Chapter Four
The Theory of Reflection
Pratibimbaviidah
In the ordinary worldly course, sound is reflected outwardly
in ether and inwardly in the ear. Touch is reflected outwardly
in air and inwardly in the skin. Form is reflected outwardly in
fire and in a mirror and inwardly in the eye. Taste is reflected
outwardly in water and inwardly in the tongue. Smell is reflected
outwardly in the earth and inwardly in the nose. These
reflections, however, are just like the reflections in a mirror.
They only take place individually. All five re_flections are not
available at once; only one thing is reflected in each. In a mirror,
form is reflected. Touch can not be reflected in a mirror nor
can taste, smell, or sound. A mirror will only reflect form. It is
only in Supreme God Consciousness that you find all five
reflected at once. In fact, although these ·reflections are experienced
individually in all of the sense organs-sight in the eye,
sound in the ear, etc.-these reflections could not even be
observed if consciousness were not there. Awareness is needed
and this is found in consciousness, not in the organs.
The universe, therefore, is reflected in the mirror of consciousness,
not in the organs nor in the five gross elements.
These are merely tattvas and cannot reflect anything. The real
29
KASHMIR SHAMSM "The Secret Supreme"
reflector is consciousness. In consciousness, however, you see
only the reflected thing and not the object that is reflected. That
which is reflected (bimba) is, in fact, sviitantrya. This whole
universe is the reflection of sviitantrya 1 in God Consciousness.
There is no additional class of similar objects existing
outside of this world that He reflects in His nature. The outside
element, that which is reflected, is only sviitantrya. The infinite
variety which is created is only the expansion of sviitantrya.2
You can understand this by taking the example of cause and
effect. When a potter makes a pot, he takes clay and gives form
to that clay with his potter's instruments, such as a stick, a
string, and the potter's wheel. Within the potter's creative
activity, two kinds of causes can be distinguished. There is the
material cause, which in Sanslqit is called upiidiinakiira1Ja.
This is that cause that travels with the effect. It cannot and does
not become separated from the effect. Second, there is the formal
cause, which in Sanskfit is called nimittakiira,:za. The formal
cause does not travel with the effect. The material cause is
the potter's clay and the formal cause is the potter himself and
his stick, string, and wheel. In the ordinary worldly course, the
object which is reflected (bimba) seems to be the cause of the
reflection (pratibimba) because the reflection cannot exist
without that which is reflected. We have seen, however, that all
reflection is really a reflection in God Consciousness. If the
object reflected is really the cause of the reflection, then what
kind of cause is it? Is it the material cause, which travels with
1 SvGtantrya Sakti is one with God Consciousness. There are not two elements,
such as the mirror and the object which is reflected in the mirror.
The reflecteda nd the reflection are one. The mirror,w hich is the absolutely
independent will of God (sviitantrya), is God Con~sciousness.
2 yadvapik aranamk iiicit bimbatven.a..
• Tantriiloka: IIl;SO
30
The Theory of Reflection (Pratibimbaviida/:1)
the effect, or is it the formal cause, which does not travel with
the effect? It cannot be the material cause because that would
mean that there is something outside of God Consciousness
which travels to become part of the effect which is the reflection.
It is our theory in Saivism that nothing can exist outside
of God Consciousness. There cannot, therefore, be any agency
which is separate from God Consciousness and which travels
with the cause because if it is separate from God
Consciousness and therefore from the effect, it would not exist.
If the reflection of some object is existing in the mirror of
God Consciousness, then what is that reflection a reflection of?
We have seen that if the object which is reflected were to
remain outside of God Consciousness, then it would not exist.
There can be nothing, therefore, which is outside to be reflected
in the mirror of God Consciousness. There is only the mirror.
There is no external cause which has gone into the reflection
which is the effect. There is only the mirror of God
Consciousness.
But what then is the cause of this reflection? Sviitantrya is
the mirror. Sviitantrya,. the absolutely independent will of God,
is the cause of this reflection. Unlike ordinary reflection which
we experience in the world wherein an object can be distinguished
as the cause of that reflection, in God Consciousness
only the reflection exists and not anything that is separate and
reflected (bimba). In this causality, sviitantrya is the formal
cause (nimittakiira!Ja), not the material cause (upiidiinakiira!
Ja), of the reflection. It does not travel from the cause
into the effect because, as I have explained, there is no cause
which could be separate from God Consciousness. It is His free
will that He wills and what He wills appears in the: mirror of
His Consciousness. It is simply His will (sviitantrya). In reality,
only the reflection exists and not anything that is reflected.
This universe, therefore, is found in the reflector of God
Consciousness, not through the agency of anything of which it
31
KASHMIR SHAIVISM "The Secret Supreme"
is a reflection (bimba) but through His sviitantrya, where the
universe is contained in seed form. Sviitantrya is the seed of
everything. Everything exists in the mirror of God
Consciousness with sviitantrya as its cause.
The theory of reflection (pratibimbaviida) is meant for
advanced yo gins. This theory teaches them how to be aware in
their daily activities, while talking, while walking, while tasting,
while touching, while hearing, while smelling. While they
are performing all of these various actions, they see that all of
these actions, move in their Supreme Consciousness. Their
vision, their perception, heretofore limited, becomes unlimited.
The mode of their actions becomes absolutely unique. They see
each and every, action in their God Consciousness. They exist
in the state of sadiisiva. Each and every action of their life
becomes glorious. This is the awareness that comes from the
practice of pratibimba.
32
Chapter Five
The Explanation of the Means
Upayas
The meaning of the Sanskfit word upiiya is "means." The
word upiiya in Kashmir Saivism is used to indicate the means
to enter into Universal God Consciousness from individual
consciousness. Our Saivism proclaims that there are three
means for entering into Universal God Consciousness: siimbhavopiiya,
the supreme means; siiktopiiya, the medium means;
and ii,:iavopiiya, the inferior means.
S' iimbhavopiiya
Siimbhavopiiya, the supreme means, functions in miitrikiicakra,
pratyiihiira, and pratibimbaviida. The definition given
in the "Miilin1vijayottaratantram" for siimbhavopiiya is "the
one who preserves thoughtlessness." By preserving thoughtlessness,
that is, riot having thoughts and maintaining the continuity
of that thoughtlessness, and by the grace of the Master,
one enters into that transcendental consciousness where he
finds that this whole universe has come out from sentences and
sentences from words and words from letters and letters from
33
KASHMIR SHAIVISM "The Secret Supreme"
that real "I" which is Parama Siva. Here, one finds that this
whole universe is reflected in his own consciousness and that
it is reflected from within rather than from without.'
Siimbhavopiiya is called icchopiiya because it originates
from icchii sakti and because it is that means which exists in
the state of the meant. In siimbhavopiiya, there are no means to
travel upon. It is the meant. There is nowhere to go. You must
reside only in the meant. The rest is automatic. Here, only the
grace of your Master is necessary. It must be realized, however,
that you yourself must come to this point where you reside
in the meant and this you do by maintaining the continuity of
thoughtlessness. Up to this point, therefore, there is still something
to be done. When you reside only in the meant, it is then
the grace of your Master that carries you. You must reach that
state where only your Master shines for you. This means that
you must merge in your Master's consciousness. In this state,
you do not exist; only your Master exists. Masters select disciples
for this upiiya who are highly developed in awareness.
U:ntil then, they will not be accepted by the Master for this
upiiya. In this upiiya, the Master functions more than does the
disciple.
In our Kashmir Saivism, we say,
, svamuktimatre kasyiipi
yiivadvisvavimocane I
pratibhodeti khadyotaratnatiirendu
siiryavat II
1 akirilciccintakasyaivgau nJ.I).p3.r atibodhatal)I.
jayate ya]:,s amiivesaJ:s, iimbhavo 'siivudiritaJ:I, I
Tantraloka: XIII:159
Miilin1vijayottaratantram; II; V23
/ 34
The Explanation of the Means (Upaya)
"A light bug shines only for himself, jewels
shine not only for themselves but for a few
others also, the stars shine for even more, the
moon shines for still more, and the sun shines
for the whole universe. In the same way, he
who is established in the sambhavopaya state
shines like the midday sun for the whole universe."
As the light bug has sufficient light to show his own body,
there are those yogins that are sufficient only for themselves;
they cannot help anybody else. There are also yo gins, who like
jewels, shine so that their light illumines those that are near.
Those yogins that shine like stars illuminate even more with
their light. Those that shine like the moon illumine still more.
But the Saivaite yogi, established in sambhavopaya, is just like
the sun-he lights the whole universe. •
~iiktopiiya
Siiktopiiya is that upiiya which functions by the means of
energies.· Saktopiiya is called jniinopaya, because it is the
means which originates fromjnana sakti, the energy of knowledge.
Here, the aspirant is more important than .the Master
because he must make himself capable of receiving the
Master's grace, He must work to develop great velocity of
awareness until he reaches the "feet of the Master." By this I
do not mean the Master's physical feet. "Being at the feet of
the Master" means reaching that state where the aspirant is
capable of receiving the grace of the Master. Those who reach
that state are said to be at the feet of the Master.
In siiktopiiya, the yogi does not have to recite mantras or use
his breath to be aware or concentrate on any particular spot. He
has only to see and concentrate on that Supreme Being that is
35
KASHMIR SHAIVISM "The Secret Supreme"
found in two actions without actions. In the "Vijiiana Bhairava
Tantra," this is called centering.2
In siiktopiiya, centering can be practiced between any and all
actions and or thoughts. In centering, the yogz must develop
great velocity of awareness. Great velocity means firmness of
awareness. Awareness must not become loose. If the yogi's
awareness becomes loose, he will be forced out of siiktopiiya
into the lowest upiiya, iil}avopiiya. He will lose the right to
tread on the path of siiktopiiya. In his practice, there must be
continuity in the cycle of his awareness. Only by maintaining
an unbroken chain of awareness will he be able to discover the
reality between any two thoughts or actions. The practice of
centering is meant to function between any two actions or any
two thoughts. He can center between any two thoughts or any
two movements, between one thought and another thought,
between waking and dreaming, between one step and the next
step, between one breath and the next breath. All actions and
all thoughts are the proper framework for the practice of siiktopiiya.
The siiktopiiya yogz must simply insert continuous
awareness in the center of any two actions or thoughts. If his
awareness is faulty and is not unbroken, then he falls and enters
into the lowest upaya, iil}avopaya.
Al}avopiiya
Al}avopaya is concerned with al}u, the individual soul.
Al}avopiiya is that upiiya, which functions by the process of
concentrating on ucciira (breathing), karal}a ( organs of sensa-
2 "madhyarisl amiiSrayet."
Vijfia.DBa hairavaT antra;V erse 61
36
The Explanation of the Means (Upiiya)
tion), dhyiina ( contemplation), and sthiina prakalpanii ( concentrating
on a particular place).
The word ucciira means "breathing," actually concentration
on the breath. Concentration on the breath is the essential element
of the practice of cakrodaya. In practicing cakrodaya you
have to continue breathing deeply and find the point, the center
between the two breaths, the incoming breath and the outgoing
breath. This is the ending point, the beginning point, and
also the center of the span of the breath. In cakrodaya, however,
the beginning and ending points of the span of the breath are
predominant. This is ucciira, concentration on the breath. It can
be either with sound or without sound.
Kara,:za means "organ" and, in particular, it means "sense
organ." Concentrating on kara,:zam eans having and maintaining
one-pointedness through vision or any other sense organ. In
kara,:zat,h e sense of sight is predominant. For example, in concentrating
on kara,:za through the sense of sight, you have to
look at a particular thing. You must go on looking without
blinking your eyes. You should go on seeing that one point
with unbroken awareness. And when that point vanishes, and it
should and will vanish when you enter into that vastness of the
center, that is the end. If you were to practice concentrating on
kara,:zat hrough the sense of hearing, then you would listen to
some sound and continue listening and repeat that sound again
and again. You can also practice by concentrating on some
taste or some particular sensation of touch. In kara,:za,y ou cari
employ all the five organs of sensation, however; with the
senses other than sight, you must remain aware of where the
sensation first arises. This is the way of kara,:ia in ii,:zavopiiya
and, in the long run, this creates one-pointedness.
The word dhyiina means "contemplation." It is anoth~r
mode in ii,:zavopayaD. hyiina is contemplation on some point.
There are different forms of dhyiina. For example, you -Je
practicing dhyiina when you contemplate on the lotus in your
37
KASHMIR SHAMSM "The Secret Supreme"
heart, or on the meaning of some mantra 3 such as the mantra
"so' ham" or the mantra "iliva." This is a_ higher form of
ii,:zavopiiya because it is contemplation without any shape,
without any form. If you were to contemplate on Lord Siva as
having a particular form, a particular shape, that is a lower
form of ii,:zavopiiya. It is contemplation with form.
Therefore, any time in meditation that you have mantra,
then you have dhyiina. And along with dhyiina, you can also
adjust kara,za and ucciira, but not in the beginning.
Sthiina prakalpanii means concentration on some paiticular
place. The higher form of sthiina prakalpanii, which is a practice
in higher ii,:zavopiiya, is that practice where you discover
where each aspect of reality is found in the span of the breath.
You see where the devas are residing, where the lokapiilas are
residing, where is the location of dawn, where is the location
of morning, where is the location of midday, where is the location
of sunset (sandhyii), where is the location of midnight,
where is that location which is the time when the sun moves
toward the northern side, and where is that location which is
the time when the sun moves to the south. These are all sthiina
prakalpanii, and these are the particular points you have to
concentrate on, and discover in the course of your breath.4 The
practice of sthiina prakalpanii is simply to see the vastness of
the universe in one breath.
The second and lower form of sthiina prakalpanii, which is
a practice in lower iinavopiiya, is where you concentrate on dif-
3 All mantras have meaning.
4 In the practice of sthiina praka/panii, there are points in the breath which
you must concentrateo n. In the practiceo f ucciira, therei s no need to concentrate
on each and every point in the passage of the breath. In this practice,
you concentrate on only one point.
38
The Explanation of the Means (Upiiya)
ferent points in the body. These particular places for concentration
are divided into three. One place for concentration is
between the two eyebrows (bhrumadhya). The second place
for concentration is the pit of the throat (ka,:itha kupa). And
the third place of concentration is the heart (hridaya).
All of these processes, ucciira, kara,:ia, dhyiina, and sthiina
prakalpanii, are called the upiiyas of jfva, the means of the
individual, and they exist in ii,:iavopiiya.
A,:iavopiiya is the means found in the world of duality and
is known as bhedopiiya. The means which exists in the world
of mono-duality, in the world where duality and nonduality
exist together, is !siiktopiiya and is called bhediibhedopiiya.
That means which exists in the world of pure monism (abheda)
is !siimbhavopiiyaa nd is called abhedopiiya.
Siimbhavopiiya is also called icchopiiya, as it is the means
which exists in icchii !sakti. The means which exists in jniina
!sakti is !siiktopiiya t\lld is called jniinopiiya. A,:iavopiiya is
called kriyopiiya because it is the metins which is found in
kriyii !sakti.
The difference between ii,:iavopiiya,! siiktopiiya,a nd !siimbhavopiiya
is this. In ii,:iavopiiya, the strength of your awareness
is such that you have to take the support of everything as
an aid to maintaining and strengthening your awareness.
Though you concentrate on the center, you must take the support
of two things for concentrating on that center. In !siiktopiiya,
your awareness is strengthened to the extent that only
one point is needed as a support for your concentration and
that point is the center. In !siiktopiiya,y ou begin with the center
and then become established there. In !siimbhavopiiya,t he
strength of your awareness is such that no support is needed.
You are already residing in the meant. There is nowhere to go,
just reside at your own point. The rest is automatic.
It is important to realize that though there are different
upiiyas, they all lead you to the state of one transcendental
39
KASHMIR SHANISM "The Secret Supreme"
consciousness. The difference in these upiiyas is . that
iil}avopiiya will carry you in a long way, siiktopiiya in a shorter
way, and siimbhavopiiya in the shortest way. Although the
ways are different, the point to be achieved is one.
Anupiiya
Beyond these three upiiyas, siimbhavopiiya, siiktopiiya, and
iil}avopiiya, there is another upiiya. Although it is not actually
an upiiya, yet it is mentioned in Kashmir Saivism. This upiiya
is called anupiiya. The word anupiiya means "no upiiya."
Thoughtlessness is called siimbhavopiiya. One-pointedness is
called siiktopiiya. Concentration on and with the support of
mantra and breathing and all other elements is called
iil}avopiiya. Above all of these is anupiiya. In anupiiya, the
aspirant has only to observe that nothing is to be done. Be as
you are. If you are talking, go on talking. If you are sitting, go
on sitting. Do not do anything, only reside in your being. This
is the nature of anupiiya. Anupiiya is attributed to iinanda sakti
of Siva and is also called iinandopiiya.
40

Chapter Three
The Theory of the Alphabet
M iitrikiicakra
Miitrikiicakra is the theory of the alphabet. This theory
teaches us that the whole universe is created by God, Lord
Siva, as one with, and not separated from, His own nature. He
has created this universe in His own Self as the reflection of
His sweet will. The creation of this universe is the outcome of
this reflection. In Saivism the sweet will of God is known as
icchii sakti, the energy of will. It is through His will that the
reflection of the universe takes place in His own nature. This
reflection, however, is not like that reflection which takes place
in an ordinary mirror, where the mirror is the reflector and that
which is reflected in the mirror is external to it. The reflection
of the universe, which takes place in Lord Siva's own nature,
is like the reflection which takes place in a cup-shaped mirror.
Here, Lord Siva takes the form of a cup and puts another cup
in front of His nature. And in that second cup, which is inseparable
from Him, the reflection of the universe takes place.
This universe, as I explained earlier, is contained in the thirty-
six elements, the thirty-six tattvas. And from the point of
view of descending, first comes siva tattva, then sakti tattva,
then sadiisiva tattva, then isvara tattva, then suddhavidyii tattva,
then miiyii tattva, and so forth. Yet the reflection of the uni-
15
KASHMIR SHAIVISM "The Secret Supreme"
verse does not take place in this descending manner, from siva
tattva to maya tattva, etc. Rather, it takes place in a reverse
fashion. The reflection of the universe takes place from prithvi
tattva, the element earth, to sakti tattva, from the lowest to the
highest, not from the highest to the lowest. Just as in the ordinary
course of experience when you see your face in a concave
mirror, your head will appear as down and your body will
appear as up. In the same way, this whole universe begins from
sakti tattva, but it is experienced as beginning from prithvi tattva.
The lowest element earth is reflected first and then the element
water, then fire (agni), then air (vayu), and so on, up to
sakti tattva.
And so, even though the real way in which the universe is
expanded is from siva tattva to sakti tattva and so on, this
reflection makes you feel as if the lowest element, earth, is
reflected first. And this is due to the fact that it is reflected. It
is the reflection that makes you feel this way because this
reflection is an inseparable reflection. There is no mirror outside
separate from, that which is reflected in the mirror. In the
ordinary course of life, you experience that which is reflected
in the mirror is at one place and the mirror, which is the reflector,
is at another. In the reflection of the universe, however, the
reflected and the reflector are inseparable. It is Siva and His
Sakti, the energy holder and His energy, His energy of will.
Lord Siva, the reflector of this whole universe, is full of five
energies, and these five energies are cit sakti, the energy of
consciousness; ananda sakti, the energy of bliss; iccha sakti,
the energy of will; jnana sakti, the energy of knowledge; and
kriya sakti, the energy of action.
These five energies are represented in the sixteen vowels of
the Sanskrit alphabet: a, a, i, f, u, ii, ri, ri, Ii, Ii, e, ai, o, au, riz,
IJ, which comprise siva tattva.
16
The Theory of the Alphabet ( M atrikiicakra)
The first letter of the Sanskrit alphabet, a, represents cit
sakti, the energy of consciousness of Lord Siva. The second
letter of the Sanslqit alphabet, the letter ii, represents iinanda
sakti, the energy of bliss of Lord Siva. Cit sakti and iinanda
sakti, the energies of consciousness and bliss, are totally inseparable.
Where there is consciousness (cit), there is bliss (iinanda),
and where there is bliss, there is consciousness. Here, at
this stage, the universe has not yet taken shape. It is only residing
in iinanda sakti, the energy of bliss.
After cit sakti and iinanda sakti comes icchii sakti, the energy
of will. Icchii sakti is represented by the third and fourth letters
of the alphabet, the letters i and i. You must understand that
icchii sakti is not. desire-it is will. It is wrong understanding
to think of icchii sakti as the energy of desire. It is the power of
will. And this icchii sakti takes two forms: unagitated and agitated.
In its unagitated form, icchii sakti resides peacefully in.
its own nature and is represented by the letter i. Next, the agitated
formation of icchii sakti takes place. This state is represented
by the next letter ·of the alphabet, the letter i. This is the
state of agitated will. In this state, Lord Siva's will is agitated
but not in such a way that it is separated from His own nature.
It remains as residing in His own consciousness and bliss, cit
and iinanda.
At this point the apprehension takes place in Lord Siva's
consciousness that if I go forward, if I move onwards, I may
lose my own nature. And this apprehension takes place in
jniina sakti, the energy of knowledge of.Lord Siva, and is represented
in the next two letters of the alphabet, the letters u and
ii. The first of these two letters, the letter u, is called unmeea.
The word unmeea indicates that the universal existence is
about to begin, it is just forthcoming. It has not yet begun, it is
not yet created, it is about to be created. And when He begins
to create the universe, He becomes apprehensive and this
17
KASHMIR SHAIVISM "The Secret Supreme"
apprehension is known as unatii, which means "lessening."
This state is represented by the letter ii. It is that state in which
Lord Siva has the, foreboding that His cit sakti and iinanda
sakti may be decreased if He continues to move out to create .
the universe. This feeling keeps Him at a standstill and prevents
His moving forward.
He, therefore, discards the universe. He separates the universe
from His own nature and resides in His own cit sakti and
iinanda sakti, consciousness and bliss. This state, wherein Lord
Siva has rejected the universe and is Only residing in His own
nature of consciousness and bliss, is represented by the next
four vowels of the alphabet, the letters ti, ri, Ii, and lz. The state
that these four vowels indicate is that state where the Supreme,
filled with consciousness and bliss, resides in Hi_s own nature.
He does not move out. Because of this, there is no possibility
of the universe coming into manifestation. Here the manifestation
of the universe totally stops. Hence, these four vowels, ri,
rz, li, and Ii, are called amrita bija, which means "residing in
His own bliss (iinanda)." At this stage, there is no thought of
creating ·the universe. These four vowels do not create anything.
The state of Lord Siva which these four vowels represent
is known as aniisrita :SivaA. niisrita siva refers to that Siva who
has not accepted the existence of the universe in His own
nature. In this state, Lord Siva resides in His own nature forever.
The apprehension "If I create this universe I may lose My
own nature" is known as iinatii. It came out from the agitated
state of the jniina sakti of Lord Siva. Yet the first two energies
of Lord Siva, cit sakti and iinanda sakti, the energies of consciousness
and bliss, do not recognize this apprehension. These
two energies are at ease. They understand that to create this
universe is only the glory of His nature; therefore, why be
1pprehensive? There is no question of apprehension arising in
18
The Theory of the Alphabet ( Miitrikiicakra)
Lord Siva. Why, therefore, should He be frightened about coming
out? Coming out or going in is the same to Him. As these
two energies, cit sakti and iinanda sakti, have this understanding,
therefore, they begin anew to create this universe.
So cit sakti and iinanda sakti, the energies of consciousness
and bliss, which are represented in the vowels a and ii, create
contact with icchii sakti, the energy of will, which is represented
in the vowels i and i and create the letter e. And then simultaneously
cit sakti and iinanda sakti contact e and give rise to
the letter ai. And when cit sakti and iinanda sakti come in contact
with jniina sakti, the energy of knowledge, represented in
the letters u and ii, they create the letter o. And when simultaneously
cit sakti and iinpnda sakti contact the letter o, they give
rise to the letter au. So when a or ii come in contact with i or i,
the letter e is created. And when a or ii come in contact with
the letter e, the letter ai is created. In the same way, when a or
ii comes in contact with u or ii, the letter o is created. And when
a and ii come in cont<1cwt ith o, the letter au is created.
These four letters, e, ai, o, au, which were created by the
contact of cit sakti and iinanda sakti with icchii sakti and jniina
sakti, represent the four states of kriyii sakti, the energy of
action of Lord Siva. The first state of the energy of action,
which is represented by the letter e, is called asphufa (not
vivid) kriyii sakti. In this state, the energy of action is not clear.
In the next state of kriyii sakti, which is represented by the letter
ai, the energy of action becomes sphufa (vivid). In the third
state of kriyii sakti, represent_ed by the letter o, the energy of
action becomes sphufatara (more vivid). And in the fourth and
final movement and state of kriyii sakti, represented by the letter
au, the energy of action becomes sphufatama (most vivid).
So the energy of action has four states as represent~d in the letters
e, ai, o, and au. And in these four states, the energy of
action begins as not vivid (asphufa kriyii sakti), then becomes
19
KASHMIR SHAIVISM "The Secret Supreme"
vivid (sphuta kriya sakti), then more vivid (sphutatara kriya
sakti), and finally most vivid (sphutatama kriya sakti). In this
energy of action, the reflection of the whole universe talces
place. Although this universe is reflected in His total energy of
action, yet this reflection has taken place primarily in His
fourth energy of action, which is represented by the letter au.
Th,e fact is, however, that even though this whole universehas
been created, the nature of His Self, which is full of consciousness
and bliss, has not been lessened at all. Nothing has
happened. He is only residing in His own point. This state of
Lord Siva is represented by the letter m (anusvara). The letter
m, therefore, shows that the existence of Lord Siva has not
moved from His own nature, even though this whole universe
is created in His Self.
The reflection of the universe, which has· been explained
earlier as being in the form of a cup-shaped mirror, is represented
by the sixteenth letter of the Sanskfit alphabet, visarga,
the letter /J. In devanagari script the letter !J ta!ces the form of
the two points of the colon":." And these two points of the visarga
(:) represent the two cups in which the reflection of the
universe talces place. These two points are known as siva bindu
and sakti bindu.
I have explained that the Sanskfit vowels, from the letter a,
which is anuttara, to the letter /J, which is visarga, are siva tattva.
The remainder of the alphabet is sakti tattva, the universe
of thitty-five tattvas. And this universe is the reflection of His
svatantlya. It is not created, it is a reflection. You may ask, if
they are not created, then how is each succeeding letter produced?
Are they produced just by reflecting against the letter
or are they produced from within their own self? The answer
is, they are not produced in either of these ways. Actually, it is
the reflection of svatantlya that gives rise to each succeeding
letter. In cit sakti, ananda sakti, iccha sakti, jnana sakti, and
kriya sakti, the svatantrya of Lord Siva is reflected. All of the
20
The Theory of the Alphabet ( M atrikiicakra)
elements (tattvas) are a reflection of the five energies of Lord
Siva. No element escapes these five energies. Everything
comes out from these five energies. It is His sviitantrya that,
from these five energies, first come the five mahiibhutas, and
then come the five tanmiitras, and then come the five karmendriyas,
and so on. And in each of these energies all of the five
energies exist. For example, in cit sakti, all the five energies, cit
sakti, ananda sakti, icchii sakti, jiiiina sakti, and kriyii sakti, are
present. At the same time, you should understand that although
in one energy all the energies are present, only one energy is
predominant. So five energies into five energies is twenty-five
and these are the first twenty-five tattvas, from prithvi to
puru$a.
The five mahiibhutas, which are the five consonants from
na to ka, are produced by cit sakti (anuttara) and iinanda sakti,
which are one and are the letters a and ii, when mixed with His
five energies. That reflection where His cit sakti is predominant
is iikiisa ( ether) and this is the letter na.l The reflection of
His iinanda sakti is viiyu (air) and this is the letter gha. The
reflection of His icchii sakti is agni (fire) and this is the letter
ga. The reflection of His jiiiina sakti is ja/a (water) and this is
the letter kha. And the reflection of His kriyii sakti is prithvi
( earth) and this is the letter ka.
The five tanmiitras, which are the consonants from iia to ca,
are produced by icchii sakti, the letters i and i, when it is mixed
with the five energies. That reflection where His cit sakti is
predominant is sabda, the residence of sound, and this is the
letter"iia. The reflection of His iinanda sakti is sparsa, the residenc~
of touch, and this is the letter jha. The reflection of His
1 Sakti tattva is a reflection of Siva tattva. The reflective flow, therefore, is
in each case from the last letter to the first letter, e.g., from ha_ to ka, and
the order of the consonants is reversed.
21
KASHMIR SHAIVISM "The Secret Supreme"
icchii sakti is rfipa, the residence of form, and this is the letter
ja. The reflection of His jniina sakti is rasa, the residence of
taste, and this is the letter cha. And the reflection of His kriyii
sakti is gandha, the residence of smell, and this is the letter ca.
The five karmendriyas, which are the five consonants from
,:ia to fa, are produced by the letters ri and rz, which is
anasritasiva, in conjunction with the five energies. The five
jniinendriyas, which are the five consonants from na to ta, are
produced by the same tattva through the letters Ii and Ii.
The five karmendriyas are reflected as follows. The reflection
where His cit sakti is predominant is viik, the organ of
speech, and this is the letter ,:ia. The reflection of His iinanda
sakti is pii,:ii, the organ of action, and this is the letter t;lha. The
reflection of His icchii sakti is piida, the organ of locomotion,
and this is .the letter t;la. The reflection of His jniina sakti is
piiyu, the organ of excretion, and this is the letter {ha. And the
reflection of His kriyii sakti is upastha, the active organ of sex,
and this is the letter fa.
The five jniinendriyas are reflected in the following manner.
The reflection where His cit sakti is predominant is ghrii,:ia, the
cognitive organ of smell, and this is the letter na. The reflection
of His iinanda sakti is rasanii , the cognitive organ of taste, and
this is the letter dha. The reflection of His icchii sakti is tvak,
the cognitive organ of touch, and this is the letter· da. The
reflection of His jniina sakti is cak$u, the cognitive organ of
sight, and this is the letter tha. And the reflection of His kriyii
sakti is srotra, the cognitive organ of hearing, and this is the
letter ta.
Jniina sakti, which is the letters u and fi, when mixed with
the five energies, produces the five elements manas, buddhi,
ahamkiira, prakriti, and puru$a, which are the five consonants
from pa to ma. That reflection where His cit sakti is predominant
is puru$a, the limited self, and this is the letter ma. The
reflection of His iinanda sakti is prakriti, nature, and this is the
22
The Theory of the Alphabet ( Matrikacakra)
letter bha. The reflection of His iccha sakti is ahamkara, ego,
and this is the letter ba. The reflection of His jiiana sakti is
buddhi, intellect, and this is the letter pha. And the reflection of
His kriya sakti is manas, mind, and this is the letter pa.
The six internal states of puru$a, which are maya, kala,
vidya, raga, kala,and niyati, are reduced to four by combining
niyati with raga and kala with kala. The four limitations which
result from these combinations. correspond to the next four
semi-vowels. The limitations kala and kala, which are the limitations
of time and creativity, correspond to the letter ya.
Vidya, limited knowledge, corresponds to the letter ra; raga
and niyati, the limitations of attachment and space, to la; and
maya, the element of self ignorance and objectivity, corresponds
to va.
• It cannot be said that these limitations are created by the
energies of Lord Siva as they represent the internal state of
puru$a, These limitations, therefore, are called antaf}stha
because they reside inside puru$a, one's own limited self. They
are the internal state of limited puru$a,
The four tattvas-suddhavidya, isvara, sadasiva, and
sakti-are also not created by the energies of Lord Siva.
Instead, they are the swelling of the heat of His own nature.
Suddhavidya, which is the state of aham-aham /idam-idam (II/
this-this), is the letter sa. lsvara, which is the state of idamaham
(this-I), is the letter $a, Sadasiva, which is the state of
aham-idam (I-this), is the letter sa. Sakti, which is the state of
a ham (I), is the letter ha. This is the reason that these four letters
in grammar are called U$ma, which means "the heat of His
own nature." They are the expansion of the state of unlimited
Being and, as such, are attached to the unlimited state of
puru$a, which is the expansion of that state of unlimited Being.
The great Sanskrit grammarian PiiI_lini also explains the
alphabet as we do in our Saivism.
23
KASHMIR SHAIVISM "The Secret Supreme"
akuhavisarjaniyiiniim ka,;fhaf:t /
The place where the following le_tters are produced is the
throat:
a, ii, ka, kha, ga, gha, na, ha, f:t
icuyasanam talu /
The place where the following letters are produced is the
soft palate:
i, z, ca, cha, ja, jha, iia, ya, Sa
rifura$ii,;am murdha /
The place where the following letters are produced is the
head:
ri, ri, fa, fha, (ja, (jha, ,;a, ra, $a
litulasiiniim dantii/:t /
The place where the following letters are produced is the
teeth:
Ii, ff, ta, tha, da, dha, na, la, sa
upiipadhmiiniyiiniimo$fhau /
The place where the following letters are produced is the
lips:
u, ii, pa, pha, ba, bha, ma, upadhmiiniya2
iiamana,;aniiniim niisikii ca /
The place where the following letters are produced is the
nose:
iia, na, 1Ja, na, ma
edaitof:t ka,;fhatiilu /
The following letters are produced by the throat and palate:
e, ai
2. upadhmiinlyai s use~ in the recitationo f mantras in the Vedas.
24
The Theory of the Alphabet ( Matrikiicakra)
odauto~ ka,:itho~{am/
The following letters are produced by the throat and lips:
o, au
vakiirasya danto~tham /
The following letter. is produced by the teeth and lips:
va
jihviimilliyasya jihviimillam /
From the root of the tongue is produced:
jihviimilliya3
niisikiinusviirasya /
From the nose is produced:
m -anusviira
The aim of miitrikiicakra is to function with the first and the
last letter in either· the way of Siva or the way of Sakti. To function
in the way of Siva, take the first letter a which is the first
step of Lord Siva in the creative. field, and combine this with
the last state of Lord Siva, the letter ha, which is the resting
place and the last letter of miitrikiicakra. This also corresponds
to Pa!).ini's concept of pratyiihiira. Take the first letter along
with the last letter and you will find that all of the letters are
existing therein. The whole universe of!etters falls within these
two letters.
According to the rules of Sanskp.t grammar, we then, after
combining the letters a and ha, have to append the letter m on
the end and this creates the mantra of Lord Siva, the mantra
aham.4 The letter m has a special significance. It indicates that
this whole pratyiihiira, which is contained in the letters from a
to ha, and which has produced the one hundred and eighteen
worlds, the thirty-six elements, and the five circles (ka/iis), has
3 The guttural class of consonants uttered from the root of the tongue.
4 Ahariz is the mantra of Universal "I."
25
KASHMIR SHAIVISM "The Secret Supreme"
in reality created ·nothing. It is just one point. This is the significance
of the letter m, which is anusviira.
The way of Sakti is the way of energy. The difference
between Sakti pratyiihiira and Siva pratyiihiira is that in Sakti
pratyiihiira, two Saktis combine and create a world of their
own. Sakti is actually the existence of created Being. Siva is
the creator. Here, Sakti wants to become independent of Siva.
To do so, She must create a world of Her own. It is like what
happens with bees. When the queen bee stops creating eggs,
then the worker bees, without mating, create eggs of their own.
This is the mating of Saktis. Siva is put aside and Sakti combines
with Sakti to create their own world, which is the expansion
of Saktis. And this creation takes the first letter of the consonants,
the letter ka, which is the first letter of the Saktis and
combines it with the last letter of the Saktis, the last consonant,
the letter sa5 and produces the mantra of Sakti, the mantra k:fa.
In the kingdom of miitrikiicakra, there exists three kinds of
visargas, three kinds of flow. These three visargas are known
as siimbhava visarga, siikta visarga, and ii,:iava visarga.
The first visarga exists at the stage of iinanda sakti, and is
represented by the letter ii. This visarga is known as siimbhava
visarga. The mode of this visarga is said to be cittapralayal}.
The word cittapralayal} indicates that state where your mind
does not function, where only thoughtlessness exists. Here the
mind does not work at all. This is the thoughtless flow. This
siimbhava visarga is also known as para visarga, the supreme
visarga. This supreme visarga is concerned with Siva.
The second visarga is known as siikta visarga. It is also
5 The letter "ha" is not part of this creation of the Saktis because ha is a
letter which is attached to Siva and, therefore, Sakti does not recognize
her naturew· ithout Siva. The letter ha is apara visarga, the gross visarga
of Lord Siva.
26
The 'f!leory of the Alphabet ( Miitrikiicakra)
known as pariiparii visarga, the highest cum lowest or medium
visarga. This visarga is represented by the last letter of the
vowels, the letter 1J which in grammar is also designated as visarga!
J. The mode of this visarga is called cittasambodhaiJ.
CittasambodhaiJ indicates that state where awareness is maintained
in one-pointedness.
The third and last visarga is called iiJJava visarga. It is also
known as aparii visarga!J, the lower or inferior visarga. It is the
visarga of the individual (nara!J ). This visarga is attributed to
the letter ha, the last letter of the Sanskμt alphabet. The mode
of this visarga is called cittavisriintiiJ. The word cittavisriintiiJ
indicates that state where the mind rests in concentration,
where the mind takes a permanent seat in concentration.
27

Chapter Two
The Sixfold Path of the Universe
$a~adhvan
In Saivism this objective universe is said to be threefold,
because it is composed of three paths (adhvans). These
adhvans are gross (sthiila), subtle (siik~ma), and subtlest
(para). The gross path is called bhuvanadhva, the subtle path
tattvadhva, and the subtlest path ka/adhva-first bhuvanadhva,
then tattvadhva, and finally kaladhva.
The word adhvan means "path." Here, path has a twofold
meaning: it is either that path on which you tread, or that path
which you must dispose of, must discard. You have either to
tread on th,e path or discard the path. You can dispose of this
path only by the grace of your Master. And when you dispose
of this path, you reach the state of P arama Siva.
There is no question of realizing God through treading on
this path. You may tread for centuries and centuries and still
you· will be treading. So you must discard this path, dispose of
it. When you do dispose of the path, that is also called adhvan.
Disposing of it, however, can only be done by the grace of the
Master, who is the embodiment of Parama Siva.
That path which is said _to be gross is known as bhuvanadhva.
Bhuvanadhva means "the path of all the worlds." In
Saivism, these worlds are said to number one hundred and
11
KASHMIR SHAIVISM "The Secret Supreme"
eighteen. By one world, I do not mean one planet. This whole
cosmos, including suns, moons, stars, and planets, is called one
world. It has been found by yogins in samiidhi that there are
one hundred and eighteen worlds like this cosmos which have
been created. This combination of one hundred and eighteen
worlds is called bhuvaniidhva.
The complete system of the thirty-six tattva:;, which I have
explained earlier, is called tattviidhva. Tattviidhva means "the
course of all elements," the path of the tattvas. This is that path
which is subtle.
That path (adhvan) which is more refined than tattviidhva is
known ·as kaliidhva. That path is the subtlest. Kaliidhva consists
of five kaliis, which are five boundaries or enclosures.
These kaliis are enclosures for all of the thirty-six elements, the
thirty-six tattvas, from earth up to Siva. The first and outermost
enclosure is called nivritti kalii. In nivritti kalii you will find the
first tattva,p,ithvz tattva, the element "earth."
The next kalii or enclosure is pratiethii kalii. In pratiethii
kalii you find the twenty-three tattvas from jala tattva, the element
"water," up to and including prakriti tattva. The nextenclosure
is known as vidyii kalii. Vidyii kalii contains the.
seven tattvas, from puruea tattva up to and including miiyii
tattva. The next enclosure is called siintii kalii. Santa kalii contains
the four tattvas from suddhavidyii tattva up to and including
sakti tattva, the thirty-fifth tattva. The fifth and last enclosure
is known as siintiitlfii kalii. Here, you will only find the
existence of siva tattva.
This course of the threefold adhvans is called viicyiidhva.
The word viicya means "that which is observed, spoken, told."
So viicyiidhva is the path of that which is observed, seen, realized.
It is called viicyiidhva because it is seen, it is observed, it
is created, it is felt. It is the objective cycle of this creation.
Now, we must tum to its observer, the creator of this
adhvan. The creator of the threefold path of the universe
12
The Six Fold Path of the Universe ($at;iadhvan)
known as viicyiidhva is called viicakiidhva. The meaning of the
word viicaka is "that which observes, sees, and creates." And
so that path which observes, sees, and creates is called
viicakiidhva. It is the subjective cycle of this creation. And, like
viicyiidhva, viicakiidhva, is also composed of three paths:
gross (sthiila), subtle (siik~ma), and subtlest (para).
Gross (sthiila) viicakiidhva is called padiidhva and consists
of sentences; sentences are said to be gross. Subtle (suk~ma)
viicakiidhva is called mantriidhva and consists of words,
because words are known to be more subtle than sentences.
Subtler than mantriidhva, the world of words, is the path ofletters,
called van:ziidhva.
Take any object, such as a pot. That object will fall in the
threefold world of viicyiidhva. It is an offshoot of the thirty-six
elements. On the other hand, the word "pot" is viicakiidhva for
this object. So, this object is viicya and its viicaka is the word
"pot."
The combination of all of t!Jese six adhvans, the three objective
adhvans and the three subjective adhvans is called
~at;iadhva, the six fold adhvans. This is the explanation of this
whole universe, both subjective and objective.
13

To begin with, I will explain to you the nature of that which
is known as the tattvas, or elements. In Vedanta we are told that
there are only twenty-five tattvas; however, in Saivism we
know that there are really thirty-six tattvas. These thirty six
tattvas are the most important points for entering into Saivism.
I will give the explanation of the tattvas in the manner of rising
not descending . We must rise up to Parama Siva. I prefer
rising, not descending, so we must rise. I will, therefore,
explain the grossest element 'earth' first and then proceed to
explain subtler and subtler elements, until we reach the subtlest
element, t'ie finest, which is Parama Siva.
36 TATIVAS - 36 ELEMENTS
Panca mahiibhiitas - Five Great Elements
prithvi = earth
jala = water
tejas = fire
viiyu = air
iikiisa = ether
1
KASHMIR SHAIVISM "The Secret Supreme"
Paiica tanmiitras - Five Subtle Elements
gandha = smell
rasa = taste
rupa, = form
sparsa = touch
sabda = sound
Paiica karmendriyas - Five Organs of Action
upastha creative
payu = excretion
piida = foot
piil}i = hand
viik = speech
Paiica jiiiinendriyas - Five Organs of Cognition
ghriil}a = nose, organ of smelling
rasana = tongue, organ of tasting
cak~u = eye, organ of seeing
tvak = skin, organ of touching
srotra = ear, organ of hearing
Anta~kara1Jas - Three Internal Organs
manas
buddhi~
ahamkiira
prakriti
puru~a
=
=
=
=
=
mind
intellect
ego connected with
objectivity
nature
ego connected with
subjectivity
2
Thirty Six Elements (Tattvas !
Sar kaiicukas - Six Coverings
niyati = limitation of place
kiila = limitation of time
raga = limitation of attachment
vidyii = limitation of knowledge
kalii = limitation of action (creativity)
miiyii = illusion of individuality
Suddha tattvas - Pure Elements
suddha vidyii = 1-ness in I-ness-Thisness in
Thisness
isvara = Thisness in I-ness
sadiisiva = I-ness in Thisness
sakti = I-ness
siva = I-ness (Being)
We will begin, therefore, from the lowest degree of the
tattvas, which are the gross tattvas. The gross tattv(ls are called
the paiica-mahiibhiitas, the five great elements. They are the
tattvas of prithvi (earth), jala (water), tejas (fire), viiyu (iiir),
and iikiisa ( ether). The element "ether" is not a perceptible element,
such as the elements earth, air, fire, and water. Rather, it
is space, unoccupied space. It gives you room to move. It is
that element in which the other four gross elements have room
to exist. We could say that it is a special vacuum which is filled
by the other four great elements. These tattvas are gross and
are called mahiibhiitas (great elements) because the whole universe
is based on these five elements.
After the five mahiibhiitas, you move up to the five tanmiitras.
The five tanmiitras correspond to the five mahiibhiitas.
Gandha tanmiitra arises from the element of earth (prithvi tattva).
The word gandha means "smell"; however, it is not exact-
3
KASHMIR SHAIVISM "The Secret Supreme"
ly smell, it is the abode of smell, where smell liv~s. And that
abode of smell is called ganda tdnmatra. '1 he next tanmiitra,
rasa tanmiitra, has come out from the element of water (jala
mahiibhuta). Rasa tanmiitra is the residence of the impression
of taste (rasa). And then from the element of fire (tejas mahiibhuta)
issues forth rupa tanmiitra. Though the word rupa
means form, rupa tanmiitra is not exactly form; it is the residence
of form, where the impression of form resides. This residence
·is called rupa tanmiitra. From the element of air (viiyu
mahiibhuta) rises sparsa tanmiitra, which is the tanmiitra of
touch, the sensation of touch. This tanmiitra is the residence of
the sensation of touch. And finally, rising from the element of
ether ( iikiisa mahiibhuta) is sabda tanmiitra, the tanmiitra of
sound. This is the residence of the sensation of sound.
After the five tanmiitras come the five tattvas, which are
known as the five karmendriyas, the five organs of action.
These organs of action are viik, pii,:ii, piida, piiyu, and·upastha.
The first karmendriya is viik tattva, the organ of speech. Next
is piini tattva. The word piini means "hand." Pii,:ii is that organ
of action by which you take and give. Then comes piida tattva.
The word piida means "foot." It is the organ by which you
move about. It is the organ of locomotion. Next is piiyu tattva,
which is the active organ of excretion. It is the organ of passing
stools. The fifth and last karmendriya is upastha tattva.
Upastha tattva is that karmendriya, that organ of action which
is the active organ of sex and urination, the organ by which sex
is performed and by which one urinates.
The next five tattvas are the five organs of cognition
(knowledge) and are known as the fivejniinendriyas. These are
the mental organs with which we experience the world. These
five organs are ghrii,:ia, rasanii, cak~u, tvak, and srotra. The
first jniinendriya is ghrii(ia tattva. The word ghrii,:ia means
"nose." The use of the word nose does not refer to breathing;
4
'
Thirty Six Elements (Tattvas)
rather, nose is used here to indicate smell. This is the organ of
cognition by which you smell. It creates odors. The next tattva
is rasanii tattva. Rasanii means "tongue." Here the use of the
word tongue does not refer to speech but to taste because,
athough speech also comes from the tongue, it is an organ of
action, not an organ of cognition. Rasanii tattva is that organ of
cognition by which you taste. It creates flavors. Now follows
cak.ru tattva. The word cak.ru means "eye." It is that organ of
cognition by which you see. It creates form (riipa!J). The fourth
jiiiinendriya is tvak tattva. Tvak means "skin." It is the organ of
cognition by which you feel. It creates touch. The last organ of
cognition is srotra tattva. Srotra means "ear." It is that organ of
cognition by which you hear. It creates sound.
All of the above twenty elements;-the five mahiibhiitas,
the five tanmiitras, the five karmendriyas, and the five jiiiinendriyas,-
are called gross elements. They are all objective elements.
The following elements, as we continue rising in our
explanation of the tattvas, are said to be objective cum subjective
elements. You should understand though that, in Sa1v1siii',
aITlhe elements are really objective elements. They are called
objects. Only that Super Being is subjective. Yet, as the following
elements are a bit more connected to subjectivity than
the former, we say that they are objective cum subjective elements.
Now we rise to the three tattvas which are known as the
anta!Jkara,:ias. The word anta!Jkara,:ias means "internal
organs." The three internal organs are manas (mind), buddhi!J
(intellect), and aharizkiira (ego).
Manas tattva, the element of mind, is said in Sanslqit to be
sarizkalpasiidhana, the means by which you create thought.
This could be any thought, such as, "I am going there, I will go
there, I have done this, I have done that." This is the action of
manas. The action of buddhih tattva, the element of intellect, is
5
KASHMIR SHAIVISM "The Secret Supreme"
to confirm whether I should do this or not. This is the field of
the confirmation of the rightness of any proposed action,
whether intellectual or moral, because, first, you must determine
the rightness of a proposed decision or action and then
make a choice dependent on this rightness. You ask yourself
internally, "Should I perform this action or not? Is this the right
decision or not?" The buddhi will reply to you, "No, you
should not do it," or "Yes, you should do it." "This is bad, it is
wrong to do it." "This is good, you should do it." "This answer
is right, this answer is wrong." All this is done by the intellect.
Aharizkiira tattva is the element of ego which is connected
with objectivity. When you attribute any action or knowledge
to your self, such as, "I have done this and it was a mistake, I
have done that and I ought not to have done it," or "I did a
wonderful thing today which will benefit me a lot," this is the
action of aharizkiira tattva. It creates limited "I" consciousness,
the limited ego which is connected with objectivity.
Rising still further, we come to the two tattvas of prakriti
and puruea. These two tattvas are interdependent. Prakriti is
dependent upon puruea and puruea is dependent upon prakriti.
Prakriti is the element which is known as "nature." It is the
field where the three tendencies arise and flow forth. These
three tendencies are known as the three gu,:zas, the three qualities.
They are, respectively sattva, rajas, and tamas. Prakriti is
the combination of these three gu,:zas but without any distinction.
The three gu,:ias emerge from prakriti and thus it is ·said
that the three gu,:ias are not in the field of the tattvas. They are
not to be considered as tattvas because they are created by
prakriti. Tattvas are creators, they are not created. It is, therefore,
not the gu,:ias which are tattvas but their creator prakriti.
And that which responds to that prakriti, which owns that
prakriti, is called puruea.
Up to this point, I have explained twenty-five tattvas; five
mahabhiitas, five tanmatras, five karmendriyas, five jnanen-
6
Thirty Six Elements (Tattvas)
driyas, three anta!Jkarai:ias, prakriti, and puru$a. This is the
limit of the Vedantin's understanding of the tattvas. They say
that there are only twenty-five tattvas. Yet in Saivism, nothing
as yet has happened. All these tattvas exist in the field of maya,
in the field of objectivity.
In Saivism, puru$a is not a realized soul. Puru$a tattva is
bound and limited just as ahamkara tattva is. The only difference
between puru$a and ahamkara is that puru$a is connected
with subjectivity and ahamkara is connected with objectivity.
And this puru$a is entangled and bound in five ways, which
are the five kaiicukas: niyati, kala, raga, vidya, and kala.
First, there is niyati tattva. The function of niyati tattva is to
put the impression in puru$a that he is residing in a particular
place and not in all places. You are residing in a houseboat near
the First Bridge and you are not residing simultaneously at
lshiber near Nisha!. You are residing,in Kashmir; you are not
residing simultaneously in Australia or Canada. This is the limitation
which niyati tattva causes for puru$a; that one is residing
in a particular place and not everywhere.
Next comes kala tattva. The word kala means "time." The
action of kala tattva is to keep puru$a in a particular period, the
victim of being in a particular period. For instance, you are 25
years old, I am 64 years old, and he is 43 years old. This limitation
is the result of the action of kala tattva.
The third tattva by which puru$a is limited is known as raga
tattva. Raga means "attachment." This is that attachment
which results from not being full. The action of raga tattva is
to leave the impression in puru$a that he is not full, that he is
not complete, and that he must have this or that to become full.
He feels a lack which he must fill. This is the function of raga
tattva in limiting puru$a.
The fomth tattva which limits puru$a is vidya tattva. Vidya
means "knowledge." The action of vidya tattva is to put the
impression in puru$a that he has this or that particular and lim-
7
KASHMIR SHAIVISM "The Secret Supreme"
ited knowledge, that he is not all-knowing for he knows only
some limited things.
The fifth and final bondage and limitation for puru$a is kalii
tattva. Ka/ii tattva creates the impression in puru$a that he has
some particular creativity, some particular artistic talent. He
has mastered the· art of writing, or the art of music, or the art of
medicine; however, he does not have unlimited creativity. He
is good at some things and not all things.
These five bondages of puru$a are caused by puru$a's ignorance
of his own nature. And this ignorance is another tattva,
which is known as miiyii tattva. These five tattvas are created
by miiyii for puru$a. That puru$a who is the victim of miiyii,
therefore, does not know his .own real nature and becomes
bound and entangled by these five (kancukas) and thus
becomes a victim of prakriti. He takes on individuality and
becomes a limited individual.
These five tattvas plus miiyii are known as $at kancukas (the
six-fold coverings). These are the six coverings which bind and
entangle and, therefore, limit puru~a. He is not limited by only
one covering but by six and these coverings must be removed,
and this is done automatically by the grace of the Master.
Through this grace, at the time of real knowledge, miiyii is
transformed into His sakti, His great energy. In His glory, miiyii
becomes the glory of Parama Siva. When puru$a realizes the
reality of his nature, miiyii becomes glory for him.
We have completed our examination of those tattvas, from
the antaJ;kara,:zas to miiyii, which are connected with objectivity
cum subjectivity. We will now rise to those tattvas which
are connected with pure subjectivity. This is the subjective
course to be entered into by puru$a for rising from pure subjectivity
to purer subjectivity to purest subjectivity.
Pure subjectivity is found in the tattva known as suddhavidyii
tattva. This exists when puru$a actually realizes his own
nature. And yet that realization is not stable; it is flickering, it
8
Thirty Six Elements (Tattvas)
is moving. This is the realization at the level of suddhavidya
tattva. This realization is in motion. Sometimes you realize it,
sometimes you forget it. And the experience (paramarsa) of
suddhavidya tattva is, "I am Siva, this universe is in duality.
This universe is unreal, I am Siva." This is the impression
which comes in suddhavidya tattva and it is pure subjectivity.
Now purer subjectivity will come in the next two tattvas,
isvara tattva and sadasiva tattva. In isvara tattva, you realize,
"This universe is my own expansion. This universe is not an
illusion, it is my own expansion." The realization which takes
place in sadasiva tattva is the same as the realization which
takes place in isvara tattva, but more refined. In sadasiva tattva,
you realize,"! am this whole universe." This is the difference
between these two impressions. In isvara tattva, you have
the impression, "This universe is my own expansion," whereas
in sadasiva tattva, you will find "I myself am this whole
universe." These two tattvas comprise subjectivity in a purer
form.
Now in the final two tattvas, we come to subjectivity in its
purest form. These two tattvas are the interdependent tattvas:
sakti tattva and siva tattva. The impression which comes in
these two tattvas is only I, the pure I, the universal I. It is not
"this universe is my own expansion" or "I am this whole universe."
No, it is just I, pure I, universal I.
Last is that Being which does not come in the cycle of
tattvas that Being called Parama Siva. Parama Siva is not only
found in siva tattva or in sakti tattva. It is not only here, not
only there. You will find It everywhere. You will find It from
the lowest tattva to the highest. It is all levels, and therefore no
level. It is everywhere, that is why It is nowhere. The one
Being who is everywhere, It is nowhere.

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन  । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते  ॥७॥ yastvindriyani manasa niyamyarabhate ‘rjuna / karmendriyaih karmayogamasaktah sa vishishyate //7// SWAMIJI: Yastu, on the opposite [side], that person who through mind controls all the organs, through mind he controls all the organs, all the temptations of organs he controls through mind; niyami arabhate arjuna karmendriyaih karmayogam, and he does all the activities of the world–karmayoga–he does everything. He goes to the office, he works there for the whole day. And he comes back and he goes to movie, he talks, he laughs, he does everything, but his consciousness, his mind, is focused towards the pathway of God consciousness. That is, he is never absent from the breathing cycle of abhyasa, meditation. Internally, he is watching his breath; externally, he is doing all the activities. Karmendriyaih karma yogam asaktah, without attachment, without being attached to those things which he does outside in the world, sa vishishyate, he is fortunate, he is the right person who is fortunate. So for you, I advise you, O Arjuna . . . नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः  । शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः  ॥८॥    niyatam kuru karma tvam karma jyayo hyakramanah / sharirayatrapi ca te na prasiddhyedakarmanah //8// . . . so niyatam karmanam, only those activities you should do, you should indulge in those activities only, which are advisable. Not to do plundering, not to do looting, not to do adultery, not to do all these wrong activities. But [do] those activities which are advised by your master and your shastras; you should do those activities, you should indulge in those activities. Niyatam (niyatam means shastryam, niyatam does not mean you should do activity always), niyatam, [means] which are nominated by shastras, and which are nominated, prescribed, by your master, those actions you should do. Karma jyayo, doing action is better than doing nothing, because while doing nothing he does everything. Internally, he does everything. When I left . . . one time I left my home and went to the forest . . . DENISE: Sadhuganga. SWAMIJI: Sadhuganga. . . . and in meditation I was . . . [seeing] all those things which were in my bedroom, in my bathroom, in my dressing room, there at Fatakadal [in Srinagar, Kashmir], I would see them. I would see them absolutely vividly there. So impressions were there; all impressions were with me. I had not shunned those things because they came, they appeared at the time of meditation, there, in the forest where there was nothing, only the wind and God. So, sharira yatrapi ca te na prasiddhye, this body cannot stand without doing no actions . . . with doing no actions. If you do no activity body won’t stand, you have to throw this body off. Because sometimes you have to eat, sometimes you have to go to bathroom, sometimes you have to go for playing badminton, sometimes you have to go to see cinema, sometimes you have to go to talk, sometimes you have to laugh. You have to do so many things. This body cannot remain without doing these things. If you maintain this body without doing actions, you will do all those things internally through mind. That is what he says. Sharira yatrapi ca te, this bodily sphere of life also cannot exist without doing actions. The actions will be there. यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः  । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर  ॥९॥ yajnarthatkarmano ‘nyatra loko ‘yam karmabandhanah / tadartham karma kaunteya muktasangah samacara //9// So, doing actions in this world without sacrificing it for God, that is yajnartha, this activity should be done for God, for the sake of God, for realising God. Activity of cooking, activity of working, activity of going to cinema, should be adopted for realising God, for realising your nature. If it is done without that impression, loko ‘yam karma bandhanah, all this world will be entangled in the trap of activities. He won’t get rid of that cage. Tadartham karma kaunteya muktasangah, so being unattached to it, detached from your activities; do your activities for the sake of realising God but not for the sake of good for your livelihood. This is what I mean, this is Lord Krishna’s . . . DENISE: You mean to keep that idea in mind that, “I am doing this for the sake of God.” JAGDISH: Yajna. SWAMIJI: Yes, yajna. Yajna means . . . yajna does not mean niskama [without desire] there. Yajna is just . . . JAGDISH: Sakam. SWAMIJI: Not sakam [with desire]. . . . just for the sake of God realisation. JAGDISH: That concept. SWAMIJI: That concept. JOHN: So when there is devotion to God, everything should be an offering. SWAMIJI: It is offering, these are offerings to God. I am cooking food, just [think] it is His work, it is His work. So the impression of cooking will be transformed in abhyasa [practice] in the dreaming state. You will see, if you do this way of activity in this world, in wakefulness, [then] in the dreaming state you will see the fruit of that will be that, you are watching your breath in the dreaming state. So this is certificate. That certificate should be produced in dreaming state, then you are on the right path. Otherwise, you are misbehaving . . . DENISE: In waking state? SWAMIJI: . . . in waking, yes. JOHN: So, making offerings of these things to the Lord means to maintain awareness in all of your activities. SWAMIJI: Yes. JOHN: When going to the bathroom, when you are walking . . . SWAMIJI: Yes. Go on, go on, go on; don’t keep yourself away from maintaining that one-pointed-ness. That is what he means by this “doing action, activity.” Tadartham karma kaunteya mukta sangah samacara, O Arjuna (kaunteya means Arjuna), O Arjuna, for that sake you should do activity in this world, not for any other sake. Not for any other selfish things. Not for your husband, not for your sons, not for your kids, not for your own nature, Self, but for the sake of realising God. JAGDISH: Mukta sangah is these worldly things? SWAMIJI: Mukta sangah is yes, be detached from the world. सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः  । अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्  ॥१०॥ sahayajnah prajah srishtva purovaca prajapatih / anena prasavishyadhvamesha vo ‘stvishtakamadhuk //10// Prajapatih Lord Shiva . . . . Prajapatih does not mean as other commentators have commentated upon as Prajapatih is Brahma. It is not Brahma there. Prajapatih means Lord Shiva. . . . Lord Shiva, when he created, while creating this universe, while creating these individuals in this world, purovaca prajapatih, Lord Shiva told them, while creating those individuals, He told them, instructed them, advised them, anena prasavishyadhvam, rise, go on rising in your own way by doing activities in this world. And esha vo astu ishta kamadhuk, this activity will sentence you, will divert you, towards the realising state of God consciousness. He also advised them when He created that world. So . . . देवान्भावयतानेन ते देवा भावयन्तु वः  । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ  ॥११॥ devanbhavayatanena te deva bhavayantu vah / parasparam bhavayantah shreyah paramavapsyatha //11// This also He advised, Lord Shiva advised to people, when he created this universe. Anena devan bhavayata; anena, by this way, you should worship your cycle of organs. Deva means the cycle of organs. The cycle of your organs, you should give life to the cycle of your organs by doing activity in this way; go on doing, go on eating food with awareness, go on seeing forms with awareness, go on smelling worth smelling [fragrant] flowers etc., with awareness, go on hearing sounds with awareness, go on perceiving the touching sensation with awareness, [do activities] all this way. This way you should fulfil the desires of your own organs, this way. And they will fulfil your desire, and those organs will in turn fulfil your desire, parasparam bhavayantah, they will fulfil your desire. What is your desire? To remain in the establishment of God consciousness. Shreyah paramavapsyatha, supreme peace will shine before you, after doing this way of actions. इष्टान्कामान्हि वो देवा दास्यन्ते यज्ञभाविताः  । तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः  ॥१२॥ ishtankamanhi vo deva dasyante yajnabhavitah  / tairdattanapradĺyaibhyo yo bhunkte stena eva sah //12// Ishtankamanhi vo deva, those organs, which you have fulfilled by actions, whose desires you have fulfilled with actions . . . You know, you understand what I mean? DENISE: Yes. SWAMIJI: . . . dasyante yajnabhavitah, ishtankaman, abhishta, desires, desires which you want, which you really desire, wish. What is your desire? Your desire is to remain in God consciousness. They [your organs] will put you in God consciousness. After getting established in God consciousness, tairdattan apradayaibhyo, then if you remain always in God consciousness and do nothing for your organs, you are absolutely [thief]. You have snatched the treasure from your organs, and in return, you have not served them. You are not serving those organs. You are a kind of thief. You have snatched that treasure from them and you do not do activities again. Again, you should do activities in the world. Go on doing activities . . .  . . . God consciousness like that. Remain in . . . come down from that God consciousness with awareness and do the activities of these organs for the organs' sake. DENISE: Satisfy them. SWAMIJI: Satisfy them. Satisfy them, and in turn, they will again push you back in God consciousness. Again, you will come down and satisfy them and they will push you again in God consciousness. This way life must be conducted. This is the real way of life. This we don’t do! Some Vedantists snatch away that God consciousness from them [their organs] and remain there, and then they become vulgar, they become brutes. Because this God consciousness fades away, fades away, by and by, by and by, it fades away, and it is nothing, it is only just deceiving people, deceiving people always. No, you should not do that. You should come down from God consciousness and serve them again with awareness. And in turn they will push you back [into God consciousness. Then you should go again to serve them. This way you should conduct your activities in your lifetime. JOHN: What do Vedantins do? They don’t . . . they get to that state of . . . SWAMIJI: And remain in that [state] saying, bas, they have achieved. They have not achieved. It is temporary achievement. You have to do all this thing up to death, then it will be permanent. यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्विषैः  । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्  ॥१३॥ yajnashishtashinah santo mucyante sarvakilvishaih / bhunjate te tvagham papa ye pacantyatmakaranat //13//   Santa, those sages who just yajna shishtashinah, they shishta, shishta means what remains behind, what is saved after that, the thing which is saved after doing this activity–organic action, and action of the internal sphere of God consciousness–whatever is saved, that little bit you should eat, you should use that little bit. But don’t strive to enhance that little bit with your own effort. What have you to do there? DENISE: I don’t know what you mean, what is saved? SWAMIJI: For instance you have served your organs . . . DENISE: Yes. SWAMIJI: . . . with awareness. You have to serve your organs, give them whatever they need. And in return they will push you back in God consciousness. But you are established in God consciousness not for always. It is a temporary achievement. That temporary achievement should not be perceived as if it is a permanent achievement. It is not a permanent achievement. It is a temporary achievement. It is temporary just the cost of that service. You have received that cost. Don’t think that it is your own treasure now for your lifetime. You have to come down again and serve them. Whom? DENISE: Your senses, organs. SWAMIJI: Your senses. And they will, in return, they will push you back. You have to serve them then they will push, push, push and go, push and go, push and go . . . and in the end you’ll be established; finally you will be established in the real state of God consciousness in the end. DENISE: And then what’s left over? You were going to tell me what’s left over? SWAMIJI: Hum? DENISE: That little bit that’s left over? SWAMIJI: The actual joy of God consciousness, which you have momentarily, which you have got momentarily, bas, a little bit, that. That is the yajna shishta. But don’t strive to enhance that by yourself. Don’t strive to increase that by yourself. DENISE: It won’t? SWAMIJI: It won’t be, you can’t increase it. You can increase it only by serving your senses in the right way. When you serve your senses in the right way then they will push you back in God consciousness. By this way it becomes stronger and stronger and stronger, and in the end it is strongest. When it is strongest you are one with God. That is the real state of jivan mukta. JOHN: Jagadananda? SWAMIJI: Jagadananda, everything. JAGDISH: Yajna shishta is that what you get after serving . . . SWAMIJI: Yajna shishta. Yajna shishta is that remaining in one-pointed-ness of God consciousness. That is yajna-shesha. Yajna-shesha is not what we do in yajna [when] I perform the yajna of my master, afterwards what we call shesha is that ‘khir’ [rice pudding], and bata [rice] and ‘chapatti’ [unleavened bread] and ‘dhal’ [lentil soup] and ‘paratha’ [ghee chapatti], and you eat that. That is yajna shesha there. But here it is not; yajna shesha is a separate thing. Yajna shesha is the actual joy of God consciousness which remains for some moments. Afterwards, if you are confused [about] what has happened, [when] it is not there. The remedy for catching hold of this is, to go and serve these with awareness. JAGDISH: Senses. SWAMIJI: Senses. That is: you should walk, you should walk with awareness, you should talk with awareness, you should eat with awareness, you should do everything, all external things. And then in its return, you will be pushed back [into God consciousness]. So you have to do this. This way the life is concerned. That is yajna shishta. That yajna shesha, which is used by santa (santa means those ancient sages), mucyante sarvakilvishaih, they are freed, they are liberated, from all the impurities and sins of the world. JAGDISH: Yes. SWAMIJI: Bhunjate te tvagham papa, those people who think that they have snatched this joy from these senses and they take hold of that, it [that joy] does not remain. So that is not yajna shesha, that is not yajna shesha. They are not eating yajna shesha, they are not using yajna shesha, they are using sin [papa], they are eating sin there. GEORGE: Snatching. SWAMIJI: Snatching that temporary joy from them and . . . DENISE: Then not serving them. SWAMIJI: . . . and not serving them in return. GEORGE: Can that also mean that when you are having that glimpse of God consciousness you attribute it [to yourself] that, “I did that, I am great”, rather . . . SWAMIJI: No, what should you do about that ego. That ego, keep that ego on one side. But take care, take care of your senses. Those are gods. Deva indriyani vrittaya, your own organs are devas, gods. You have to serve those gods in return, and in return, they will make you achieve that God consciousness. Afterwards, you have to serve them again. That is [it]. JAGDISH: Ashinah is to be satisfied always? SWAMIJI: Ashinah means eating, using. JAGDISH: And mucyante? SWAMIJI: Yajnashishta-ashinah, those who eat yajnashesha, mucyante sarvakilvishaih, they are liberated from all sins. [But] bhunjate te tvagham papa, those people eat, not yajnashesha; they eat sin, [i.e.,] ye pacantyatmaka, those who eat for their own self [enjoyment], not satisfying their organs. DENISE: Then they are thieves. SWAMIJI: Yes. JOHN: This eating goes to all five senses, this is to all senses, whatever it is. SWAMIJI: Yes. DENISE: I have one question, though. It’s not possible for everybody to watch their breath when they are doing all actions in the world. Is that easier to think when you are doing actions in the world, that I’m doing this for the sake of God? SWAMIJI: That is also maintains awareness [but] not to that extent. But it helps. It is according to the capacity of sadhakas [aspirants]. JOHN: Some things are easier than other things. SWAMIJI: Something is better than nothing. JOHN: Talking is very . . . SWAMIJI: Yes. JOHN: . . . tough.

Long after Sage Durvasa was first initiated into Shaivism by Lord Shiva on Mount Kailash, the Lord felt the need to explain it in greater detail to make it easily understandable to larger masses of spiritual seekers of varying intellectual levels and occupational pursuits. This caused Lord Shiva to reincarnate himself in the form of four successive masters in Kali Yuga, namely (1) Erakanātha, also known as Shivanāndanātha, (2) Vasugupta, (3) Somānandanātha, and (4) Shambhunātha, the Guru of Abhinavagupta, the last in the lineage of masters of Kashmir Shaivism (also known as Trika philosophy) of the medieval times. All these masters assumed human forms only for our benefit, for our spiritual enlightenment, which alone guarantees liberation from the vicious circle of transmigration (samsāra) and total deliverance from the suffering attending thereon.   Pratyabhijñā System Shri Somānandanātha was the first and the foremost to teach the Pratyabhijñā School of thought, the highest within the Trika System of philosophy (more popularly known as Kashmir Shaivism). This System is best suited to seekers with a higher intellectual level and purity of mind. Pratyabhijñā System rests basically on the principle of recognition – recognition of the perfect identity of the individual soul i.e. Shiva. Jīva is none other than the peerless Shiva Himself who, in His state of exuberance of bliss (ānanda) has, of His own sovereign will (svātantrya) manifested Himself in the multitude of forms, each with distinctly different characteristics in terms of powers as well as functions, i.e., Shiva in his manifest form (in immanence) assuming limited powers and functions characteristic of jīva, retaining at the same time His transcendental nature. The Pratyabhijñā System does not advocate the methods and means of vikalpa kṣaya (eradication of thought constructs or withdrawal of the senses of perception from their respective objects of perception) nor does it endorse the adoption of techniques, which lead to the expansion of powers of perception in terms of their range and depth to experience thereby their innate universal character. Instead, the individual needs to directly realize his identity with the Highest Reality and to BE IT. ‘Being it’ implies directly recognizing his true nature i.e. Supreme Consciousness, and to instantaneously resume the powers as well as functions characteristic of Lord Shiva. The former consists of Lord Shiva's (i) cit śakti (supreme consciousness) (ii) ānanda śakti (infinite bliss) (iii) icchā śakti (sovereign will), (iv) jñāna śakti (omniscience) and (v) kriyā śakti (omnipotence); whereas the latter, comprises His five universal functions (pañca krtya) namely (a) creation of the phenomenal world (sṛṣti), (b) sustenance thereof (sthiti), (c) its dissolution (samhāra), (d) the concealment of His true nature (pidhāna) and (e) the revealing of His true nature (anugraha) e.g. oneness of the manifest world of objects and the transcendental aspects of his Supreme Consciousness. In other words, it amounts to remaining in the full awareness of one's real nature (pañca krtya anusaraṇa). Once that happens, you are there. There is nothing else to do. If every moment you are aware of what you are doing, you are there. You have to closely watch your own thought process and get used to identifying the moment when a new thought construct arises (initial act of creation – sṛṣti); how long it continues (sustenance – sthiti) in terms of its depth and detail; and when it terminates (identifying the moment of its dissolution – saṁhāra) i.e. when in the process of perceiving, the subjective awareness disappears and when the same reappears. In each and every act of this world, one has to closely watch the moments of replication of the fivefold acts (pañca kritya) of Lord Shiva. In the course of time, one will realize that he has not suffered any loss of glory in terms of God-consciousness, be it lordly powers or universal functions. This is taught in Pratyabhijñā, which rests on the basic principle of recognition of the absolute identity of man and God. All means and methods (upāyas) are redundant here. The perfect identity between jīva (the limited being or the soul-in-bondage), and Paramātman (the supreme soul), leaves no room for any impurities in the so-called jīva who is none other than Shiva Himself. The so-called impurities have no independent existence to be able to cause any impediments. While explaining the Pratyabhijñā Sāstra, founded by his own Guru Shri Somānanda, in his own commentary called Vimarsinī, Shri Utpaladeva quotes a typical illustration of Pratyabihjñā as described here. Think of a young maiden girl of marriageable age, whose marriage has already been fixed with someone possessing a suitable family background, educational achievements, and other enviable qualities. She has, without seeing or meeting the would-be spouse, developed a passionate love for Him. Both may even be in correspondence through letters or personal messengers. Imagine a situation when, by chance, the two meet somewhere (like a place of pilgrimage or any public place). Even though the man of her dreams stands right before her and vice versa, neither recognizes the other, at least on the basis of their respective assessments through correspondence or verbal descriptions of their physical personalities and qualities of head and heart by someone else. The meeting turns out to be just ordinary without yielding any joy or excitement characteristic of a meeting between two lovers. Suddenly, someone knowing both and their anticipated relationship turns up on the scene and reveals their respective identities. The whole scenario changes dramatically. Their hearts are flooded with joy of love; their bodies and minds experience surges of deep satisfaction, and each rejoices in the occasion like never before. Utpala, in his Vimarsini, deduces that likewise in the case of an earnest seeker, often his own spiritual teacher provides him the necessary inspiration at the spur of the moment, which makes him identify and enjoy and recognize those blessed occurrences of boundless peace and transcendence. That is how the principle of Pratyabhijñā Śāstra of Kashmir Shaivism was instilled in the heart of Utpaladeva by his teacher, Shri Somānanda. This approach of reality is, however, applicable to only those spiritual seekers who have the highest ability and need not resort to any particular upāyas (means or methods). For such people, however, who need to resort to one or the other specific upāyas because they are relatively less qualified in terms of purity of mind and intellect, they are recommended to adopt other means or paths.   Kula System For the next lower grade of sādhakas, i.e. those who are not qualified for Pratyabhijñā, Lord Shankara (Shiva) has assumed the form of the Kula System. The Kula System propounds the thought of totality of energies, which in turn, is based mostly on Śāmbhava upāya and to a lesser extent on Śākta upāya, the former being more predominant. Briefly, this system advocates the technique of 'yoga in action' explained by me on a previous occasion. This approach of the Kula System does not envisage retreating into solitude, like chosen places of meditation, shutting off all lights, resorting to prāṇāyāmas (practicing of breath control) and thereby enjoying induced moments of quietude popularly known as samādhi. The school of Kula System was first established by Macchandanātha for those not suited outright for Śāmbhava upāya, let alone qualified for Pratyabhijñā. Kula stands for the totality of energies. For example, when a person is busy listening to someone's voice or music, he cannot simultaneously talk to someone else, nor can he undertake other activities like discerning seriously and performing other tasks simultaneously with the same efficiency. The Kula System precisely teaches how one can deploy all his organs of action and senses of perception at the same time with maximum efficiency, as is characteristic of Lord Shiva, who is all-pervading. The tongue will continue talking as well as tasting food and analyzing the same, smelling various fragrances and distinguishing each one from the other through the nose, perceiving various objects with the eyes at the same time, and keeping track of other events like touch through the skin and sense of tactility all at the same time. This involves mastering the art of maximizing the efficiency of all sense perceptions and organs of action simultaneously with full awareness of one's real nature. That ensures the establishment in Yoga of Action. Remember the quote: "sarva śakti cetasa darshanāt yaḥ yoga pathena madhyataḥ". The Kula System thus trains a seeker to overcome the limitation of using one channel of energy at a time, thus leading to deprivation of his inherent freedom of will, knowledge, and power of action, all of which are contrary to his true nature. The Kula System, on the contrary, teaches exactly how to use all faculties at the same time and thereby release his svātantrya Śakti to accomplish anything he desires, while remaining centered in his self-awareness. This approach was initially found by Shri Macchandnātha and later on propounded in greater depth and detail by Acharya Śāmbhunātha, the Guru of Bhagavatpada Shri Abhinavagupta Ācarya. This system of Kula technique ultimately leads one to the mindless state (unmanā bhāva) where his sovereign will operates at a universal level with no consideration for any individual desire. Individual desires just don’t exist there. Once established in that exalted state of consciousness, one experiences perfect control over the totality of energies (śakti cakra). This practice leads him to shed off all his limitations and restore his full mastery of the totality of energies. At his mere will, he has everything at his command. Naturally, one does not harbor any individual or personal desire; and universal desire is no desire. Instead, it is cosmic in character and as such is a mere reflection of God-consciousness. At such an advanced level, this yogi becomes qualified for Śāmbhava upāya, a step lower than the established yogi. This technique is also known as Viśvavyāpī Yoga (the Yoga of universal pervasion).   Krama System Yet lower than the above is the Krama System of thought suited to the lower grade of spiritual seekers. Krama System essentially rests on the principle of succession or sequence, also called Krama theory. This involves an investigation into how and what causes the supreme consciousness to descend to the level of limited being (i.e. jiva or soul-in-bondage) and his retrieval i.e. to his ascending back to his original state of glory viz. the ultimate state of reality. The principle of succession or sequence is threefold in nature, and it operates in terms of space, time and form. In other words, the Krama System rests on these three concepts, those of space (deśa), time (kāla) and form (rūpa) of the object of perception. This system is also known as Kālī Śāstra. The Krama System advocates deep concentration on all three concepts. For example, take the case of our own breathing. One inhales a breath, and then he exhales the same. One has to mark how long he breathes in (pūraka), how long it takes to exhale (recaka), and how long the in-between pause (kumbhaka) is. This needs unbroken awareness on the part of the seeker to discern fully the natural duration of the incoming breath (apāna vāyu) and the outgoing breath (prāṇa vāyu), and the duration times of the two in-between pauses at the commencement and termination of each of the two viz. inhalation and exhalation, which together constitute one full cycle of breath. In particular, one has to develop perfect awareness of the pause time (sandhi or junction), which provides a peephole to the realm of pure consciousness marked with intense peace and tranquility. This concerned practice in the Krama System ultimately leads one to the state of transcendence (akrama padavī). Akrama padavī is synonymous with Lord Shiva's state of transcendence. It is that state which is beyond space, time, and form. Once one enters into that state, he virtually crosses the barriers of space, time, and form. So one needs to fully understand the concepts, analyze their nature in terms of their range (deśa), duration (kāla), and repeatedly recognize the pause time (junctions), thereby gaining entrance into the Ultimate Reality i.e., Shiva. This was first taught by Airakanātha, also known as Shivānandanātha, the author of Shri Kālikā Stotra. The Krama System is of course, very ancient, and historically it precedes the period during which Pratyabhijñā Śāstra was revealed by Shri Somānanda and later on elaborated by Shri Utpala Deva in his Vimarsini on Śiva Dṛṣṭi. The technique of Krama is based partly on Āṇava upāya and partly on Śākta upāya. The āṇava state lasts throughout the initial period of practice when the seeker resorts to concentration on space, time, and form. Once he starts overstepping them, he automatically enters into Śāktopāya. When he becomes firmly established in spacelessness, timeless-ness, and formlessness, he is further elevated and becomes qualified for Śāmbhava upāya.   Spanda System There is yet another school of thought in Kashmir Shaivism that is ranked as the fourth in order of merit, viz, the Spanda School of thought. It is comprised of Śākta and āṇava upāyas. The Spanda School of thought rests on the principle of movement – movement forming the basis of the revelation of one's nature – any kind of movement, not necessarily physical movement. Consider the case of a hand at rest. Even when it does not move, it is still invested with the power of moving. If that power were not there, it would be a dead man's hand. It is obvious that though it’s not moving externally, the power of motion exists, and some movement is still going on within the veins of the hand. We are all aware that during the interval of two successive heartbeats, how fast the blood rushes throughout our capillary system, though not perceived by our naked eyes. Imagine it traverses through 72,000 major and minor veins by the time the heart beats once. Thus, the soul reveals its power of movement. This becomes more and more clearly revealed through appropriate methods of concentration on different forms of movements, making it possible to ultimately discern the changeless state of Spanda Śakti. One such illustration, often observed by us, is provided by an electric fan. Once it is switched on, the blades start rotating and at increased speeds, even though they rotate so quickly, yet the objects behind the moving blades remain distinctly clear; the blade in motion allows full view of the still objects in the background. The Spanda System thus lays emphasis on the acceleration of the sense perceptions involving movement so intensely that the underlying changeless (movement-less) state of Spanda comes into clearer and still clearer perception. The one-pointedness of concentration constitutes the key to our discernment of the changeless state of Spanda right amidst the process of intensely fast-occurring perceptions. In the case of the fan at maximum speed, we clearly see only the space in which the blades move, certainly not the blades. Besides, we hear the sound caused by the continuous air displacement as well as the mechanical sound of the equipment. Thus, the more intense the effort of concentration, the greater the chances of one's entrance into yogic trance, which is the state of motionlessness characteristic of Lord Shiva, the highest state of quietude (nispandata). Thus, all forms of motion (activity), like the processes of sense perceptions and activities through our organs of action, will ultimately get transformed into that sublime state of motionlessness and hence unbroken awareness. This System of Spanda thought was evolved by Shri Vasugupta, who himself got it from Lord Shiva through the Shiva Sutras engraved on the huge boulder named Shankar Pal in Dachigum National Park, Kashmir, India.

Secret Supreme – Chapter Thirteen The Birth of the Tantras At the beginning of Satyuga Lord Śiva appeared in the form of Svacchandanātha, with five heads and eighteen arms. His five heads came into manifestation through his five great energies: cit śakti, all consciousness; ānanda śakti, all bliss; icchā śakti, all will; jñāna śakti, all knowledge; and kriyā śakti, all action. These five energies, which appeared in His five mouths, are known as – Īśāna, Tatpuruṣa, Aghora, Vāmadeva and Sadyojāta. Because of the grace (anugraha) of Lord Śiva, these five mouths experienced the sensation of illuminating the Universe.   Svacchandanātha – Aghoranātha You see, Lord Śiva wanted to enlighten the universe by manifesting the existence of the Tantras. In order to accomplish this, He manifested the sixty-four Bhairava Tantras, which are filled with monistic thought (abheda), and which are connected with Kashmir Śaivism. In the three yugas (ages); satyuga, tretāyuga, and dvāparayuga; masters and disciples were very great, and they were initiated verbally. The power of memory in them was so great that they remembered everything instantaneously, so there was no need to write anything down or to refer to books and papers. [But] when kaliyuga occurred, these masters and disciples were so disappointed they hid themselves in unknown places in order to avoid the touch of worldly people living at that time. Because of this the theory of the Bhairava Tantras and Kashmir Śaivism was lost. Lord Śiva, however, always wishes to illuminate the universe and so He reappeared in this world [at the beginning of kaliuga] on Mount Kailash, not in the form of Svacchandanātha with five mouths, but in the form of Śrīkaṇṭhanātha. Śrī Kaṇṭhanāth In the form of Śrīkaṇṭhanātha, [Lord Śiva] again taught the theory of the Bhairava Tantras to the sage Durvāsā Ṛiṣi, instructing him to expand the thought of the Bhairava Tantras in all the universe without restriction to caste, creed, color or gender. After Śrīkaṇṭhanātha taught Durvāsā Ṛiṣi in this manner, he disappeared into the ether. [ END ] — Excerpt #2 — Self-Realization in Kashmir Shaivism Talks on Practice (page 72) Svacchandanatha, while creating these Tantras through His five mouths, possessed eighteen arms. These eighteen arms are symbols of the eighteen elements or tattvas. These tattvas are offshoots of His five great Śaktis and are created in the following manner.  Cit-śakti gives rise to one element, manas-tattva, the element of mind.  Ānanda-śakti gives rise to two elements, buddhi and ahaṁkāra, the elements of intellect and ego.  Īcchā-śakti gives rise to the five vital airs (vāyu) of the body. These are prāṇa, apāna, samāna, udāna, and vyāna.  Jñāna-śakti gives rise to five elements known as the jñānendriyas, the five organs of knowledge: nose (ghraṇa), tongue (rasaṇa), eyes (cakṣu), skin (tvaca), and ears (srotra).  Kriya-śakti gives rise to the five organs of action, karmendriyas. These include the organ of generation (upastha), excretion (pāyu), mobility (pāda), holding (pāṇi), and speech (vāk). These eighteen arms of Lord Śiva, in the form of Svacchandanātha, are created by Lord Śiva for the protection of the individual, but in order to receive this protection, the individual must adhere to divine discipline [i.e., yama and niyama].

गायत्र्या गीयते यस्य धियां तेजः प्रचोदकम् । चोदयेदपि कच्चिन्नः स धियः सत्पथे प्रभुः ॥७८॥ gāyatryā gīyate yasya dhiyāṁ tejaḥ pracodakam / codayedapi kaccinnaḥ sa dhiyaḥ satpathe prabhuḥ //78// There is the mantra of the Gāyatrī mantra.145 The Gāyatrī mantra is: “Oṁ bhūr bhuvaḥ svaḥ, tat savitur vareṇyaṁ, bhargo devasya dhīmahi, dhiyo yo na, praco-dayāt.” Oṁ, I accept,146 bhūr bhuvaḥ svaḥ, there are three worlds (bhūḥ, bhuvaḥ, and svaḥ). There is this universe, there is the universe of planets, and there is the universe of . . .147 ERNIE: Heavens. SWAMIJI: Tat savitur, the sun of all of these three worlds, the shining embodiment of . . . ERNIE: Light. SWAMIJI: . . . He puts, He induces, the light on these three worlds, which are existing, which I confess they are existing (bhūḥ, bhuvaḥ, and svaḥ); tat savitur, He who is the light giver of these three worlds, and His effulgent light is vareṇyam (vareṇyam is “worth having, worth possessing”). Tat savitur vareṇyam bharga (bharga means, light), His effulgent light is worth having, worth possessing. I meditate on That light. ERNIE: That’s the mantra. SWAMIJI: This is the meaning of this Gāyatrī mantra. Vareṇyam teja, vareṇyam bharga, bhargo devasya dhī-mahi, I meditate on It, I contemplate on That light of the Lord, dhiyo yo naḥ, who will elevate our shrunken . . . “Shrunken”? JOACHIM:  Yes. SWAMIJI: . . . shrunken intellectual position, who will elevate our shrunken intellectual position and insert it in that effulgent light of the universal sun–Gāyatrī. This is the mantra of Gāyatrī. He says . . . now he refers to that mantra. JOHN: Gāyatrī means, the universal light, or . . . the word “gāyatrī”? SWAMIJI: The meaning of gāyatrī? Gāyatrī means, he who sings His glory, he is protected by That–the singer is protected. ERNIE: And the singer sings this mantra? SWAMIJI: Yes. Gāyatryā gīyate yasya dhiyāṁ tejaḥ pracodakam; yasya tejaḥ, yasya gāyatryā tejaḥ, gāyatryā gīyate, by this mantra of Gāyatrī, [the purpose for which] it is sung, “Whose effulgent light,” is dhiyām pracodakam, is inducing the power of your individual understanding to insert it in the universal understanding.148. It is pracodakam.149 [Bhaṭṭa Nārāyaṇa says]: I don’t want that! I don’t want that thing to be done in my intellectual cycle. Codayet api kaccit naḥ sa dhiya, let that power of that effulgent light insert me, or direct me, codayet api, on the path of Śaivism. That is my pracodaka. I don’t want to elevate my intellectual cycle. I want to get myself on the path of Śaivism. That is what I . . . I long for this favor from Gāyatrī. ERNIE: Why? Because that . . . SWAMIJI: I want Śaivism, bas, that is all. ERNIE: That is more. SWAMIJI: That is more than That. I don’t want to get my intellectual cycle elevated only. I don’t want that elevation. I want myself to be stepped on the path of Śaivism.

Chapter Fifteen: Kashmir Shaivism and Advaita Vedanta Although the main principle of both Kashmir Śaivism and Vedānta is monism (advaita), pure monism, yet there are many important differences in their thinking. For example, Vedānta masters teach that karmayoga means yoga in action. They believe that you must practice niḥṣkāma karmayoga, which means that you are to perform all the actions of the world without asking for any reward. They say that by acting in this way you are carried toward the existence of the Real Being, the Real Nature of Self. From our Kashmir Śaiva point of view, however, karmayoga means something else. It does not mean carrying out all of the activities of the world. Yoga in action is pure yoga and nothing else. Pure yoga is one-pointedness, and this one-pointedness must be developed in three ways. You must develop one-pointedness in the existence of your being. This is one-pointedness in the state of parā vāk (supreme speech). You must also develop one-pointedness in the state of madhyamā vāk (medium speech). And finally, you must develop one-pointedness in the state of vaikharī vāk (inferior speech), in the state of ordinary speech. In Śaivism, we begin with the central way, the way of madhyamā vāk. Kashmir Śaivism explains that yoga in action means that when you are seated in a bus, or when you are walking on the road, you must observe silence. Walk silently, sit in the bus silently. Do not talk to anybody. Continue your practice of contemplating Lord Śiva as you were instructed by your Master, without talking to anybody. This is how you begin. It is not possible at first to practice yoga while talking. In the beginning, you have to start with silence. This yoga in action is tremendously powerful. For example, if you were to continue your practice of contemplation for just fifteen minutes while walking, the benefit will be the same as you would acquire if you were to continuously practice contemplation in your meditation room for two or even three years. This is because yoga in action makes your practice of contemplation more firm, solid, and substantial. This is why Kashmir Śaivism puts stress on yoga in action, and not on that yoga which is inactive. In the practice of yoga in action in madhyamā vāk, you begin with silence. And when you rise from madhyamā, you will rise in the parā state of Śiva. This parā state will occur, however, only when you have completed your activity. For example, while practicing your contemplation, you take a ten mile walk, five miles going and five miles returning, after which you go home, where you sit in meditation. At this point, you will automatically enter the parā state of yoga in action and this will carry you rapidly to that state of Transcendental Being. You must enter into the parā state of yoga in action automatically. You cannot make it happen. If it does not happen, then you will have to begin again practicing contemplation in action. It is by the strength of yoga in action that you enter into the parā state of yoga. If your contemplation in action is spontaneous and break-less, then you will automatically enter into the parā state of yoga. If, on the other hand, your contemplation breaks at any time while practicing, then when you sit for meditation, contemplation on parā will not take place and you will have to begin again. This is called karmayoga. When you are established in the yoga of action in parā vāk, then, after some time, you have to travel from parā vāk to vaikharī vāk. Practicing yoga in action in vaikharī vāk means that you are to remain established in your own being while talking, while laughing, while carrying out all of the actions of the world. This kind of yoga in action in vaikharī vāk is not possible unless yoga in action in madhyamā vāk and yoga in action in parā vāk are complete. The sign of their being complete is that whenever you practice yoga in action in madhyamā vāk and afterwards you sit and meditate, you enter into parā vāk, you are inside, residing in your own Nature. Establishing yoga in action in vaikharī vāk is the completion of the course of yoga in action. Here, you remain established in your own Being in all the activities of the world. It is said that Lord Kṛiṣṇa was perfectly established in yoga in action in vaikharī. He was very active, doing everything while remaining established in his own nature. The first difference, therefore, between Kashmir Śaivism and Vedānta is in their different understanding of karmayoga. This difference, as you have seen, is very great, with the Vedāntins believing that karmayoga means doing all actions without asking for their reward and our Kashmir Śaivism teaching that yoga in action means doing all actions while maintaining a break-less contemplation of God. Another difference between Kashmir Śaivism and Vedānta concerns the existence of individual being and Universal Being. The Vedāntins explain that individual being is manifested only when Universal Being is reflected in the mirror of the individual intellect. They say that Universal Being is reflected in the intellect (buddhi) and that reflection becomes the existence of the individual being (jīva). Kashmir Śaivism, however, does not recognize this explanation, arguing that it is without any basis. As Universal Being is absolutely pure and perfect and individual being is filled with imperfections (malas) and covered by veils, it is not buddhi that will reflect Universal Being, but rather, it is Universal Being that will reflect buddhi. It is the purer and more refined reality which will take the reflection of that which is less pure and refined and not the other way around. Buddhi cannot hold Universal Being. Kashmir Śaivism explains that when Śiva is reflected by His pure will in the mirror of his freedom (svātantrya), this is the existence of the universe and the existence of individual being. Furthermore, in the theory of the Vedāntins, it is not clearly explained how, if the world were not existing, buddhi, in which Lord Śiva is to be reflected, could exist at all. How could the intellect (buddhi) exist before the existence of the world? Therefore, individual being is the reflection of Lord Śiva in His svātantrya śakti. This is the existence of the universe. The third area of difference between Kashmir Śaivism and Vedānta concerns the essence, the substance, the basis of this universe. Vedānta holds that this universe is untrue, unreal. It does not really exist. It is only the creation of illusion (māyā). Concerning this point, Kashmir Śaivism argues that if Lord Śiva is real, then how could an unreal substance come out from something that is real? If Lord Śiva is real, then His creation is also real. Why should it be said that Lord Śiva is real and His creation is an illusion (māyā)? Kashmir Śaivism explains that the existence of this universe is just as real as the existence of Lord Śiva. As such, it is true, real, pure, and solid. There is nothing at all about it which is unreal. The fourth important difference between Kashmir Śaivism and Vedānta is that Vedānta does not recognize kuṇḍalinī yoga. The Vedāntins say that kuṇḍalinī yoga is meant for those who are treading on the inferior path of yoga. From our Kashmir Śaivite point of view, however, kuṇḍalinī yoga is the most important yoga in this system. Kashmir Śaivism explains that there are three paths of kuṇḍalinī yoga: parā kuṇḍalinī yoga, cit kuṇḍalinī yoga, and prāṇa kuṇḍalinī yoga. Parā kuṇḍalinī yoga is supreme kuṇḍalinī yoga. It is functioned by Lord Śiva with the universal body, not the individual body. Cit kuṇḍalinī yoga is kuṇḍalinī in consciousness. Prāṇa kuṇḍalinī yoga is kuṇḍalinī in breath. The fifth significant difference between Kashmir Śaivism and Vedānta concerns the question of who is fit to practice this monistic teaching. Vedānta holds that this teaching can only be practiced by “worthy people” such as brahmins with “good qualities.” In fact, Śaṁkarācārya holds that Vedānta is meant only for saṁyāsins1 and not others. From the Vedāntic point of view, women and other castes are not allowed to practice the Vedāntic system. This point of view, however, is not recognized by our Kashmir Śaivism. Kashmir Śaivism teaches that this monistic thought can be practiced by anyone, man or woman, without the restriction of caste, creed, or color. In fact, our Śaivism teaches us that this thought can be practiced more fruitfully by women than by men.2 Kashmir Śaivism, therefore, is a universal system, pure, real, and substantial in every respect, which can be practiced by all.

Now 30th śloka. This is the ending śloka. DVD 7 (1:16:40) साधिभूताधिदैवं मां साधियज्ञं च ये विदुः  । प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः  ॥३०॥ sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ  / prayāṇakāle’pi ca māṁ te viduryuktacetasaḥ  //30//   Those people who understand what is sādhi-bhūta, those people who understand what is sādhi-yajñaṁ, these people, at the time of death, they get entry and are united in Me in the end. But he [Kṛṣṇa] says here, prayāṇakāle, at the time of death, they get entry in Me. Abhinavagupta commentates upon [this that] at the time of death, you should not know that “at the time of death, they get entry in Me.” It is only when they practice this in their lifetime, then at the time of death also they will do the same thing. Kim janmāsevanayā [comm. verse 30], those people who say to people, “what is the use of thinking of Lord Śiva from your birth to death? Why should you not think of Him [only] at the time of death? At the death time, we will think of Him and get mokṣa.” If those people who say this, what shall I tell them? Teṣāṁ tūṣṇīṁ bhāva eva śobhana, to them, I have no words to tell them [except], “what are you barking?” Iti śivam. DVD 7 (1:18:54)  Now the conclusion of this chapter.   स्फुटं भगवतो भक्तिराहिता कल्पमञ्जरी  । साधकेच्छासमुचितां येनाशां परिपूरयेत्  ॥७॥   sphuṭaṁ bhagavato bhaktirāhitā kalpamañjarī  / sādhakecchāsamucitāṁ yenāśāṁ paripūrayet  //7//   ॥ Concluding śloka of 7th chapter ॥ The bhakti, the devotion of Parabhairava, if you have possessed that devotion of Parabhairava, you [should] understand that you have got kalpalata. Kalpalata is that lata, that creeper in heaven; whatever you ask, it gives, it bestows to you. It is called pāri-jāta-mañjarī. In heaven, in a particular heaven, there is pāri-jāta-mañjarī if you go and ask for what you need, and it will be bestowed to you. Whatever you think – if you need money, it will come, if you need anything, it will come. And if you need God consciousness, it will come. It is kalpa mañjarī. And in the same way, the real kalpa mañjarī is devotion towards Bhairava. This is the real, real kalpa mañjarī. It will give you the success of entering in Parabhairava state in the end. Sādhakecchāsamucitāṁ yenāśāṁ paripūrayet, and all [worldly] desires are shunned and [sādhakas] are successfully taken inside the state of Parabhairava in the end. iti śrīmahāmāheśvarācāryavaryarājānakābhinavaguptapāda- viracite śrīmadbhagavadgītārthasaṃgrahe saptamo’dhyāyaḥ 7th chapter is finished. (no transcript for concluding discussion by John, Denise and Shanna Hughes, and George Barselaar about Swamiji’s birthday habit of remaining in Samadhi for hours and the importance of meditation.) PART TWO:   BG audio CD 469a ch 7 (01:25)   साधिभूताधिदैवं मां साधियज्ञं च ये विदुः  । प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः  ॥३०॥ sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ ca ye viduḥ  / prayāṇakāle’pi ca māṁ te viduryuktacetasaḥ  //30//   Those persons who understand me as adhibhūtā, adhidaiva and adhiyajña; those people who understand me as adhibhūtā, adhidaiva and adhiyajña, these three–these three names are attributed to Lord, Lord Śiva: adhibhūtā, adhidaiva and adhiyajña–and those persons who understand me as such, adhibhūtā adhidaiva and adhiyajña (he will define in next chapter, he will define all these, so it is not needed, we don’t need to explain it here), prayāṇakāle’ pi ca māṁ te viduryuktacetasaḥ, at the time of death also they understand Lord Śiva in fullness, they will, necessarily, because their mind is one-pointed, yuktacetasaḥ. ādhyātmikādhibhautikādhidaivikādhiyajñikāni ca mamaiva rūpāntarāṇi  / (comm.) Ādhyātmika, ādhibhautika, ādhidaivika, ādhiyajñika, these four stages of actions. Ādhyātmika, ādhyātmika actions are those who appear in your own body that is ādhyātmika. Ādhidaivika . . . [Ādhyātmika] these are actions in your body. For instance mood change, love, hatred, it is ādhyātmika.  This is ādhyātmika . . . JOACHIM:  This is emotional element especially. SWAMIJI:  Yes, residing in your own body, in your own nature. Sometime you are happy, sometime you are sad, sometime you think that you are God yourself, and sometime you think you are nothing, you have gone, you are mixed in dust, all these things, it is ādhyātmika. Ādhidaivika is that which comes from . . . JOACHIM:  Sensual organs? SWAMIJI:  No. . . . which comes from gods. That is thunders, clouds, rains, earthquakes, fire. ERNIE:  Trees growing, plants? SWAMIJI:  Trees growing, it is adhibhūtā. And this is also my expansion, that too is also my expansion. Ādhyātmika, ādhibhautika and ādhiyajña. Ādhiyajña is that which rises from yajñas, from sacrificial fires, that fruit which comes out from that. Ādhibhūta is that which comes from bhūtas, five elements, five great elements: earth, water, etc. JOACHIM:  Earth, water, fire, air, and ākāśa. SWAMIJI:  Floods, wind, storms, all these things, these actions are called adhibhūta. All these are my expansion; this is my expanded nature everywhere.   Prayāṇa . . . (verse 30), the person, that person, those persons who understand me like that i.e. that, “this is the nature of God consciousness everywhere residing,” prayāṇakāle, in the end when they leave their bodies, māṁ te viduryuktacetasaḥ, they understand me. pralayāṇakāle ca . . . (comm. verse 30) At the time of death . . . nityaṁ bhagavadbhāvitāntaḥkaraṇatvāt . . . (because he has been adopting one-pointedness of God in his lifetime, if he is meditating, if he has been meditating during his lifetime continuously–that is what he says), then, in the end, when he leaves the body, when his consciousness has gone beyond control, beyond his control, at the time when he is in a coma state, he’ll be meditating inside; internally he’ll be meditating. If he meditates during his life period, he will be meditating in that coma state also, at the time when he is going to leave this body, at that time also he will be thinking of God, internally. This is very fine. Prayāṇakāle, at the time of death, nityaṁ bhagavad bhāvita antaḥ karaṇatvāt, because he has bhāvita antaḥ karaṇa, antaḥ karaṇa, his mind is focused in his lifetime towards God only, so, at the time of death also his mind will be focused to him. DENISE:  So the strongest impression in his mind. SWAMIJI:  Yes. māṁjānanti, So they understand me in the end. yato yeṣaṁ janmapūrvameva bhagavattattvaṁ; Because, janma pūrvameva bhagavat tattvaṁ, in the period of their lives, livelihood (livelihood–not), at the time of their living period, when they have adopted the nature of God, when they have meditated upon the nature of God in their living period . . . te ‘ntakāle parameśvaraṁ saṁsmareyuḥ  / . . . those persons will necessarily remember God at the time of death also. But on the contrary . . . ‘kiṁ janmāsevanayā’–iti ye manyante; teṣāṁ tūṣṇīṁbhāva eva śobhana iti śivam  //  (comm. not recited fully) . . . iti ye manyante, those who understand that, “kiṁ janmāsevanayā, why to worry to meditate in [your] lifetime, try to meditate at that very period, at the time of death . . . DENISE:  How can you? SWAMIJI:  . . . be, enjoying in this world for the time being, [and] at the time of death think of Lord!”–those persons who say like this, (this is what he, [Abhinavagupta] says), “kiṁ janmāsevanayā, you should not worry to meditate till the end,”–iti ye manyante; teṣāṁ tūṣṇīṁbhāva eva śobhana, for them I have nothing to say, I have nothing whatsoever to tell them. atra saṁgrahaślokaḥ The conclusion of this. sphuṭaṁ bhagavato bhaktirāhitā kalpamañjarī  /   (concl. Ch 7) The attachment of Lord Śiva, if it is developed day by day in your lifetime, āhitā kalpamañjarī, it becomes kalpamañjarī, it becomes that tree, bestower of all boons, that tree which is existing in heaven. DENISE:  Wish-fulfilling tree. SWAMIJI:  All your desires are fulfilled. sādhakecchāsamucitāṁ yenāśāṁ paripūrayet //  (concl. Ch 7) And samucitāṁ sādhaka icchāṁ, the icchā, the desire of sādhaka, desire of devotee’s of Lord Śiva is fulfilled by that bhakti, by that attachment of Lord. Bas! This is the ending [of this] chapter.

B) The nature of Liberation – Mokṣa (31–35) Now the thirty-first [śloka]: Audio 2 – 0:02 स्वतन्त्रात्मातिरिक्तस्तु तुच्छोऽतुच्छोऽपि कश्चन। न मोक्षो नाम तन्नास्य पृथङ्नामापि गृह्यते॥३१॥ svatantrātmātiriktastu tuccho’tuccho’pi kaścana / na mokṣo nāma tannāsya pṛthaṅnāmāpi gṛhyate //31// Now, he explains in this śloka, the thirty-first śloka, what is really liberation (mokṣa). Mokṣa, he explains, mokṣa is only svatantrātma, when your being becomes absolutely independent from all sides. That is mokṣa, that is liberation, then you are liberated. Without that absolute independence, whatever is existing in this world, if it is tuccha or if it is atuccha, if it is empty (worthless) or if it is worthy, . . . JOHN: Valuable. SWAMIJI: . . . whatever it is, that is not mokṣa. So, there is nothing separately explained as mokṣa except svatantrātma. The thirty-second [śloka]: Audio 2 – 01:23 यत्तु ज्ञेयसतत्त्वस्य पूर्णपूर्णप्रथात्मकम्। तदुत्तरोत्तरं ज्ञानं तत्तत्संसारशान्तिदम्॥३२॥ yattu jñeyasatattvasya pūrṇapūrṇaprathātmakam / taduttarottaraṁ jñānaṁ tattatsaṁsāraśāntidam //32// The essence that we have to perceive [of that which is] worth perceiving, that essence [of that] which is to be perceived (that is, Lord Śiva), and that perception, as long as it becomes full by-and-by, in succession, as much as it is full, you are near mokṣa. If it is not full, if it is incomplete, you are away from mokṣa. So, that [incomplete] fullness is differentiated fullness. For some masters of some other schools, they consider that full, but in other systems it is not, it is incomplete. So that complete fullness lies only in Shaivism, although they77 are liberated from that saṁsāra of their own (tattat saṁsāra śāntidam78). Now he explains the same in the thirty-third śloka: Audio 2 – 03:01  रागाद्यकलुषोऽस्म्यन्तःशून्योऽहं कर्तृतोज्झितः। इत्थं समासव्यासाभ्यां ज्ञानं मुञ्चति तावतः॥३३॥ rāgādyakaluṣo’smyantaḥśūnyo’haṁ kartṛtojjhitaḥ / itthaṁ samāsavyāsābhyāṁ jñānaṁ muñcati tāvataḥ //33// [not recited] Some masters of [other] schools say that, “rāgādi akuluṣo asmi,” the reality of the Self is [realized] when you are absolutely away from the bondage of rāga (attachment), kāma (desire), krodha (wrath), etcetera (rāgādi akaluṣo asmi). SCHOLAR: Free of kleśāvaraṇa–the Yogācāras.79 SWAMIJI: Yes, it is for Yogācāras. Another school of thought explains that the reality of the Self is just to become deprived or away from all substances. When you are an absolute void, [when] you become an absolute void, you are free. Absolute voidness is freedom. SCHOLAR: Śūnya svabhāvako’ham. SWAMIJI: Yes, śūnya svabhāvako’ham. JOHN: Which school is this? SCHOLAR: Mādhyamikā.80 SWAMIJI: Mādhyamikā. And another school explains that the reality of the Self is when the Self becomes absolutely away from kartṛ bhāva (action). JOHN: This would be Sāṁkhya? SWAMIJI: It is Sāṁkhya.81 SCHOLAR: And Patañjali yoga. SWAMIJI: Patañjali yoga also.82 So this way (itthaṁ), samāsavyāsābhyāṁ jñānaṁ, this knowledge, this perception, relieves them from that bondage of their own, collectively83 or separately.84 Some become aware and that jñāna (knowledge) removes the bondage of those people collectively, . . . SCHOLAR: Up to that point. SWAMIJI: Up to that point.85 . . . and to some, one-by-one (vyāsābhyām). SCHOLAR: What does that mean? SWAMIJI: That means, some people are freed from māyīyamala, some people are freed from kārmamala, and some are freed from all these malas. Those who are freed from all these malas, it is samāsena.86 SCHOLAR: But none of these three are freed completely. SWAMIJI: They are not freed completely. SCHOLAR: So, how can he say “samāsa” in that sense? SWAMIJI: From their point of view, [it is] samāsa [totality]. JOHN: And, at the same time, is it possible to be liberated from, say, māyīyamala and not from kārmamala? SWAMIJI: If there is māyīyamala, there is kārmamala also. SCHOLAR: Ārāṅkurakāraṇam.87 SWAMIJI: Yes. JOHN: So, it goes in . . . it’s successive. SWAMIJI: Successive, yes, these two malas. Āṇavamala is the most subtle mala. SCHOLAR: So, vyāsa88 would be just from āṇavamala. SWAMIJI: Āṇavamala. SCHOLAR: Just from that. SWAMIJI: Yes. SCHOLAR: Or from māyīyadmalad aṁśāṁśikāya.89 SWAMIJI: Aṁśāṁśikāya. SCHOLAR: That would be vyāsa. SWAMIJI: Yes. The thirty-fourth [śloka]: Audio 2 – 06:21 तस्मान्मुक्तोऽप्यवच्छेदादवच्छेदान्तरस्थितेः। अमुक्त एव मुक्तस्तु सर्वावच्छेदवर्जितः॥३४॥ tasmānmukto’pyavacchedādavacchedāntarasthiteḥ / amukta eva muktastu sarvāvacchedavarjitaḥ //34//  [not recited] Tasmāt mukto’pyavacchedāt. So, although he is liberated from these bondages, but another class of bondages appears to him on his way, on his path. So, from that point of view, he is not liberated at all. The really liberated person is that person who is liberated from these malas from all sides. So, next, the thirty-fifth śloka: Audio 2 – 07:07 यत्तु ज्ञेयसतत्त्वस्य ज्ञानं सर्वात्मनोज्झितम्। अवच्छेदैर्न तत्कुत्राप्यज्ञानं सत्यमुक्तिदम्॥३५॥ yattu jñeyasatattvasya jñānaṁ sarvātmanojjhitam / avacchedairna tatkutrāpyajñānaṁ satyamuktidam //35// [not recited] The perception of that worthy-[to-be]-known object, Śiva (jñeyasatattvasya), that perception, when it is sarvātmanā ujjhitam avaccheda, when it is absolutely away, absolutely away from all bondages, that kind of perception is nowhere [non]-perception [of the undifferentiated Self], nowhere ignorance, and it gives you the real liberation (satya muktidam), and that is the Shaivite liberation.

“That person who understand this way–what is puruṣa, what is prakṛti, and what is all these three dishes [the three guṇas**], no matter if he becomes the enjoyer of these three dishes, he will never come in this world. He will never be entangled in this field of repeated births and deaths. He’ll become jivan mukta.” And that is catur daśa vidhaḥ sargaḥ, in this creation you get fourteen-fold creations [see footnote]. You know fourteen-fold creations? Fourteen-fold creation is . . . aṣṭa vikalpodaivya  tariyat yonaśca pañcadā bhavatīmanuṣaścaika vidhā samā sato bhāvatika sarga (quote from Samkhyā) This Sāmkhyā admits that this creation of this world is fourteen-fold. Creation of this world is fourteen-fold. Aṣṭa vikalpo daiva, devas, gods are created in six classes . . . eight classes: kinara, asura, rākṣasa, deva, etc, . . . all these. I’ll write down these classes*. ERNIE:  Eight classes of gods. SWAMIJI:  Eight classes of gods are created. This is eight–aṣṭa vikalpodaiva. Taryat yonaśca pañcada bhavati, and the animals are created five-fold, taryakyonaśca panchada bhavati. ERNIE:  Fish, bird . . . SWAMIJI:  That I will tell you tomorrow. . . . snakes. ERNIE:  Bugs? SWAMIJI:  All these. DEVOTEE:  Insects? SWAMIJI:  Yes. Manuṣaścaika vidhaḥ, and the individuals, the manuṣya, human being, is created in one class. So these are fourteen classes of creation of prakṛti. That is, caturdaśi vidaḥ sarga, fourteen-fold creation. And puruṣa, all these fourteen-fold creation and puruṣa, is anādi nityaṁca it is eternal and without beginning. brahmatattvācchuritatve sati tadananyatvāt // (end of comm. verse 23) Because it is soaked with the supreme consciousness. It is soaked with supreme consciousness; all this creation is soaked with supreme consciousness. — This is Śaivism. — Because, tadananyatvāt, it can’t be away from brahma tattvā, it can’t be away from God consciousness.  ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha  / sarvathā vartamāno’pi na sa bhūyo’bhijāyate  //24// That person who understand this way–what is puruṣa, what is prakṛti, and what are these three dishes [the three guṇas*], sarvathā vartamāno’pi, no matter if he enjoys, if he becomes the enjoyer of these three dishes, he will never come in this world. He will never be entangled in this field of repeated births and deaths. He’ll become jivan mukta.  evam – anena sarvābhedarūpeṇa brahmadarśanena (comm.) When he finds and realized that this whole universe is one with God consciousness .  .  . yo yogī (prakṛtiṁ, puruṣaṁ guṇāṁśca tadvikārān jānāti  / ) . . . that yogī who understands prakṛti, puruṣa, and these three dishes . . . sarveṇa prakāreṇ yathātthābartamāno ‘pi, sa mukta evetyarthaḥ  // . . . no matter if he enjoys, if he gets entangled in enjoyment of these three dishes, sa mukta eva, he is liberated, he is always liberated. This is Śaivism! _______ *The eight classes of gods: Brahma, prajāpati, saumya, aindra, gandharva, yakṣa, rākṣasa, piśāca. Fourteen-fold creation… Eight sections of devas are: Brahmas are bent upon reciting mantras of Vedas, and experiencing the secret points of śāstras. Prajāpatis section is just for heavenly sex. Saumyas are bent upon beautifying everything. Aindris are those classes of devas who just want to govern and rule. Indra is from that class. Gandharvas are bent upon divine music. Yakṣas are bent upon worshipping, rituals etc. They want to do pūjā, and worship Rākṣasas crave for sex. They want to loot some girl and have sex with her. Piśācas like collecting too much wealth. They don’t spend so much as they collect. Manuśya is only one, that is human beings. Paśus, beasts are five-fold: 1) four-legged domestic animals; 2) four-legged wild animals; 3) birds; 4) snakes, fish and crawling animals, insects and bugs; 5) plants and minerals. (See: Tantrāloka 9.88. **the three guṇas are sattva (purity), rajas (activity) and tamas (inertia).

अभिलाषाद्बहिर्गतिः संवाह्यस्य ॥४०॥   abhilāṣādbahirgatiḥ saṁvāhyasya  // 40 //   “. . . by that desire to fulfill his nature of being, he feels there is a gap, it must be filled, and by that desire bahir gatiḥ, his flow and his movement move towards the objective world and not towards the subjective consciousness. Thus, he is carried from one birth to another birth, from one death to another death; he is carried just like a beast.”   Carried by whom? Carried by those energies which have been established, or governed, by the supreme wheel of the energies of God. And those are: Kañcukas – six coverings, kalā, vidyā, rāga, kāla, niyati and māyā; Antaḥkaraṇas – mind, intellect, and ego; Bahiṣkaraṇas – organs of actions and organs of senses; and five . . . Tanmātras – śabda, sparśa, rūpa, rasa, and gandha. And by these he is being carried, from one state to another state, from one life to another life; from one womb he is carried to another womb by and by, thus, he is being carried, he is not the carrier. In brief, he is paśu, just like a ‘beast’, dependent upon his past and future actions. Hence, desire is the mala, desire is the dot, impurity. And that is āṇavamala, which has appeared by perceiving one’s own Self as incomplete. When you perceive yourself as incomplete, that is avidyā, that is ignorance, and that ignorance is āṇavamala. And by that āṇavamala, desire rises in you, and by that desire, bahir gati, you are carried in the outside world, not the internal world of spirituality. Hence, your consciousness is diverted towards worldly pleasures. Kālikākrama Śāstra also says the same thing. “When that ignorance covers that Self by the way of treading on vikalpas [thoughts, impressions], then, he cannot perceive this whole universe beginning from earth to Śiva as one with God consciousness. He does not perceive like that. He perceives differentiatedly, in a differentiated manner.” Then what is the fruit of that? He becomes the object of good and bad. And by becoming the object of good and bad, he experiences in his own nature only pain, and pleasure also [which] he experiences as pain.   When, on the contrary the grace of Lord Śiva is infused in his consciousness – pārameśa śaktipāta vaśa unmiṣitam – and by that infusion when he contemplates and realizes his own nature in the true sense, then he destroys all desires in himself, and he does not move towards the outside world, on the contrary, he is always centered in his own God consciousness. That is what he explains in this next śloka. तदारूढप्रमितेस्तत्क्षयाज्जीव संक्षयः ॥४१॥   tadārūḍhapramitestatkṣayājjīva saṁkṣayaḥ  // 41 //   “That fortunate person whose consciousness is established in his own real nature, all desires vanish in him, so the state of being an individual is finished.” As previously, in previous sūtras, we have explained, that state of turya which is only the state of knower, not known or knowledge – only knower, the state of knower – when, the yogi whose consciousness is established, and fully aware in that supreme God consciousness, then, that desire which seemed to be existing there, that desire vanishes, and jīva bhāva, ‘individuality’ is finished. Then, that state of being aware that, “I am puryaṣṭaka, I am the body, I am organs, I am the mind, intellect and ego,” that state is over. That means, it is appeased, it is śānta. On the contrary, his consciousness shines in cit, in his own nature. In Kālikākrama it is said: “When one is experiencing the dreaming state and he perceives so many dreams, various dreams, various ways of the world of dreams, when he gets out of it, when he enters in wakefulness, then all of those dreams vanish altogether, no dream is existing at all.” In the same way, when a fortunate yogi puts awareness in this way on this objective world of the universe, “that this universe is not the objective world, it is only subjective consciousness, nothing else,” and the more he puts awareness on subjective consciousness, he becomes one with subjective consciousness. So, this imagination also becomes true for him. By and by, by and by, you put your awareness in this imagination that – “this whole universe is nothing but my own Self-nature” – go on meditating on it in continuation and a time will come when you will become one with that God consciousness. That person who is established in his own nature always (nityam), and who is bent upon destroying the sphere of time, he wants to destroy the sphere of time by putting consciousness on the timeless point; and the timeless point is found between two breaths, the timeless point is found between one step and another step, one talk and another talk, one word and another word; in between there is the timeless point. When your consciousness is bent upon finding out that point, then you are said to be kāla grāsa-tatpara, you are bent upon destroying the sphere of time. So, in the near future, there will be no time existing for you. So that yogi is established in that final beatitude of God consciousness, and he achieves that state of nirvāṇa, mokṣa – final liberation. But the question is here: when in this way his individuality is destroyed, individuality is dissolved, he must leave the physical body at that very moment, as soon as that individuality is finished. So how can he say that he is established in God consciousness? So this theory of yours is incorrect! For that, he puts now the answer. भूतकञ्चुकी तदा विमुक्तो भूयः पतिसमः परः ॥४२॥   bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ // 42 //   “He is said to be bhūta kañcukī, these five elements are just like covering for him, and at that moment he is vimukta, ‘absolutely liberated’, and he is patisama, ‘just like Lord Śiva’, and supreme.” And in the course of time when he leaves this physical frame also, he becomes one with Lord Śiva. So, for him, this physical frame is just like a blanket, just like some covering. Not like us, just as we do for our physical body, we insert I-consciousness that, “this is my body, this is me.” I go to some doctor, “Please see my pulse.” But I have no pulse! In fact, if you go into the true sense, I have no pulse – pulse is for the body. I say to the doctor, “See my pulse, I don’t feel well.” But the body is unwell, I am always the same. So this previous sūtra (3.26), in which we have explained, his body is just like that sheath in which we put a sword, like that his body exists. But he does not infuse his I-consciousness in that sheath, i.e., sword is sword and sheath is sheath, separate from it. Hence, when a supreme master reveals to you that supreme [state], from that very moment he is said to be liberated, absolutely liberated, and his remaining portion of his life is just like a yantra, just like a machine. So he is centralized in his God consciousness for eternity afterwards, and his existence of body is just like a machine, nothing else. So, what can we say to that wise person who is established in that supreme brahman only for one second; he becomes liberated, and he liberates the whole universe. In the Netra Tantra also it is said: If one realizes the state of supreme God consciousness only for a fraction of time of – nimeṣa unmeṣa – one twinkling, (i.e., eyes open and shut, that is twinkling), only in that fraction of time if you realize that real state of God consciousness, from that very moment he is said to be liberated, absolutely liberated, he is not to come in this world again. In Kulasāra Śastra also it is said: “O dear Devi, (Sundari, O beautiful Goddess, Devi), it is a wonder how great is the glory and greatness of that real nature of God consciousness. If that real nature of God consciousness travels from one ear to another ear – in sound only, not in actual existence – if that word only travels, that word will absolutely liberate him there and then. This is the greatness of that supreme state of God consciousness.”

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते  । सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते  ॥६४॥ क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः  । स्मृतिभ्रंशाट्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति  ॥६५॥ dhyāyato viṣayānpumsaḥ saṅgasteṣūpajāyate / saṅgātsañjāyate kāmaḥ kāmātkrodho ’bhijāyate //64// krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ / smṛtibhramśāṭbuddhināśo buddhināśātpraṇaśyati //65//   Anybody who is thinking of . . . one who is meditating upon God consciousness, [he goes] on meditating, meditating, and at the same time he thinks, “this meditation of God consciousness is very sweet.” And this is one thought, this is temptation; temptation is there, it is māyā. And this thought focuses him to things other than Parabhairava. And afterwards, [the mind] goes [to another similar thought]; this [initial] saṁskāra (impression) gives move to another saṁskāra, and another saṁskāra, and he is on the inferior plane of the world. JOHN: The saṁskāra that, “this meditation is sweet”? SWAMIJI: Not meditation. He is dragged away from God consciousness by and by – this is māyā! You must be so alert and so . . . you can’t remain idle. Meditation you have to do with vigor, with alertness. If alertness is a bit lessened, [awareness is] gone! It will carry you to the ordinary course of Being. You become just like dogs in the street. There is no God consciousness. So this is a trick. This is a trick when there is śaktipāta. When there is śaktipāta (grace), you become focused. Kṣiptam, mūdham, vikṣiptam, ekāgram, niruddham – these are the states of mind. The states of mind are five: kṣipta, vikṣipta, mūdha, ekāgra, niruddha. Kṣipta is for yogi – these [states of mind] are for yogis – kṣipta is: “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya . . . I had been there, I will go to some other shop tomorrow . . . “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya . . . O Denise is a very good disciple of mine . . . “om namaḥ śivāya, om namaḥ śiv̄āya, om namaḥ śivāya.” Like that, he is dragged [away from one-pointed-ness]. It is called kṣipta; this is the nature of kṣipta. This is the first yoga, the first start of yoga. At that time [when these intervening thoughts arise], you should not allow [your mind] to think other things that are similar to these. It may be similar. Do you know “similar”? And there is another [stage of yoga]: vikṣiptam. Vikṣiptam is: “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya . . . (what are you doing?) “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya . . . I have to go there, no! . . . “om namaḥ śivāya, om namaḥ śivāya.” Just at once you . . . JONATHAN: Become aware. SWAMIJI: No sooner has it taken a step outside, you . . . JONATHAN: You pull it back. SWAMIJI: . . . you pull it back at once. That is vikṣiptam. If you do it like this, then there is the third state, that ekāgra. Ekāgra is: “om namaḥ śivāya, om namaḥ śivāya . . . “om namaḥ śivāya, om namaḥ śivāya . . . “om namaḥ śivāya . . . and go on [reciting], “om namaḥ śivāya, and [yawning] . . . “om namaḥ śivāya, om namaḥ śivāya . . . “om namaḥ śivāya, [scratching], “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya.” This is ekāgra. But these things happen. These things, they destroy your one-pointedness. Then it is nirūddha. At once [you recite]: “om namaḥ śivāya, om namaḥ śivāya . . .  “om namaḥ śivāya, om namaḥ śivāya . . . “om namaḥ śivāya, om namaḥ śivāya . . .” Then it goes on in one chain. [Lord Kṛṣṇa] says in that [śloka]: yatroparamate cittaṁ niruddhaṁ yogasevanāt / yatra caivātmanātmānaṁ paśyannātmani tuṣyati // BG 6.21   [Lord Kṛṣṇa]: Yatroparamate cittaṁ niruddhaṁ yogasevanāt. At that time when, by yogābhyāsa, [the yogi] reaches the state of niruddha, the fifth state of yoga – what happens then? Yatra caivātmanātmānaṁ paśyannātmani tuṣyati, where he realizes his own nature and he is enjoying the super-consciousness of that nature. sukhamātyantikaṁ yattadbuddhigrāhyamatīndriyam / vetti yatra na caivāyaṁ sthitaścalati tattvataḥ // BG 6.22   Sukhamātyantikaṁ yattad [BG 6.22], and the glamour of that sukham (sukham means godly . . . JOHN: Pleasure. SWAMIJI: Not pleasure, you can’t say pleasure. JOHN: Super-pleasure? SWAMIJI: Yes. . . . buddhigrahyam, it is buddhigrāhyam. You can only calculate it with intellect, not with the body. Atīndriyam, it is beyond, that sukha [joy] is beyond the cycle of organs. Organs cannot experience that ānanda (that bliss). And once he is established in that, na calati tattvataḥ, he is not moved at all; for one second also, he is not moved from that [bliss]. JONATHAN: But to achieve that state you have to have that śaktipāta, isn’t it? SWAMIJI: Śaktipāta means you have to maintain your vigor, you have to maintain your will. There must be firm will. That is śaktipāta. Śaktipāta is not derived from other sources. You have got śaktipāta, you have got the power of śaktipāta, i.e., to have it. You [must] possess it with vigor, with force, because you have got that power. But you don’t like it [laughs]! You don’t like it and you go on meeting others and everything. DVD 2.3 (37:16) Now this is the 70th śloka finished. JONATHAN: Can I just ask one question? What causes that change? You said you possess that śaktipāta, that power, but you don’t like it, you just go to these other things. What makes that change, when you suddenly are not worried about these things and you dive into that? SWAMIJI: When śaktipāta comes from within. From within! Śaktipāta does not come from without. It is not [from] without. JONATHAN: It is there already. SWAMIJI: It is there. Because when God is united with limited God, [this is possible only because] limited God is not separate from unlimited God. End of Bhagavad Gita – Sangha 15 (54:04) __________ Now we move to verse 3 of Chapter 6, which is the chapter where Lord Krishna teaches Arjuna the formal practice of Meditation. In verse 3 Swamiji emphasizes the value of Meditation in action. Bhagavad Gita – Sangha 44 (44:17) DVD 6.1 (10:28) आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते  । योगारूढस्य तस्यैव शमः कारणमुच्यते  ॥३॥ ārurukṣormuneryogaṁ karma kāraṇamucyate / yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate //3//   Ārurukṣormuner. Munir, that yogi who is ārurukṣoḥ, who wants to rise step by step; who wants to rise step by step and meditates by successive meditation. Successive meditation does not mean that you meditate one hour in the morning, one hour in the evening – no, it is not that. [You should] go on meditating day and night. Don’t forget your meditation of thinking of the Lord with breath. Go on watching your breath, day and night. Try with all your might to watch it. If sometime you miss [a breath], that doesn’t matter, but it does not mean that you meditate only one hour in the morning and one hour in the evening, and in the remaining period you will do activities [such as] gupshup (idle conversation) and bakwas (nonsense) and everything. Because that impression [of worldly activity] will be stronger, that impression will subside your abhyāsa (practice). Do you understand? So you should not work in that way. Abhyāsa is to start [watching your breath] just like in chain form [i.e., continuously]. Try your best [to practice] that way. ārurukṣormuneryogaṁ karma kāraṇamucyate / yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate //3//   Ārurukṣormuneryogaṁ. Yogam ārurukṣor muner, the one who is trying to reside in yoga abhyāsa, for how long [should he practice]? Day and night. According to his capacity, he should [practice] day and night. But the balance should be of abhyās, i.e., [abhyās should be] more in weight than the daily activities of your worldly affairs. Worldly affairs should be less in balance [in] scale. Worldly activities [should be much] less, just four anas (16 cents) in one rupee, even two annas (8 cents) in one rupee. The [remaining] period of your time must be devoted to abhyāsa, to meditation. That is yogam ārurukṣor muni, one who wants to rise in yoga, who wants to step into yoga. Karma kāraṇam ucyate. Karma kāraṇam ucyate, karma, abhyāsa in action. You should not sit idle, you should go on walking [etc., while] practicing yoga. And it is kāraṇam, these [worldly activities] are the means (upāyas) for him. Abhinavagupta has, in a unique way, translated in two ways kāraṇam and kāraṇam. There are in two places kāraṇ and kāraṇ. End Bhagavad Gita – Sangha 44 (49:02) ________________________ In this next excerpt from Chapter Five, Swamiji explains what happens in meditation when the breath becomes more and more refined. Bhagavad Gita – Sangha 42 (32:30) DVD 5.2 (32:04) स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः  । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ  ॥२७॥ sparśānkṛtvā bahirbāhyāṁścakṣuścaivāntare bhruvoḥ / prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau //27//   [Lord Kṛṣṇa]: Sparśān kṛtvā bahir bāhyāṁ. Bāhyāṁ sparśān bahi kṛtvā, those outside sensual objects, you should keep them outside. Cakṣu caivāntare bhruvoḥ, [your mind should be focused] in between the two eyebrows; you must feel the sensation inside, between two eyebrows. Prāṇāpānau samau kṛtvā, nāsā abhyantara cāriṇau, you should breathe out and breathe in, in samatā. Samatā means . . . No, this is very important. For instance, you breathe in and you breathe out. Not like [you normally do]. You have not to breathe in and out like that. You have to breathe in your own nāsa (inner consciousness). For instance, you have to breathe like this and this; only this much: [Swamiji demonstrates by showing the tiny distance between his thumb and index finger]. You have not to breathe [heavily] – not like this. You have to breathe very slowly, very slowly. [So] slowly that [you do] not breathe at all. It takes only [a small] space to breathe. Only this much. This is the reality of one-pointedness. JONATHAN: But Swamiji, when you do that though, sometimes in breathing, you don’t get enough breath; it feels like you’re not going to get enough . . . SWAMIJI: (laughs . . .) No, it is not suffocation. You will never become suffocated because it is life; it is life-full at that time. You know when in my courses I was not breathing. I was breathing like this [Swamiji demonstrates]. When I was out [of my courses], then I would [breathe heavily]. JONATHAN: Yes, suddenly you would breathe. SWAMIJI: Yes, that is outside. Inside is this [Swamiji demonstrates again], i.e., when you don’t breathe at all. You breathe only from here to here, bas! That is all. So there is no breath. It is only the glamour of madhya nāḍi, the ‘central vein’. You are residing in the central vein, suṣumnā nāḍi. It is in suṣumnā nāḍi. It goes in suṣumnā nāḍi and [breath] is finished. JONATHAN: But from a practical point of view, you were demonstrating that to me one day when you went to Harvan, and you stopped on the side of the road and you said, “the breath must only go this much.” But if a normal person sits down and makes their breath go like that, then they are short of breath, isn’t it? Or does that feeling go? SWAMIJI: No, shorter breath. JONATHAN: But there is that feeling that you need more breath. SWAMIJI: No, you don’t get urge for breathing. You don’t get urge for breathing. This is something different! JOHN: My experience is though when you try to be one-pointed on watching your breath and so forth . . . SWAMIJI: When it is one-pointed, then you don’t breathe. JOHN: Breathing slows down automatically. SWAMIJI: Not in so much space. JOHN: So it becomes less and less as you . . . SWAMIJI: Huh? JOHN: When you are breathing and you are becoming more one-pointed then your breathing becomes less and less. SWAMIJI: Less and less, less and less. And in the end, it breathes only this much. JOHN: But my problem is before I get to that point . . . SWAMIJI: If it comes down from here, it goes up to this, then it returns there. JOHN: My experience is, when I become more one-pointed and it becomes less and less and less, all of a sudden that panic comes and I go, “aaaaaaaahhhh,” I take that, like I’m not breathing, I get a shock that, “no, I’m not breathing and then I take a breath.” SWAMIJI: (laughs . . .) That is because you are not focused in that Parabhairava state. When once you are focused in the Parabhairava state then you won’t breathe because you are life-full. JOHN: So how do we get over that gap of that panic of not taking full breaths? SWAMIJI: Yes, in both ways it is divine. Both ways. If you breathe, that is also divine; if you don’t breathe, that is also divine. It is this [Swamiji demonstrates the short distance of the movement of breath]. I showed you. JONATHAN: You showed me that day. SWAMIJI: It is said, nāsābhyantaracāriṇa, only breath does not move out from nāsa, out from nāsika [between the eyebrows]. It moves only this much, this much [Swamiji demonstrates]. So there is no such breathing. You should not examine it. It is automatic. It will happen automatically some day when you are glorified with my grace. JOHN: What do you mean, Swamiji, when you say ”lengthen the breath and make it flow longer and longer?” When we were meditating, you said we should lengthen the breath, make it slower and longer – what does that mean? SWAMIJI: Lengthen? Lengthen, not. You should breathe very slowly. JONATHAN: You mean length of time and less in space. SWAMIJI: Less space. JONATHAN: And length in time. SWAMIJI: Yes. JONATHAN: So it should take longer to go even that little distance. SWAMIJI: Yes. JONATHAN: But you shouldn’t make your breath long. SWAMIJI: Long? No [laughs]. JONATHAN: That’s what I am saying. You shouldn’t do that! You should only do this much. But time should be longer . . . SWAMIJI: Yes. JONATHAN: . . . and space should be less. SWAMIJI: Yes. How wonderful! End Bhagavad Gita – Sangha 42 (38:56)

एवंविधे परे तत्त्वे कः पूज्यः कश्च तृप्यति ॥१६॥ evaṁvidhe pare tattve kaḥ pūjyaḥ kaśca tṛpyati // 16b // When you put this thing in your view, evaṁ vidhe, in this supreme essence of transcendental truth, who is to be worshiped and who is the worshiper? Kaḥ pūjyaḥ, who is to be worshiped? Kaśca tṛpyati, who is the worshiper? एवंविधा भैरवस्य यावस्था परिगीयते । सा परा, पररूपेण परादेवी प्रकीर्तिता ॥१७॥ evaṁvidhā bhairavasya yāvasthā parigīyate / sā parā pararūpeṇa parādevī prakīrtitā // 17 // This state of Bhairava that is already sung in the body of the Tantras, yāvasthā parigīyate (parigīyate, sung), that state is in Its supreme way (pararūpena), [and It] is the state of Bhairavī (parā devī). In other words, The real state of Bhairava is the state of Bhairavī. Whenever you explain, whenever you find out, what is the real state of Bhairava, you can’t find it out because the real state of Bhairava is, in fact, the real state of the knower. It can’t be found [because] It is the [finder]. The real state of Bhairava is the perceiver, It is not perceived. You can’t perceive that state. When It is perceived, when there is a desire in you to perceive It, you can perceive It [only] when It comes down in the state of Bhairavī. So that is the way. When you tread on the level of Pārvatī, then you are treading on the path. This is the journey we have to do, the journey we have to do in the field of Pārvatī, not in the field of Bhairava [where] there is no journey. He is the knower of everything, so It can’t be found, that state cannot be found. That state can only be found when It comes down one step lower at the state of Pārvatī. So, now, here we will describe one hundred and twelve ways to enter in the universal and transcendental state of consciousness. One hundred and twelve ways will be explained in this book, and those one hundred and twelve ways will reside only in the field of Pārvatī. It can’t reside in the field of Bhairava because Pārvatī is the way. This is what he puts down [as] the foundation stone for entering in the consciousness of the one hundred and twelve ways. Evaṁvidhā bhairavasya yāvasthā parigīyate, this state of Bhairava, which is sung in the Tantras, is really the supreme state of the Goddess, Pārvatī (sā parā pararūpeṇa, in Its supreme way is parā devī prakīrtitā). But is there any difference of supremacy? Is there a difference of supremeness between Lord Śiva and Pārvatī? This is what he explains now.   शक्तिशक्तिमतोर्यद्वत् अभेदः सर्वदा स्थितः । अतस्तद्धर्मधर्मित्वात् परा शक्तिः परात्मनः ॥१८॥   śaktiśaktimatoryadvat abhedaḥ sarvadā sthitaḥ / atastaddharmadharmitvāt parā śaktiḥ parātmanaḥ // 18 // Just as between energy and the holder of energy there is no differentiation at all to be found–always there is abheda, there is unity, unity between energy and the holder of energy (śakti and Śiva), there is no differentiated-ness–in the same way, tat dharma dharmitvāt (tat dharma means, all the aspects of Lord Śiva–tad dharma; tat means Lord Śiva, of Lord Śiva), all the aspects of Lord Śiva are held by Pārvatī Herself (tat dharma dharmitvāt). “Dharmi” is the holder of all aspects. Dharmi, who is dharmi? Pārvatī. Tat dharma, all the aspects of Lord Śiva are held by Pārvatī. So, parā śakti parātmanaḥ, that supreme energy is the energy of the supreme Lord. There is no difference in any case. न वह्नेर्दाहिका शक्तिः व्यतिरिक्ता विभाव्यते । केवलं ज्ञानसत्तायां प्रारम्भोऽयं प्रवेशने ॥१९॥   na vahnerdāhikā śaktiḥ vyatiriktā vibhāvyate / kevalaṁ jñānasattāyāṁ prārambho’yaṁ praveśane // 19 // Because, when there is a fire (for instance, there is a fire), its energy is dāhikā56, [and dāhikā’s] energy is pācikā57 [and] prakāśikā58. All these energies are owned by fire, but those energies–lightning, giving light, burning, heating, all these energies are produced from fire–but these energies are undifferentiated with fire. From fire, these energies are not different from fire. That is what he says: na vahner, from fire, dāhikā śakti, the energy of burning, burning energy, is not vyatiriktā (separated) vibhāvyate (found), it is not found that it is separated. Kevalaṁ jñāna sattāyāṁ prārambho’yaṁ praveśane, it is just to enter in that state of fire, i.e., to put a kettle on it or to put fuel on it (dāhikā, prakāśikā, and pācikā). It is just to enter in the state of fire, i.e., to put fuel and to put that kettle [on it]. So, [in the same way], it is just to enter in the jñāna sattā59 of Lord Śiva. You have to enter in the jñāna sattā of Lord Śiva, and [although] you are maintaining the nāvatma mantra and all these [processes], these are nothing. [They are] only prārambha, just to begin with.

SVĀTANTRYA ŚAKTI IS THE CAUSE So, in the reflection of the universe, the substitute cause of this reflection, is His [Lord Shiva’s] free svātantrya śakti. By His free will, this reflection has taken place in the mirror of Consciousness, but there is not any reflected object (bimba), because everything is in the mirror of Consciousness. This kongari (fire pot) is in the mirror of Consciousness, and the reflection of this kongari is also in the mirror of Consciousness – this and this, both. So everything, whatever exists in this universe, is only a reflection in the mirror of Consciousness. And by the attribution of inserting the reflection – pratibimba – He becomes one with the reflection (the reflected becomes one with the reflection). So, in the mirror of Consciousness, the reflection takes place by His own sweet will, not by the grace of any reflected object, but by the force of His own svātantrya śakti. When a sādhaka [aspirant] feels that this whole universe, which is expanded variously in the universe, then, he sees, he observes, that this whole universe which is expanded, fully, completely, is only a reflection in one’s own consciousness. For instance, if he observes this whole universe as the reflection in the mirror of consciousness, he experiences at the same time that this whole universe is my own nature from Śiva to earth; all these thirty-six elements are one with me, and this whole universe to be only one body, one body of his Conscious Being. By this process of contemplation he becomes viśveśvara, he becomes the master of universe. So, Lord Śiva has put forth the explanation of the mode of pratibimba (reflection), and the mode of darpaṇa (mirror), just for this purpose that our mohaḥ (our illusion) will disappear. Bas, here ends the Pratibimabavāda. [ END OF CHAPTER FOUR ]   Extracts from Bodhapañcadaśikā (fifteen verses of wisdom) by Abhinavagupta    स एव भैरवो देवो जगद्भरणलक्षणः । स्वात्मादर्शे समग्रं हि यच्छक्त्या प्रतिबिम्बितम् ॥४   sa eva bhairavo devo jagad-bharaṇa-lakṣaṇaḥ / svātmādarśe samagraṁ hi yacchaktyā pratibimbitam  // 4 //   This whole universe is created by God in his own nature, i.e., just as you find the reflection of the universe in a mirror. So this whole universe is created just like as the whole universe you feel in a mirror. It is just the reflection of Lord Śiva. This whole universe is just pratibimba [reflection], it is not in such a way created that it is separate from Lord Śiva. It is created as a city is found in a mirror. BRUCE P: But there is no city separate from the mirror; there is only the city on the mirror? SWAMIJI: City on the mirror, there is no separate city.  In place of a separate city there is svātantrya, by ‘his freedom’ he has created this whole universe in his own nature. JOHN: Just like a reflection in a mirror. SWAMIJI: Yes.   And that which gives reflection is not the universe, it is the svātantrya of Lord Śiva. By svātantrya he has created this universe in his own nature. Do you understand sir? So this outside universe is created just for the sake of realizing his own nature. That is why it is called Śakti. This whole universal state is called Śakti, this is the means to realize ones own nature. BRUCE P: But without Śakti, Śiva did not realize . . . ? SWAMIJI: Śiva cannot be realized.  Śakti is the source to realize Śiva! BRUCE P: Yes, but you said that, “this was created so that he could realize his own nature.” Before creation what was he?  SWAMIJI: No, the knowledge was there, but it was centralized in his own nature. But he wants that nature to be recognized by himself, yes.  So how can he recognize?  He must become ignorant first, then he can recognize. BRUCE P:  Why should he want to recognize . . . why should he want to? SWAMIJI:  It is svātantrya [Lord Śiva’s independent freedom].  Because if he does not recognize it, what is the fun of the universe? Universe is created just to recognize his own nature. JOHN: Just for fun. SWAMIJI: Just for fun, yes . . . it is svātantrya. This is why in Shaivism this is svātantrya vāda [theory of svātantrya] everywhere. If he were only Śiva . . . he was there, he was in his full splendor of God consciousness, but when fullness has overflowed, you know what happens afterwards? He wants to remain incomplete, he wants to appear as incomplete, just to achieve completion.  So this is the svātantrya, this svātantrya has created this whole universe.  So in the universe there is ignorance, and for ignorance you want to get rid of that ignorance. And there is a way, there is a way, that in the activity of the world you will meditate and bas, reach the state of God Consciousness. So this is the fun of svātantrya. And at the moment he realizes his nature from ignorance to knowledge, he experiences at that very moment that, it was already there! This is the proof, this is the proof of his being already filled with knowledge, in ignorance also!  In ignorance also, when this ignorance vanishes from that individual, he experiences and this memory comes in his mind, “that it was already there, it was already there.” This memory comes at the time of knowledge, at the time of existence of God Consciousness. ERNIE: So there was never really any separation at all? SWAMIJI: No, there was never . . . separation seems to be by svātantrya [His independent free will].   And only Lord Śiva can just ignore his own nature totally, altogether, by his own svātantrya. For instance, see in a rock, “where is the existence of Lord Śiva?” In a rock there is nothing, it is just a rock. BRUCE P: That is what he sees? SWAMIJI: Yes, he wants to disconnect his God Consciousness altogether in his creation, and see that it is not disconnected. Although it is disconnected, it is not disconnected. In real sense it is not disconnected.  If you are life-full, how can you become without life? You cannot! But he can, Lord Śiva can become without life; altogether just disconnected totally from God Consciousness – He can do it! So it is atidurghaṭa kāritā is attributed to Lord Śiva only. And it is a supreme way of acting . . . this kind of drama is a super-drama.  For instance, you can play parts – but with life – you cannot play the part of a rock.  Can you play a rock in that drama, in that screen? In that screen you cannot play the part of a rock. BRUCE P: No. SWAMIJI: Lord Śiva can become a rock. So he is, etadeva svātantryam, so he is perfectly independent, perfectly glorious, and perfectly intelligent.  This is the intelligence!   Intelligence is not that you will play the part of lady. Intelligence is, you will play the part of a rock, you will play the part of a tree – this is intelligence!  And this kind of intelligence is found only in the state of Lord Śiva and nowhere else. This is the reality of Kashmir Shaivism as explained by Abhinavagupta.   एवमस्य स्वतन्त्रस्य निजशक्त्युपभेदिनः । स्वात्मगाः सृष्टिसंहाराः स्वरूपत्वेन संस्थिताः ॥९   evam-asya svatantrasya nija-śakty-upabhedinaḥ  / svātmagāḥ sṛṣṭi saṁhārāḥ svarūpatvena saṁsthitāḥ  // 9 //   So, asya svatantrasya, this Lord Śiva who is svatantra, ‘all round independent’; this variety of creations (sṛṣti) and the variety of destructions (saṁhāra) are existing in his own nature (svarūpa), and at the same time existing in its own way, which is ignorance. In the field of ignorance, the field of ignorance is also there. And at the same time, it is why our masters have explained to us to meditate; ‘to meditate to find out what a rock is’. When you meditate, then a rock will become universal; then there is nothing, there is no problem. When there is only a rock there is a problem, when there is only Bruce there is a problem, when there is only John there is a problem. When John will come to know that he is Universal, there is no problem.  It is why meditation is produced for realizing the reality of God Consciousness in Shaivism. So this sṛṣṭi-saṁhāra, this ‘creation’ and ‘destruction’,  is done in two ways, i.e., creation in the cycle of knowledge and creation in the cycle of kriyā – it is ‘in action’. BRUCE P: But what is the purpose of action? SWAMIJI: It is svātantrya, it is play. BRUCE P: To realize himself? SWAMIJI: No, it is just his own play. So it is a trick, it is a trick – it is not destroyed at all – it is a trick to appear as if it is destroyed. ERNIE: This is the play. SWAMIJI: This is the trick, this is play.  He is tricky – Lord Śiva! ERNIE: But, you know, so many people in the west have an idea that God is compassionate, and all-loving, and all-understanding. But if you have an idea that God creates and destroys your ignorance, and if you are suffering because you are ignorant, for whatever reasons, then that position is not able to . . . SWAMIJI: No, when it is realized then there will be no difference; you won’t feel any difference in being compassionate and in the absence of compassion. JOHN: But there’s nobody for God to be compassionate to . . . SWAMIJI: No . . . JOHN: . . . only to himself? SWAMIJI:  . . . at that moment. He transcends; these limited boundaries of dualistic ways of thought, he transcends at the time of knowledge. When once you realize that experience of the true position, then there is no . . ERNIE: . . . no problem. SWAMIJI:  For instance, if there is only ‘One Being’ . . . if there is only one Being – if you once realize there is only one Being in the universe – they are not separate beings; if they are not separate beings where there is the problem? ERNIE: Yes, but I am in ignorance and I don’t realize that, then I have a problem. SWAMIJI: Yes, you have to perform rituals, you have to perform good character, conduct, and all the rules and regulations of śāstras. When once you realize that, when you come to that point of realization – then you are ignorant, and at the same time you are not ignorant. ERNIE: I have both these qualities? SWAMIJI: There, at the point of knowledge. ERNIE: Knowledge, yes. SWAMIJI: Then the problem is solved. Because everything is good there. Because at the place of God Consciousness, at the state of God Consciousness, everything is good, everything is divine, there is nothing bad. Bad is only created to feel the goodness, to get a good taste of goodness. ERNIE: Contrast. SWAMIJI: Yes. BRUCE P: So, a little bad is good for one? SWAMIJI: Yes, in some place. Because from that goodness everything has come out . . .  bad, good, and everything has come out.  At the place of God consciousness, at the state of God consciousness, everything is good, everything is divine, there is nothing bad. It is the embodiment of goodness, embodiment of purity, embodiment of divinity.   THE CYCLE OF BONDAGE AND LIBERATION   But in fact these two cycles of bondage and liberation; the cycle of bondage is concerned with that 'not knowing cycle'; that is when you don’t know what you are doing, when you don’t know where you are established – that is the cycle of bondage. And that the cycle of knowledge, liberation (what is that?), when you come to understand that it is only a trick, it is the play of Lord Śiva and nothing else. Nothing has happened, nothing is lost, nothing is gained.  When nothing is lost, nothing is gained, there is nothing right . . . and in that cycle you must understand that, you should not attach that kind of understanding in this cycle, in the cycle of ignorance. Do you understand what I mean?  This is Shaivism! But you must come to understand this, because it is misunderstood by many people. This theory of Shaivism is misunderstood and you begin to [imagine you have] become Śiva.  And this misunderstanding also too . . . ERNIE: Is a trick! SWAMIJI: . . . is found in the divinity of Lord Śiva. ERNIE: But, what is misunderstood about Shaivism, in this point? SWAMIJI: No misunderstood that, “I am Śiva.” ERNIE: But I don’t understand, that’s what . . . ? SWAMIJI: No, you don’t understand . . . ERNIE: Yes, I don’t understand that? SWAMIJI: . . . you don’t understand that you are Śiva, so you are not Śiva!  But according to the theory of Shaivism you are Śiva!  Then you come to this conclusion “that you are Śiva!” ERNIE: Where is the misunderstanding? SWAMIJI: Because you are not actually Śiva, you have not achieved that state. DENISE: So it is a mistake to think that you are Śiva, if you haven’t actually realized you are Śiva? SWAMIJI: No, if you have not actually realized Śiva. DENISE: You shouldn’t go around thinking that you are Śiva . . . is that right? SWAMIJI: No. You should always elevate yourself, you should always think “that you are Lord Śiva”, but don’t boast of this. DENISE: Don’t tell anybody SWAMIJI: If you tell anybody, it means that you are not Lord Śiva. So you should not announce!  Announcing shows, proves, that you are not actually Śiva. ERNIE: So if you don’t announce, but let us say you keep it a secret to yourself? SWAMIJI: No, you must understand . . . (laughs . . .), you must actually understand it, not till then. Till then it is all a joke. ERNIE: No, but I am trying to figure out how does one know? SWAMIJI: Huh? ERNIE: How does one know when one is fooling oneself and when one is real? SWAMIJI: You will come to know yourself. Because you will be blissful, you will be always blissful.   kairliṅgaistrīṅguṇān . . . (Bhagavad Gīta 14.21)    When something bad happens to you, you won’t get worried; when something good happens to you, you wouldn’t get excited – then – if you realized it. BRUCE P: In pain you will be blissful? SWAMIJI: In pain also you will be peaceful.  And you must come to know, and you have to see in yourself that, ‘you are situated in this way.’  If you are not situated in this way and say that, “I am Lord Śiva, I am Lord Śiva,” someone will slap you and make you understand that you are not Lord Śiva, you are just . . . with one slap. ERNIE: This is a big problem? SWAMIJI: This is a big problem.  And you have to find out yourself, where you are situated. ERNIE:  Or with masters guidance? SWAMIJI: Yes. It happens by the grace of Lord Śiva, or by the grace of master, or by the grace of śāstras. [ END OF EXTRACT ]

“God is doing it! Focus your mind on me only!” ~Swami Lakshmanjoo   view on YouTube Mat cittaḥ sarva durgāṇi mat prasādāt tariṣyasi (58th śloka). Mat citta, when you focus your mind in Me, in Me the supreme Bhairava, sarva durgāṇi, all durg (durga means those mounts which are very difficult to climb up, very difficult to cross over), all of those difficult processes you’ll tariṣyasi, you will conquer.525 Atha cet, otherwise, if you ahaṁkāraṁ na mokṣyasi, if you still [think] in your mind that, “I am . . . I have to do this; I am doing this by the grace of God.” You should not [think] that, “I am doing this by the grace of Lord.” God is doing it! You should think like that. Ahaṁkāraṁ, if you put I, I-ness in that, vinaṅkṣyasi, you will be destroyed; you’ll be destroyed altogether, nothing will remain of you. And I will be so cruel to you at that time. Vinaṅkṣyasi, you will vanish altogether. You’ll be no more in this world. –––––– 525 “And when you have diverted your mind towards Me always, in each and every action of the world, sarva durgāṇi matprasādā, all your difficulty will vanish altogether by My grace, not by your action. By My grace, all your difficulties will be over, finished.” Bhagavad Gita audio, 1978 Lakshmanjoo Academy archive