200
Every thing is called the act of deity. But there is a deity superior to this god. That god slew Vishnu and he destroyed the appearance of Siva (abhava) Surely this is the great God indeed if thou consider it well.
201
They call a pot, olla; they name a hill, collis; salt they call sal; are they not however one? The languages alone are diverse, the essence is one.
202
Vishnu, Siva, and Brahma all see the leaf but view it who will, none can perceive the branch. Were the branch behold, would any abstain from lauding it?
203
He, he, and he exist in him; neither he, he, nor he is He. He that unites them with him--go to--he is the Divinity.
204
If thou know the beauty of the five letters, in these five cloth beatitude consist. He (the divinity) is the one who dwells in that five.
205
Slay Brahma, and mingle him with Vishnu. Slay Vishnu and resolve him into Siva. Slay Siva and become thyself the Siva yogee (or chief spirit).
206
To them who understand the meaning of the excellent sankhya yoga I will in this world declare the truth through the most noble raja-yoga. Listen to the greatness of Siva (pure sanskrit).
207
Why all this grief. If with singleness of heart thou extinguish thy desires by immersing thy soul in (Hari, Hara and Aaja, Vishnu, Siva and Brahma) the three gods and maintain a subdued spirit, happiness shall be formed within thee.
208
The body of this visible world is a vessel of God, the life therein is air. The sun, moon and fire are his eyes (number, body assemblage of eyes). There is no God but this.
209
He who slays his great (five) foes, and vanquishes cupid, and has learnt the five lettered name (Namassivaya), he attains the porch of him, the five faced who is entitled Bhava (emphatically existence i.e., Siva).
210
Of what use is that Saiva faith that knows not the path through this universe compounded of inanimate and animate bodies and lingams, They shall not know the becoming (or the act of transformation into) Hara the eight bodied.
211
He who divideth the lord Iswara into seven parts and has dedicated by the ceremony of pouring his whole body to God by any unfailing practice of such conduct shall become the chief of yogees.
212
He who hath attained the bliss that dwells in the five lettered name, shall shine both here and hereafter in bliss. To know this life and next, this is deity.
213
Mighty let us to cut pieces the six and seven foes of our souls and in the defection of wisdom unless we worship the dwellings of the three gods how shall we attain happiness? The forehead mark, food and scars on the body and daubings with ashes are in vain applied. Can the sons of earth hereby attain bliss through the love of these? O Vemana, the noblest of princes?
214
If thou be thyself converted into those three Brahma, Vishnu and Siva, who created, saved and destroy the three worlds and praise them, this man shall be transformed into the deity.
215
He who hath reduced Brahma, Vishnu and Siva in one shall become a parama yogee and the divinity. How can we comprehend one who thus is equal to the divinity.
216
Those who will not cease from the radical bond of the root (the mind) unless they destroy the eight creeds, how should they be called sages, rather are they mad.
217
The lingam is the great Siva; the life of the body if that creature be purified he shall attain God. Were there two paths how could the deity be attained?
218
Seize the robbers (passions) and put them to death; spare but one (the mind) whoever he be that knows this secret, this shall be to him the fruit that he seeks.
219
Let us seize the four robbers (four lusts and smite them on the head, cama, crodha, lobha and moha) but spare one (the mind) to the men of the mind that they may attain the fruits of wisdom.
220
The man who hath learnt to view the order of the secret charms of the six and three temples, he shall attain the path to perfection. True is this doctrine.
221
If thou gain the favour of Siva and thereby destroy the first principle (agnyana) of thy tree (body) and cast it (ignorance) as its root (maya) and thus worship Siva, thou shalt be as a mountain and how should death befall thee?
222
Have you seen the three worlds, beheld and attained to the three objects that possess the three qualities and the beatitude that dwells there-in?
223
He who looks upon rain, wind and sunshine as equal and abstains from thinking of honour or the like and continue in subjection--this is a stout hearted saint (yogee).
224
(The Parabramham) Under this tree there is not even the least shade; If the waters of delusion are unable to overflow this tree, it is as tree, how should that tree die?
225
(The power of delusion) Often in the midst of her reality shakes her head in scorn, she often laughs, she is no woman, what means woman? and What is the name of the being?
226
(mystic) When the five birds (passions) were found in their hole (the body) and cried, one of them sought the origin. The parrot that sought him became him.
227
If the unknown being by meditation appear in thy mind thereafter to say he is dead merely signifies his ultimate tie; when, thou die give up all earthy connections and worship (Sarvēsa) the Lord of all (total obscurity).
228
The words of Vemana, if soundly understood, are surely the essence of all the Vedas. If thou do not invite and comprehend thy greatness in the five-lettered name shalt thou enjoy prosperity?
229
Wisdom is the prime teacher to this whole world. The one Pranava-mantra is the original teacher (teacher of teachers) and thirdly, truly, the Gayatri mantra is the teacher of our actions.
230
If thou understand the mystic syllable 'Om' (Pranava mantra) if it be in thy mind, the multitude of the acts of the mind shall not in the least affect thee. Then shall the devotee shine, a lamp of Divine knowledge.
231
Understand the power of the 'Om', Pranava mantra--it is the lingam. It resides in the three persons. Can others (those who are without) know and worship it?
232
He who hath united into one the composition of letters of the mystic syllable 'Om', and the visible mundane egg, he shall enjoy that letter 'Om'; and shall in certainty inherit bliss.
233
Why thou hast truly entered into the import of the mystic form of letters in 'Om' why persist in reading ten millions of other subjects? Fitly and visibly, shall the two letters Siva, constitute purity of soul in thee.
234
They who have rightly ordered their inner man, and considering justly the state of their heart, thrust it away, these are men of understanding. These shall dwell in delight in heaven--(terribly difficult).
235
They talk and talk of Divinity. What is in this Divinity? Were they to apply themselves and understand and see he is close to them. They cannot perceive the (mudricas) shadows that flit before the eyes closed in meditation.
236
The soul dwells in the little world of the corporal frame; and the sun inhabits the greater world of the universe and the divinity dwells in the sound, the globules of the splendour.
237
The fair (nadam) sound is produced from the (jyotee) visionary lights. The fair (bindu) globules are born from the nadam; and from the bindu are earth and heaven born.
238
All those who comprehending in their mind the scheme (or knack) of gazing at the sky (the khechari mudra) and who dispute not vainly these have subdued delusion. Can it other-wise be subdued?
239
The hooded serpent by knowing well to fix its gaze like as the crow under the cover gazes, thus does the yogee by inner wisdom gaze; this is the path of perfection.
240
How subtle is the interior vision? Pure is the sight of sight. Equal to the deity is the eye of our eye.
241
If thou carefully fix thy sight on the top of thy nose, then does a man correctly view the pre-eminent. He who hath known the pre-eminent cutteth off all secular ties.
242
Unless he sees (i.e., comprehend) the divine name (the mystic syllable named Pranava), a man cannot become faithful Unless he behold the lights (jyotees) that appear to the closed eyes, he is not in the way. Unless he behold the everlasting he is not in the state of beatitude.
248
By the mudricas in the mind being rightly ordered, as thou gazest on the linga of soul (the deity), it shall be manifested to thee and shall it be bestowed on thee devoid of teacher? That thou should’st understand it?
244
(Mystic) By gazing at the blight mudras, happiness or sorrow is produced. Looking at the blessing of the mudras and enjoying it, thou shalt shine as a beatified saint.
245
Unless thou dissolve the splendours of three affections, how should one attain permanent bliss in a fit manner? Unless thou annihilate thy mind can beatitude be put into thy hand,
246
Fixed in meditation, with eyes and ears closed, heard a ringing as of a bell in my mind; beholding I beheld a pure splendour and attaining the divinity. I beheld it within me. This is no hypocrisy. Look then to me.
247
Behold the (bayalu-ācāsa) sky and consider that splendour, view the departure of that light, uninjured. He that can view uninjured shall stand unshaken.
248
Lose not understanding behold the enlightening calas--confuse not the calas steadily behold the inner heaven (bayalu-antarācāsa); confuse not that heaven and steadily thou shalt behold the divinity.
249
In meditation if after gazing steadily thou persist not to the end, when thy sight fails again push on thy glance again. Him that fails unable to push it on, they look on as very light person.
250
Munees esteem the splendours that appear to the devotee fixed in meditation wonderful and excellent. If they understand, this is the chief spirit.
251
He is no exalted sage who cannot view the globules or his ringing sound, nor unite the splendours. Whatever pains he takes how shall he attain beatitude?
252
Let us know the time of attaining the truth and thus become the eternal. Let us thoroughly attain the mystic form (bindu) that exists with (lit. in) the sound (nadam). Then shall we attain bliss, and participate with no others in that enjoyment.
253
He that can convert the nadam into the bindu and into the nadam again, also convert the nadu, the bindu, and the kala into one (place) and perceive the sound, this man shall become the yogee full of bliss.
254
The devotee who knoweth the internal sound produced in meditation, shall with joy know the soul within him and attain felicity. That sound is the giver of beatitude, proclaim this for the consolation of all men.
255
The yogee who knows the sound (nadam) shall in his mind know the path described in the vedanta proclaim abroad that this sound is the means of beatitude.
256
Lose the idea of "mine and thine" and be illustrious in the belief of exalted abstraction (nadam). By the absence of the belief and disbelief, thou shalt attain prudence.
257
He who through instruction hath attained the (nadam, the bindu and the kala) ringing sound, the globules and the splendours, that he perceives who in meditation seals his eyes and ears, he who establishes these in his soul and well fixes his wandering mind, this is the mighty sage whose soul shall obtain its passage through the sagittal suture of the skull.
258
The saint who knoweth the (nadam) ringing sound shall know the indivisible God and the mystic syllable. That is the seed of the five charactered name (Namassivaya). Proclaim to men that the nadam in the mind is the beatitude.
259
Convert the nadam and bindu into one nadam and convert the nadam, the bindu and the kala into a single nadam, to meditate while beholding the nadam, this is perfection.
260
Consider what is the twenty sixth essence. It is a wondrous vital spirit. If thou unite it intimately with the chief spirit in the (gurupada) cerebral suture. Him who doth this they shall surely call saint.
261
Establishing the six gods in the six limbs and fixing the chamber of the head firm on the one pillar of the spine, the reckoning is to allow but one ruler (man) to each house.
262
There are six sustainers of the earth. There are the six rulers, princes of the earth. The noble and great warriors are these know that the body is their chariot and mark the result.
263
The divinity (atma linga) dwells in what is termed the ajna chacra (the space between the eyes). It is only by gazing intently on this part that shines so nobly, that beatitude shall be attained by men.
28 4
Cut down in thy soul the five chacras, nobly surmount those chacras and behold the plain beyond them.
265
The tree of beatitude has no (beginning) root but four fair boughs (forms of existence, animal, vegetable, insects, minerals). It is open to view and produces fruit. If thou eat them, they have no taste but cause appetite.
266
In that house in the threshold of which three ways meet with air, in the place where those three meet cloth Siva dwell (mystic of the body--worthless).
267
He who has the skill firmly to dwell in the six and three chacrams knowing their beauty he hath found the path to perfection.
268
If thou meditate in thy mind, in the sagittal suture shall there stand, He who is ruler of all to all who worship him does he give both sustenance and salvation.
269
Mind, words and works--if thou give up these three, and walk not up and down the royal path (a mystic part of the body), then shall any loss befall the yogee?
270
He who restraineth the six (lotuses) mortal parts of his body, and carefully fixeth his anus or backbone, and the parts above it and who also fixeth his mind is of course a twice born Brahmin.
271
Go and say, I have cast a great shame upon Vemana himself who named Vishnu and disgraced Siva and even Brahma. Let the one God alone be honoured.
272
Among them who are not wetted with rain and them who are not those who relying not on Vemana, follow not him (conduct themselves) wherever thou seek are not to be found. Never shall we see his equal.
273
Are there not eighty four lacs (84,00,000) of tribes of animals in all? As for the manner of their production in the earth, is he indeed that hath described it in your hearing, still to be called the mad Vemana.
274
He has thrown away his caste as water and slain his teachers (as Bheeshma in Bhārata) and nobly lied lies as big as elephants. Yet his name is just king--a great Vepa seed, bitter and worthless,
275
Locomotive animals all, till death, eat all excellent tasted things without leaving them, But immovable animals (hills and trees) are ever dropping their pride sorrowing remain.
276
You will say "We are versed in the knowledge of God" Ask yourselves--what is the meaning of Divinity? Tell, if you know whether he be whiteness, blackness or redness?
277
He knoweth not what sort of man he is, He knoweth not his former birth. For so debased a life why should be so careful? He knoweth not that this world is but an (maya) illusion of Ishwara!
278
He who wanders the various lands under the titles of the stranger, the recluse, of the noble Ganga of a hill or in the character of a man of exceeding beauty is yet one sole spirit of life.
279
Surely a teacher is requisite in the Siva creed and a teacher is evidently requisite in the Vishnu faith. What can the wretch of a debased nature learn without a teacher?
280
Surya lover of the lotus, was born in the race of Vishnu, husband of Lakshmi, the noble mother and as he duly goes his course, going about the lands and the earth; Vishnu nourisher of the elephant, travels as he does (for Surya is in reality but a form of Vishnu).
281
Let us know the source of the three Gods. First know one of the three, Then fitly with thy tongue offer praise.
282
The water in which the race of saints came plunging in defiled it. In which even Brahma being immersed cannot lift his head out of it. All men, whatever are plunged in this pond upto the middle.
283
By means of ambrosia all become stable. But if we seek ambrosia none can find it; ambrosia turns into venom--what a marvel this is!
284
Know well that this world is partly black, partly red, partly white (the three gunas--tamas, rajas, satwa). What is the reason that it should be all alike?
285
The ultimate has no lameness in his foot; He has no name in the dispute of his world. Understand that this is the bliss of others.
286
He was wonderfully born in the Brahmin class and being sunk in sin flowed thence into the other castes. Though born in the lotus, the sole of his foot is not wetted with the holy stream.
287
The king of hills (Himavat) is his father-in-law, the daughter of he hill (Parvathi) is his wife; a hill Kailas is his home; and gold hill, meru, his bow. Thus O Siva, thou art Lord of Hills. How art thou still given to such go between practices. (This is a sneer at sexual love originating in the creator).
288
The house is worldly connections, the bow is his weapon. The Five--lettered God is mother of redemption but all uniting with woman is but a lie.
289
If you twitch off a head of Brahma, they call it murdering Brahma. Brahma is a Vysya (a man of the third class), is he a Brahmin? If Brahma had even died would Siva become a Brahmin slayer. (This is an allusion to the base of the lingam representing Brahma).
290
Siva assumed the shape of the sharabha and slew Narasimha; which (masculine, yēdi) God is greater than Siva? Where is there one more worthy to be looked to?
291
Seeing that Vishnu abhorred not himself to be born in ten incarnations, to grow in them as to delight in them; if then thou do away the lustre of the noble married state shall thou hereby become one of the excellent.
292
Agajata (Paravati) causes him (Siva) who gave her half his body (see the mythology) to be slain (i.e., her worship as shacti, supersedes his)? If he cannot revenge this cruel is he man and not a woman?
293
The Veda is on every subject (words of the choultry). The signification of the Veda is a refuge (a branch of hold). Its rules are worthy to be known. Proclaim it consolingly in the world that the sound produced by closing the ears is subject to the state of meditation.
294
He who has seen the similarity of every generation and by wisdom knows the nature of the bathing, eating and lying in each, that man who thus knows how to walk is the grihasta (i.e., a perfectly virtuous man of the world).
295
If defilement attaches to food, it attaches also to the soul that thereby subsists. Food that is digested within us (let our soul) this is defilement. Food is the purification of the soul and the soul the purifier of the food. Thus united as the earth and sky are.
296
Daily does defilement flow down through the nine orifices, If this defilement of humanity be done away, man dies; foulness that never dies is produced in the loins.
297
Heedless of foulness and impurity, they eat three times a day, and worship him who sports within the soul (Brahma). He who thus attains the future life is the complete yogee.
298
That pious man who delights in bestowing house, garden, and field on Brahmins, long shall he rule the earth, and be filled with enjoyments.
299
The property given by a Brahmin to a Brahmin, though it be highly fruitful, yet cannot be enjoyed by a lord of earth (Brahmin). He must quit it.