Tripura Rahasya

The Sage Haritayana concluded:

The man who knows it rightly will never be overtaken by misery. O Narada! Such is the section on Wisdom, recondite with reason, subtlety, and experience. Should anyone 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 of a man. 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 Emancipation when clearly and directly realized by investigation 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 Hrim.

Thus ends the concluding chapter in the most sacred itihasa tripura rahasya.

Hari Aum Tat Sat.

Tripura Rahasya

Sage Dattatreya

The relation of the cosmos 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. O Parasurama! 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 universe. 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?

[Note: Here the point is that the Absolute is alone real and remains ever absolute, notwithstanding the concrete modifications which are no better than images in a mirror, not tainting it, nor existing apart from it. All are real, but real in their abstraction.]

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

[Note: The world is not real as an object and apart from the Self.]

This wisdom in perfection is the realization of all as the Self. Intelligence appears as objects by its own virtue, as a mirror appears as the images on it. This is the whole essence of the sastras. There is no bondage, no liberation, no aspirant, 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 therefore.

This is all that need be known, understood and realized. There is nothing more. I have told you all in order.

Tripura Rahasya

Sage Dattatreya

This untainted Supreme Intelligence is one without a second and filled with Bliss, because it is totally free from the least trace of unhappiness. 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; and She is no other than the Self, which consists of pure Bliss, because the Self is the most beloved of every being. For the sake of the Self people discipline their bodies and subdue their desires; all sensual pleasures are mere sparks of Bliss inherent in the Self.

(Note: Spiritual men are known to lead abstemious lives, to deny ordinary comforts to their bodies and even to torture them, in order that they may secure a happy existence after death. Their actions clearly prove their love of the Self surviving the body, this life, etc. Their hope of future bliss further establishes the unique beatific nature of the Self, surpassing sensual pleasures which might be indulged in here and now.)

For sensual pleasures are similar to a sense of relief felt on unburdening oneself of a crushing load, or to the peace of sleep. Pure Intelligence is indeed Bliss because it is the only one sought for. People do not recognize the Bliss inhering as their Self, because of their ignorance. They always associate pleasure with incidents. Furthermore, just as images in a mirror are associated with objects, ignoring the presence of the reflecting surface, but after consideration are found to be dependent on the mirror and not apart from it, and the mirror is found to be untainted by the reflected images, so also the Sages know the Self alone to be unique, real and untainted by its own projections, namely the world etc.

Tripura Rahasya

Sage Dattatreya

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 with sadasiva 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 (sadasiva) 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 cosmos, nor does She make difference among the Egos. In this manner, the Cosmos shines in Her like images in a mirror. The shining of the Cosmos is due to Her reflection. 

In the same way, the individuals in the world, namely, you, I and other seers are all flashes of Her consciousness. Since all are only phases of Supreme Intelligence, that alone will shine in purity which is bereft of taints or impediments in the shape of objects. Just as the shining mirror is clear when images no longer appear in it, and the same mirror remains untainted even when the images are reflected in it, so also Pure Intelligence subsists pure and untainted whether the world is seen or not.

Tripura Rahasya

Sage Dattatreya

Parasuram asked: Master! I have heard your holy words regarding Realization and Wisdom. My doubts are now cleared. I now understand the non-dual state of abstract consciousness pervading all and abiding in the Self. Nevertheless, kindly tell me the essence of the whole discourse in a few words so that I may always remember it.

Dattatreya said: That which abides as the Self is Pure Intelligence, Transcendental Being, comprised of the aggregate of all the egos in perfection. She is Self-contained, and fills the role of maya by virtue of Her own prowess. Being one without a second, She makes even the impossible happen and thus displays the universe as a series of images in a mirror. I shall now tell you how.

She who is transcendence, awareness perfection and total summation of all egos, of Her own Will divides Herself into two. Imperfection is concomitant with such scission; there is bound to be an insentient phase which represents the aforesaid exterior or unmanifested void. The sentient phase is sadashiva tattva. Now Sadashiva, also not being perfect, sees the unmanifest void (i.e., the sentient phase becomes aware of the insentient phase) but yet knows it to be of Himself - feeling 'I am this also'. (Note: The sentient phase is called ishwara; and the insentient phase is called maya or avidya, in the Upanishads).

Later Sadashiva identifies the insentient phase with His body at the time of starting creation. Then he goes by the name Ishwara. Now this contaminated Higher Ego, namely Ishwara, divides Himself into the three aspects - rudra, vishnu and brahma (representing the modes of Ego associated with the three qualities of darkness, brighness and activity) who in their turn manifest the cosmos consisting of many 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.

Tripura Rahasya

Sage Dattatreya

The highest jnani makes no difference between samadhi and worldly transactions. He never finds anything apart from the Self and so there is no lapse for him. The middle order jnani is fond of samadhi and voluntarily abides in it. There is accordingly a lapse, however slight, when is engaged in worldly affairs, or even in the maintenance of his body. On the other hand, the jnani of the highest order involuntarily and naturally abides in samadhi, and any lapse is impossible for him under any circumstances. The jnani of the middle or of the highest order has no tinge of karma left in him, because he is in perfection and does not perceive anything apart from the Self. 

How can there be anything of karma left when the wild fire of jnana is raging, consuming all in its way? Such karma is only a trick believed to be true by the onlooker. I shall explain this point further. The state of jnani is said to be identical with that of Siva. There is not the least difference between them. Therefore karma cannot besmear a jnani.

Vasuman had all his doubts cleared by this discourse of Hemangada. He had a clear understanding of true Realization. Vasuman and the prince saluted each other and returned to their respective places.

Tripura Rahasya

Sage Dattatreya

Hemangada continued:

The ignorant anticipate pleasure and pain before the enjoyment, recapitulate them after enjoyment, and reflect on them, so that they leave a strong impression on  their minds. Jnanis of the lowest order also enjoy pleasure and pain like the ignorant, but their remembrance of such experiences is broken up by intervals of realization. Thus worldly experiences do not leave an impression on their minds. Jnanis of the middles class, accustomed to control their minds by long-continued austerities, keep their minds in check even while experiencing pleasure and pain, and thus their response to the world is as indistinct as that of a man in sleep, to a gentle breeze playing on him or an ant creeping over his body. Jnanis of the highest order are left untouched, for they always remain as the burnt skeleton of a cloth (retaining its old shape but useless) after their realization. Just as an actor is not really affected by the passions which he displays on the stage, so also this jnani, always aware of his perfection, is not affected by the seeming pleasures and pains which he regards as a mere illusion, like the horns of a hare. 

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

As for the lowest order of jnanis, these realize the Self off and on, and spells of ignorance overtake them whenever they are overcome by their predispositions. They they look upon the body as the Self and the world as real. They are often able to override the old tendencies, and thus there is an ongoing struggle between wisdom and ignorance - each of them prevailing alternately. The jnani reanges himself on the side of wisdom and fights against ignorance until falsity is thoroughly blown out, and truth prevails. Therefore jnana is indivisible. 

Forgetfulness of the Self never overtakes a middle class jnani and wrong knowledge never possesses him. However, of his own accord, he brings out some predispositions from his own depths in order to maintain his body according to prarabdha. This is the conduct of an accomplished jnani. As for the aspirant, there is no forgetfulness of the Self so long as he is engaged in practising samadhi. But the accomplished jnani is always unforgetful of the Self and picks out his own predispositions according to his own choice.

Tripura Rahasya

Sage Dattatreya 

The Brahmin continued to ask:

O Prince! How can there be any residue of past karma in a jnani? Does not jnana burn away all karma as fire does a heap of camphor?

Then Hemangada replied: Listen, Brahmin! The three kinds of karma - mature (prarabdha), pending (agami) and in store (sanchita) are common to all - not excluding the jnani. The first of these alone remains for the jnani and the other two are burnt away. Karma matures by the agency of time; such is divine law. When mature, it is bound to yield its fruits.

The karma of the one who is active after Self-realization, is rendered ineffective by his wisdom. Karma already mature and now 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.

[Note: Prarabdha must bear fruits and cannot be checked by realisation of the Self. But there is no enjoyment of its fruits by the realised Sage.]

Environments are only a result of prarabdha: though they seem the same for all, jnanis react to them differently according to their own stages of realization. Pleasure and pain are apparent to the least among the sages, but do not leave any mark on them as they do on the ignorant; 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 creepong over him;  pleasure and pain are again apparent to the highest among the sages, who, however, look upon them as unreal, like a hare growing horns.

Tripura Rahasya

After Sri Dattatreya had finished, Parasurama again asked respectfully: Lord, what further did that brahmin ask Hemangada and how did the latter enlighten him? The account is very interesting and I desire to hear it in full. Then Sri Datta, the Lord of Mercy, continued the story: Vasuman asked Hemangada as follows:

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. Thus requested, Hemangada spoke to the Brahmin

as follows:

O Brahmin! Your confusion owing to ignorance has not yet been cleared up. Wisdom is eternal and natural. How can it be contradicted by work? Should work make wisdom ineffective, how can wisdom be useful any more than a dream? No eternal good is possible in that case. All this work is dependent on Self-awareness (i.e., wisdom). Being so, can work destroy wisdom and yet remain in its absence? Wisdom is that consciousness in which this world with all its phenomena and activities is known to be as an image or series of images; the 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 no basis and cannot be expected of the wise.

Then the Brahmin continued further:

True, O PRince! I have concluded that the Self is pure, unblemished Intelligence. But how can it remain unblemished when will arises in it? Will is modification of the Self, giving rise to confusion, similar to that of a snake in a coil of rope.

Listen, O Brahmin! You do not yet clearly distinguish confusion from clarity. The sky appears blue to all alike whether they know that space is colorless or not. Even the one who knows speaks of the blue sky but is not himself confused. The ignorant man is confused whereas the man who knows is not. The latter's seeming confusion is harmless, like a snake that is dead. His work is like images in a mirror. 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 judgement is warped. Knowledge of Truth never forsakes a sage although he is immersed in work. All his activities are like reflections in a mirror for, being Self-realized, ignorance can no longer touch him.

Wrong knowledge, due to sheer ignorance, can be corrected by true knowledge; but wrong knowledge, due to a fault, cannot be easily corrected. So long as there is diplopia the eyesight will be blurred and many images of a single object will be seen. Similarly, so long as there is prarabdha unaccounted for, the manifestation of the world will continue for the jnani, though only as a phenomenon. This will also vanish as soon as the prarabdha has played itself out and then pure, unblemished intelligence alone will remain. Therefore I tell you, there is no blemish attached to a jnani, though he appears active and engaged in worldly duties.

Tripura Rahasya

Sage Dattatreya

Seeing the figure of the Brahmin full of courage and tapas (penance), the two princes asked him who he was:

I was formerly a Brahmin of Magadha. My name is Vasuman. I was famous for my learning and known as an invincible debater. I was proud of myself and sought the assembly of those learned pandits who gathered in my country under royal patronage. There was among 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-realisation, by sheer force of logic. He backed his arguments by profuse quotations from the holy scriptures. Since I was out to win laurels, I continued to refute him. Finding me incorrigible, he kept silent. 

However, one of his disciples, a descendant of Kasyapa lineage, was enraged at my audacity and cursed me before the king, saying: You chip of a Brahmin! How dare you refute my Master without first understanding his statements? May you at once become a ghoul and remain so for a long time. 

I shook with fear at the imprecation and took refuge at the feet of the Sage Ashtaka. Being always Self-possessed, he took pity on me, though I had figured as his opponent just before; and he modified his disciple’s curse by pronouncing an end to it as follows: May you resume your old shape as soon as a wise man furnishes appropriate 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 astonished at this story of his life. The Brahmin asked Hemangada further questions and became further enlightened. Then the princes returned to their city after saluting the Brahmin.

I have now told you everything, O Bhargava!

Thus ends the chapter on the “Episode of the Ghoul” in Tripura Rahasya.

Tripura Rahasya

Sage Dattatreya

Spirit: What are investigation, dispassion and disgust for pleasure?

Prince: Investigation 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. This results if the misery consequent on attachment is kept in mind.

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

Prince: 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 association with the wise. That is the prime cause of all.

S: Who is that God? What is devotion to Him? Who are the wise?

P: God is the master of the cosmos. Devotion is unwavering love for Him. The wise are those who abide in Supreme Peace and melt with love for all.

S: Who is always in the grip of fear? Who of misery? Who of poverty?

P: Fear holds a man possessed of enormous wealth; misery, of a large family; and poverty, of insatiable desires.

S: Who is fearless? Who is free from misery? Who is never needy?

P: 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.

S: Who is he that passes men's understanding and is visible though without a body? What is the action of the inactive?

P: The man emancipated here and now passes men's understanding; he is seen though he does not identify himself with the body; his actions are those of the inactive.

S: What is real? What is unreal? What is inappropriate? Answer these questions and redeem your brother. 

P: The subject (the 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 Rukmangada with pleasure and himself, appeared metamorphosed as a Brahmin.

Tripura Rahasya

Sage Dattatreya

The ghoul then put to him the following very subtle questions which I shall repeat to you, Parasurama! They are:

What is more extensive than space and more subtle than the subtlest? What is its nature? Where does it abide? Tell me, Prince.

(Hemanguda said:)

Listen, Spirit! Abstract Intelligence is wider than spage and subtler than the subtlest. Its nature is to glow and it abides as the Self.

Spirit: How can it be wider than space, being single? Or how is it subtler than the subtlest? What is that glow? And what is that Self? Tell me, Prince.

Prince: Listen, Spirit! Being the material cause of all, intelligence is extensive though single; being impalpable it is subtle. Glowing obviously implies consciousness and that is the Self. 

Spirit: Where and how is chit (Abstract Intelligence) to be realized and what is the effect?

Prince: The intellectual sheath must be probed for its realization. One-pointed search for it reveals its existence. Rebirth is overcome by such realization.

Spirit: What is that sheath and what is concentration of mind? Again, what is birth?

Prince: The intellectual sheath is the veil drawn over Pure Intelligence; it is inert by itself. One-pointedness is abiding as the Self. Birth is the false identification of the Self with the body. 

Spirit: Why is that Abstract Intelligence which is ever shining not realized? What is the means by which it can be realized? Why did birth take place at all?

Prince: Ignorance is the cause of non-realization. Self realizes the Self; there is no external aid possible. Birth originated through the sense of doership.

Spirit: What is that ignorance of which you speak? What is the Self? Whose is the sense of doership?

Prince: Ignorance is the sense of separateness from consciousness and false identification with the non-Self. 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.

Spirit: By what means is ignorance to be destroyed? How is the means acquired? What leads to such means?

Prince: Investigation cuts at the root of ignorance. Dispassion develops investigation. Disgust for the pleasures of life generates dispassion towards them.

(To be continued)

Tripura Rahasya

Sage Dattatreya

There was formerly a king by name Ratnangada ruling in the City of Amrita on the banks of the Vipasa. He had two sons Rukmangada and Hemangada — both wise and good and dearly loved by their father. Of them, Rukmangada, was well versed in the sastras, and Hemangada was a Jnani of the highest order. On one occasion both of them went out on a hunting expedition into a dense forest, followed by their retinue. They accounted for many a deer, tigers, hares, bisons, etc., and being thoroughly exhausted, they rested beside a spring. Rukmangada was informed by some persons that there was a Brahmarakshas (a species of ghoulish spirit of a learned but degenerate Brahmin) close by, who was very learned, accustomed to challenge pandits for discussion, vanquish them and then eat them. Since Rukmangada loved learned disputations, he went with his brother to the ghoul and engaged him in argument. He was however defeated in the debate and so the ghoul caught hold of him to devour him. 

Seeing this, Hemangada said to the ghoul: O Brahmarakshas, 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 answered: 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. Once I used to catch any passer-by and eat him. A disciple of Vasishta, by name Devarata, once came this way and he 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 such as are defeated by you in debate. Since then I have been adhering to his words. I have now waited so long for prey that this is very dear to me. I shall deal with you after finishing this prey.

Saying so, he was about to eat the brother; but Hemangada again interceded, saying: O Brahmarakshas, I pray you kindly accede to my request. Tell me if you would relinquish my brother if other food were found for you. I will redeem my brother in that way if you will allow it. 

But the ghoul replied, saying: Listen, King! There is no such price for redemption. I will not give him up. Does a man let his long wished for food slip away from his hold? 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.

(To be continued)

Tripura Rahasya

Sage Dattatreya

The jnanis of the lowest order behave like ignorant men in their care for their bodies. They have not attained sahaja samadhi. They are in the State of Perfection only when they are calm or composed. They have as much of the body-sense and enjoy pleasure and pain with as much zest as any animal, when they are not engaged in the investigation of the Self. Though they are not always inquiring into the Self, yet there are periods of the perfect state owing to their previous practice and experience. All the same, they are emancipated because the animal sense is only an aberration during interludes of imperfection and does not leave any mark on them. Their aberration is similar to the ashy skeleton of a piece of burnt cloth which, though retaining the old shape, is useless. Again, the intervals of realization have an abiding effect on their lives, so that the world does not continue to enthral them as heretofore. A dye applied to the border of a cloth creeps and shades the body of the cloth also. 

The middle class of jnanis are never deluded by their bodies. Delusion is the false identification of 'I' with the body; this never arises with the more advanced jnanis, namely the middle class among them. Identification of the Self with the body is attachment to the body. The middle class of jnanis are never attached to the body. Their minds are mostly dead because of their long practice and continued austerities. They are not engaged in work because they are entirely self-possessed. Just as a man moves or speaks in sleep without being aware of his actions, as also this class of yogi does enough work for his minimum requirements without being aware of it. Having transcended the world, he behaves like a drunken man. But he is aware of his actions. His body continues on account of his vasanas and destiny. Jnanis of the highest class do not identify the Self with the body but remain completely detached from their bodies. Their work is like that of a charioteer driving the chariot, who never identifies himself with the chariot. Similarly the jnani is not the body nor the actor; he is pure intelligence. Though entirely detached within from action, to the spectator he seems to be active. He performs his part like an actor in a drama, and plays with the world as a parent does with a child.

Tripura Rahasya

Sage Dattatreya

He whom honor and insult, loss or gain, cannot affect, is a Sage of the best class. The best among Sages can, without hesitation, give complete answers on matters relating to Realization and the sublimest truths. He seems to be spontaneously animated when discussing matters pertaining to jnana (realization) and is never tired of their exposition. His nature is to remain without efforts. Contentment and purity abide in him. Even the most critical situations do not disturb his peace of mind. These are qualities which must be tried for oneself and verified; they are of no value as tests applied to others, for they may be genuine or spurious. 

An aspirant must first apply the tests to himself and always prove his own worth; he can then judge others. How can the repeated testing of oneself fail to improve one? Let one not spend time judging others; but let one judge oneself. Thus one becomes perfect. What have here been called the traits of a jnani are meant for one's own use and not for testing others, because they admit of many modifications according to circumstances. For instance, a jnani who has realized the Self with the least effort may continue in his old ways although his mind is unassailable. He looks like a man of the world for all practical purposes. How can he be judged by others? Nevertheless, one jnani will know another at sight, just as an expert can appraise precious stones at a glance.

Tripura Rahasya

Sage Dattatreya

An intense devotee, though endowed with only a little discipline of other kinds (e.g., dispassion), can  readily understand the truth though only theoretically, and expound it to others. Such exposition helps him to imbue those ideas and so he absorbs the truth. This ultimately leads him to identify all individuals with Siva and he is no longer affected by pleasure or pain. All-round identification with Siva makes him the best of Jnanis and a Jivanmukta (emancipated here and now). Therefore bhakti yoga (the way of devotion) is the best of all and excels all else.

The characteristics of a Jnani are hard to understand,because they are inscrutable and inexpressible. For instance, a pandit cannot be adequately described except by his appearance, gait and dress, because his feelings, depth of knowledge, etc., are known to himself alone; while the flavour of a particular dish cannot be exactly conveyed by words to one who has not tasted it. A pandit can be understood only by another pandit by his method of expression. A bird alone can follow the track of another bird.

There are of course some traits which are obvious, and others which are subtle and inscrutable. Those which are obvious are their speech, language, postures of meditation, signs of worship, dispassion, etc., which can, however, be imitated by non-Sages. What are accomplishments to others to the accompaniment of dispassion, meditation, prayer, etc., remain natural to the Sage whose mind is pure and unsophisticated.

Tripura Rahasya

After Parasurama heard this from Sri Dattatreya he felt as if released from the meshes of ignorance. He again saluted Sri Datta and asked him with great devotion: Lord! Please tell me exactly how wisdom can be accomplished. I want to hear the essence of it in brief. The method should also be easy and at the same time efficient. Please also tell me the characteristics of the Sages, so that I may readily recognise them. What is their state with or without the body? How can they be unattached though active? Kindly tell me all this.

Thus requested, the son of Atri spoke to him with pleasure: 

Sage Dattatreya said:

Listen! Rama, I am now telling you the secret of accomplishment. Of all the requisites for wisdom, Divine Grace is the most important. He who has entirely surrendered himself to the Goddess of his own Self is sure to gain wisdom readily. Rama! This is the best of all the methods. This does not require other aids to reinforce its efficiency, as other methods do for accomplishing the end. There is a reason for it. Pure Intelligence illumining all has cast a veil of ignorance of Her own over all. Her true nature is evident only after removing this veil by discrimination. This is hard for those whose minds are directed outward; but it is easy, sure and quick, for devotees engrossed in the Goddess of the Self to the exclusion of all else.

Tripura Rahasya

Sage Dattatreya

The Goddess Continued..

He who is, from his own experience, capable of appreciating the states of other jnanis, 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 peace, is a perfect Sage. Those perfect among the Sages are identical with Me. There is absolutely no difference between us.

I have now told you all this 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.

Lord Dattatreya said..

I have now told you the sacred Gita of pure knowledge, which destroys all sins and purifies the mind. This Gita is the best among Gitas because it has proceeded from Abstract Intelligence Herself and it leads one to emancipation, on being attentively heard and cogitated upon.

This Gita is the raft to save one from sinking in the ocean of samsara, and so it must be read or repeated every day with love and care. 

Thus ends the chapter of Vidya Gita in Tripura Rahasya.

Tripura Rahasya

Sage Dattatreya

The Goddess Continued..

Self-realization differs from all accomplishments in that the fear of death is destroyed once for all. Realization differs according to the antecedent practice and commensurate with the degree of purity of mind, may be perfect, middling or dull. You have seen great pandits well versed in the Vedas and capable of chanting them quite correctly amidst any amount of distractions. They are the best. Those who are capable business, repeat the Vedas quite correctly when they engage in chanting them without other distractions. These are the middle class. Whereas others are constantly chanting them and do it well. Such are of the lowest order among pandits. Similarly there are distinctions among the Sages also.

Some Sages abide as the Self even while engaged in complex duties, such as ruling a kingdom; others can do so in the intervals of work; still others can do so by constant practice alone. 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 the dream is the mark of the highest order. The person who is not involuntarily made the tool of his mental predispositions but who invokes them at will, is of the highest order. He who abides in the Self as 'I-I', as spontaneously and continuously as the ignorant man does in the body, is again of the highest order.

He who, though engaged in work, does not look upon anything as non-self is a perfect Sage. He who, even while doing his work remains as if asleep, is a perfect Sage. Thus the best among the Sages are never out of samadhi, be they working or idle.

Tripura Rahasya

Sage Dattatreya

The Goddess Continued..

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 stuck up does not take refuge in Me - the pure intelligence manipulating the person - is repeatedly upset by difficulties, so that his success is very doubtful. Therefore O Rishis! The chief requisite is one pointed devotion to God. The devotee is the best of aspirants. The one devoted to Abstract Consciousness excels every other seeker. Consummation lies in the discernment of the Self as distinguished from the non-self. 

The Self is at present confounded with the body etc. Such confusion must cease and awareness of the Self must result as opposed to nescience in sleep. The Self is experienced even now; but it is not discerned rightly, for it is identified with the body etc. There is therefore endless suffering. The Self is not hidden indeed; it is always gleaming out as 'I', but this I is mistaken for the body, owing to ignorance. On this ignorance ceasing, the I is ascertained to be the true consciousness alone; and that sets all doubts at rest. This and nothing else has been ascertained by the Sages to be the finality. 

Thaugmaturgic powers such as flying in space etc. are all fragmentary and not worth a particle of Self-realization. For this is the unbroken and immortal bliss of the Self in which all else is included. Thaugmaturgic powers are also hindrance to self-realization. Of what use are they? They are but simple acrobatic tricks. The Creator's status appears to a Self-realized man to be only a trifle. What use are these powers, unless for wasting one's time?