or daily rites there accrues sin; but by their performance no merit is
gained. On the other hand, the occasional and optional duties, if done
or left undone, produce merit or demerit.
24. Fruits of actions are twofold -- heaven or hell. The heavens
are of various kinds and so also hells are diverse.
25. The good actions are verily heaven, and sinful deeds are verily
hell; the creation is the natural outcome of Karma and nothing else.
26. Creatures enjoy many pleasures in heaven; many intolerable
pains are suffered in hell.
27. From sinful acts pain, from good acts happiness, results. For
the sake of happiness, men constantly perform good actions.
28. When the sufferings for evil actions are gone through, then
there take place re-births certainly; when the fruits of good actions have
been exhausted, then also, verily, the result is the same.
29. Even in heaven there is experiencing of pain by seeing the
higher enjoyment of others; verily, there is no doubt of it that this whole
universe is full of sorrow.
30. The classifiers of Karma have divided it into two parts; good
and bad actions; they are the veritable bondage of embodied souls
each in its turn.
31. Those who are not desirous of enjoying the fruits of their actions
in this or the next world, should renounce all actions which are done with an
eye to their fruits, and having similarly discarded the attachment for the
daily and the naimittika acts, should employ themselves in the practice of
Yoga.
Jnana Kanda.
32. The wise Yogi, having realized the truth of Karma Kanda
(works), should renounce them; and having left both virtue and vice, he
must engage in Jnana Kanda (knowledge).
33. The Vedic texts, -- "The spirit ought to be seen,"--"About it
one must hear", &c., are the real saviors and givers of true knowledge.
They must be studied with great care.
34. That Intelligence, which incites the functions into the paths of
virtue or vice, am I. All this universe, moveable and immovable, is from
me; all things are preserved by me; all are absorbed into me (at the time
of pralaya) because there exists nothing but the spirit and I am that spirit.--
There exists nothing else.
35. As in innumerable cups full of water, many reflections of the
sun are seen, but the substance is the same; similarly individuals, like
cups are innumerable, but the vivifying spirit, like the sun, is one.
36. As in a dream the one soul creates many objects by mere
willing; but on awaking everything vanishes but the one soul; so is
this universe.
37. As through illusion a rope appears like a snake, or a pearl-shell
like silver; similarly, all this universe is superimposed in the Paramatma
(the Universal Spirit).
38. As, when the knowledge of the rope is obtained, the erroneous
notion of its being a snake does not remain; so, by the arising of the
knowledge of self, vanishes this universe based on illusion.
39. As, when the knowledge of the mother-of-pearl is obtained, the
erroneous notion of its being silver does not remain; so, through the
knowledge of spirit, the world always appears a delusion.
40. As, when a man besmears his eyelids with the collyrium prepared
from the fat of frogs, a bamboo appears like a serpent, so the world
appears in the Paramatma, owing to the delusive pigment of habit and
imagination.
41. As through knowledge of rope the serpent appears a delusion;
similarly, through spiritual knowledge, the world. As through jaundiced
eyes white appears yellow; similarly, through the disease of ignorance,
this world appears in the spirit;---an error very difficult to be removed.
42. As when the jaundice is removed the patient sees the colour
as it is, so when delusive ignorance is destroyed, the true nature of the
spirit is made manifest.
43. As a rope can never become a snake, in the past, present or
future; so the spirit which is beyond all gunas and which is pure, never
becomes the universe.
44. Some wise men, well-versed in Scriptures, receiving the knowledge
of spirit, have declared that even Devas like Indra, etc., are
non-eternal, subject to birth and death, and liable to destruction.
45. Like a bubble in the sea rising through the agitation of the
wind, this transitory world arises from the Spirit.
46. The Unity exists always; the Diversity does not exist always;
there comes a time when it ceases: two-fold, three-fold, and manifold
distinctions arise only through illusion.
47. Whatever was, is or will be, either formed or formless,
in short, all this universe is superimposed on the Supreme Spirit.
48. Suggested by the Lords of suggestion comes out Avidya. It
is born of untruth, and its very essence is unreal. How can this world
with such antecedents (foundations) be true?
The Spirit.
49. All this universe, moveable or unmovable, has come out of
Intelligence. Renouncing everything else, take shelter in it (Intelligence).
50. As space pervades a jar both inside and out, similarly within
and beyond this ever-changing universe, there exists one Universal Spirit.
51. As the space pervading the five false states of matter does
not mix with them, so the Spirit does not mix with this ever-changing
universe.
52. From Devas down to this material universe all are pervaded
by one Spirit. There is one Sachchidananda (Being, Consciousness,
and Bliss) all-pervading and secondless.
53. Since it is not illuminated by another, therefore it is self-
luminous; and for that self-luminosity, the very nature of Spirit is
Light.
54. Since the Spirit in its nature is not limited by time, or space,
it is therefore infinite, all-pervading and entirety itself.
55. Since the Spirit is unlike this world, which is composed of
five states of matter, that are false and subject to destruction, therefore, it
is eternal. It is never destroyed.
56. Save and beyond it, there is no other substance, therefore,
it is one; without it everything else is false; therefore, it is True
Existence.
57. Since in this world created by ignorance, the destruction
of sorrow means the gaining of happiness; and, through Gnosis, immunity
from all sorrow ensues; therefore, the Spirit is Bliss.
58. Since by Gnosis is destroyed the Ignorance, which is the cause
of the universe; therefore, the Spirit is Gnosis; and this Gnosis is
consequently eternal.
59. Since in time this manifold universe takes its origin, therefore,
there is One who is verily the Self, unchanging through all times. Who
is one, and unthinkable.
60. All these external substances will perish in the course of
time; (but) that Spirit which is indestructable by word (will exist) without
a second.
61. Neither ether, air, fire, water, earth, nor their combinations,
nor the Devas, are perfect; the Spirit alone is so.
Yoga and Maya.
62. Having renounced all false desires and abandoned all false
worldly chains, the Yogi sees certainly in his own spirit the Universal
Spirit by the self.
63. Having seen the Spirit, that brings forth happiness, in his own
spirit by the help of the self, he forgets this universe, and enjoys the
ineffable bliss of Samadh (profound meditation.)
64. Maya (illusion) is the mother of the universe. Not from any
other principle has the universe been created; when this Maya is
destroyed, the world certainly does not exist.
65. He, to whom this world is but the pleasure-ground of Maya,
therefore, contemptible and worthless, cannot find any happiness in riches,
body, etc., nor in pleasures.
66. This world appears in three different aspects to men -- either
friendly, inimical, or indifferent; such is always found in worldly
dealing; there is distinction also in substances, as they are good, bad or
indifferent.
67. That one Spirit, through differentiation, verily becomes a son,
a father, etc. The Sacred Scriptures have demonstrated the universe to
be the freak of Maya (illusion). The Yogi destroys this phenomenal
universe by realizing that it is but the result of Adhyaropa (superimposition)
and by means of Aparada (refutation of a wrong belief).
Definition of a Parama Hamsa.
68. When a person is free from the infinite distinctions and
states of existence as caste, individuality etc., then he can say that he is
indivisible intelligence, and pure Unit.
Emanation or Evolution.
69. The Lord willed to create his creatures; from His will came out
Avidya (Ignorance), the mother of this false universe.
70. There takes place the conjunction between the Pure Brahma
and Avidya, from which arises Brahma, from which comes out the
Akasa.
71. From the Akasa emanated the air; from the air came the fire;
from fire -- water; and from water came the earth. This is the order of
subtle emanation.
72. From ether, air; from the air and ether combined came
fire; from the triple compound of ether, air and fire came water; from
the combination of ether, air, fire and water was produced the (gross)
earth.
73. The quality of ether is sound; of air motion and touch.
Form is the quality of fire, and taste of water. And smell is the quality
of earth. There is no gainsaying this.
74. Akasa has one quality; air two, fire three, water four, and
earth five qualities, viz., -- sound, touch, taste, form and smell. This has
been declared by the wise.
75-76. Form is perceived through he eyes, smell through the
nose, taste through the tongue, touch through the skin and sound through
the ear. These are verily the organs of perception.
77. From Intelligence has come out all this universe, movable
and immovable; whether or not its existence can be inferred, the "All
Intelligence" One does exist.
Absorption or Involution.
78. The earth becomes subtle and is dissolved in water; water is
resolved into fire; fire similarly merges in air; air gets absorption in ether,
and ether is resolved in Aridya (Ignorance), which merges into the Great
Brahma.
79. There are two forces--viksepa, (the out-going energy) and
avarana (the transforming energy) which are of great potentiality and
power, and whose form is happiness. The great Maya, when non-intelligent
and material, has three attributes (rhythm) rajas (energy)
and tamas (inertia).
80. The non-intelligent form of Maya covered by the avarana force
(concealment), manifests itself as the universe, owing to the nature of
viksepa force.
81. When the avidya has an excess of , then it manifests itself
as Durga: the intelligence which presides over her is called Isvara.
When the Avidya has an excess of , it manifests itself
as the beautiful Lakshimi; the Intelligence which presides over her is
called Vishnu.
82. When the avidya has an excess of , it manifests itself as
the wise Saraswati; the intelligence which presides over her is known as
Brahma.
83. Gods like Siva, Brahma, Vishnu, etc., are all seen in the great
Spirit; bodies and all material objects are the various products of avidya.
84. The wise have thus explained the creation of the world ---
tattwas (elements) and non-tattwas (non-elements) are thus produced --
not otherwise.
85. All things are seen as finite, etc. (endowed with qualities,
etc.), and there arise various distinctions merely through words and
names; but there is no real difference.
86. Therefore, the things do exist; the great and glorious
One that manifests them, alone exists; though things are false and
unreal, yet, as the reflection of the real, they, for the time being, appear
real.
87. The One Entity, blissful, entire and all-pervading, alone
exists, and nothing else; he who constantly realizes this knowledge is
freed from death and the sorrow of the world-wheel.
88. When through the knowledge that all is illusory perception
(Aropa) and by intellectual refutation (apavada) of other doctrines, this
universe is resolved into the one, then, there exists that One and nothing
else; then this is clearly perceived by the mind.
Karma clothes the Jiva with body.
89. From the Annamiya Kosa (the physical vehicle) of the father,
and in accordance with its past karma, the human soul is re-incarnated;
therefore, the wise consider this beautiful body as a punishment, for the
suffering of the effects of the past Karma.
90. This temple of suffering and enjoyment (human body), made
up of flesh, bones, nerves, marrow, blood, and intersected with blood
vessels etc., is only for the sake of suffering of sorrow.
91. This body, the abode of Brahma, and composed of five elements
and known as Brahmanda (the egg of Brahma or microcosm) has been
made for the enjoyment of pleasure or suffering of pain.
92. From the self-combination of the Spirit which is Siva and the
Matter which is Sakti, and, through their inherent inter-action on each
other, all creatures are born.
93. From the fivefold combination of all subtle elements, in this
universe, gross innumerable objects are produced. The intelligence that
is confined in them, through Karma, is called the Jiva. All this world
is derived from the five elements. The Jiva is the enjoyer of the fruits
of action.
94. In conformity with the effects of the past karma of the Jivas,
I regulate all destinies. Jiva is immaterial, and is in all things;
but it enters the material body to enjoy the fruits of karma.
95. Bound in the chain of matter by their karma, the Jivas receive
various names. In this world, the come again and again to undergo the
consequences of their karma.
96. When the fruits of karma have been enjoyed, the Jiva is
absorbed in the Parambrahma.
End of Chapter I of Siva Samhita.
| Contents | Chap.1 | Chap.2 | Chap.3 | Chap.4 | Chap.5 prt.1 | Chap.5 prt.2 |
