The restraint of keeping mystical teachings secret reveals the Eternal.
The Teachings of the Immortal, Lord Lakulisha,
Twenty-Eighth Incarnation of Lord Shiva.
IV:1 Concealed knowledge is the tapas that illuminates the Infinite
Keeping knowledge of the mysteries hidden is a tapas because the restraint of keeping silent when one would rather shout it from the rooftops, burns inside. This burning is a purifier that works like the process of separating gold from dross.
Tapas, from tap, ‘to heat, burn, melt’.
IV:2 Conceal practices
‘Practices’ refers to ash-bath, laughter, song, dance, etc. (chapter one). One should maintain complete privacy for these practices (sadhana).
IV:3 Do not speak about this means of purification, but keep it secret
One must also not reveal the nature of one’s practice by talking about it to others. Display of knowledge lends itself to receiving praise and negates merit.
IV:4 All doors closed
All doors should be kept closed. The apparent meaning of this sutra is that, during meditation, all doors should be kept closed. But the word for ‘doors’ also means ‘gate, entrance, passage, opening, way, means, medium’ — all means of one’s spiritual success should be kept hidden; all entrances into the sadhana should be closed.
This sutra could also be interpreted as a reference to pratyahara (withdrawal of the senses via the five ‘gates’).
IV:5 By means of discrimination
One keeps all knowledge of sadhana, and the workings of sadhana, hidden by means of buddhi (intellect, discrimination). This sutra is telling us that disclosure of this knowledge is determined according to injunction and is otherwise kept hidden.
IV:6 In the world, go about like a madman
When you are out and about, go about mindlessly (this comes easily). By this means you keep your sadhana hidden. People will just think that you are crazy.
IV:7 Accept food prepared and given by others
The term ‘food’ is meant convey ‘livelihood’ in general, as well as food. Because you do not work for a living and accept food prepared and given by others, people think you are just using sadhana as an excuse for not having employment and getting others to do everything for you.
IV:8 People will think you are stupid and lazy
This makes you appear to others to be a lazy person, mindless and foolish, and they will not recognize you as a yogi or yogini.
IV:9 Abandonment of pride in this situation is the highest practice
People will have these wrong opinions about you.
These handed-down teachings are for the purpose of restraining indignant and angry behaviors and abandoning pride, and are considered the highest teachings of Pashupat Shaivism.
The remaining sutras are self-explanatory.
IV:10 Moreover, in a past age, Indra, lord of the gods, desirous of the attainment of purification, prosperity, and the end of sorrow, was the first of the gods to practice the Pashupata code among the asuras [those in opposition to the gods (devas – gods, players)].
IV:11 [As a result] Indra received their merits without the use of oblations [good deeds] or mantras.
IV:12 Righteous acts of false impressions done well result in the same [merit that Indra received].
IV:13 From this [practice], the censure of others amounts to nothing.
IV:14 [So] go about allowing yourself to be insulted and obtaining merit.
IV:15 Such actions are blameless and praiseworthy actions.
IV:16 [Among] all [other ways] this way is different and preeminent.
IV:17 It is a true way because it leads to liberation.
IV:18 Other ways are inadequate for this purpose.
IV:19 By this blameless path, the prescribed means of the code of Pashupati, union with God is imminent.
IV:20 And by this path no lover of God ever returns to this world.
IV:21 Now think these thoughts like a chant or a prayer done softly:
IV:22 I want to know that All-Knowing One,
IV:23 To become absorbed in that Great Player,
IV:24 Please God, get that to happen.
Jaya Bhagavan (Victory to God!),
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