Pashupata Sutram II:8-14

One meaning of “gods” is the senses, the faculties of sense, the abilities, or powers, to hear, see, feel, taste and smell. Also, the “gods” are all of us and make up all of this creation. But how can this be? Once you have become self-realized, there is an understanding that what you really are is not limited to being located in any specific place in this world, and that this is also true for everyone else, self-realized or not.

The Teachings of the Immortal, Lord Lakulisha,
Twenty-Eighth Incarnation of Lord Shiva.

PPS Warning

Translations are in bold
OR” indicates an alternate translation, also in bold.
Any commentary that follows is my own.

Terms
Worship — sadhana, practice.
Circumambulation — going around something in a clockwise direction. Circumambulation of deities is considered to be auspicious.

___________________________

II:8    What is other than Left, is just going around in circles.

OR    What is other than Left is circumambulation [and therefore brings merit].

OR    Also, Right is the reversal [of the flow of energy, meaning that it begins to flow upward, so it is auspicious].

OR    Left and right.

In the above translations, the words in brackets are not in the translation, but are meant to clarify.

Here are what two other translators have to offer: “To the left, the circumvention.”  “Also, the opposite of the inauspicious is righteous behavior.”

In this chapter one has to remember that everything started with, and relates back to, the first sutra, “vama“, which I translated as “left”. I gave you some sleuthing clues to work with in another issue (Sleuthing Scripture, Pashupat Sutras II:1-2) so that you might work this out for yourself. Now you can go back to what you came up with and see what fits.

II:9    So worship is both ways

Both, meaning “left” (chapter 2, sutra 1) as well as the other way stated in the previous sutra, “right”. This can then be seen as a reference to the normally upward flowing life energy on the “right” in order suggest an upward flow of energy that would otherwise flow downward (it reverses). This leaves us with the impression that both prana (right) and apana (left) are now flowing upward. This is achieved through “worship” (practice, sadhana).

II:10    Like gods and ancestors

Just as gods and ancestors are both worshiped. This is clarified in the next sutra…

II:11    Because both are inherent in the sadhana (practice) anyway.

Both “left” and “right” are included in the sadhana in the same way that the worship of gods and ancestors are both included in the sadhana.

But what is meant by “gods” and what is meant by “ancestors”?

One meaning of “gods” is the senses, the faculties of sense, the abilities, or powers, to hear, see, feel, taste and smell. Also, the “gods” are all of us and make up all of this creation. But how can this be? Once you have become self-realized, there is an understanding that what you really are is not limited to being located in any specific place in this world, and that this is also true for everyone else, self-realized or not.

I have made the remark that we are all connected, but it is really more than that. Each of us is a part of everyone, and everyone is a part of each of us as beings in the Play of Maya. Our apparent differences have to do with the order of acceptance (or not) of divine others. Sadhana is the means of all of this getting sorted out and our becoming enlightened, or self-realized, and accepting all others in order to achieve the highest samadhi. The following statement, which can be found in one of the courses (Design Your Life) says it like this:

You are a god in a body made of God being human.

Or we might put it this way: You are a god in a body made of All-Of-Us being human.

We all know what an ancestor is, but we may not all be familiar with ancestor worship. To play with the idea of ancestor worship and the idea that ancestors are included in worship (sadhana), think chromosomes, genes, and their carriers, DNA (kundalini), and we see that the process of sadhana has the power to affect these things as it sweeps the proverbial floor to a shine, evolving us to our natural, divine state.

II:12    Joy-intoxicated

OR    Not over-joyed

It is being assumed, and rightly so, that what one might become over-joyed about, would be wonderful experiences in meditation, such as seeing yourself and your own Divine, Immortal Body, shining of its own light.

Kaundinya talks about “not being over-joyed” in relationship to acquiring miraculous powers, the idea being not to get so pleased with yourself that you become boastful and side-tracked by powers.

II:13    Practice frequently

Practice often.

OR    Frequent practice

Frequent practice, meaning frequent the meditation room as a remedy (re Kaundinya, 12 above). If you catch yourself falling into this trap, frequent bath in ashes is advised (chapter one, sutras 2-4). This takes us back to the beginning of chapter one, where we learn that the primary practice of this sadhana is bath in ashes in three periods of the day, sleep, and whenever the spirit moves you—frequently.

II:14    Greatness is attained

OR    Greatness is nearly achieved

Greatness, the most elevated state, is the state in which one is able to perform sadhana with the greatest devotion.

Greatness is that force of penance, that strength or power of tapas [tapas, chapter 2 vs 2], of one who is able to perform sadhana with the greatest devotion. Though the sadhaka [or sadhika, the practitioner] attains the power of quick movement and excessive delight, he should desist from boasting, and he who protects himself by the observance of practices, gets non-return [moksha, liberation] and acquaintance (with the Lord), qualified with delight, as one of the miraculous powers. — Kaundinya

Love,
Durga Ma
durgama.com

Shaktipat Diksha
Shaktipat Intensives & Remote Shaktipat

Surrender Meditation
Sahaja Yoga, Shaktipat Kundalini Yoga

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