Kairavītriṁśakā
Thirty verses on Moonlight
भैरवाय परमेश्वराय सर्वेषु सर्वधनिने नमो नमः ।
यः प्रकीर्तितहरोविभूतिरूपेण नाम नियतं प्रतिष्ठति॥
तस्य नित्यपरमासचेतनाया अविघ्नपरिभूप्रशंसया ।
स्वात्मनः प्रसरति स्वगोचरे विस्मयात्परमसम्मदार्थतः॥
या महायमलमेलनेन भावेन विश्वपरिभक्षणे किल ।
यत्र कल्पितविविक्तिनाट्यरङ्गः स्वयं समवलीयते चिति॥
Bhairavāya parameśvarāya sarveṣu sarvadhanine namo namaḥ |
Yaḥ prakīrtitaharovibhūtirūpeṇa nāma niyataṃ pratiṣṭhati ||
Tasya nityaparamāsacetanāyā avighnaparibhūpraśaṃsayā |
Svātmanaḥ prasarati svagocare vismayātparamasammadārthataḥ ||
Yā mahāyamalamelanena bhāvena viśvaparibhakṣaṇe kila |
Yatra kalpitaviviktināṭyaraṅgaḥ svayaṃ samavalīyate citi ||
Salutation (namaḥ) to Bhairava (bhairavāya), Salutation (namaḥ) to the Supreme Lord (parama-īśvarāya) (Who) is the Owner of everything (sarva-dhanine) in everyone (sarveṣu), Who truly (yaḥ…nāma) Exists (pratiṣṭhati) all the time (niyatam) in the form of the Greatness of the Praised Flame (of Existence) (prakīrtita-haras-vibhūti-rūpeṇa) by the Uninterrupted and All-pervading Glory (avighna-pari-bhū-pra-śaṃsayā) of His (tasya) Eternal and Supreme Power of Self-awareness (nitya-paramā-sa-cetanāyā), Who --i.e. Self-awareness -- (yā) expands (prasarati) from one’s own Self (sva-ātmanaḥ) into one’s own sphere of perception (sva-gocare) for the sake of Supreme Joy (parama-sammada-arthataḥ) (, which rises) from Astonishment (vismayāt), as the condition of (bhāvena) the Great Union of the (Divine) Pair (mahā-yamala-melanena) during the swallowing of the universe (viśva-pari-bhakṣaṇe…kila) when (yatra) the stage of the drama of the invented separation (kalpita-vivikti-nāṭya-raṅgaḥ) spontaneously (svayam) becomes dissolved (sam-avalīyate) into Consciousness (citi).
कैरवी कैरवं यस्यां विकसत्येव चन्द्रिका ।
तथैव योगधीरत्वं दिगम्बराद्विराजितम् ॥१॥
केवली तत्क्षने भाती महारवेः प्रतिप्रभाः ।
सर्वाणां योगिनामेषा चन्द्रमुद्रा स्वरूपिणी ॥२॥
Kairavī kairavaṃ yasyāṃ vikasatyeva candrikā |
Tathaiva yogadhīratvaṃ digambarādvirājitam || 1 ||
Kevalī tatkṣane bhātī mahāraveḥ pratiprabhāḥ |
Sarvāṇāṃ yogināmeṣā candramudrā svarūpiṇī || 2 ||
‘Kairavī’ (kairavī) is the Moonlight (candrikā) in which (yasyām) only (eva) the white lotus (kairavam) blossoms (vikasati). Similarly (tathā…eva), the Wisdom of Yoga (yoga-dhīratvam) shines (virājitam) because of darkness --i.e. when one is spiritually naked, lit. ‘sky clothed’-- (digambarāt) in the moment (tatkṣane) (when) the Light (bhātiḥ) (which) is exclusively one’s own (kevalī) (becomes) the Reflection (prati-prabhāḥ) of the Great Sun (mahā-raveḥ). Assuming the form of one’s own Essential Nature (sva-rūpiṇī), She (eṣā) is the Mystery of the ‘Moon’ (candra-mudrā) for all (sarvāṇām) the Yogī-s (yoginām). || 1-2 ||
Notes:
The real wisdom of Yoga shines only for those real seekers of the Truth who are brave enough to face their own helplessness and vulnerability. This is called ‘being naked’. One’s own Light is displayed at first in the form of this acceptance or nakedness, as it reflects one’s Light just like the appearance of the Moon is merely the reflection of the Sun, as only the Sun has Its own Light. Therefore, the Moon here is the symbol of such a naked condition which is the sign of the beginning of the process of Self-recognition. Therefore, ‘Kairavī’ or the ‘Moonlight’ is the Mystery of the acceptance of one’s own helplessness. Without such a process that is performed solely by the Grace of the Lord, there is no yogin, and consequently, there is no Yoga.
न चक्रभेदिनीनिष्णो न शशिकरचोदितः ।
मात्राज्ञानदिनज्योतिषाहंकृतनिवेशितः ॥३॥
Na cakrabhedinīniṣṇo na śaśikaracoditaḥ |
Mātrājñānadinajyotiṣāhaṃkṛtaniveśitaḥ || 3 ||
(Who is) not (na) experienced in (the nature of) night --i.e. ‘that which separates the couple of male and female’, i.e. one’s own ignorance-- (cakra-bhedinī-niṣṇaḥ) (, and) is not (na) driven by the Beams of the Moon (śaśikara-coditaḥ) because of daylight (that is) merely ignorance (mātra-ajñāna-dina-jyotiṣā), is engaged in the consciousness of individuality (ahaṃkṛta-niveśitaḥ). || 3 ||
Notes:
Someone who does not know the ‘nature of night’ is someone who is not aware of his own helplessness and vulnerability. Such a person is said to be ‘sleeping’ in the illusory nature of daylight. Someone who is ‘driven by the Beams of the Moon’ is someone who is aware of his helpless condition. Helpless here means ‘being ruined by one’s own subtle body’ in the form of the rising of different ideas regarding his own identity. This condition is called individuality.
या भिन्नदर्शिनी कृत्या वच्यते तस्य संज्ञि तु ।
सम्मुह्य सत्यभावेन सा तया तेन पूज्यते ॥४॥
Yā bhinnadarśinī kṛtyā vacyate tasya saṃjñi tu |
Sammuhya satyabhāvena sā tayā tena pūjyate || 4 ||
(Consequently,) an activity (kṛtyā) which (yā) (has the nature of) seeing different things (bhinna-darśinī) is certainly (tu) poured into (vacyate) his (tasya) perception (saṃjñi). Having been bewildered (sam-muhya) by that (tayā), that (same condition) (sā) is praised (pūjyate) by him (tena) as ‘the truth’ (satya-bhāvena). || 4 ||
Notes:
Individuality is an activity of the Power of one’s own Self when She knows differentiation through the internal and external senses. By means of this activity the same Power identifies this condition with ‘reality’. That is what someone who perceives himself as an individual sees. Or in other words, someone who thinks that he is a human being and not mere Consciousness like the Lord Himself.
यत्रैष तु स्वसंरोधः केनचिन्नैव दृश्यते ।
नानुद्विग्नमनीषास्मिन्बोधनसञ्चरानये ॥५॥
Yatraiṣa tu svasaṃrodhaḥ kenacinnaiva dṛśyate |
Nānudvignamanīṣāsminbodhanasañcarānaye || 5 ||
But (tu) if (yatra) this (eṣaḥ) self-limitation (sva-saṃrodhaḥ) is not at all (na-eva) seen (dṛśyate) by someone (kenacid), there is no (na) wisdom (which) is easy in the mind (for him) (an-ut-vigna-manīṣā) in this (Doctrine which is) (asmin) leading to the Path of Awakening (bodhana-sañcara-ānaye). || 5 ||
Notes:
If someone does not see his own self-limitation or individuality, which is always the source of doubts and nothing else, the only way for him is to recognize that at first. Otherwise, for him, yogic teachings are difficult to accept, because they are only about releasing one's own spiritual limitation also known as duality, and not about being a better person, possessing more knowledge, etc. Sattvic knowledge must be bitter in the beginning then Nectar at the end, otherwise, it will be bitter at the end, and one will remain full of doubts, which is not different from saṃsāra.
मूढमुक्तौ न बुध्येते मूढतां परमार्थतः ।
सम्मूर्छनविमर्शावुपजीव्यैव यथाक्रम ॥६॥
मूढाः स्वापं न बुध्यन्ति ततः सन्ति विचेतसः ।
मौढ्यमुक्ता विपर्याया ज्ञानिनो न विचेतसः ॥७॥
Mūḍhamuktau na budhyete mūḍhatāṃ paramārthataḥ |
Sammūrchanavimarśāvupajīvyaiva yathākrama || 6 ||
Mūḍhāḥ svāpaṃ na budhyanti tataḥ santi vicetasaḥ |
Mauḍhyamuktā viparyāyā jñānino na vicetasaḥ || 7 ||
It is a truth (paramārthataḥ) (that) ignorant people and liberated people (mūḍha-muktau) do not (na) experience (budhyete) ignorance (mūḍhatām), exactly (eva) because (upajīvya) of insensibility and awareness (sammūrchana-vimarśau), respectively (yathā-krama). || 6 ||
Ignorants (mūḍhāḥ) are not (na) aware (budhyanti) of (their inherent) ignorance (svāpam), hence (tataḥ), they are (santi) ignorant (vicetasaḥ). Those (who are) not (na) ignorant (vicetasaḥ), are the opposite (viparyāyāḥ), being liberated from ignorance (mauḍhya-muktāḥ), (They) are the Knowers of the Self (jñāninaḥ). || 7 ||
Notes:
Ignorant people and liberated people have one common feature: they do not see ignorance. But while ignorant people do not see ignorance because they consider their spiritual ignorance as ‘the nature of life’, and they simply are not aware of it, Liberated people do not see ignorance because ignorance is a mere Play of their own Self for them, which is not different from their own Self. Hence, ignorance is nothing but the perception of duality, or the non-perception of the Reality of One Solitary Being.
योगो’लौकिकसम्बद्धस्तस्यमूल्यं च दीव्यते ।
अतस्तस्मिन्स्वसम्रोधो यस्मिन्ग्राह्यस्तु दर्पणे ॥८॥
Yogo’laukikasambaddhastasyamūlyaṃ ca dīvyate |
Atastasminsvasamrodho yasmingrāhyastu darpaṇe || 8 ||
Therefore (atas), Yoga (yogaḥ) belongs to uncommon people (alaukika-sambaddhaḥ), and (ca) Its (tasya) value (mūlyam) shines (only) (dīvyate) in that (tasmin) mirror (darpaṇe) in which (yasmin) one's own limitation (sva-samrodhaḥ) is truly (tu) to be recognized (grāhyaḥ) --or in that mirror which shows that one’s own limitations are objects in real sense and not at all one’s own real nature--. || 8 ||
Notes:
Uncommon people are those who are so devoted to the Truth that they want to see their own limitations in the Mirror of Truth, even if it is bitter. ‘One's own limitation’ (in the verse) is not a set of attributes that are different in everybody like personality traits, but the mere fact of the lack of freedom from one’s own ideas about one’s Real Nature. In other words, ‘one's own limitation’ is ‘imagination about one’s own Self’. In this sense, Yoga is a destructive process, and not a creative one, because there is nothing new to create. Yoga is the Recognition of that which already exists. This ‘uninterruptedly existing’ reality is one’s own Real Essential Nature.
न भक्तिः सत्यमुग्राया गरीयसी स्वरूपतः ।
स्वानाथस्य परामर्शाद्गतायाः सम्प्रदायतः ॥९॥
Na bhaktiḥ satyamugrāyā garīyasī svarūpataḥ |
Svānāthasya parāmarśādgatāyāḥ sampradāyataḥ || 9 ||
According to Oral Tradition (sampradāyataḥ), there is no (na) Devotion (bhaktiḥ) which is greater than (garīyasī) what naturally (svarūpataḥ) comes (gatāyāḥ) from the recognition (para-amarśāt) of one’s own helplessness (sva-anāthasya), which is truly powerful (satyamugrāyāḥ). || 9 ||
Notes:
Oral Tradition explains those secrets of the Path of Yoga that are generally not to be written. Oral Tradition is transmitted from mouth to ears regarding experiences that are like one’s guides in Doctrinal Forest. According to this, devotion is not something to be learnt, not something to be practiced, but something which rises naturally when one’s own limitation is recognized. In other words, devotion is a natural outcome of such a recognition, just like heat is a natural outcome of an ignited piece of wood. Wood is said to be flammable because fire is inherent in wood. Though on the sphere of words fire and heat are different, they are not. Just see how ignition works: one should heat up the wood, then fire rises, and fire dissipates heat. So that heat which rises from burning wood is not different from that which ignites the wood. In the same way, devotion is like the Heat of Consciousness. One can experience the mystery of devotion only when Consciousness is there, because only Consciousness can reveal ignorance. Devotion is mysterious only because of wrong reasoning and imagination, though it is nothing but unwavering will. It has nothing to do with happiness, love, etc. Because when a lion is extremely hungry, it is so devoted to appeasing his hunger that it will devote all his power to hunting, during which it is anything but peaceful. Lions hunt to attain peace that is nothing but the absence of hunger for them. Devotion works this way in the case of yogin-s. Devotion rises from tension and ends in peace, because devotion rises only when a yogin is aware of his illusory separation from the Lord. Devotion is than nothing but Consciousness hinted with some duality.
पुनरज्ञानविज्ञाने विद्येतेऽपि तु योगिनाम् ।
ततो’पि चन्द्रिकाया वै तेषु विभानु वेङ्गितम् ॥१०॥
Punarajñānavijñāne vidyete'pi tu yoginām |
Tato’pi candrikāyā vai teṣu vibhānu veṅgitam || 10 ||
Again: (punar) (both) ignorance (ajñāna) and Wisdom (vijñāne) are surely (api...tu) experienced (vidyete) by yogin-s (yoginām), although (tatas-api) the Secret (iṅgitam) of Moonlight (candrikāyāḥ...vai) is truly (vā) beaming (vibhānu) (only) in them (teṣu). || 10 ||
Notes:
Yogin-s are those people who experience their ignorance, then during their process they experience some Wisdom also in the form of the various beams of Moonlight.
यः स स्मृतो विमर्शाय शैवजगदसंविदः ।
नरमायिकसंवित्तिर्मातृमेयद्वयात्मिका ॥११॥
Yaḥ sa smṛto vimarśāya śaivajagadasaṃvidaḥ |
Naramāyikasaṃvittirmātṛmeyadvayātmikā || 11 ||
That (saḥ) which (yaḥ) is called to mind (smṛtaḥ) as ‘Vimarśa’ or ‘Self-awareness’, (vimarśāya) is ‘the state of the One who is not experiencing any world’ --i.e. due to the oneness of subject and object-- (, which state) belongs to Śiva (śaiva-jagat-asaṃvidaḥ). (Though) the illusory perception of an individual (nara-māyika-saṃvittiḥ) consists of the nature of the duality of subject and object (mātṛ-meya-dvaya-ātmikā). || 11 ||
Notes:
‘Vimarśa’ or ‘Self-awareness’ is to be aware of the non-existence of the world which is composed of the duality of subject and object. In other words, the Nature of Self-awareness includes the world. This is the Consciousness of Lord Śiva, as He sees no world, because He sees only Himself even through those realities that individual beings call the ‘senses’. But the Consciousness of an individual being is the opposite, as he recognizes the world by distinguishing subject and object, which is possible only on the sphere of words. In the same way, an individual being distinguishes his spiritual experiences according to the different feelings or ideas that he experiences in his mind, or according to the different places where an experience takes place. Apart from all these particular manifestations, all spiritual experiences are the same, because there is only one Self. Or in other words, there is only one ‘spiritual experience’, and only its reflections in one’s mind are different when one articulates them.
न शक्या चेतना मर्ष्टुं मोहेनैव विभेदतः ।
मोहो निर्मातृसंसृष्टो निर्माणान्तात्मको यतः ॥१२॥
कालसम्प्रत्ययारूढा माया विशेषरूपिनी ।
अतश्चितः स्वभावस्तां ग्रसति स्वसमीपतः ॥१३॥
Na śakyā cetanā marṣṭuṃ mohenaiva vibhedataḥ |
Moho nirmātṛsaṃsṛṣṭo nirmāṇāntātmako yataḥ || 12 ||
Kālasampratyayārūḍhā māyā viśeṣarūpinī |
Ataścitaḥ svabhāvastāṃ grasati svasamīpataḥ || 13 ||
Illusion (mohena) -due to (the condition of) separation- (vibhedataḥ), merely (eva) cannot (na...śakyā) touch (marṣṭum) Consciousness (cetanā), as (yataḥ) illusion (mohaḥ) at the end of creation (nirmāṇa-anta-ātmakaḥ), truly (tu) belongs to (its) Creator (nirmātṛ-saṃsṛṣṭaḥ). || 12 ||
Māyā or ignorance (māyā), risen up to the firm conviction of Time --i.e. existence of parts-- (kāla-sampratyaya-ārūḍhā), has the appearance of differentiation (viśeṣa-rūpinī), hence (atas), the Essential Nature (sva-bhāvaḥ) of Consciousness (citaḥ) consumes (grasati) it (tām) (merely) by Her Presence (sva-samīpataḥ). || 13 ||
Notes:
Illusion cannot touch or be aware of Consciousness, because Consciousness is the creator of illusion, and no effect can touch its cause. Why? Because ‘to be a cause’ is ‘to be that which creates’, and ‘to be the effect’ is ‘to be that which is created’ or ‘touchable’. In other words, nothing can touch or understand Consciousness, because Consciousness is not touchable. Consciousness Touches. Moreover, an effect is always separated from its cause on the sphere of imagination, in which the topic of cause and effect is usually investigated by those whose intellect is unawakened. This separation appears in the form of a misunderstanding of the real nature of their connection, that is: Consciousness touches, and illusion is that which is to be touched by Consciousness. Otherwise, experience of illusion is impossible. One can experience illusion because one is nothing but Consciousness, the Experiencer. Hence, in the Path of Self-recognition, proper reasoning about ‘cause and effect’ is crucial. According to human logic, to solve the problem one must simply stop touching or experiencing illusion. This would be true if Consciousness would be dual in nature. But experiencing and not-experiencing something are just different sides of the same coin, so, this logic leads only to the same duality. That is why dualistic doctrines teach how to get rid of the experience of illusion like vedānta or buddhism. But in the Doctrine of Śambhu, Consciousness is non-dualistic in nature, therefore, contrary to human logic, one must recognize that illusion is not different from its Creator, and here, this recognition is represented by the word ‘Consciousness’. Therefore, illusion or ignorance is nothing but the lack of awareness of this non-duality. Hence, ‘Consuming of ignorance’ here is the dissolution of such differentiation.
सविषो भवतीत्यस्य ग्रन्थस्यार्थः प्रभाषितः ।
सम्मोहाय स्वबोधार्थे येन चित्तु प्रकाशितः ॥१४॥
Saviṣo bhavatītyasya granthasyārthaḥ prabhāṣitaḥ |
Sammohāya svabodhārthe yena cittu prakāśitaḥ || 14 ||
(Therefore,) the declared (prabhāṣitaḥ) Goal (arthaḥ) of this (asya) composition (granthasya) is (iti) to become (bhavati) poisonous (saviṣaḥ) to ignorance (sam-mohāya) for the sake of one’s own awakening (sva-bodha-arthe) through which (yena) Consciousness (cit...tu) becomes evident (prakāśitaḥ). || 14 ||
Notes:
‘Being poisonous to ignorance’ means ‘being effective in illuminating the nature of confusion’. Because this is the intention or goal of this composition, it is written for those who want to investigate from the viewpoint of Śiva and not from the viewpoint of human logic. If someone finds this teaching reassuring, he did not understand it, or he already knew it. But if someone finds it outrageous, that condition itself is the meaning of the word ‘saviṣaḥ’ or ‘poisonous’ in the verse.
प्रोक्तं यतो गुरुं सत्यं विचिन्तेयुः फलार्थिनः ।
मार्गप्रावेशिको यः स क्रोधरूपस्तु सत्यजित् ॥१५॥
Proktaṃ yato guruṃ satyaṃ vicinteyuḥ phalārthinaḥ |
Mārgaprāveśiko yaḥ sa krodharūpastu satyajit || 15 ||
Those who are desirous of the fruit (of Yoga) (phala-arthinaḥ) must investigate (vicinteyuḥ) that previously --i.e. in the 3rd stanza-- mentioned (pra-uktam) truth (satyam) (which) is hard to digest (gurum). Because (yataḥ) that (saḥ) which (yaḥ) makes one enter the Path (of Yoga) (mārga-prāveśikaḥ) is the truly Supreme (satyajit) Nature of Wrath (krodha-rūpaḥ). || 15 ||
Notes:
That which makes one enter the Path of Yoga is nothing but the Grace of the Supreme Lord that is represented here as the “Nature of Wrath”. It is well known in this world that wrath is a natural outcome of helplessness, or in other words, wrath rises when one recognizes his own helplessness or powerlessness. Though here, it is additionally connected with the rising of awareness, as it has been said in venerable Cidgaganacandrikā:
“…You (tvam) are (asi) Krodhanī! --i.e. the Mistress of Wrath-- (krodhanī), for whom (te) the embodiment of Mantra --i.e. ‘I Am’-- (mantra-mūrtiḥ) opens up (vijṛmbhate) in this world (iha) by the desire of seizing that (tat-jihīrṣayā) which (yat) is the abode of ‘the holding of limitation’ (parimita-grahās-ṣadam) (in the form of) the group of tattva-s (tattva-maṇḍalam) beginning with ‘kṣmā’ or ‘the earth’ --i.e. pṛthivi-- (kṣmā-mukham) up to prakṛti (prakṛti-avadhi).”
And in Mahārthamañjarīparimala:
“Krodhanī or the Attitude of Wrath (krodhanī) leads (nayati) to the State of one’s own Self (sva-ātma-rūpa-tām) through Wrath (krodhena), (which) has the nature of the internal desire of seizing (antaḥ-saṃ-jihīrṣā-lakṣaṇena) the totality of the elements (of external manifestation) (tattva-sandoham) from earth (pṛthivi-ādi) to prakṛti (prakṛti-antam).”
This way, ‘wrath’ here means the internal desire for consuming the dualistic nature of external manifestation by Tasting that Nectar by which differentiation simply vanishes. Therefore, the Nature of Wrath is not just Supreme, but also an ‘upaśabda’ --i.e. a close equivalent-- of ‘devotion’. In other words, this ‘Divine Wrath’ is the method of Realizing the True Nature of Lord Śiva, the Destroyer of Duality, in Whose Nature only “Divine Nectar Rains”, as venerable Somānanda said.
ग्राह्यग्राहकसम्बन्धं मोहरूपं यथा द्विधा ।
अर्थकृत्सिद्धिरेवैका सम्मेलनं तयोस्तथा ॥१६॥
Grāhyagrāhakasambandhaṃ moharūpaṃ yathā dvidhā |
Arthakṛtsiddhirevaikā sammelanaṃ tayostathā || 16 ||
As (yathā) the nature of ignorance (moha-rūpaṃ) is the dualistic (dvidhā) relationship of subject and object (grāhya-grāhaka-sambandham), the (tathā) only (eva-ekā) useful solution (arthakṛt-siddhiḥ) is the union (sam-melanam) of the two (tayoḥ). || 16 ||
Notes:
It has been mentioned that the nature of duality displays itself in the form of the difference between subject and object. The dissolution of this difference is the only solution that is called Yoga.
यत्तत्त्वमपरं मध्ये तयोर्भिधाधरात्मकम् ।
तद्रक्ताच्च सुभूयस्त्वहंकार इति कथ्यते ॥१७॥
Yattattvamaparaṃ madhye tayorbhidhādharātmakam |
Tadraktācca subhūyastvahaṃkāra iti kathyate || 17 ||
Moreover (aparam), the (tat) principle (tattvam) between (madhye) the two (tayor), which (yat) has the nature of keeping duality in memory (bhidā-dhara-ātmakam), and (ca) truly (tu) becomes greater and greater (subhūyaḥ) by passion (towards objectivity) (raktāt), is (iti) called (kathyate) ‘ahaṃkāra’ or false I (ahaṃkāra). || 17 ||
Notes:
Ahaṃkāra or ‘false I’ is that principle which enjoys differentiation between subject and object, and by means of each contact between the two in the form of cognitions, it appears as the limited enjoyer. It is limited because its nature is ‘the nature of changing’. One wants new and different experiences again and again under the influence of this principle. This is only possible on the sphere of objectivity, because on the sphere of subjectivity, all experiences are the same: the Subject Himself, even when the senses are working.
‘False I’ here is that which exists only in these momentary experiences. Or in other words, that limited being which knows itself only when an object of experience appears is called ahaṃkāra or ‘the self creator’. If someone identifies oneself with this limited principle, he cannot experience his own existence without an object of experience. This created condition, in which there is no object and no self-awareness, is called the ‘void of illusion’ in Śaivism, or technically ‘deep sleep’ in Yogic science. Real or Unlimited Self is that which always exists with or without any object of experience because It recognizes Itself as the Eternal Experiencer, on which the object of any experience is dependent. The ‘Real I’ is not something to be created by yogic performances, learning, etc., because without ‘Real I’, no ‘false I’ exists. Why? Because ‘false I’ is not an ‘I’, but an idea of the ‘created’ object of experience -be it mental or gross-, which idea is based on misunderstanding of one’s own Self. So, to make the formulation consistent with duality, ‘false I’ is said to be between subject and object.
ग्राह्यग्राहकसम्बन्धं प्रचर्यायां स्वयुक्तितः ।
अहंकारपरिष्वङ्गो भवति घर्षसंभवः ॥१८॥
Grāhyagrāhakasambandhaṃ pracaryāyāṃ svayuktitaḥ |
Ahaṃkārapariṣvaṅgo bhavati gharṣasaṃbhavaḥ || 18 ||
(Then,) in the process of union (pracaryāyām), (the) subject-object relationship (grāhya-grāhaka-sambandham) touches ‘ahaṃkāra or false I’ (ahaṃ-kāra-pariṣvaṅgaḥ), (then) it becomes (bhavati) the source of an unpleasant friction or rubbing (against the ego) (gharṣa-saṃbhavaḥ) (which emerges) naturally (svayuktitaḥ). || 18 ||
Notes:
Therefore, during the process of the unification of subject and object, the real connection of these two starts rubbing or destroying the ‘false I’ principle between them. The real connection between subject and object is one’s Real I, therefore, such a process of awakening is necessarily unpleasant during the elimination of duality.
एतत्प्रचारसंस्थानाद्धीरं क्रोधहिमापहः ।
प्रभाति कल्पनं संगृह्य स क्रान्तिसमीहितः ॥१९॥
Etatpracārasaṃsthānāddhīraṃ krodhahimāpahaḥ |
Prabhāti kalpanaṃ saṃgṛhya sa krāntisamīhitaḥ || 19 ||
By standing firmly in this process (dhīram…etat-pra-cāra-saṃsthānāt), (rises) the Fire of Wrath (krodha-hima-āpahaḥ), which (saḥ), after grabbing or recognizing (sam-gṛhya) imagination (kalpanam), becomes (prabhāti) the one (who is) longing for transcending (saṃsāra) (krānti-samīhitaḥ). || 19 ||
Notes:
This is the process in which the aforesaid ‘wrath’ becomes so intense that it ignites itself. The Fire of Wrath is burning with the desire for transcending this limited existence that is nothing but ‘not knowing one’s own Eternal Essential Nature’. In short: without the intense rubbing of ‘false I’ in the form of fear, doubts, etc., no desire for Liberation takes place, because an ignorant being feels that saṃsāra is the only abode where he must reside. This very important teaching is stated in venerable Chummāsaṃketaprakāśaḥ:
“Then (tadā), the powerful (uccaiḥ) rubbing (ghaṭṭanam) of false-I (aham-kārasya) (, which is furnished with) limitation and non-limitation (mita-amitasya) (, takes place, and) the miraculous (kaḥ-api) process of transgression --i.e. leaping beyond-- (ullaṅghana-kramaḥ) (, that is) free of ‘moving to and fro’ (kalana-ujjhitaḥ), shines (vibhāti).”
तस्मिंस्तु सुन्दरे मार्गे न साधकः प्रवर्तितः ।
विना क्षान्तिपरिक्लेशं यस्मिंस्तु मङ्गलं परम् ॥२०॥
Tasmiṃstu sundare mārge na sādhakaḥ pravartitaḥ |
Vinā kṣāntiparikleśaṃ yasmiṃstu maṅgalaṃ param || 20 ||
No (na) spiritual aspirant (sādhakaḥ) becomes empowered (pravartitaḥ) in the (tasmin…tu) Beautiful (sundare) Path (of Shaivism) (mārge) without (vinā) the hardship of (such a) forebearance (kṣānti-parikleśam) in which (yasmāt) Supreme (param) Happiness (maṅgalam) (lies) indeed (tu). || 20 ||
Notes:
To affirm again, without such a hardship, no Awakening -that is the same as ‘being empowered with self-awareness’- takes place. Not because it is difficult, but because one does not want it to happen. This statement looks dualistic, but it embodies the essence of non-duality. In other words, the Power of the Supreme Lord, Who is not different from one’s own Self, acts in this way, though because this practice has Divine origin, human logic always fails to recognize it, and the nature of human logic has already been explained. According to this, it is only ‘wrath’ which leads to ‘Happiness’ and nothing else, when any yogic process is concerned. This interpretation is based on the Doctrine on the venerable Krama, of which name is analyzed in the following way in venerable Kramasiddhi:
Krakāraḥ krodharūpastu makāro maṅgalo bhavet |
Krodhe tu maṅgalaṃ kuryātkramaḥ kālakramo bhavet ||
Gurvāyattaṃ kramajñānamājñāsiddhikaraṃ param |
Kramajñānānmahādevi trailokyaṃ kabalīkṛtam ||
“(In the word ‘krama’) the syllable ‘kra’ (krakāraḥ) stands for the ‘Nature of Wrath’ (krodha-rūpaḥ), the letter ‘ma’ (makāraḥ) stands for ‘Happiness’ (maṅgalaḥ…bhavet). One should find (kuryāt) ‘happiness’ (maṅgalam) in ‘wrath’ (krodhe…tu), (then) ‘krama’ or the ‘process’ (kramaḥ) becomes (bhavet) the process of the (dissolution) of Time (kāla-kramaḥ). The Wisdom of (such) Krama (krama-jñānam) is dependent on the Guru (guru-āyattam), (and It is) the ‘Supreme’ (param) Bestower of ‘Ājñāsiddhi’ or ‘Self-realization’ --lit. Attainment of the Command (of the Lord)-- (ājñā-siddhi-karam). By means of the Wisdom of the Krama (krama-jñānāt), oh Mahādevī (mahā-devi)! the three worlds --i.e. wakefulness, etc.-- (trailokyam) become swallowed (kabalī-kṛtam).”
स्वप्रकाशमरीचीनां यदाग्निस्तु हिमापहः ।
दीप्त्या यस्तु स्वरूपं सर्वं तदालं भविष्यति ॥२१॥
एतदग्नेर्विरोहं तु भाषयत्यपि सान्ततः ।
यथा स्वात्मन्यभिज्ञानं गुरूद्गतिरिहोच्यते ॥२२॥
या यथार्थात्मता यस्य प्रावेशिकेन दर्शितः ।
सर्वोपलब्धिभावेन प्रभाष्यते स्फुटं मुनेः ॥२३॥
Svaprakāśamarīcīnāṃ yadāgnistu himāpahaḥ |
Dīptyā yastu svarūpaṃ sarvaṃ tadālaṃ bhaviṣyati || 21 ||
Etadagnervirohaṃ tu bhāṣayatyapi sāntataḥ |
Yathā svātmanyabhijñānaṃ gurūdgatirihocyate || 22 ||
Yā yathārthātmatā yasya prāveśikena darśitaḥ |
Sarvopalabdhibhāvena prabhāṣyate sphuṭaṃ muneḥ || 23 ||
When (yadā) the Fire (agniḥ) -which (yaḥ) is (tu) the ‘remover of cold’ (hima-apahaḥ)- will be able (alam) to recognize (bhaviṣyati) everything (sarvam) as one’s own Essential Nature (sva-rūpam) in one’s own Rays of Light (sva-prakāśa-marīcīnām) by (its activity of) Radiance (dīptyā), it --i.e. the Radiance-- (sā) also (api) makes the Source (viroham) of this (Inner) Fire (etat-agneḥ) evident (bhāṣayati) at the end (antataḥ).
As (yathā) the recognition of one’s own Self (sva-ātmani-abhijñānam) is said to (ucyate) be rising from the Guru (guru-udgatiḥ) in this world (iha), the Real Essence (yathārtha-ātmatā) of That (yasya) which (yā) is previously mentioned as ‘that which makes you enter’ --i.e. the Real Essence of Wrath-- (prāveśika-pradarśitaḥ) manifests (prabhāṣyate) as perfect understanding (sarva-upalabdhi-bhāvena) (, and becomes) evident (sphuṭam) for the wise (muneḥ). || 21-23 ||
Notes:
When during its burning, the Fire of Wrath will be strong enough, It will recognize that everything is one’s own Essential Nature that is nothing but the revelation of the aforesaid non-duality. This non-duality reveals that the Source of Wrath is not different from one’s own Self, and this makes wrath the same as devotion. Because the Grace of the Guru reveals only this non-duality in the form of perfect understanding, ‘Recognition’ of one’s own Self is said to be bestowed by the Guru Who is the Power of the Supreme Lord, consequently, His Power is called ‘Self-awareness’. What Self-awareness can reveal if not one’s Real I?
शिवदृक्पातसंवृद्ध्याः सम्बन्धस्य निबन्धनम् ।
तन्मुखेनैव मार्गेण तयोर्भेदः प्रलीयते ॥२४॥
त्रैलोक्ये खलु निःसङ्गे परमेशपराशये ।
एतस्मात्परमावस्थः सो’नाथपरमाश्रयः ॥२५॥
यत्र स्वयंकृतोदायः स्वादनार्थे तु योगिनः ।
साक्ष्यसंग्रहणार्थे च मुहुर्मुहुश्चराचरे ॥२६॥
Śivadṛkpātasaṃvṛddhyāḥ sambandhasya nibandhanam |
Tanmukhenaiva mārgeṇa tayorbhedaḥ pralīyate || 24 ||
Trailokye khalu niḥsaṅge parameśaparāśaye |
Etasmātparamāvasthaḥ so’nāthaparamāśrayaḥ || 25 ||
Yatra svayaṃkṛtodāyaḥ svādanārthe tu yoginaḥ |
Sākṣyasaṃgrahaṇārthe ca muhurmuhuścarācare || 26 ||
(Because) from the strengthening Power of the Arrival of Śiva’s Glance (śiva-dṛk-pāta-saṃ-vṛddhyāḥ), the relationship (of Guru and disciple) (sambandhasya) becomes established (nibandhanam). By His Speech (tat-mukhena) (that is) the Path itself (mārgeṇa), the difference (bhedaḥ) between them (tayor) truly (eva) becomes dissolved (pralīyate) into the Heart of the Supreme Lord (parama-īśa-para-āśaye) (That is) indifferent (niḥsaṅge) to three worlds (trailokye…khalu). From this (etasmāt) Supreme State (parama-avasthaḥ), (expands) the (saḥ) Final Shelter of the helpless ones (a-nātha-parama-āśrayaḥ) wherein (yatra) yogī-s (yoginaḥ) arise spontaneously (svayam-kṛta-udāyaḥ) to Taste (the Nectar of the Supreme Lord) (svādana-arthe) and (ca) to reach testimony (sākṣya-saṃ-grahaṇa-arthe) over and over again (muhur...muhur) in (this) world (cara-acare). || 24-26 ||
Notes:
The Arrival of Śiva’s Grace empowers a limited being, then he becomes a spiritual aspirant. ‘Being empowered’ means ‘being connected with the Guru’. His Speech governs the spiritual path in different ways, which I explained in Yugmacaryāvṛttiḥ in detail. And finally, the duality between the Guru and the disciple dissolves into the Heart of the Supreme Lord that is indifferent to wakefulness, dreaming and deep-sleep. As it has been said in Vātūlanāthasūtrāṇi:
“By abandoning the three coverings --i.e. the three states of consciousness-- (tri-kañcuka-pari-tyāgāt), resting in the Unspeakable State (takes place) (nirākhya-pada-avasthitiḥ).”
Such Unspeakable State is the State of one’s own Self, in which the Unity of Guru and disciple shines. This is the State of Śiva, because only His Glance can induce such a dissolution. The Union of the Guru and the disciple means the Understanding of the disciple’s Oneness with Śiva, in other words, it is the Final Resting of Śakti or Self-awareness which State She never abandoned. As it has been said by Somānanda:
“When (yadā) the (sā) Supreme (paramā) Śakti (śaktiḥ) becomes dissolved into (sulīnā) the Supreme (parame) Condition (pade), then (tadā) the Subject (viṣayī) does not (na) perceive (vindate) any (kiṃcid) object within (viṣaya-antaram), (and) Śakti (śaktiḥ) rests (viśrāmyate) in Śiva (śive), then (tadā) (that condition) is called (ucyate) Final Resting (viśrāmaḥ).”
In the State of Śiva, one should continuously contemplate on the Reality of the phrase: ‘I am Śiva’ without thinking. Why without thinking? Because thinking makes this phrase (just like any other) contradictory. From this Supreme State, the Final Shelter of the helpless ones expands, in which yogī-s spontaneously arise by means of Sahajavidyā or Natural Knowledge. This Final Shelter is nothing but the Supreme Freedom of the Supreme Lord in the form of Universal Consciousness. As Somānanda said:
“Consciousness --i.e. Awareness-- (cittam) is to be kept (saṃdhārya) there --i.e. in the State of Śiva, where one’s own Self is recognized as Śiva Himself-- (tatra…tu), then (tadā) the (sā) Divine Power (daivī) expands (viśet…tu) again --i.e. in the form of Universal Consciousness-- (punar). (This is) really (evam) called (proktam) Returning (āgamanam).”
किमेतत्परदानीयादभ्यर्हितं महेशतः ।
विनिर्मितं यतो देयं सर्वाणां तु दयानिधिः ॥२७॥
Kimetatparadānīyādabhyarhitaṃ maheśataḥ |
Vinirmitaṃ yato deyaṃ sarvāṇāṃ tu dayānidhiḥ || 27 ||
What (kim) could be more important than (abhi-arhitam) this Supreme Gift (etat-para-dānīyāt) of the Great Lord (maheśataḥ), as (yatas) (this) Gift (deyam) is already predestined (vinirmitam) to be the Treasure of Mercy (dayā-nidhiḥ) for all the living beings (sarvāṇām), indeed (tu)? || 27 ||
Notes:
Though this Process has been narrated here as the Path of Spiritual Awakening that is suitable only for uncommon people, it is a fact that no one becomes uncommon without this Supreme Gift. But as the apparent difference between limited beings is a mere mental reflection, the Lord’s Gift is predestined for everybody in this world. The only one factor between all the Moments of the Arrival of His Glance is that same principle by means of which one is convinced about the reality of ‘many beings’. And this factor is merely Time, which I have explained in another book.
प्राधान्यात्सा यया मुद्रा योगी शक्तः स्वयन्त्रणम् ।
तर्पणं कवलीकर्तुं प्रसाद इति कथ्यते ॥२८॥
Prādhānyātsā yayā mudrā yogī śaktaḥ svayantraṇam |
Tarpaṇaṃ kavalīkartuṃ prasāda iti kathyate || 28 ||
Summarily (prādhānyāt), the (sā) Mystery (mudrā), by which (yayā) a yogin (yogī) becomes capable (śaktaḥ) of swallowing (kavalī-kartum) his own limitation (sva-yantraṇam) (, which became his) food (tarpaṇam), is called (kathyate) Divine Favor (prasādaḥ...iti). || 28 ||
प्रसादाच्छिवदृक्सारो गुरुमुखात्स्वरश्मयः ।
रश्मीनां विश्वपानीडं कथं भिदवशेषितम् ॥२९॥
Prasādācchivadṛksāro gurumukhātsvaraśmayaḥ |
Raśmīnāṃ viśvapānīḍaṃ kathaṃ bhidavaśeṣitam || 29 ||
From Prasāda or Divine Favor (prasādāt), the Essence of the Eye of Śiva (śiva-dṛk-sāraḥ), (then) from the Mouth of the Guru (guru-mukhāt), the Rays of one’s own Consciousness (shine) (sva-raśmayaḥ). How could be (then) (katham) the Abode of the All-protecting Sun (viśvapā-nīḍam) (, Which) rises from the Rays (raśmīnām), the persisting state of separation (bhid-avaśeṣitam)? || 29 ||
Notes:
The Act of Divine Grace has been summarily explained here through different topics like ‘devotion’, ‘wrath’, ‘gift’, etc. The term ‘Eye of Śiva’ stands for the realization of the Transcendent Aspect of the Supreme Lord, and the term ‘the Rays of one’s own Consciousness’ stands for Its Expanded State. Similarly, the term ‘Viśvapā’ or the ‘All-protecting Sun’ stands for the Holder of the universe, Whose Rays embody His own Abode. Though as in His Abode there is no room for separation, His Abode is nothing but the Abodeless Condition.
अथापि गुरुसंरक्षा कैरवी रात्रिवेदिनः ।
भूयात्तन्मुखसंसेवा सा यथा शिवसेतुकः ॥३०॥
Athāpi gurusaṃrakṣā kairavī rātrivedinaḥ |
Bhūyāttanmukhasaṃsevā sā yathā śivasetukaḥ || 30 ||
Therefore (atha-api), for the knowers of the Night (rātri-vedinaḥ), ‘Moonlight’ (kairavī) is the Protection of the Guru (guru-saṃrakṣā). May there be (bhūyāt) Reverence to His Speech (tat-mukha-saṃsevā), as (yathā) it is (sā) the Causeway to Śiva (Which is crossing the ocean of doubts) (śiva-setukaḥ). || 30 ||
Notes:
For those who know the meaning of ‘night’ according to what has been explained here, Moonlight is the Protection of the Grace-bestowing Power of the Supreme Lord. In other words, recognition of one’s own helplessness is the Sign of Divine Grace. Let the Act of the Guru in all the levels of Speech be Glorified, Which Act dissolves all the doubts about one’s own True Essential Nature. As it has been said in Mahānayaprakāśaḥ:
“Therefore (ittham), the existence (saṃsthānam) of the universe (viśvasya) is considered as (nirūpitam) (that which rests) in the Subject (pramātr-antam) (by those who become) suitable for the Glance of the Guru (guru-dṛk-pāta-pātrāṇām) in the moment of the destruction of the terror of doubts (saṃśaya-trāsa-vicchide).”
क्रोधराजपरमेशिनीं महाभैरवीसुरशुभां स्तवीमि ताम् ।
सत्यतो निरभिमानधर्मिणीं वाहसो भवति या परां कृते॥
सा दशेन्द्रियरताविपाप्रहीणस्य मायिकविशेषरेखया ।
या ममेदमिति कल्पनासमुद्भूतिसाधनविनोदनं किल॥
Krodharājaparameśinīṃ mahābhairavīsuraśubhāṃ stavīmi tām |
Satyato nirabhimānadharmiṇīṃ vāhaso bhavati yā parāṃ kṛte ||
Sā daśendriyaratāvipāprahīṇasya māyikaviśeṣarekhayā |
Yā mamedamiti kalpanāsamudbhūtisādhanavinodanaṃ kila ||
I venerate (stavīmi) that (tām) Supreme Mistress of the King of Wrath (krodha-rāja-parama-īśinīm) (Who) is truly (satyataḥ) devoid of all pride (nir-abhi-māna-dharmiṇīm), (and) the Supreme (parām) Light of the Sun of the Great Bhairavī (mahā-bhairavī-sura-śubhām), Who (yā) becomes (bhavati) the Fire (of Wrath) (vāhasaḥ) to (kṛte) withdraw (prahīṇasya) the speech (vipā) which (yā) -being gratified by the ten senses (daśa-indriya-ratā) under the appearance of the illusory nature of individuality- (māyika-viśeṣa-rekhaya)̄ is (sā) certainly (kila) a play (that is) expressive of the manifestation of the idea (kalpanā-sam-ut-bhūti-sādhana-vinodanam): “this is mine” (mama-idam…iti). ||
॥इति दविद्दुर्वाससा
विरचिता कैरवीत्रिंशका समाप्ता॥
|| Iti daviddurvāsasā
viracitā kairavītriṃśakā samāptā ||
Here (iti) ends (samāptā) the Kairavītriṃśakā --‘Thirty verses on Moonlight’-- (kairavī-triṃśakā), composed (viracitā) by David Durvāsas (david-durvāsasā). ||
