Wednesday, January 27, 2016

Shiva - Jiva - Dasaka

It is a good example of the state described in the previous post. Sāhib Kaul (alias Ānandanātha), who was a great Shaiva philosopher and an experienced practitioner of Kaulism, who got a sudden and spontaneous flash of the direct realisation when he was a boy of about eight years. He expressed his divine realisation through the  poetry in Sanskrit, given below:

"I, Sahib Kaul or Sahibram, am that blissful Shambhu (Lord Shiva the absolute God) who inscribed the figure of the whole universe on the wall of his own self, who made it wonderful by means of various hues with a devout attention; and who finally performs the Tandav dance after absorbing it into his own self".
"What is and where is the body, and who has it? (Body also is, in fact, the Lord Himself). A soul, being bound by a body, is not (really) bound (because there is no body but the Lord Himself). As for me, I am myself Shambhu, Vishnu, Surya, Ganesha, Brahma, Sakti and (even) the Almighty God. Let all prostrations be therefore to me."
"I neither know nor do desire anything different from me; nor do I appear myself as an object of any (senses which are themselves) objects. But, through my own will, I know and do my own self, and know and do everything other than me as my own self. Prostrations to me who is the very existence of every existent entity"
"I (as the transcendental reality) stay beyond even that pure consciousness of the fourth state (of revelation) which continues to shine in the (three) states of waking, dreaming and sleeping. Prostrations to me who is everything and through whose lustre everything shines."
"Death is death for such people who undergo it. It is not so for them who realise its essence; because such people are never really born. As for me, I, transcending (the relative conceptions of) both death and immortality, shine (always) through my own lustre. Prostrations to me who is the absorber of even the god of death."
"The way of knowing in this world is this that anything cognized by one's mind is known and that not cognized is not known. What and how can then be death for people who do not at all feel the reality of their birth? Where has the death of such people been seen or heard?"
"If, however, the theory (regarding death) is put forth like this, 'union of a soul with a body is birth and its separation from it is death'; then (the answer is), 'what pleasure or sorrow can befall wise persons knowing all well, on the occasions of visits or departures of their near and dear?"'
"I was all along that very absolute reality even while thinking (repeatedly and inquisitively), 'Who am I"? I am and I can be only the Supreme. Not recollecting any of the relative conceptions like - you, this, (limited) I, he, who, etc., I alone remain myself in my own self (an an undiversifiable entity)"'.
"The appearance of (diversity as) "you-ness and "I-ness" is manifested by me. This (presently appearing) unity in this diversity also is manifested by me. Prakasa (the light of consciousness) is both, pure Nirvikalpa and mixed Savikalpa, and I am thus shining unitarily in all diversity".
"If Prakasa (light of consciousness) were devoid of Vimarsa (awareness), it would not have been Prakasa. When awareness is its essential nature, then this apparent phenomenal diversity is nothing. Prostrations to me with Prakasa as my form and Vimarsa are my nature, appearing myself as soul or God."
"When the body (of the poet) had reached a state ]ike that of death, the (first five Slokas were aroused by someone - (that is, Lord Siva) in His memory. The other five were composed by Sahibram Kaul after coming back again to his normal health."
"A (blessed) person, having learnt well the (above) 10 Slokas from an experienced preceptor, and, having himself contemplated on them again and again, may merge into his eternal and blissful lustre of pure consciousness after having attained self- realisation and consequent liberation (from all bondage)."

---by Sri Sahib Kaul, alias Anandanatha.

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