Lakshmanjoo Academy

In the Vijñāna Bhairava, Bhairava sets out one hundred and twelve techniques of spiritual practice to be used by an aspirant eager to realize the divine universal reality. In this... The post How to practice with the 36 elements in your own body appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

In these turbulent times, we feel it is important to share this vital mantra and make it available to all that may desire its benefit. This recording was made as... The post The meaning and importance of the Aghora Mantra appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

In this excerpt from the Shiva Sutras  – The Supreme Awakening, third awakening, Verse 4) Swami Lakshmanjoo explains how “You must do this kind of practice for subsiding the power... The post You must do this kind of practice for subsiding the power of ignorance, the power of illusion. Shiva Sutras 3.1 appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

This lecture is an excerpt from the Vijnana Bhairava: The Manual for Self Realization by Swami Lakshmanjoo). Introduction by John Hughes: “The narrative begins with Bhairavī, feigning ignorance, telling Bhairava... The post What is the real essence of the way we have to tread in Kashmir Shaivism? (Vijnana Bhairava verse 22-24) appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

Abhinavagupta's Bhairava Stotra is a unique hymn that is a part of the Sacred Verses for Sunday Puja. Swamiji revered these verses, as he did all of the works of... The post Abhinavagupta's Bhairava Stotra appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

In this unique lecture about “The Sixfold Path of the Universe,” Swami Lakshmanjoo explains the most important points for entering into Kashmir Shaivism. The combination of all of these six... The post The explanation of this whole universe, both subjective and objective, in Kashmir Shaivism appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

We have been studying some very interesting parts from Abhinavagupta's Bhagavad Gita, in the Light of Kashmir Shaivism revealed by Swami Lakshmanjoo in our Weekly Sangha. This particular part from... The post Whatever happens in this world – He is never lost! appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

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In today's excerpt, Swamiji explains the most important ingredient to meditation. This is from Tantraloka Chapter 11 verse 81, from the Archives of the Lakshmanjoo Academy, recorded by John Hughes.... The post The most important ingredient to meditation appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

The creator has become the universe and the universe is the formation of the creator. ~Swami Lakshmanjoo The post The difference between water and snow appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

A central theme of the philosophy of Kashmir Shaivism is the highly esoteric principle known as spanda which means vibrationless/vibration or established stable movement. In our Shaivism there are two... The post The real meaning of “Jai Guru Dev” in Kashmir Shaivism appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

In this excerpt from the Shiva Sutras  – The Supreme Awakening, third awakening, verse 29, Swami Lakshmanjoo clarifies who is the one inserting knowledge in others.   In fact, only... The post Who becomes the cause of inserting knowledge in others appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

The ancient question of humankind about what came first… Knower or the known, which one is first? In this excerpt from the Bhagavad Gita, In the Light of Kashmir Shaivism (Chapter... The post Knower or the known, which one is first? appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

In this beautiful excerpt from the Hymns to Shiva, Utpaladeva's Shivastotravali (Chapter 14 verse 15) Swami Lakshmanjoo explains how Lord Shiva bestows grace to people – a very different Shaktipata – in... The post How Lord Shiva bestows grace to people – a very different Shaktipata – in Kashmir Shaivism appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

In this excerpt, Swami Lakshmanjoo reveals “Why Lord Shiva has created this universe, which is Shakti, His supreme energy?” This lecture is from the Bodhapañcadaśikā [15 verses of wisdom]. You... The post Why Lord Shiva has created this universe, which is Shakti, His supreme energy? appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

We are excited to offer Swamiji's revelation of the Bhagavad Gītā, in the Light of Kashmir Shaivism for rent and streaming on-demand online. This treasure was one of the last... The post Bhagavad Gita audio study set available ON-DEMAND! appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

In this excerpt from the Spanda Kārikā, which is part of the book: The Mystery of Vibrationless-Vibration in Kashmir Shaivism – Spanda Kārikā & Spanda Sandoha Swami Lakshmanjoo talks about the two states which we experience in this world. Read along with the transcript in this video recording or read the transcript below… Audio 1... The post There are two states which we experience in this world appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

In this week's excerpt, from the book Hymns to Shiva, Utpaladeva's Shivastotravali as revealed by Swami Lakshmanjoo, Utpaladeva explains to us why Lord Shiva destroys this universe. He also talks about why Shaivite yogi dances in the graveyard, and why “everything is divine to them”. Chapter 20 (34:28) सतोविनाशसम्बन्धान्मत्परं निखिलं मृषा एवमेवोद्यते नाथ त्वया संहारलीलया  ॥१८॥... The post Why Lord Shiva destroys this universe appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

This Introduction was written by John Hughes for the Manual for Self Realization: 112 Meditations of the Vijnana Bhairava Tantra revealed by Swami Lakshmanjoo. Lord Shiva creates the objective world through the expansion of his Shakti, which is absolutely one with him; and the universe is manifest in his own nature, like a reflection in a mirror,... The post The difference between energy and its holder in Kashmir Shaivism appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

This is an extract from a video of Alice Christensen (Mother Alice) and Swami Lakshmanjoo discussing the correct and incorrect rise and awakening of Kundalini in Kashmir Shaivism. Alice Christensen: Swamiji, there is so much discussion in the United States about kuṇḍalinī and the power of kuṇḍalinī, can you give us some of your personal insight... The post The correct and incorrect rise of Kundalini in Kashmir Shaivism appeared first on Lakshmanjoo Academy, Kashmir Shaivism.

About the Tantraloka Abhinavagupta says the following: "This Tantrāloka is the manifestation of the three and a half streams of divine nectar which encompass the essence of all spiritual wisdom. With its broad sweep, it embodies in its exposition the quintessence of the Trika school of thought.  (Tantrāloka 36.15) In this excerpt from the Light on the Tantra of Kashmir Shaivism, Abhinavagupta's Tantraloka, Volume One Swami Lakshmanjoo explains the real cause of liberation. https://www.lakshmanjooacademy.org/wp/wp-content/uploads/TL1_liberation-knowledge.mp3 Audio 9 - 05:30 क्रिया हि नाम विज्ञानान्नान्यद्वस्तु क्रमात्मताम् । उपायवशतः प्राप्तं तत्क्रियेति पुरोदितम् ॥२३१॥ kriyā hi nāma vijñānānnānyadvastu kramātmatām / upāyavaśataḥ prāptaṁ tatkriyeti puroditam //231// This kriyopāya,617 which is called āṇavopāya, which is one with āṇavopāya, is not other than vijñānopāya.618 This upāya, this means, is also residing in the field of knowledge; this means of action is also residing in the field of knowledge. This is also one with vijñāna (nānyat vastu). Kramātmatam upāyavaśataḥ prāptaṁ, knowledge residing in the field of succession is called jñāna śakti. Knowledge residing above the field of succession is called icchā śakti. Knowledge residing below the field of succession is called kriyā śakti. Knowledge is the thing. Knowledge is upwards and downwards. Knowledge residing above the field of succession, . . . JOHN: That’s in icchā śakti. SWAMIJI: . . . that is icchā śakti. JOHN: Then knowledge residing in succession . . . SWAMIJI: In succession is jñāna śakti. Knowledge residing below succession [is kriyā śakti]. JOHN: But what is “below succession”? What does it mean, “below succession”? SWAMIJI: When there is no touch of knowledge in action. JOHN: When it is just action. SWAMIJI: When it is just action–pūjā, worship, [when there is] no awareness. SCHOLAR: Yogāntatām. SWAMIJI: Yogāntatām, prāptaṁ tatkriyeti puroditam,619 that is kriyā śakti. DEVOTEE: (inaudible) pāyavaśataḥ prāptaṁ tat kriya. SWAMIJI: That is kriyā. So, in fact, kriyā, jñāna, and icchā are one. SCHOLAR: Triśūla. SWAMIJI: Audio 9 - 07:22 सम्यग्ज्ञानं च मुक्त्येककारणं स्वपरस्थितम् । यतो हि कल्पनामात्रं स्वपरादिविभूतयः ॥२३२॥ samyagjñānaṁ ca muktyekakāraṇaṁ svaparasthitam / yato hi kalpanāmātraṁ svaparādivibhūtayaḥ //232// The cause of liberation, the cause of getting liberation, is not the master, is not the effort of the disciple, is not the effort of the master. The real cause of liberation is just where there is knowledge. Where there is knowledge, the appearance of knowledge, [that] is the cause of liberation. Svaparasthitam, it may reside in the master, it may be residing in the disciple, we don’t stress on that, we stress on knowledge. That perfect knowledge of Self is the cause of liberation. It may be residing in the master or it may be residing in the disciple. Yato hi kalpanāmātraṁ svaparādi vibhūtayaḥ, “This is the master,” “This is the disciple,” what does that [matter]? There is no difference! You may perceive that supreme knowledge in your master, [then] you are liberated! It doesn’t matter if [supreme knowledge] is not residing in you! Wherever it is residing, you are liberated. It may reside in the master, it may reside in you (in the disciple). Because, yato hi kalpanāmātraṁ svaparādo vibhūtayaḥ, “This is the master,” “This is the disciple,” this is all the ignorant way of understanding, the incorrect way of understanding. The correct way of understanding is, wherever there is knowledge, that is liberation. It may be residing in Lord Śiva, it may be residing in you. If you once perceive that it is residing in Lord Śiva, you are liberated. You may not perceive that it is residing in me.620 So there is faith: if you believe that your master is filled with the glory of awareness, [then] you are filled with the glory of awareness...

This verse from the Svacchanda Tantra. It appears in Kṣemarāja’s commentary on the last verse (109) of chapter nine. Listen to the audio of the Kashmiri lecture by Swami Lakshmanjoo or/and read the English translation below the audio... https://www.lakshmanjooacademy.org/wp/wp-content/uploads/ādhīnāmagadaṁ-divyaṁ.mp3     iti | ca evārthe, bhāvitātmaiva prayuñjītetyarthaḥ | pāṭalikī saṅgatiradūra eva ---- "kālāgnirnarakāścaiva pātālā hāṭakeśvaraḥ" (9-109) ityādinā paṭalāntaṃ kaṭākṣayatā granthena kṛteti śivam || "vyādhīnāmagadaṃ divyamādhīnāṃ mūlakartanam | upadravāṇāṃ dalanaṃ mahādevamupāsmahe ||" iti śrīsvacchandatantre śrīmahāmāheśvarācāryavaryaśrīkṣemarājaviracitoddyotākhyavyākhyopete navamaḥ paṭalaḥ || 9 || It is interesting that Swamiji appears to have changed this verse to read as follows:   ādhīnāmagadaṁ divyaṁ vyādhīnāṁ mūlakṛntanam / upadhravānāṁ dalanaṁ mahādevamupāsmahe // 21 // We worship that Lord Mahādeva, the only Supreme Divinity who is divine medicine for all mental afflictions, who is the complete destroyer of all diseases, both mental and physical, and who dispels all misfortunes.   vyādhīnāṁ agadaṁ divyaṁ ādhīnām mūlakṛintanam   / upadhravānāṁ dalanaṁ mahādevamupāsmahe   // Upāsmahe, we are trying to get close to Mahādeva, or may we try to get close to Mahadeva, or, it is our desire that we should go close to Mahādeva – this is the meaning of upāsmahe. How is he? The moment you reach there, vyādhīnāṁ agadaṁ divyaṁ, there is complete treatment of all diseases, i.e., all diseases are over (aroga). Just when you have the desire of going close to Mahādeva, all disease have their . . . Devotee: Chutti (farewell) Swamiji: . . . chutti. You bid farewell (to diseases). Which diseases? Physical ailments. Devotee: Mental? Swamiji: Physical, Physical. Physical means those related to the body [i.e., ādhibautika]. (1.00) Flank pain Devotee: Fever Swamiji: Tummy aches. Look at her, she has got. Devotee: Arthritis (Laughter) Swamiji: What have you got? Devotee: Arthritis. Swamiji: But you went to Shankaracharya1 the other day. How fast you went! Like a racing horse! Devotees: Laughter Swamiji: vyādhīnāṁ agadaṁ divyaṁ,  so this is the meaning of coming close to Mahadeva. This is the first sign. All diseases come to an end. All diseases are cured. ādhīnām mūlakṛintanam. ādhīnām means the mental diseases that are there, Devotee: Mental Swamiji: Because of which everyone says, Oh he has given me so much tension. He has given me so much, internal, internal . . . Devotee: Internal (tension) Swamiji: Like an arrow that penetrates your heart. Tears your hearts to bits. Isn’t it? Devotee: Yes sir. Swamiji: Sometimes someone tells you something, it is like a knife that moves and cuts you inside. These are ādhī, these are mental ailments [ādhyātmika]. To them mūla kṛntanam, chops off from their root (mūla), all those diseases; all these diseases which are mental diseases, he . . . Devotee: Finishes them, cuts with a sickle Swamiji: . . . cuts with a sickle. Who cuts with a sickle? Devotee: Mahādeva. Devotee: Just the desire! Swamiji: Just the desire! Devotee: Inaudible Devotee: Please keep quiet! (Listen to Gurudev) Swamiji: Just the desire that, “We should go close to Mahadeva . . . I should reach close to Mahadeva!” (2.40) Let him not reach! Just keep this thought inside you that, “We should get close to Mahadeva.” This is the only thing that you have to do.   Now he does not only do this. Upadravānāṁ dalanaṁ, upadravā means . . . yesterday the upadravā that came [i.e., ādhidaivika]. Devotee: The storm and rains. Swamiji: I thought, Hari Krishan Raina. All must be Devotee: God forbid. Swamiji: No…. all must have crossed Karan Nagar. “Shiv Shiv Shambhu, Shiv Shiv Shambhu . . .” Devotee: (Laughter . . . ) Swamiji: I thought all,

We will be celebrating Swami Lakshmanjoo's Birthday on the 9th of May. You are invited to join us, register here. We hope you have already registered your space for the four-day study retreat following the Birthday Celebrations. The following excerpts highlight some of the experiences of the renown Saint, Swami Vivekananda, when he visited Kashmir in 1898. ARANYAMAL* RAINA The Sweet Mother Aranyamal Raina was the wife of Pandit Narayan Das Raina. Pandit Narayan Das was the first among the Kashmiri Pandits to speak and write English, wear Western clothes and ride a cycle. Both Aranyamal and Pandit Narayan Das were devotees of Swami Ram Ji, a saint and the greatest exponent of Shaivism. Pandit Narayan Das also adored Swami Vivekananda. In the year 1898, on his second visit to Kashmir, Swami Vivekananda once visited their home at Namchibal, Fateh Kadal; he was showered with flowers and garlanded. The Pandits praised Swamiji’s preaching Vedanta in the West and wanted to hear it from him. Swami Vivekananda recited some verses from the Mundakopanishad and explained them to their joy. Aranyamal cooked all the dishes for lunch with great care. Swamiji praised her payasam (rice pudding). Before leaving Pandit Narayan Das requested Swamiji to bless his wife who had a severe headache that no treatment could cure. Swamiji was silent for a while and then placed his hand on her which cured her completely. Also, the birth of the famous Shiva Yogi Swami Lakshmanjoo was foretold by Swamiji. The truthfulness, steadfastness, and devotion moved Swamiji who commented suddenly, ‘Rainaji, the blessings of the Lord is showering on you. You have changed your home to a temple. This place is best suited for the birth of a divine child.” After nine years, Swami Lakshmanjoo was born after 17 years of their first child. From his childhood, Lakshmanjoo was immersed in meditation and Samadhi. He embraced sannyasa and become the guiding force of many in India and abroad. He was the most revered teacher, a Shiva Scholar, Guru, and an authority on Kashmir Shaivism. As predicted by Swami Vivekananda, their house later became an Ashram, famously known as Shri Rama Shaiva (Trika) Ashrama. Aranyamal was simple, devoted, and was dedicated to the service of monks. She would request Pandit Narayan Das to invited monks and would feed them with respect. She also donated liberally to the poor and suffering. In 1900, when a severe storm destroyed life in Kashmir, Aranyamal supplied food for the suffering. Author Chander M Bhat Reference: 1. Swami Vivekananda: The Great Inspirer, Part 1 2. Encyclopedia of Kashmiri Pandit Culture and Heritage by C.L.Kaul ___________ * Also written as Arnimal, which means a "Garland (mala) of roses (arni)." Arni is also translated as the "Sun".   Swami Vivekananda in Kashmir     This is an excerpt from Scoop News by Rakesh Kumar Pandit As the grateful nation celebrated the year 2013 as the 150th birth anniversary year of Swami Vivekananda and on 12th January 2014, the grateful nation will celebrate the 151st birth anniversary of this Prophet of Modern India. I take this opportunity to highlight some of the important events of his Kashmir visit. During his stay in Kashmir, Swami Vivekananda was in a different world altogether. He was deeply touched by the beauty of Kashmir. Swami Vivekananda visited Kashmir twice and it was on 10th September 1897, when the lotus feet of this great saint touched the beautiful and pious land of Rishis, once called as Reshver.His first visit to Kashmir was short and was not so eventful although he visited some of the places of religious and historic importance. People from all spheres of life like Sadhus, Kashmiri Pandits, students, officials went to meet him. The second visit of Swami Vivekanand to Kashmir valley was more eventful. This time a party of Europeans was accompanying him. Prominent among them was Sister Nivedita (Margret Nobl...

"Now there is one trick, O Arjuna, I will tell you a trick of how you can subside māyā." In this excerpt from the Bhagavad Gita, In the Light of Kashmir Shaivism, by Swami Lakshmanjoo (chapter 7 verse 14) Swami Lakshmanjoo reveals the trick how to subside māyā (illusion). view on YouTube or listen to audio below... https://www.lakshmanjooacademy.org/wp/wp-content/uploads/BGita-ch7maya.mp3 DVD 7 (38:09) दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामतितरन्ति ते ॥१४॥ daivī hyeṣā guṇamayī mama māyā duratyayā । māmeva ye prapadyante māyāmatitaranti te ॥ 14 ॥ This guṇamayi, guṇamayi is filled with sattvoguṇa, rajoguṇa, [and tamoguṇa]–the three gunas–it is māyā. And it is duratyayā, nobody has conquered this, nobody has won [over] this māyā. Now there is one trick, O Arjuna, I will tell you a trick of how you can subside māyā. Māmeva ye prapadyante . . . Other commentators have commentated upon this verse [in the following way]: “those who take refuge in Me, they [conquer] māya.” It is the commentary, which is done by other commentators [other] than Abhinavagupta. Abhinavagupta has [explained], māmeva ye prapadyante, those persons, those elevated souls who think, “māmeva ye prapadyante, māyā is me, māmeva, māyā is the reality of Brahman.” [This is thought by] those who attribute māyā in their own nature. [When they feel] “I am māyā–māyā is Parabhairava”, then they are free from māyā. You should know that māyā is not other than Parabhairava, then you will succeed. Otherwise, there is no hope of getting rid of māyā, because this is guṇamayī daivī.1 tena sattvādīnāṁ vastutaḥ saṁvinmātraparabrahmān-atiriktatāyāmapi yattadatiriktatāvagamanaṁ tadeva guṇatvaṁ–bhoktṛitattvapāratantrayaṁ bhogyatvam / tacca bhedātmakaṁ-rūpaṁ saṁsāribhiranirvācyatayā, tān prati māyārūpam And they are caught by that māyā . . . ato ye paramārtha brahma prakāśa vida . . . [comm. verse 14] Those, on the contrary, who are situated in the supreme state of Parabhairava, tad-anatiriktaṁ viśvaṁ paśyanto, they realize that this whole universe, which is created by the māyā of Lord Śiva, is not separate from the Parabhairava state; for them, there is no māyā. They have conquered māyā. ____________ 1 “Daivī is divine. Divine mean devaḥ krīḍākaraḥ, devaḥ means who is always playful, Lord Śiva is always playful. Māyā and not māyā, illusion and not illusion, consciousness and unconsciousness–this is all His play.” Swami Lakshmanjoo, Bhagavad Gītā audio, Lakshmanjoo Academy Archives. (source: Chapter 7, of the Bhagavad Gita, In the Light of Kashmir Shaivism, by Swami Lakshmanjoo), this video is also available as a series for rent and purchase on-demand. All Content is subject to Copyright © John Hughes.

In this excerpt from The Magical Jewel of Devotion in Kashmir Shaivism - Stava Cintamani Swami Lakshmanjoo explaining the difference between knowledge and devotion as lights in the world, and reveals why one is more important to have than the other. https://www.lakshmanjooacademy.org/wp/wp-content/uploads/StCin_verse59.mp3 Audio 4 (16:34) हृतोद्धततमस्तान्तिः प्लुष्टाशेषभवेन्धना । त्वद्बोधदीपिका मेऽस्तु नाथ त्वद्भक्तिदीपिका ॥५९॥ hṛtoddhatatamastāntiḥ pluṣṭāśeṣabhavendhanā / tvadbodhadīpikā me’stu nātha tvadbhaktidīpikā //59// There are two kinds of candles in this world [that are] found in the cycle of Your kingdom. One is bodha dīpikā (bodha dīpikā is, just experiencing Your nature). This is one candle. It is shining always–bodha dīpikā. When you have got absolute knowledge of God consciousness, that is one candle which shines always in the minds of devotees. And another candle is tvad bhakti dīpikā, just Your love, just Your attachment. That is also another candle. These two candles are shining in this world. I know these two candles are shining. One is from bhakti and one is from knowledge. In these two candles, I would prefer to have, to own, one candle of devotion. I don’t want knowledge. Because [the candle of devotion] is hṛtoddhata tamastāntiḥ, all darkness has vanished there. There is some darkness possible in the light of the candle of knowledge, but in the light of the candle of bhakti, there is no such possibility of any darkness. Because when there is knowledge, there is something, something more to be known. When there is love, what else do you need? DENISE: Nothing. SWAMIJI: [If] you have love, that is all [you need]. It does not rise, it does not become less, when there is devotion, when there is love, when there is attachment, that is all. When there is knowledge, you [still] have more to understand by-and-by, step-by-step, so there is the possibility of darkness. Some shades of darkness are sure to appear. But here, in the candle of Thy devotion, there is not that possibility. Between these two candles, I would like to have that candle of Thy devotion, O Lord. Please accept this request from me.108 _______________ 108 “Only bhakti (devotion), only attachment, that intensity of love, is the nearest way to reach at Your feet.” Stava Cintāmaṇi (1991). Source: The Magical Jewel of Devotion in Kashmir Shaivism - Stava Cintamani revealed by Swami Lakshmanjoo All Content is subject to Copyright © John Hughes.

This is a selection of texts from the Oral Teachings of Swami Lakshmanjoo that explore why love is essential on the spiritual path. “This internal voyage will be long and arduous. I advise you, therefore, not to envy your spiritual brother or sister. Be without avarice and hate. This path is tortuous like the path of a maze or a labyrinth. Concentrate on your journey alone. Do not find fault or concern yourself with others. Love is the answer and the key. Through love you can find the way through this maze. This is a very difficult journey, and the goal is not easily attained.” Extract from Self Realization in Kashmir Shaivism – Talks on Practice, by Swami Lakshmanjoo __________________________   Here is an excerpt from the Bhagavad Gita Audio Series (Lakshmanjoo Academy Archives) Chapter 2, verse 68. https://www.lakshmanjooacademy.org/wp/wp-content/uploads/BG-Ch2-love-meditation.mp3 nāsti buddhirayuktasya na cāyukrasya bhāvanā  / na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham  //68// The one who is ayukta, who is not aware of his nature, ayukta means who is not absolutely present to his nature. This being present to his nature is just to be aware of your nature. Because when we do breathing exercises this awareness fades off. We don’t know where we have reached. That is not the thing. It should not happen like that. You must be yukta. Yukta means always aware, always aware of what you are doing. When you are maintaining one-pointedness, maintain that one-pointedness altogether. Don’t lose it. Don’t let it get lost in between, i.e., just after a few seconds it is lost, it is lost to everybody. But you have to find out; you have to be alert there. Ayuktasya, who is not alert, his intellect is not established, his intellect is wavering, shaky. Nāsti buddhir ayuktasya, and that one who is ayukta, who is not alert, he has not love for it. He has not love for that practice. When he has not love for practice, how can he get peace? Na cābhāvayataḥ śānti,  when he does not get peace how can he get that absolute . . . ? JAGDISH:  Bliss. SWAMIJI:   . . . state of blissful state? When your alertness, awareness is lost, it means you didn’t love that practice; you do not love this practice. If you would have loved it, then that awareness would have persisted, it would have remained, so that mind would not have gone astray at once. It goes at once everywhere. That means there is not too much love. DENISE:  How do you create so much love? SWAMIJI:  Just love it, love your practice. (Laughs . . . !) When you love your practice, bas, you will do it. It is not in the hands of God. It is in your hands. Create love! Create love for God! End of excerpt from the Bhagavad Gita Audio Series (Lakshmanjoo Academy Archives) Chapter 2 __________________________   Now Swamiji talks about HOW TO love. This is an excerpt from the Bhagavad Gita Audio Series (Lakshmanjoo Academy Archives) Chapter 6, commentary of verse 16.   https://www.lakshmanjooacademy.org/wp/wp-content/uploads/BGita-Ch6-love-meditation.mp3 Just like routine, just like routine like. ERNIE:  Like a job. SWAMIJI:  Job? ERNIE:  It is not a job. SWAMIJI:  No, it is not routine, i.e., that you have to concentrate for two hours, three hours, bas, you will go and get yourself freed from meditation period. No, you should meditate with love, with affection, with love towards meditation. You should be attached to meditation then something, some good fruit will come out. That is madbhakta. Madbhakta means you must be devoted to meditation. It is not only meditation that is to be done – meditation with love, with affection. If you tell your wife, “I love you very much,” externally, and internally you are not loving her, [then] you are deceiving yourself and her also. You should love with love. In the same way, you should meditate with love, with attachment for meditation. It is why saints never tell lies. They tell whatever they feel.

means (upāya), anupāya, superior means (shambavopaya),   This is an excerpt from Swami Lakshmanjoo's newest publication: Light on Tantra in Kashmir Shaivism - Abhinavagupta's Tantraloka Volume 2 Chapters Two & Three. Tantrāloka is the voluminous masterwork of the 10th-century philosopher-saint Abhinavagupta. It is a veritable encyclopedia of non-dual Shaivism, a spiritual treasure trove containing a glorious synthesis of all the schools that make up Kashmir Shaivism. This second volume includes chapters two and three, dealing with Anupāya, the means (upāya) where there is nothing to be done for attaining oneness with Universal Being, and Śāmbhavopāya, the means requiring supreme awareness.   Coming from the direct line of Abhinavagupta, in his translation and commentary Swami Lakshmanjoo reveals the true meaning of this otherwise difficult text. In the accompanying free audio, the sincere student can hear the words of a master who lived and breathed Kashmir Shaivism in its fullness. The Tantraloka is composed of thirty-seven chapters (ahnikas). Each chapter has its own distinct topic. A summary of each chapter is contained in the previously published, Light on Tantra in Kashmir Shaivism - Abhinavagupta's Tantraloka Volume 1 Chapter One. Here are some of the topics Abhinavagupta examines in the second and third chapter: Second Chapter – anupāya:  The means where there is nothing to be done. What constitutes the initiation of this elevated aspirant. Third Chapter – śāmbhavopāya: Pratibimbavada: how the universe is reflected in the mirror of God-consciousness. Mātṛkācakra: the unfolding of the wheel of energies of the fifty letters of the Sanskrit alphabet, that make up the subjective nature of the world of manifestation. Ahaṁ-parāmarśa: how the supreme state of I-consciousness (aham) flows out into the world of manifestation. You can order a copy of the book here...  "Upāyas (fourfold means) are the nature of God consciousness." ~Swami Lakshmanjoo   https://www.lakshmanjooacademy.org/wp/wp-content/uploads/13-TA_2verse4-6.mp3 TĀ 2 Audio 13 (07:30) यच्चतुर्धोदितं रूपं विज्ञानस्य विभोरसौ । स्वभाव एव मन्तव्यः स हि नित्योदितो विभुः ॥४॥ yaccaturdhoditaṁ rūpaṁ vijñānasya vibhorasau / svabhāva eva mantavyaḥ sa hi nityodito vibhuḥ // 4 // There are four sections of the means (caturdhā, fourfold). One is anupāya, the next is śāmbhavopāya, the third is śāktopāya, and the fourth is āṇavopāya. In fact, these fourfold means are the nature of God consciousness; svabhāva eṣa1 vibho mantavyaḥ, [these upāyas are] the nature of God consciousness. Sa hi nityodito vibhuḥ, and that state of God consciousness is shining everywhere–in āṇavopāya, in śāktopāya, in śāmbhavopāya, and in anupāya, too.2 TĀ 2 Audio 13 (08:22) एतावद्भिरसंख्यातैः स्वभावैर्यत्प्रकाशते । केऽप्यंशांशिकया तेन विशन्त्यन्ये निरंशतः ॥५॥ etāvadbhirasaṁkhyātaiḥ svabhāvairyatprakāśate / ke’pyaṁśāṁśikayā tena viśantyanye niraṁśataḥ // 5 // These are fourfold means, from anupāya to āṇavopāya, and there are other adjusted means also which are numberless (asāṁkhyātair). For instance, anupāya is one (in prasaja pratiṣedha, anupāya is only one). In paryudāsa pratiṣedha, anupāya will go variously. For instance, siddha darśanam.3 Siddha darśana will be anupāya, but in the paryudāsa way, not in the reality of anupāya.4 When you just get a divine touch of your master, that is anupāya [in the paryudāsa way], and you get entry in your God consciousness; or just a glance of your master, this is the second way of anupāya,5 and you are established in that God consciousness–at once, without doing anything, without adopting means or anything. And there are various means in that way. In śāmbhavopāya also, there are various means; in śāktopāya also, there are also various means; and in āṇavopāya also. JOHN: So that is the means of anupāya.

In this excerpt from the Bhagavad Gita in the Light of Kashmir Shaivism, chapter 16, Swami Lakshmanjoo explains that there are two kinds of glories in Kashmir Shaivism, one is divine glory, one is not divine glory. Divine glory is godly behavior that is sentencing you in mokṣha, liberation. And not divine glory is demonic behavior that is entangling you in the wheel of repeated births and deaths. "Now, Lord Śiva (Lord Kṛṣṇa) says that there are two kinds of glories: one is divine glory, one is not divine glory. Divine glory shines in those who are blessed and the symptoms of divine glory are what He says now." or listen to the audio below... Chapter 16 DVD 16 (00:01) अभयः सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः  । दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्  ॥१॥ आहिंसा सत्यमक्रोधस्त्यागोऽसक्तिरपैशुनम्  । दया भूतेष्वलौल्यं च मार्दवं ह्रीरचापलम्  ॥२॥ तेजः क्षमा धृतिस्तुष्टिरद्रोहो नातिमानिता  । भवन्ति संपदं दैवीमभिजातस्य भारत  ॥३॥ दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च  । अज्ञानं चाभिजातस्य पार्थ संपदमासुरिम्  ॥४॥ दैवी संपद्विमोक्षाय निबन्धायासुरी मता  । मा शुचः संपदं दैवीमभिजातोऽसि पाण्डव  ॥५॥   abhayaṁ sattvasaṁśuddhirjñānayogavyavasthitiḥ / dānaṁ damaśca yajñaśca svādhyāyastapa ārjavam  //1// āhiṁsā satyamakrodhastyāgo’saktirapaiśunam / dayā bhūteṣvalaulyaṁ ca mārdavaṁ hrīracāpalam  //2// tejaḥ kṣamā dhṛtistuṣṭiradroho nātimānitā / bhavanti saṁpadaṁ daivīmabhijātasya bhārata  //3// dambho darpo’bhimānaśca krodhaḥ pāruṣyameva ca / ajñānaṁ cābhijātasya pārtha saṁpadamāsurīm  //4// daivī saṁpadvimokṣāya nibandhāyāsurī matā / mā śucaḥ saṁpadaṁ daivīmabhijāto’si pāṇḍava  //5//   Abhayaṁ, the absence of fear, when there is the absence of fear in some person (this is first: the absence of fear). He does not get afraid because he is pure, purely situated in devotion of God. Sattva saṁśuddhir, and he has purified behavior, the purest behavior. Jñāna yoga vyavasthitiḥ, and he is established in jñāna and yoga, in the knowledge of God and being united with His nature (that is yoga). Dānaṁ, he has got the tendency to give alms to the poor who [are in] need. Damaśca–damaśca means, he has got the power to keep his organs controlled1. Yajñaśca, he performs yajñas (yajñas means, offerings). He offers to the gods and to the poor and to those who [are in] need. Svādhyāya, he is always absorbed in singing the glory of Lord Śiva in books, in Shaivite books. Tapa, he has got penance. Tapa means, he who has got penance in mind, in body, and in soul (tapasya, tolerance). Ārjavam, he has got . . . ārjavam means, rujita, he is simple, simple behavior. Simple behavior does not mean that he is dull, [that] he is a duffer. No. “Simple” means, he is alert in [being] concentrated upon God consciousness. But he is not a duffer, he is not that simple. But he has got all behaviors [that] are simple, without crookedness. Āhimsā (verse 2), he does not want to hurt anybody. Satyam, and he speaks the truth. Akrodha, he is not given to wrath. Tyāga, he has the power of detachment.  Asaktir, he is not a slave to, he has not become slave to, this [attachment]. Asakti means, he has not become a slave to his desires. He controls his desires, which [means that] he understands [what] is a good desire [and] he possesses that. [That] which is a bad [desire], he does not allow that [to enter] in his mind. Apaiśunam–apaiśunam means, chugalkhor, he is not a chugalkhor. Chugalkhor means he [who] says absolute falsehoods [about] others to [their] nearly-attached persons. For instance, if I have got āsurī saṁpat (demonic behavior), I will tell you a falsehood, a falsehood about your wife, a falsehood about your kith and kin. [I will tell you], “They are not behaving [with] good character with you.” Afterwards, face-to-face [with you], they behave with good actions. But when you are out [of the chugalkhor’s presence],

Swami Lakshmanjoo explains what is moksha (liberation) in Kashmir Shaivism and comparing it to other philosophical traditions like Vedānta and Buddhism. This is an excerpt from the fourteenth chapter of the essential Kashmir Shaivism book, Kashmir Shaivism – The Secret Supreme, revealed by Swami Lakshmanjoo. https://www.lakshmanjooacademy.org/wp/wp-content/uploads/SecSuprChpt14Moksha.mp3 The view that ignorance is the cause of bondage and perfect knowledge is the cause of freedom (mokṣa) is commonly accepted by all Indian philosophers. Yet, in reality, these philosophers have not completely understood knowledge and ignorance. The Vaiṣṇavites, for example, believe that liberation (mokṣa) from repeated births and deaths occurs when you are united with parāprakṛiti.1 And this union with parāprakṛiti will take place only when you observe in your understanding that the apparent differentiation of this universe is unreal. Then all attachments, pleasures, and pains will come to an end and you will be established in your own real nature. It is this establishment which, from their point of view, is called mokṣa. The Advaita Vedāntins, on the other hand, have concluded that, in the real sense, mokṣa is only bliss (ānanda) and nothing else. They say that when you are residing in the field of ignorance (saṁsāra), you become the victim of the fivefold veils: avidyā (ignorance), asmitā (ego), rāga (attachment), dveṣa (hatred) and abhiniveṣa (attachment to your own conception). These coverings, which are the cause of your remaining in saṁsāra, should be removed by the practice of tattvajñāna. In this practice, you must mentally negate all that is not your own real nature by thinking, neti, neti, “I am not this, I am not this.” So here you practice thinking, “I am not the physical body, I am not the subtle body, I am not the mind, I am not the life essence (prāṇa).” You must negate all outside elements. And when you reside completely in your own nature, which is that which remains after you negate all outside elements, that knowledge, from their point of view, is called mokṣa. The tradition of Buddhist philosophers, who are known as the Vijñānavādins, accept, that you are liberated only when your mind is completely detached from all attachments to objectivity, pleasure, pain, and sorrow. They argue that the mind must remain only as mind, pure and perfect mind, because for them the mind is actually pure, filled with light, and detached from all worldly things. It is when the mind becomes attached to worldly things, such as thoughts, pleasures, and pains, that you are carried to saṁsāra. And when these attachments are cancelled and the mind becomes pure, then you are liberated. The philosophers from the Vaibhāṣika tradition hold that liberation is attained by eliminating the chain of thoughts, just as the flame of a lamp is extinguished. When a lamp is burning, we experience the existence of the flame. When, however, the flame is extinguished, it does not go anywhere. It does not go into the earth or into the ether. When the flame is extinguished, it simply disappears. And the extinguishing of the flame takes place when the oil of the lamp is exhausted. In the same way, when a yogī has crossed over all the pleasures and pains of the world, those pleasures and pains do not go anywhere, they simply disappear. This yogī, who has extinguished the flame of the chain of thoughts by exhausting the wax of the five kleśas,2 enters into the supreme and perfect peace which is, from their point of view, liberation. From the Śaivite point of view, these philosophical traditions remain either in apavedya pralayākala or in savedya pralayākala. They do not go beyond these states. Apavedya pralayākala is that state of pralayākala where there is no objectivity. Savedya pralayākala is that state of pralayākala where there is some impression of objectivity. As an example, take the state of deep sleep.

Transcript from the Bhagavad Gita Sangha #44 Chapter 6 verse 1-3. In this excerpt, Swamiji elaborates on the practical aspects of the Bhagavad Gītā, practice (abhyasa) of karma sannyas and karma yoga. Audio only... https://www.lakshmanjooacademy.org/wp/wp-content/uploads/BGitaSangha44.mp3     John Hughes: Good morning everyone. Here we are. Shanna Hughes: Hi Welcome. Welcome to our Bhagavad Gita Sangha. Please tell us where you're joining from. Oh, John showed up this morning. Good morning, John. And Vivian, and Hi, good morning Jatinder Ji. And we have Rudra Das and Lee. Hi, Lee. And we have Raj and Ranju, good morning, and Paul from England, and Vijay Ji. And we have Kurt, hi, Kurt. And it's going really fast. I'm going to pull it back up... Caroline, and Bruce and Robert, and good morning Tom and Caroline, and Ivy and Kate... Hi, Annie from Fresno. And Claudia, Hi, Claudia. We have Erika from Mexico, Good morning. And Ellen and Maria and Arjuna and Guillermo from Guatemala. And Hi John from New Mexico. And Isabel from France, and Alba, Hi Alba, and Bill. Good morning Bill from Colorado, and Denise in Istanbul, and Ager. Hi Ager, Good morning from Iceland. And Brenda.   All these names are becoming familiar now from last year. And good morning Padma, Namaste Ji,  and we have Eileen from France, and Prasad in London, Paul, Julie Devi, and we have Anita Ji, and we have Moti Lal Raina, and Lalita Ji, and Shawn and Eden, Hey Eden. Basu, Karen Weiss, Good morning, and Josephine from Spain and Roxana, Carlos, Romo Guillermo, and we have Jennifer from Canada.   Welcome, everyone. Please join us for the Aghora mantra...                     ॐ अघोरेभ्योऽथ घोरेभ्यो घोरघोरतरीभ्यश्च। सर्वतः शर्व! सर्वेभ्यो नमस्ते रुद्ररूपेभ्यः॥ aghorebhyo tha ghorebhyo ghora ghoratarī bhyash cha 
 sarvatah sharva! sarvebhyo namaste rudra rūpebhyah   O Lord Shiva! You alone transform yourself into all forms, into the forms of the powers of Rudra as Aghorā, the enlightening and uplifting energy, Ghoratarī, the frightful darkening energy which pushes one down, and Ghorā, the energy which keeps one fixed, neither rising or falling. These forms, embodied in Rudra Shiva, are helpful to aspirants while they are aware, and frightful for the ones who are ignorant, pushing them down and down. Shanna Hughes [addressing Denise]: Would you like to take us through the meditation? Time (4:06) Denise Hughes: Yes. Now lengthen the spine. Bring your attention to your breath. Follow your breath in and follow your breath out. And now slowly inhale the breath. Take your awareness between the two eyebrows and exhale the breath. At the end of the exhale, observe the pause at the end of the exhale. Inhale... ...awareness between the two eyebrows. And then exhale the breath. At the end of the exhale, observe the natural pause. And continue with your meditation. Inhaling and observing the pause between the two eyebrows, and exhaling observing the pause at the end of the exhale.  Please continue with your meditation...  [10 min SILENT MEDITATION ENDING WITH A GONG!] ...just a little while observe how you're feeling in this moment. When you're ready, allow your eyes to begin to open.  Time (16:25) Shanna: What are you smiling about George? George: What am I smiling about? The neverending search for spectacles? Shanna: I know that one now, just in the last six months.  George: Good.  Shanna: We are going into chapter six now, right? George: We are going to play a short synopsis or short summary of this chapter. It might be nice to put this in context too. Abhinavagupta's Bhagavad Gita is unique. You have to think that he wrote this or he did the commentary on the Bhagavad Gita more than a 1000 years ago, in an environment, which was very much feeling that the only way to get enlightened or to get spirituality was through rituals, basically, that you had to do rituals and you had to do all of ...

In this excerpt from the Mystery of Vibrationless-Vibration in Kashmir Shaivism: Vasugupta’s Spanda Kārikā & Kṣemarāja’s Spanda Sandoha, Swami Lakshmanjoo explains how, for elevated souls, the organs of the senses push him in the center of God consciousness. Verse 19 of the Spanda Kārikā by Swami Lakshmanjoo. https://www.lakshmanjooacademy.org/wp/wp-content/uploads/SpandaKarika1.19.mp3 Audio 1 - 55:36 yatheyaṁ jāgrādimadhyadaśāpi prabuddhaṁ na badhnāti tathā upapādayati60 Now he explains in this next śloka that this elevated yogi does not get bondage, does not get bound, entangled, by these three states (jāgrat-waking, svapna-dreaming, and suṣupti-deep sleep). Audio 1 - 56:01 गुणादिस्पन्दनिष्यन्दाः सामान्यस्पन्दसंश्रयात् । लब्धात्मलाभाः सततं स्युर्ज्ञस्यापरिपन्थिनः ॥१९॥ guṇādispandaniṣyandāḥ sāmānyaspandasaṁśrayāt / labdhātmalābhāḥ satataṁ syurjñasyāparipanthinaḥ //19// Jñasya means, that yogi who is absolutely elevated (jñasya). He who has known, in the real sense, the state of Lord Śiva, he is jñasya (jñasya means, a fully-elevated yogi). For him, guṇādispanda niṣyandāḥ, all these cycles of the guṇās61, all these cycles of organs, the activity of the organs, all organs (the organs of action and the organs of knowledge), . . .* The organs of action are five and the organs of knowledge are also five. Śabda, sparśa, rūpa, rasa, and gandha are the organs of knowledge, and vāk, pāṇī, pāda, pāyu, and upastha are the organs of action. Vāk means, [speech], speaking; pāṇi is handling, holding; pāda is walking; pāyu is excretion of mala62; and upastha is the sexual [organ]. [These are] the five acts of kriyā, action. *. . . that elevated soul takes hold of sāmānya spanda in that. There are two sections of spandas explained in this spanda śāstra, movement. One spanda is viśeṣa spanda and another spanda is sāmānya spanda. Viśeṣa spanda is distinctive movement. Distinctive movement is found in the daily activity of life–distinctive movement. Going here and there, talking, eating, sleeping, joking, laughing, going to the movies, all these activities are distinctive, they are separated from each other (“distinctive” means, they are separated from each other). JOHN: Beginning and end? SWAMIJI: Not beginning and end. They are separated, e.g., one movement of talking is different from the movement of walking, the movement of walking is different from the movement of enjoying (the movement of playing)–all of this. They are different from each other. In this [differentiation], you find spanda. Spanda is existing there, but that spanda is existing in viśeṣa bhāva (viśeṣa bhāva is distinctive), in a distinctive manner. And there is another spanda, that is sāmānya spanda (universal spanda). That is sāmānya spanda. Sāmānya spanda is found everywhere, just unchangeable and just in one formation. Sāmānya spanda is one [whereas] viśeṣa spandas are many, hundreds, thousands. But that elevated soul takes hold of that sāmānya spanda, not viśeṣa spanda. In the activity of viśeṣa spanda, he takes hold of sāmānya spanda. So he is fine, he does not go down, he is not trodden down from the kingdom of God consciousness. His kingdom of God consciousness is still prevailing there, in viśeṣa spanda also. So, [taking hold of sāmānya spanda] while acting, that is what is called karma yoga (yoga in action). Yoga in inaction, that is jñāna yoga63. When you don’t act, you remain in samādhi, meditating, all-round meditating, that is inactive yoga. In that inactive yoga, there is the possibility of coming down from that state, but in active yoga, when you rise along with thieves, who will steal your property? You are with thieves, you are rising along with your thieves, who would [otherwise] snatch all your good property from you–if you deal with, along with, thieves also. What are “thieves”? The temptations of the world,

In this excerpt from The Magical Jewel of Devotion in Kashmir Shaivism - Stava Cintamani, by Bhaṭṭanārāyaṇa, Swamiji reveals why we need to develop sāttvaguṇa in Kashmir Shaivism. "The avenue for crossing the cycle of guṇa is through sāttvaguṇa. It is not through rajoguṇa, it is not through tamoguṇa." ~Swami Lakshmanjoo https://www.lakshmanjooacademy.org/wp/wp-content/uploads/StavaCintamani_v46.mp3   triguṇatriparispanda-dvandvagrastaṁ jagattrayam / uddhartuṁ bhavato’nyasya kasya śaktiḥ kṛpātha vā  //46//   In this three-fold world (jagat trayam, in these three worlds–bhur, bhuvaḥ, and svaḥ),1 . . . Internally, these three worlds are said to be the three states of individuals. What are those? Wakefulness, the dreaming state, and the dreamless state (jāgrat, svapna and suṣuptī).2 . . . in these three worlds, you find triguṇa tripari spanda dvandva, there are three guṇas, three guṇas working in jāgrat, svapna, and suṣuptī, and tripari spanda, and three-fold waves are working. Sometimes there is the love of God that rises, sometimes the love for worldly pleasures rises, and sometimes the love for sluggishness rises in this three-fold world–jāgrat, svapna, and suṣupti. So, by this triple-ness, dvandva grastam, the whole world is finished, the whole world is . . . ERNIE:  Consumed. SWAMIJI:  . . . consumed, yes. It is gobbled, swallowed (grastam). The whole world is swallowed in this dvandva3 of the three guṇas. Who else except You, who else has the strength, O Lord, to get these individuals out of this pit of the three guṇas? Nobody has got the power to get those [individuals] out from the pit of the three guṇas. And kṛpā, and nobody has got that kind of kṛpā. Kṛpā is . . . what is kṛpā? ERNIE:  Power. SWAMIJI:  No, kṛpā is . . . ERNIE:  Ability? SWAMIJI:  Not ability. Kṛpā is anugraha. JOHN:  Grace? SWAMIJI:  Grace, grace. Grace.4 And only that Lord Śiva has got that power and that grace to take out all these individuals, out of that pit. Who is that Lord Śiva? “Ācāryadehamāsthāya śivaḥ pāśānnikṛntati,5 where shall we find Lord Śiva? He is unknown to us. Lord Śiva, for us, is our master.” This is what [Kṣemarāja] says here. “[Lord Śiva] has got the ability to take us out from that pit.”6 DENISE:  Having love for God, you know, being in that sāttvic guṇa, . . . SWAMIJI:  Yes. DENISE:  . . . isn’t it a sign of being close to God? Or no, it’s a pit. SWAMIJI:  No, it is also a pit. Because in sāttvaguṇa, you find peace. DENISE:  Yes. SWAMIJI:  That peace should not be found. DENISE:  Why? SWAMIJI:  It must be your nature. If it is your nature, then you have crossed the cycle of guṇa. ERNIE:  That’s mokṣa. SWAMIJI:  That is mokṣa. JOHN:  So, in other words, in this case, sāttvaguṇa is just another mood, and then rajoguṇa is another mood, and it changes and it will go . . . SWAMIJI:  Yes. JOHN:  Here today, gone tomorrow. SWAMIJI:  Yes. JOHN:  If it’s real, it shouldn’t go. SWAMIJI:  It shouldn’t go. It will [not] go only when it becomes your nature. When you say, “Kashmir is the portion of India, Kashmir is the portion of India, Kashmir is the portion of India, part and parcel of India”, it means it is not. They go on giving lectures like that, these leaders. It seems that it is not. If you are really Denise, why should you bother to tell everybody that, “I am Denise, I am Denise, I am Denise”? You are Denise by nature. ERNIE:  Yes, but don’t you want to cultivate that nature, and so . . . ? SWAMIJI:  It must be your nature, it must not be your . . . ERNIE:  Yes, but don’t you get closer to your nature when you do sāttvic things? SWAMIJI:  When you stick to sāttvic things. Bas, sāttvaguṇa does not stick to one point. It will change to rajoguṇa, then it will change to tamoguṇa. ERNIE:  But isn’t the idea to lead a sāttvic life? SWAMIJI:  Yes. ERNIE:  Not a tamasic life. SWAMIJI:  Yes. Not tāmasic, not rajasic.

In this excerpt from the Shiva Sutras: The Supreme Awakening, Swamiji explains the 6th sloka. "Now, in the next sūtra, the author explains how, by the intensity of meditation (parāmarśa), the external state of dualistic consciousness is absorbed in non-dualistic consciousness."... "By establishing and meditating on the wheel of energies, the differentiated universe comes to an end." ~Swami Lakshmanjoo https://www.lakshmanjooacademy.org/wp/wp-content/uploads/Shiva-Sutras-1.6.mp3 Now, in the next sūtra, the author explains how, by the intensity of meditation (parāmarśa), the external state of dualistic consciousness is absorbed in non-dualistic consciousness. ======= 6. śakticakrasaṁdhāne viśvasaṁhāraḥ // By establishing and meditating on the wheel of energies, the differentiated universe comes to an end. ======= Bhairava, which has already been explained, carries you to the highest summit of active consciousness and is found together with svātantrya śakti. How is svātantrya śakti found as one with Bhairava? You will find Her as one with Bhairava by keeping your organs in action, and then by establishing yourself inside, observing the action within. This is bhairava mudrā. The supreme energy of Bhairava holds both the successive movement and non-successive movement20 of the collective totality of energies. But in fact, here there is neither a successive way or a way of meditation. Why? Because both non-successive and successive ways of meditation require something to meditate on. Here there is nothing to meditate on. So, in the state of svātantrya śakti, there is no meditation. It is not the means (upāya) of śāmbhava, or śākta, or āṇava. It is anupāya and beyond anupāya.21 Supreme energy excludes śāmbhava, śākta and āṇava upāyas and, at the same time, they are all included. The state of svātantrya śakti excludes everything and also includes everything. This is the state of svātantrya śakti. Why would they be excluded? They would be excluded because the way does not exist at all. There is no way to go, there is no traveling. From the point you start, that is what is to be held. You have to hold that starting point and that is all. Although this svātantrya śakti is both successive and non-successive, it is above that. Why? Because it is the supreme energy of Lord Śiva, which is absolutely independent awareness. The play of creation, protection, and destruction is the recreation of svātantrya śakti.22 Where? In the ground of her own nature (svarūpa). Right from the element earth (pṛithvī) up to the state of the supreme perceiver (para pramātṛi). When the heroic yogī meditates with continuous contemplation on that collective class of energies of Śiva (śakti cakra),23 which is found in only one energy, svātantrya śakti, he destroys this dualistic universe right from kālāgni rūdra24 up to śāntātītā kalā.25 You must understand though, destruction does not mean that it is destroyed. Although it is individually found, externally found, or found in his own awareness, the heroic yogī feels that the entire universe has become one with the fire of supreme consciousness. The secret teaching is contained in special tantras that remain unwritten and have been orally transmitted from master to disciple. It is also said in Bhargaśikhā śāstra: When, at the time of meditating on the wheel of energies, he digests and destroys everything–death, the sphere of time, the collection of all activities found in the world, the totality of all emotions, becoming the object of all perceptions,26 becoming the object of one thought or various thoughts—in his own supreme being he causes that whole to enter in that supreme consciousness of God. The Vīravala Śāstra also says the same thing: That consciousness, where everything is destroyed and the totality of thirty-six elements is burned to ashes, should be perceived in one’s own body, shining like kālāgni rūdra.27 (Vīravala Śāstra)

Excerpt from The Mystery of Vibrationless-Vibration in Kashmir Shaivism: Vasugupta’s Spanda Kārikā & Kṣemarāja’s Spanda Sandoha, with a simple but profound message by Swami Lakshmanjoo (Spanda Karika verse 19). "Just be attentive to one-pointedness, that is all!" ~Swami Lakshmanjoo, Kashmir Shaivism   https://www.lakshmanjooacademy.org/wp/wp-content/uploads/SpandaKarika3.19.mp3 Audio 3 - 01:00:17 यदा त्वेकत्र संरूढस्तदा तस्य लयोदयौ । नियच्छन्भोक्तृतामेति ततश्चक्रेश्वरो भवेत् ॥१९॥ yadā tvekatra saṁrūḍhastadā tasya layodayau / niyacchanbhoktṛtāmeti tataścakreśvaro bhavet //19// Just be attentive to one-pointedness, that is all (yada ekatra saṁrūḍha). Tadā tasya pralayodayau niyacchan, bas, see that it is not destroyed–don’t give rise to it, don’t let it fall. JOHN: In other words, don’t pay attention to it at all, don’t care for it to come up or . . . SWAMIJI: No, no. For instance, there is one-pointedness, develop one-pointedness. You have not to develop it again and again. Just see that it does not fall [and that] it does not rise. ERNIE: Not rise? SWAMIJI: It must remain in one level, one level without any flickering state. Bhoktṛtām eti, then he becomes bhoktā, then he becomes . . . JOHN: Real enjoyer. SWAMIJI: . . . the enjoyer. Tataḥ cakreśvaraḥ, he becomes, he governs, the cycle of the numberless energies of Lord Śiva. So the numberless energies, those [very energies] who had done so much mischief before, they become [his] slaves. ERNIE: Not rise? SWAMIJI: Don’t give it to rise. Rise will also make you disturbed, make your one-pointedness disturbed. Don’t give it rise. Be attentive, bas! JOHN: So “attentive” means?   SWAMIJI: Hastam hastena saṁrūddhya, just squeeze your hands, squeeze your fingers, squeeze your body, and . . . JOHN: . . . clench your teeth. SWAMIJI: Yes, that I have told you. JOHN: But get that at all costs. SWAMIJI: Bas, put your mind in one-pointedness. JOHN: So, this verse refers to that other earlier verse where it gave those two kinds of meditation–one where you hold the thought and you don’t lose it, and one where you lose it and you go to those divine tanmātras. So, he is talking about here [that] “holding this without rise and fall” means, just having it in one point. SWAMIJI: One point. This is the first . . . this is the first . . . this is the first.   source: The Mystery of Vibrationless-Vibration in Kashmir Shaivism: Vasugupta’s Spanda Kārikā & Kṣemarāja’s Spanda Sandoha All Content is subject to Copyright © John Hughes.

https://www.lakshmanjooacademy.org/wp/wp-content/uploads/No-matter-what-happens-go-on-remembering-God-and-he-will-carry-you..mp3 In this excerpt from the Essence of the Supreme Reality: Abhinavagupta's Paramarthasara, Swami Lakshmanjoo reminds us that "No matter what happens, go on remembering God and He will carry you." PS DVD 5 (00:42:39) तस्मात् सन्मार्गेऽस्मिन् निरतो यः कश्चिदेति स शिवत्वम्  । इति मत्वा परमार्थे यथातथापि प्रयतनीयम्  ॥१०३॥ tasmāt sanmārge’smin nirato yaḥ kaścideti sa śivatvam / iti matvā paramārthe yathā-tathāpi prayatanīyam //103// “So, O my devotees,” Abhinavagupta says to everybody, “O my devotees, asmin sanmārge, on this path of Parabhairava, the achievement of Parabhairava, whoever has taken a step with pure desire, no matter if that desire is slow or if that desire is intense or whatever it is, who has taken this step, who has tread on this step, . . .” It does not matter if he is a brahmin, if he is a wattal (sweeper), if he is an outcast, if he is anybody, it does not matter for that. “. . . nirato yaḥ kaścid eti sa śivatam, he becomes one with Parabhairava. Iti matvā, this way you should take in your mind, yathātathāpi prayatanīyam, whatever happens, whatever may come, go on doing practice, go on doing practice. That practice may be the lowest practice, that practice may be medium practice, that practice may be intense practice, go on doing something, yathātathāpi, whatever comes.” "If you are trodden down, go on doing, go on remembering God, go on remembering God. This is the way in which[ever] way you will remember [Him], bas, He will carry you, He will carry you. Because that remembrance is [the way]. It may be medium; it may be low, it may be very low, it may be the lowest, it may be intense, it may be very intense, that does not matter. Go on, another step, another step." (source: Abhinavagupta’s Paramarthasara (The Essence of the Highest Reality), Revealed by Swami Lakshmanjoo All Content is subject to Copyright © John Hughes.

Below is a beautiful excerpt of one of the songs to Shiva from the book Hymns to Shiva, Utpaladeva's Shivastotravali, in which Swami Lakshmanjoo instills the importance of love and devotion on the spiritual path. https://www.lakshmanjooacademy.org/wp/wp-content/uploads/ShivastotravaliCh9v3.mp3 Chapter 9 (06:06) गाढानुरागवशतो निरपेक्षीभूतमानसोऽस्मि कदा  । पटपटिति विघटिताखिलमहार्गलस्त्वामुपैष्याम  ॥३॥ gāḍhānurāgavaśato nirapekṣībhūtamānaso’smi kadā / paṭapaṭiti vighaṭitākhilamahārgalastvāmupaiṣyāmi //3// When that day will come to me? This stotra is always “when”, questioning when, when that day will come. Gāḍha anurāgavaśataḥ nirapekṣībhūta mānasaḥ kadā asmi. When that day will come when, by the intensity of Your love, gāḍha anurāga-vaśataḥ, by the intensity of, denseness of, Your love . . .* SCHOLAR: “Your love” means love for You. SWAMIJI: Yes. Because I love You. You don’t love me. You don’t love me. I love You. ṣṛṇu deva prārthaneyaṁ nātha tavāhaṁ namāma kena  / 2 sāmudro hi taraṅgāḥ kvacana samudro na tāraṅgaḥ  // 3 O Lord, just hear one word from me: śṛṇu deva prārthaneyaṁ nātha tavāham, I am Yours, na māmakena aham, You are not mine. I am Yours. You are not mine. How? Sāmudro hi taraṅgāḥ, the tide is of the ocean. The tide belongs to the ocean. The ocean does not belong to the tide. This is what he says. *. . . gāḍha anurāgavaśataḥ nirapekṣībhūta mānasaḥ, when that day will come when gāḍha anurāgavaśataḥ, by the intensity of Your love, attachment, nirapekṣībhūtamānasaḥ, my mind will vacate all other thoughts away? My mind will exclude all other thoughts by the intensity of Your love. And paṭa paṭiti vighaṭita mahārgalaḥ, and I will become paṭa-paṭiti vighaṭita mahārgalaḥ, I will become such a being that, when in my presence, that big door, which is locked already between You and me, between Your residence and my self (I am outside and You are inside and there is a door) . . . SCHOLAR: There is a bar across the door. Argalā. Is this a bar across? SWAMIJI: Yes. SCHOLAR: Horizontal bar. SWAMIJI: Bolt, big bolt! SCHOLAR: Yes, yes. SWAMIJI: . . . and by the main presence of mine there, because I would be with that qualification . . . With what qualification? With the intensity of Thy devotion and by the exclusion of all other anxieties, all other attachments, all other thoughts. I will remain like that. . . . and by that qualification, what would happen? This argala, this bolted, barred door, will break into pieces, tvāmupaiṣyāmi, and I will embrace You inside. When that day will come? SCHOLAR: He will break it? He will do the breaking? SWAMIJI: No, it will break by itself because of [Utpaladeva’s] presence. SCHOLAR: Vighaṭitākhilamahārgala is bahuvrīhi.4 SWAMIJI: Yes. Because, mahārgalaḥ ahaṁ, by my presence, this [locked door] will break into pieces and tvāmupaiṣyāmi, You will be seated in my lap. SCHOLAR: So, “paṭa paṭiti” is the sound of it breaking. SWAMIJI: Sound, sound of breakage. _______________ 2  Unknown source. 3 From Śaṅkara’s Ṣaṭpadī Stotra. This stotra begins with the following line: satyapi bhedāpaga me nātha tavāham na māmakī na stvaṁ. 4 Literally meaning “much rice”, a bahuvrīhi compound signifies a referent by the specification of a particular quality. [Editor’s note] Source: Hymns to Shiva, Utpaladeva's Shivastotravali, revealed by Swami Lakshmanjoo All Content is subject to Copyright © John Hughes.

This is an excerpt from the Weekly Sangha, a free online study of Abhinavagupta's Bhagavad Gita revealed by Swami Lakshmanjoo, offered by the Lakshmanjoo Academy every Saturday. This study is based on the video recordings along with the transcript. For more information join us here. When all doubts are clarified, then this nectar works. Nectar means the state of Bhairava–it shines everywhere. And this nectar of the Parabhairava state is possible to those, tad gata buddhi manasāṁ, who are always bent upon finding out the state of Bhairava in each and every respect. "The state of Bhairava shines everywhere to those who are always bent upon finding out the state of Bhairava in each and every respect." ~Swami Lakshmanjoo [Lord Kṛṣṇa] says: DVD 5.2 (04:31) तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः  । गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धौतकल्मषाः  ॥१७॥ tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ / gacchantyapunarāvṛttiṁ jñānanirdhautakalmaṣāḥ //17//   Tad buddhaya, whatever intellectual process they have, tad ātmāna, their mind is always diverted towards that God consciousness. Tad niṣṭhā, their position [i.e., attention] is also diverted towards God consciousness. Tat parāyaṇāḥ, they are bent upon finding out God consciousness. And tad niṣṭhāḥ, tat parāyaṇāḥ, and they are always bent upon holding [on to] it with all [their] might. Gacchantyapunarāvṛttiṁ, they actually are sentenced to that supreme Parabhairava state where there is no hope to return [to ignorance]. They are always amidst that glamour of Parabhairava state. Jñānanirdhauta-kalmaṣāḥ, by that knowledge everything is washed. Whatever is and whatever is not, that is all washed. “Washed” means that [everything becomes] clarified [with the real knowledge of Parabhairava] and it has that whitewash of Parabhairava everywhere. Good, bad, disgusting, whatever it is, it is all divine. DVD 5.2 (06:35) स्मरन्तोऽपि मुहुस्त्वेतत्स्पृशन्तोऽपि स्वकर्मणि  । सक्ता अपि न सज्जन्ति पङ्के रविकरा इव  ॥१८॥ smaranto’pi muhustvetatspṛśanto’pi svakarmaṇī / saktā api na sajjanti paṅke ravikarā iva //18// [not recited or translated]   “Although they think about and they enjoy those worldly pleasures, and they are attached to those senses, but they are not attached, they are absolutely away from that, absolutely free from those actions. How? Just like the rays of sun, although they have sunk in mud, but they have nothing to do with mud; mud does not stick to them.” This part is from the Bhagavad Gītā (1978). Source: Abhinavagupta's Bhagavad Gita: In the Light of Kashmir Shaivism revealed by Swami Lakshmanjoo available as video on demand Copyright © John Hughes    

In this excerpt from The Light on Tantra in Kashmir Shaivism, Abhinavagupta's Tantraloka, Volume One, Swami Lakshmanjoo reveals the nature of liberation (mokṣa). You can pre-order the second volume and read more details here. https://www.lakshmanjooacademy.org/wp/wp-content/uploads/Tantraloka01v31-35liberation.mp3 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 substance. 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

We hope you arrived well in the New Year of 2021. May it bring us all many Blessings and many spiritual insights. What a better subject to study than Pratibimbavada (the theory of reflection) in Kashmir Shaivism. Swami Lakshmanjoo reveals Kashmir Shaivism's theory of reflection to explain how the world of diversity, though absolutely one with Parabhairava seems to be separate just like the images in a mirror seem to be separate from the mirror. Pratibimbavada (the theory of reflection) is one of the main concepts of Kashmir Shaivism: "How is the actual state of Parabhairava existing?" Swami Lakshmanjoo explains this very essential concept with an example in this excerpt from the Essence of the Supreme Reality: Abhinavagupta's Paramarthasara. Watch the whole video series on demand here... click to view on youtube दर्पणबिम्बे यद्वन् नगरग्रामादि चित्रमविभागि । भाति विभागेनैव च परस्परं दर्पणादपि च ॥१२॥ विमलतमपरमभैरव- बोधात् तद्वद् विभागशून्यमपि अन्योन्यं च ततोऽपि च विभक्तमाभाति जगदेतत् ॥१३॥ darpaṇabimbe yadvan nagaragrāmādi citramavibhāgi / bhāti vibhāgenaiva ca parasparaṁ darpaṇādapi ca // 12 // vimalatamaparamabhairava- bodhāt tatvad vibhāgaśūnyamapi / anyonyaṁ ca tato ‘pi ca vibhaktamābhāti jagadetat // 13 //   How is the actual state of Parabhairava existing? And for this, he gives an example. Darpaṇa bimbe yadvat, take outside mirror, keep mirror in your room here, darpaṇa bimbe, and see, but keep this well-cleaned mirror; nagaragrāmādi citram avibhāgi, nagaragrām, whatever is reflected in it, you see everything is reflected in the mirror which is only two feet by two feet, two feet length and two feet height . . . bas, only this much. And in this, you will feel the reflection of this house, the reflection of that house, the reflection of those trees, big trees, reflection of everything, whatever it is reflected on this. Citram: citram means it is not put in one ball there, because the dimension of this mirror is only two feet by two feet. It can’t come in two feet by two feet; it seems separate. Bhāti vibhāgenaiva ca, and it seems separate. nacaya etat dharmanasya prasyato yujyate / You can’t [understand], after investigation, what has happened to this, how these trees seem to exist away from the space of mirror, back. But after investigating what is in the back, there is nothing. There is nothing. Only distance is seen, distance is observed. And at the same time, there is no weight also in this. For instance, a big tree trunk has reflected in the mirror. If the weight of mirror was one kilo, after the reflection of this tree, which weighs 100 kilos, it does not create . . . the end of the JONATHAN: Extra weight. SWAMIJI: . . . extra weight. It is the same weight. You couldn’t move it. Then you couldn’t move it . . . dharmaṇo ’pi achālasyat He has said, Abhinavagupta has said, dharmaṇo ’pi achālasyat, you could not move it. In weight also, it is the same weight; it is only one kilo. So this is the glamour of reflection. It is separate from each other and separate from the mirror also, what is reflected in this. This is an example. Now the main thing which is to be understood. In the same way . . . vimalatamaparamabhairava- bodhāt tatvad vibhāgaśūnyamapi / 13a (repeated)   In the same way, that which is absolutely most pure, purest element–Parabhairava (Parabhairava is the purest element of the supreme mirror)–and in that supreme mirror, which is the purest element of Bhairava, in that Bhairava, vibhaktama jagad etat, from Śiva to pṛithvī, all this universe, it seems, you perceive that universe, absolutely separate from Bhairava, from that mirror, from Parabhairava. It is absolutely separate from Parabhairava. And not only that, it is separate from each other. Pṛithvī [earth] is separated from jala [water], jala is separated from agni [fire], agni is separated from vayu [wind], vayu is separate, ākāśa [ether] is separate, antaḥkaraṇas [mind,

Swami Lakshmanjoo explains the different ways of (sāttvic, rājasic, tāmasic) acting in this universal drama, as revealed in the Shiva Sutras: The Supreme Awakening, by Swami Lakshmanjoo. (transcript below is different than the book text) https://www.lakshmanjooacademy.org/wp/wp-content/uploads/Shiva-Sutras-3.10.mp3 [Intro for sūtra 10.] Now in his theatrical dress evaṁvidhasya asya jagat nāṭya nartakasya, while he steps in the play of drama, acting, his way of acting is explained in next sūtra, the 3rd chapter, 10th sūtra. raṅgo 'ntarātmā // 10 // Raṅga means various ways of playing various parts. For instance, when he plays the part of Rāma, he plays the part of Sītā, he plays the part of Pārvatī, he plays the part of so many things in this drama. And this playing is in three ways. One is called abhinaya. Abhinaya means just to copy. When you copy the acting of Rāma, and the spectators must feel that you are actually Rāma. Spectators must not feel that he is such and such person acting as Rāma. It must be sāttvic abhinaya, this is sāttvic abhinaya. Rājas abhinaya is you feel something of Rāma, but on the other hand, you feel that he is such and such person . . . JOHN: Actor. SWAMIJI: . . . he is actor. You must totally ignore that he is actor. This is the way how great heroes play the part of various parts. This is called sāttvic abhinaya. [In] rājas abhinaya you get hint of that player, Rāma, and the rest you feel that he is the actor. And tāmas abhinaya is absolutely you feel that he is actor, he is nothing else, he is only playing as Rāma, he is not actually Rāma. But you must feel, spectators must feel that he is actually Rāma playing. This is the way great heroes in this universal field act. And that hero is here antarātmā; antar, internal soul, not external soul. Raṅga antarātmā; raṅga means the player; the player is antarātmā, internal soul. rajyate'smin jagannāṭyakrīḍā pradarśanāśayenātmanā iti raṅgaḥ, Raṅga means the playing, jagat nāṭya krīḍāpradarśanāśayena, just to reveal the universal drama. He plays in this universe just to reveal the universal drama that, “this whole universe is actually drama, universal drama.” tattadbhūmikāgrahaṇasthānam; antrātmā, The place of the stage where he holds the various ways of becoming actor, various actors (one actor is Denise, one actor is here in this universal drama, I am another actor), and from the universal point of view this whole acting is done by that internal soul. Internal soul is only one, playing part of Denise, playing part of John, playing part of Lakṣmaṇjoo, playing the part of Andy and others. Actually, the internal soul is one and he plays various parts in this universal drama. That is antarātmā, internal self. saṁkocāvabhāsasatattvaḥ śūnyapradhānaḥ prāṇapradhāno vā puryaṣṭakarūpo dehāpekṣayā antaro jīvaḥ/ (not recited in full) Because he is shrunk, he is shrunk from that expansion of universality. You may call it śūnya pradhāna, prāṇa pradhāno vā puryaṣṭaka rūpo: śūnya pramāta, prāṇa pramatā or puryaṣṭaka pramātā. Not deha pramātā, not that soul which is residing in wakefulness. [It is] the soul that is residing in dreaming state or dreamless state. tatra hi ayaṁ kṛitapadaḥ There he has stepped in that field of drama. svakaraṇaparispandakrameṇa jagannāṭyamābhāsayati / And there he puts his steps for dance and reveals the drama of the universe by infusing the spanda of his organs. Spanda means movement of organs. Sometimes he is sad, sometimes he is weeping, sometimes he is laughing, this is all play. In fact, he is neither laughing nor dreaming nor sad nor joyous. He is one, as he is always. uktaṁ ca śrīsvacchande– This is already explained in Svacchanda Tantra. puryaṣṭakasamāveśād vicaraṇsarvayoniṣu / antarātmā sa vijñeyaḥ . . . . . . . . . . . . // (Svacchanda Tantra 11.85)

Swami Lakshmanjoo explains how to raise the fire of Parabhairava knowledge in the teachings of Kashmir Shaivism . . . there is nothing purer than Parabhairava knowledge; there is no other element purer than this. This is the purest element. "You have to work out with all your might. Don’t think of any other thing to be done in this world." Because everybody has the right to become Parabhairava. This is from the Bhagavad Gita, In the Light of Kashmir Shaivism (Chapter 4 verses 36 till the end of chapter and summary). click to view on youtube DVD 4.3 (39:43) अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः  । सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि  ॥३६॥ यथैधांसि समिद्धोऽग्निर्भस्मसात्क्रियतेऽर्जुन  । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा  ॥३७॥ नहि ज्ञानेन सदृशं पवित्रमिह विद्यते  । तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति  ॥३८॥ श्रद्धावांल्लभते ज्ञानं तत्परः संयतेन्द्रियः  । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति  ॥३९॥ अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति  । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः  ॥४०॥ api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ / sarvaṁ jñānaplavenaiva vṛjinaṁ santariṣyasi //36// yathaidhāṁsi samiddho’gnirbhasmasātkriyate’rjuna / jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā //37// nahi jñānena sadṛśaṁ pavitramiha vidyate / tatsvayaṁ yogasaṁsiddhaḥ kālenātmani vindati //38// śraddhāvāṁllabhate jñānaṁ tatparaḥ saṁyatendriyaḥ / jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati //39// ajñaścāśraddadhānaśca saṁśayātmā vinaśyati / nāyaṁ loko’sti na paro na sukhaṁ saṁśayātmanaḥ //40//   36th, 37th, 38th, 39th and 40th śloka. This is collective; it is kulakam. Kulakam means [these verses have] only one connection with each other.131 samiddho’bhyāsajātapratipattidārḍhyabandhena jñānāgnirbhavati yathā tathā prayatanīyam [comm.] The fire of Parabhairava knowledge should be samiddha, should be put to fire, should be put to glamor in flames (samiddha). Samiddha means put to fire, so that this fire of Parabhairava knowledge catches flames [and spreads] all-round. That way, prayatanīyam, you have to work out, you have to work out wholeheartedly so that [the fire of Parabhairava knowledge] catches fire all-round, so that it leaves not [even] one tinka anywhere without this fire [Swamiji presses his thumb and forefinger together to show the negation of space]. All is burned in that [fire]; all becomes one with that.132 Tathā prayatanīyam, in that way you should [tighten] your belts and work out so that it catches fire all-round. Tathā prayatanīyam, in one way or another way, you have to work out. You have to work out with all of your might, [use] all of your might. And don’t think of any other thing to be done in this world. Pavitraṁ hi jñānasamaṁ nāsti, there is nothing purer than Parabhairava knowledge; there is no other element purer than this. This is the purest element. What is the purest element? DENISE: Parabhairava. SWAMIJI: The knowledge of Parabhairava, being Parabhairava. Because everybody has the right to become Parabhairava. Anyasya saṁvṛddhyā pavitratvaṁ na vastuta. All other things are purified by saṁskāra, by white-washing, by spraying of scent–they become purer. This saṁvṛddhi, saṁvṛddhyā means [purification] by other elements. But it is not natural purity. Natural purity comes only in the Parabhairava state. All other things, which are other than Parabhairava–which are not actually [other than Parabhairava because] nothing is left without Parabhairava, but as long as [the state of Parabhairava] is not known, it seems to be that it is separated from Parabhairava–for those separated Parabhairava states, you have to keep, you have to adopt some other element to keep them pure. But it is not natural purity. Natural purity is found only in the Parabhairava state. That is what he says. Pavitratāṁ cāsya svayaṁ jñāsyati suprabudhatāyām.

In this excerpt from "The Magical Jewel of Devotion in Kashmir Shaivism - Stava Cintamani", by Bhaṭṭanārāyaṇa, Swami Lakshmanjoo uses a unique analogy to explain ignorance and duality, and gives us the medicine to love everyone (in Kashmir Shaivism). "If you feel that all the embodiment of this whole universe is my own Self, will you hate anybody? You won’t hate anybody. You will love everyone." ~Swami Lakshmanjoo St.Cin. CD 424 (17:15) 16:36 अज्ञानतिमिरस्यैकमौषधं संस्मृतिस्तव भव तत्तत्प्रदानेन प्रसादः क्रियतां मयि ajñānatimirasyaikam-auṣadhaṁ saṁsmṛtistava / bhava tattatpradānena prasādaḥ kriyatāṁ mayi  //24// O Lord Śiva, I have got timira,1 I have got a timira disease in my eyes. I can’t see in an actual way. You know “timira”? Timira is rekhā timira roga, it is a disease in the eyes [in which a] line comes just in the center of that pupil. In the pupil, one line comes–to some persons–and it is called “rekhā timira roga”. By that, you will see two; you’ll see two Vireshs, two Shannas.2 This is a kind of disease in the eyes. Ajñāna, and this is of ignorance; this is a disease of ignorance to see that, “I am one, Denise is another”, “He is my enemy, he is my friend”, all these things. This is the disease. This is the disease in perception. What is not the disease? To see everyone as your own Self. If you feel that all the embodiment of this whole universe is my own Self, will you hate anybody? You won’t hate anybody. You will love everyone. Whenever hate comes, it comes from that disease, that disease in your eyes, because you see separate, two things. ERNIE:  Duality. SWAMIJI:  Duality. And this disease has come in my perception, O Lord–ajñāna timirasyaikam. And there is only one medicine for this, one dose for the removal of this disease, which You have, which You could bestow to me. Otherwise, there is no hope for my cure, I will never get cured from this disease. That [dose] is saṁsmṛtistava, just Your memory. O Lord Śiva, give me that dose of remembering You. Do this favor to me, O Lord Śiva. I want this.3 This is auṣadha. Auṣadham astam is one dose of mixture by which this disease will get vanished. Really, this is a disease, and this disease has spread, you know, in a hundred and thousand and million ways [laughter], in all the one hundred and eighteen worlds. DENISE:  In all the worlds it’s like that? SWAMIJI:  Yes. ____________ 1 Lit., dark, gloomy; a class of morbid affections of the coats of the eye.” 2 The son and daughter of John and Denise Hughes. 3 “The dose is the constant remembrance of Your being. This is the only medicine for this blindness of Your being. Please, from time to time, bestow on me that remembrance. If something bad happens in my life sometimes, like a relative dying, please bestow me the power to remember You, not that relative. Then I will feel You have blessed me from all sides.” Ibid. Source: "The Magical Jewel of Devotion in Kashmir Shaivism - Stava Cintamani", by Bhaṭṭanārāyaṇa, revealed by Swami Lakshmanjoo. All Content is subject to Copyright © John Hughes.

"Stava cintāmaṇi is the work of Bhaṭṭanārāyaṇa. Bhaṭṭanārāyaṇa is one of the most important Shaivite masters. Stava cintāmaṇi means stava - hymns, cintāmaṇi - jewel. Cintāmaṇī jewel is that kind of jewel, i.e. whatever you wish it will come. It is the bestower of all your boons, all your desires. All your desires are fulfilled by that cintāmaṇi; that jewel. And this is the jewelry of that cintāmaṇi of hymns to Lord Śiva. It purifies all your desires and wishes." ~Swami Lakshmanjoo Devotional hymns have always held an important place in the history of the Monistic teachings of Kashmir Shaivism. The recitation of such devotional hymns is a common part of the daily spiritual practice for many Shaiva aspirants. Stava Cintāmaṇi, The Magical Jewel of Devotion in Kashmir Shaivism, is a sublime and unique hymn addressed to Lord Shiva, whom the author, Bhaṭṭa Nārāyaṇa, clearly holds as the Supreme Reality. Though highly devotional, these hymns are at the same time practical and deeply philosophical. The Sanskrit text of the Stava Cintāmaṇi with Kṣemarāja’s commentary was first published in the Kashmir Series of Texts and Studies, Volume X, in Kashmir (1918). This was the text used by Swami Lakshmanjoo in his translation and commentary of this present publication. Swamiji’s love for devotional hymns is evidenced by the fact that he translated and commented upon the Stava Cintāmaṇi on three occasions. "He is the Light of all Darkness, all Ignorance of Light. All absence of Light and Presence of Light Have come out from that Light." Swami Lakshmanjoo https://www.lakshmanjooacademy.org/wp/wp-content/uploads/StavaCintamani_v3.mp3 Audio 1 (17:08) प्रसरद्विन्दुनादाय शुद्धामृतमयात्मने । नमोऽनन्तप्रकाशाय शंकरक्षीरसिन्धवे ॥३॥ prasaradbindunādāya śuddhāmṛtamayātmane / namo’nantaprakāśāya śaṅkarakṣīrasindhave //3// I bow to that Śaṅkara,3 who is just like the ocean of milk, a milk ocean. I bow to that Śaṅkara who is just like a milk ocean, a vast milk ocean, and prasarat bindu nādāya, where there are flows, two-fold flows, of bindu and nāda. Bindu is prakāśa and nāda is [vimarśa].4 Bindu is I-consciousness; nāda is to observe I-consciousness.5 Consciousness is bindu; “I am consciousness, I am God consciousness,” this is nāda. For instance, this prakāśa of sūrya (sun), the prakāśa of the light of the moon, [the prakāśa of] the light of fire, it is bindu, but there is no nāda in it, there is no understanding power of that prakāśa. There is prakāśa in the sun, but [the sun] does not know that, “I am prakāśa.” He is just a [star].6 He does not understand that, “I am filled with this prakāśa.” When there is understanding power, the understanding that, “I am this prakāśa,” that is nāda. Bindu and nāda are both found in God consciousness. In other lights, only bindu is found, not nāda. Nāda is understanding. Fire is burning but it does not know that, “I am burning.” In the same way, the light of the moon, the light of the sun, they are absolutely unaware of their nature. So there must be, there is, bindu and nāda both in God consciousness. In the same way, prakāśa and vimarśa is bindu and nāda according to the śāmbhava state. According to śāktopāya, jñāna and kriyā (knowledge and action) will be bindu and nāda. According to āṇavopāya, breathing in and breathing out, in-going breath and out-coming breath, will be bindu and nāda.7 [Bindu and nāda are] inhaling and exhaling from the āṇavopāya viewpoint, and knowledge and action from śāktopāya, and prakāśa and vimarśa from śāmbhavopāya.8 You understand? It is very easy. Prasarat bindu nādāya, so I bow to that Lord Śiva who is filled with bindu and nāda. The flows of prakāśa and vimarśa [are] always there according to the śāmbhava state, according to the śākta state, and according to the āṇava state. [In the] āṇava state, what is bindu and nāda?

In this excerpt, Swamiji explains sāttvic (divine) sukha (joy) and explains how this appears as poisonous in the beginning and how to turn that into joy (in meditation). This is an excerpt from the Bhagavad Gita audio recordings from the unpublished archives of the Lakshmanjoo Academy, Chapter 18, verse 37. Sāttvic sukha – Divine way of Spiritual joy. yattadātve viṣamiva pariṇāme’mṛitopamam  / tatsukhaṁ sāttvikaṁ vidyādātmabuddhiprasādajam // 37 Yattadātve, at the time of abhyāsa, that sukha at the time of abhyāsa you think is viṣamiva, just like a poison, it is poisonous, poisonous state. For instance, I am meditating. I meditate for half an hour, after half an hour's time I want to lean. I want to lean and meditate. After half an hour's time I will sit in easy chair and meditate. It means it is poisonous. It acts like poison in you. At the time it is poison, not leaning against the wall or not relaxing in easy chair is poisonous for you. You don’t want to sit like this. If you just have courage to sit for some more period without leaning against the wall or this, you’ll see what kind of joy you’ll achieve. That is sāttvic sukha. Tadātve, at the beginning, at the period of, at the beginning state it seems to you as poisonous. DENISE:  Because you are leaning and sitting in easy chairs? Why does that seem poison? SWAMIJI:  Because . . . JOHN:  It is hard to do. SWAMIJI:  Because it is very hard for you to do without leaning, it is very hard so it is poison. It becomes just like poison to you. JOHN:  To have to sit straight, without leaning? SWAMIJI:  Yes. JOHN:  So every . . . your mind says, “Oh, please move, sit back?” SWAMIJI:  “Nobody is seeing, why should I not lean?” But this is not the way of meditation. You must with all your might do meditation without leaning. In the beginning, it will be just like poisonous state. You will feel it like that. But in the end, yattadātve viṣamiva, in the beginning, it appears to you just like poison, i.e. uneasy, uneasiness. Poisonous means uneasiness. You are not at ease. You want to . . . if you won't lean you will sit like this (Swamiji demonstrates) just to make yourself at ease. But you should not do that. That kind of behavior is in reality in the end it will be poisonous to you. This poison is nectar for you. Yattadātve, at the moment of doing that joy which seems to you as poison, absolutely without any ease, pariṇāme amṛita upamam, but at the end, at the time of its result, it will result . . . You know when I was meditating at Fatakadal for three and a half months in seclusion, I used to meditate, I committed this kind of mistake also sometimes, leaning and putting myself in at ease on chair but with all that I was meditating. When I meditated and sometime after two or three days I got some, I achieved some blissful state; at the time of achieving that blissful state all vigor and force came into my body and I contemplated like this, just like a rock for the whole night. There was no question did arise for leaning or resting. I was fully rested. So in the end you’ll see the result it bears, filled with joy. And that sukha is tat sukhaṁ sāttvikaṁ vidyād, that sukha you must know as sāttvic sukha. BRUCE P:  But then is there is attachment or something for the result? SWAMIJI:  No, not attachment, it is not attachment. BRUCE P:  Then why, then? SWAMIJI:  Huh? BRUCE P:  Why do you think then, you want to sit up and do . . . SWAMIJI:  No, you get courage, you get courage, it is . . . you get vigor at the time of achieving its fruit you get courageous and you’ll see how joyful your mood will be afterwards. BRUCE P:  Yes. But then if the result does not come first, you feel that you would like to lie down. SWAMIJI:  You should not do that. If you feel . . . BRUCE P:  Because you should look for the result then? SWAMIJI:  No, not look. As you have been told by your master to sit erectly and don’t mind for that uneasiness.

Swami Lakshmanjoo explains how one should act in this world so that impressions do not remain in one's mind - Kashmir Shaivism This is an excerpt from Chapter Chapter 3, Bhagavad Gita, In the Light of Kashmir Shaivism, by Swami Lakshmanjoo). Also, check out our free weekly sangha studying Abhinavagupta's Bhagavad Gita.     Now, who is the best one? The best yogi is that person . . . DVD 3.1 (18:09) यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन  । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते  ॥७॥ yastvindriyāṇi manasā niyamyārabhate’rjuna / karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate //7// The one who is always walking, talking, and fully aware of God consciousness while walking, while talking, while doing gup-shup (idle conversation), and seeing, shaking hands, karmendriyaiḥ karma yogam asaktaḥ, without being attached to all of these. He sees. . . he [walks] on the pathway for a change, but he does not know where he went and wherefrom he returned. Because, it is just like rathyaṁ grāmaṇe tṛṇaparṇādivat. When you walk on the roadside, you will see [objects] on the roadside here and there. When you go in motorcar, in motorcar ride, you see leaves and everything on the right side and on the left side of your car, but those impressions of leaves do not remain in your mind; it is just nirvikalpa.63 Like that you should act in this world. DVD 3.1 (19:54) नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः  । शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः  ॥८॥ niyataṁ kuru karma tvaṁ karma jyāyo hyakaramaṇaḥ / śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ //8// [Lord Kṛṣṇa]: So you should do action, always do action with God consciousness. Karma jyāyo hyakarmaṇaḥ. Karma is, action is very superior, most superior, more superior than discarding actions. Śarīrayātrāpi ca te. Śarīrayātrā means this bodily existence also is dependent to karma. Without karma, bodily existence . . . the body won’t exist, the body won’t live, it will be shattered to pieces. DVD 3.1 (20:55) यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः  । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर  ॥९॥ yajñārthātkarmaṇo’nyatra loko’yaṁ karmabandhanaḥ / tadarthaṁ karma kaunteya muktasaṅgaḥ samācara //9// O Arjuna, you should do actions, yajñārthāt, you should do actions, leave actions in God consciousness, bas! Don’t crave for its fruit, [then] all your actions will bear no fruit. And when they bear no fruit, what is remaining in the background of fruit? The knowledge of Parabhairava. The supreme Bhairava state will shine automatically. JOHN: What does it mean [when] he says it won’t bear fruit, these actions will bear no fruit? I mean, it bears some fruit . . . what does it mean? SWAMIJI: No, these actions will bear fruit [only] when you ask for them, when you ask for fruits. When you do actions and remain in God consciousness, always be introverted and do all actions, then there will be no fruit from that. And that fruit will be, automatically, the knowledge of Parabhairava. JOHN: So what is it when some fruit comes? I mean in other words, you do something and some result comes from that. That is not the same kind of fruit? SWAMIJI: No, that fruit should not come, that is the wrong way of action. JOHN: No, I agree with that, but . . . SWAMIJI: Wrong way of action is to pray for this karma (action), e.g., “this karma (action) should be successful. Any karma, any action which I do, it must be successful, it must remain successful, it must not remain undone, it must have some fruit. It is worthwhile to have some fruit from my actions.” This you should not have! As long as you have this idea, this desire that, “I want some good action from this fruit [i.e., some good fruit from this action],” you are away from God consciousness. You go on doing your work, you go on serving Viresh whole-heartedly [and feel], “it is my duty to serve Viresh. Viresh is my own self [so] I must serve him, I must see that he is alright.

Introduction The Shiva Sutras are divided into three parts. According to Kshemaraja, the three parts correspond to the three means (upayas) for the attainment of liberation (moksha), as revealed by Kashmir Shaivism. The three upayas for traveling from individual limited consciousness to universal God consciousness are shambhavopaya, shaktopaya and anavopaya. The first and highest means is called shambavopaya. The second means, for aspirants of medium qualifications, is called shaktopaya. The third means, called anavopaya, is regarded as inferior. Abhinavagupta, drawing from the Malinivijaya Tantra, defines shambavopaya as the upaya wherein the aspirant achieves entry (samavesha) into supreme consciousness just by the grace of his master, without adopting any process. He does not use thought (dhyana), mantra, or any other aid to meditation. Shaktopaya is defined as the upaya where the aspirant achieves mystical entry (samavesha) through contemplation of the mental object that cannot be spoken or recited. Anavopaya is defined as the upaya where mystical entry takes place through concentration on parts of the body (sthanaprakalpana), contemplation (dhyana), recitation (varna), taking the support of the breath (uccara), and mantras. The means of traveling from limited consciousness to universal consciousness depends on the ability of the aspirant. Abhinavagupta tells us in the Tantraloka that the aspirant should always try for the highest and best thing first. Failing that, he should try for the next best, and so on. Thus, in his Tantraloka, he has defined and elaborated the highest upaya, Shambavopaya, first. His descriptions of shaktopaya and anavopaya follow. And so it is that the Shiva Sutras also start with the highest and most refined means. The first awakening explains the highest upaya, shambhavopaya; the second awakening explains shaktopaya, and the third awakening explains anavopaya. [This is an excerpt from the Shiva Sutras: The Supreme Awakening, revealed by Swami Lakshmajoo, third awakening 3.16] https://www.lakshmanjooacademy.org/wp/wp-content/uploads/Sutra3.16Track08.mp3 Then, when such a yogī acts in this way: 16. āsanasthaḥ sukhaṁ hrade nimajjati  // Seated in that real posture, he effortlessly dives in the ocean of nectar. Actually, the postures (āsanas) explained in the yogadarśana are not really āsanas at all. Śivayoga is the only posture that must be understood when you are seeking to understand the real posture for such a yogī. This real posture is the supreme energy of awareness. You are seated in that posture when you hold and possess the supreme energy of awareness. Then in each and every act of your life you are aware, you are seated in that posture. This is the real āsana. The physical postures called āsanas are not actually āsanas. These so-called āsanas are only imitations of the real āsana. They are only imagination. The real āsana actually exists when you are truly residing in the state of absolute awareness, the awareness of self. The yogī who, leaving aside the effort of āsana (yogic exercises), prāṇāyāma (breathing exercises), dhyāna (contemplation), and dhāraṇā (meditation), simply remains in that posture with nothing left to do, aware of what he actually is. This is why the author has used the word sukham in the sūtra because “effortlessly” means that without exerting any effort in respect to breathing or yogic exercise, contemplation or meditation, he remains seated in that posture. So in an internal, not external, way he perceives the reality of his embodiment of awareness18 and without any effort finally immerses himself in the ocean from which the universe rises and expands. He dives and enters for good in that ocean, which is filled with real nectar. What does diving mean? In diving into the ocean of nectar, he lets the impressions of the body (deha), of the breath (prāṇa), of the eight constituents (puryaṣṭaka) and of the void ...

In this excerpt, Swami Lakshmanjoo explains the difference between initiation and automatic knowledge (breakless awareness - prātibhā knowledge). "Gurvāyattā tu sā dīkṣā this [inferior] initiation is dependent to master. But if once you maintain that prātibhā knowledge (prātibha knowledge means if you have command on awareness, when you have full command on awareness, don’t let anything creep in), and that awareness will carry you to that greatest power of maintaining oneness with Lord Śiva, and without any other support."  And further down he clarifies what awareness really is... This is from Abhinavagupta's Tantrāloka, 13th āhnika (chapter) verse 167-172, which is part of the Grace and Spiritual Practice, a collection of Video and Audio recordings of the revelations on the subjects of Grace and Spiritual Practice by Swami Lakshmanjoo). nanu prāgdīkṣayā mokṣo- ‘dhunā tu prātibhātkatham // 167 // Nanu (it is a question of Pārvatī), prāk dīkṣyā mokṣāḥ, previously you have told that liberation comes forth by being initiated by a master, i.e. when you are initiated by a master you are liberated. Now you say by your own automatic knowledge [prātibha] you get liberation. What is the right thing then? I am confused! iti devyā kṛite praśne prāvartata vibhorvacaḥ / 168a On this question of Pārvatī prāvartata vibhorvacaḥ, Lord Śiva explains again. dīkṣayā mucyate jantuḥ prātibhena tathā priye // 168 // Priye, O Dear, dikṣaya mucyate jantuḥ by initiation also one gets liberated, [and] by pratibhā also one gets liberated. This is the main thing. By being initiated you get liberated, and with your own automatic knowledge, you get liberated. Now there is a difference between automatic knowledge [prātibha] and initiation [dīkṣa]. gurvāyattā tu sā dikṣā badhyabandhanamokṣaṇe / prātibho’sya svabhāvastu kevalībhāvasiddhidaḥ // 169 // That initiation is depending on your master, i.e. initiation will be done by your master, initiation won’t happen automatically. When you are initiated by your master then you are initiated; you can’t initiate yourself by your own self. So it is dependent to master, i.e. this [inferior] initiation. For what purpose he is being initiated? Badhya bandhana mokṣaṇe. Badhya is who is already entangled in ignorance, in the field of ignorance, in the world of ignorance. The person who is entangled in ignorance, he is badhya. And bandhana is this chain; the chain of ignorance by which he is bound in this universal field. Just to unchain that, for that, initiation is being done. Prātibho’sya svabhāvastu but this automatic knowledge [prātibhā] which I have explained here, it is just automatic. He has not to depend on meditation, he has not to depend on anything, just awareness. If he is once aware . . . You see if you do practice with awareness, with real awareness (I don’t mean this so-called awareness), . . . DEVOTEES:  (laughter) SWAMIJI:  . . . with real awareness, with real awareness, if you practice after one hour you will get samādhi; in one hours practice you’ll get samādhi, you’ll get trance. There is no doubt about it. JOHN:  What does real awareness mean, break-less awareness? SWAMIJI:  Break-less awareness, and scattering all other opposite agencies of thought. JOHN:  Which means, those things which would take you away from your awareness. SWAMIJI:  For instance, you are aware, you maintain awareness on that point. On that point of awareness, just this thought will creep there, this leakage that, “this awareness is very nice . . . this awareness is very nice.” He will make friendship with you. That enemy will make friendship with you just to creep in your mind, just to tell you that “awareness is best.” And this “awareness is best” this also is an obstacle. This will create another series of thoughts. “This is very nice . . . I am so happy . . . and I am one-pointed now . . . I am one-pointed!

There are three types of spiritual joy (sukha) in Kashmir Shaivism: sāttvic sukha, rājas sukha, and tāmas sukha. In this excerpt from the Bhagavad Gita, In the Light of Kashmir Shaivism, by Swami Lakshmanjoo, chapter 18, verse 36-37, Swami Lakshmanjoo explains sukha of sāttvic [kind] and how this joy seems poisonous in the beginning. Chapter 18 Part 2 SWAMIJI: DVD 18b (00:01) सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ  । अभ्यासाद्रमते यत्र दुःखान्तं च नियच्छति  ॥३६॥ sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha  / abhyāsādramate yatra duḥkhāntaṁ ca niyacchati  //36//   I will tell you now sukha, what is sukha. Sukha is also three fold: sāttvic sukha, rājas sukha, and tāmas sukha. I mean happiness, joy. Now the 37th śloka is explaining sukha of sāttvic [kind]. DVD 18b (00:39) यत्तदात्वे विषमिव परिणामेऽमृतोपमम्  । तत्सुखं सात्त्विकं विद्यादात्मबुद्धिप्रसादजम्  ॥३७॥ yattadātve viṣamiva pariṇāme’mṛtopamam  / tatsukhaṁ sāttvikaṁ vidyādātmabuddhiprasādajam  //37   Yattadātve, that sukha (joy) which, in the beginning, seems to be viṣamiva, just like poison; in the beginning, it seems just poisonous. For instance, when mother wakes him, wakes Viresh up with force, and asks Viresh (after [all], Viresh is also in my circle, he has come into my circle) that, “Swamiji is calling you. He wants that you should sit for meditation.” At first, he thinks viṣamiva, it is very dreadful . . . DENISE: [laughs] SWAMIJI: . . . it is very dreadful to wake up [early to meditate]. And when once he is awake, at that time, at the time of doing practice afterwards when he is [meditating] in front of me, pariṇāme amṛta upamam, at that time he feels the blissful state, at that time. That sukha is sāttvic sukha, you should understand that is sāttvic sukha. In the first beginning, [abhyāsa] seems very dreadful, it seems poisonous. JOHN: Sāttvic sukha? SWAMIJI: Sāttvic sukha. At first, it seems poisonous, but when he has conducted this sāttvic sukha of abhyāsa and meditation, he feels just blissful. DENISE: Why is that? Is that because he feels so much sweetness within himself that he doesn’t want to go out and get some other sweetness? SWAMIJI: No. It is just an examination for him, if he wakes up or not. DENISE: Aha! SWAMIJI: If you are fortunate, you’ll wake up; you will wake up and you will throw [the bedding off] just like it’s shikas (rubbish), and [you will] be situated in God consciousness, and you will remain blissful. That is sāttvic sukha. JOHN: So, in the first instance, spirituality seems to be really . . . SWAMIJI: Yes, really not good. DENISE: Undesirable. SWAMIJI: Undesirable. It is very painful. DENISE: Painful. SWAMIJI: Painful. JOHN: Frightening also? SWAMIJI: Yes. That is sāttvic sukha (joy). DENISE: So Swamiji, you’re talking about spiritual joy? You’re not talking about pleasures in the world? You’re talking about spiritual joy? SWAMIJI: Yes, spiritual joy. Tadātve means abhyāsakāle [comm. verse 37], at that time, [abhyāsa] seems very fearful.512 kṣurasya dhārā viṣamā duratyayā  । durgaṁpadhastat kavayo vadanti [Abhinavagupta] has given [this] example in his commentary. Kṣurasya dhārā viṣamā duratyayā, this pathway of spiritual bliss, blissful pathway, is to tread on the sword's edge; to walk [the spiritual path], this is viṣamā duratyayā, it is not easily conducted. Durgaṁ paddhas tat kavayo,it is very difficult to tread on, but once you are on it, then it is filled with spiritual joy. _______________ 512 “For instance, I am meditating, I meditate for half an hour. After half an hours time, I want to lean, I want to lean and meditate. After half an hours time I will sit in easy chair and meditate. It means it is poisonous. It [feels] like poison to you. At the time it [feels like] poison, not leaning against a wall or not relaxing in easy chair is poisonous for you. You don’t want to sit [erect].

In this excerpt, Swamiji points out the state of one "who is always focused in the thought of Parabhairava [Supreme Shiva]" and how to get there, in two different versions of the concluding śloka of chapter 15. One from the Bhagavad Gita in the Light of Kashmir Shaivism, and the other from an older audio version, see footnote. DVD 15 (53:33) हृत्वा द्वैतमहामोहं कृत्वा ब्रह्ममयीं चितिम्‌  । लौकिके व्यवहारेऽपि मुनिर्नित्यं समाविशेत्  ॥१५॥ hṛtvā dvaitamahāmohaṁ kṛtvā brahmamayīṁ citim  / laukike vyavahāre’pi munirnityaṁ samāviśet  //15// ॥ Concluding śloka of 15th chapter ॥ Munir, who is always focused in the thought of Parabhairava, he has [driven] all thoughts, all thoughts, all dvaita. Dvaita means . . . JOHN: Duality. SWAMIJI: Duality. Duality of thoughts, he has [driven] all away, and who is established in Parabhairava state, laukike vyavahāre’pi, in each and every action of his daily actions of daily life, he gets samāveśa (absorption) in Parabhairava, always; he is getting that, he sinks always into that [Parabhairava state]. He sinks and [returns] with glamour, sinks and [returns] with the glamour [of that state].448 ____________ 448 “See that in your mind, all this ignorance and illusion of being separated from God consciousness, separated from the memory of God consciousness is carried away, is smashed, is vanished. You must see that. And hṛtvā brahmamayīṁ citim, and focus your mind to Brahman, to Lord Śiva, in each and every action of this universe. Laukike vyavahāre’pi, no matter whatever you do in this world, everything will become divine.” Bhagavad Gītā (1978). Source: Bhagavad Gita in the Light of Kashmir Shaivism, revealed by Swami Lakshmanjoo All content Copyright©John Hughes

In this excerpt from the book Light on Tantra in Kashmir Shaivism, Abhinavagupta’s Tantraloka, Chapter One, Swami Lakshmanjoo explains the nature of ignorance in Kashmir Shaivism. https://www.lakshmanjooacademy.org/wp/wp-content/uploads/Tantraloka01v22-24.mp3 General Introduction A) The nature of Ignorance (22–30) Audio 1 - 42:04 इह तावत्समस्तेषु शास्त्रेषु परिगीयते। अज्ञानं संसृतेर्हेतुर्ज्ञानं मोक्षैककारणम्॥२२॥ iha tāvatsamasteṣu śāstreṣu parigīyate / ajñānaṁ saṁsṛterheturjñānaṁ mokṣaikakāraṇam //22// In this world of spirituality, everywhere, in each and every śāstra, it is sung that ignorance is the cause of repeated births and deaths and knowledge is the cause of liberation from it. This I have not explained from my mind. It is explained by Śiva in tantra. For this he explains this twenty-third śloka: Audio 1 - 43:01 मलमज्ञानमिच्छन्ति संसाराङ्कुरकारणम्। इति प्रोक्तं तथा च श्रीमालिनीविजयोत्तरे॥२३॥ malamajñānamicchanti saṁsārāṅkurakāraṇam / iti proktaṁ tathā ca śrīmālinīvijayottare //23// [not recited in full] Mala is ignorance. Mala is not some dirt.57 Mala is called [literally] “dirt,” but that dirt is ignorance, and that ignorance becomes the cause of māyīyamala and kārmamala. Malam is called āṇavamala. Āṇavamala is called ajñāna (ignorance) and that ajñāna is the cause of māyīyamala and kārmamala.58 This is explained by Lord Śiva in the Mālinīvijayottara [tantra].59 Audio 1 - 43:50 विशेषणेन बुद्धिस्थे संसारोत्तरकालिके। संभावनां निरस्यैतदभावे मोक्षमब्रवीत्॥२४॥ viśeṣaṇena buddhisthe saṁsārottarakālike / saṁbhāvanāṁ nirasyaitadabhāve mokṣamabravīt //24//   Lord Śiva has explained, told, that Mokṣa (liberation) will only come into being, into existence, by the depriving of the ajñāna (ignorance) of puruṣa (being).60 [Now], this ajñāna has got two qualifications, this ignorance has got two qualifications: one ignorance is attached to the intellect61 and another ignorance is attached to puruṣa.62 But if we would say that that ajñāna, [which is explained] there in Mālinīvijaya, [if it] is explained as that ignorance which is attached to the intellect, [then] that cannot be [said to be the cause of puruṣa’s bondage] because the intellect has come out into existence after the world was created. When the world was created, after the creation of the world, the intellect took place, the intellect was created. How, by removing the intellectual ignorance, can you get liberation? There is still saṁsāra yet. SCHOLAR: When you say that it is created after saṁsāra . . . SWAMIJI: It is created after saṁsāra. SCHOLAR: . . . you don’t mean in the sense of time but in the sense of that āṇavamala, nirvikalpa [thoughtless-ness], precedes ideation always. SWAMIJI: Yes, after āṇavamala it was created; the intellect was created after saṁsāra. So, how can that intellectual knowledge be the cause of the removal of ignorance? Because [the intellect] is saṁsāra uttara kālike, it has come into existence after saṁsāra was created.63 SCHOLAR: It presupposes saṁsāra. SWAMIJI: Yes. So, saṁbhāvanāṁ nirasya, this saṁ-bhāvanā64 you should put away, you should cast this saṁbhāvanā aside. Etat abhāve [means], pauruṣa ajñāna abhāve, when pauruṣa ajñāna65 is destroyed, mokṣam abravīt, mokṣa66 is likely to happen. JOHN: It is not certain that mokṣa will happen, it’s only likely. SWAMIJI: No, no, it is certain. Abravīt, He has told that mokṣa will take place, not likely [take place]. _________ 57 “The malas are just the absence of knowledge and not something substantial.” Tantrāloka 9.75 (LJA archive). 58 See Appendix 6 (p385) for detailed explanation of the malas. See also Kashmir Shaivism–The Secret Supreme, 7.47-49. 59 The first line of verse 23 is a direct quote from the Mālinīvijaya tantra 1.23cd. 60 The individual soul. 61 Bauddha ajñāna. 62 Pauruṣa ajñāna. 63 Swamiji tells us that,

Due to the Mahasamadhi Celebrations and Fall Retreat, we will take a break from posting the weekly excerpts. We hope you can join us for these events. In this excerpt, Swami Lakshmanjoo explains why YOU are really Parabhairava (supreme state of God Consciousness). This is from the Bhagavad Gita, In the Light of Kashmir Shaivism, chapter 8 by Swami Lakshmanjoo. View on YouTube Oṁ. Oṁ means: antarālīnatattvaughaṁ cidānandaghanaṁ mahat / yattattvaṁ śaivadhāmākhyaṁ tadomityabhidhīyate //271 Antarālīna tattvaughaṁ, where all of these differentiated thirty-six elements and one hundred and eighteen worlds are consumed inside (antarālīna tattvaughaṁ). And that state which is cid-ānanda-ghanaṁ, filled with all consciousness and all bliss. Yat-tattvaṁ śaivadhāmākhyaṁ, which is the reality, the abode and residence of Lord Śiva. Tad-om-ityabhidhīyate, that is [the meaning of] oṁ. And that oṁ you should recite inside.272 “Recite” means you should live in that oṁ. And māmanusmaran, at the same time, you should live in that oṁ and see that oṁ is Parabhairava; the body of Parabhairava is oṁ.273 Yaḥ prayāti tyajandehaṁ [verse 13], at that time [one] who shatters this physical body at the time of death, sa yāti paramāṁ gatim, he is sentenced to that supreme state of Parabhairava.274 अनन्यचेताः सततं यो मां स्मरति नित्यशः  । तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः  ॥१४॥ ananyacetāḥ satataṁ yo māṁ smarati nityaśaḥ  / tasyāhaṁ sulabhaḥ pārthanityayuktasya yoginaḥ  //14// Pārtha, Hey Arjuna, O Arjuna, who in this way, ananyacetāḥ, being one-pointed and one-pointedly remembers Me who is Parabhairava, and remembers Me always, in each and every activity of his daily routine of life in his lifetime, tasyāhaṁ sulabhaḥ pārtha, for him, I am at his disposal, nitya yuktasya yoginaḥ, because that yogi is always a yogi. He has not accepted any other activity besides this yoga. It is said somewhere [in a Shaivite text], he gives reference: vyāpinyāṁ śivasattāyāmutkrāntirnāma niṣphalā  । avyāpini śive nāma notkrāntiḥ śivadāyinī  ॥ If Parabhairava is all-pervading, what is the meaning of throwing ones own body and entering into God consciousness? It is useless. What has he to throw and where has he to go? Wherefrom he has to go, that is Parabhairava! To which point he has to go, that is Parabhairava! That utkrāntiḥ means to jump. How will he jump? From which point will he jump? And to which point will he enter? It is just a joke, it is baseless. It makes ones own self laugh. Utkrāntiḥ has no meaning.275 Avyāpini śive tattve, [even] if Śiva is not all-pervading, still then utkrāntiḥ has no meaning.276 And Bhaṭṭanārāyaṇa, in his [Stava] Cintāmaṇi (he was a Shaivite master, one of the ancient Shaivite masters), his reference also Abhinavagupta puts in his commentary: nimeṣamapi yadyekaṁ kṣīṇadoṣe kariṣyasi  । padaṁ citte tadā śaṁbho kiṁ na saṁpādayiṣyasi  ॥ [Stava Cintāmaṇi, śloka 115] If, in the period of one twinkling of the eye, You make somebody, some fortunate soul blissful by fixing him in the state of Parabhairava, kim na saṁpādayiṣyasi, then what more could You do? You have done everything for him.277 So whatever is being done in one twinkling of an eye, that is all [that is needed].278 There is no effort, there is no [need] to insert effort. There, tīvra tīvra śaktipāta279 is found and that is under your control, not under the control of Parabhairava. That tīvra tīvra śaktipāta is under your own control! This is the Shaivite Philosophy. JOHN: How is it under your control? How? SWAMIJI: How? JOHN: You said tīvra tīvra śaktipāta is under your own control. SWAMIJI: Because you are Parabhairava. You have to produce śaktipāta for yourself. When you don’t like, then don’t produce it, still you are great. When you don’t like, as somebody does not like to have śaktipāta,...