Tripura Rahasya

Sage Dattatreya

Just then, a female ascetic appeared in their midst, to whom the offended assembly looked for help. Encouraging them in their hopes, the charming maiden with matted locks and hermit's clothes was highly honored by the king and she spoke in sweet and yet firm tones:

'O child! Son of Kahoela! You are indeed very accomplished, for these Brahmins have been rescued by you after you defeated Varuni in debate. I want to ask of you a short question, to which please give a straight answer, explicit and unreserved. What is that condition reaching which there will be all-round immortality; knowing which all doubts and uncertainties will disappear; and established in which all desires will vanish? If you have realized that unbounded state, please tell me directly.'

The son of Kaheola (Ashtavakra) replied with confidence:

'What you ask is the primal and efficient cause of the universe, being itself without beginning, middle or end, and unaffected by time and space. It is pure, unbroken, single Consciousness. The whole world is manifested in it like a city in a mirror. Such is that transcendental state. On realizing it, one becomes immortal; there is no place for doubts and uncertainties, as there is none at the sight of a reflection in a mirror; there is no more reason for ignorance as at the sight of innumerable reflected images; and there will be no more room for desire because transcendence is then experienced. It is also unknowable because there is none to know it, besides itself. Ascetic! I have now told you the truth as contained in the scriptures.'

The hermit spoke again:

'Young Sage! What you say, is rightly said and accepted by all. But I draw your attention to that part of your answer where you admitted its unknowablity for want of a knower outside of consciousness; and also that is knowledge confers immortality and perfection. How are these two statements to be reconciled? Either admit that consciousness is unknowable, is not known to you, and thus conclude its nonexistence; or say that it is, and that you know it - and therefore it is not unknowable. You evidently speak from second hand knowledge, gathered from the scriptures. Clearly you have not realized it and so your knowledge is not personal. Think now - your words amount to this: You have a personal knowledge of the images but not of the mirror. How can that be? Tell me now if you are not ashamed of this prevarication before king Janaka and his assembly.'

(To be continued)