why "all paths, even the wrong path will carry him to You"

In this excerpt from The Magical Jewel of Devotion in Kashmir Shaivism – Bhaṭṭa Nārāyaṇa’s Stava Cintāmaṇi, Swami Lakshmanjoo reveals what rasa (taste) means here and why “all paths, even the wrong path, will carry him to You”.

“All pathways, whatever activity you do, this is the pathway, this is the real pathway. Everything is You. ~Swami Lakshmanjoo

why "all paths, even the wrong path will carry him to You"


St.Cin. CD 424 (07:30)

कः पन्था येन न प्राप्यः का च वाङ्नोच्यसे यया ।

किं ध्यानं येन न ध्येय: किंवा किं नासि यत्प्रभो॥२१॥

kaḥ panthā yena na prāpyaḥ kā ca vāṅnocyase yayā /

kiṁ dhyānaṁ yena na dhyeyaḥ kiṁvā kiṁ nāsi yatprabho  21

O my Master, kaḥ panthā, which is that path, yena, by which path, [that] na prāpya, You are not achieved? Which is that path? Even going on the wrong path will carry him to You. So, all pathways are focussed to Your point. Whatever activity you do, this is the pathway, this is the real pathway.57 So, which is that path, by which path You are not achieved, You are not attained? What is that speech (kā ca [vāk], what is that speech?), nocyase yayā, by which You are not indicated? If I say, “Bloody fool!” by this speech, “Bloody fool,” You are notified.58 So, which is that speech which does not point out Your being? Kim dhyānam, which is that meditation [that does not point out Your being]? If you meditate on sexual activity, kim dhyānam, if you meditate on that, this is meditating on You, Sir. It is not another meditation. Kim dhyānam yena na dhyeyaḥ, so by that meditation, You are achieved, You are attained.

Whatever is in this world existing, which is not one with You (kim vā kim nāsi yat)? Everything is You.

So, if this is a fact, . . .

Another śloka:

St.Cin. CD 424 (09:45)

अर्चितोऽयमयं ध्यात एष तोषित इत्ययम् ।

रसः स्रोतःसहस्रेण त्वयि मे भव वर्धताम् ॥२२॥

arcito’yamayaṁ dhyāta eṣa toṣita ityayam /

rasaḥ srotaḥsahasreṇa tvayi me bhava vardhatām  //22//

O Lord Śiva, this rasa, this . . .

Rasa means this taste. Not exactly “taste”. This is rasa . . . rasa is, who has got attachment with that rasa59–a weakness. If you have got a weakness for something, you can’t leave that. That rasa, that means “rasa”.

. . . and this rasa, that rasa, srotaḥ sahasreṇa, let that rasa increase in my mind, increase in my brain, increase in myself, through a hundred and thousand flows, through a hundred and thousand avenues . . .


. . . for You. Let that rasa, let that weakness, get flow from all sides. In one hundred and one thousand ways, let it increase in me.

What is that rasa? What is that weakness? A weakness for what?

Arcito ayam, you know, I was worshipping God, I was worshipping Lord Śiva. You know, I was meditating on Lord Śiva, I was contemplating on Lord Śiva. Oh, Lord Śiva must be very pleased with me!” All these things! A weakness for this,60 not a weakness for any other thing in this world. Let this weakness rise a hundred and thousand ways in me by Your grace–this weakness.

Do you understand?



57 “If it is a good action or a bad action, You will be achieved.” Denise’s notes.

58 “When I say, “Give us tea”, these words will nominate Your point. “I will take butter and this and that,” and these words nominate Your being. You are existing in disguise in all objects–butter, paper, tea, etc.” Ibid.

59 An object of taste, a fondness, or an inclination.

60 The weakness or craving to perform acts of love and devotion for God.

Source: The Magical Jewel of Devotion in Kashmir Shaivism – Bhaṭṭa Nārāyaṇa’s Stava Cintāmaṇi, revealed by Swami Lakshmanjoo.

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