Whose consciousness is established in his own real nature…

अभिलाषाद्बहिर्गतिः संवाह्यस्य ॥४०॥

 

abhilāṣādbahirgatiḥ saṁvāhyasya  // 40 //

 

“. . . by that desire to fulfill his nature of being, he feels there is a gap, it must be filled, and by that desire bahir gatiḥ, his flow and his movement moves towards the objective world and not towards the subjective consciousness. Thus he is carried from one birth to another birth, from one death to another death, he is carried just like a beast.”

 

Carried by whom?

Carried by those energies which have been established, or governed, by the supreme wheel of the energies of God. 

And those are:

1. Kañcukas – six coverings, kalā, vidyā, rāga, kāla, niyati and māyā; 
2. Antaḥkaraṇas – mind, intellect and ego; 
3. Bahiṣkaraṇas – organs of actions and organ of senses; and five . . . 
4. Tanmātras – śabda, sparśa, rūpa, rasa and gandha.

And by these he is being carried, from one state to another state, from one life to another life; from one womb he is carried to another womb by and by, thus, he is being carried, he is not the carrier. In brief, he is paśu, just like a ‘beast’, dependent upon his past and future actions.

Hence, desire is the mala, desire is the dot, impurity. 

And that is āṇavamala, which has appeared by perceiving one’s own Self as incomplete. When you perceive yourself as incomplete, that is avidyā, that is ignorance, and that ignorance is āṇavamala. 

And by that āṇavamala, desire rises in you, and by that desire, bahir gati, you are carried in the outside world, not the internal world of spirituality. Hence, your consciousness is diverted towards worldly pleasures.

Kālikākrama Śāstra also says the same thing.

“When that ignorance covers that Self by the way of treading on vikalpas [thoughts, impressions], then, he cannot perceive this whole universe beginning from earth to Śiva as one with God consciousness. He does not perceive like that. He perceives differentiatedly, in a differentiated manner.”

Then what is the fruit of that?

He becomes the object of good and bad. And by becoming the object of good and bad he experiences in his own nature only pain, and pleasure also [which] he experiences as pain.

 

When on the contrary the grace of Lord Śiva is infused in his consciousness – pārameśa śaktipāta vaśa unmiṣitam – and by that infusion when he contemplates and realizes his own nature in the true sense, then he destroys all desires in himself, and he does not move towards the outside world, on the contrary, he is always centered in his own God consciousness.

That is what he explains in this next śloka.

तदारूढप्रमितेस्तत्क्षयाज्जीव संक्षयः ॥४१॥

 

tadārūḍhapramitestatkṣayājjīva saṁkṣayaḥ  // 41 //

“That fortunate person whose consciousness is established in his own real nature,
all desires vanish in him, so the state of being an individual is finished.”

As previously, in previous sūtras, we have explained, that state of turya which is only the state of knower, not known or knowledge – only knower, the state of knower – when, the yogi whose consciousness is established, and fully aware in that supreme God consciousness, then, that desire which seemed to be existing there, that desire vanishes, and jīva bhāva, ‘individuality’ is finished.

Then, that state of being aware that, “I am puryaṣṭaka, I am the body, I am organs, I am the mind, intellect and ego,” that state is over. That means, it is appeased, it is śānta.

On the contrary, his consciousness shines in cit, in his own nature.

In Kālikākrama it is said: 

“When one is experiencing the dreaming state and he perceives so many dreams, various dreams, various ways of the world of dreams, when he gets out of it, when he enters in wakefulness, then all of those dreams vanish altogether, no dream is existing at all.”

In the same way, when a fortunate yogi puts awareness in this way on this objective world of the universe, “that this universe is not the objective world, it is only subjective consciousness nothing else,” and the more he puts awareness on subjective consciousness he becomes one with subjective consciousness.

So, this imagination also becomes true for him. 

By and by, by and by, you put your awareness in this imagination that – “this whole universe is nothing but my own Self-nature” – go on meditating on it in continuation and a time will come when you will become one with that God consciousness.

That person who is established in his own nature always (nityam), and who is bent upon destroying the sphere of time, he wants to destroy the sphere of time by putting consciousness on the timeless point; and the timeless point is found between two breaths, the timeless point is found between one step and another step, one talk and another talk, one word and another word; in between there is the timeless point. When your consciousness is bent upon finding out that point, then you are said to be kāla grāsa-tatpara, you are bent upon destroying the sphere of time. So, in the near future there will be no time existing for you.

So that yogi is established in that final beatitude of God consciousness, and he achieves that state of nirvāṇa, mokṣa – final liberation. 

But the question is here: when in this way his individuality is destroyed, individuality is dissolved, he must leave the physical body at that very moment, as soon as that individuality is finished.

So how can he say that he is established in God consciousness?

So this theory of yours is incorrect!

For that he puts now the answer. 

भूतकञ्चुकी तदा विमुक्तो भूयः पतिसमः परः ॥४२॥

 

bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ // 42 //

 

“He is said to be bhūta kañcukī, these five elements are just like covering for him, and at that moment he is vimukta, ‘absolutely liberated’, and he is patisama, ‘just like Lord Śiva’, and supreme.”

And in the course of time when he leaves this physical frame also, he becomes one with Lord Śiva. 

So, for him, this physical frame is just like a blanket, just like some covering. Not like us, just as we do for our physical body, we insert I-consciousness that, “this is my body, this is me.”

I go to some doctor, “please see my pulse.”

But I have no pulse! 

In fact, if you go into the true sense, I have no pulse – pulse is for the body.

I say to the doctor, “See my pulse, I don’t feel well.”

But the body is unwell, I am always the same.

So this previous sūtra (3.26), in which we have explained, his body is just like that sheath in which we put sword, like that his body exists. But he does not infuse his I-consciousness in that sheath, i.e., sword is sword and sheath is sheath, separate from it.

Hence, when a supreme master reveals to you that supreme [state], from that very moment he is said to be liberated, absolutely liberated, and his remaining portion of his life is just like a yantra, just like a machine. 

So he is centralized in his God consciousness for eternity afterwards, and his existence of body is just like a machine, nothing else.

So, what can we say to that wise person who is established in that supreme brahman only for one second; he becomes liberated and he liberates the whole universe.

In Netra Tantra also it is said:

If one realizes the state of supreme God consciousness only for a fraction of time of – nimeṣa unmeṣa – one twinkling, (i.e., eyes open and shut, that is twinkling), only in that fraction of time if you realize that real state of God consciousness, from that very moment he is said to be liberated, absolutely liberated, he is not to come in this world again.

In Kulasāra Śastra also it is said:

“O dear Devi, (Sundari, O beautiful Goddess, Devi), it is a wonder how great is the glory and greatness of that real nature of God consciousness. If that real nature of God consciousness travels from one ear to another ear – in sound only, not in actual existence – if that word only travels, that word will absolutely liberate him there and then. This is the greatness of that supreme state of God consciousness.”