Author Topic: Important teachings of Tripura Rahasya  (Read 28640 times)

Nagaraj

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Important teachings of Tripura Rahasya
« on: March 13, 2009, 03:33:16 PM »
The feeling of a need to work in order to gain happiness is the misery of miseries. How can there be pleasure or removal of pain so long as it continues?

Only those who need not engage in action, are happy; they are perfectly content, and self contained, and they experience a happiness which extends to all the pores of the body

How silly of people with innumerable obligations, ever too busy seeking such moments of pleasure in the world!

Each of them having gained his end feels happy and considers himself blessed as if he had reached the goad of life. I too have been unwittingly imitating them like a blind man following the blind. Enough of this folly! I will at once return to that ocean of mercy - My Master

Nagaraj
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Important teachings of Tripura Rahasya
« Reply #1 on: March 16, 2009, 10:12:07 AM »
What is known as the mind is, after all, always like a restless monkey. So the
ordinary is always afflicted with troubles. Everybody knows that restless mind
is a channel of endless troubles; whereas one is happy in sleep in the absence
of such restlessness. Therefore keep your mind steady when you listen to what
I say. Hearing with a distracted mind is as good as not hearing, for the words
serve no useful purpose, resembling the fruit-laden tree in a painting.

Appropriate effort must follow right discussion; for a man profits according to
the zeal accompanying his efforts.

Guided by proper deliberation, accompanied by zeal and engaged in individual
efforts, one must make one's own unfailing way to emancipation.

There are said to be many ways to that end. Choose that one among them
which is the surest.

Choice is made by right discussion and according to the experience of the wise.
Then begin the practice immediately

Investigate the nature of the Self with intellect made transparently clear

It is not an object to be perceived, not described; how shall I then tell you
of it? You know the Mother only if you know your Self.

The Self does not admit of specification, and therefore no teacher can teach it.
However, realise the Self within you, for it abides in unblemished intellect.

It pervades all, beginning from the personal God to the amoeba; but it is not
cognisable by the mind or senses; being itself unilluminated by external agencies,
It illumines all, everywhere and always. It surpasses demonstration or discussion.

How, where, when, or by whom has it been specifically described even
incompletely? What you ask me, dear, amounts to asking me to show your own
eyes to you.

Even the best teachers cannot bring your eyes to your sight. Just as a teacher
is of no use in this instance, so in the other. He can best guide you towards it
and nothing more. I shall also explain to you the means to realisation. Listen attentively.

Nagaraj
« Last Edit: March 16, 2009, 10:20:21 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Important teachings of Tripura Rahasya
« Reply #2 on: March 16, 2009, 10:28:45 AM »
Dear Nagaraj,

Excellent.  Bhagavan Ramana says in Who am I?

1. God and Guru will only show you the way, but not put you
in deliverence.

2. Rama, should he go and see the mirror to know that he is Rama?
He always knows himself.  Similarly, to see the Self, within, one should see with the wisdom insight but not from others.

Arunachala Siva. 

Nagaraj

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Re: Important teachings of Tripura Rahasya
« Reply #3 on: March 16, 2009, 12:50:17 PM »
Dear Subramanian,

Bhagawan's words are simply so lucid! We are all very much indebted to him for taking us all under his folds. How fortunate we are all? indeed very fortunate!

I have been reading the Tripura Rahasya for the last few days and I have thoroughly been enjoying every moment of reading it. Its an amazing work from our scriptures. Such in depth and clear explanations. It actually clears a lot of hidden questions within. No wonder Sri Ramana asked devotees to read this grand work.

This work is also known as Harithayana Samhita.

Nagaraj
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Important teachings of Tripura Rahasya
« Reply #4 on: March 17, 2009, 09:10:41 AM »
As long as you are contaminated with notions of me or mine
(eg., my home, my body, my mind, my intellect), the Self will not be
found, for it lies beyond cognition and cannot be realised as 'my Self'.

Retire into solitude, analyse and see what those things are which are congised
as mine; discard them all and transcending them, look for the real Self.

For instance, you know me as your wife and not as your self. I am only
related to you and not part of you, much less your very being.
Analyse everything in this way and discard it. What remains over,
transcending it all, beyond conception, or relinquishment - know That to
be the Self. That knowledge is final emancipation.

Truly all these people are deluded! Not one of them knows even the fringe of
the Self! But all are active for the sake of their own selves! Some of them
recite the scriptures, a few study them and their commentaries; some are
busy accumulating wealth; others are ruling the land; some are fighting the
enemy; others are seeking the luxuries of life. When engaged in all this
selfish activity they never question what exactly the Self may be; now why
is there all this confusion? Oh! When the Self is not known, all is in vain and
as if done in a dream. So I will now investigate the matter.

My home, wealth, kingdom, treasure, woman, cattle none of these is me,
and they are only mine. I certainly take the body for the Self but it is
simply a tool of mine. I am indeed the king's son. with goodly limbs and a fair
complexion. These people, too, are taken up by this same notion that their
bodies are their egos.

Reflecting thus, he considered the body. He could not identify the body as
the Self, and so began to transcend it. ‘This body is mine, not me'. It is built
up of blood and bones, and is changing each moment. How can this be
the changeless, continuous me. It looks like a chattel, it is apart from me as
is a waking body from the dream, etc. ‘I’ cannot be the body; nor can the
vital force be the Self; mind and intellect are clearly my tools, so they cannot
be ‘I’. ‘I’ am surely something apart from all these, beginning from the body
and ending with the intellect.

Nagaraj


« Last Edit: March 17, 2009, 09:13:41 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

silentgreen

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Re: Important teachings of Tripura Rahasya
« Reply #5 on: March 17, 2009, 08:01:01 PM »
Very well-directed guidance.

There is a puzzle-like enquiry which goes thus:

What is nearest to you?

The investigator starts with an external object, then comes nearer;
to the body, then the mind.

Upon asking him to identify something even nearer the mind,
the investigator is puzzled for a moment.

Reflection in that moment may give an intuitive sense of the pure consciousness underlying the mind.


Homage to the Universal Being...Om Shanti ... Om Shanti ... Om Shanti ...

Nagaraj

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Re: Important teachings of Tripura Rahasya
« Reply #6 on: March 18, 2009, 09:46:03 AM »
Dear Silentgreen,

Your post is excellent :). What is nearest to you exercise is definitely an excellent Sadhana. Slowly It will lead the pursuer within and take strong hold of the seeker.

Nagaraj
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Important teachings of Tripura Rahasya
« Reply #7 on: March 18, 2009, 09:53:09 AM »
Objects are cognised through the senses, not otherwise;
life is recognised by touch, and mind by intellect.
By whom is the intellect made evident? I do not know ....
I now see I am always aware. Realisation of that pure awareness
is obstructed by other factors (pertaining to the nonself)
butting in. Now I shall not imagine them. They cannot
appear without my mental imagery of them and they cannot
obstruct the glory of the Self, without appearing.
Thinking thus, he forcibly arrested his thoughts.

Instantaneously a blank superseded. He, at the
same time, decided that it was the Self, so became very
happy and once again he began to meditate. ‘I will do it
again,’ he said and plunged within.

Regaining human consciousness, he began
to wonder how this could happen: ‘There is no constancy
in the experience. The Self cannot be more than one. I
will repeat and see,’ he said and dived again. This time he
fell into a long sleep and dreamt wonderful dreams. On
waking up, he began to think furiously:

‘How is it that I was overpowered by sleep
and started to dream? The darkness and light which I saw
before must also be in the nature of dreams. Dreams are
mental imagery, so how shall I overcome them?'

‘I shall again repress my thoughts and see,’ he said,
and plunged within. His mind was still for a time. He was
sunk, as it were, in in a ocean of bliss.

Shortly after, he regained his original state,
owing to the mind again beginning to function. He
reflected: ‘What is all this? Is it a dream or a hallucination
of the mind? My experience is a fact but it surpasses my
imagination.

Why is that bliss quite unique and unlike any that I
have experienced before? The highest of my known
experiences cannot compare with even an iota of the state of
bliss I was in just now. It was like sleep, in so far as I was not
externally aware. But there was a peculiar bliss at the same
time. The reason is not clear to me because there was nothing
to impart pleasure to me. Although I attempt to know the
Self, I do not do so. I see the Self differently now and again.
What can it be? Is it darkness, light or pleasure, etc. Or is
it possible that these are successive forms of the Self? I do
not understand it. Let me ask my recondite wife.’

Nagaraj
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Important teachings of Tripura Rahasya
« Reply #8 on: March 19, 2009, 09:11:50 AM »
My dear! I have, as advised by you, retired to
a solitary place where I am engaged in investigating the
Self. Even so, I have diverse visions and experiences.
Thinking that the constant Self-awareness is dimmed by
the uncalled-for interference of mental activities, I forcibly
repressed my thoughts and remained calm. Darkness
superseded, light appeared, sleep supervened and finally a
unique bliss overpowered me for a little while. Is this the
Self, or something different? Please analyse these
experiences of mine and tell me, my dear, so that I may
clearly understand them.

After listening to him carefully Hemalekha,
the knower of this world and beyond, spoke sweetly thus:
Listen to me, my dear, closely. What you have now done
to restrain thoughts with the mind turned inward (vichara)
is a good beginning and praised by the worthy as the best
way. Without it, no one has ever been successful anywhere.
However, it does not produce Self-realisation, for the Self
remains realised at all times.

If a product, it cannot be the Self. For, how can the
Self be got anew? So then, the Self is never gained. Gain is of
something which is not already possessed. Is there any
moment when the Self is not the Self? Neither is control of
mind used to gain it. I shall give you some examples:

Just as things unseen in darkness are found on its
removal by means of a lamp, and are therefore said to be
recovered from oblivion.

Just as a confused man forgets his purse, but
remembers and locates it on keeping his mind unruffled
and steady, yet still says that he has gained the lost purse,
though the steadying of his mind did not produce it.

So also the control of your mind is not the cause
of your Self-realisation; though the Self is always there, it
is not recognised by you even with a controlled mind
because you are not conversant with it.

Blank darkness was visible after you controlled your thoughts.
In the short interval before its appearance and after the
control of mind, there remains a state free from the effort to
control and the perception of darkness.

Always remember that state as the one of perfect
and transcendental happiness. All are deceived in that state
because their minds are accustomed to be turned outward.

Though people may be learned, skilful and keen,
still they search and search, only to be thwarted and they do
not abide in that holy state.

They grieve day and night, without knowing this
state. Mere theoretical knowledge of sculpture can never
make a man a sculptor.

Though he be a pandit well grounded in the theory
and the discussion of the philosophy of the Self, he cannot
realise the Self because it is not realisable but already realised.
Realisation is not attained by going far, but only by staying
still; not by thought, but by cessation of thought.

Effort towards Realisation is like the attempt to
stamp with one’s foot on the shadow cast by one’s head. Effort
will always make it recede.

Nagaraj
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

silentgreen

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Re: Important teachings of Tripura Rahasya
« Reply #9 on: March 19, 2009, 08:30:14 PM »
Excellent. Such close and detailed guidance.

Blank darkness was visible after you controlled your thoughts.
In the short interval before its appearance and after the
control of mind, there remains a state free from the effort to
control and the perception of darkness.

Always remember that state as the one of perfect
and transcendental happiness. All are deceived in that state
because their minds are accustomed to be turned outward.



After reading this I had to leave things in a hurry and start reading Tripura Rahasya.
I have read the likeness of such detailed guidance in another scripture which I cannot recollect now.
Homage to the Universal Being...Om Shanti ... Om Shanti ... Om Shanti ...

Subramanian.R

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Re: Important teachings of Tripura Rahasya
« Reply #10 on: March 20, 2009, 10:08:58 AM »
Dear silentgreen and Nagaraj,

Excellent.  What is nearest to us?  The Self!  It is not even nearest to us, it is Me!  The Guru from outside pushes your into the Self.  The Guru within pulls you in from inside.  Ultimately the merger takes place.  Saint Manikkavachagar says in Tiruvachakam,  "Yan, yenathu enra urai moithu..."  You make to stop thinking about me and mine and then takes me inside.  For him, Guru came as an Effulgence, in
Tiru Uttarakosa Mangai.  Then the Guru came to him as a brahmin priest in Tiru Perundurai.   The saint left everything.  Merger took place in Chidambaram.

Arunachala Siva.     

Nagaraj

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Re: Important teachings of Tripura Rahasya
« Reply #11 on: March 21, 2009, 06:48:09 AM »
They understand the universe in space but have no regard
for space itself. Similarly, it is with them in regard to the Self.


We always think about the pot space example but we often fail to realize that even the pot is within the space. We are that
space and not the pot

We are the rope itself and not the snake. we are not some other entity which sees the rope and snake. The rope itself see's itself as a snake. The rope cannot see itself



The world consists of knowledge and the objects known.
Of these the objects are non-self and perceived by senses;
knowledge is selfevident;there is no world in the absence of knowledge.
Knowledge is the direct proof of the existence of objects
which are therefore dependent on knowledge. Knowledge
is dependent on the knower for its existence. The knower
does not require any tests for knowing his own existence.
The knower therefore is the only reality behind knowledge
and objects. That which is self-evident without the
necessity to be proved, is alone real; not so other things.


When Self alone is how can it be known? To know infers 'to think' implies to search for something else to identify itself with? but is there anything apart from the Self? Its like the space trying to know itself as the pot within the space. The space but is. trying to know is like limiting the Self as a pot which is absurd


Therefore, realise with a still mind your own true nature
which is the one pure, undivided Consciousness
underlying the restless mind which is composed
of the whole universe in all its diversity.

If one is fixed in that fundamental basis of the
universe (i.e., the Self ), one becomes the All-doer. I shall tell
you how to inhere thus. I assure you — you will be That.

Realise with a still mind the state between sleep and
wakefulness, the interval between the recognition of one
object after another or the gap between two perceptions.


Now what it is to be with a still mind? common understanding is absence of thoughts. But actually it is not absence of thoughts but absence of thinking - 'to think' or investigate. usual tendency is 'to think' or 'investigate' as to how to still our mind. Stillness is not achieved by thinking or investigating or analysing but only by the absence of all of these. To be still is to 'just be'

Mark this - It takes no effort to to 'not think' but takes a mammoth effort 'to think'  But we always think contrary to this

Really in the absence of 'to think' or 'thinking' whether we believe or not or want to buy it or not we are all abiding as that 'I AM'

Because in the absence of thinking or investigating the Self is as it is. As they say Self cannot be grasped by thinking. It is as it is



This is the real Self, inhering in which one is no
longer deluded. Unaware of this Truth, people have become
inheritors of sorrow.

Now let not your mind be outgoing; turn it inward;
control it just a little and watch for the Self, always remembering
that the investigator is himself the essence of being
and the Self of self.



The investigator, investigation, and the object investigated are all one

This being the case what is the Investigator searching for?  - Investigator investigation investigated is 'I' alone. If we realize this truth or understand this truth, we will stop our relentless search and abide as 'I' or 'I am'

If anything is to come after 'I am' it is obviously 'to think' Even to to think 'I am' is false. actually 'just be' !

to 'just be' is the absence of investigation or 'to think' or 'thinking'

We will not even 'stop' as 'to stop' also is 'to think' or 'doership to stop' exists. we will 'just be' as we naturally are. what stops is 'to think' or 'to do' or 'the doership'

'I am' that - 'I am' You are that what you are imagining/searching/thinking to be. the investigator is already that what is being investigated. you are already that.



Be also free from the thought ‘I see’; remain still
like a blind man seeing. What transcends sight and no
sight, That you are. Be quick and be That.


We should just be as 'I' alone, when you begin to see then it implies bondage - it includes waking and dream state. abiding just as 'I' is beyond these 2 states - what is called as the 'Turia'

The target or goal or sadhana is to just abide as 'I' it implies or means being just a witness and not seeing thoughts as separate from 'I'
The thoughts flow - it is natural but 'to think' is not natural, there is an effort here. what needs to be checked is 'to think' and not thoughts.

Thoughts are there, let it be there. but Thinking implies doership.

If thinking is absent, then there is just 'I am' here we need to think to know 'I am' if begin to think then again its seer and seen.

Very important to know the difference between 'thoughts' and 'to think'



Nagaraj

« Last Edit: March 21, 2009, 07:24:31 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Important teachings of Tripura Rahasya
« Reply #12 on: December 05, 2012, 04:20:02 PM »
A knowledge of the property of a thing without actual
experience of the thing itself is as useless as no knowledge.

True experience of the Self is the unawareness of even ‘I am’.
Can the world persist after such unawareness? Second-hand
knowledge is no better than the recollection of a dream.

Just as the accession of treasure in a dream is useless, so also
is second-hand knowledge.


॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Important teachings of Tripura Rahasya
« Reply #13 on: December 05, 2012, 04:26:23 PM »
Most of us are aware of the story of Ashtavakra Gita, where the Ashtavakra goes into debate with Varuna who upon defeating all Brahmanas including Kahoela, (Ashtavakra's father) had taken these Brahmanas along with him, and were sunk in water world.

Here I present a continuation of what happened after Ashtavakra Gita, the following posts, they are quite insightful:

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Important teachings of Tripura Rahasya
« Reply #14 on: December 05, 2012, 04:28:54 PM »
Varuna’s followers then took away the sunken pandits to his sacrifice where they were received with respect, which much pleased them.

There was one by name Kahoela, among those who were thus sunk. His son Ashtavakra, having heard of his father’s fate, hastened to Janaka’s court and challenged the debater skilled in fallacy. The masquerader was now defeated and straightaway condemned to the sea by the young avenger. Then Varuni threw off his mask in the court and restored back all the men formerly drowned in the sea. Kahoela’s son was now puffed with pride and behaved offensively before the assembled court. The pandits were made to feel mortified before the youth.

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 honoured by the king and she spoke in sweet and yet firm tones:

Oh 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 realised that unbounded state, please tell me directly.

[contd.]

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta