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In the Name of Shiva, the Most Glorious, the Most Obvious, the |
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To
the Eternal Teacher and Master, Obeisance. SHRI SHIVA RAHASYA according to THE FIRST LIGHT (Chapter
One) 1 Wherein His Supreme Majesty Lord Shiva introduces Om is the
Eternal Sound Supreme. Of that all other sounds are born.
Thus spoke Sage Vyasa, the divinely appointed Compiler and Disseminator
of Sacred Scriptures: 1.
OM. Adoration be to Shiva, the Essence of all
Goodness, the Kindly, the Pure, the All-Knowing, the All-Powerful, the Most
Merciful One! 2.
O you who have sought instruction in the Highest Truth! seek
no more. For, I shall now speak to you the Word of God which was proclaimed
for the deliverance of Souls from delusion, pain and sorrow. By hearing It
men know what is right and tread upon the Path of Light. 3.
Om is the Eternal Sound of Truth that ever abides
in God's Heart. From That, the Will to Speak arose; from Will a Thought came
forth; and Thought manifested as Word. Thus God's Word of Truth was born. His
Holy Word shall not be doubted. For, he who follows It,
is rightly guided. 4.
Hear you now the Secret Lore revealed by the Lord unto the Blessed Yogis of
yore. Desiring to bring knowledge of the Spirit into the World, the Sages Duravasa, Nageshanatha, Kapalin and Anandanatha
addressed their thought to the Supreme Lord. 5.
They intoned holy mantras and chants; their prayers went up to the lofty Gods
and beyond them, to the God of Gods: to the Very Greatest One Whose Glory is
measured by none. 6.
Moved by their earnest devotion, the Great Ever-Living Ocean of Life sent
forth a dazzling Stream of Light, like a redeeming River of Compassion,
whereby the Lord of Mercy came down into the World. 7.
A whirling Glow of Silver parted the Sky and lo! a
mighty Orb of Light was descended from the Highest Height. A light so bright
no mortal man had seen before. Even those that saw It from afar off were
bedazzled and perplexed. 8.
In the midst of that great Brightness the Lord of Life outshined all other
lights. His sky-blue complexion was delightful and fair and His eyes shined
like two Stars. A third eye, even brighter, illumined the World. 9.
The Crescent Moon shined upon His radiant brow announcing the Dawning of
Enlightenment. For He was the Glorious Lord of Light, the Fiery One Who has
come into the World to dispel all darkness, pain and sorrow. 10.
He was seated upon a royal lotus-seat with petals of blue sapphire and a
middle part of gold. The Sky offered Him shelter like an azure canopy of silk
whilst the Sun enveloped His head with a halo of golden rays. A threefold
Bolt of Light rested in His mighty hand. 11.
Thus the Great Compassionate One, the Embodiment of Beauty, Truth and
Goodness, descended from the Secret Place in Heaven and appeared before His
faithful devotees shining like unto the Sun as he rises over the Sea at dawn. 12.
On seeing the Supreme Deity, the Three-Eyed, Moon-Crowned Lord of the
Universe, the Four Quarters stood still and then trembled with Joy: Creation
trembled in the Presence of its Creator. 13.
Unheard-of heavenly sounds poured out of the Sky and filled the Three Worlds.
All things in sight became translucent like crystal and precious gems. The
whole World came alive with an inner glow of light. 14.
A great gladness came into all beings' heart and their Souls rose up as high
as the North Star and beyond. The Yogis made obeisance before the Lord and
with joyful hearts spoke these wise words of praise. 15.
There is no higher Truth than Shiva, the Universal Consciousness, Who is the
Cause of all causes, Who at the beginning of Time created the World and the
Gods who rule over the World. He is Eternally Higher than the highest and the
One Who is worshipped by all men on Earth. 16.
Hail to You, O Greatest God, O Shiva, Lord of all
beings! Glory unto You, O Lord of Sages, O Master Who are
worshipped by means of Knowledge of the Self! 17.
You are the Soul of the Universe, You create all
things by assuming a thousand forms. You are the One by Whose Power alone
everything moves, O Infinite One! May You be Glorified, You Who are the Cause
of the creation, sustenance and dissolution of the World. 18.
May Victory be Yours, O Lord of Life! You Source of Supreme Peace, All-Pervading
One, Deity Whom the foremost among Yogis bow down to, Whom Mother Earth ever
reveres as her Lord. Obeisance to You, Supreme God! 19.
Having graciously listened to their praises, the Three-Eyed Lord Shiva, favourably disposed towards His devotees, spoke unto them
with His delightful voice: O noble Sages! what good
can I do to those who are perpetually immersed in the Light of Truth? How can
I enlighten them? 20.
On hearing those words of His, the Sages bowed down to the Eternal Lord of
Life, the Very Soul of the Universe, and spoke to the Great God Who had
appeared before them, graciously inclined to fulfil
their every wish. 21.
O Lord! by Your Grace, we lack nothing and are
ever-satisfied. Yet though we know the Truth, our minds are not entirely free
from doubt. We therefore seek shelter with You, the Original Wise and Perfect
One, the Unmanifest Being. For You alone have full
knowledge of the highest secret teachings. 22.
You are the Primal Ever-Living One Who preceded all other things. Except You,
the Great Lord (Maheshvara), there is no other
knower of Truth in all the Worlds. Therefore, pray dispel our doubts. 23.
We desire to know, Where do all things come from? How did the World come into
existence? What is the true Home of all Souls? What causes a Soul to be born
and reborn into this World? What is the cause of suffering and pain? How is
deliverance from sorrow attained? 24.
What is the best Path in life for men to follow? What are the various planes
of existence? Who is the All-Witnessing Self? What is the Highest Reality?
How is Higher Knowledge attained? What are the means for gaining lasting
Peace and Happiness? Kindly dispel our doubts by means of the dazzling beams
of Your Eternal Glory. 25.
O Lord of Unmeasured Greatness! we are your faithful
devotees; with Pure Souls, we have sought refuge in You; if You be pleased
with us, graciously grant us knowledge of Your Self Divine. 26.
For, You Alone O Shiva! know Your Own Self. No one
else does so. Therefore, deign to reveal Your Divine Self unto us. 27.
O Jewel of Mercy! O Wielder of the Bolt of Light! You are the Comforter of
the distressed, the Friend of the destitute, the Protector of the oppressed, the Lord of the Three Worlds. Whatever be a Soul's anxiety
and pain, You offer him Salvation and make him hale again, You Who Are the Saviour of all! You are ever-gracious to those who seek
refuge in You. Elevate our Souls with the nectar of Your Perfect Knowledge! 28.
Bowing down to the God Whose Emblem is the Bull of Heaven, the Sages the
foremost of whom was Duravasa,
thus requested of the Supreme Lord. 29.
The Supreme Sovereign, the God of Unmeasured Greatness, the Creator of the
Universe and Lord of Yoga, illumined the World with His Radiance Divine. 30.
The Lord of Life and Master of all beings, the Great One within Whom the
entire Universe lies, and by Whose Power alone everything moves, the Most
Compassionate One, the Greatest God, thus instructed the Sages concerning the
excellent Yoga of the Self. 31.
O pure ones! listen you now, with steady minds, to
the knowledge of the Lord, being imparted to you that your heart may find
peace. 32.
Lord Shiva made the Secret Wisdom Sign (Jnana Mudra) and spoke: This Perfect Knowledge of Mine is an
eternal mystery and secret. It cannot be adequately expressed. Those who
follow other Paths do not know it though they may strive for it, O twice-born
ones! 33.
Resorting to this Perfect Knowledge, in days gone by, the first among Seekers
of Truth attained unity with Truth. Having found Truth, their Souls have
attained Perfection (Sampurnata) and are free from
the fetters of the earthly World. 34.
The Perfect Ones (Siddhas) know not delusion, nor
pain, nor sorrow. For they have joined the Immortals (Amaras,
the Deathless Ones) in the Firmament and shine like the Rays of the One
Light. They have taken their seats among the Heavenly Guardians who ever
watch over the World from on high. 35.
This Knowledge which is the Secret of secrets must be carefully guarded. I
shall declare it unto you who are speakers of Truth and full of devotion. 36.
Listen well! In the Beginning I, the Great Life (Maha
Satta) Alone Existed: the One Ever-Living,
Nameless, Unfathomed Ocean of Being Who Eternally Is before all other things.
Surveying My Infinite Self, I Eternally rejoiced at My Sheer Brightness and
Might. It was by My Brightness that My Self was known and seen; and by My
Might I established Myself as the Only Existing One (Ekam). 37.
Being the One and Only, I wished in My Heart to be Many. My Thought was made
firm by My Desire and was uttered as My Word of Power. Thereby what My Heart
Wished was brought to pass. My Radiance spread forth
into the World and filled the Skies like gemstones and gold. Thus My Divine
Brightness and Might were manifested in a multitude of ways. 38.
As Light is one in daytime - in the form of the Sun - and again many -
shining as the Moon and Stars at night, so My Divine Radiance though being
One in the Abode of Light, appears as Many in the Realm of Night. 39.
For in My Abode of Light, wherein there is no darkness, the One Is Ever
Awake. And Being Awake He Sees. But in the Realm of Night where all is dark,
the Many are asleep. And being asleep, they see the One not but the Many.
Thus while I ever Abide in the Light, the others abide in the Dark. 40.
O you who are most wise! it is absence of Light that
makes the One appear as the Many. When I, the Lord, conceal My All-Revealing
Light, I Appear as the Many to those who abide in the Dark. 41.
I Myself, however, ever See the One even behind the Veil of the Many. For I
was One in the Beginning, I Am One Now, and I shall be One in the End and in
All Eternity. 42.
I, the One Lord, through My Play of Darkness and Light bring forth everything
in sight. All created things are but sparks of My Divine Light. A part of Me,
of My Infinite Self, lies hidden in all things. 43.
Therefore, know all things to have an unseen inner core, an essence and a
Soul that is the true nature and the life of every thing. That imperishable
core, being part of My Eternal Self, has been called the Self (Atman). That
very Self is the Lord of Life. 44.
The Self is the True Man concealed within the body of blood, flesh and bones,
and it is by nature Divine. It is absolute, pure, peaceful, subtle and
eternal. It exists beyond the darkness of ignorance and beyond knowledge that
is expressed in words. 45.
It is the Inner Being, the Soul of the Universe, the Life-Principle, the Lord
of Time, the Great Lord, the Perfect One. Though
being unseen and unknown, yet He knows. For He is present everywhere and
witnesses all things from within. He is the Eternal Witness of all. 46.
The Universe is born of Him and in Him alone it dissolves. He is the Master
of the Magic Power whereby He assumes various forms while remaining
ever-unaffected and unchanged. 47.
The Self is not subject to the cycle of birth and death. He is not the
physical World, being neither Earth, nor Water, Fire,
Wind nor Sky. 48.
The Self is neither physical objects, nor the bodily frame; neither the
breath, nor the mind; neither matter nor non-matter. He is neither sound, nor
touch, nor colour and form, nor taste, nor smell,
nor the Ego, nor yet a limited person who thinks,
feels, speaks and acts. 49.
O holy ones! the Self is neither a sense organ, nor
the foot, neither the anus, nor the genitals. He is neither inanimate Matter,
nor a living Person. In truth, the Conscious Self is neither the Breath of
Life, nor the Void of sleep, nor even the Cosmic Play of Magic. 50.
For all these pass away like waves upon the Sea. But the Self is the
Imperishable, Changeless, Undying, Undecaying,
Self-Existing, Self-Supporting Sea of Consciousness Itself. The Changeless
Witness of all that passes. 51.
This World consists of the five senses, hearing, seeing and the rest. The One
Supreme Self is different from this even as light is different from darkness.
As shade and light are different from each other in this World, so indeed the
material World and the Self-Luminous Self are different. 52.
Were the Self to be in any way soiled or impure, created and changeable, it
could never become Perfect even in hundreds of lifetimes.
Nor would there be any escape from that which is imperfect. 53.
The Awakened Ones perceive their Perfect Self as intrinsically free from
defects or change, free from the pairs of opposites such as light and
darkness, cold and heat, pleasure and pain. They realise
that the Self is eternally blissful and unchanging. 54.
Such thoughts as, I am doing this or that, I am happy or unhappy, I am
slender or stout and the like, are created by the mind of incognizant folk
and superimposed upon the Perfect Self. 55.
Having created a thought, through repetition man identifies therewith and believes
himself to be that, regardless of his true nature. O
Sages of broad understanding! Man is called Man (Manu) because he is
determined by his Mind (Manas). Verily, what Man
thinks, that he becomes. Under the influence of material existence, the Self
who is by birth a God, thinks himself to be a Man, and a Man he at last
becomes. 56.
Elevating himself by noble thoughts, he becomes again Divine. Remembering Me,
the All-Source, he and I are Reunited. For, all things come from Me and to Me
they shall return. This is the Eternal Law (Sanatana
Dharma). 57.
Truly, those who know the Truth declare that the Self is the All-Witness,
beyond the Sphere of Matter. It is the Universal Enjoyer, deathless,
omnipresent, perfect and ever-free. 58.
Hence, all embodied beings remain subject to worldly existence as a result of
ignorance (avidya), which is not
knowing the Truth. Due to ignorance and wrong knowledge, Reality is
confused with Matter. 59.
As a deluded king who believes himself to be a ploughman takes to ploughing a delimited field when the whole wide World is
his, even so, though the ever-shining, self-luminous Self is immensely vast
and all-pervading, due to the thoughtlessness and lack of discernment of the unawakened mind, man believes himself to be a limited,
individual thing and lives a diminutive life. 60.
The Sages realise that the Self is Uncreated,
Unborn, Formless, Self-Existing, Changeless, Eternal and Pure, whilst Matter
is Created, Born, Many-Formed, Dependent On The Self, Ever-Changing, Transient
and Tainted. But the ignorant, immersed in worldly existence like a man
enmeshed in a dream, sees nothing but Matter and believes that to be the
Supreme. Thus, the Self, though pure, changeless and perfect, has the
qualities of Matter attributed to It, by association. 61.
Deceived by the deluded mind, the ignorant does not comprehend that his own
Self is in reality the imperishable Ultimate, the Perfect One. Thus he
confuses the Self with the not-Self and the not-Self with the Self. He knows
not what is Real and what is only a Dream. Ignorant
of what is good and what is evil, he shuns what is right and craves what is
wrong. Hence he suffers like a man whose mind is overcome by delusion. 62.
Verily from lack of Awareness, there arises Self-forgetfulness. From that
springs wrong knowledge. From wrong knowledge comes greed, lust, envy, hatred
and other defects of the mind. Moreover, man reaps the fruits of his own
actions. And actions are done according to his knowledge. Therefore, the
performance of actions that spring from wrong knowledge is the greatest
defect of all. 63.
It is due to this cause that men are invested with different kinds of
physical bodies and minds. For, one is born with a body and mind that
correspond to the inner latent tendencies one has developed in a previous
existence. All bodies are born of mind. And the mind is nothing but the light
of the Soul tinted by latent tendencies acquired in the past. Therefore, know
that whatsoever corporeal form a Soul assumes in this life or the next, the
same will reflect his mental state, even as the light that passes through a coloured gem (assumes that very colour). 64.
Verily, this is a matter a million times true: whether in this World or the next,
in Heaven or on Earth, whatever comes to pass in the Three Worlds, know that
there is a meaning and a reason to all things. The World was not created in
vain but with a purpose. And so it is with all other things: in every thing
there is a sign that teaches man a hidden secret. 65.
This is known to Me, the Wise One Who See all things from Above and to those
(the Yogis) who dwell in Unity with Me but not to any others. For, the
others, being as if asleep and ever immersed in vain thoughts, even if the
Truth were shown them, they would see It not. 66.
Therefore, let all those who yearn after knowledge of the Truth listen to My
Word of Truth that they may see the Truth. For, only by seeing the Truth
shall their Souls find Peace and never otherwise. 67.
Truth is the remedy for all sorrows: It frees the Soul from the burdens of
the World. By hearing the Truth, bound Souls remember their Self. Remembering
the Self, they know that as air is present both within and without a jar, so
the Self, being Omnipresent, lies both concealed within oneself, and pervades
everywhere without. It is eternal, free and ever-stainless. 68.
Although It is One, It appears as Many through Its Magic Power and not due to
Its inherent nature. For this reason, the Knowers
of Truth bear witness that the Truth is One (Satyam
Ekam). 69.
As the Sky does not become soiled through contact with clouds and the Sun is
ever untouched by darkness, even so the various activities of the mind such
as thoughts, feelings or sense perceptions, do not affect the Perfect Self.
Only the mind and the body, being by nature imperfect, are affected thereby. 70.
As a pure crystal shines by virtue of its own lustre,
as the Sun shines unaided by any lamp, as the Lightning blazes across the Sky
independently of man-made fire, even so does the pure Self shine
independently of any conditioning cause. 71.
Wise men regard this Universe as being made of knowledge. For it arises from
the waves of thought dancing upon the surface of the Ocean of Universal Consciousness.
That Great Intelligence Which is Boundless and Radiant Beyond Measure,
fashions thought from Its rays of light. Thought gives rise to perceptions;
and perceptions make up the objects of the World. 72.
Thus men of Higher Vision know that the World is made of Knowledge. Yet the
dim-sighted see it as nothing but physical matter and objects. Their vision
being faulty and blunt, they see not beyond the surface. Verily, the Self or
Spirit is by nature changeless, omnipresent Consciousness, beyond material
attributes. But it is held to be insentient matter by men of wrong knowledge.
For only the Perfect Ones can see what is Perfect. 73.
As the pure crystal when in contact with a red object like the seeds of the Gunja-berry appears to be red, or a looking-glass appears
to take the shape of the objects reflected therein, even so the Great Being
is perceived in the form of objects though remaining distinct from, and
unaffected by, the same. As sunlight shines in many colours
as it passes through a shower of rain, so the Great Lord (Maheshvara)
appears as this many-formed World when seen through the eyes of mortal men.
Verily, the World is He and nothing else. This is the Truth and the Good
Tidings that I Myself bring unto the World. 74.
They who know this shall be safely guided to the Abode of That Which Ever Is.
But the others shall abide in darkness. Verily you who have seen My Divine
Self are very fortunate indeed! In My Visible Form you have a Sign from the
Unseen that you may know His Glory and follow His Will. But those who have
seen Me not, will be troubled by doubt and in their anguish will ask, My
Lord, how may we know that the Divine Self Is? Now of these, there are
three kinds, the stubborn and the proud that doubt My Word and seek to try
you; the thoughtful that yearn for a reasoned answer; and the believers who
desire to have their faith confirmed. 75.
Say to the stubborn and proud: O you of little faith! life
on Earth lasts but a moment. Before you know it, you are overcome by Death.
Of this there can be no doubt. If, at the end of your life you find that
there is no Afterlife and no God, then you shall have no reason for concern.
For, he that no longer is, has no concerns. But if at the end of this life
you find that there is an Afterlife and a God, then
you shall be overcome by remorse. Thus you shall cry, Alas! would that I had not come hither unprepared. For, you will
go to an unknown place unprepared, like a fool who sets off upon a long
journey with no provisions and no knowledge of the land he is bound for.
Therefore, beware! do not knowingly walk in the
footsteps of fools. Think not that your knowledge is faultless and that there
is no one above you whose knowledge is best. You have been forewarned. 76.
Say to the thinking man: Do you believe in Love, Beauty and Joy? Do you
believe in Truth, Justice and Goodness? If so, then you believe in God. For
God Is Truth, Goodness and Beauty. He Is also the Force that drives
man to seek, and empowers him to appreciate and enjoy, these things. Verily,
God is all that and much more beside. If all this is, then God Is, too.
Open your eyes and see! Up there, the Sun, the Moon and the shining Stars
forever mark the day and night, the fortnight, the month, the seasons, the
year and the space of many years. From the smallest atom to the Universe
itself, all is established in Perfect Harmony and Order. Say, could all this
be without a Wise Creator? 77.
Furthermore, how does a new-born babe know how to suck at his mother's
breast? and who taught the weaver-bird the art of
building handsome nests? who teaches the duckling
how to swim and the diver to dive in search of fish? who
tells bird, insect and beast when and how to go to far-off places where they
have never been before? how do a myriad ants in their
nest, a flock of thousand birds and a shoal of countless fish all move
without hindering each other, all as if one, and all in peace? How, indeed,
if not by the Power of the Mighty One, the Lord Who lives in all things and
upon Whom all things depend even as a kingdom rests upon a mighty king?
Assuredly, there is a clear sign in all this. 78.
But if you cannot see, then at least believe. Faith is the Guide and the
Light of him that cannot see. And believing, you shall be guided and not go
astray. Therefore, let those who are without sight follow the guidance of one
who is wise. Verily, there is time both before and behind the present moment.
Likewise, there is life before this life just as there was a life behind it.
For life is neverending. That from Which all life
comes is the Great Life, the Great Lord Who Ever Is. From Him we bring you
this Revelation that you may know His Truth and follow His Will. Those who
believe shall have nothing to fear in this life nor
in the next. 79.
And unto the believer, say: All life comes from the Lord, the Great Life.
You, a living Soul, are but a Spark from that Great Light. Look deep into
your heart and you shall find all that you seek. Verily, the Soul is the
keeper of all great secrets. In the silence of your heart, listen to the
Soul's whisper. He will enlighten you with Wisdom and Truth, whereas the mind
only confounds you with its imaginations, delusions and its doubts. 80.
Speak the plain Truth unto all men who wish to know and let the unbelievers
go their own way. But by those who are Seekers of Perfection, the Self shall
ever be worshipped, meditated upon and heard about as being Ever-Existing,
Stainless, Unchanged, All-Pervading, Perfect and Free. 81.
The Light Whereby both Day and Night are seen, Which sees Itself and all
other things, Which depends on none other but Itself, That, O you who are
most wise! is the Light of Consciousness, the Great
Unseen. 82.
Him Who is the Constant among the inconstant, the Intelligence among intelligences,
the One among the many, the Unseen among the seen, Who grants all desires,
Whom Yogis perceive as abiding in themselves, by knowing Him and not
otherwise one attains Eternal Peace. 83.
When by means of Yoga man comes to perceive nothing but Consciousness
everywhere, he becomes a Perfect Knower of the Self. He abides in the Self
and abiding Therein he knows It like unto his own self. When he
perceives all living beings as abiding in the Self and the Self in all living
beings, he realises the Supreme. 84.
Having realised the Highest, the Soul abides in the
state of Unified Consciousness (Samadhi), wherein he perceives not the
multitude of living beings but only the One. Then he is One with the Supreme
Self and has attained the state of Absolute Being. 85.
When the Soul has perceived the Truth, all the passions that cleave to the
heart drop off, and having become pure, he attains Perfection. Verily, he
acquires a living body of light and becomes an Immortal in this very life.
When he realises the whole diversity of living
things as existing in the One and as born of that One, he attains the
Highest. 86.
When he sees the Absolute Self as a real experience,
and the entire Universe as immaterial like an illusion, he experiences the
Highest Bliss (Paramananda). 87.
When one attains Perfect Knowledge of the Supreme Being (Para Satta), the Sole Remedy for the sorrows of birth, old age
and all kinds of ailments, he becomes One with Shiva, the Lord of those who
are Perfect. 88.
Just as rivers large and small merge with the Ocean and become one with it,
even so the Soul becomes one with the Deathless and Unblemished Reality. 89.
As the diverse sweet juices are extracted from different flowers and mingled
into honey by a bee, even so the Souls human and Divine are indistinguishably
United with each other: as a Cloud joining another Cloud, as Water joining
Water, and a Flame joining another Flame. 90.
Verily, there is nothing in the Three Worlds save God, Soul and Mind. When
the Mind has been stilled, Soul and God alone remain. When Soul is no longer
distracted by Mind, he sees God face to face and is lost in His Infinite
Embrace. 91.
Therefore, Knowledge of the Supreme alone exists. Neither the World nor its
existence is real by comparison. This fact is known to the Enlightened Ones
in Heaven whose names are established among the Radiant Stars. 92.
However, in this World, Perfect Knowledge lies in a shroud of ignorance as a
lump of gold is covered in dirt and as the Sun is shrouded in clouds. Those who
possess not the Perfect Knowledge of Yoga, are
deluded and led astray by ignorance which is knowledge imperfect, defective
and false. 93.
Perfect Knowledge is without defect, subtle, free from doubts and
ever-changeless. Everything else is imperfect knowledge (Ajnana).
The thorough realisation of this is called Perfect
Knowledge (Vijnana). 94.
This, O noble ones! is the Teaching of the Insight
into Reality which is called Excellent Knowledge. It is the essence of all
Spiritual Teachings. The practice of Yoga is the single-minded concentration
upon this Knowledge. 95.
Knowledge is born of Yoga and Yoga is established by means of Knowledge.
There is nothing that cannot be accomplished by one who is endowed with both
Yoga and Knowledge. 96.
That which is attained by means of Yoga is also attained through Spiritual
Knowledge. Therefore, he who sees Spiritual Knowledge and Yoga as one, sees things as they really are. 97.
O you foremost among the faithful! other men being
attached to material lordship, become engrossed in various activities
conducive to such aims. So also, those whose intellects are impaired and
dull. When physical life comes to an end, however, one who possesses
Spiritual Knowledge and Yoga shall attain to the great and pure Lordship of
Heaven which is honoured by all. 98.
I Myself am that Great Lord (Maheshvara), Whose Lordship is attainable through Yoga. I am the
Unseen Master of the Cosmic Magic (Maya), the Greatest God. I am glorified in
the true Scriptures as the Self of all and having faces in all directions. I
am the Perfect One Who See all things from Above, the Witness of all that
passes. 99.
I hold within Me all forms, flavours, fragrances
and sounds. I am free from old age and death. I have hands and feet all
around. I can reach where birds do not fly. I am the eternal Soul of all
things. Without hand or foot I am swift and can grasp. I abide in the heart
of all. I can see even without eyes and hear without ears. I perceive all
hidden secrets from within. I am the Witness of all. 100.
Though I know all these, no one knows Me. The Seers of Truth alone know Me as
the One, Unique, Great Being. Only Sages endowed
with perfect sight see the true nature of the Self. They see the excellent
and immaculate Lordship of the Formless One. For only the Perfect Ones can
see what is Supremely Perfect. 101.
Now something else is to be understood by those who yearn to know the Truth.
For there will be some among the mortals who will ask, If the Lord is Unseen,
Formless and the rest, how then can He rule this World? Therefore listen you to the plain Truth. I rule the World by Dharma,
the World-Supporting Law Eternal. Dharma is My Divine Power Supreme. From
That all other Laws and Powers flow even as rays spring from the Sun. 102.
Because It holds the Universe together and keeps all things under Its Sway,
yoked as it were unto My Will, It is also called Yoga Bala
(Power and Law of Unity) by the wise. As the unseen Wind, descending down
from the Sky, moves trees and other things on Earth, so I, the Unseen Lord by
means of My Power Divine animate and rule the World from My Secret Abode On
High. I see and hold dominion over all things from beyond the sphere of the
Cosmic Magic that renders Me Invisible to man even as a cloud enshrouds the
Sun. 103.
By means of this exalted Knowledge the Yogis who are My faithful devotees
enter My Innermost, Omnipresent Heart and being Illumined by the Light of
Truth, abide in Perfect Unity (Samyoga) with Me. 104.
Having traversed the sphere of My Magic Work that constitutes the Universe of
forms, they attain the great and pure Nirvana, the Extinction of all Cravings
and all Sorrows, and join Me in My Everlasting Bliss. Graced by My Favour, they need not return to worldly existence even in
millions of Ages. 105.
O you who outshine the Stars! this is what I, the
Lord and Author of all true Gospels, here declare. Those that follow My Word
are rightly guided. But those that do not, shall go
astray forever wandering in the darkness of Illusion. I, the Enlightener of
the Three Worlds, have revealed the Truth that has been hidden. 106.
Let this Secret Teaching be taught to those who are broad of understanding.
Let it be imparted to one's own sons, disciples and those that believe in the
Unseen, only. For, those whose understanding is narrow and defective will
understand when the time has come for them to understand and not a moment
before. 107.
The Truth of God is beyond the reach of a mortal's mind. It can only be grasped
by a pure heart in deep contemplation. Therefore, do not reject My Revelation
for It is the Light that reveals the Road to Perfection. Follow what you
understand and leave the deepest Mysteries to those amongst you who are Wise.
As a child at first drinks only milk but gradually takes solid food, just so
even the dullest mind shall understand the Highest Truth in the course of
time. 108.
The Perfect Knowledge which is Yoga-based Insight into Reality has been
proclaimed by Me for the attainment of Perfection. It is the Great Rosary of
Truth whereby Great Sages ascend to the Abode of Light that ever Is and ever
Shines. Commentary to Chapter One This
Holiest of all Scriptures begins with a dedication to Lord Shiva (God) Who is
the Supreme Spiritual Teacher. Shiva is God, the Supreme Principle of
Goodness. He is called the Most Glorious because He is the Source Light of
all lights, because He dispels all darkness by illumining everything with His
Unsurpassed Radiance and Glory, and because all Scriptural Revelations are
Rays of His Infinite Light. (In the Sanskrit language Illumination and
Revelation are expressed by the same word.) He is called the Most Obvious
because the whole World is a Manifestation of His Glory and is perceived as
such by those who are endowed with Spiritual Sight: everything we see is only
the Light of God and nothing else. He is called the Highest God because He is
the Supreme Divine Being. He is called Lord and Master of the Universe as
well as Lord (Ishvara) or Supreme Lord (Parameshvara) because as the Supreme Being He is the
Support and Ground of all things. In consequence, everything depends upon Him
in the same way as a kingdom depends upon the King. He is called Supreme
Spiritual Teacher (Parameshthi Guru) because all
Spiritual Teachings come from Him and because He alone can impart the Highest
Teachings. He is called Lord of Yoga because He is the Divine Author of the
Original Revelation of the Glorious Yoga Path to Enlightenment, because He is
the Supreme Teacher of Yoga, and because Yoga functions by His Power alone.
He is called Lord of Unity because He holds all things in the Universe
together and joins what has been separated, by His Power of Unity. The words,
In the Name of Shiva, mean that His Secret Teaching (Shiva Rahasya) is now being revealed to the World at His Divine
Command. A teaching can only be properly understood and assimilated if it is
received with an open and receptive mind. This is even more so in the case of
Spiritual Teaching. The Glorious Journey to Enlightenment can only begin if
we allow the Light of God to touch our heart and awaken us to the Spiritual
Life. The correct frame of mind is therefore established by means of a brief
prayer for guidance in life and in correctly understanding the Divine Word.
This having been done, the First Chapter is announced as the Light of God
Which is being sent into the World by means of His Secret Teaching for the Upliftment of Mankind. This Teaching is Secret for three
reasons: (1) in its original form it exists in the Heart of God which is
known to Him alone; (2) it is Secret because in accordance with God's Plan it
was originally revealed to a limited number of Souls; and (3) it is Secret
because only by following this path, the Divine Path of Yoga, can a human being
fully understand and experience the Truth revealed in it. This Secret
Teaching is symbolised by the Mystical Sound Om. 4.
Of yore: Of former times or, more precisely, at the beginning of the
current World Age, that is to say just over five thousand years ago (3,102
BC). It is noteworthy that in the Maya tradition of Ancient Central America,
the current World Age is said to have began at approximately the same time
(3,114 BC). Similarly, Judaism reckons the creation of the World to have
occurred in 3,761 BC. Although it is clear that the World itself was created
long before that, this chronological concordance between the various
traditions of the World constitutes evidence that some important event must
have taken place around that time, marking the beginning of a new era in the
history of Mankind. There are four such eras of which the present one is the
last. 6.
Moved by their earnest devotion, the 15.
There is no higher Truth than Shiva: This verse is also found in the
Shiva Purana (Vay. Sam., I, 35:25) where it is
said: There is no higher Truth than Shiva, Who is the Cause of all causes,
the Creator of all Gods, and Who is the Lord beyond all attributes. All
Spiritual traditions teach that there are three basic Levels of Existence (or
Worlds) which are inhabited by three distinct classes of beings: (1) The
Supreme Plane - inhabited by the Supreme Being or God Who created all the
other Worlds. (2) The Celestial Plane - inhabited by Spiritual Beings of
Light. These are of two kinds: Gods, Angels or Radiant Ones (Devas) who were present on the Celestial Plane from the
Beginning of Creation, and Awakened, Enlightened or Perfected Souls (Buddhas, Yogis, Siddhas) who
elevated themselves to that Plane through Spiritual Practice and by the Grace
of God. And (3) The Terrestrial Plane - inhabited by ordinary, Spiritually unawakened humans. The only difference between Eastern
Traditions (Yoga, Hinduism, Buddhism) and Western Traditions (Judaism,
Christianity, Islam) is that while in the East Celestial Beings are known as
Gods, in the West they are called Angels. Yet even this distinction did not
originally exist and must be regarded as a later, artificial development. The
older portions of the Bible (the "Old Testament"), for example,
speak of the Supreme God as ruling over other Gods: "God stands in the
Congregation of the Mighty; He judges among the Gods" (Psalms 82:1).
However, irrespective of what the Scriptures call them, the Gods (or Angels)
are universally recognised as the Creation of the
Supreme Being. Says the Quran: "All praise is
due to God, the Originator of the Heavens and the Earth, the Maker of the
Angels" (35:1). Exactly the same teachings are found in the earlier,
Eastern Scriptures. Thus, the Rig Veda declares: "In the beginning
shined the Source of Light, the One Lord of all created beings. He
established and supports this Earth and Heaven. Giver of the vital breath, of
strength and vigour, He Whose Commands all the Gods
acknowledge. The Lord of Life, He is the God of Gods, and none beside Him.
What other God shall we adore with our oblation?" (X,
121:1-10). And in the Bhagavat-Gita, God says:
"I am the Source and origin of the Gods (Devas)
and Great Sages (Maharshis)" (10:2). In Yoga,
the Gods (or Angels) are referred to by the title of Devas
(Radiant Ones) - which is related to Latin Deus (God) - because they were the
beings to be created first and therefore are direct emanations of the Supreme
Intelligence or Light of God. As such they are properly called Divine Beings
as opposed to humans who were created after the Gods and who are not
ordinarily aware of their Divine Origin. As in the Western traditions, Yoga
and other Eastern faiths teach that the Gods (or Angels) can sometimes
descend upon Earth without being recognised by
humans. All this clearly demonstrates the truth of the age-old Yogic teaching
that there is, in fact, just One Original and Eternal Revelation that has
been variously interpreted by different traditions down the centuries. 23.
We desire to know, Where do all things come from? etc.: This
series of questions must not be interpreted as implying ignorance on the part
of the enquirer. Sages (lit., Rishis, God-Seers)
are beings who by means of Spiritual Insight are quite capable of directly
perceiving the Truth. This is already acknowledged by Shiva Himself Who, in
verse 19, asks: "O noble Sages! What good can I do to those who are
perpetually immersed in the Light of Truth?".
These are therefore rhetorical questions whereby information is solicited not
for the enquirer (who already knows the answer) but for the benefit of the
audience who in accordance with the Divine Plan is to be now instructed in
the Truth. 31.
Pure ones: Sage Vyasa addresses those who
with a pure heart, that is, with sincerity, enquire into the Highest Truth.
In this case, Yogi Soma-Natha and, by extension,
any other genuine listeners are meant. For the correct understanding of these
questions and answers see Commentary to verses 6 and 23. 32.
Twice-born ones: Man is said to be born twice, first, when he comes
into this World and, second, when he is initiated into the Teachings Of
Shiva. The title of Twice-Born indicates that the Sages or God-Seers are
beings who have already been initiated into the Highest Spiritual Truths. 42.
All created things are but sparks of My Divine Light: One of the most
important questions that an intelligent person can ask is: how was the World
created or, in different terms, what is the World made from? The older,
Eastern Traditions of Yoga, Hinduism and Buddhism say that the World was made
out of the Creator Himself. The World therefore consists of the same
substance as the Creator (that is, Intelligence or Consciousness). By
contrast, the newer, Western Traditions of Judaism, Christianity and Islam
maintain that the World is made out of nothing. How can these two apparently
contradictory views be reconciled? First, we must understand that there is a
difference between what people believe and what Scripture says. Second, a
further distinction must be made between what Scripture appears to be saying
and what it really says on closer examination. In the case of the Eastern
view (Creation out of the Creator), the situation is very clear. The Eastern
Scriptures say that "All this was born of God", "God became
all this", etc., and this is also interpreted as such by their
followers. In the case of the Western view (Creation out of Nothing) the
situation is more complicated. The fact is that neither the Jewish, nor the
Christian, nor the Muslim Scriptures actually say that the World was created
from nothing. Strictly speaking, Nothing means no-thing, that is to say, an
inconceivable "something" that is non-existent. And if it doesn't
exist, then it has no substance, no value, no meaning, and nothing whatsoever
can be said about it, let alone create things from
it. If we were to accept - for the sake of argument - that God created the
World out of Nothing, this would mean that the Nothing existed prior to the
World in which case the question arises as to whether the Nothing (a) has
always existed or (b) was only created prior to the Creation of the World. If
(a), then it must be Eternal. But this cannot be since the only Eternal
Reality is God. If (b), then it must be explained how or from what the
Nothing was created. Was it created from another Nothing, perhaps? If so,
where did that other, earlier Nothing come from? Thus the proponent of
Nothing drives himself into a corner from where there is no escape. He must
either openly admit defeat and accept the fact that the World is God's Own
Projection or Extension into manifest existence, or he may attempt to avoid
defeat by interpreting "from Nothing" as intended to mean a stage
at which nothing was yet created. However, this interpretation would refer
only to a state of being prior to Creation without describing the
substance from which the World was created. Hence it does not constitute
proof for the purposes of our investigation. In short, the Out-of-Nothing
position is untenable and it must be admitted that the World cannot have been
created from Nothing but must have been created from Something. All we need
to establish is what that Something is. There are two conditions that must be
fulfilled in this process. First, the investigation must be conducted on the
basis of Scriptural evidence and second, the result must be acceptable to
rational people. Beginning with the first condition, we may observe that all
major religions or their Scriptures, admit that (1)
in the beginning, God alone existed and (2) everything comes from God. Now,
if nothing else existed apart from God (not even the Nothing discussed above)
then He must have created the World out of Himself. To say that the World was
created from something other than God, would give rise to a whole string of
problems of which we may enumerate a few: (1) it would demand an explanation
as to what that Something is, where it comes from, what are its attributes,
etc.; (2) it would amount to denying the Unity of Life; (3) it would force
God to assume a limited position to make place for a second Reality; (4) it
would make God dependent on external factors and undermine His Omnipotence;
(5) it would make the Creation fundamentally different from God and hence
incapable of experiencing Unity with the Creator. And last, but not least,
such a position would contradict the Scriptures and thereby disqualify itself
as Scriptural teaching. On the other hand, if we admit that the World was
indeed created by God out of Himself, then the following will happen: (1) we
will remain true to the evidence of Scripture; (2) we will be true to the
Unity of Life; (3) we will be true to the Supremacy and Omnipotence of God;
(4) we will be true to Reason which was given to us by God for the purpose of
finding Truth; (5) we will rest assured that, being consubstantial with, or
essentially of the same substance as, God we are capable of experiencing
Unity with Him. Finally, we will establish harmony between all the various
religions of the World. All this would be a formidable accomplishment indeed,
and an unparalleled contribution to Unity and Peace on Earth! We have already
observed that nowhere do the Scriptures state that God created the World out
of Nothing. So let us see what the Scriptures really say. Says the Bible: "God
is Light and in Him is no darkness at all" (1 John, 1:5); "All
things were made by Him; and there was nothing without (outside of, beside)
Him. In Him was Life and the Life was the light of men" (John 1:3-4).
The Essenes of Qumran, an important faith originated
in pre-Christian 48.
The Self is neither physical objects, nor the bodily frame; neither the
breath, nor the mind, etc.: Everyday experience consists of changes we
register in things that are outside of us such as trees, mountains and
people; in things that are close to us such as the physical body; and in
things that are part of our inner being, such as emotions and thoughts. Now,
every experience of change requires a changeless element or standard of
experience to which any perceived changes are referred. Changes perceived as
taking place in some external object, for example, a tree moving in the wind
or fruit, leaves, etc., falling off a tree, can only arise with reference to
some changeless background such as a lawn, a mountain or the Sky, against
which the so changing or moving object is perceived. Similarly, changes in
our body such as movement can only be observed against a motionless background
such as the Earth, a wall, a mirror or the Sky, or again, the movement of a
bodily part against the background of the body itself. This much is clear.
But how are other, more subtle, changes such as losing or gaining weight, or
growing older, being perceived? How do we register change in our emotions or
thoughts? We can only do this by referring them to an inner, changeless
principle against the background of which such changes are perceived.
Moreover, the same changeless principle, apart from providing us with a
standard of reference, also provides us with the capacity to memorise, that is, store within ourselves past
experiences. Indeed, facts of experience tell us that there is something
within us that has the capacity to hold within itself
impressions of past experiences, consciously retrieve and build them into a
coherent image, and refer such a recollected and remembered image or
collection of images, to what is being perceived or experienced in the
present. Thus we have established that the awareness of some things changing colour, shape, position in time and space, and so on, presupposses the existence of a changeless principle
against the background of which such changes are observed, and to which they
must be referred in order for us to experience them as such. We have also
established that this changeless principle or entity is responsible for the
phenomenon of memory upon which everyday experience and life depend.
Furthermore, the fact is that: (a) some people remember events that took place
prior to this present life and (b) from earliest childhood,
all humans display certain characteristics that amount to individual
personality the formation of which presupposes memory and experience. Which implies that the remembering entity must have already
existed prior to the conception and birth of the physical body so as to have
developed a distinct personality. And, since nobody remembers not
existing first and then coming into being at a later point, we may safely
conclude that the conscious entity within us, who is responsible for
awareness, intelligence and memory, must not only be changeless as
discussed above, but also eternal. Having, therefore, established the
existence of this changeless, eternal (or ever-existing) Self or Soul, we may
direct our efforts at gaining a direct experience thereof. Knowing that, on
account of our everyday dealings with transient, impermanent things and
experiences we have come to habitually identify with these and have thereby
subjected ourselves to a process of self-forgetfulness and self-limitation,
we must return to the experience of ourselves as changeless, ever-living
Souls by temporarily eliminating from our field of experience those elements
that are "Not-Self" (Anatma), that is to
say, everything that is not so changeless and eternal as the Self is, in the
same way as, for example, we remove impurities such as dead leaves, algae
etc., from the surface of a lake that we may see ourselves reflected in its
mirror-like water. Indeed, although ordinarily we are only vaguely aware of
it, the Self is always present in the background of our existence, as the
true witness and agent of all our experiences and actions, as is evident from
expressions such as "I am aware", "I
understand", "I remember", "I know",
"I am capable", "I am doing this" etc., in
which the activity of experiencing or doing something is automatically
referred to the conscious entity ("I") in the background.
Moreover, through Yogic training such as logical reasoning, concentration and
meditation, we can actually experience it as our Higher, Divine Self. The
first step in this process of Awakening is the realisation
that none of the things that are objectively perceived such as objects, body,
sense perceptions and the rest, are the Self, for they all are subject to
change. Even our awareness of them changes, whereas the Self, as we know, is
ever-unchanging. Again, to be aware of the fact that our awareness of things
changes, there must be an intelligence there that is permanent and
unchanging. Awareness, therefore, may be said to be of two kinds: the
awareness we have of the object or objects we perceive; and the awareness
each of us has of himself as a conscious subject. While the objective
(object-centred) awareness changes from one object
or change in one object, to another, the subjective (subject-centred) awareness is as changeless as the subject
itself. This is why every conscious being is (to various degrees) aware of
itself as a conscious, changeless and ever-present entity in the background
of all other experiences (such as thoughts, feelings, sense perceptions, body
and other physical objects). The physical body clearly undergoes changes and
so do our sense perceptions, feelings, thoughts and actions. But it is always
the same original, changeless Self who is aware of all these changes. In
consequence, our attention, intelligence and energy, must be concentrated on
the changeless principle within us, until we realise
it in direct experience. This is the essence of Yoga Practice which leads to
Self-Realisation or Self-Knowledge. Faith, of
course, is instrumental in motivating and consolidating our determination in
everything we do, including Yoga Practice. 61.
He confuses the Self with the not-Self and the not-Self with the Self.
Hence he suffers like a man whose mind is overcome by delusion: The
essence of Spirituality is to awaken to the fact that one is a Soul (or
Spirit) and act like a Soul, that is to say, live life in the way of Spirit.
Only then can man live a right life, a life that is straight and not
distorted. It is man's awareness of himself as a Soul that enables him to see
things rightly and walk on the right path in life. By contrast, if man
believes himself to be a body-mind structure, then he erroneously projects
the inherent perfection and changelessness of the Soul of which he is
subconsciously aware, on to his limited, imperfect self which he then holds
to be perfect and endeavours to protect from all
changes. For this reason, man constantly seeks to change the World around
him: he acquires new clothes, a new partner, new car, new house, new
profession, new forms of enjoyment or diversion, he
elects a new government, etc. In this way he subconsciously deflects his own
attention from the fact that his own limited and imperfect self is what is in
need of changing, of growing, of perfecting, so that he finally becomes truly
Perfect. So long as this situation prevails he is, for all practical
purposes, a deluded man and all his mental, emotional, physical and social
problems stem from his condition of delusion (Moha)
or Spiritual ignorance (Avidya). The antidote to
this is Spiritual Knowledge which is Knowledge of the Self (Atma Jnana). 63.
Latent tendencies: Imprints left upon the Soul by past experiences,
actions or desires. They become active whenever the appropriate time and
circumstances arise and prompt the Soul to act in certain ways or cause him
to go through certain experiences related to actions performed by him in the
near or distant past, including previous lives. See also Samskaras,
Ch. 9:13 and 74.
How may we know that the Divine Self Is?: Verses 47-50 have explained
how we may distinguish the changeless Self from things that are subject to
change (see also Commentary to verse 48) and therefore establish the existence
of the individual or personal Self or Soul (Atma).
What remains to be established now is that the Universal Self is as real as
the individual Self. There are three main points that need to be considered
for this purpose: (1) the whole Universe, from the largest structures such as
Solar Systems and Galaxies to the smallest atoms and subatomic energy
particles, is constructed in a perfectly ordered and harmonious way that
suggests purposiveness and hence intelligence; (2)
the Universe appears to be designed to sustain life, in particular intelligent
life; and (3) the Universe gives life to intelligent beings such as animals
and humans. It follows from this, that the Universe (or the Force behind It)
must Itself be Intelligent. This is sufficient to logically establish the
existence of an Universal or Divine Self. Moreover,
the two Selves, human and Divine, personal and Universal, are fundamentally
one and the same (as the two aspects of the same Intelligent Being) a fact
that becomes evident if we recognise the qualities
of the Divine Self in ourselves. All these, however, are just provisional
answers. Ultimately, it is practice and not theory that leads to true
Knowledge of Reality, as will become apparent from the following verses and
chapters. 76.
Say to the thinking man, etc: Any religion, philosophy or belief that
is worth its name ought to be logical. Otherwise, there is a real danger that
its adherents are rendered vulnerable to all kinds of erroneous thinking with
dire consequences to themselves and others. Yoga, of course, is as logical as
human thought can be. This is why it has been said: Yoga is Knowledge
and Knowledge is Yoga. This, also, is the reason why Yoga is praised
in all Scriptures as the ultimate means for attaining Enlightenment and
Salvation. The present verse appeals therefore to the reason in man in order
to awaken it to a Higher Reality. Although there is much evil in the World,
it is undeniable that there is a lot of Good, too. While evil is superficial
and temporary, Goodness is fundamental and eternal. This Goodness manifests
itself in the Order that underlies everything in the Universe. It manifests
itself in the ways in which even animals behave intelligently and in harmony
with each other and Nature. In consequence, Yoga invites all of Mankind to
open their eyes and see how the Supreme Principle of Goodness (Shiva)
manifests Itself in myriads of different ways. 78.
But if you cannot see, then at least believe: Although most people are
unaware of it, the fact is that belief is the prompting cause behind most
human activities. Thus a man may take on work in the belief that it will be a
reliable source of income; a woman may marry a man because she has faith in
him as a partner and future father; a child may take a medicine because he
has faith in the doctor's medical knowledge, etc. Even when we go to the
baker's, we do so only because we believe that he will have bread for us to
buy. Faith or belief is the very foundation of human life. Lack of belief
indicates a negative and destructive attitude to life. If man did not believe
in one thing or another, he would have no reason to live. By contrast, belief
or faith is a power that impels us to get up and do things and achieve
something in life, both materially and Spiritually speaking. 95.
Knowledge is born of Yoga and Yoga is established by means of Knowledge: The
Buddha also says: "Through Yoga Wisdom arises; without Yoga Wisdom is
lost. He who knows this should see to it that his Wisdom increases (by practising Yoga)" (Dhammapada, 282). Yoga may be
said to have two aspects: Knowledge upon which practice is based, and
Practice which leads to Knowledge. The two are inseparable and, therefore,
one and the same. 96.
He who sees Spiritual Knowledge and Yoga as one,
sees things as they really are: This is essentially the same truth that
was expressed before. Spiritual Knowledge or Atma Jnana is Knowledge (Jnana) of
the Self (Atma). Yoga is that Knowledge which leads
to Self-Realisation, that is, the realisation of one's unity and identity with the Self.
Therefore Spiritual Knowledge and Yoga are one and the same. 98
(a). I Myself am that Great Lord, etc.: The reason why Shiva variously
refers to Himself as I or The Lord, is that sometimes He speaks from the
perspective of His present, temporal Manifestation and other times from the
perspective of His Eternal, Unmanifest Self.
Although the two perform apparently different functions, ultimately they are
just two aspects of One and the Same Divine Being. 98
(b). I am the Unseen Master of the Cosmic Magic (Maya), the Greatest God: Maya
or Magic is sometimes interpreted as Illusion. However, although Magic may
have the secondary meaning of Illusion, this is neither the main sense of the
word nor the sense intended here. Magic is, by definition, the ability to act
or create things by means of supernatural powers. Indeed, the Sanskrit word
Maya is etymologically related to English Magic just as Mayin
is related to Magician. Both Maya and Magic derive from the root Mak or Magh, to make, to have
power, to be great. Hence the Sanskrit Maha,
Mighty, Powerful, Great. In consequence, Magic is the only accurate
translation of the word. Even ordinary feats of magic cannot be said to be
mere illusion as the magician who consciously and deliberately performs such
feats is perfectly aware of what is happening and can hardly be supposed to
be the victim of an illusion. Nor does the spectator imagine that the
show is taking place but actually sees it happening albeit from a different
perspective to that of the magician himself. Universal Creation or the
"Cosmic Magic" is even less an Illusion in the case of the Creator
Who by means of His Infinite Power actually brings about the Universe along with
all the beings and things that exist within it. Magic shows involving trees
instantly growing from seeds or objects materialising
apparently out of thin air, etc., were a major form of popular entertainment
in Ancient India. And so Shiva is said to create the World for His Own
Diversion in the same way as a master magician might perform a feat of magic
for the sake of displaying his own prowess to himself. Since a magic feat, in
the eye of the spectator, is accomplished by means unknown to him, Magic
signifies above all an unseen, secret power whereby Shiva creates and governs
the World. Hence Shiva is called Maha Mayin, Great Magician and Maha Deva, Greatest God, as He alone as Supreme Being is able
to bring about the Great Magic of Creation. Says the Shvetashvatara
Upanishad: "This Whole World the Supreme Magician projects out of
Himself. And in it by Magic the other (the human Soul) is confined. Now one
should know that Creation is a Work of Magic and that the Mighty Lord is the
Magic-Maker: this Whole World is filled with beings that are parts of Him
(and who experience themselves as separate from Him due to His Magic
Power)" (4:8). 106.
Let (this Teaching) be imparted to one's own sons, disciples and those
that believe in the Unseen, only: The Supreme Lord is not addressing here
ordinary people but highly evolved beings (Rishis,
Sages, God-Seers). In the same way as sound has various levels of frequency
some of which can be heard by some recipients but not by others, the Word of
God has various levels of meaning of which not all can be understood by
everybody at all times. While Sages are by definition beings who are capable of understanding higher aspects of Truth,
Spiritually untutored or inexperienced people are less capable of this. The
latter therefore will receive the Truth when the time is right for them to
receive It, according to the general principle that there is a time and place
for everything. Indeed, the Shiva Rahasya often
refers to aspects of Truth that are difficult or impossible for ordinary
humans to grasp. In consequence, these are advised to follow the guidance of
those who do understand. As an illustration from everyday life we may take
the fact that a person is legally bound to follow a universally accepted law
even when its meaning, implications and purpose are not fully understood by
him. To believe in the Unseen, that is to say, the Unmanifest
Divine Power that governs the Manifest World, is in
any event a mark of intelligence as only a narrow-minded man can hold that
there is nothing outside his own field of experience. End of Chapter 1 and Commentary |