Tripura Rahasya by Sri Ramanananda

Author:Sri Ramanananda [Ramanananda, Sri]
Language: eng
Format: epub
ISBN: 0941532496
Publisher: World Wisdom
Published: 2003-09-05T22:00:00+00:00

79. “Their difference lies in the later recapitulation of the respective states which illumine different perceptions.

80. “Absolute Reality is manifest in samâdhi; a void or unmanifest condition distinguishes sleep and diversity is the characteristic of cognition in wakefulness.

81. “The illuminant is however the same all through and is always unblemished. Therefore it is said to be abstract intelligence.

82. “Samâdhi and sleep are obvious because their experience remains unbroken for some appreciable period and can be recapitulated after waking up.

83. “That of cognition remains unrecognised because of its fleeting nature. But samâdhi and sleep cannot be recognised when they are only fleeting.

84. “The wakeful state is iridescent with fleeting samâdhi and sleep. Men when they are awake can detect fleeting sleep because they are already conversant with its nature.

85-86. “But fleeting samâdhi goes undetected because people are not so conversant with it. O Brahmin! fleeting samâdhi is indeed being experienced by all, even in their busy moments; but it passes unnoticed by them, for want of acquaintance with it. Every instant free from thoughts and musings in the wakeful state is the condition of samâdhi.

87. “Samâdhi is simply absence of thoughts. Such a state prevails in sleep and at odd moments of wakefulness.

88. “Yet, it is not called samâdhi proper, because all the proclivities of the mind are still there latent, ready to manifest the next instant.

89. “The infinitesimal moment of seeing an object is not tainted by deliberation on its qualities and is exactly like samâdhi. I will tell you further, listen!

90-93. “The unmanifest state, the first-born of abstract Intelligence revealing ‘There is not anything’ is the state of abstraction full of light; it is, however, called sleep because it is the insentient phase of consciousness. Nothing is revealed because there is nothing to be revealed. Sleep is therefore the manifestation of the insentient state.

“But in samâdhi, Brahman, the Supreme Consciousness, is continuously glowing. She is the engulfer of time and space, the destroyer of void, and the pure being (Jehovah— I AM). How can She be the ignorance of sleep?

94. “Therefore sleep is not the end-all and the be-all.”

Thus did Janaka teach Ashtavakra.

Thus ends the chapter on the discourse of Janaka to Ashtavakra in Tripura Rahasya.

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