Tripura Rahasya

Sage Dattatreya

Abstract Intelligence contracts at the stimuli to modification and becomes limited. Otherwise, it is infinite and unbroken. If you mean to suggest that such intelligence is broken up into segments by time etc., tell me whether the disintegrating influences are within the Self or without. If beyond consciousness, they cannot be proved to exist; if within, consciousness pervades them and is not divided. The breaking up at intervals as seen in the world is perceived by consciousness as events (the broken parts) and time (the disintegrator), both of which are pervaded by consciousness. The consciousness is itself the time and the events.

If time be not pervaded by consciousness, how do intervals become evident? In the universal pervasiveness of consciousness, how is it to be considered broken up? Breaking up must be brought about by the agency of something external. But anything beyond the pale of consciousness cannot even be maintained or discussed.

Nor can it be granted that the disintegrating factor is made visible by its effects of division, while it still evades intelligence, in its entirety. For that is to say that it exists so far as its effect is concerned and does not exist in other ways - which is absurd.

Therefore even the concept of exterior must lie within the bounds of consciousness (avyakta in sleep or exterior in the scheme of creation). Similarly, all that is known and knowable must also lie within. 

In view of this conclusion, how can the container be split up by the contained? Investigate the truth on these lines, Rama!