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

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."

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:

To read along with the transcript visit our blog at LakshmanjooAcademy.org

In this excerpt from Abhinavagupta's Tantraloka, Swami Lakshmanjoo reveals the nature of liberation (mokṣa). Read along with the transcript on our blog

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.

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,

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] not...

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,