tripurarahasya page 31 to 35

8/12/2019 Tripurarahasya Page 31 to 35

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31Chapter IV

57-59. I had not till now understood the woman,who unfaithful to me, an entirely devoted husband, was

in illicit love with a savage, all the time feigning love to

me, like a prostitute to a lecherous fool.

60. I did not, in my drunkenness, suspect her in the

least; on the other hand, I believed that she was as much

with me as my own shadow.

61-64. Fie! Is there a fool worse than myself, who was

deceived by this ugly harlot at my side and enthralled by her

professions of love? Again, what has the other woman found

in preference to me in a loathsome brute?

65. The prince then left society in disgust and retired

into a forest. Hemalekha continued: So you see, O Prince,

how beauty is only a concept of the mind.

66. What pleasure you have in your apprehension of

beauty in me, is sometimes even exceeded by others in their

love of their dear ones be they fair or ugly. I will tell you

what I think of it.67. The fair woman that appears as the object is only

the reflection of the subtle concept already in the subjective

mind.

68-69. The mind draws an image of her beauty in

conformity with its own repeated conceptions. The

repeatedly drawn image becomes clearer and clearer until

it appears solidly as the object. An attraction springs up

(and enslaves the mind) by constant mental associations.

70. The mind, becoming restless, stirs up the senses

and seeks the fulfilment of its desires in the object; a


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composed mind is not excited even at the sight of thefairest.

71. The reason for the infatuation is the oft-repeated

mental picture. Neither children nor self-controlledyogis

are excited in the same way (because their minds do not

dwell on such things).

72. So whoever finds pleasure in anything, the beauty

therein is only mental imagery.

73. Ugly and loathsome women too are looked uponas delightful angels by their husbands.

74. If the mind conceives anything as loathsome and

not delightful, there will be no pleasure in such.

75. Fie on human beings who appraise the foulest

part of the body as the most delightful.

76. If one should see beauty in that bodily part which

is wet with impure excretions, where would he not see

beauty? Tell me.

77. Listen Prince! The idea of beauty lies in onesown desire innate in the mind.

78. If, on the other hand, beauty is natural to the

object of love, why is it not recognised by children too, as

sweetness in edibles is recognised by them?

79-81. The form, the stature and complexion of

people, differ in different countries and at different times:

their ears may be long; their faces distorted; their teeth

large; their nose prominent; bodies hairy or smooth; their

hair red, black, or golden, light or thick, smooth or curly;

their complexions fair, dark, coppery, yellow or grey.


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33Chapter IV

82. All of them derive the same kind of pleasure asyou, Prince!

83. Even the most accomplished among men have

fallen into the habit of seeking pleasure from woman, for

all consider her the best hunting ground for delight.

84. Similarly also a mans body is thought by women

to be the highest source of enjoyment. But consider the

matter well, Prince!

85-86. Shaped of fat and flesh, filled with blood,topped by the head, covered by skin, ribbed by bones,

covered with hair, containing bile and phlegm, a pitcher

of faeces and urine, generated from semen and ovum,

and born from the opening from where urine is ejected

such is the body. Just think of it!

87. Finding delight in such a thing, how are men

any better than worms growing in offal?

88. My King! Is not this body (pointing to herself)

dear to you? Think well over each part thereof.

89. Analyse well and carefully what it is that forms

your food materials with their different flavours, kinds

and consistencies?

90. Everyone knows how the consumed foods are

finally ejected from the body.

91. Such being the state of affairs in the world, tell

me what is agreeable or otherwise.

On hearing all this, Hemachuda developed disgust

for earthly pleasures.


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92. He was amazed at the strange discourse he hadheard. He later pondered over all that Hemalekha had

said.

93. His disgust for earthly pleasures grew in volume

and in force. He again and again discussed matters with

his beloved so that he understood the ultimate truth.

94. Then realising the pure consciousness inhering

as the Self to be that selfsame Tripura, he became aware of

the One Self holding all, and was liberated.95. He was liberated while yet alive. His brother

Manichuda and his father Muktachuda were both guided

by him and were also liberated.

96. The queen was guided by her daughter-in-law

and was liberated; so also did the ministers, chieftains

and citizens gain wisdom.

97. There was no one born in that city who remained

ignorant. The city was like that of Brahma, the abode ofhappy, peaceful and contented people.

98. It was known as Visala and became the most

renowned on earth, where even the parrots in the cages

used to repeat: Meditate, O Man, on the Self, the Absolute

Consciousness devoid of objects! There is naught else to

know besides pure consciousness; it is like a self-luminous

mirror reflecting objects within.

100. That same consciousness is the subject and also

the objects, and that is all the mobile and the immobile;

all else shine in its reflected light; it shines of itself.


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35Chapter IV

101. Therefore, O Man, throw off delusion! Thinkof that consciousness which is alone, illuminating all and

pervading all. Be of clear vision.

102-103. Those holy saints Vamadeva and others

having on one occasion heard these sacred words of the

parrots, wondered at the wisdom of even the birds of that

city and named it the City of Wisdom.

104. The city is today still called by that name.

Dattatreya continued: Association with the Sages, O

Rama, is thus the root cause of all that is auspicious and

good.

105. By association with Hemalekha, all people gained

jnana(wisdom). Know then, that satsanga(association with

the wise) is alone the root cause of salvation.

Thus ends the Fourth Chapter on The Fruits of

Satsanga in the Section of Hemachuda in Tripura Rahasya.

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tripurarahasya page 31 to 35

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