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Now, as we turn to verse 58, we encounter another batch of verses, half a dozen or so, on spaciousness/emptiness. This section immediately precedes the section on Bliss practices (verses 65-74), so perhaps the author of the VBT intends that we empty ourselves out, as it were, with these spaciousness practices, before we proceed to the ānanda or bliss practices.
Verse 58 · Yukti #30 ~ Everything is Empty (a śāmbhava-upāya practice suitable for more advanced practitioners):
विश्वमेतन्महादेवि शून्यभूतं विचिन्तयेत् ।
तत्रैव च मनो लीनं ततस्तल्लयभाजनम् ॥ ५८
viśvam etan mahā-devi śūnya-bhūtaṃ vicintayet ।
tatraiva ca mano līnaṃ tatas tal-laya-bhājanam ॥ 58
O great Goddess, one may consider this universe as Empty Void; the mind dissolves in that very [Emptiness], then one shares in its dissolution (OR: becomes a vessel for its dissolution).
Word-by-word breakdown: viśva = universe, everything; etat = this; mahā-devī = great Goddess; śūnya = empty, void, nothing, zero; bhūta = consisting of, being like (ifc.); vicintayet = one may/could/should think or ponder on; tatraiva = in that very [thing/principle]; ca = and; mano/manas = the mind, the heart-mind, the mental-emotional faculty; tataḥ = then, thence, from that, due to that; tal-laya = its dissolution (where ‘its’ could refer to either the mind or the universe); bhājana = sharing in, participating in, a worthy vessel or receptacle of; so, tal-laya-bhājanam = one share in its dissolution, OR one becomes a receptacle of its dissolution.
Note here the extreme contrast with the previous two verses. They referred to the most complex and detailed Śaiva teachings on the nature of reality, and here we have simplest possible teaching on the nature of reality: that it is, ultimately, pure nothingness (or, if you will, no-thing-ness). Perhaps this contrast is intentional. Having contemplated the vast complexity of the universe, we are to zoom out, as it were, and see that it all perfectly cancels out.
The only question of translation here is in the final word of the verse, bhājana. Are were supposed to take this as ‘sharing in’, which it often means, or are we supposed to take this in the meaning ‘a worthy vessel or receptacle’? “The mind dissolves into that emptiness and then you become a worthy vessel for its dissolution.” Worthy in the sense of fit or appropriate and not in the sense of value judgement. I do prefer the translation I’ve gone with here—one shares in its dissolution. ‘Its’ being the mind—the mind dissolves into that emptiness and then one shares in its dissolution, tal-laya-bhājanam. However, if ‘its’ refers back to ‘the universe’, then we should take bhājana in the sense of receptacle—“one becomes a vessel for the universe’s dissolution,” which could make sense, experientially.
Let’s look at the main concept here, that the whole universe is Void, is empty, is ultimately nothingness (śūnya). This may seem to be a Buddhist teaching, but we have teachings on emptiness in both traditions. Buddhism is more famous for its teachings on emptiness, but we find them extensively in the Krama lineage of Śākta-Śaiva Tantra as well.
This is not a nihilistic view. In fact, it is an intuition about the nature of reality corroborated by modern physics. According to a hypothesis supported by Hawking, Krauss, and others, the universe probably has net zero energy, meaning to say that when you balance all the positive-energy particles and radiation against all the negative energy of gravitational potential, everything perfectly cancels out, making the total energy of the universe exactly zero. Quoting from an article: “It’s remarkable that the universe consists of essentially nothing—but fortunately for us, in positive and negative parts.” (Magazine of the Astronomical Society of the Pacific, 2002) This seems to suggest that the VBT’s assertion 1,200 years that one may consider this universe as Empty Void was hardly fanciful, but a profound intuition. Note that the word śūnya means not only ‘empty, void’ but also literally signifies the number zero.
I love the way Ādyashanti describes this in The Way of Liberation, based on his own experience and realization: “Everywhere you look is emptiness. Each ‘thing’ is [like] a veil, a shroud, [barely] cloaking Infinity. Nothing is as it seems, and [yet] everything is exactly as it is. Somehow perfect in all its apparent chaos, Infinity prevails. You know with exact precision that there is nothing else—nothing could be other than this vast and absolute void, this pure and Infinite Potential, this unborn and unformed Infinity.” I added the words in brackets to make the quote more precise. (Based on my sittings and conversations with him some years ago, I think he’d agree with the suggested edits.) In the mode of perception that this tradition sometimes calls śāmbhava-samāveśa, all these so-called objects are like the flimsiest of veils drawn over the infinite void, unsuccessfully concealing it. In this mode, the emptiness, the nothingness is shining through everything and shining as everything, and all this apparent matter and substance cannot conceal this absolute nothingness, this radiant no-thing-ness.
This mode of perception does not negate everyday life. It facilitates the experience of what Ādyashanti called divine indifference, in which everything is infinitely precious and simultaneously, nothing really matters, ultimately. It’s all already water under the bridge. To put it the other way around: nothing really matters, yet simultaneously, everything is infinitely precious, because the Infinite Potential is appearing as that for a few precious moments. A momentary shining of the Divine no-thing-ness.
Please note, this is not an attitude that one should try to cultivate, it’s a mode of perception that becomes available of its own accord.
Ultimately everything cancels out, and it already has cancelled out, and it will always be cancelled out, and yet the appearance of what appears within consciousness is infinitely precious and ever-changing, even though in a sense nothing changes, because the net energy is always zero. It’s simply not an contradictory position to say that whatever presents itself to you calls for your engagement, even though it is nothing but an appearance within, and of, the absolute Void.
In this realization, you need not become passive or disaffected or dissociated. In fact, you can lean more intimately into every experience precisely because it is nothing but another expression of one and the same absolute Void. Because you know that everything perfectly cancels out, there is no fear, and no reason not to lean into the experience.
Again, please note (because it’s worth saying twice), this is not an attitude that one should try to cultivate, it’s a mode of perception that becomes available of its own accord. It’s a realization.
However, if this mode of perception does not appeal to you, don’t worry. It’s only one of several possible realizations that the practices of this tradition can result in. If you are more interested in the others, you would focus on the śākta-upāya (‘Empowered Method’) or the āṇava-upāya (‘Embodied Method’) practices, rather than the śāmbhava-type practices exemplified in this and the following five verses. (Scroll down to learn verses 59 and 60.)
ALTERNATIVE TRANSLATIONS OF VERSE 58:
b) O great goddess, the yogī should concentrate intensely on the idea that this universe is totally void. In that void, his mind would become absorbed. Then he becomes highly qualified for absorption i.e. his mind is absorbed in śūnyātiśūnya, the absolute void i.e. Śiva. (SINGH)
c) O great Goddess! One should think that this universe is Void and that the mind is dissolved away just there itself. Thus one becomes worthy of merging into that (Emptiness). (DYCZKOWSKI)
d) O great Goddess! If one imagines this whole universe as being void, one's mind gets dissolved in it and one becomes worthy of merging in that (supreme Void). (BÄUMER)
e) O Goddess! One should envision all this universe as being empty. And attention will dissolve there itself. Then one will be the vessel where (all) that dissolve away. (DUBOIS)
f) O great Goddess, one should concentrate on this universe as nothing but void. Dissolving the mind also like this, one then experiences the state of laya, or total dissolution. (SATSANGI)
g) O Great Goddess, one should consider this entire universe to be a void. Then the mind will dissolve and one will be absorbed into the Void. (CHAUDHRI)
h) One needs to contemplate on the creation as a void, O great goddess! It is here that mind has the prospect of getting dissolved followed by the realisation of the resort of that dissolution, that is, Śiva. (Singh & Maheśvarānanda)
i) O puissante Déesse! on doit se concentrer intensément sur tout cet univers comme s’il était vide et là même la pensée se résorbe. Alors on devient le vase (d’élection) de l’absorption en ce (vide). (SILBURN)
j) Grande Déesse! On doit méditer tout cet univers comme étant fait de vide. Alors le mental s’y absorbe. On savoure ensuite cette absorption. (DUBOIS)
k) O große Göttin! Man soll über das Universum als völlig leer meditieren. Ebenda wird sich das Denken auflösen und dann gewinnt man Anteil an einer Absorption in dieser (Leere). (BÄUMER)
l) Debe meditarse intensamente, ¡oh, gran diosa!, que este universo deviene vacío y disolver la mente ahí: sólo entonces uno es capaz de disolverse ahí. (FIGUEROA)
m) O Great Goddess, perceive the spatiality of the universe, and become the jar that contains it. (ODIER)
n) Gracious one, play the universe is an empty shell wherein your mind frolics infinitely. (REPS)
~ ~ ~
Verse 59 · Yukti #31 ~ Space in a Pot (a śāmbhava-upāya practice suitable for intermediate practitioners):
घटादिभाजने दृष्टिं भित्तीस्त्यक्त्वा विनिक्षिपेत् ।
तल्लयं तत्क्षणाद्गत्वा तल्लयात्तन्मयो भवेत् ॥ ५९
ghaṭādi-bhājane dṛṣṭiṃ bhittīs tyaktvā vinikṣipet ।
tal-layaṃ tat-kṣaṇād gatvā tal-layāt tan-mayo bhavet ॥ 59
One may cast one’s gaze into a well-formed vessel, such as a bowl, [and] leaving aside its walls, [become absorbed in the space it encloses]. At the very moment [the mind] dissolves into that [space], one becomes that [simple open spaciousness].
Word-by-word breakdown: ghaṭa = a pot or ceramic bowl; ādi = and so on, etc.; bhājana = a well-formed or worthy vessel; dṛṣṭi = gaze, focal point (in the accusative or direct object case); bhitti = wall(s), side(s), partition(s), in the accusative plural case; tyaktvā = leaving aside, abandoning; vinikṣipet = one may/should cast, throw, place; tal-layaṃ…gatvā = dissolving into that; tat-kṣaṇāt = at that very moment; tal-layāt = because of that dissolution, by virtue of that merger; tan-mayaḥ = made of that, consisting of that; bhavet = one becomes; so, tan-mayo bhavet = one becomes of that nature.
An interesting linguistic point arises when we compare this verse to the previous one. In verse 58, we had the word bhājana, meaning a vessel in the metaphorical sense, i.e., the (successful) practitioner. In verse 58, the practitioner becomes a vessel for dissolution in the contemplation of everything as Void. But here we have an actual literal vessel intended. How do we know it is literal? Because the author says “such as a ghaṭa (a pot or bowl),” and that work generally doesn’t have alternate or metaphorical meanings. Occasionally the word ghaṭa, in specific Tantric sources, is used to mean the body, but it almost always literally means a pot or bowl made of ceramic. It’s just possible that a double meaning is intended here, but it’s unlikely.
We also have the word bhitti which means walls or sides or partitions. When the verse says “leaving aside the walls” it simply means that you are to focus on the space enclosed by the vessel, ignoring the vessel itself. If ghaṭa here is an esoteric word for body (again, unlikely), then it would mean leaving aside the skin and focusing on the space that the skin encloses as pure Void. I don’t think that’s meant because we already have exactly that practice earlier in the text.
The point is one should cast one’s gaze into a well-formed vessel such a pot or the like, leaving aside its walls. You become absorbed in the space that that vessel encloses. At the very moment (tat-kṣaṇād) of the mind dissolving into that space, one becomes of that nature, i.e. simple open spaciousness.
In this sort of practice, there’s a collapse into unity of seer, the instrument of seeing, and the object seen. Instead of me, mind and space-in-the-bowl (three different things, ostensibly), there is simple spacious awareness, undivided.
ALTERNATIVE TRANSLATIONS OF VERSE 59:
b) A yogī should cast his eyes in the empty space inside a jar or any other object leaving aside the enclosing partitions. His mind will in an instant get absorbed in the empty space (inside the jar). When his mind is absorbed in that empty space, he should imagine that his mind is absorbed in a total void. He will then realize his identification with the Supreme. (SINGH)
c) One should cast (one’s) sight into (the empty space of), for example, a jar (or any other vessel), leaving aside the enclosing walls (containing it). Having dissolved away that very moment into it, one becomes of that nature by virtue of that merger. (DYCZKOWSKI)
d) One should cast one's eyes in the empty space of a jar or any other vessel, leaving aside the enclosing walls (containing the space). Then one merges instantaneously in that (empty space), and by virtue of this merging one becomes united with that (great Void). (BÄUMER)
e) One should throw one’s gaze/attention in a vessel like the body, putting aside its walls. Dissolving in that (space) from then onward, one will become that because of dissolving in that. (DUBOIS)
f) One should fix his sight (on the empty space) inside the pot, leaving aside the enclosing structure. Thus, the pot being gone, the mind will at once be dissolved (into the space). Through that laya the mind becomes completely absorbed (in the void). (SATSANGI)
g) Look at a bowl or any other vessel, without seeing its partitions. From the moment one is absorbed into space, one will be full of space. (CHAUDHRI)
h) One needs to cast one’s eyesight on objects in the external world, such as the pitcher, etc., as a sheer void only enclosed by the walls around that void. Having, thus reached its voidness instantly, he would become one with the Supreme. (Singh & Maheśvarānanda)
i) Qu’on fixe le regard sur récipient, une cruche ou quelque autre objet en faisant abstraction de (ses) parois. Lorsqu’on parvient à s’absorber en ce (vide), à cet instant précis (et) grâce à cette absorption, on s’identifiera à lui. (SILBURN)
j) On doit poser le regard sur un vase ou autre récipient en faisant abstraction de (ses) parois. À partir de cet instant, on se résorbe dans (cet espace vide). À cause de cette résorption, on s’identifie au (vide). (DUBOIS)
k) Man richte seinen Blick in das Innere eines leeren Kruges, indem man die begrenzenden Wände wegläßt. Im selben Augenblick wird man darin (in diesem leeren Raum) absorbiert, und durch die Absorption darin wird man eins damit (mit der großen Leere). (BÄUMER)
l) Debe posarse la mirada en un recipiente, por ejemplo un jarrón, cuyas paredes han sido eliminadas [con la imaginación]. Tan pronto como el [recipiente] se disuelve en el [espacio vacío], debido a la disolución en eso, uno deviene la misma naturaleza. (FIGUEROA)
m) Look at a bowl or a container without seeing its sides or the matter that composes it. In little time become aware of space. (ODIER)
n) Look upon a bowl without seeing the sides or the material. In a few moments become aware. (REPS)
~ ~ ~
Verse 60 · Yukti #32 ~ Open Space (a śāmbhava-upāya practice suitable for intermediate practitioners):
निर्वृक्षगिरिभित्त्यादिदेशे दृष्टिं विनिक्षिपेत् ।
विलीने मानसे भावे वृत्तिक्षीणः प्रजायते ॥ ६०
nir-vṛkṣa-giri-bhitty-ādi-deśe dṛṣṭiṃ vinikṣipet ।
vilīne mānase bhāve vṛtti-kṣīṇaḥ prajāyate ॥ 60
One may cast one’s gaze on an area free of trees, hills, walls, [buildings,] and so on; when the mental state dissolves into [that open field], then arises [the state of being in which] mental-emotional churning is feeble or absent.
Word-by-word breakdown: nis/nir = without, free of; vṛkṣa = tree(s); giri = mountain(s), hill(s); bhitti = walls (implying buildings by synecdoche); ādi = and so on, etc.; deśe = on a region or area (locative case); dṛṣṭi = gaze, focal point; vinikṣipet = one may/should cast, throw, place; vilīna = dissolved; mānasa = mental; bhāva = state, mood; vilīne mānase bhāve = when one’s mental state dissolves (loc. absolute); vṛtti = mental activity or emotional churning; kṣīṇa = diminished, feeble, evaporated, gone; vṛtti-kṣīṇaḥ = freed from mental-emotional churning; one whose vṛttis are weakened or [temporarily] absent; prajāyate = it arises, one becomes.
The verse is self-explanatory, but I will add a short discussion of the passage by Abhinavagupta in which he quotes it. [TO BE ADDED]
ALTERNATIVE TRANSLATIONS OF VERSE 60:
b) One should cast his gaze on a region in which there are no trees, on a mountain, on a high defensive wall. His mental state being without any support will then dissolve and the fluctuations of his mind will cease. (SINGH)
c) One should cast one’s gaze on (an open stretch of) land devoid of trees, mountains, walls and the like. When the mind is (thus) absorbed (and dissolves away), one becomes free of the fluctuations (of thought). (DYCZKOWSKI)
d) One should cast one's gaze on an open (stretch of) land devoid of trees, mountains, walls, etc. When the state of the mind is fixed there, then the fluctuating thoughts dissolve (by themselves). (BÄUMER)
e) One should project one's gaze/attention on a place without trees, montains, walls, etc. When in a state where attention has dissolved away, one's mental activites will stop. (DUBOIS)
f) One should fix his gaze on a treeless place, like bare mountains or rocks, where there is no support for the mind to dwell on. Then the modifications of the mind become less and the experience of dissolution takes place. (SATSANGI)
g) Cast one’s sight on a vast open space, with no trees, mountains, walls, etc. When one’s mind has completely dissolved, one is born anew. (CHAUDHRI)
h) One may cast one’s eyesight attentively on the mountainside shorn of tress and on walls, etc. In the absence of anything particular to feed the mental constructs, one would become free from them. Translation from Sanskrit: Satya Prakash Singh & Maheśvarānanda (Singh & Maheśvarānanda)
i) Qu’on fixe le regard sur une région dépourvue d’arbres, de montagnes, de murailles ou d’autres objets. Dans l’état mental d’absorption on devient (un être dont) l’activité fluctuante a disparu. (SILBURN)
j) On doit poser le regard sur un lieu sans arbres, sans montagnes, ni ruptures, etc. Parce que l’état mental est dissous, on devient (comme) sans activité mentale. (DUBOIS)
k) Man richte seinen Blick auf eine leere Landschaft, auf einen Berg ohne Bäume oder blanke Felswand. Dabei wird der geistige Zustand absorbiert, und die Unruhe der Denkbewegungen löst sich auf. (BÄUMER)
l) Debe posarse la mirada en un espacio [abierto], sin árboles, montañas, muros, etcétera. [De este modo] se disuelve la naturaleza de la mente y entonces todas sus fluctuaciones. (FIGUEROA)
m) Abide in an infinitely spacious place, devoid of trees, hills, dwellings. Let your gaze dissolve in empty space, until your mind relaxes. (ODIER)
n) Abide in some place endlessly spacious, clear of trees, hills, habitations. Thence comes the end of mind pressures. (REPS)