The Final Liberation
(An excerpt from the aphorism 11 of the Spandanirṇaya, where the process of Final Liberation is explained in detail)
How can this vile transmigratory path be his who abides or stands astonished, as it were, while beholding that essential nature or Spanda, as presiding over the entire universe? ||11||
“Now, there is extirpation of transmigratory existence -bondage and misery come to an end- to the one who makes even the ordinary state of consciousness equal to Samādhi -profound absorption in one's own Self- by a firm grip of the principle of Spanda, which has been realized through a perfect contemplation using the Unmeṣa method”.
The word "Unmeṣa" means many things, but in this special context, is synonymous with "Udyama" or "A sudden flash or elevation of divine Consciousness."
At the beginning of his commentary on aphorisms 6-7, Kṣemarāja said:
"That principle of Spanda, which being investigated with respect, faith -śraddhā- and care -prayatna- should be inspected, such as it has been established in the Śivasūtra-s:
'Bhairava - the Supreme Being - is a sudden flash or elevation of the Divine Consciousness'
In other words, it should be inspected as being a sudden flash or elevation, whose nature is Bhairava -the Supreme Self- viz, as the cessation of all differences or dualities, as the expansion of one's own Vigor or Power, and as the act of applying oneself to the perfect and inner essential nature.”
To someone who has experienced his own Self (the principle of Spanda) in that way, this miserable transmigratory existence, where one is born to die, and die to be reborn, does end, because... How could it survive in the presence of That? The principle of Spanda is in everybody as their real essence or "I", but the vast majority cannot realize It. So, this person who has realized Him, is extraordinary. He did so by His Grace alone, which emerged spontaneously.
It is to be noted that this great Yogī was at the stage of Śāmbhavopāya and then he attained Final Liberation by His touch. You learn from Śivasūtra-s that there are three "means or methods" (upāya-s): Śāmbhavopāya, Śāktopāya and Āṇavopāya.
Most of spiritual aspirants are practicing Āṇavopāya, some others are engaged in Śāktopāya, and just a few are in the stage of Śāmbhavopāya. I concisely explained all these upāya-s in Meditation 1, Meditation 2, Meditation 3, Meditation 4 and Meditation 5. Additionally you can expand your knowledge about the upāya-s by reading the exquisite Kṣemarāja´s Śivasūtravimarśinī.
The Yogī who attained Śāmbhavopāya, remains attentively waiting for His revelation. Such a high aspirant does not need to do anything else, but remain vigilant. The sage Kṣemarāja mentioned this kind of aspirants when he said in his commentary on the aphorisms 6 and 7:
"Besides, because instruction is not necessary in the case of a Yogī who has directly perceived the Tanmātra-s and is attentively applied to come into contact with the Highest Principle by himself..."
A simple example now, for you understand how this process of the upāya-s work in practice:
Let us take someone who is desirous to be a surfer... yes, a surfer. Now, I'm no expert in this matter of surfing (except "surfing the Web", hehe), but I can imagine that the process should consist of three stages, broadly speaking:
1. Gathering all the right information about surfing, taking classes and... of course... getting a surfing board.
2. Go to a suitable beach and starting to swim.
3. Waiting for the wave and surfing!
In the same way, a spiritual aspirant generally will start with Āṇavopāya, which serves as a kind of getting ready. He can spend many years performing practices of Āṇavopāya (e.g. visualizations, postures, concentration on external objects, fixing his mind on breath, etc.). He accumulates merits and experience during all this process. It is very similar to "gathering all the right information about surfing, taking classes, getting a surfing board". Next, he will gradually go beyond Āṇavopāya, towards Śāktopāya. Here, he will learn about how to become conscious of his own I-consciousness (Śakti). At this point, it is very likely to use a mantra or sacred formula in order to succeed faster.
This is very similar to "going to a suitable beach and starting to swim". When he is finally successful, he will move toward Śāmbhavopāya, where there is just "vigilance". In other words, his only practice here will consist in being alert to the emergence of God (his own Self or Real “I"). It is very similar to a surfer standing on his board and waiting for the wave.
Well, just as it would be useless and even absurd to make a surfer standing on his board and waiting for the wave go through the previous two stages "again" (gathering information, taking classes, getting a board, finding an suitable beach and starting swimming), so it is useless to a very advanced Yogī going through Āṇavopāya and Śāktopāya again. Why? Because he is attentively devoted to come into contact with the Supreme Self.
When he is about to attain Final Liberation, what is the point of using other lower means? The only reason for him to do so would be for the sake of teaching Āṇavopāya and Śāktopāya, or, maybe, like a mere pastime. Anyway, the latter is not probable, because a very advanced aspirant who spent so many years in search of Final Liberation, will not waste his time in that way, in my humble opinion. It would be like a surfer that spent so much time being instructed and practicing, and right at the moment of riding a big wave with his awesome skills and board, makes the decision of going to buy another surfing board, hehe. Well, it could occur, but it would be a little incoherent, you know.
There is a special mark on a very advanced Yogī. Listen...:
The ordinary person (i.e. an average person without any spiritual training and so on) is always desiring to do actions because of his agitation. For example: he thinks about a certain problem and then tries to solve it, or he desires a woman or man and then tries to get pleasure from her/him, or he needs more money and goes out to get it, etc. Well, his mental agitation leads him to do all those things. Sometimes he succeeds in satisfying his desires, and other times he does not. When he succeeds, he feels happy for a while, and when he does not succeed, he feels depressed, sad, etc. A very advanced spiritual aspirant does not behave like him at all! As he is well trained and has proper knowledge about the nature of Reality, the first thing he will do when his mind moves that way (e.g. worried about a problem, desiring pleasure, or needing money, etc.) is the following: "An inspection of his own Self."
His behavior is difficult to be described, but here we go: He understands that the solution to his problems, that the source of his pleasure, money, etc. is NOT something external, but his own "I". So, he will not immediately move like an ordinary person does, but, he will attempt to remain in his own Self at all costs. He will inspect his own essential nature till he can feel His Unmeṣa, viz, until the Lord emerges in the form of his own Self.
If you don't like the word "Lord" or "God," just call it "That" -in a impersonal manner-. Beyond the names, Reality is just Reality. And such a great Yogī knows the "way" of this Reality. He knows that Reality likes to emerge spontaneously and bestow divine Grace upon deserving people.
Due to the accumulated merits, he also knows that he is fit for receiving that Grace fully, sooner or later. So, he just does not pay attention to his inner agitation (such as problems, desire for pleasure, money, etc.) and uses all that momentum to inspect That (the "Real I”). He knows that, as a limited individual, he cannot direct the goad of his desire or will, but if he succeeds in getting in touch with his own Self or "I", he becomes like That (read the aphorism 8).
When he succeeds in such an inspection, That arises and gives him Final Liberation, i.e., he realizes his divine "I". This 'realization' at first lasts a little while. Then, it will last more and more time, till the Yogī becomes fully stabilized in such realization.
When even his ordinary state of consciousness (vyutthāna) has the same taste (ekarasa) as his Samādhi or perfect absorption into the Self, viz, when he is able to experience That at all times, he is said to have attained the goal of life (his Divine I). No bhava or transmigratory existence - from one thought to the other, from one body to the other, etc. - is possible after this.
Lies bring about "agitation". As the false "I" is not "real" in the sense that it is not your own real "I", but an invention consisting of a false identification with body, mind, etc., is, as a matter of fact, a "lie". As a result of his presence - of the presence of the false self - an agitation occurs.
Now, I will say something that it could sound crazy: The final purpose of the agitation is realization of your own Self and not "solving problems, getting pleasure, money, etc.". If one is duly trained and instructed, he will use his agitation to achieve Final Liberation and not for solving problems, getting pleasure, money, etc., because the latter will produce even more agitation. So, this is the mark of a great Yogī: that he cuts the chain of ignorance by directly inspecting his nature of the Perceiver or Knower (his own Self or “Real “I”) on the occasion of the agitation. He does not run after problems, people, money, etc., but remains in his "Real I” or principle of Spanda.
Therefore, while breath is still in this physical body, one should strive to be like such a Yogī. May God be praised always!
The stanza being quoted is very tricky. In the commentary of Kṣemarāja and Śivopādhyāya, the stanza is fully explained. I will translate for you, as a gift, the entire commentary on this 26th stanza of the Vijñānabhairava:
"Śakti, in the form of vital air, does not go outward – She does not go from the heart to the external dvādaśānta (a point situated at twelve fingers from the nose) - nor does She enter - She does not move from the external dvādaśānta to the heart either-. She does so only when there is development of the middle state - of the state of the middle subtle channel - Suṣumnā- by the cessation of the vikalpa-s or thoughts” |
With reference to what was mentioned, this is the meaning: After throwing simultaneously the multitude of all the powers such as: the power of seeing, etc., into each of their respective objects, one should behold that support, i.e., his own essential nature which is the principle of Spanda, by a state devoid of thoughts, viz, by a firm grip of the middle state that simultaneously pervades Nimīlanasamādhi (perfect absorption in the Self while the eyes are closed) and Unmīlanasamādhi (perfect absorption into the Self while the eyes are open). In other words, one should behold his own essential nature or Self, by keeping the group of senses widely open simultaneously, due to a state where his thoughts vanished, because these two, Visarga and Araṇi - technical names for Nimīlanasamādhi and Unmīlanasamādhi - are firmly settled or established. This is Bhairavī mudrā, which will be described in the following stanza, in an 'easier' way:
"With one's attention turned inward and the gaze turned outward, without closing or opening the eyes - without blinking. This is certainly Bhairavī mudrā, which confers His State immediately."
When there is entering into Bhairavī mudrā – i.e., when one enters Bhairavī mudrā-, the Śakti in the form of vital air does not move outward, nor does She enter – viz, breathing stops. By Her, while she is in that way, the nature of Bhairava takes place - one can realize his own essential nature or Bhairava when She assumes that condition.
By means of that form of Bhairavī -His Śakti- manifesting in the state where prāṇa and apāna - vital air going out and in, respectively, through exhalation and inhalation - have ceased to move, the Yogī obtains the nature of Bhairava-lit. he becomes a holder of the Bhairava´s nature; in short, he realizes his own Self. This couple of stanzas belongs to the stage of Āṇavopāya, which resorts to the 'middle state'.
Now you understand why I translated the stanza of the Vijñānabhairava in the manner I did. It was not my invention, but my interpretation was based on this "simple" commentary, lol. Oh yes, it was a little hard to understand, specially if you do not have direct experience of those states, but nobody said that studying the Vijñānabhairava and the respective commentaries would be a stroll in the park, hehe. No, it's a serious challenge!
Very well, if I have to further explain "even" the difficult commentary on the "extraordinarily" difficult stanza of the Vijñānabhairava, this note of explanation will be like three mammoths in a row, hehe. Anyway, take it easy, because sage Kṣemarāja will say something "similar" even in his commentary on the present 11th stanza of the Spandakārikā-s (just keep reading the text and you will see). For picking up more relevant information about the topic of the middle state, dvādaśānta, etc., look at Śrīgurupādukāpañcakam - Commentary and Meditation 5 on the Website.
Yes, Kṣemarāja has a style that is really "involved", with extra long sentences that can kill a big rhino, haha. On top of that, I am always so literal as possible in my translations, because I am thinking about the Sanskrit students reading the translation and trying to decipher the way the sentences in Sanskrit are written. Beyond all those obstacles, I can say that Kṣemarāja has personal experience in matters that are very secret, and, "compassionately," he is sharing that with us. What he described pertains to the phases a great Yogī experiences right before attaining Final Liberation. So, it is not a minor question, but the most important thing in life. And by "in life" I mean" “everyone's life". What could it be more important than the attainment of one's own Divine and Real "I"? Nothing at all!
Well, as my translation of the long Kṣemarāja sentences consisted of also long sentences, I will explain them to you in detail now, for removing any possible doubt. Listen...:
The "middle state" means "the state of the middle subtle channel", that is, the state of Suṣumnā. As you surely know, there is a subtle channel running through the spinal column, from its basis up to Brahmarandhra (on top of the head). Now, the Yogī develops the middle state little by little, in the course of many years full of strenuous efforts. Right before Final Liberation, that development or "vikāsa" is completed.
When that happens, he feels how Kuṇḍalinī (the Power of the Self, the Spanda) flows strongly through Suṣumnā up to Brahmarandhra above the head. He had felt Her before, of course, but when the development is complete, She flows very strongly through the subtle middle channel. The Yogī is very surprised about that strong surge of Kuṇḍalinī, but this is just the tip of the iceberg, because what he will experience after that will be absolutely overwhelming.
Most spiritual aspirants have some experience as for meditation with the closed eyes. As they advance in their spiritual development, they lastly attain Nimīlanasamādhi after a few years generally. This is a profound absorption in one's own Self (samādhi) that happens when one has his eyes shut (nimīlana). So, this great Yogī has plenty of experience about that kind of absorption with the eyes closed.
Anyway, after feeling how Kuṇḍalinī moved strongly through Suṣumnā to Brahmarandhra, he starts feeling "a Presence" coming near him from inside -"from inside," I use this for want of a better expression, because the Lord cannot be described in a space-time framework at all!-.
The Lord is approaching him in that indescribable way, and he can fully feel Him. You can call the Lord: "That” (in an impersonal manner), if you like. Lord, That, Reality, Self, essential nature, etc. are the same Truth always. Remember this. When the Lord comes close to him, i.e., when That comes within the reach of his recognition (pratyabhijñā), the Yogī experiences a colossal Joy in Nimīlanasamādhi, much greater than ever before. Anyway, this is not the end of the process of Final Liberation, but just the beginning. It takes some time, obviously, despite my description looks short.
Ok, one day, That comes near him again, and the Yogī remains with his eyes open in Unmīlanasamādhi (an absorption in one's Self with the eyes open). But this time, Unmīlanasamādhi is not like before, because he notes that he cannot close his eyes, even by force. No. He will remain with his eyes open (without closing or opening them, i.e., without twinkling at all) while That grabs him from inside, as it were. This is Bhairavī mudrā.
If I said that the Yogī had experienced colossal Joy while in Nimīlanasamādhi, now in Bhairavī mudrā Bliss is extra colossal. He remains like a golden pillar in the midst of all objects. He is Śiva in person. He perceives that the objects appear and disappear in the space of Consciousness like reflections in a mirror. But something else occurs after remaining in Bhairavī mudrā through His Grace…
As the two kinds of absorption - Nimīlanasamādhi and Unmīlanasamādhi - are firmly settled or established in him, his mind stops.
At this point, the Bliss that the Yogī experiences is so huge that he is "forced" to open his mouth and firstly inhale vital air. After a while, he exhales vital air through his mouth, and the process of inhalation/exhalation continues in this way. Sometimes the tongue even lolls out naturally. This is Vismayamudrā or the mudrā of amazement. He opens the mouth spontaneously just as during an orgasm in a sexual intercourse. Anyway, in the usual orgasm, the Joy of one's Self is felt through different gross organs and this is why it is not fully satisfying and lasting.
However, the Yogī experiences the Joy of his own Self in a direct and massive way, without the need of any gross (or even subtle) organ acting as an intermediary. As the Self pervades both Nimīlanasamādhi and Unmīlanasamādhi, the great Yogī could experience Him in both ways (with his eyes closed and open).
While he abides astonished there, with his mouth and eyes open for hours and hours, he cries enormously. So many people run after common orgasms during so many years, till their bodies just cannot deliver pleasure in that way. Therefore, imagine a state where you could feel millions orgasms every second during hours or days. Since the Bliss is unprecedented, he cannot help crying like a baby. He is not sad, but absolutely struck with astonishment! He ignored "in practice" that so much Joy could exist inside, though he knew that "in theory", and now that this Bliss has finally emerged, he cannot believe what he has found. This is the exact sensation.
The process continues during the time which is necessary. Every day, the Yogī spends several hours absolutely overwhelmed by the Joy coming from his own essential nature, his Self, his “Real I”. He abides astonished, he does not desist from his grip of the principle of Spanda or I-consciousness.
This is a way of speaking, because in reality, it is the compassionate Lord who grabs the Yogī and by force keeps him completely jone-pointed on Him.
As the process of Final Liberation comes to an end, the Yogī is given other states, e.g. he is no more interested in sense enjoyment, he experiences His omniscience, etc. But, beyond all these additional experiences, only one thing keeps all his attention: the unprecedented Bliss. This is because he never felt something like that before. But he is able to experience That now, after innumerable births or lives.
In due course, the process is finished and he attains Final Liberation. Nobody can say when it will "exactly" happen, because the Self is absolutely Free.
Still, after that experience of astonishing Bliss, the days of his transmigratory existence as a limited being are numbered. One day, all of a sudden, due to the Great Development or Expansion of Consciousness and Bliss, his own essential nature (his proper and real nature, his true "I") will emerge on Its own desire, and this is the end.
From that time on, he will live like a liberated one (Jīvanmukta) or discard his physical body (Videhamukta). Whether or not the body is retained, such a great Yogī is the Supreme Śiva Himself enjoying Absolute Freedom.
If you are already a liberated one, you already knew all that, obviously. But if you are still a spiritual aspirant making his way, keep these teachings with you like a kind of map. They will confirm all your future experiences with your own Self when the time of your Liberation finally comes. Now, it is very clear!
Source: An excerpt from the aphorism 11 of the Spandanirṇaya.
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