In this extract from the Shiva sutras 3.43, Swamiji explains “how the energy of Lord Śiva creates and destroys the sphere of time by entering on the path of breath.”
Swamiji also answers the question: “Why at the time of realizing one’s own reality of Being the yogi’s coverings (the six kañcukas) do not vanish there and then? Verses 44 and 45 go on to explain how ‘time’ is directly related to the different types of breath (prāṇa).
Now he argues, he puts a question.
Why this bhūta kañcuka also does not disappear, there and then, at the time of realization, why this covering also does not vanish there and then, at the time of realizing of ones own reality of Being?
To that he answers:
नैसर्गिकः प्राणसंबन्धः ॥४३॥
naisargikaḥ prāṇasaṁbandhaḥ // 43 //
“This connection of breathing in and out is naisargika, this is his nature.”
Because it is already said by Kallaṭa that, “the first change of God consciousness takes place in breath.” So as long as his breathing is there, his body must be there to breathe. As soon as he has come down from the state of God consciousness, he has entered in the journey of breathing in and out; so he maintains this body of five elements.
This connection with breath has come by the nature of his svātantrya śakti, and that is explained in this word naisargika. Because whenever this supreme Goddess of consciousness intends to create this differentiated universe, She creates first limitation in Her being, and then She enters the state of breathless breath, the first breath – prāṇana.
Prāṇana is that breath where this body does not get stiffened, it is not stiff. But there is no breathing in and out; in my hand there is no breathing in and out; but stiffness is not there, so there is breath.
This kind of breath is called prāṇana!
So in that breath She is transformed first. At the first movement that energy is transformed in this kind of breath – prāṇana. And then in breathing in and out, where she holds the state of grāhaka, limited being.
This is the second movement.
Then She enters in the objective field also.
So this is the glory of His svātantrya, or Her svātantrya, i.e., this attachment with breath which has appeared at first.
In Vājasaneyā Saṁhitā also it is said.
yā sā śaktiḥ parā sūkṣmā vyāpinī nirmalā śivā /
śakticakrasya jananī parānandāmṛtātmikā //
“That supreme energy and subtle energy, which is all-pervading (vyāpinī), which is without any impurities (nirmalā), which is always blissful (ānanda), which creates the whole class of energies of Lord Śiva (śakti cakrasya), and which is parānanda āmṛta ātmikā, filled with supreme bliss . . .”
mahāghoreśvarī caṇdā sṛṣṭisaṁhārakārikā /
trivahaṁ trividhaṁ tristhaṁ balātkālaṁ prakarṣati //
“. . . this supreme Ghoreśvarī which is caṇdā (caṇdā means which is fearful); fearful for ignorant persons; sṛṣṭi saṁhāra and this energy is creative and destructive also (creative for those who are blissful, destructive for those who are ignorant); and She attracts or destroys the sphere of time which is. . . .
- trivahaṁ, which flows in three ways, i.e., īḍā, piṅgalā and suṣumnā; and
- trividhaṁ, which is trividhaṁ, which is existing in prāṇa, apāna and samāna; and
- tristhaṁ, which is existing in the present, past and future;
. . . and that time is destroyed by this energy.”
So this energy of Lord Śiva, which is no other than his consciousness, that energy of Lord Śiva creates and destroys the sphere of time by entering on the path of breath.
First nāḍitraya: iḍā, piṅgalā and suṣumnā – this is trivaham. He carries these three veins, īdā, piṅgalā and suṣumnā.
Then trividham – She is filled in three states; soma nāḍi, sūrya nāḍi and vahni nādi.
And then she carries three times, tristham: past, present and future.
Not only carries, She destroys that time also – destroys and creates – creates time for those who are ignorant, destroys time for those who are elevated, who are elevated, who are elevated.
This first prāṇa is actually life (prāṇan), and in that first prāṇa he has come in manifestation. And then the second prāṇa is breathing in and out, in and out, in and out. This creates and destroys – inside it is destruction; outside it is creation.
So this conducting of creation and destruction is attributed to this breath. And this prāṇa, the second breath, is said to be ha-kāra, this ‘ha’ letter.
So it is well said in this sūtra that, “naisargikaḥ praṇa saṁbandhaḥ” (3.43), this connection of being attached to breath is naisarga, it is the natural way of Lord Śiva.
Bhaṭṭa Kallaṭa has also explained, in his book Tattvārtha Cintāmaṇi:
“The first change of God consciousness is that entering in that prāṇana; this is the first step towards manifestation.”
So, although he is breathing in and out, just like us, but actually, that yogi, who is always aware of that supreme state of that internal Being of consciousness in breathing also, he is beyond the state of ordinary people.
For him . . .
नासिकान्तर्मध्यसंयमात् किमत्र सव्यापसव्यसौषुम्नेषु ॥४४॥
savyāpasavya-sauṣumneṣu // 44 //
“The one whose consciousness is centralized in nāsikā, in the central vein (suṣumnā), in that energy of breath that gives life – that prāṇana – for him, there is no difference if he travels in prāṇa, if he travels in apāna, if he travels in suṣumnā, what to him, he is always the same.”
He may travel in ordinary breathing (prāṇa), he may travel in that prāṇana śakti, or he may travel in madhyā nāḍi (central vein), this is one and the same thing for him.
For instance, the left vein, the right vein, and the central vein; they are predominant in all seventy-two thousand veins; that is īḍa, piṅgalā and suṣumnā – vāma (left) nāḍī, dakṣiṇā (right) nāḍi, and madhya (central) nāḍī; and whose consciousness is centralized in the center of that internal consciousness, which is predominant in each and every being, this Being, who is Lord of Lords, who is one with supreme cognition, his supreme energy is only the energy of awareness, which is all-knowing, all-acting, and all-glorious.
This knowledge of subjective knowledge and objective knowledge is the same in each and every living being, but to yogis only there is one difference, that, in the connection of these [two], objective knowledge and subjective knowledge, they are aware. This is the difference between the yogi and an ordinary person.
So, for such a yogi he places forth the fruit of this yoga and ends this theory of Śiva Sūtras.
भूयः स्यात्प्रतिमीलनम् ॥४५॥
bhūyaḥ syātpratimīlanam // 45 //
“Bhūya repeatedly, the yogi feels the revealing state of the objective world and the concealing state of the objective world, simultaneously.”
The one who has destroyed āṇavamala, māyīyamala and kārmamala, who has become absolutely pure, and whose all impurities are finished; for such a yogi, although he lives in the world of malas, but he does not get attached to them because he is absolutely pure.
So, when this universe has come out from the state of God consciousness, when this has risen from the state of God consciousness, then what does the yogi feel?
The yogī feels . . . all impressions, differentiated impressions, are destroyed to him, and this whole world gets entry in his own nature. Then repeatedly again he feels that this universe has come out from God consciousness again afresh. This is what he feels.
The one who is situated in the supreme path of yoga.
So, by conducting this way of means – taking it out and carrying it back to your own nature – and repeatedly doing the same process; this process is meant for knowing this very state of Being.
There ends the Shiva Sutra Vimarśini.