Chapter 7
He who abides under Maya’s Spell is a bound Soul. He who rises above Maya is its master. Therefore, Maya is the fetter to be conquered through Sadhana or Spiritual Discipline. He who knows the Great Secret of Maya, knows how the World comes into being. He knows how, though the Souls appear to be many, they are in reality One. (16)
O Sages! the body knows only itself. The mind knows the body. And the Soul knows body, mind and himself. It is for this reason that the Soul (Atma) has been called Self (Atma). For he is the Self of all three and the true Self of man. (7.23)
There shall be no doubt about this. When through the power of Yoga the Soul who is none other but I, penetrates the dark Veil of Maya, he shall behold Me Face to Face and come to know himself as what he really is: the Embodiment of Truth and Identical with My Supreme Self. (7.45)
Verily, the Wise one who realises that Supreme Master in his heart, who beholds that Eternal Being Who manifests Himself as the Universe and is the Highest Goal of Sages, he alone shall be fit to ascend to My Supreme Abode beyond the plane of ordinary knowledge where he shall enjoy Bliss Undying and Divine. (7.60)
Chapter 8
Maya is a Creative Power without beginning or end. Arising from My Unmanifest Self, like a wave out of the Ocean, it creates the Universe. Thus the Universe is born of My Unmanifest Self by means of Maya. (8.2)
As a multitude of waves, ever-rising, ever-subsiding, come into being upon the surface of the Ocean which, deep down, remains ever-still, so the multitude of breathing and non-breathing things that constitute the World constantly arise out of Me, the Infinite, Ever-Peaceful Ocean of Universal Consciousness and Bliss. (8.3)
Having stilled their mind through meditation, God-Realised men experience the Universal Lord Himself, the Self of the Universe, the Greatest One, in their own Soul and upon seeing That, merge in the Supreme Bliss of Heaven. (8.17)
41. Having been put to sleep at the moment of creation, man begins his worldly life in the form of an inanimate thing made of space, air, fire, water or earth. He abides in that condition for forty-two thousand lifetimes. He then enters a state like that of dream and assumes the form of half-sentient things such as plants or trees. Thus he passes fifteen thousand lifetimes. In the form of insects or worms he abides for twelve thousand lives. Nine thousand in the form of a sentient beast such as land-borne, water-borne or air-borne creatures; and six thousand lifetimes in human form.
Chapter 9
A man’s works are forever inscribed upon his Soul, though he may know this not. The Soul is pure Intelligence, ever happy and content like unto the Full Moon that passes across the Star-lit Sky at night. Yet due to Shiva’s Wondrous Magic that enshrouds him like a dark Cloud of Obscuration, a desire begins to stir in man’s heart. At first it is only faint and aimless so that, perceiving it, man asks himself, What might I want? And then, as it grows quite plain and clear, he thinks, Ah! this is what I should like. This is the subtle form of desire which is called Impulse (Vasana) by the Wise. (11) Next, as he nourishes that wish with the power of his own thought, it grows into a strong desire that captivates his heart so that he resolves to fulfil his wish. This longing that culminates in a resolve is called Yearning for a Desired Object (Priya). Having resolved to fulfil his wish, man performs the appropriate actions that are needful for the obtaining of the desired thing. This is called the Obtainment of the object of Desire (Moda). (12) Having obtained the object, man enjoys the same in peace. This is the Enjoyment of the Desired Object (Pramoda). The enjoyment thus had, leaves an impression upon the Soul which is called Essential Imprint (Samskara). And the Imprint gives rise to a craving for the repetition of the past Enjoyment. This is called Thirst (Trishna). These, O Sages! are the six aspects of desire. (13)
At the end of this life, if only man had no desires, he could easily ascend to the Higher Worlds above. But as he fulfils only a fraction of the total sum of desires, a great many remain to be fulfilled. Thus he is forced to descend back upon Earth by the force of his desires. This repeats itself again and again. Only when he rises above worldly desires, can man ascend to the Higher Worlds and not otherwise. This is the Eternal Law. (9.15)
Chapter 10
First, let it be understood that Yoga is of three kinds. The first is called Bhava Yoga (the Yoga of Being), the second, Abhava Yoga (the Yoga of Non-Being) and the third, Maha Yoga (the Greatest Yoga), it being the greatest among all. (10.3)
The Yoga whereby one’s own inner Self is meditated upon as a living Soul in the midst of mind, body and worldly possessions is spoken of as Bhava Yoga (the Yoga of Being). It leads to the realisation of one’s own individual Self, unencumbered by mental delusions. Being the Yoga of Phenomenal Existence, it should be practised by those who are attached to worldly life and who wish to remain in the World in this life and the next. (10.4)
The Yoga, whereby one visualises oneself as infinite, eternally blissful and beyond the Physical World, is known as Abhava Yoga (the Yoga of Non-Being). It leads to the realisation of My Divine Transcendental Self and is higher than the former. Therein all manifested things are absorbed in the Original Source Whence everything comes and Whereto everything does return, even as thoughts come to rest in the emptiness of deep sleep and waves subside in the silence of the Ocean deep. It should be practised only by those who wish to leave the World behind and merge for ever in the Formless Being. (10.5)
The Yoga, however, wherein one meditates upon oneself as identical at once with My Transcendental and Immanent Being, that I regard as the highest Yoga leading to true God-Realisation. It is called Maha Yoga because it is the Yoga of the Great Life (Maha Satta). (10.6)
11. O you who shine like the radiant Stars! Man is born of the Perfect One and unto Him he shall return: this is the Eternal Law. Let every man who desires to abide in Unity with Me, do that which is most profitable for his Soul, which removes all imperfections, and which makes him worthy of the Highest Heaven. It is called Spiritual Practice (Sadhana), it leads to the perfecting of the Soul and is of eight kinds.
O you who ever see the Truth! the Universe, resting upon Consciousness, is made of Knowledge. Knowledge is of two kinds: Awake and Dormant. When awake, it is called Knower. When dormant, it is called the Known. The Knower is he who has the power to know himself and others. The Known is that which is known to others, but itself knows not. (10.112)
The Known is born of the Knower’s Knowledge, for what is insentient, like Matter, is born of what is Sentient, like Spirit. (10.113)
Now there is another great secret to be known. The Soul, being made of Spirit, nay, being the Supreme Spirit Itself and Identical with Me, is eternally happy, all-wise and free. Yet as he descends at My Divine Command into this Material World, as he must in order to participate in My Creation, he passes through the dark veil of Maya, My Cosmic Magic. In the course of his descent, he becomes tainted by the Threefold Impurity called Mala. (10.165)
Anava Mala, the Impurity of Imperfection, is the first product of Maya. Thereby, as in a dream, the Soul though being Identical with Shiva deems himself and everything else to be limited and imperfect. Impelled by this impurity, he desires limited and imperfect things. O you who are endowed with Wisdom! know this to be the seed of worldly existence. (10.166)
The second, Maiya Mala, is the Impurity of Delusion that develops from the first even as a plant sprouts forth from a seed. It causes the Self to see all things as different and separate both from each other and itself. (10.167)
Karma Mala, the third, is the Impurity of Limited Action. Growing from the previous two, it is their fruit, as it were. Having been rendered imperfect and endowed with limited knowledge, the Soul acts in limited and imperfect ways. Having performed such action, the latent seed thereof comes alive in due course, binding him to this world and its endless cycle of death and rebirth. Thus the Soul is forced to enjoy the fruit of his imperfect actions, both bad and good. (10.168)
Him I call a Yogi who delights in a quiet mind like as a dark forest where even bird (thought) and beast (anger, fear, desire) go not.(10.187)
Him I call a Yogi who having calmed his thought, pacified his desire and silenced his tongue, abides in the cave of his own heart like in an impregnable fort. (10.192)
Him I call a Yogi who having renounced the perception of things seen by the physical eye, abides in the state of the One Who Sees. (10.199)
Him I call a Yogi who thinks not, contemplates not, imagines not, but ever abides in his Natural State (Atma-Satbhava). (10.211)
Having cast off attachment to the fruits of action, ever content and free, he finds Enlightenment in whatever activities he performs in Unity with Me. (10.215)
My Image, when reverenced with a pure heart, enables the devotee to rise above himself and come closer to Me, the Supreme Lord. It is by My Divine Power that he does so. (10.231)
Verily, outer, physical worship consisting of bowing down, ringing bells, chanting, offering incense and flowers and piously gazing upon a material Image of My Person, is but an expression of My Divine Power of Action with which I, the Lord, have endowed the human Soul for My Own Pleasure and out of compassion for him. (10.232)
Likewise, inner, mental worship consisting of imagining Me in the secret chamber of one’s heart, contemplating, meditating upon Me and uniting one’s Soul with Mine, is but an expression of My Divine Power of Knowledge which I, the Lord, have infused into the human Soul for My Own Delight and out of love for him. (10.233)
I Am Shiva. I Am the One in Whom all things rest (Shi) and by Whose Power all things move (Va). Since I Am all and everything, each act of worship is but I Doing Worship unto Myself. (10.252)
Verily, I, the Lord, am the Worshipper, the Worshipped and the Act of Worship too. Naught exists beside Me. He who knows this is a true believer in Unity and a faithful follower of Truth. (10.253)
Chapter 11
Furthermore, know that love and kindness are manifestations of the Holy Unity of Souls. Therefore let My devotees show loving kindness to one another. For he who loves another loves Me, the One God and the True Self of all. Love is a feeling of immeasurable Joy that arises from the awareness of Unity with the loved one. It is sweet in the beginning, in the middle and also in the end. If it tastes bitter, it is not ripe. Verily, Love is the highest mark of Unity. It is the most beautiful expression of Truth and the sweetest fruit of Yoga. Happiness is a house built upon Love and Love is the Power that holds things together. By that Power two Trees blossom together in Spring; by that Power two Eagles sail towards the Sun; and two Souls, like two Clouds, blend into one. (11.66)
Verily and without doubt, the Union of man and woman is like unto that of Heaven and Earth. It has been rightly said by those who are wise, That which is Above is like as that which is below and that which is below is like as That which is Above. For in the Abode of Shiva, Heaven and Earth, Soul and Matter, Male and Female, are forever One. Therefore, down on Earth, man and woman shall unite that Spirit may grow in Wisdom and Might. For Unity is the Power whereby Spirit comes alive but Disunity is that by which it dies. (11.76)
80. Let the man who desires to have a fruitful marriage lie down with his wife on an auspicious day which shall be neither during her monthly courses, nor fall upon a New-Moon or Full-Moon day, for these are holy. But let them enjoy conjugal union on the sixteenth day from the beginning of her courses or when the First Crescent is seen in the Sky, or on the first day of each fortnight. A married couple shall ever endeavour to procreate. For thus I have declared, Like as the thousand-rayed Sun who is the Offspring of Heaven and Earth (i.e., Spirit and Matter), the fruit of Union between woman and man is a new-born Star that gladdens the World. It is every man’s duty to bring Light into the World, each one according to his means.
125. The body delights in physical food; the mind delights in beautiful sensations, beautiful feelings and beautiful thoughts. But the Soul delights in Truth. All things that are true, beautiful and good shall be deemed to be the Soul’s own food. But the Bliss of Heaven is the highest delight of all. As an infant drinks the mother’s milk even so the Soul drinks the bliss-bestowing Milk of Heaven whereby one is endowed with illustrious wisdom and power. That Bliss is not attained through worldly food but through detachment from the World. My devotee shall not be too attached to possessions, kinsfolk and other worldly things for they tie him down to the World. And a bound Soul knows not the Joys of Heaven even as the captive elephant knows not the joys of his free-roaming kin.
Verily, it is detachment from the objects of the senses that relieves man from the burdens of this World. Therefore, detachment shall be cultivated at all times. He who masters the art of detachment evades the troubles of the World even as the wise Heron evaded the Crows. A Heron while fishing in the river made a big catch. Two voracious Crows at once descended upon him, wishing to snatch away the fish. The Heron flew this way and that way seeking to escape the Crows. Perceiving that he was no match for them, the Heron at last let go of the fish and alighted upon a tree where he could repose in peace. A Yogi who was sitting on the riverbank saw this and with great wonder exclaimed: Adoration be to Shiva! to Him, Who this day in the form of a wise Heron has taught me the art of letting-go. (126)
When I, the Supreme Reality, look outwards, as it were, I Project the World Dream consisting of innumerable Universes down to the smallest atom. When I look inwards, all this vanishes in the Infinite Light of My Own Self like a dewdrop in the light of the rising Sun. This is Life’s Great Mystery which is a Feat of Magic and a Play. (11.209)