(pending...: English only) Tripura Rahasya - 111 : The Mystery Beyond the Trinity
🌹 TRIPURA RAHASYA - 111 🌹
🌻 THE MYSTERY BEYOND THE TRINITY 🌻
✍️ Ramanananda Saraswathi
📚 Prasad Bharadwaj
CHAPTER 21
🌴. The Conclusion - 7 🌴
The question arises, if Bliss be of the Self, why is it not always felt?
The answer is that the inherent bliss is obstructed by desire, obligations and predispositions of the mind, just as the perennial sound arising from within is not heard owing to the interference of external sounds, but is perceived when the ears are plugged.
The pain of the load predominates for the time being, over the other natural painful dispositions of the mind, and disappears at the instant of unburdening.
During the interval before the other dispositions lying latent rise up to the surface, there is peace for an infinitesimal moment and that is the true Self coincident with pleasure.
Other sensual pleasures are also to be explained in the same way. There is an infinite variety of predispositions laying dormant in the heart, ready to spring up at the right moment.
They are always like thorns in the pillow. When one of them sticks out, it predominates over the others and grips the mind. Its manifestation takes the shape of an intense desire. Its prevalence is painful in proportion to its intensity.
When that subsides on fulfilment, the pain disappears, and calm prevails for an infinitesimal period, until the next predisposition appears.
This interval represents the pleasure associated with the fulfilment of desire. Thus everyone’s rush for enjoyment betrays the search for Self — of course, unawares and confused. If asked why no one seems to know the real genesis of bliss, the answer is overwhelming ignorance born of associating the pleasure with such incidents.
The opinion prevails that pleasure is caused by such and such, and is destroyed on their disappearance. The fact is that pleasure is simply the Self, and eternal.]
95. People do not recognise the Bliss inhering as their Self, because of their ignorance. They always associate pleasure with incidents.
96-98. 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.
99. 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.
100. 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.
101. 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.]
102. Just as the 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.]
Continues.....
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