Selected Commentary of Kṣemarāja
Verse 3 and 4
TEXT यस्मात्सर्वमयो जीवः सर्वभावसमुद्भवात् । तत्संवेदनरूपेण तादाम्यप्रतिपत्तितः ॥३॥
तस्माच्छब्दार्थचिन्तासु न सावस्था न या शिवः। भोक्तव भोग्यभावेन सदा सर्वत्र संस्थितः॥४॥
𝘠𝘢𝘴𝘮ā𝘵 𝘴𝘢𝘳𝘷𝘢𝘮𝘢𝘺𝘰 𝘫𝘪𝘷𝘢ḥ 𝘴𝘢𝘳𝘷𝘢𝘣𝘩ā𝘷𝘢-𝘴𝘢𝘮𝘶𝘥𝘣𝘩𝘢𝘷ā𝘵 𝘛𝘢𝘵𝘴𝘢ṃ𝘷𝘦𝘥𝘢𝘯𝘢𝘳ū𝘱𝘦ṇ𝘢 𝘵ā𝘥ā𝘵𝘮𝘺𝘢-𝘱𝘳𝘢𝘵𝘪𝘱𝘢𝘵𝘵𝘪𝘵𝘢ḥ (𝟹)
𝘛𝘢𝘴𝘮ā𝘤𝘤𝘩𝘢𝘣𝘥ā𝘳𝘵𝘩𝘢𝘤𝘪𝘯𝘵ā𝘴𝘶 𝘯𝘢 𝘴ā𝘷𝘢𝘴𝘵𝘩ā 𝘯𝘢 𝘺ā ś𝘪𝘷𝘢ḥ 𝘉𝘩𝘰𝘬𝘵𝘢𝘪𝘷𝘢 𝘣𝘩𝘰𝘨𝘺𝘢𝘣𝘩ā𝘷𝘦𝘯𝘢 𝘴𝘢𝘥ā 𝘴𝘢𝘳𝘷𝘢𝘵𝘳𝘢 𝘴𝘢ṃ𝘴𝘵𝘩𝘪𝘵𝘢ḥ (𝟺)
Since the limited individual Self is identical with the whole universe, inasmuch as all entities arise from him, and because of the knowledge of all subjects, he has the feeling of identity with them all, hence whether in the word, object or thought, there is no state which is not Ś𝘪𝘷𝘢. It is the experient himself who, always and everywhere, abides in the form of the experienced i.e. it is the Divine Himself who is the essential Experient, and it is He who abides in the form of the universe as His field of experience.
Selected Commentary of Kṣemarāja
Since the experient constitutes the whole universe like Śiva, therefore there is no state whether it is the beginning or the middle or the end and whether it is word, or object, or ideation i.e. thought etc. which is not Śiva. The sense is that every thingis Śiva. Since it is thus, therefore the experient himself who is of the form of consciousness that abides wholly i.e. neither less nor more in the form of the experienced, such as the body, blue etc. always and everywhere, i.e. in all the diverse stages of tattva (categories), bhuvana (worlds) etc. The experienced is nothing differen the experient.
Since this teaching begins with jiva (experient), and ends with Śiva, it teaches by way of suggestion that there is no essential difference between jiva and Śiva, that is to say, one should not regard oneself as imperfect in any state like body, etc., rather he should consider himself as of the nature of ſiva who is a compact mass of consciousness.
Text of the 5th Verse
इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत् । स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ॥५॥
𝘐𝘵𝘪 𝘷ā 𝘺𝘢𝘴𝘺𝘢 𝘴𝘢𝘮𝘷𝘪𝘵𝘵𝘪ḥ 𝘬𝘳𝘪𝘥ā𝘵𝘷𝘦𝘯ā𝘬𝘩𝘪𝘭𝘢𝘮 𝘫𝘢𝘨𝘢𝘵 𝘚𝘢 𝘱𝘢ś𝘺𝘢𝘯 𝘴𝘢𝘵𝘢𝘵𝘢ṃ 𝘺𝘶𝘬𝘵𝘰 𝘫𝘪𝘷𝘢𝘯𝘮𝘶𝘬𝘵𝘰 𝘯𝘢 𝘴𝘢ṃś𝘢𝘺𝘢ḥ (𝟻)
Or he, who has this realization (viz. identity of his Self with the whole universe), being constantly united with the Divine, views the entire world as the play (of the Self identical with Ś𝘪𝘷𝘢), and is liberated while alive. There is no doubt about this.
Selected Commentary of Kṣemarāja
Such realization is difficult to acquire and is attained by some such person as has no future birth. He views the whole world as play and by evolution (unmeṣa) and involution (nimeṣa) manifests or withdraws it. As has been said in the Bhagavadgitā, “Having mentally entered in me, those who are always united with me and wait upon me” (Bh-Gitā XII.2) the great yogi has his consciousness always absorbed in the Universal Consciousness, and even while he is living i.e. even while he is exercising the act of maintaining prāṇa, his entire bondage is burnt to ashes, by the fire of spiritual knowledge and after the fall of the body, he abides as Śiva Himself. Even while living, such a person is indeed liberated and can never suffer bondage.