THE SELF OR SOUL – THE BHAGAVAD GHITA – THE TRIPURA RAHASYA

 THE SELF OR SOUL – THE BHAGAVAD GHITA – THE TRIPURA RAHASYA

 

The Bhagavad Ghita:

 

The Self has neither birth nor death. Nor does he cease to be, having been

in existence before; unborn, eternal permanent and primeval,

he is never killed when the body is killed.

 

O Arjuna! know this self to be eternal, undecaying, birth-less and indestructible. A person who knows him to be so – whom can he slay or cause another to slay. One should uplift one’s lower self by the higher self. One should not depress or downgrade one’s self.

 

For the self verily is both the friend

and the foe of the self.

 

In one who has conquered his mind, the Self remains steady, unperturbed

in the experience of the pairs of opposites like heat and cold, pleasure and pain.

 

The Self has neither birth nor death. Nor does he cease to be, having been

in existence before; unborn, eternal permanent and primeval,

he is never killed when the body is killed.

 

O Arjuna! know this self to be eternal, undecaying, birth-less and indestructible. A person who knows him to be so – whom can he slay or cause another to slay. One should uplift one’s lower self by the higher self. One should not depress or downgrade one’s self.

 

For the self verily is both the friend

and the foe of the self.

 

To him who has subdued the lower self by the higher self, the self acts like a friend. But to him who has lost his higher self by the dominance of the lower one.

the self functions as the enemy, always hostile to him.

 

In one who has conquered his mind, the Self remains steady and unperturbed in the experience of the pairs of opposites like heat and cold, pleasure and pain.

 

Supports all beings and constitutes their existence.

 

 

The Tripura Rahasya:

 

In fact, the conscious Self is space. This being so, they are not different from one other. Space is Self; and Self is space. It is the ignorant who see the Self as space alone owing to their delusion, just as the owls find darkness in dazzling sunlight. The wise however find in space the Self, the Abstract Intelligence.

 

In which sense the Self is Space?

 

The Self is experienced even now; but is not discerned rightly

because it is identified with the body, etc, therefore

there is endless suffering.

 

The Self is not hidden indeed; it is always gleaming out as ‘I’, but this ‘I’, is mistaken for the body because of ignorance. When ignorance is dissolved the ‘I’ is ascertained to be the true consciousness alone, and that sets all doubts at rest.

 

The self is the subject, and non-self the object.

 

Even after much effort the Self remains unrealized because the sadhak is not acquainted with it and so does not recognize it even in its presence.

 

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.

 

Always according to the Tripura Rahasya, the Self has been deemed to be:

 

The Digambaras: the complete human body.

The Chavakas: The organs and sensations.

The Jainas: Their Guru.

The Logicians: A disembodied active and passive entity.

The Lokayatas: The body with its intelligence.

The Madhyamikas: The vacuum.

The Mayavadis: Equivalent to Brahma.

The Nyaya: Immortal and the harbinger of a higher state of being.

The Saivas: Knowledge itself.

The Sankhyas: Not an active but a passive spirit.

The Vaibhashikas: A momentary perception

The Vaiseshikas: The duality of the Vital and the Supreme.

The Yogacharis: An ephemeral transient flash of knowledge similar to meditation.

The Yogis: A separate omnipotent Being.

Various Hindu sources: the cognitive faculties, the mind, the vital breath.

 [content_timeline id=”7″]

Leave a Reply