KINGS AND SAGES

KINGS AND SAGES

RICHARD CHAMBERS PRESCOTT

GRASCOTT PUBLISHING SEATTLE, WASHINGTON

COPYRIGHT 1977 RICHARD CHAMBERS PRESCOTT ALL RIGHTS RESERVED Library of Congress Registration Number TX-3-470-718

CONTENTS
INTRODUCTION THE QUESTION OF THE POET SONS OF BARREN WOMEN, DAUGHTERS OF THE GODDESS THE AVADHUTA AND THE KING the avadhuta greets the king the kings question the avadhuta's answer

DAWN OF A SAGE
I DIVINE LOVER II BELOVED KNOWER III TRIPURA IV ONE HEART, ONE PEARL, ONE LOTUS V RADHA KRISHNA VI VISION OF DATTATREYA VII ADVAITA LILA Glossary Thirty Six Tattvas or Principles of Tantra

INTRODUCTION

THE QUESTION OF THE POET is a composition which recalls the questions of a hundred or more centuries, the ageless seeking for answers, which we are all cursed or blessed with as the chameleon like nature of life appears to be at any given moment that arises. The born of a barren woman is an illusion. Such does not exist. This is the perspective of the poem SONS OF BARREN WOMEN, DAUGHTERS OF THE GODDESS. As the poet Kambala, who lived about a thousand years ago, has stated that even those yogis who say they can look into the innermost thoughts of other people, are actually dwelling under the delusion of their own conceptual constructions that they can do these things and other powers. He says it is better to follow a blind person than one of these yogis, for a blind person does not deny their blindness, but these yogis deny the creation of their own conceptual construction. The sixty four powers described in Patanjalis Yoga Sutras are actually powers of God or Goddess that a yogi or yogini becomes aware of in their practice. These powers are not the possessions of human beings. THE AVADHUTA AND THE KING is a story found in the Uddhava Gita. What Dattatreya is telling the King is that the Guide is in everything, in everyone and everywhere. He tells the King of his twenty four teachers from which he has learned everything in his spiritual awakening. None of them are proclaiming themselves as teachers, which is interesting, even the five that are human, teach him by his watching them unknowing of his observation. As it is with the other teachers. Dattatreya is not limiting spiritual learning only to these twenty four teachers for the fact is that they represent all life, all beings, all nature and all the universe which blesses us by holding us here. This poem DAWN OF A SAGE in seven parts is actually seven phases of understanding the principles embedded in both Tantra and Vedanta. The tone of this poem is forthright pointed comprehension of Advaita. Advaita is the very old philosophy of Non Duality that is at the heart of both High Tantra and Advaita Vedanta. Love, Knowledge, the Threefold Goddess, the Understand of the Four States, the Spiritual Romance of Two into the One, the taking within of the Entire Cosmic Conception and the Final Pose are the seven phases succinctly.

THE QUESTION OF THE POET

Poetry Poetry Poetry... The non dual voice Without tongues, man With ears, woman. What say you of it... A simple formula, Words and sounds, Drawn on the mind. What do you say... In ancient tongues, Languages and meanings, Be it Persian or Chinese. What may you say... Tell of your dreams, That fill you within, Your solitude and joy. Do you so speak... To the multitude that is Within the oneness, or To the one in multitudes. Or do you tell... Of a lotus blossom, A woman, or a Dream of brightness. Or do you tell... Of the ridiculous show, The phantom madness, or Of joyous togetherness. What do you write... Is it like Yeats, Is it as Rilke is,

Is it of Bhartrihari. What do you write... Of the world past, The modern phase, The future dream. What do you sing... Is it of pleasure, or power, Or do you compose In a humble spirit. Do you so sing... To a dear friend, What of a womans love, An old mans death. Is what you say... Of bearded faces wise, Or those silken soft Hair and eyes. Is what you say... Somewhat similar to The poem given to you By your ancestral friend. Do you sing to me... Of the wonders within Where joy overwhelms, You are lost in it. Or is what you say... Of that night when You felt sageness While drinking coffee. Did you sing true... Of the Goddess, when She appeared to you Within restful dream. Or is what you say

Like the poet Muruganar Who wrote in verse, of Vishnus and Shivas lila. Tell me if you sing... Of great mountains, bridegrooms, As old ones did, like many Brides filled with love. Tell me of your song... The poetry of the heart, The poetry of the head, Are they sewn together. Is what you say... Arising from your mind, Or is it from far and far Distant beyond the mind. Is your voice true... Do you sing of love, Where lover and beloved, Are Love and Love alone. Do you so write... From a memory of past, Or is what you say Arising from the True Source. Do you sing true poetry... Is it from the deepest, That this Beauty arises, Is it from the real and true. Do you, oh friend, oh mind... Melt as water into water, When your poetic words Flow forth from the One. Is your pen sacrificed... With eye, heart and mind, To the safety of the delicate toes Adorned with perfumed nectar.

Is your song you live... Fragrant with Love, Which lingers from when You rested there with Her. If what you say... Is like unto this, Then, oh noble poet, I greet you as one. ________________

SONS OF BARREN WOMEN, DAUGHTERS OF THE GODDESS

Beyond all this, beyond universal love, Fulfillment of promise, unsought wealth, All of virilitys endowing forces, Reincarnation, life in past life, What resides beyond pure body and mind? Who is fit for realization, He who is content in past birth, he Who transforms flesh and bone? Having the favor of beings Godly, invisible and one, Something greater, firm surrender! Endurance, perfect health, strength In perfect breath-light centered Firmly, in peace, friend, listen good, Harness of the many senses he has, Vivid sensuous impressions follow him. All intuitions, all previsions he has, All clairvoyance in sight, even Animal languages are understood, easily All knowledge of past births, Are known in thousands to him. Wonderful varied telepathies, Turning invisible at his own wish, Seeing in precognition all Births, all Deaths, he even has The friendship of all the world. He moves with herculean strength, He has knowledge of subtle objects Concealed, unconcealed, near and distant. All planets, their physics, stars, Suns, moons, their physics, All this he surely knows.

All stars, all anatomies, He pierces by sight, he Has absence of all hunger, All thirst, he is steady within The light exceeding the mind, Once again, he sees all the Mastering spirits and gods. The eight limbed yoga made him Vastly omniscient, the seven radiances, Revealed the Highest Light, the Highest Spirit. He possesses the illuminating Knowledge. He sees the Spiritual Sun in radiance. All clairvoyance, all clairaudience he has, All superb tastes and perfumes he enjoys, While entering the bodies of all These creatures and beings, he amuses Himself sporting in levitation. The wondrous power of death at will, The sight of all auras, travel through the skies, Control over the physical and not physical, he has All this, even the blessing, bodiless illumination. As light or as heavy, as large or as small As he so wishes, he may be, the suns, moons and Stars he may touch, creating all objects he desires, He has mastery over any other objects as well, Easily without effort, without struggle, even so, idle. He may bring all the universe under taming control, Even animals of the wilds, his physical body, the stars, Free of all injury, he moves about swiftly, The power wonderful, to raise the dead to life, He knows and performs with ease, effortlessly. Mastering, free from the sense of egoism, He moves as a wind, the speed of light. Discarnating, he enjoys anything he wishes, With mastery over this whole creation, As a royal king over his royal kingdom.

He is high over all of natures ways, master In omnipotence, vast in omniscience. he Possesses the capacity to merge into The end of the yoga of the royal ones, Childlike in manners, ghostlike in appearance. He is full in true discrimination, able In all his desires, free in self liberation, He sees all faces of the world, creates Universes, worlds, inhabitants, stars and heroes Who move about as pieces upon a chessboard. He knows all waking worlds as his own, All dreaming worlds, all deep profound slumber, He knows, he watches like a swan in flight above, As a king on his throne, a star in the evening sky. Yet listen well, if the daughter born of his mind, Is not naturally set at the gentle feet of the Goddess, Those which resemble rose blossoms radiating light, Then he is of as much worth as a barren woman's child. ___________________________________________

THE AVADHUTA AND THE KING

the avadhuta greets the king

The beautiful young Avadhuta stood deep and graceful Like an ocean everywhere beyond the world of men. Aloof and free, young, strong, blissful and Flowing like the currents of joy in the heart. His countenance was most beautiful and full Of all love, wisdom, al life and truth. His graces shown with true evidence As he moved, the gestures of his movements overjoyed, The old king who was in that very forest Where Avadhuta Dattatreya roamed at his pleasure. The king was indeed so overwhelmed by the mere sight, That he dropped recumbent there before Dattatreya Avadhuta. This Dattatreya was greatly pleasured by his sincereness, So he spoke to the king in words of ultimate wisdom. Do not fall recumbent before me oh King, I am just human. Surrender to the One, the only Guidance that is truthful

the kings question Arising up, the wise king addressed Dattatreya In reverence and love springing from his heart. You are indeed full of the wisdom of equipoise, sahaja. Your countenance reflects this spontaneous state, said the king. Yet tell me how do you roam as you do Here in the forest, aloof from pleasure and pain? You appear as a child without a single fetter, Even as a madman or as a demon, said the king. You roam about in the guise of one of foolish mind, Yet your wisdoms aura is brighter than the Sun. The king continued, You appear to be one who Lives, yet is free of living, a Hamsa, knower of Soham. You are a siddha of all powers, Shiva and Shakti glow In the light of equipoise emanating from you spontaneously. Where did the spontaneous state come from and favor you, Or have you always known this bliss of equipoise? Indeed, I can see that you are an unconfined Avadhuta. While others are scorched by the fire of the worlds assumptions, You, Avadhuta, are untouched by the miseries of the world. You are aloof from limited thought, roaming about alone and free. How is it so that you are as you are, one who lives, Yet is at once free, all knowing and full of peaceful bliss? How is it that you are one who lives yet liberated? This, the intelligent King Yadu did ask Avadhuta Dattatreya.

the avadhutas answer Oh King Yadu, son of Yayati, and grandson of Nahusha, Those great kings of the magnificent lunar race, Who will become the ancestors of the future Krishna. I will tell you this wisdom which makes one free from all those Fetters of the world, that I learned from twenty four teachers. Listen and hear who they were. The Earth, the Air, The Sky, the Water and Fire, the Moon and the Sun. The Pigeon, the Python, the Sea, the Moth, the Bee, And the Elephant. Then the Honey Gatherer and The Deer, the Fish and the Courtesan Pingala, The Osprey and the Child, the Maiden and the Arrow Maker. The Snake and also the Spider, and the Bhramara Kita. They were my teachers and they are twenty four together. From these oh King, I have gathered from their displays all of My lessons learnt, by resorting to my intellect and roaming free. Oh grandson of Nahusha, descended from the lunar race, I will tell you what I learned by the observation of each one. From the Earth I learned that the one of true wisdoms conviction Does not swerve from the Truth nor suffer loss of his pose. Even if he is oppressed by others, the wise and open one, Is like the mountains and trees, giving good to all beings. The Air has taught me that the wise and free one is unaffected By good or bad karma, as the Air is unaffected by differing scents. Though moving through objects of the senses, and being Housed in an earthly body, the spontaneous sage is like wind, He is free of all conceptions and thought constructions, Like the wind he is equal and unshaped by imagination.

The Sky is omnipresent and reflects Clarity without boundary And so is the wise and self arisen one, the avadhuta, oh King. As the Sky is not changed by the clouds various movements, So is the avadhuta unchanged by the phenomena of changes. As Water is sweet by nature and clarifies in the sacred, So is one, who clarifies all they see, touch or greet as the Real. From the Fire I saw that the one in equipoise is resplendent. She or he is bright with intelligent power and brilliant in luster. Sometimes disguised, sometimes sought out by those desiring Benefits, the one of equipoise, burns away the past and future. He has no receptacle for food and excepts what may come, He is never fades into deliberation, burning all karma to ash. The gross and subtle worlds, the object and image, will change In form, as Fire in combustible states, yet Fire stays the same. So the One appears as many, yet perpetually remains As the One, as Fire does so in many forms and fabrications. The Moon has numerous changes through motions in time, Yet the Moon itself ever always remains the same Moon. The body, from birth to death, goes through changes too, Yet the Absolute Self remains itself ever always the same. Like the Sun that takes water by its rays, returning it As rain in due season, unattached to the rains cycle, So is the wise man as the Sun, unattached to sense forms, Accepting them and giving them up, circulating in due season. The Pigeon teaches the wise sage of this ephemeral perishing, And the sacrifice for Loves sake, as with the gentle Pigeon, Who lived in the forest with his mate and young birds Whose limbs were tender and whose feathers were soft.

It was like a paradise to them until a rambling fowler Came to the forest and took the young in his trap, While the parents were gathering food, the mother returned And in grief cast herself into the trap with her young. The father returned and overwhelmed with the sorrow of loss, He too threw himself into the fatal trap of the fowler. Attaining human status, man, as the Pigeon, grows immersed In familial fondness and suffers loss to the fowlers death. The avadhuta is like the Python who lies still, not exerting force, For his food or shelter, but waits to what presents itself. So is the sage still and not exerting himself for his own life, He is undisturbed and fearless, accepting what comes of itself. From the Sea I learned that the wise sagely avadhuta is just Like the calm depth and abysmal water at rest in the ocean. If rivers pour their waters into the ocean, it does not Overflow nor does it shrink, so is the Gone Forth avadhuta, Whether cause or effect comes to him or not, he remains Quiet and peaceful, calm and deep-felt as the sea at rest. Oh King, from the Moth that perishes in the bright flame I saw that worldly men are consumed, just like the Moth. They run after enchanting women, fine apparel and crores of Other riches and enjoyments, they are consumed like the Moth. The sage is like the Bee who takes honey from each flower, The avadhuta takes nectar from the words of sagacious rationality. Yet he does not hoard it up as the Bee in the hive does. He draws out the sweet nectar of the flower, leaving the petals. The Elephant who runs after the She Elephant is consumed In his volition, so is one who runs after conscious constructions. From the Honey Gather whose honey gets stolen, I watched

Mundane men who treasure the materialistic, lose it to others. The avadhuta enjoys the honey yet does not stockpile it at all. Do you see oh King, what I have seen in my watching of Everything? The Deer is caught in the hunters trap by listening to the sweet And enamoring music of the hunter, so are those in the world, Who are seduced by its enchanting sounds, voices, impressions. The sage Rishyashringa was drawn unto a luxuriant raft in the river, By the enamoring voices of the courtesans who were there On that floating raft, he became a plaything in their company. Like the Fish on the hook, the man caught in conscious conceptions Is bound by his relish and yearning for momentary earthly delights. Then, oh King, from the elegant courtesan Pingala, I learned a Splendid lesson, listen to me and I will celebrate her story with you. She lived in the city of Videha in her palatial house there. One night she stood by her door trying to draw the attention Of some rich young man. She tried all night long, going in And going out of her doorway, very anxious with expectation. Finally, at midnight, after not being able to attract someone, A great observation came over her and she went inside lamenting. She said to herself, Oh Pingala, you are most mindless in your ways. You long for young men to enjoy your ambrosial womanly pleasures, Yet, what can they give you but sorrow and unending expectations. Why do I waste my time longing for these petty creatures of men? I am a fool for infatuation and I have wasted much of my life In my intention for earthly pleasure and wealth from these men. This body, with spine, ribs and limbs is like a house with A ridge pole, rafters and posts and I have been to attached To it and deluded by it. Why should I love the body, when I could be in love with the real Lover, the eternal Self?

He is the only One worthy of anyones love, the serpent Of time is swallowing all in its way, I must transform myself! How could I ever enjoy this body again, now that this happy Shaking away has come over me? I will be lover to the one Lover. I am now as a wife to that One. He, She, is the only one who Can give happiness now and my love will go to Him Her alone! Oh King, after this she slept happily, free from expectation, Illumined in her own Self she attained composure in equipoise. From the Osprey I learned that by Letting Go and Soaring On, you Are free of constraints, the Osprey flying in the sky while holding, Some food in his beak, was troubled by larger birds who were Trying to take it from him. When he gave it up, the other birds No longer troubled him. So the avadhuta expels hold of the world, Burns up his conscious construction of it, he has no distress here. The Child taught me the lesson that the sagely avadhuta Is himself like a child, he is carefree and merely at play with life. Yet they are different, the child is an avadhuta in obscurity, The avadhuta is a child in recognition, roaming about free as a child. The Maiden taught me that an avadhuta is alone with the Self. Once, while her family was away she had to entertain the party That came to her for a marriage. Being alone, she had to Prepare the rice by husking it with her hands, as you well know The Maiden to be married should not have to do such tasks, so She was ashamed. While doing her chore in the other room, Her conch bracelets made a chiming sound that would reveal What she was doing, so she took them off one by one, until There were only two left. Yet even these two continued to Make the sounds that would reveal her task, so she removed

One more bracelet, with one bracelet there was no sound, so She was content, knowing there was no sound to give her away. The free avadhuta is like the maidens bracelet, having burnt out All thought constructions. Where there is two, there is still the chance For hollow thought and squabbling, so an avadhuta is shaken out, Complete in himself, not bothered by impressions of other people. The Arrow Maker showed me the avadhuta has great attention On the One, free of downward motion, not noticing anything else. Just as the Arrow Maker who did not even notice the king Who passed by him, while he was absorbed in making an arrow. The Snake taught me that the avadhuta sage does not trouble Himself by building up inventories of wealth, like the Snake, Who as it is, merely enters a dwelling place that presents itself, Not making one for himself, living in the flashing moment of now. The One puts forth the whole Universe from itself by the will energy Of thought force and then draws it back again into the Gone Over! The Spider showed me this, he spins a web by the will force of his Heart thought, then out of his mouth, plays with it, then draws it back. As one contemplates he becomes what he feels in thought, Like a cockroach caught in a death grip by a Bhramara Kita, Becoming in form like a Bhramara Kita, thinking on its death form, So an avadhuta becomes the Gone Forth Self by feeling this One, The Self Arisen, more than entirely free of all downward motion. Finished, Complete, ever more than the loom of assumed fabrication. Brought about by Love of the Unthinkable, by Love for what Is more abundant than motion, framework or artificial invention! Finding this human body, I observed these numerous teachers With a will force to know the Abundant Self feeling for one and all. They have unknowingly showed this to me, now I am happy.

Sacred Guidance is One, only One, though celebrated variously By different sages. Oh King Yadu, have you determined rightly? The King, happy and carefree, himself now acutely an Avadhuta. So he then went his own way, just as he had come, yet now he had Become shaken free, by observing the lessons the Avadhuta observed. _____________________________________________________

DAWN OF A SAGE
I DIVINE LOVER II BELOVED KNOWER III TRIPURA IV ONE HEART, ONE PEARL, ONE LOTUS V RADHA KRISHNA VI VISION OF DATTATREYA VII ADVAITA LILA

DIVINE LOVER Far across the sea I dream of my own Soul! Far across the stars I search out my own Spirit! Joyous and ecstatic will it so be that day, When the marriage festival comes, Before the death festival! Yet dreams of Goddess and lover fill my mind And sights of Radha quench my hearts fire! So I do rest composed, in the peace and calm, That brightness of Her, who is the Maiden of Krishna.

BELOVED KNOWER For truly, though the Mother of the world, She is beyond the plays grand end, in death! Truly friend, see Her and then see! The Grandfather of the Ancients awaits for you. The sound of a womans voice is sweet to the heart, Yet too, and even more, forever more listen to, The sound of the sweet Goddess Shakti, She who sports with Lord Dattatreya. Listen friend, to her song so wonderful. Listen to Her song with your inner ear. Sweet music she will sing to your heart, Sweet gifts for your intellect she will bestow, To take you beyond all the many dilemmas, To that Peace that passes for your own, To that Peace that is for your own, That sweet song of Her Light. Listen to Her Sound, of the soundless and of sound. What Light, Her Sound is to hear or feel! A graceful sound so sweet and full of Grace, To carry beyond, this raft, to the other shore. Illusions sea of waves becomes quiet calm, When Her grand stillness and calmness dawns. By that three imaged orb of a Single Light, She appears forth as the world. Waking worlds of physical and gross plays, Dreaming worlds of subtle and thought filled plays,

And then that mass of profound consciousness, Called by seers and sages, the third. Yet these, these seem as three, of the Fourth. Fourth being the Seer of the other three. Fourth being that pure and perfect experience. Turiya by name, the Lord of the world. Observing, as Knowledge, Known and Knower Pass simply and truly into the Turiya, The pearl of the other three states. The Fourth, seated in the Sahasrara. In the right eye the Goddess of waking plays. In the center of the voice the Goddess of dreaming plays. This Goddess of the subtle sports in the dream, And the Goddess of slumber in the heart, removes them both. Yet sweet sister of Love, mother and wife Of the child of Atri, She reveals Turiya by Light! The radiant brilliant Essence of the essences, Essence of gross, essence of subtle and of causal. A Light that is of sapphire, a pearl of blue, Aloof from the spheres of red, white and black auras. The color of Krishna where all cosmos return, And as Rama Avatara as well does He play. The authentic blue of Consciousness of Shiva Shankara, The Paramahamsa and the aura like light of Dakshinamurti. An aura like light of the sage in the Knower, Whose light reveals the Pure Consciousness, Knowing the song of A for the waking world, And U for the dreaming world and M for deep sleep. He sings and does hear the sound of the One,

Passing into that sweet joy of the Blue, That brightness of the pearl of Dakshinamurti, That teaching of the great Paramahamsa Shiva. Advaita, the Non-Dual is ever victorious, The true sage is none other than This! The three lords of the temporal world, Brahma, Vishnu and Rudra they are. Creating, preserving and then dissolving This grand sport of the Lord on High. Lord Isvara, Seer, and Observer true, Seeing seen and seer as only One. That is Sadashiva, He is always Full of Light, Whether within or even without. And She, the Love of the One, who is the Lion, The Lion of Vedanta, by name Sri Dattatreya. The Avadhuta, complete and whole and free, Avadhuta, He whose name is Non-Duality,

TRIPURA Waking, dreaming and slumber profound, These are the garment of Her, Tripura! She of a trinity, beyond the Trinity, In oneness dissolved and in oneness revealed. She is delight and joy, wisdom and power. She is the Wife of the Lion of Vedanta. His Divine Shakti is this one Wife, The One is She, who sports with Lord Dattatreya.

ONE HEART, ONE PEARL, ONE LOTUS One Lotus, a Light that is One, Comes forth as four petals of Beauty. One petal is red, one white and one black, And one full of Beauty is a petal of blue. The waking world of the cosmos in man Is the petal of red, the size of a man, Gazing through the eye he perceives The gross physical play of our waking days. Turning and passing like a bird in flight, From the west to the east, in the young morning light Goes the soul from one petal to the other, From the eye to the throat, from the spring to the summer. White is the aura of this radiant world And dream is the subtle play of this world, From one center to the other, passes the soul, From the eye of waking to the voice of dreams told. Seated in man, not far, just inside the voice, Is a small thumb-like orb, measured by mind so bright, The white aura there does circle and surround The mirror-like world where all dreams are found. Then like an ascetic moving up Himalaya mountain, The soul does pass to the source, the grand fountain, The dark as black night petal of profound deepest sleep, The center beyond the gross and subtle worlds so deep. The size of a fingertip, it does not perceive. As this brings forth all life, all breathe, all need. Seated deep in the heart of all these men, All goes to this, from beginning to end. The center of deep dark slumber profound Is the veil and the dance of the play filled ground, From which all rises, sports and falls, And it is the dark ignorance that captivates all.

These first two petals of red and of white, Both pass into that one petal of black, From it they rise and then again set, Like two graceful birds returning to rest. From one center to the other passes the soul, As one petal reveals and adorns another, Until the spirit falls into sleep, Merging all into slumber deep. Yet the fourth petal of this one lotus Remains Observer pure as one full Love, A color of light that one may say Is a beautiful brilliance of dark blue shade. This is authentic light and love is so whole and full, That the aura of red and the flame of white, And even deep and dark slumbers light Are merged in this one non dual Light. Within this one lotus that sports in play As deep sleep, dreaming and waking days, The fourth petal is the brilliant home Of all these others, where fragrances roam. One soul it is, one spirit so absolutely free That it is one lotus, one lotus indeed. The Pearl of sages, the secret of their Hearts, The Experience of Truth which never parts. Its seat is sublime, within the center of the minds cave, Resting all supporting, the axis and the nave, Of creation, preservation and then dissolution, Of this world play, the dance of the enchantress delusion. Yet, two sides She seems to have, One of darkness and one of light, From the eye of waking to the sounds of dream She moves and flows, then passes to sleep. The dual and the non dual is still the dual, Waking, dreaming and slumber deep

Are truly quenched, when the movement of ignorance, Is then dead and then quiet still! She is light and only and only light, She is Love and the Lord of Light. He who shines in the one lotus light, Pure experience of the one lotus light. The one light that is the one Witness Of waking, dreaming and profound sleep, The one that is and is alone one, The Master, the Truth, the Absolute Joy! The The The The first petal is symbolized by the letter A second petal is symbolized by the letter U third petal is signified by the letter M fourth petal is the final AUM

The one final glorious Secret of sages, The truth beyond the play of the world. The Pranava, the blissful Goddess and joy, Of the Lord who is the Non-Dual One! This comes forth, it is the breathe of sages, As the OM becoming Soham The Non-Dual song of the Sublime one, I am He, I am He, yea I am Siva! This secret that passes on the breath of the sages, As they breathe in and breath out their word, The sound resounds, Soham and flow and then Stillness, When world is passed and duality merges in Non-Duality. The The The The The The The The song of the Non-Dual is the song of the Truth, Truth of the Non-Dual is the song of the Master, Masters song is the end of Knowledge, end of Knowledge is the Non-Dual One! Heart of the One, the Supreme Absolute, Heart beyond the heart, the abode of the Lord, supreme Self, the Pure Experience Perfect, abode of the One Master and Guide!

Incarnation, one Master, Divine Power of all, Lord of seekers, their refuge and resort. This One there before your eyes, Is, my friend, The Truth which never dies!

RADHA KRISHNA Look, over there, where the ground is strewn with flowers, Fragrant and beautiful, the whole deep forest intoxicates. There across, across the blue river, wide and clear, Where the trees of the forest and all the creatures delight. Where joy is in the earth, the air, the life, The creatures and all that is, permeating. Look there to the forest so sweet and wondrous, To the glorious world, the green pastures of Brindavan. There, where sweet Radha of loveliest beauty, Is intoxicated by Her Lord, Sri Krishna Avatara. Their amorous pastimes surpass all other ways Where the enchanting Radha is in union with Sri Krishna. They sport and play, there is delight and joy. There is light so bright, a thousand Suns rising. She of such Beauty and the supreme Lover of Him, The dark blue Lord, the Avatara Sri Krishna. They embrace, they rapture and they merge, The two are no longer, One alone lives! The Lord Sri Krishna sports with His sweet Radha, Who loves and knows the glory of the dark blue One! The play of oneness sports, as they the two, Of the Brindavan forest, enjoy their own oneness. As the great lord Dattatreya and His Sakti are, So is the sweet Oneness of Sri Krishna and His Radha. As two they seem, divine Goddess and divine God, Yet divine glory alone is truly the One who is there!

Here, where the bliss of their love and delight Pours and flows forth into the hearts of the sincere! Not two, but One, this is the secret of their alluring joy, As that One is with Ashtavakra and the glorious Janaka. The incarnation Sri Rama and His holiest Beloved, The gracious Sita, they are again only that One. Even Kali and Shankara, as Parvati and Shiva, Sing the Oneness of sweethearts conclusive Joy! As with Sakti and Siva, Light and Consciousness, Are the nature of that Goddess Radha and Her Sri Krishna. Their play and pastimes are their glorious song, That is the final vision of all visions! The perfect song their love sings as they Support the world and these dreams and plays. This is the final end of the pastime of sport, The divine song of the supreme Non-Dual Light. It is as Radha and Krishna sporting in oneness That the Soham is truly the same one! So is Krishna, Rama, Shiva and Dattatreya. Aham is Radha, Sita, Parvati and all powerful Sakti. Where the two, So and Aham Sport as the amorous ways of Radha and Krishna, There, the mind of this fortunate one Is filled with the Brahman, the Sat Chit Ananda! Then this one is no longer that one which appears, He is the supreme, the final, which is Sat Chit Ananda! His life and His breathe, His day and His night, His inward and His outward breathe are this Sat Chit Ananda!

VISION OF DATTATREYA Five gross elements, earth, water, Fire, air and ether revolve as Earth, planets, moons And even Suns, in the physical dream universe. Creatures born from earth or moisture, From eggs or from warm blooded wombs, Fill the cauldron that is food for the Gods. Who in subtle idea dreams, sport to the fancy Of the Creator on high, who rules below, The Vishnus, Indras, Yamas, and Prajapatis, Who sport behind the forces that move The feet, hands, purgation and propagation. Sounding in all our ears as the directions, These deities are known as the Diks, With Vayu as the touching through air, A subtle force that proves a seeming world. Surya, god of the Sun and of the eye, Gives forth light for these creatures to see. Even so, Agni, who is the deva of fire, Gives energy to the voice of speech. The Asvins turn the world, as the scent of The day and the fragrance of the night, While Varuna enjoys the pleasure of taste, Yet by moral order of the law of Dharma. The Moon is the mind that is called Chandra-deva, With this reflection, Manas, the world is perceived, Yet perception seems as if real to the eye, Weighing pros and cons, right and left. Brahma as the creator sports as Buddhi. Vishnu as the sustainer sports as Chitta. Rudra as destroyer sports as Ahamkara. Mother of all this grand sport of men and gods

Is She who is Shakti, She, the Mirror of Shiva. She is Prakriti, the womb of the world, The Prana that births one into three gunas. Purusha the Lord is Her own Lord. He is Soul, She is the Prana, the one vital force that streams As one Light and yet again as the five Pranas too, The prana, apana, samana, udana and vyana. Five refined forces, like the five subtle perceptions, The tanmatras which compose the symphony Of the five senses dreams, that sprout The waking worlds for men and gods. Yet this grand Prakriti, the sport of Purusha, The Soul and the multiple souls as sparks, Is yet limited by the five fetters that seem. Limited Kalaa Power and limited Vidya Knowledge Are like man and woman who are not whole, Yet limited, not pure Power nor pure Knowledge. Time, Kala, fetters this moment with another Time! Space gives stage for Time to sport, Niyati, While Raga Desire is the fire upon the altar there. Preserved and saved through yoga power. In ancient times, the Brahmin rishis offered nectar, That Soma, the heavenly spirit elixir of the gods! Gaining celestial realms, they enjoyed pleasures Supreme and blissful, yet temporal and passing, Always and always as the fourteen worlds, Seven higher worlds, seven nether planes. Revolving through death and birth again, By following the path rays of the Moon, The path of the ancestors of the ancients, Singing the three Vedas, the Rik, Yajus and Sama, They would pass through the many fetters of the world, By sacrificing and gaining their respective heavens!

Passing, by the bright path of the Sun, Aditi, Mother, They would go to the world of the devas there, For crores and crores of yugas, until the kalpas died! And yet again the yogin destroys the three knots in man, The core of ego, memory as multiplicity and self stupidity. Gaining each of the different wondrous lotuses of light, Still held by the many worlds, the gifts of the seven lamps. The five sheaths of the spirit still remain, Body, energy, mind, intellect and dark sleep, Veiling the pearl within, shining on the picture, The world theater, still my spirit friend, The joy within thought lights the way. And yet then, the flower of Knowledge blooms and glows Within the high Sahasrara of a thousand petals, This leads them on into the true and the real. By various sadhanas and various japas, Monks and householders alike, pass and attain To the multitude of siddhis, powers and visions. Yet as all along, the powerful Maya Shakti Sleeps still, and they too still sleep as Her, until The pearls light, Vidya Shakti dawns, awakening within! Beyond, yet within, supporting the three gunas And the three worlds revolving in the three states Of waking, dreaming and profound sleep, Then the wavelike jiva merges in the ocean, The spark of the Spirit returns to the Light. The three states merge like a fire brand in Fire! Now the great Turiya shines as One, It shines, shining alone and eternal, For Maya Shakti dissolves in Vidya Shakti! And Vidya Shakti sweetly gives and bestows The supreme sound of OM becoming Soham And Turiya dawns, then Isvaras gaze absorbs the world!

The Pearl is true, it is Isvaras eye eternally watching Until that moment of this elevated illumination, When the descendant of Knowledge is born, Yet Unborn, nonetheless dawning to Live and Be! The Goal is known being Knowledge itself, The Goal is experienced being Experience itself, The Goal, the Bliss, is Love, Is Happiness. Oh Ocean of Joy, linger here still to be! Remain in this sight of Vision and Peace, Experience, Happiness, Consciousness! One sees then returns, yet returns not, To the world of sport, of divine and utter play. The Grand Center changes not by naught. The Sound arises full encompassing all completely, The soundless Sound remains, leaving only Nada Brahman! That Cloud of Truth, the eternal Sadashiva. Always, always eternally the Same, yet encompassing change. Waking, dreaming and the slumber profound Remain as always, one with Isvara, in the abode of Turiya! Arjunas eyes are opened wide and clear. Krishna stands arrayed with thousands of attributes, Revealing the universal Truth beyond form and formless! All the worlds, all the worlds plays, Support and origin too, and even grand dissolution, Are seen even still as that Isvara sees! Gopala Krishna, radiant, soft, peaceful and blue in color Shines forth encompassing His Own Reflection, One Light that alone remains and perishes not! Gopala Krishna accepts the sacrifice, the song, The sweet loving Gopala does then bestow. The eternal Siddha Gopala mantra Soham To beloved Radha and beloved Arjuna! Siddha and Sadhaka too, sport in this Ocean of Nectar

As one Consciousness, without trace of doership told. The Ocean is still, yet moving, with quality and without! Yet within the Ocean, Shakti, this Goddess is all, Both taught and teacher, yet teacher alone is She, Yet without the two, not even the teacher need be! She is the way, the means, the end and the results! She blesses and then the Jivanmukta sports, His lila one sees, yet cannot see, for it is Not seen by an open eye nor one that is closed! Shiva alone stands True, Shiva alone is the Non-Dual, And Krishna, Rama and this Dattatreya Together are again the same One. The Jivanmukta lives, the Avadhuta sports in Lila. He sports in Atmalila, He sports in Advaitalila. One, Full, Pure Love, Consciousness and Experience! The Nitya Raja, the eternal royal king, The supreme one Self, the Atma shines alone, Yet alone and truly as the Siddha Paramahamsa. The Swan that is Liberation, beyond liberated and bound. The great Truth that is the Hamsa Swan becoming Soham, In the one who has passed, the Paramahamsa! Yes dear beings, yes did she pass, yes did he pass. The Paramahamsa singing Soham, flying over This Ocean of Nectar in Advaitalila, The Natural Unconditioned Samadhi! The gift, the boon, the blessing of The Advaita Luminous, the One Lord of us all, The Sat Chit Ananda, yet, not ever incarnate! The omnipresent Avatara of now and then too, The one sole Glory of all glories that seem, Never constrained by limits of space nor of time, The Lord called by siddhas, by the name Love! Triumph to Love, triumph to Her, to Him, to Love.

Yes, Love, He, She, She who is One alone, Supreme Comforter, conquest to the Cause of Love! In the waking world and yet beyond waking, In the dreaming world and yet beyond dreaming, In the deep sleep world, prajna, the wisdom deep And so dark as night, yet beyond this sleep. Always shining in the Atma Nadi Sushumna! Luminous Nerve of Self! Bestowing Amrita nectar, To all who practice, revealing Maha Sahaja, Revealing your own High Spontaneous Being. As when Shiva mirrors Love to Shakti, As when Shakti mirrors Light to Shiva, Advaita reveals Advaita to Advaita! Advaita as Avatara descends, taking all to Self. Love gives Light to know Light itself Which is Love, what glory is the Advaita. One who meditates here by the mode of Upanishad Will open into the Vedanta, the eye will be pierced, In accordance this pearl is pierced and one is That! One who would follow the way, sincere, In earnest urge, will then come to The grandest One, the one Love. Some, by name may call Him Krishna. Some, by name, Rama or Shiva. Others say Dattatreya, but names Are only pictures painted on the Canvas. The Lord of lords is One. The Goddess of gods is One. Or if the mind wishes to paint the name Dattatreya, on the pure Canvas, so be it. Revealed in Love by the authentic Light, This one supremely gracious is named Siva. For he frees the bound by his compassionate heart.

In Peace they merge, as waves into water, Into the tranquil, there he is named Santa. Many are the names of Love beyond form. She is the one who is lustrous like sapphire, The blue dark Krishna, the blue dark Rama, She is named Indranila, in complexion, Indranilanibha. She is the mighty one, Power of all that appears. Called Prabhu, for She is He delighting in Her, That marvelous power called the Maya. That One having sexual delight in presenting Atma, There Her name is said to be Atma Maya Rata. She is the Lord sporting, Her enamoring is His Lila. The one Knower is He, is She, the true Philosopher, Called correctly by name Avadhuta, whose garments Are the cardinal directions of naked space, Digambara. Her entire limbs are smeared with sacred ashes, For that One is beyond all forms or shapes of death, He is called then Bhasmodhulita Sarvanga. He wears the humble crown of long twisted tresses of hair, Shiva wearing the forest deep, bearing the high mountains, Called by the undoubted name here, Jatajutadhara. She is the glorious, full of all Glory, the Omnipresent Expansion, Sat Chit Ananda arises, shining free here, showing forth, appearing Distinctly displayed, so we then call this Self by name Vibhu. She is the Super Self, even as the Lord Sri Krishna, The four armed, blessing all who live, the Goddess Kali Called by Her heartfelt name, they say Self is Caturbahu. She is invested with most distinguished limbs, Most beautiful to see, most wonderful to behold, Called so truly by Her name of Udaranga. Her eyes are open, most beautiful, full blown, They are like lotus flowers, they are the seeing in all! He is called by His name of Praphulla Kamaleksana.

She is the treasure trove of all Knowledge, Jnana, And the pearl of all disciplines that are, Yoga, So Self is called by the name, Jnana Yoga Niddhi. She is the one Light and Master Mistress of the world, The only true Mother, the only true Father, Called by the indisputable name Visva Prakasa. She is the God who is dear to all seekers of the sought, Called Yogijanapriya, for also She is this Self that is sought, The One who is tender to every devotee, Bhaktanukampin. She is the supreme Atma, the Witness Consciousness within all, Called by the flawless name Sarva Saksin, the One who Is attended by the accomplished in Self, called Siddha Sevita. Such as those, will attain this intrinsic Beauty gratified, Released from all clouds of obscurity, then accomplish! This is AUM, the Truth, this is the Upanishad. The One, She, He, Goddess, Lord, The Unthinkable Presence. The One who cannot be indicated by an idea, a name or an object! The End of Knowledge, this seldom sounded song should be heard, Then he arises, She merges into you as the Atma you never lost! Very brilliant is the one free of all names and fabrications, The embodiment of what is this Infinite, and yet having No body here to be found, though in the moment expressing This untamed spontaneous and ever existent equipoise.

ADVAITA LILA Law, Order, Fire and the Swan of Truth, Some call That by these various names. Yet the Real, That is not possible to point out, Though named by sages differently. Death, birth, child, wife and father, Sagittarius, Scorpio, Aries, or Paradisiaque, These, or Inferno, pain and plaisir, Are only names of an apparent Fantasmagorie. Soma, nectar of sweet immortalite, Tapas, the spiritual fire of austerity, The energy fire of the Goddess Kundalini. These are songs singing of That. Tat, That is the Real, Self beyond the dual, Beyond the two, where marriage sports into An absolute union beyond death dissolution, Where we shine as the one Tat. You are One, you are the Illuminateur. Single, you alone are the One who is. Fall and rise, go as you wish, For the dual is never seen in Tat. She who is, being Being itself! He who knows, knowing Knowledge itself! She who enjoys, enjoying Bliss itself! Where is this Self, this Tat now? Delve with no hesitation, dear young sage. __________________________________

GLOSSARY Advaita - The Philosophy of Non Duality Ashtavakra - Ancient sage from the time of the Upanishads. Atma - The Self as Pure Consciousness free of the mind body complex Atri - Dattas father. A Poet of the Vedas. One of the Seven Sages. Husband of Anasuya, Dattas mother. Avadhuta A - The Unchanging Va - Vasanas, abandoned, shaken off, burnt out Dhu - Ashes, the remains of vasanas burnt out and shaken off Ta - The Truth Tattva or Principle Samskaras, surface habituated psychic imprints, impressions and influences in the minds content. Vasanas, much deeper than samskaras, psychic signatures within the depth of the consciousness, the strongest being the sense of dual image and object. Avatara - Descending Compassion, Goddess Tara. Incarnation of God or of Goddess. Bhartrihari - Poet. Wrote Vairagya Satakam Mediaeval India. Bhramara Kita - A large black bee or scorpion. Crore - The number 1 trailed by 7 zeros or ten million. Dakshinamurti - A form of an initiator, a symbol of a young avadhuta Shiva in spiritual form. Dattatreya - Given (Datta) to Atri, the parent. Mythologically, much like the ascetic Shiva as an original archetypal Avadhuta. Historically, contemporary of Parasurama, the Vishnu incarnation before Rama. Thought of as an incarnation of Brahma, Vishnu and Shiva. The three conceptual faces of the creator, the sustainer and the destroyer energy

of Brahman, the Infinite. Gunas - Downward Motion, Forward Movement and Equalized Energy. Janaka - Enlightened King. Father of Sita. Kambala - Poet. Wrote Garland of Light Harmoniously united Yoga and Mahayana Buddhism. Kashmir Shaivism - See Chart. Krishna - The famous incarnation of Vishnu. Lila - The Play of the whole Universe. Muruganar - Poet. Tamil. 1890-1973 AD Paramahamsa - High Degree, Supreme Hamsa, see Soham. Pranava - A name for OM as Life giving power. Radha - The Goddess. Her lover is Krishna. Rama - The incarnation of Vishnu before the time of Krishna Sahaja - Spontaneous, Simple, Inborn Understanding of Infinite and Finite at once. Samadhi - Perfect concentration in Pure Consciousness, with attendant conceptual construction or without any trace of conceptual form. Sat Chit Ananda - Existence, Consciousness, Love. Shakti or Sakti - Goddess. Pure Energy never separate from Pure Consciousness. Shiva or Siva - God. Pure Consciousness never separate from Pure Energy. Sita - The Goddess. Her husband is Rama. Soham - I am He. Saham, I am She. Hamsa, the One Unity of Soham and Saham, when the inward and outward currents of energy, breath, life,

time and space are joined in equipoise. The Innate Real within all the Universe. Tantra - Doctrines of Shiva and Shakti, essentially, but not exclusively. Tripura - Three Cities, Three Worlds, Three States, the Threefold Goddess. Upanishads - The knowledge portion of the Vedas. Early foundations of Vedanta. Vedanta - The End of Knowledge.

THIRTY SIX TATTVAS OR PRINCIPLES OF TANTRA And the Doctrine of Kashmir Shaivism

Bhutas - Five Elements: Earth, Water, Fire, Air, Ether (Spacetime substance) Tanmatras - Subtle perception contacts with the five elements. The residual energy impression of the five senses. Scent, Taste, Sight, Touch, Sound. Karma Indriyas - Instruments of Activity, with corresponding conceptual Vedic deification of the motion energy within each activity. Voice - Agni, Hands - Indra, Feet - Vishnu, Purgation - Yama, Propagation - Prajapati. Jnana Indriyas - Instruments of Sensory knowledge, with corresponding conceptual Vedic deification of the motion or functional energy within each activity. Nostrils - The Ashvins, Tongue - Varuna, Eyes - Surya, the Sun, Skin- Vayu, Ears - the Diks. Antar Karana - Inner Cause, the mind complex consisting of intellect, ego, mind and memory. Buddhi-Intellect-Brahma Chitta-Memory-Vishnu Ahamkara-Ego-Rudra Manas-Mind-Chandra (The Moon) All these deifications are of course universal in their entirety, all living beings in the cosmic significance, but they are also identified in the individual self, mind and body complex. Prakriti - the Source, Womb, or Matrix from which all the elements above have been created. In this system of Tantra, the Chitta (Memory) is embedded within the Prakriti, so, they are considered as one Tattva, or Principle of Existence. Purusha - The Pure Soul, the God Idea, yet still bound by the five Kancukas. These are the Five Bindings or Contractions of purely Spiritual Forces and Characteristics into limitations experienced conventionally in the designated human life spans.

Maya Shakti as Five Kancukas - Maya Shakti is the Veiling Energy. The Goddess here is in Her playful mood (lila) of concealing Reality from feeling and experience. Kanchukas are Bindings or Contractions. Kala - Real Time as Timelessness. Call it Eternity or Infinity. This appears contracted by Mayas concealing energy into condensed time bursts of past, present or future. Vidya - Real Knowledge or True Wisdom appears reduced into simple intellect, mind, ego or memory. Infinite Wisdom becomes finite knowing. Raga - To color the feelings with interest and desire. Complete and Full Universal Satisfaction by nature being Expansion, Existence and Love, becomes curtailed to the searching or chasing for individuated objects of love. Kalaa - Portion or Detail. Omnipotent Power and Energy appears to break off into the limit of individual human ability. Universal Energy is constrained into an individual limited portion of energy, a mere detail of Real Energy. Niyati - Restrict or Constrain. Omnipresent Pure Non-Local Space is veiled by appearing to contract into limited three dimensional space, related causally by past, present and future. Suddha Vidya or Vidya Shakti - Pure Wisdom or Knowledges Energy that Unveils or Reveals the Higher Wisdom Above. Isvara _ The God Point. God Consciousness. At this stage the Consciousness of God and the Universe appear, that is, only appear to be a duality. Separate, yet not. Divided, yet never divided. Sada Shiva - Always Shiva, literally. Pure Consciousness subsumes into itself as Oneness, all Space and all Time, and all that exists within Spacetime. Pari Shakti - Highest Degree of Goddess Energy, never separate from Pure Consciousness. This is Non Dual. Para Shiva - Highest Degree of Shiva Consciousness, never separate from Goddess Energy. They are the Same Existent. Non Dual. This is the

Anuttara, Above which there is nothing higher, as the word interprets. As, Not anything Beyond or Above This for it is the Unthinkable Infinite. Even so, Anuttara does not indicate a stopping point or final pinnacle, for it is the beginning of Infinity, which has no beginning or end and so again this is the Unthinkable. For no conceptual construction of thought can catch the Infinite by ideas. _________________________________________________________ In relation to the individual soul as a singular principle or the universal soul as a collective principle, the Waking State would have all thirty six tattvas. The Dream State would could consist of them all, minus the five basic elements. Deep Sleep would be in Prakriti and Maya Shakti. Whereas various layers of Turiya (Pure Consciousness) and Turiyatita, beyond the Fourth would begin with Purusha on upwards into the last principle, which has no ending. This is another meaning of Anuttara. _____________________________________________________