When Your Are Found

kadācitkvāpi labhyo’si yogenetīśa vañcanā /
anyathā sarvakakṣyāsu bhāsi bhaktimatāṁ katham //16//

When Your existence is found and realized at a particular period and at a particular place–say [within the] heart or between the two eyebrows or [some particular place] like that–and by the performance of some particular yoga, You are found, this kind of finding You is only a deceit to the finder. It is only a deceit or deception. Actually, they don’t find You. You are not found this way.

---from Śivastotrāvalī of Utpaladeva, translated by Swami Lakshmanjoo.

Shani Shloka

namaste koNa saMsthAya pingaLAya namostute
namaste babhrurUpaaya kriShNAyacha namostute
namaste roudradehAya namaste shAntakAya cha
namaste yamasangnAya namaste pourayevibho
namaste budharakShAya shanaishchara namostute ||

shanaishchara yama koNa pingaLa babhru kriShNa roudra antaka shouri manda namostute ||

Om Sham Shanaischaryaye Namaha

Enter the Door - 12

Ask and it will be given to you;
seek and you will find;
knock and the door will be opened to you.

--- Holy Bible, Matthew 7:7

She is...

From Tripura Rahasya, ch.V

For that Supreme Good One, my mother, is ever pure and clear, more extensive than space and subtler than the subtlest;
She is omniscient, yet of limited knowledge;
She works all, yet remains inactive;
She holds all, herself being unsupported;
all depend on her, and She is independent;
all forms are hers, but She is formless;
all belong to her, but She is unattached;
though illumining all, She is not known to any one under any circumstances;
She is Bliss, yet not blissful;
She has no father nor mother; innumerable are her daughters, like me.

Devi Stotra by Abhinavagupta

tava ca kaacana na stutir-ambike
sakala-shabda-mayii kila te tanuh/ 
nikhila-murtishu me bhavad-anvayo 
manasijaasu bahish-prasaraasu ca //
 O Divine Mother Ambika! There is nothing whatsoever in the form of the spoken word, which is not a hymn, or which does not constitute praise to Thee. Whether one prays reverently in church, in the mosque or the temple, or whether engaged in a worldly talk, in reality, it is all praise of you, because all words and all sounds are made up of letters which pervade your body. By virtue of this, whatever forms appears in this universe, or whatever ideas or thoughts arise in my mind, be they good or bad, they invariably afford me the opportunity to perceive You and embrace You.
 iti vicintya Shive ShamitaaShive
jagati jaatamayatnavaShaad idam/
stuti japaar canacintana varjitaa na
khalu kaacana kaala kalaapi me//
 Thus, O Mother, as the consort of supreme Bhairava you are ever intent on removing all afflictions and sufferings, without any effort on my part. Therefore there is neither any action, like meditation, or puja, nor are there any words, like singing praise or uttering mantrás, which do not constitute my worship of You.

I Long for my Beloved

I long for my beloved.

One speaks, laughing in delight,
Another weeps, sobs, dies.
Tell the beautiful, blossoming springtime,
I long for my beloved.

My ablutions have gone to waste,
His heart is hard.
Might as well burn my jewels and adornments!
I long for my beloved.

I have driven messengers crazy,
Encased myself in sorrow.
Come home, dear one, let me see you.
I long for my beloved.

Says Bulla, when my lord comes home.
I will clasp him, my Ranjha, in a tight embrace!
All sorrows flown across the ocean.
I long for my beloved.

--- by Bulleh Shah (1680 - 1758)

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.

Samavesha

"A special and very important characteristic of Trika yoga, which is not found in other systems, is its doctrine of “possession” (samavesa). In samavesa practitioners are suddenly infused and possessed with Shivahood, and feel themselves to be omniscient and omnipotent. This is not the kind of possession or haunting that occurs when the power that haunts and the person who is haunted are different. Rather, yogins in samavesa enter a state of unity, and their limited individual personalities get expanded into universal I-consciousness which they feel to be divinely potent in all respects. Samavesa has been defined as the immersion of the dependence of a dependent consciousness into the independence of the Independent Consciousness (Tantraloka, I.73). It is actually the sudden and direct intuitional realization of one’s Divine Essence, called Isvarapratyabhijna.

Sufficient practice in samavesa results in a state of jivanmukti (liberation in this very life) in which a yogin develops supernatural divine powers (siddhis). A jivanmukta can use these divine powers simply by willing them to be (Isvarapratyabhijnavimarsini, IV.i.15), though such a refined individual would most probably avoid meddling with the natural order, or in matters of divine administration, which are the province of a long hierarchy of male and female deities at different levels of authority. This kind of yogic attainment is not considered to be an obstacle on the path of final liberation. Rather, it is said to be helpful, as it removes any lingering doubt about the divine nature of the Self, and develops a firm faith in the eventual attainment of absolute unity with Paramasiva when the individual dies (Tantraloka, XII, 183–85). Further, these abilities help create faith and confidence in the mind of worthy disciples who feel that the preceptor, being liberated, can liberate others as well."

― Balajinnatha Pandita, Specific Principles of Kashmir Saivism

"Bismillah" by Salim - Sulaiman

Composed by Salim -- Sulaiman
Singers: Kailash Kher and Munnawar Masoom
Lyrics: Irfan Siddiqui