He lavishly rewarded the winner and spent his wealth in a just cause.

All realized beings need not be clever in worldly activities too. Each may have their own talent and wisdom as connected to their life narratives. A realized person may practice the art of walking on water, but a person who walks on water is not a realized man.

Miracles are not the symbolic feature of a realized person.

It is also possible that some realized souls may get devoted to some particular deity like Sage Naarada, the devoted disciple of Lord Naaraayana.

Rama realized the Self at the age of sixteen before he left for the forest with Sage Visvaamitra. Remaining in the Self state itself, he married Seetaa and got ready for his ‘Avataar’ work.

Krishna realized by the age of eight or ten when he was a student at Sandeepani School.

Seetaa was a realized knower at a tender age of six or seven. She was always an interested listener sitting on the lap of her father at all the ‘Knowledge debates’ conducted at the courtroom of Janaka. Scriptures were her kindergarten books. She was a pet disciple of Sage Yaajnavalkya and knew all that had to be known when she married Sri Rama.

Emotions do not cease in these realized beings. Rama and Seetaa are the ideal human beings ever born. Seetaa coveting a golden deer is a childish whim and not a taint on her realized state. Her realized state alone gave her the strength of mind to endure the hardships at the palace garden of Raavana.

Gaargi was another female ascetic renowned for her logical prowess. She was always an ardent Opposer of Yaajnavalkya in all the debates conducted by King Janaka.

They all exist as the Supreme Self alone. There is no change in their blissful inner existence. But the minds acting as their identities differ. The personalities also differ.

The mental faculties exist in them as shadows, like burnt up ropes, just maintaining a vague ego-like existence. Each mental faculty assumes a particular shape to suit the particular function. But it is the one single mind of Tripuraa acting as different shapes to perform different functions at the same time.

The mind of the best among Knowers is the state of the Self and yet manifests as all without suffering any change in its eternal blissful nature as the Self.

They are therefore many-minded.

The Praarabdha of Knowers is still active and sprouts in the mind but only to be burnt up by the steady flame of Knowledge.

Pleasure or pain is due to the dwelling of the mind on occurrences.

But if these are scorched at their source, how can there be pain or pleasure?

Knowers of the highest order, however, are seen to be active because they voluntarily bring out the Vaasanaas from the depth of the mind and allow them to run out. Their action is similar to that of a father sporting with his child; moving its dolls; laughing at the imagined success of one doll over another; and appearing to grieve over the injury to another; and so on; or like a man showing sympathy for his neighbor on the occasion of a gain or loss.

The Vaasanaas not detrimental to realization are not weeded out by the best class of Knowers because they cannot seek new ones to crowd the old out. Therefore the old ones continue until they are exhausted and thus you find among them some highly irritable, some lustful and others pious and dutiful, and so on.

The lowest order of Knowers still under the influence of their minds, know that there is no truth in the objective world. Their Samaadhi is not different from that of the rest.

What is Samaadhi?

Samaadhi is being aware of the Self, and nothing else - that is to say - it should not be confounded with the Nirvikalpa (undifferentiated) state, for this state is very common and frequent as has been pointed out in the case of momentary fleeting Samaadhi.

Every one is experiencing the Nirvikalpa state, though unknowingly.

But what is the use of such unrecognized Samaadhi?

A similar state becomes possible to the Hatha yogis also (Trance state without Self-Knowledge).

This (trance) experience alone does not confer any lasting benefit.

A realized man can still perform his duties perfectly well even while remaining in the same unperturbed state of the Self.   

That is the real state of Samaadhi. (Sahaja Samaadhi –Natural state of the Self)  

What is Sahaja Samaadhi?

Sahaja means Saha+JA - born with- natural.

When an ignorant man moves in the world, he is completely identified with his body, senses and mind. He assumes that he is of a particular form and name.

It is a natural state for him to act as his body. He need not repeat every moment that he is so and so and look in the mirror continuously and say I am of such and such a form.

He is what he is; of such and such a name and such and such a form.

Similarly a realized person does not repeatedly say I am the Self.

He is naturally the Self-state. He is always THAT.

This state is known as ‘Sahaja Samaadhi’.

How is that state experienced by realized beings?

The wise say that Samaadhi is the control resulting from the application of the experienced truth (the awareness of the Self) to the practical affairs of life.

This Sahaja Samaadhi is possible only for Yogis who follow the path of Knowledge.

A realized devotee has to maintain a tiny vibration of identity as a different person and worship the chosen deity as a separate Godhead.

HATHAYOGA

The Hatha yogis are of two kinds:

the one intent on eliminating all perturbations of the mind - starts with the elimination of the non-self and gradually of all mental vacillations.

This requires very long and determined practice which becomes his second nature and the yogi remains perfectly unperturbed.

The other practices the six preliminary exercises and then controls the breath (Praanaayaama) until he can make the air enter the Sushumna nadi. Since the earlier effort is considerable owing to control of breath, there is a heavy strain which is suddenly relieved by the entry of air in Sushumna. The resulting happiness is comparable to that of a man suddenly relieved of a pressing load on his back. His mind is similar to that of man in a swoon or a state of intoxication.

Both classes of Hatha yogis experience happiness similar to that of deep slumber.

JNAANAYOGI AND HATHA YOGI

A Knower on the other hand, has theoretical Knowledge of the Self, for he has heard it from the Guru and learnt it from the study of Scriptures and has further cogitated upon the teachings. Therefore, the veil of ignorance is drawn off from him even before the consummation of Samaadhi.

The substratum of Consciousness bereft of perceptions is understood by him as a mirror reflecting images. He remains in the Self-state and remains free of thoughts even when not sitting in contemplation.

A Hatha yogi cannot remain in such a state as the Knower’s Samaadhi; where the veil of ignorance is removed and perturbation of thoughts is absent.

In the Hatha yogi's Samaadhi, the thoughts and perceptions are absent, no doubt; but yet it is covered by the veil of ignorance.

This veil of ignorance is torn off by the Knower in the process of his contemplation.

His Samaadhi state is not like deep slumber but a complete awakened state of bliss rising from the Self-state.

What is the difference there is between the Samaadhi of a Hatha yogi and the sleep of an ignorant man?   

In the sleep state of the ordinary man, the mind overpowered by deep ignorance is covered by dense darkness.

In the Samaadhi state of a Hatha Yogi, the mind, being Saatvic acts as a thin veil for the self-effulgent principle. Here the mind is not destroyed by the fire of Knowledge.

The Self may be compared to the Sun obstructed by dark and dense clouds in ‘sleep-state of the ordinary man; and by a light mist in the Samaadhi-state of a Hatha Yogi.

For a Knower, the Self shines in its full effulgence like the Sun shining unobstructed in the sky.

This is how the Sages describe Samaadhi.

What is Samaadhi?

Samaadhi is absolute Knowledge uncontaminated by the perceived objects.

Such is the state of the best Knowers even when they take part in the affairs of the world.

The blue color of the sky is known to be an unreal phenomenon and yet it appears the same to both the knowing and the unknowing, but with this difference that the one is misled by the appearance and the other is not.

Just as the false perception (mirage etc) does not mislead the man who knows, so also all that is perceived is known to the wise as unreal; he will never be misled by them.

Since the middle class of Knowers have already destroyed their minds, perceived objects do not exist for them. Their state transcends the mind-level. They can remain in the Turyaa state when contemplating.

When perceiving, the mind assumes the shape of the objects and creates an external world with objects. It believes those objects to be real and gets agitated.

In these middle class of Knowers, thoughts are absent and the unperturbed state of the Nirvikalpa Samaadhi is experienced. That is the transcendental state of Turyaa.

A Knower of the highest order need not seek the Contemplative states to remain in the state of the Self. He is always in the contemplative state even while performing a variety of actions. Every action is performed with a mind newly raised.

He is always many-minded performing many actions and yet he remains in the unbroken state of Samaadhi.

His is absolute Knowledge bereft of the ignorance of the reality of perceptions.

 V

BRIEF BIOGRAPHIES OF SOME SAGES

STORY OF BHARATA

Bharata was born in the Solar Dynasty, in the line of Manu Svayambhuva, the eldest of a hundred sons of a saintly King by the name of Rishabha Deva, who ruled over the earth. When Rishabha Deva became old, he entrusted the rule of his Kingdom to Bharata and retired to the forest to perform penance.

King Bharata married a girl named Panchajani and five sons were born to them. Bharata ruled the kingdom righteously for a long time. When Bharata became old he entrusted his kingdom to his sons; renounced everything and lived in a hermitage in the forest performing penance. 

One day while performing the worship of the Sun on the river bank, he saw a pregnant doe towards the lake to drink the water. The deer looked weak and exhausted. Suddenly a lion appeared from nowhere and roared at the deer. The doe was terrified and jumped into the water and started to swim towards the other bank. Half way through the stream, the doe gave birth to a young deer midstream and died in exhaustion.  

The royal Sage was watching all this. He was moved by compassion towards the young cub which had lost its mother. He rescued it took it to his hermitage and cared for it like a mother. Soon he became attached to the young deer. His mind was always apprehensive about its welfare. One day death overtook him. Even then he was thinking about the deer only when he drew his last breath.   

That Sage was born as a deer in his next birth.  As a result of his penance of the previous birth, he still remembered the occurrences of his past birth. He understood his foolishness. Determined to correct himself, he lived near the hermitages of Sages and listened to their talks to gain knowledge.

In the next birth, he was born in a Brahmin family. Now he was free of all attachments and remained stone-like in all situations. He did not talk or respond when people conversed with him. He soon became famous as a dunce and was known by all as Jada Bharata.

He roamed as an Avadhuta (those ascetics who do not care about their appearance or bodily needs). He was ill treated sometimes, worshipped some other times; yet he did not bother. He just remained without reaction to any event of his life.

It so happened that once he was even bullied into carrying the palanquin of King Rahugana of Sauvira Kingdom who was visiting Sage Kapila.

Bharata was clumsy and couldn’t balance the palanquin properly.

The king reprimanded him with harsh words.

Without getting affected Bharata asked him, “Who am I? Who are you?  Neither you nor me are these inert physical bodies. Self alone exists as all. Self does not carry the palanquin. Self is not sitting in the palanquin. Who is scolding whom?”

The king was shocked by Bharata’s words. He stepped down from the palanquin; fell at the feet of Jada Bharata and asked him to forgive him for his stupidity.  

Bharata gave him instructions about Self realization.

 STORY OF RIBHU

The Sage Ribhu taught the Knowledge of Brahman to his disciple Nidagha. However Nidagha was unable to comprehend the abstract knowledge of the Self and remained addicted to the performance of rites as prescribed in the Karma Section of the Vedas.   

One day Ribhu decided to find out the depth of knowledge of his disciple and visited Nidhaga disguised as an ordinary villager.  

Nidagha at that time was absorbed in watching a royal procession.

Ribhu approached him and enquired him about what the procession was about.

This is how they conversed:

“Oh! It is the King. He goes in the procession!

“But where is he?”   

“There, on the elephant”.   

“You say the King is on the elephant. Yes, I see the two beings there. Which is the King and which is the elephant?”

“What!” exclaimed Nidagha. “You see the two beings, but do not know that the man above is the King and the animal below is the elephant? What is the use of talking to a man like you?”

“Please! Do not be impatient with an ignorant man like me,” the villager apologized. “But you said above and below; what do they mean?”

Nidagha was highly annoyed. He retorted angrily –

“You are seeing two beings there; the King and the elephant, the one above and the other below. Yet you want to know what is meant by above and below. If objects seen and words spoken can convey so little to you, action alone can teach you. Bend forward and you will know it all too well.”

The villager did as he was told. Nidagha got on his shoulders and said:

“Understand!  I am above as the King; you are below as the elephant. Is that clear enough?”

The villager said, “No! I do not understand yet! You are saying you are above like the King, and I am below like the elephant. The ‘King’, the ‘elephant’, ‘above’ and ‘below’ –all these words are clear now. But two words I do not understand yet. Who is ‘I’ and who is ‘You’?”

Nidhaga was shocked and understood that his Guru alone was standing in front of him disguised as the villager.

He fell at his feet and realized the Self under his guidance.

STORY OF CHYAVANA

Bhrgu Maharshi married Khyathi, daughter of Kardama Prajaapati. He had two more wives named Ushaana and Pulomaa. Pulomaa became pregnant in due course.

One day, the Sage went to the river for performing rites. Pulomaa was alone in the house,

attending to her own duties. She was preparing the Sacrificial Fire. A demon also named as Puloma came there attracted by the beauty of Pulomaa.  He asked the God of fire about Pulomaa. Fire-God was forced to tell the truth and gave off the truth that she was Bhrgu’s wife. The demon changed himself into a boar and carried her away.

The baby inside her womb got angry and came out of the womb and looked at the demon with sharp and angry eyes. The demon was reduced to ashes. Pulomaa carried the baby and returned to the hermitage. That child was later known by the name of Chyavana because he slipped out from the womb (‘Chyut’ -to slip out)

Agni (Fire-God) was cursed by Sage Bhrgu to become a SarvaBhakshaka (Omnivorous).

Yet he blessed Agni that he will never lose his purity even if he consumed everything.

Chyavana mastered all the Scriptures.  He decided to do penance and went off to Vaidoorya mountain area and settled near a lake called Payoshni (luke warm waters).   He entered Nirvikalpa Samaadhi. Ant hills covered his physical attire. Thousands of years passed this way.

King Sharyaati once came there to hunt accompanied by his family and a huge army.   Sharyaati’s young daughter Sukanyaa was playing around with her friends. She saw two glowing points from the inside of the anthill. Curious, she poked those points with a stick.

Blood poured out of the holes. Frightened she ran away. Chyavana was a great Sage and the injury caused by the immature girl led to many ill-effects. The entire army suffered because of the cessation of their excretory functions. Soon the king came to know of his daughter’s blunder. He apologized to the blind Sage and offered his daughter in marriage to him. Sukanyaa served the Sage with devotion. Years passed. The Sage did not even look at his wife for once. Her beauty did not affect him in any way. He was always absorbed in contemplation. Sukanyaa never complained.

But her beauty attracted the divine physicians Ashvini Kumaaras. They pleaded with her to leave the old Sage and come and live with them in heaven. Sukanyaa refused them outright and told them about the greatness of the Sage. She advised them to refrain from such immoral conduct.

Sage Chyavana came to know of this. He and the two celestial physicians took a dip in the waters of the sacred lake and came out handsome and young; identical in every manner. Sukanyaa by her devotional power recognized the Sage and saluted him.

Later the Sage created a beautiful world for her sake and enjoyed the marital bliss with

her for many thousands of years.

 STORY OF VISHVAAMITRA

Vishvaamitra was a King in ancient India, also called Kaushika (the descendant of Kusha). He was a valiant warrior and the great-grandson of a great King named Kusha.

On one of his exploits, he and his soldiers took rest in the hermitage of Rishi Vasishta.   His entire army was offered food by Sage Vasishta. Vishvaamitra was surprised and found out that this was possible because of calf named Nandini which was gifted by   Indra. Nandini was the daughter of KaamaDhenu (wish fulfilling cow) residing in the Indra’s heaven. Kaushika wanted to take away Nandini to his palace so that the whole kingdom could benefit by its power. As Vasishta refused to part with the calf, Kaushika tried to seize it forcefully. Vasishta produced a huge army and defeated the king and his retinue.

As Vasishta was a Brahmarshi and had the power of penance, the king decided to attain the same state by performing severe penance.

Many obstacles blocked his path from reaching the goal.

He fell for the beauty of Menakaa the divine damsel of the heaven once. At another time he helped king Trishanku (who had become a Chaandaala by curse) by creating an upside down heaven for him when he was thrown out of the heaven by the Gods.

Kaushika remained stubborn and performed penance till he purified himself. At last he was acclaimed by Vasishta himself as a Brahmarshi. Because of his compassionate heart, he was known by the name of Vishvaamitra, ‘A complete friend of the world’.

END