89-95. “The second propensity, namely desire, prevents the intellect from following the right pursuit. For, the mind engrossed in
desire, cannot engage in a spiritual pursuit. The abstraction of a lover is well known to all; he can hear or see nothing in front of him.
Anything said in his hearing is as good as not said. Desire must therefore be first overcome before aspiring for spiritual attainment.
That can be done only by dispassion. The propensity is manifold, being the forms of love, anger, greed, pride, jealousy, etc. The
worst of them is pursuit of pleasure which, if destroyed destroys all else. Pleasure may be subtle or gross. Neither of these must be
indulged in, even in thought. As soon as the thought of pleasure arises, it must be dismissed by the will-power developed by
dispassion.
96-99. “In this way, the second evil propensity is overcome. The third, known as dullness resulting from innumerable wicked actions
in preceding births, is the worst of the series and hardest to overcome by one’s own efforts. Concentration of mind and
understanding of truth are not possible when dullness prevails.
“There is no remedy for it other than worship of the Goddess of the Self (adoration, prayer, meditation, etc.). I remove the devotee’s
dullness according to his worship, quickly, or gradually, or in the succeeding birth.
100-102. “He who unreservedly surrenders himself to Me with devotion, is endowed with all the requisites necessary for
Self-Realisation. He who worships Me, easily overcomes all obstacles to Self-Realisation. On the other hand, he, who being stuck
up, does not take refuge in Me – the pure intelligence manipulating the person – is repeatedly upset by difficulties so that his
success is very doubtful.
103-104. “Therefore, O Rishis! the chief requisite is one-pointed devotion to God. The devotee is the best of aspirants. The one
devoted to abstract consciousness excels every other seeker. Consummation lies in the discernment of the Self as distinguished
from the non-Self.
105-112. “The Self is at present confounded with the body, etc., such confusion must cease and awareness of the Self must result
as opposed to nescience in sleep.
“The Self is experienced even now; but it is not discerned rightly, for it is identified with the body, etc., there is therefore endless
suffering. The Self is not hidden indeed; it is always gleaming out as ‘I’, but this ‘I’, is mistaken for the body, owing to ignorance. On
this ignorance ceasing, the ‘I’ is ascertained to be the true consciousness alone; and that sets all doubts at rest. This and nothing
else has been ascertained by the sages to be finality. Thaumaturgic powers such as flying in space, etc., are all fragmentary and
not worth a particle of Self-Realisation. For this is the unbroken and immortal bliss of the Self in which all else is included.
“Thaumaturgic powers are also hindrance to Self-Realisation. Of what use are they? They are but simple acrobatic tricks. The
Creator’s status appears to a Self-realised man to be only a trifle. What use are these powers, unless for wasting one’s time?
113. “There is no accomplishment equal to Self-Realisation which is alone capable of ending all misery because it is the state of
eternal Bliss.
114. “Self-Realisation differs from all accomplishments in that the fear of death is destroyed once for all.
115. Realisation differs according to the antecedent practice and, commensurate with the degree of purity of mind, may be perfect,
middling or dull.
Note. – Realisation of the Self and eternal inherence as unbroken ‘I-I’ in all surroundings are the practices and the fruit.
116-119. “You have seen great pandits well versed in the Vedas and capable of chanting them quite correctly amidst any amount of
distractions. They are the best. Those who are capable businessmen, repeat the Vedas quite correctly when they engage in
chanting them without other distractions. These are the middle class.
“Whereas others are constantly chanting them and do it well. Such are of the lowest order among pandits. Similarly there are
distinctions among the sages also.
120-121. “Some sages abide as the Self even while engaged in complex duties, such as ruling a kingdom (e.g., King Janaka);
others can do so in intervals of work; still others can do so by constant practice alone. They are respectively of the highest, the
middle and the lowest order. Of these, the highest order represents the utmost limit of realisation.
122. “Unbroken supreme awareness even in dream is the mark of the highest order.
123. “The Person who is not involuntarily made the tool of his mental predispositions but who invokes them at his will, is of the
highest order.
124. “He who abides in the Self as ‘I, I,’ as spontaneously and continuously as the ignorant man does in the body, is again of the
highest order.
125. “He who, though engaged in work, does not look upon anything as non-self, is a perfect sage.
126. “He who even while doing his work remains as in a sleep is a perfect sage.
127. “Thus the best among the sages are never out of samadhi, be they working or idle.
128-133. “He who is from his own experience capable of appreciating the states of other jnanis including the best among them, is
certainly a perfect sage. He who is not influenced by happiness or misery, by pleasure or pain, by desires, doubts or fear, is a
perfect sage. He who realises pleasure, pain and every other phenomenon to be in and of the Self, is a perfect sage. He who feels
himself pervading all – be they ignorant or emancipated – is a perfect sage. He who knowing the trammels of bondage, does not seek
release from them and remains in peace, is a perfect sage.
“The perfect among the sages is identical with Me. There is absolutely no difference between us.
134. ‘I have now told you all these in answer to your questions. You need no longer be perplexed with doubts.
135. “Having said so, Transcendental Intelligence became silent.
“Then all the Rishis saluted Siva and the other Gods and returned to their own abodes.
“I have now told you the sacred Gita of pure knowledge, which destroys all sins and purifies the mind. This Gita is the best among
Gitas because it has proceeded from Abstract Intelligence Herself and it leads one to emancipation on being attentively heard and
cogitated upon.
“This Gita is the raft to save one from sinking in the ocean of samsara (cycle of births and deaths), and so it must be read or
repeated every day with love and care.”
Thus ends the chapter of Vidya Gita in Tripura Rahasya.
