Fifty verses on Existence
कः समर्थस्तु नाथस्य सदसती विचिन्तनैः ।
आलोकितुं यथा नाथः स्वास्तिताया मनाक्शिखा ॥१॥
Kaḥ samarthastu nāthasya sadasatī vicintanaiḥ |
Ālokituṃ yathā nāthaḥ svāstitāyā manākśikhā || 1 ||
Who (kaḥ) could (samarthaḥ…tu) prove (ālokitum) the existence or non-existence (sat-asatī) of the Lord (nāthasya) by means of thoughts (vicintanaiḥ), as (yathā) the Lord (nāthaḥ) is “only” (manāk) the Flame (śikhā) of one’s own Existence (sva-astitāyāḥ)? || 1 ||
The intention behind this verse is to display the fact that this scripture is based on the ‘way of teaching’ of the great master Utpaladeva, as he started his Īśvarapratyabhijñākārikā with the same idea. In non-dualistic Śaivism, it is impossible to prove or disprove the existence of the Lord, because the Lord Himself is the Fact of one’s own Existence. Therefore, while one exists, the Lord exists. The question of ‘proving’ or ‘disproving’ God arises only in dualistic schools of philosophy which consider the Lord another being.
यदर्थं कस्यचिन्नैव प्रामाण्यं स्वजनेरिह ।
आयुषो न प्रयाणं यत्स्मृतिजातप्रतिष्ठितम् ॥२॥
Yadarthaṃ kasyacinnaiva prāmāṇyaṃ svajaneriha |
Āyuṣo na prayāṇaṃ yatsmṛtijātapratiṣṭhitam || 2 ||
Because (yat-artham), no (na…eva) one (kasyacid) has any evidence (prāmāṇyam) of his own birth (sva-janeḥ) in this world (iha) (, as) there is no (na) (such) a starting point (prayāṇam) of life (āyuṣaḥ) that (yat) is born from memory (smṛti-jāta-pratiṣṭhitam). || 2 ||
Noboby has any evidence of his own birth because nobody knows or remembers the moment when he started to exist. The only fact one has is that one exists, and this fact is not something what one knows because one has an idea about it, one just feels one’s own existence. Even when one is thinking about the meaning of the words “I don’t exist”, one just simply existing during this mental activity. This is exactly the Existence of the Lord, Who is said to be the Supreme State of Being, and He is Supreme because His Fact of Existence is uninterrupted. That which is not Supreme is nothing but an idea about existence. Everyone has this Supreme Condition of Being, otherwise, it is impossible to even thinking about existence. Therefore, the ideas about birth and death reflect the condition which is called non-supreme. In other words, non-supreme being is merely imagined.
आत्मैवैकोऽजडत्वे वर्तमानः सम्प्रतिष्ठितः ।
यो विमर्शसुसम्पन्नः प्रोक्ताशिखासमाप्लुतः ॥३॥
Ātmaivaiko'jaḍatve vartamānaḥ sampratiṣṭhitaḥ |
Yo vimarśasusampannaḥ proktāśikhāsamāplutaḥ || 3 ||
The only One (eva…ekaḥ) existing entity (vartamānaḥ), (Who is) resting (sam-pratiṣṭhitaḥ) in the State of ‘being alive’ (a-jaḍa-tve), is the Self (ātmā), Who (yaḥ) is fully furnished with Self-awareness (vimarśa-su-sam-pannaḥ) (and Who is) flooded with the previously mentioned Flame (of Existence) (proktā-śikhā-sam-āplutaḥ). || 3 ||
To feel the aforesaid fact of existence is called vimarśa or awareness, which never disappears even in the case of someone who is unaware of this existence, so to speak. Being unaware of one’s own existence is a mere meaning of a word in one’s mind; therefore, everybody is aware of the Lord while the feeling of “I am alive” is active. This ‘always alive’ being is one’s own Self or Essential Nature.
अहं तत्त्वेन पञ्चत्वात्प्रसूत इति वासना ।
दुःसाध्या कस्यचिद्यावद्देहस्य समता हि शाः ॥४॥
Ahaṃ tattvena pañcatvātprasūta iti vāsanā |
Duḥsādhyā kasyacidyāvaddehasya samatā hi śāḥ || 4 ||
It is very difficult to conquer (duḥsādhyā) the idea (vāsanā): “I (aham) was born (prasūtaḥ…iti) truly (tattvena) from the elements (pañca-tvāt)”, while (yāvat) one’s (kasyacid) identity with (samatā...hi) the bodies --i.e. subtle and gross-- (dehasya) reigns (śāḥ). || 4 ||
The idea of “I was born from the elements” or “I am made of elements” embodies one’s identity with one’s subtle or mental and gross or physical bodies. In other words, it is very difficult to conquer this idea, because it just reflects one’s limited identity, consequently, one should understand that the problem is one’s own identity with one’s bodies that are made of subtle and gross elements. But these bodies have nothing to do with one’s self-awareness, as the fact of existence never changes in anybody, even during the changing of one’s bodies. That formation what we call ‘an infant’, and that formation what we call ‘an old man’ are totally different formations. If we see a painting --i.e. image-- of a child and a painting of an old man, we think we see two different beings. But if someone tells us that these two beings are one and the same but painted as a child and as a grown up, we have no sensory evidence for this statement, because to our eyes, the two bodies are very different. Nonetheless, we can believe that we truly see the same being with different bodies, because we know that we are also the same in our whole life regardless our bodily changes. “I was the same being when I was a child that I am now as an older person with a different body.” We know this because of our Self-awareness. If one thinks that: “This was me when I was a child, but then I changed a lot and now I am different”, one is talking about one’s body. One can change a lot in one’s personality which is composed of one’s ideas, likings, etc. that are mental content. Or one can change a lot in one’s physical body also, but there is not even a single moment of break in one’s fact of existence. If there is no uninterrupted connection between a young and an old ‘me’, we cannot understand how it is possible to paint the same being in two different forms. The difference between these two reasonings is called ‘viewpoint’ in Yoga.
विकल्पगोचरे मग्न एतादृग्वृजिनो यतः ।
प्रतिपक्षः सदं यस्मिन्यस्मात्प्रश्नसमुच्छ्रयः ॥५॥
Vikalpagocare magna etādṛgvṛjino yataḥ |
Pratipakṣaḥ sadaṃ yasminyasmātpraśnasamucchrayaḥ || 5 ||
Because (yataḥ) such a limited being (etādṛś-vṛjinaḥ) is immersed (magnaḥ) in the sphere of thoughts (vikalpa-gocare), in which (yasmin) always (sadam) an opposite side (rises) (pratipakṣaḥ), which produces (yasmāt) the stimulation of a (new) question (which needs new answer again and again) (praśna-samucchrayaḥ). || 5 ||
Someone who is identified with his bodies is a limited being, who is immersed only in the act of thinking. Without the act of thinking it is impossible to identify one’s own Self with other than such an always existing entity which has no date of birth, no weight, no mood, no life story, no memories, etc. All these require thoughts, while one’s thoughtless fact of existence does not. Why the act of thinking can never be the solution for this ‘existence problem’? Because thinking is based on the rejection of all the possibilities apart from what one announces in one’s mind. For example: one cannot think of an apple without rejecting all the other fruits, because the label “this is an apple” would be false for him. Therefore, a thought always has innumerable opposites, which is the endless whirlwind of ‘questions and answers’ by which everybody’s life is flooded. This constant immersion in thinking is the base of one’s limited understanding of existence.
प्रतिपक्षस्य मूर्तिस्तु विवक्षाया मनोगता ।
अहं प्रसूत आत्मा न वेति हि द्वन्द्वकल्पना ॥६॥
एषा सत्यानृतोऽभ्यूहो यथात्मा न विपर्ययः ।
अथाप्यात्मा यथातथ्यं भोक्तैवैकस्तु वाञ्छयोः ॥७॥
Pratipakṣasya mūrtistu vivakṣāyā manogatā |
Ahaṃ prasūta ātmā na veti hi dvandvakalpanā || 6 ||
Eṣā satyānṛto'bhyūho yathātmā na viparyayaḥ |
Athāpyātmā yathātathyaṃ bhoktaivaikastu vāñchayoḥ || 7 ||
The opposite ‘side’ has (prati-pakṣasya) a form (mūrtiḥ...tu) (which) exists in one’s mind (manas-gatā) (, and) arises from the wish to express (vivakṣāyā), as (iti) an opposing idea (like) (dvandva-kalpanā): ‘I (aham) was born (prasūtaḥ), but (vā…hi) the Self (ātmā) is not (born) (na)’. || 6 ||
This (eṣā) looks like a proper conclusion, but it is false (sati-ānṛtaḥ...abhyūhaḥ), because (yathā) the Self (ātmā) is not (na) an opposite (of anything) (viparyayaḥ), moreover (atha-api), the Self (ātmā) is truly (yathā-tathyam) the only (eva) one (ekaḥ) Experiencer (bhoktā... tu) of these two statements (vāñchayoḥ). || 7 ||
After a certain understanding of these statemens about ‘the real fact of existence’, one may start to reason like: “I was born, but the Self or the Lord is not”. This is a logical conclusion, but only for someone who identifies himself with his changing bodies. This is the outcome of thinking, namely, one can think only by means of ‘opposites’. This conclusion comes from one’s limited logic and not from Yoga scriptures. The Scriptures say that one is the Lord Himself and not that one is the limited version of the Lord, therefore, this reasoning is a product of misunderstanding. In Yoga, such misunderstanding is called ‘wrong reasoning’. It is wrong because it reflects one’s bodily identity.
Moreover, the Self cannot be an opposite of anything because ‘an opposite’ can be created only by thoughts, and by means of thoughts, one can identify himself only with something created. Therefore, the only solution is to identify oneself with the Lord by means of Self-awareness, and this is the purpose of Śaivism. Any other practice, process, realization, stabilization, etc. -if there is any- is based on this understanding for those who are serious spiritual aspirants.
तथापि देहचिन्ते ये उत्पाद्ये परिकल्पनात् ।
विषयीयेण भावेनात्मा न भोज्यो न भोजनम् ॥८॥
Tathāpi dehacinte ye utpādye parikalpanāt |
Viṣayīyeṇa bhāvenātmā na bhojyo na bhojanam || 8 ||
Though (tathā-api) the body and thought --i.e. mind-- (deha-cinte) are (ye) produced or born (utpādye) from the act of creation (parikalpanāt) as (bhāvena) an object of (perception) (viṣayīyeṇa), the Self (ātmā) (is experienced) neither (na) as that to be enjoyed --i.e. object-- (bhojyaḥ), nor (na) as the act of enjoyment (bhojanam). || 8 ||
The Self is the Experiencer; therefore, one cannot enjoy or experience one’s own Self but only that which is created by one’s own Self whether it be an object of one’s internal senses that are called one’s mind, or an object of one’s external senses.
विषयीयविपक्षस्य संस्कारस्तु निसर्गजः ।
अन्यथा वेदनं नालं विकल्पस्तु भविष्यति ॥९॥
यो निरासप्रसूतः सा निरासपरिजा खलु ।
सर्वगात्मनिरासस्तु याज्ञानमिति कथ्यते ॥१०॥
यावत्तु कस्यचिन्नाम्लफलोऽयमिति निश्चयः ।
मधूलीयमिति प्राप्तिः सत्यं तावद्यथास्थिता ॥११॥
पदार्थस्तु यतः खण्डो विना ग्राह्यविनिग्रहम् ।
षण्ढा अर्था न शक्ताश्चिन्तामूलं भावितुं ततः ॥१२॥
Viṣayīyavipakṣasya saṃskārastu nisargajaḥ |
Anyathā vedanaṃ nālaṃ vikalpastu bhaviṣyati || 9 ||
Yo nirāsaprasūtaḥ sā nirāsaparijā khalu |
Sarvagātmanirāsastu yājñānamiti kathyate || 10 ||
Yāvattu kasyacinnāmlaphalo'yamiti niścayaḥ |
Madhūlīyamiti prāptiḥ satyaṃ tāvadyathāsthitā || 11 ||
Padārthastu yataḥ khaṇḍo vinā grāhyavinigraham |
Ṣaṇḍhā arthā na śaktāścintāmūlaṃ bhāvituṃ tataḥ || 12 ||
The impression (saṃskāraḥ...tu) of the opposite of an object (of perception) (viṣayīya-vipakṣasya) is innate (in the perception itself) (ni-sargajah), otherwise (anyathā) a perception (vedanam) can never (na...alam) become (bhaviṣyati) a thought (as a result) (vikalpah...tu) which (yah) is born from rejection (nirāsa-prasūtaḥ). The (sā) source of this (innate) rejection (nirāsa-parijā…khalu) is (iti) called (kathyate) spiritual ignorance (itself) (ājñānam), which (yā) is rejection of the all-pervading Self (sarva-ga-ātmā-nirāsaḥ…tu). || 9-10 ||
(In other words), the validity (of a determination) (prāptiḥ) of someone (kasyacid), like (iti): “this (iyam) is a mango tree (madhūlī)” is truly (satyam) proper (yathāsthitā) only (tāvat...tu) if (yāvat) there is certainty (niścayaḥ) of (the idea, for example): “this (ayam) is not (na) a tamarind tree (amla-phalaḥ...iti)”. || 11 ||
As (yataḥ...tataḥ) without (vinā) mutual differences of objects (grāhya-vi-nigraham), the (particular) meaning of a word (pada-arthaḥ...tu) is broken (khaṇḍaḥ) (and words with) eunuch or infertile (ṣaṇḍhāḥ) meanings (arthāḥ) cannot (na...śaktāḥ) be (bhāvitum) a basis of a thought (cintā-mūlam). || 12 ||
A thought is always an opposite of everything which the thought itself is not about, otherwise, it cannot be a thought, because a thought is an object of thinking, (and thinking) is the act of choosing one option from many. Moreover, by means of choosing one from many, the concept of ‘many’ is also created in that moment because they are interconnected.
A thought about an object must be different from everything else, otherwise, the meaning of a word with which one identifies an object of thinking would be broken. The ‘everything else’ or ‘any other meaning’ from which a ‘chosen idea’ is different is not manifested but lies in a potencial form in the Creative Power of the Thinker. Hence, one experiences that meanings after meanings are shining in one’s mind from moment to moment during one’s life, but all the meanings are established by means of rejection.
For example: one can say “this is a mango tree” only when he is sure that it is not a tamarind tree. When the statement “this is a mango tree” is accepted as true, the word ‘mango tree’ is activated or it receives a meaning, and this meaning becomes the opposite of any other meanings. This is how we distinquish things by means of the meanings of words.
It is obviously impossible to reject any other meanings one by one but ‘mango tree’; hence, such a tremendous act of rejection is happening instantly in every moment, especially when one is thinking about something that is well known for him.
But if a meaning of a word is broken because of uncertainty, one cannot connect it to anything. For example: if one is not sure that what he sees is a mango tree, the word ‘mango tree’ has no power there, and no thought will arise regarding the identity of the tree until the arrival of certainty in the form of “ah, this is a fig tree”, for example.
Now, the possibility of ‘an opposite’ is innate in the process of thinking, just as the possibility of a tree is innate in its seed. In other words, from thinking, only ‘an opposite’ can grow.
So, just like a seed innately contains the possibility of a tree, and the only purpose of the existence of a seed is to produce a tree by means of ‘creation’, in the same way, the only purpose of a thought is to produce an opposite by means of ‘rejection’. Therefore, what we call creation or ‘grabbing one meaning’ is merely rejection of anything else. Creation is therefore rejection.
Moreover, just as the only purpose of a tree is to produce a seed from which a tree will grown, the only purpose of an opposite is to produce another thought from which another opposite will grown. This cycle of mentation is called transmigratory existence or saṃsāra.
One can argue that to produce a seed is not the only purpose of a tree because every tree is different, and apart from producing a seed, a tree also gives us the possibility to enjoy its diversity in the form of its beauty, size, etc. and its comparison to another tree. And trees also give us life. Yes, all this is true. Those who apply this same viewpoint to thoughts are called saṃsārin-s in Śaivism. Saṃsārin-s reject the Awareness of their own Self for the sake of the enjoyment of thinking. But why this is wrong? Because they reject the Eternal for the momentary, and this rejection is called spiritual ignorance, moreover, intuitive perception of this fact is called ‘Divine Grace’. Only those are interested in the Eternal who are inspired by ‘Divine Grace’ that is the Power of the Eternal One Himself.
निर्विकल्परसज्ञत्वमेतादृशं तु योगिनाम् ।
वाच्यवाचकयोरैक्ये गुरुणा प्रतिबोधतः ॥१३॥
Nirvikalparasajñatvametādṛśaṃ tu yoginām |
Vācyavācakayoraikye guruṇā pratibodhataḥ || 13 ||
Such (etādṛśam...tu) an experience which is familiar with thoughtlessness or tasting the flavour of thoughtlessness (nirvikalpa-rasa-jñatvam) when there is no difference (aikye) between words and their denoted objects (vācya-vācakayoḥ) (takes place) for yogin-s (yoginām) through the illumination (of their intellect, and that is performed) (prati-bodha-tas) by the (Grace of the) Guru (guruṇā). || 13 ||
The difference between the meanings of words is maintained by one’s own Power of Self-awareness when That Power is misunderstood by a limited being. Misunderstanding of one’s own Power of Self-awareness has already been explained here as one’s identity with one’s own bodies. When such misunderstanding is active, That same Power of Self-awareness glues together the series of letters into a word and She gives the newly born word a meaning. This process was explained under the previous verses. In the Śivasūtra-s, this misunderstood Power is called Mātṛkā, Who consequently, is the basis of limited knowledge, which fuels the process of thinking.
So, because this illusory process which maintains the whirlwind of saṃsāra is governed by one’s own Power of Self-awareness when She is not understood in a proper way --i.e. when there is bodily identity--, the solution is also connected with one’s own Power of Self-awareness. Hence, the Grace of the Guru is said to be that Power which restores Self-awareness by means of revealing Its real nature to a spiritual aspirant.
In the Śivasūtra-s, this is called ‘Enlightening the wheel --i.e. trick-- of Mātṛkā’. This experience is nothing but ‘tasting the flavour of thoughtlessness’. It is not perfect thoughtlessness, but a tasting of its flavour. This means ‘being aware of the root of the thinking process’ which root is one’s own Self. The symptom is the following: the yogin feels that all the words have the same meaning and that meaning shines without announcing that meaning in one’s mind. Why? Because the Real Meaning or Real Essence of all the words is not utterable, as it is merely the real or ‘restored’ state of Self-awareness, which is called ‘Mantra’ in Śaivism. Such a Blissful experience is called ‘Śāktasamāveśa’ or ‘Absorption which belongs to Śakti or Self-awareness’. Though such an Absorption rejects the creation of words while it is maintained only by the Guru’s Grace, it is a necessary step of the spiritual process by means of which a fortunate one can have an initial understanding of the Eternal in contrary to the momentary. No one becomes interested in this Eternal Condition without such Grace, because extroversion of saṃsārin-s is too strong. It is obviously too strong as this extroversion is maintained by the same Supreme Power.
So, Śāktasamāveśa is the condition of spiritual trance which takes place when the Guru, the Grace Bestowing Power of the Supreme Lord elevates the aspirant’s Consciousness to the level of the root of the thinking process and She keeps him there in the form of a Blissful Absorption while rejecting mental activity.
As soon as the aspirant’s own capacity to remain in that root level is developed due to a proper understanding of Self-awareness that has been revealed by the Śākta State, an even higher aspect of Absoprtion takes place. In this higher Absorption, the same realization of one’s own Self is rising even during the act of thinking that is the act of forming words, which act now is not different from Self-awareness, and this is what perfect ‘thoughtlessness’ means here.
This Absorption is called ‘Śāmbhavasamāveśa’ which bestows Spiritual Happiness. Happiness lies in the rejection of rejection, by means of which this Absorption becomes non-dualistic in contrary to Śāktasamāveśa, which is not perfectly ‘non-dualistic’ in nature because there is rejection in the process. In very short: The Grace of the Guru makes one understand that trees are only to produce their seeds, and seeds are only to produce their trees, and along with such understanding, the Creator of this play also becomes revealed in the form of one’s own Real Self. Please note that these explanations were about ‘Śāktasamāveśa and Śāmbhavasamāveśa’ and not about ‘Śāktopāya and Śāmbhavopāya’. Samāveśa-s in this context are the culminating points of the respective upāya-s.
समादेयं विना तथ्यं प्रतिवस्तु निरूहगम् ।
ग्राह्यस्य न विकल्पात्तु निवेदितप्रकाशनम् ॥१४॥
Samādeyaṃ vinā tathyaṃ prativastu nirūhagam |
Grāhyasya na vikalpāttu niveditaprakāśanam || 14 ||
In reality (tathyam), without (vinā) a valid (samādeyam) counterpart --i.e. opposite-- (prati-vastu), (which) pervades (the abode of) logical certainty (nirūha-gam), there is no (na) announced illumination (nivedita-prakāśanam) of an object (grāhyasya) (which rises) from a thought (vikalpāt…tu). || 14 ||
To affirm again, the requirement of a thought is a valid counterpart without which there is no possibility of a thought, and only one’s thoughtless Self shines.
स्वात्मनोऽ खण्डितस्यैव सत्यमेतत्तिरोहितम् ।
सत्यतो नित्यकालं स मनःशङ्काप्रतिष्ठितः ॥१५॥
स्वचित्ते नित्यशोऽ त्रैव स्वात्मसत्यमनिश्चितम् ।
निश्चयोऽ पि विकल्पस्य व्यपोहनात्प्रभद्यते ॥१६॥
Svātmano' khaṇḍitasyaiva satyametattirohitam |
Satyato nityakālaṃ sa manaḥśaṅkāpratiṣṭhitaḥ || 15 ||
Svacitte nityaśo' traiva svātmasatyamaniścitam |
Niścayo' pi vikalpasya vyapohanātprabhadyate || 16 ||
This (etat) is that hidden (tirohitam) Reality (satyam) (which) belongs only to one’s own uninterrupted Self (sva-ātmanaḥ...akhaṇḍitasya…eva). Without doubt (satyataḥ), He (saḥ) always (nityakālam) rests on mental uncertainty (manaḥ-śaṅkā-pratiṣṭhitaḥ). || 15 ||
Therefore (atra…eva), the Reality of one’s own Self (sva-ātmā-satyam) is always (nityaśaḥ) uncertain (aniścitam) in one’s own mind (sva-citte), (because) due to the act of rejection (vyapohanāt), certainty (niścayaḥ...api) belongs (prabhadyate) to a thought (vikalpasya). || 16 ||
What human logic considers certainty is nothing but the outcome of thinking process. According to this viewpoint, one cannot be certain about one’s own Self, because ‘to be certain’ is ‘to choose’. In the Scriptures of Śaivism, terms like: ’Knowledge of the Self’, ‘Resting on the Self’, etc. means resting on that Self-awareness which is the source of any mental process, and this Source is always existing even during mentation. Moreover, ‘Resting’ means ‘identifying’. A spiritual aspirant must understand this, otherwise, he will keep wandering in his own mind while searching for something that is imagined to be his own Self. Even if he finds something in his mind that looks special due to the Playful Power of His own Self, that special thing is a mere thought, and it will leave him in doubt after replacing it with another thought.
अथापि तस्य तन्त्रेषु तत्पदं निर्विकल्पकम् ।
अकथ्यमेव तत्त्वेन सदसद्भ्रमवर्जितम् ॥१७॥
भ्रमस्तयोर्द्वकाभासः शिवसद्भावफुल्लितः ।
चित्तादर्शस्य धर्म्यो य आत्मविच्छेदकारकः ॥१८॥
Athāpi tasya tantreṣu tatpadaṃ nirvikalpakam |
Akathyameva tattvena sadasadbhramavarjitam || 17 ||
Bhramastayordvakābhāsaḥ śivasadbhāvaphullitaḥ |
Cittādarśasya dharmyo ya ātmavicchedakārakaḥ || 18 ||
On this account (athā-api), in His Tantra-s (tasya...tantreṣu), His State (tat-padam) is (described as) unspeakable (akathyam) ‘thoughtlessness’ (nirvikalpakam) indeed (eva) (, which) truly (tattvena) transcends the illusion of ‘being’ and ‘non-being’ (sat-asat-bhrama-varjitam). || 17 ||
(The) illusion (bhramaḥ) of these two --i.e. of being and non-being-- (tayoḥ) is a twofold reflection (dvaka-ābhāsaḥ) which is (yaḥ) expanded from the Real Nature of Śiva (śiva-sat-bhāva-phullitaḥ), (and it is) that agent of separation from the Self (ātmā-viccheda-kārakaḥ) (, which) is suitable (dharmyaḥ) to the mirror of the mind (citta-ādarśasya). || 18 ||
Therefore, the Reality of one’s own Self is said to be Thoughtlessness, which is a technical term to describe that kind of knowledge which is not dependent on mental activity or thinking. Hence, the Supreme Lord is said to be unspeakable or unthinkable because of this, and not because He is too large, too subtle, etc. He is simply the Source, the Maintainer, and the Dissolver of any mental concept. One should recognize this by any means, as nothing else can bring one the peace of ‘being doubtless’. Thoughts bring one only doubts about the Existence of the Supreme Lord Who is Lord Śiva, one’s own Self, and in the highest sense, a limited being is bonded only by the confusion of this pair called ‘being and non-being’. As it has been said in venerable Chummāsaṃketaprakāśa:
Idameva tu sarvasya bandhamokṣobhayātmanaḥ
Śivāśivasya saṃhatṛ nistaraṅgaṃ nirāntaram ||
“Only (eva…tu) this (idam) is the Uninterrupted (nirāntaram) (and) Motionless (nistaraṅgam) Destroyer (saṃhatṛ) of the (confusion about) the existence and non-existence of Śiva (śiva-aśivasya) (that is) the characteristic of (the duality of) bondage and Liberation (bandha-mokṣa-ubhaya-ātmanaḥ) in everyone (sarvasya). ||”
अपरं केनचिद्देहं वा जगद्वा विमृश्यते ।
आयुःसंभवभावेन यदि पुनो विसूत्रता ॥१९॥
यदायुःसंभवो यस्माद्यः स्वात्मा देहिनामपि ।
ज्ञेयमित्युच्यते किंचित्शरीरमिव नैधनम् ॥२०॥
विकल्पनानुबद्धास्तत्स्पर्शने योगिनस्तदा ।
स्पर्शनं च विमर्दं स्यान्नयति शान्तिवर्जितम् ॥२१॥
Aparaṃ kenaciddehaṃ vā jagadvā vimṛśyate |
Āyuḥsaṃbhavabhāvena yadi puno visūtratā || 19 ||
Yadāyuḥsaṃbhavo yasmādyaḥ svātmā dehināmapi |
Jñeyamityucyate kiṃcitśarīramiva naidhanam || 20 ||
Vikalpanānubaddhāstatsparśane yoginastadā |
Sparśanaṃ ca vimardaṃ syānnayati śāntivarjitam || 21 ||
If (yadi) one (kenacid) considers (vimṛśyate) another (aparam) body --i.e. a human mother-- (deham) or (vā...vā) the universe (jagat) as the Source of life (āyuḥ-saṃbhava-bhāvena), a confusion of mind (takes place) (vi-sūtra-tā) again and again (punar). || 19 ||
Because (yasmāt), if (yadā) the Source of life (āyus-saṃbhavaḥ), which (yaḥ) is the Self (svātmā) even (api) of embodied beings (dehinām), is something (kiṃcid) that is called (iti…ucyate) an object (of perception) (jñeyam) like (iva) a perishable (naidhanam) body (śarīram), then (tadā) (even) yogī-s (yoginaḥ) are bound to thinking or imagination (vikalpa-anu-baddhāḥ) to have a contact with It --i.e. with their own Self-- (tat-sparśane), and (ca) (such a) sense of contact (with one’s own Self) (sparśanam) actually (syāt) leads (nayati) to rejection (vimardam), which is devoid of peace (śānti-varjitam). || 20-21 ||
Even yogī-s are bound to thoughts if they cannot understand that their Self is the Thinker and not a thought. Advanced yogī-s contact with their own Self -so to speak- by means of Self-awareness and not by grabbing or rejecting anything. This is a matter of spiritual understanding, that is always concealed by Mātṛkā, unless the Grace of the Guru unfolds it.
स्थूलसूक्ष्मशरीरस्य ग्राह्यस्य स्वीकृतिश्चितः ।
सत्यापनाय जीवानां गहनमूढता धियः ॥२२॥
Satyāpanāya jīvānāṃ gahanamūḍhatā dhiyaḥ || 22 ||
(Therefore), taking possession (svī-kṛtiḥ) of the perceptible gross (and) subtle bodies (sthūla-sūkṣma-śarīrasya…grāhyasya) to verify (satya-apanāya) Consciousness --i.e. to verify that ‘I exist’-- (citaḥ) is a deep confusion (gahana-mūḍhatā) in the intellect (dhiyaḥ) of limited beings (jīvānām). || 22 ||
The activity of one’s individual mind is nothing but the act of taking possession of perceptible objects like one’s gross body or memories, ideas, etc. All this happens for the sake of playing, when Citi or the Power of Consciousness convinces Herself that She must grab and reject things to feel that She is existing again and again. This Play is reflected in the intellect of the limited being in the form of worldly existence or saṃsāra. One should convince Her that She does not need to do this. The way to convice Her is to understand Her, by means of which one can recognize that there is no difference between oneself and the Power of Consciousness. This way, the Play of Consciousness remains as It is, and one becomes the Player. It is a well-known fact that the Science of Yoga, Sacred Scriptures, Secret Teachings and Traditions of spirituality are the manifestations of the Power of God or Consciousness Who is the Śakti of Lord Śiva, and all these exist to help a limited being recognize his own Self. What else can be said?
भ्रान्तिर्योगिभिरेषा व्यभिचार इति कथ्यते ।
यतः स्वस्वास्तितावास्तु न जातु चिन्तनाद्गतः ॥२३॥
स्वसत्तावस्तु तत्साक्षात्क्रियते तु स्वयुक्तितः ।
जीवेनैष तु सारोऽपि शिवनाथः स्वयं विभूः ॥२४॥
Bhrāntiryogibhireṣā vyabhicāra iti kathyate |
Yataḥ svasvāstitāvāstu na jātu cintanādgataḥ || 23 ||
Svasattāvastu tatsākṣātkriyate tu svayuktitaḥ |
Jīvenaiṣa tu sāro'pi śivanāthaḥ svayaṃ vibhūḥ || 24 ||
This (eṣā) confusion (bhrāntiḥ) is (iti) called (kathyate) “false reasoning” or lit. ‘going astray’ or ‘missing the point’ (vyabhicāraḥ) by the followers of Yoga (yogibhiḥ), as (yataḥ) one’s own Fact of Existence (sva-sva-astitā-vastu) does not ever (na…jātu) come (gataḥ) from thinking (cintanāt). || 23 ||
One’s own Fact of Existence (sva-sattā-vāstu…tat) is truly (tu) felt or realized (sākṣāt-kriyate) naturally (sva-yuktitaḥ) by a living being (jīvena), and (api) this (eṣaḥ) Eternal (vibhūḥ) Essence (of Existence) (sāraḥ) is Lord Śiva (śiva-nāthaḥ) Himself (svayam). || 24 ||
This is the meaning of what has been said so far. The term: ‘followers of Yoga’ here means the ‘knowers of Yoga’, because ‘to be a yogin here’ is ‘to be rooted in the Truth of the teachings of the Yogaśāstra-s’. Therefore, the teachings must be understood by means of spiritual experience beyond their arguments. Otherwise, there is no dissolution of doubts until the essence of the teachings do not shine beyond the words of the teachings. This has been clearly stated by Arṇasiṃha in Mahānayaprakāśa:
Itthaṃ vyāvartitāpyeyaṃ nānārthaikatvakalpanā |
Nirniketasvarūpatvānnayottīrṇaṃ vibhāvyate || 247 ||
“This (ayam) theory about the Oneness of the many (nānā-artha-eka-tva-kalpanā) has been explained (vyāvartitā) here (ittham), though (api), because of one’s (truly) Unlocated Essential Nature (nirniketa-svarūpatvāt), (such a Oneness is to be) realized (vibhāvyate) (as the Reality) beyond the teachings (naya-uttīrṇam). ||”
अनन्तरूपकार्याणां प्रभासो देशकालयोः ।
विश्वेऽपि नैव भोक्तारं विनैकतरसंस्थितिः ॥२५॥
कार्यतो यदि वा स्थूला वा सूक्ष्मा कार्यसंस्थितिः ।
सम्प्रतिष्ठितमत्यन्तं कर्तारमुपजीविनी ॥२६॥
तदर्थं कार्यधर्मः केवली स्फुटो न कल्पितः ।
चिन्तनेनादिसिद्धोऽपि यो निरूप्यस्तु सद्घनः ॥२७॥
Anantarūpakāryāṇāṃ prabhāso deśakālayoḥ |
Viśve'pi naiva bhoktāraṃ vinaikatarasaṃsthitiḥ || 25 ||
Kāryato yadi vā sthūlā vā sūkṣmā kāryasaṃsthitiḥ |
Sampratiṣṭhitamatyantaṃ kartāramupajīvinī || 26 ||
Tadarthaṃ kāryadharmaḥ kevalī sphuṭo na kalpitaḥ |
Cintanenādisiddho'pi yo nirūpyastu sadghanaḥ || 27 ||
(There is) rising (prabhāsaḥ) of objects with innumberable forms (ananta-rūpa-kāryāṇām) in the universe (viśve) of space and time (deśa-kālayoḥ), but not even (api…na…eva) one of them has existence (ekatara-saṃsthitiḥ) without (vinā) the one (who is) experiencing (it) (bhoktāram). || 25 ||
Consequently (kāryataḥ), whether it be (yadi…vā) material (sthūlā) or (vā) mental (sūkṣmā), the existence of an object (kārya-saṃsthitiḥ) is dependent (upajīvinī) on the experiencing Subject (kartāram) (Who) Exists (sam-pratiṣṭhitam) perpetually (atyantam). || 26 ||
Therefore (tadartham), an object’s only real attribute (kevalī…sphuṭaḥ…kārya-dharmaḥ) (which is) not (na) invented (kalpitaḥ) by thinking (cintanena) is nothing but the already proved (ādi-siddhaḥ…api) Existence --i.e. that they actually exist-- (sat-ghanaḥ), which (yaḥ) truly (eva) has to be ascertained (by everyone) (nirūpyaḥ…tu). || 27 ||
Though one can see innummerable objects in one’s mind in the form of ideas, images, sounds, tastes, etc. or external realities by means of one’s senses, but it is a fact that not even one object exists without someone who is experiencing it. Therefore, an object is always dependent on the existence of an experiencer, and that object shines as the expansion of the activity of the experiencer, which activity is called cognition. Such a dependency of objects on the subject displays the fact that all the attributes of an object are perceivable only by means of cognition. Therefore, anything what an experiencer can say about an object is necessarily invented by the thinking process of the experiencer. The only one attribute of an object that is not invented this way is nothing but the Reality of the Subject that is also not invented by thinking, and this is the naturally felt Existence of the Subject that has already been explained. In other words, without thinking, an object’s attribute is the same as the subject’s attribute that is the mere fact of Existence; hence, the difference of the subject and the object is simply mentally created, but this difference is essentially not existing. In Śaivism, objects are said to be mental reflections. This is that ‘Truth’ which is to be ascertained by yogin-s, as nothing else is to be understood in the Process of Yoga, by means of which the perfect Oneness of Subject and objects are established in one’s own experience.
This Supreme Knowledge which is said to be the Natural Treasure of everyone is mentioned in Venerable Spanda:
Yasmātsarvamayo jīvaḥ sarvabhāvasamudbhavāt |
Tatsaṃvedanarūpeṇa tādātmyapratipattitaḥ ||
Tena śabdārthacintāsu na sāvasthā na yā śivaḥ |
Bhoktaiva bhogyabhāvena sadā sarvatra saṃsthitaḥ ||
“Therefore (yasmāt), the jīva or individual being (jīvaḥ) is not different from anything --i.e. he is one with the world-- (sarva-mayaḥ) because (he becomes) the origin of everything (sarva-bhāva-samudbhavāt) in the form of the knowledge of them (tat-saṃvedana-rūpeṇa) because of the attainment of sameness (with them) (tādātmya-pratipattitaḥ). ||”
“Through that (condition) (tena), (there is) no (na) state (avasthā) which (yā) would not be (na) Śiva (śivaḥ) in words, objects (or even) thoughts (śabda-ārtha-cintāsu), (and) only (eva) the Perceiver (bhoktā) (is that who) remains (saṃsthitaḥ) as the (appearance) of the perceived (object) (bhogya-bhāvena) always (sadā) (and) everywhere (sarvatra). ||”
|| 25-27 ||
यदीयं केवला सत्ता सर्वगेह प्रकाशते ।
या विकल्पैर्न खण्ड्या कुत्रचित्किं तर्हि तां तिरः ॥२८॥
सत्ता यदि स्वरूपः सतः स्वभावो न संशयः ।
को विश्वार्थघनो चित्रो विश्वतस्तर्हि तं तिरः ॥२९॥
Yadīyaṃ kevalā sattā sarvageha prakāśate |
Yā vikalpairna khaṇḍyā kutracitkiṃ tarhi tāṃ tiraḥ || 28 ||
Sattā yadi svarūpaḥ sataḥ svabhāvo na saṃśayaḥ |
Ko viśvārthaghano citro viśvatastarhi taṃ tiraḥ || 29 ||
If (yadi) this (iyam) all-pervading (sarva-gā) Existence (sattā) which is (yā) not (na) refutable (khaṇḍyā) by means of thoughts (vikalpaiḥ) shines (prakāśate) here (iha) alone (kevalā), then (tarhi) what (else exists) (kim) anywhere (kutracit) apart (tiraḥ) from It (tām)? || 28 ||
If (yadi) Existence (sattā) -without (na) doubt (saṃśayaḥ)- is the Essential Nature (sva-rūpaḥ) or State (sva-bhāvaḥ) of the One Who Exists (sataḥ), then (tarhi) what (kaḥ) is (this) manifold (citraḥ) mass of objects of the world (viśva-artha-ghanaḥ) all around (viśvataḥ) if not (tiraḥ) Himself (tam)? || 29 ||
These are rhetorical questions that do not require an answer but a reflection or contemplation on the part of spiritual aspirants. Or to put differently, these are such questions of which answer is nothing but the uselessness of the questions themselves because the reality they want to point out becomes obvious.
अतस्तु ग्राहकग्राह्या ग्रथिता विश्वकेतिताः ।
लघुखण्डा इवास्मिन्सत्तानन्तजलदे प्लवाः ॥३०॥
यथा प्रकाशमापोघनं शीनं शीनरूपधृत् ।
ज्योक्तथा मातृमेयाः समानाः सत्यतया सदा ॥३१॥
शीतशीनविधित्सानुसारेण शीतधर्मतः ।
यथा तथा विपर्यासविधित्सा चिन्तनस्य तु ॥३२॥
यथैव शीतधर्मस्फुरणं मात्रोष्मविप्लुतिः ।
द्वन्द्वं तु भेदरूपं यद्तन्मोहस्फुरणं तथा ॥३३॥
शीनं विद्रावयत्यूष्मो यथोदर्के स्वरूपतः ।
प्रबोधाग्निस्तथैव स्यान्मोक्षयति प्रसादतः ॥३४॥
Atastu grāhakagrāhyā grathitā viśvaketitāḥ |
Laghukhaṇḍā ivāsminsattānantajalade plavāḥ || 30 ||
Yathā prakāśamāpoghanaṃ śīnaṃ śīnarūpadhṛt |
Jyoktathā mātṛmeyāḥ samānāḥ satyatayā sadā || 31 ||
Śītaśīnavidhitsānusāreṇa śītadharmataḥ |
Yathā tathā viparyāsavidhitsā cintanasya tu || 32 ||
Yathaiva śītadharmasphuraṇaṃ mātroṣmaviplutiḥ |
Dvandvaṃ tu bhedarūpaṃ yadtanmohasphuraṇaṃ tathā || 33 ||
Śīnaṃ vidrāvayatyūṣmo yathodarke svarūpataḥ |
Prabodhāgnistathaiva syānmokṣayati prasādataḥ || 34 ||
Hence (ataḥ…tu), subjects and objects (grāhaka-grāhyāḥ) (, that are) together (grathitāḥ) called the universe (viśva-ketitāḥ), are like (iva) little pieces (of ice) (laghu-khaṇḍāḥ) floating (plavāḥ) in this (asmin) Endless Ocean of Existence (sattā-ananta-jalade). || 30 ||
As (yathā) it is evident (prakāśam) (that) ice (śīnam) is just water (āpaḥ-ghanam) (which) is assuming the form of ‘ice’ (śīna-rūpa-dhṛt) for a while (jyok); therefore (tathā), (all) the subjects and objects (mātṛ-meyāḥ) are always (sadā) the same (samānāḥ) as the State of Existence (satyatayā). || 31 ||
Just as (yathā) cold has the intention to turn into ice (śīta-śīna-vidhitsā) according to (anusāreṇa) the nature of coldness (śīta-dharmataḥ), in the same way (tathā), thinking also has (cintanasya…tu) the intention to turn into an opposition (viparyāsa-vidhitsā). || 32 ||
As (yathā…eva) the manifestation of the nature of coldness --i.e. ice-- (śīta-dharma-sphuraṇam) is merely the loss of heat (mātra-ūṣma-viplutiḥ), similarly (tathā) the pairs of opposites (dvandvam) are nothing but (tu) that (tat) manifestation of illusion (moha-sphuraṇam) which (yat) is the appearance or nature of duality --i.e. loss of unity-- (bheda-rūpam). || 33 ||
(Moreover,) as (yathā) heat (ūṣmaḥ) finally (udarke) causes the melting (vidrāvayati) of ice (śīnam) Naturally (sva-rūpataḥ), may (syāt) the Fire of Consciousness (pra-bodha-agniḥ) Liberates (mokṣayati) in the same manner (tathā…eva) through Divine Grace (prasādataḥ). || 34 ||
This set of five verses explains the relationship of the world and the Supreme Lord, in which the difference between Him and the world is like the difference between the ocean and its ice. Ice is a temporary formation of the water of the ocean, and its formation exist only when a specific condition --i.e. cold-- is maintained. But our intellect reflects the truth about the oneness of the ice and the water even when there are two formations for the senses and mind. Such understanding remains intact during the appearance of ice and in its absence.
किमर्थं समुपोढानि सर्वशास्त्रेषु योगिनाम् ।
प्रतीकदर्शनान्येतादृशानि जन्तवो यथा ॥३५॥
अपर्याप्ताः प्रसादो यदर्थं कर्तेह केवलः ।
य आध्यात्मिकं कृत्यं तु सम्प्रकरोति सत्यताम् ॥३६॥
अर्थं कश्चित्सदा जन्तुर्यः स्वयं परमेश्वरः ।
मोहक्रीडानुकर्त्री यस्य पट्याः प्रतिहीयते ॥३७॥
Kimarthaṃ samupoḍhāni sarvaśāstreṣu yoginām |
Pratīkadarśanānyetādṛśāni jantavo yathā || 35 ||
Aparyāptāḥ prasādo yadarthaṃ karteha kevalaḥ |
Ya ādhyātmikaṃ kṛtyaṃ tu samprakaroti satyatām || 36 ||
Arthaṃ kaścitsadā janturyaḥ svayaṃ parameśvaraḥ |
Mohakrīḍānukartrī yasya paṭyāḥ pratihīyate || 37 ||
Why (kimartham) such (etādṛśāni) symbolic conceptions (pratīka-darśanāni) are presented (samupoḍhāni) in all the Scriptures (sarva-śāstreṣu) for the yogī-s (yoginām), if (yathā) limited individuals (jantavaḥ) are incompetent (to perform the examples) (aparyāptāḥ), as (yat-artham) the only one (kevalaḥ) Doer (kartā) in this world (iha) is Divine Grace (prasādaḥ), Which (yaḥ) turns (samprakaroti) spiritual (ādhyātmikam) acts (kṛtyam…tu) into realities (satyatām)? || 35-36 ||
Because (artham) someone (kaścid) who is (yaḥ) a limited individual (jantuḥ) is always (sadā) the Supreme Lord (parama-īśvaraḥ) Himself (svayam), Whose (yasya) (Power) stays behind (pratihīyate) the curtain (paṭyāḥ) (by) imitating the Play of Illusion (moha-krīḍā-anu-kartrī). || 37 ||
Why such conceptions are useful in the process of understanding? Because the playful process of the Power of the Supreme Lord is that which is manifested in worldy activities, as the world is nothing but Her reflection. There are so many analogies in the Scriptures, and all of them are operated by the same connection. One should contemplate deeply on such analogies to recognize this hidden factor.
Although, contemplation is fruitful only when it is governed by Divine Grace, which unfolds the truth about the real contemplator that is nothing but the Supreme Lord, as the individual one is only a drama. In other words, Spiritual illusion is a Play of the Power or Self-awareness (also called I-consciousness) of the Lord, what She plays by hiding Herself from the Lord, which is exactly the idea of individuality.
ततः स आत्मशक्त्याः प्रचारो यश्चित्तकेतितः ।
भानुरश्मिरिवाथापि महेशराज्यकुञ्चिका ॥३८॥
Tataḥ sa ātmaśaktyāḥ pracāro yaścittaketitaḥ |
Bhānuraśmirivāthāpi maheśarājyakuñcikā || 38 ||
Hence (tataḥ)̣, that (saḥ) Playground (pra-cāraḥ) of the Power of the Self (ātmā-śaktyāḥ) which (yaḥ) is called individual mind (citta-ketitaḥ) is like (iva) the Rays of the Sun (bhānu-raśmiḥ), moreover (athā-api) (, it) is the Key to the Kingdom of the Great Lord (mahā-īśa-rājya-kuñcikā). || 38 ||
The Playground of Her Play is called the individual mind, which is not at all another reality than Śakti Herself. The mind is like the Rays of the Sun. Though it is understood as Her emission in the sphere of space and Time, no mind is different from one’s I-consciousness in real sense. As it is said by Kṣemarāja:
Citireva cetanapadādavarūḍhā cetyasaṅkocinī cittam ||
“Only (eva) Citi or the Power of Consciousness (citiḥ) (becomes) Citta or individual mind (cittam) (as) contraction (in the form of) objectivity (cetya-saṅkocinī) (after) descending (avarūḍhā) from the condition of Cetana or the Conscious Being (cetana-padāt). ||”
Tatparijñāne cittamevāntarmukhībhāvena cetanāpadādhyārohāccitiḥ ||
“When this (fact) is known (tat-parijñāne), (it is) only (eva) the citta or individual mind (cittam) (, which,) by turning back to the Inner Principle (antar-mukhī-bhāvena) (, becomes) Citi or the Power of Consciousness (again) (citiḥ) due to (Her) re-ascending to the State of Cetana or Conscious Being (cetanā-pada-adhyārohāt). ||”
Moreover, such Playground of individual mind is the Key to the Kingdom of the Great Lord. Why? Because everybody has the key to the Great Kingdom of Lord Śiva, just as everbody has an individual mind. But without the hiding place of the Door, the key itself is as good as a lump of clay. One’s mind can take any form, but without finding out that ‘hidden place’ where it attains peace, the mind remains the Playground of questions and answers in the form of ‘seeking peace’. Because the mind must be sunk in that secret reality, as venerable Śivasūtra-s say:
Magnaḥ svacittena praviśet || 22 ||
“(The Yogin who is) immersed (into the three states of consciousness while being their Witness) (magnaḥ) should enter (Universal Consciousness with) (praviśet) his (thoughtless) mind (sva-cittena). ||”
महामात्ररहस्यं कुञ्चिकाछिद्रं तु कार्यतः ।
श्रुतं प्रसादनिर्देशान्नितरां तत्प्रयोजनम् ॥३९॥
Mahāmātrarahasyaṃ kuñcikāchidraṃ tu kāryataḥ |
Śrutaṃ prasādanirdeśānnitarāṃ tatprayojanam || 39 ||
Consequently (kāryataḥ), the Greatest Secret (mahā-mātra-rahasyam) is (then) truly (tu) the Keyhole (kuñcikā-chidram) (that is) the Oral Revelation heard from the Instructions (rising) from Divine Grace (prasāda-nirdeśāt…śrutam) (that is) always (nitarām) the Intention of Him (tat-prayojanam). || 39 ||
Therefore, the Greatest Secret is not the key but the keyhole. This secret is a matter of Oral Revelation that always takes place through Divine Grace because no one finds out the ‘hidden place’ of the Lord without the Intention of the Lord Who is one’s own Self. ‘Oral‘ in this sense means direct or personal revelation performed by the Power of one’s own Self in any form, while ‘written’ means its opposite. To achieve this, one must seek only one’s own Self; otherwise, one only finds ‘something else’ even if Revelation is in front of one’s eyes. As in Chummāsaṃketaprakāśaḥ:
Vaktrādvaktreṇa vaktavyaṃ nedaṃ lekhyam…
“…this (State) (idam) is not (na) to be written (lekhyam). (It is) to be spoken (vaktavyam) through the Mouth or Speech (vaktreṇa) of the Mouth (vaktrāt). ||”
प्रसादः कुञ्चिकां छिद्रे प्रक्षेपयति योगिना ।
प्रातिभं यच्छिवस्यात्र दूतीरूपं प्रभाति च ॥४०॥
Prasādaḥ kuñcikāṃ chidre prakṣepayati yoginā |
Prātibhaṃ yacchivasyātra dūtīrūpaṃ prabhāti ca || 40 ||
Divine Grace (prasādaḥ) makes the yogī (yoginā) insert (prakṣepayati) the key (kuñcikām) into the Keyhole (chidre), and (ca) there (atra), Divine Intuition (prātibham) shines (prabhāti) which is (yat) the Appearance of the Messenger (dūtī-rūpam) of Śiva (śivasya). || 40 ||
When the key is inserted to the Keyhole, or in other words, when the yogin realizes the ‘hiding place’ of the secret of the Supreme Lord, there is only Divine Intuition there in the form of the Messenger of Śiva, Who embodies divine connection with one’s own Self.
शिवदूत्यं किलास्मीति सङ्क्रामितं महाचरुः ।
स्वस्वभावेन भक्ष्यो यः स्वभावेन फलार्थिना ॥४१॥
Śivadūtyaṃ kilāsmīti saṅkrāmitaṃ mahācaruḥ |
Svasvabhāvena bhakṣyo yaḥ svabhāvena phalārthinā || 41 ||
The Message of Śiva (śiva-dūtyam) is certainly (kila) the Great Sacrificial Substance (mahā-caruḥ) (that is) delivered (saṅkrāmitam) as (the Secret of) ‘I am’ (asmi…iti), which (yaḥ) must be consumed (bhakṣyaḥ) by one’s own Real Essential Nature (sva-sva-bhāvena) as one’s own Essential Nature (sva-bhāvena) by the one (who is) desirous of the Fruit (of Spiritual Path) (phala-arthinā). || 41 ||
The Message She delivers is the Secret behind the words ‘I am’. Though this Reality is untouchable by one’s own mind as It is unutterable; therefore, It must be consumed by one’s own Self by means of Absorptions into Its real meaning. These Absorptions form a continuous series of amorous unions with one’s own Self that is the culmination of the Process of Worship.
वाक्यान्येतानि तस्मात्स्वप्रातिभचोदितार्थतः ।
यद्दीप्यते प्रसादेन पठके पूर्वकारिणा ॥४२॥
Vākyānyetāni tasmātsvaprātibhacoditārthataḥ |
Yaddīpyate prasādena paṭhake pūrvakāriṇā || 42 ||
Therefore (tasmāt), these (etāni) words (vākyāni) are for the sake of to become inspired by one’s own Divine Intuition (sva-prātibha-codita-arthataḥ) (That is) shining (yat…dīpyate) by Divine Grace (prasādena) (which is) already active (pūrva-kāriṇā) in the reader (paṭhake). || 42 ||
Let my little effort be attributed to them --i.e. to the readers--, by means of which they may enjoy the Bliss of their own Consciousness, as any difference between us lies only in their mind but not in the Heart of the Lord.
स्वचित्तं तु निमज्ज्येत योगिना शङ्कया सह ।
निश्चयेनापि योनौ छिद्रं प्रति भक्तियुक्तितः ॥४३॥
यत्कारणं तु सद्भक्तिः सत्यं शाखितुमिच्छति ॥४४॥
Svacittaṃ tu nimajjyeta yoginā śaṅkayā saha |
Niścayenāpi yonau chidraṃ prati bhaktiyuktitaḥ || 43 ||
Yatkāraṇaṃ tu sadbhaktiḥ satyaṃ śākhitumicchati || 44 ||
The yogī (yoginā) must submerge (nimajjyeta) his mind (sva-cittam…tu) together (saha) with (his) doubts (śaṅkayā) but also (api) with (his) convictions (niścayena) into (its) Source (yonau) through (prati) the Keyhole (chidram) by the Device of Devotion (bhakti-yuktitaḥ). || 43 ||
Because (yatkāraṇam…tu) Real Devotion (sat-bhaktiḥ) wishes (icchati) to embrace (śākhitum) the Truth (satyam). || 44 ||
To affirm again: there is nothing else to be done.
प्रतीकदर्शनं भाष्यं यद्यपि शब्दभेदगम् ।
अन्वेष्टृभ्योऽञ्जसा तेभ्यो येऽनिरुक्तसदर्थिनः ।
सामृद्ध्यं चरमं भूयाच्छिवनाथचिकीर्षितम् ॥४६॥
Pratīkadarśanaṃ bhāṣyaṃ yadyapi śabdabhedagam |
Naivoddeśanayo'nyastvātmavibhūtinirīkṣaṇaḥ || 45 ||
Anveṣṭṛbhyo'ñjasā tebhyo ye'niruktasadarthinaḥ |
Sāmṛddhyaṃ caramaṃ bhūyācchivanāthacikīrṣitam || 46 ||
Though (yadi-api) explanatory (bhāṣyam) symbolism (pratīka-darśanam) pervades the duality of words (śabda-bheda-gam), there is really (eva) no (na) other (anyaḥ…tu) method of explanation (ut-deśa-nayaḥ) of the Glory of the Self (ātmā-vibhūti-nirīkṣaṇaḥ) for those (tebhyaḥ) seekers (anveṣṭṛbhyaḥ) (who are) straightforwardly (añjasāḥ…ye) longing for the unspeakable Truth (anirukta-sat-arthinaḥ). Let there be (bhūyāt) Final (caramam) Success (for them) (sām-ṛddhyam) (, which is always) the Intention of Lord Śiva (śiva-nātha-cikīrṣitam). || 45-46 ||
No words attain the unattainable Reality of the Supreme Śiva, but while the need for understanding is concerned, the dualistic sphere of words must be manifested merely for the sake of consuming their own duality. Let there be Success for the real devotees of the Lord in this difficult path.
As it has been said in most venerable Kramasadbhāvaḥ:
Kālāntare tu saṃprāpte vakṣyāmi tu yathātathyam ||
“But (tu) until (kāla-antare) the moment (of Him) arrives (saṃprāpte), I am than speaking (about) the Truth (vakṣyāmi...tu…yathātathyam). ||”
एतन्मुनिगुरूणां मुखं सर्वदं ध्रुवात्मनः ॥४७॥
Etanmunigurūṇāṃ mukhaṃ sarvadaṃ dhruvātmanaḥ || 47 ||
This (etat) is the All-bestowing (sarvadam) Explanation (mukham) of the Sages (muni) and Guru-s (gurūṇām) (that is an entrance) of the Endless Self (dhruva-ātmanaḥ). || 47 ||
कुहचित्तु मनोदेहौ गच्छावो देशकालयोः ।
समासत्ताक्रियानिर्देशो नितरां भविष्यति ॥४८॥
Kuhacittu manodehau gacchāvo deśakālayoḥ |
Samāsattākriyānirdeśo nitarāṃ bhaviṣyati || 48 ||
Wherever (kuhacid…tu) the mind or body (manas-dehau) goes (gacchāvaḥ) in space and time (deśa-kālayoḥ), the Evidence of the same Existence (samā-sattā-kriyā-nirdeśaḥ) will be there (bhaviṣyati). || 48 ||
Remember that whatever form the mind assumes, wherever the mind longs, the Reality which is to be understood by yogin-s will be the same there in the form of one’s own Fact of Existence. Investigate It in the sphere of ‘here and now’.
नमोऽस्तु सर्वगायानन्तकाय परमेशिने ।
परमायात्मने नाथः शिवो यो न प्रवासिनः ॥४९॥
Namo'stu sarvagāyānantakāya parameśine |
Paramāyātmane nāthaḥ śivo yo na pravāsinaḥ || 49 ||
Let (astu) there be Salutation (namaḥ) to the All-pervading (sarvagāya) (and) Eternal (anantakāya) Supreme Lord (parama-īśine) Who is (yaḥ) Lord Śiva (nāthaḥ…śiva), the Supreme (paramāya) Self (ātmane), (Who) never (na) leaves His own State (of ‘being Self-existent’) (pravāsinaḥ). || 49 ||
नमोऽस्तु परमादेव्यै यया भूतिं स बोधति ।
विमर्शो यस्य सर्वत्र विश्वरूपे प्रकाशते ॥५०॥
Namo'stu paramādevyai yayā bhūtiṃ sa bodhati |
Vimarśo yasya sarvatra viśvarūpe prakāśate || 50 ||
Let (astu) there be Salutation (namaḥ) to the Supreme Goddess (paramā-devyai), Who (yayā) makes Him (saḥ), Whose (yasya) Self-awareness (vimarśaḥ) always (sarvatra) Shines (prakāśate) in the appearance of the world (viśva-rūpe), conscious (bodhati) about Existence (bhūtim). || 50 ||
॥इति दविद्दुर्वाससा विरचिता विरलानां महेशभक्तानां प्रश्नेषितया
|| Iti daviddurvāsasā viracitā viralānāṃ maheśabhaktānāṃ praśneṣitayā sattārdhaśatikā samāptā ||
Here (iti) ends (samāptā) the Sattārdhaśatikā --’Fifty verses on Existence’-- (sattā-ardha-śatikā) (that is) composed (viracitā) by David Durvāsas (david-durvāsasā) (and) caused by the request (praśna-iṣitayā) of a few (viralānām) devotees of the Supreme Lord (mahā-īśa-bhaktānām). ||
|| Pūjanaṃ svīkuryāt ||
May there be
(of) Worship (in everyone) (pūjanam). ||