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Siva Sutras 1.4

The Universal Mother commands this triple knowledge

"The threefold mala is first “the feeling of incompletion” second “differentiated knowledge” and third, “the impressions of pleasure and pain”. The administrator of these threefold malas is the Universal Mother, who pervades all the letters of the alphabet from a to ksa. This mother not only pervades the world of the alphabet, but she also pervades the world of objects designated by those letters....

When universal energy, residing in the field of maya, possesses differentiated and constricted knowledge, she appears to be limited, and thinks such thoughts as, “I am not full,” “I am weak,” “I am stout,” “I am the only fortunate person in the world,” or “I am a great master,” “I have so many disciples,” “I am a world renowned teacher.” By these words, these letters and these objects, she is sometimes filled with grief, sometimes with wonder, sometimes with joy, sometimes with anger, and sometimes with attachment. And so what finally happens to this victim? This mother does something terrible. She makes the victim her plaything...

And the way he becomes the victim of pleasure and pain is by the words that he hears. For example, he will hear the words “our business has decreased,” even though it has not decreased. When he hears that his business is ruined, he will be the victim of grief. And when, on occasion, he hears that his business is doing well, he will be the victim of pleasure. In both cases, he is played by matrika. He becomes the victim of grief, the victim of pleasure, the victim of sex or the victim of enjoyment. These are the good and bad things we face in our daily lives. But the one who is player, he will never be sad. All these things will be enjoyed by hum. He is aware of his nature. He will never be bound....

If somebody tells you your father has died, and if you associate this word “father” with your real father, that is bondage. If you keep it separate then there is no connection between the word “father” and your real father. There will only be a collection of letters F-A-T-H-E-R I-S D-E-A-D. You won't be bound by this. If you are bound, then you will be the victim of grief or pleasure. So it is the written characters of letters that gives rise to the wheel of energies.”

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The dreaming state is called svapna [the absence of worldly activity] by worldly people because the outer objective world is absent. Yogins, on the other hand, call this state padastham, which means “being established where you are,” because here you become established in your own point. Yogins find that svapna [dreaming state] is a nearer way when entering into samādhi, when entering into the absolute. When you are in the state of jāgrat, you have to struggle to enter in samādhi. When you are in the state of svapna, you only have to struggle half as much. It is much easier to concentrate your awareness in svapna than it is in jāgrat. Children exist primarily in svapna. If illuminating power is put into them by some master or greater soul, they will enter into samādhi in an instant. They have no external thoughts; they have only internal thoughts. They are very near to their own Self.

Jñānis call the state of svapna vyāpti, which means “pervasion,” because in the dreaming state they pervade everything and they know that they are pervading. They pervade their own body, the automobile they are dreaming they are driving, the road they are dreaming they are driving on, and the place they are dreaming they are going to. The reality is that none of these objects are produced by any outside agency. All exist within their own self.

Worldly people call the state of deep sleep suṣupti [asleep] because they have no knowledge of objectivity in this state. There is no objectivity and there are no impressions. This state is tūṣṇīmbhāva which means “absolute silence.” For them, it is an appeased state. They feel that after leaving this state they are more peaceful. They find this state to be nourishing. Yogins, on the other hand, feel that in this state of sound sleep they become attached to their own nature. This state for yogins is full of consciousness, while this state for worldly people is full of unconsciousness. Yogins, therefore, call this state rūpastha, which means “established in one’s own Self,” because here they are established in their own Consciousness. Jñānīs call this state mahāvyāpti (the great pervasion) because here they find that there is absolutely no limitation of objectivity or impressions.

From the Trika Śaivite point of view, predominance is given to the three energies of Śiva; parā śakti [the supreme energy], parāparā śakti [medium energy], and aparā śakti [inferior energy]. The kingdom of aparā śakti, the lowest energy, is found in wakefulness and dreaming. The kingdom of parāparā śakti, the medium energy, is established in the state of sound sleep. And lastly, the kingdom of parāśakti, the supreme energy, is found in the state of turya.

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And that person who has got intense desire to find out the reality of Lord Siva, intense desire, he does not hear, he does not see. Although he sees, he does not see; although he smells, he does not smell; although he touches, he does not touch. And if everybody asks him, begins to ask him, “what are you doing? Why are you dumb? Why don't you speak to others? Why are you not jolly? Why are you not happy? Why don't you talk?” He answers to them, he answers to them only with tears in his eyes. Because he puts deaf ear to all other things. That is the intensity of that desire. That is what Abhinavagupta says. He is purified by the divinity of great attachment for Lord Siva and he is glorified by that state.

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madhyamaṁ prāṇamāśritya
prāṇāpānapathāntaram /
ālambhya jñānaśaktiṁ ca
tatsthaṁ caivāsanaṁ labhet //
Netra Tantra VIII:11

“On the pathway of your breath maintain continuously refreshed and full awareness on and in the centre of breathing in and breathing out. This is internal āsana."

Now I shall instruct you regarding the nature of āsana (seat). Although by 'āsana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'āsana' I do not mean the various forms of āsana such as Padma āsana, Vajra āsana, Svāstika āsana, or Bhadra āsana. By 'āsana' I mean somethiog else, and this is what I want to explain to you. First let me speak to you about breath; about the inhaling breath, (apāna), and the exhaling breath; (prāṇa). Breath is extremely important in meditation; particularly the central breath, madhyama-prāṇana, which is neither prāṇa nor apāna. It is the centre of these two, the point existing between the inhaling and exhaling breaths. This center point can not be held by any physical means as a material object can be held by the hand. The centre between the two breaths can be held only by knowledge, jñāna; not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness (anusandhāna), which is knowledge and which is achieved through devotion (bhakti) to the Lord; that is, in the true sense settling into your āsana. āsana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling.

This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, being filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoity. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point which is between the two breaths, then you are settling into your āsana.

prāṇādisthūlabhāvaṁ tu
tyaktvā sūkṣmamathāntaram /
sūkṣmātītaṁ tu paramaṁ
spandanaṁ labhyate yataḥ //
prāṇāyāmaḥ sa nirddiṣṭo
yasmānna cyavate punaḥ //

Netra Tantra VIII:12-13

“When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the centre between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is prāṇāyāma.”

After settling in the āsana of meditation arises the refined practice of prāṇāyāma. 'Prāṇāyāma' does not mean inhaling and exhaling vigorously like a bellow. Like āsana, prāṇāyāma is internal and very subtle. There is a breakless continuity in the travelling of your awareness from the point of āsana into the practice of prāṇāyāma. When through your awareness you have settled in your āsana, you automatically enter into the practice of prāṇāyāma.
Our masters have indicated that there are two principle forms of this practice of āsana-prāṇāyāma, cakrodaya and ajapā-gāyatrī. In the practice of ajapā-gāyatrī you are to maintain continuously refreshen full awareness (anusandhāna) in the center of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness which is continually fresh and new, filled with excitement and vigour, in the center of the two breaths. You are to breathe in and out slowly, but, in this case, with sound.

Ajapā-gāyatrī is therefore anusandhāna along with the slow and silent movement of the breath. The inhaling and exhaling should be so slow and so utterly silent that even he who is breathing cannot hear his own breath. To illustrate this form of prāṇāyāma Paramānanda has said,
ast ast khast pañcālasīy
so'haṁ bhairavabhālāsiy /
ṭokh yuthna ati lagi lālasiy
mana sthira kara pūjona prabhu //

“You must ascend that mountain known as Pañcāla. This mountain, composed of the glory of God Consciousness, is the mountain of Bhairava and is filled with the mantra so'ham. And this ascent, which is begun after establishing your mind in God Consciousness, must be accomplished very slowly so that the jewel which is your goal and which lies on the peak of this mountain is preserved and not destroyed."
Your awareness during this climb must be strong and fresh and must be held in continuity. You must maintain an undisturbed movement of the breath. It should be slow, inaudible, and without break or pause. The continuity of this movement is extremely important and must be maintained with complete awareness in the middle of the two breaths. You must maintain full awareness at the point where the inhaling breath reaches its completion, the birth place of the exhaling breath. And so, also, you must maintain awareness at the end point of exhalation, the birth place of the inhaling breath. The practice of ajapā-gāyatrī does not allow the missing of a single breath. Your awareness must be breakless, continuously refreshed, and must be fixed in the center of the two slowly and silently moving breaths. This is ajapā-gāyatrī anusandhāna.”

~ Self Realization in Kashmir Shaivism~

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3.5 nadisamhara-bhutajaya-bhutakaivalyabhutaprithaktvani

The merging of the movements of breathing, controlling the gross elements, diverting attention from all objective senses and directing it towards the center of the movement of the breath, and removing your consciousness from the grip of the elementary field.
In this sutra the word nadisamhara means "merging the movements of breath." The word bhutajaya means "attaining control of the gross elements." When you have control of the gross elements, then, when you suffer, you do not suffer internally. If you become feverish, internally you do not suffer any pain. In the sutra, the word bhutakaivalya means "taking the mind away from gross objects of senses and directing it toward the center of the movement of the breath." The word bhutaprithaktvani means "freeing your consciousness from the grip of the elementary field." For example, if you have a painful leg, you separate your consciousness from the pain of that leg and you are without pain. These powers are what yogis experience.

The word bhutajaya means to achieve control of the five elements from earth to ether through contemplation.

This is explained in the Svacchanda Tantra in this way:

Whenever you want to control the wind in your body, you must, through contemplation, put your awareness on the big toe of your left foot. When there is insufficient fire in your body (less warmth in your body), you should meditate by putting your awareness in the center of the navel. When there is a lessening of the flesh in your body, you have to contemplate on earth while putting your awareness in the pit of your throat to increase that flesh. When there is a lack of water or you are flooded, then you must contemplate on water while putting your attention on the inner tongue (ghantika) just near the talu. To attain all the powers that you desire, you must contemplate on the element ether (akasa) while putting your attention on your head. (Svacchanda Tantra 7.299-300)

The meaning of the word bhutebhyah kaivalyam is to be free of the elements. How is this accomplished? You must draw back (pratyaharanam) your mind from the objective field of sensory pleasures and concentrate it on the center of the breath.

So it is said in the Svacchanda Tantra:

Direct your consciousness to the center of the navel and also direct your mind to that center, carrying it away from the organs of the senses. This fourth breathing practice (pranayama) is a calmed means of retention. (Svacchanda Tantra 7.297)

In this pranayama, there is no breathing out and in. This has already been explained. From the heart, you should direct your consciousness to the center of the naval and at the same time, direct your mind, which is lost in objective pleasures, towards this center.
In the present sutra, the words bhuta prithaktvanimean "just to carry your awareness away from the gross elements." How does this happen? It happens when one's consciousness is not influenced by the elementary field.
About this subject, it is said in the Svacchanda Tantra:
When you subside the force of all of the five gross elements, up to the stage of unmana (beyond samana), you become one with Siva. (Svacchanda Tantra 7.327)

~ Shiva Sutras, The Supreme Awakening ~

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Now I will tell you some trick of knowledge (knowledge of Parabhairava) because you are My disciple.
Lord Krishna says: sukha and duhkha (pleasure and pain), labha and alabha (gain and loss), victory and defeat, think of these in the same way, in the same manner. If there is victory, that is okay; if there is not victory, that is okay. If there is sukha (pleasure) okay; if there is pain, okay, don't mind.
Tato yuddhaya yujyaso, then you can go on fighting. Naivam papam avapsyasi, then there will be no sparsa (touch) of any papa (of any sin, sinful act). No sinful act will have courage [ability] to stand before you (against you), because you are Bhairava then.
Esa te'bhihita sankhye buddhiryoge tvimam srnu
buddhya yukto yaya partha karmabandham prahasyasi
[Lord Krishna]: This is knowledge, which I have placed before you; it is the knowledge of complete jnana (knowledge) of your-self. All bondage of your actions, whatever actions you do in this life will have no effect at all. They won't bear any fruit, good or bad. You will be just free from your actions. Your actions will have no power to subside your consciousness. Your consciousness will be clear throughout.
These actions actually they are jada, they are innate or ... ?
JOHN: Non-living, inanimate, jada.
SWAMIJI: Jada, yes.
They are... actions are jada (inert). How can actions work [have an effect upon] an active person who is cetana, who is conscious? If you are always conscious, actions, which are jada, they will have no effect on you; they'll bear nothing [no fruit]. If you kill the whole world, you won't be caught.
Only there is one thing: yasa naham krito bhava, you should not keep in your mind that, “I have done this.”
Instead say, “this was to happen. It has been done. I have not done it! It is the way of prakrti that it is being done. I have nothing to do with this. I am absolutely free from this... action.” In this way, if he kills this whole universe, he has not actually killed anybody and he won't be caught. He is just like Bhairava.
Nehatikramanaso'sti pratyavayo na vidyate
svalpamapyasya dharmasya trayate mahato bhayat
And this kind of knowledge, if you posses this kind of knowledge of being supreme, and remain far above your actions—because actions are jada, actions have no voice before you—there will be no fear for you at all in this world.
asyam buddhau atikramena-aparadhena pramadena naso
na bhavati-pramadasyabhavat
Because there is no pramada. If you are aware of Shiva consciousness, what will actions do? Action has no... no life, no consciousness.
Yatha ca parimitena srikhandakanena jvalayamano'pi
tailakatahah sadyah sitibhavati
So this kind of knowledge of truth, it is just like this: for instance, you put a big frying pan... and you put mustard oil in it, fill it, and it is so bubbling (very hot), and if you have got srikhandakanena, if you put two or three drops of that actual..
That srikhandakanena means that real sandalwood oil. Not that sandalwood oil which is.. some sandalwood is impure, that won't work. Real sandalwood, where there are snakes around it—that is real sandalwood.
.. with that sandalwood oil, two or three drops you pour in that... burning oil, then you can dip your arm into it and it won't burn because that oil will become so cold at once.
Just like that, if you have got the knowledge of Shiva consciousness, then actions will have no existence; actions will have no power to work out [bear any fruit]. Your actions will be dead—all your actions.
So be like that!
Evamanaya svalpayapi yogabuddhya mahabhayam
samsararupam vinasyati
[Abhinavagupta]: The great threat of the world and repeated births and deaths, these threats are vanished altogether, for good.
Vyavasayatmika buddhirekaiva kurunandana
bahusakha hyanantasca buddhayo'vyavasayinam
[Lord Krishna]: O Arjuna, this knowledge of vyavasai (vyavasai means knowledge of truth, knowledge of being supreme and one with Shiva), this is only one. This knowledge is only one. And others, they have got many branches; other knowledge, of worldly knowledge, they have got many branches, and it has no end. So possess that one knowledge, supreme knowledge, then everything will be okay.

~ Bhagavad Gita, In the Light of Kashmir Shaivism, - Ch2, 33-42

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"I bow to that Consciousness (saṁvid) which shines in the three-fold ways of its energies—supreme, medium, and inferior—and in all the three states of Consciousness. That Consciousness is the heart of Lord Śiva.
The supreme Energy (śakti) is that Energy beyond limitation. It is non-dual (advaita), monistic. Medium (parāparā) energy is both non-dual (advaita) and dual (dvaita). Inferior (aparā) energy is only dual (dvaita). These three energies correspond to subjective consciousness, conceptual consciousness, and objective consciousness. I bow to that Consciousness which shines in these three ways. That Consciousness is the heart of Lord Śiva. It is both one with the universe and above the universe.
Now the essence.
In the world of Śaivite philosophy Lord Śiva is seen as being filled with light. But more than this, Lord Śiva is the embodiment of light and this light is different than the light of the sun, of the moon, or of fire.
It is light (prakaśa) with Consciousness (vimarśa); and this light with Consciousness is the nature of that Supreme Consciousness, Lord Śiva.
What is Consciousness? The light of Consciousness is not only pure Consciousness, it is filled with the understanding that I am the creator, I am the protector, and I am the destroyer of every- thing. Just to know that I am the creator, I am the protector, and I am the destroyer is Consciousness. If Consciousness was not attached to the light of Consciousness, we would have to admit that the light of the sun or the light of the moon or the light of a fire is also Lord Śiva. But this is not the case.
The light of Consciousness (vimarśa) is given various names. It is called cit-caitanya, which means the strength of consciousness; parā vāk, the supreme word; svātantrya, perfect independence; aiśvarya, the predominant glory of supreme Śiva; kartṛitva, the power of acting; sphurattā, the power of existing; sāra, the complete essence of everything; hṛidaya, the universal heart; and spanda, universal movement. All these are names in the Tantras, which are attributed to this Consciousness.
This I-Consciousness, which is the reality of Lord Śiva, is a natural (akṛitrima), not a contrived, “I.” It is not adjusted I-Consciousness. Limited human beings have adjusted I-Consciousness. Lord Śiva has natural or pure I-Consciousness. There is a difference between adjusted Consciousness and natural Consciousness. Adjusted or artificial Consciousness exists when this I-Consciousness is attributed to your body, to your mind, to your intellect, and to your ego. Natural Consciousness is that consciousness that is attributed to the reality of the Self, which is all Consciousness. Natural Consciousness is the pure embodiment of Consciousness. It is Śiva. All of the thirty-six elements, from Śiva to earth, are created by that natural I-Consciousness. And not only are they created by that Consciousness, they also shine in that Consciousness. His creation is not outside of His nature, it exists in His own Self. He has created this whole universe in the cycle of His Consciousness. So, everything that exists resides in that Consciousness.
This must be your understanding. The creative energy which is attributed to Lord Śiva is not that energy of Lord Śiva that creates the universe outside of His Consciousness as we create outside of our consciousness. His creation is not insentient (jaḍa) as our creations are.
This universe, which is created in His Consciousness, is dependent on that Consciousness. It is always dependent on that Consciousness. It cannot move outside of that Consciousness. It exists only when it is residing in His Consciousness. This is the way the creation of His universe takes place.
You must understand that this universe, which is created by the Lord of Consciousness, is one with that Creator Who is wholly prakāśa-vimarśa, self-luminous light with Consciousness.
The Consciousness of Lord Śiva is not overshadowed by this created world. The world cannot obscure Consciousness. On the contrary, Consciousness gives rise to the existence of this world.
This world is existing on the surface of Consciousness. So how could this world cover or conceal the nature of Consciousness? The truth is, this world gets its life from Consciousness. It is filled with the light of Consciousness. The universe can not conceal its life, which is Consciousness. If this universe could conceal the Consciousness of Lord Śiva, how would it exist? It would not—it would disappear.”

~ Self Realization in Kashmir Shaivism, The Oral Teachings of Swami Lakshmanjoo ~

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16. suddha-tattva-samdhanadva'pasusaktih //

By aiming at the pure element of Siva, he possesses Siva's unlimited energy.

“In the sutra, "the pure element" (suddha tattva) refers only to supreme Siva. Now, what do we have to do with that? We have to make this universal objectivity enter in that supreme consciousness of pure Siva. You must see that this universe is residing in that pure element. There you will never find any impure object. Everything will appear to you as divine.

When you target, which means "aim at," and then perceive that this whole universe is existing in the pure state of Siva, in this way you will discard and be separated from the entangling energy that binds you with the wheel of differentiated perception. Instantly, you will become one with this universal state that is just like the pure element of Siva (sadasiva) and you will become master of the universe.

This is also said in Laksmikaularnava Tantra:

The yogic powers which are attained with the perfection of an initiation from a great master, when compared with this supreme universal consciousness, are not equal to its sixteenth part. These yogic powers are nothing in comparison. They are all to be discarded. You have only to own and maintain this universal-I (mantra virya).

That is called samdhana. The Sanskrit word samdhana means "aiming." Aiming and entry, aiming and enjoying, aiming and feeling, aiming and attaining. And it is not only aiming, for this is just what we do when we meditate. We may meditate for one hour, two hours or three hours and during this time, we are always aiming, aiming, aiming. We are only aiming. But we have to aim once and for all. Aim and attain it. That is what is called samdhana (aiming).

The Vijnana Bhairava also speaks in the same way:

With one-pointed attention, you must feel and perceive that this universe and your body are simultaneously one with Shiva consciousness. Then the rise of that supreme Shiva consciousness takes place. (Vijnana bhairava 36)
This is also explained in Spanda Karika in this verse:
For such a yogi who has this kind of perception, this world is a playground. Always filled with joy, he is never sad. Doubtlessly, he is liberated while living (jivan mukta). (Spanda Karika 2.5)

~ Shiva Sutras, The Supreme Awakening ~

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[Lord Kṛiṣhṇa]: This soul, which has come into the body as an incarnation (in each and every body there is an incarnation of the soul), he has come into this body as an avatār does, but [it is a] misfortune for that person who does not understand this. It is a misfortune for that person who does not understand that I am an incarnation. [A person ought to think], “I have come [in this body] to elevate this whole universe.” Being the elevator, He wants to make others get themselves elevated.

Do you understand?

No, for instance, I have come into this body. Actually, whoever has come into this body, he wants to make you understand that you are Parabhairava (Universal Shiva Consciousness), you are one with Bhairava. There is nothing less than Bhairava [existing] in you also–in anybody! In a feeble person also, he is also Parabhairava. He has come into this body to elevate the whole universe.
This you cannot understand very easily.
This is the cream of Shaivism!

~ Bhagavad Gita, In the Light of Kashmir Shaivism ~

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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!” This thought also will carry you away from one-pointedness.
So by this, these are the ways and tricks of this māyā, that carry you away from that awareness.
So you have to be aware, bas, AWARE! Don’t let anything like the praise of awareness and nothing happen in between. Just go on doing with awareness, don’t let any thought come. This is what happens and everybody is crying, all disciples are crying, “we don’t achieve anything!”
What will happen to the master?
DEVOTEES: (laughter)
SWAMIJI: He has to suffer.
Gurvāyattā tu sā dīkṣā this [inferior] initiation is dependent to master. But this prātibhā, prātibhā knowledge . . . if once you maintain that prātibhā knowledge (prātibha knowledge means just if you have command on awareness, when you have full command on awareness, don’t let anything creep in), and that is kevalī bhāva siddhidaḥ that awareness will carry you to that greatest power, greatest power of maintaining oneness with Lord Śiva, and without any other support.

kevalasya dhruvaṁ muktiḥ
paratattvena sā nanu /
nṛiśaktiśivamuktaṁ hi
tattvatrayamidaṁ tvayā // 170 //
nā badhyo bandhane śaktiḥ
karaṇaṁ kartṛitāṁ spṛiśat /
śivaḥ karteti tatproktaṁ
sarvaṁ gurvāgamādaṇoḥ // 171 //
punarvivekāduktaṁ tad-
uttarottaramucyatām /
kathaṁ vivekaḥ kiṁ vāsya
devadeva vivicyate // 172 //

Kevalasya dhruvaṁ muktiḥ, kevala is one who is independent in meditating, in maintaining awareness (not meditating), maintaining awareness. You have to be aware, you are there, Lord Śiva is present, just be aware! You have to just remain aware and you are one with Lord Śiva. But that awareness, you must understand what that awareness is. That awareness is very difficult to understand.

There are so many disciples, so many masters preaching this method of awareness, but nobody has understood it. Only one person understands in one billion disciples ‘what awareness really is’.
Awareness . . . you have to see it yourself; you are yourself the authority, nobody will help you there. You have to see yourself what awareness really is. Awareness is one-pointed . . . undisturbed one-pointedness, undisturbed one-pointedness; undisturbed from any other agency.

This is also a foreign agency . . . what?
“This awareness is very nice, it has made me peaceful.”
This thought also, this is foreign agency, foreign matter. This you should avoid. Go on, go on maintaining awareness, then you will see what will happen.
JOHN: But maintaining awareness in meditation doesn’t mean having that point, say you had some point of concentration, it doesn’t mean just having that point and losing your subjectivity–that’s not awareness?
SWAMIJI: No, that point is subjective.
JOHN: Some people believe you hold that point–outward point–and they don’t put any stress on inner subjectivity.
SWAMIJI: No, this subjectivity, this is also one drawback in our understanding. Subjectivity does not reside inside only.
It is everywhere!
Subjectivity is everywhere!
So what can I say, what more can I say? You have to find out yourself. Unless you don’t find out yourself, guru and śāstras will do no help.
BRUCE P: Who finds out, who has to find out?
SWAMIJI: Yourself.
BRUCE P: The individual?
SWAMIJI: This individual; the individual consciousness. The individual consciousness has to find out.
BRUCE P: How could it possible find out?
SWAMIJI: As you are taught by your master.
BRUCE P: But I’m taught that it’s nothing I do?
BRUCE P: But it’s nothing I do. It’s God grace shining.
SWAMIJI: But that is grace. When once you come to that point, that is grace, that is the sign of grace.
[Laughing . . . !]
It is very difficult sir.
DEVOTEES: (laughter)
SWAMIJI: Kevalasya dhruvaṁ muktiḥ paratattvena . . .
Paratattvena there must be comma, after paratattvena . . . no, after sā, after sā there must be comma [,].

. . . kevalasya dhruvaṁ muktiḥ paratattvena sā, that liberation takes place by awareness founded by you only; not by awareness founded by master. Awareness founded by intellect [śāstras] won’t do anything, awareness founded by master won’t do anything. Awareness must come within your own self. It is why fully aware people will never get mad, it is not possible; they won’t become insane, never! Because they have got fully developed intellect, intellectual power. This is your own intellectual power that will survive there. This is Gods grace, if it survives, this is Gods grace.
So it is definitely you will be liberated by that.

(source: 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)

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15. hridaye cittasamghattad drisyasvapadarsanam //

When his thoughts are diverted to the center of God consciousness, then he feels the existence of God consciousness in oneness in the objective world and in the world of negation.
The literal reading is "When all one's thoughts are diverted to the heart." Here the word heart (hridaye) does not mean our own physical heart. Rather, here the word "heart" means the light of consciousness (cit prakasa) which is the background, the basis, of the existence of the whole universe. On that basis, everything in this universe is moving, being born, dying, suffering, enjoying, smiling, laughing, marrying, etc. Everything has that center of God consciousness as its basis.

This yogi experiences the oneness of the existence of God consciousness in the objective world and in the world of negation. When does the experience of the negation of the objective world occur? The experience of the negation of the objective world takes place at the time of death and at the time of deep sleep. And, in these states also, the yogi effortlessly experiences the existence of God consciousness. How? The yogi accomplishes this by collecting his mind and putting it on that point. Although the mind is always flickering and does not exist in one point, through the practice (sadhana) of one-pointedness, it becomes easy for the yogi to maintain one point. He then discards the differentiation of objectivity and subjectivity and perceives the objective world, which consists not only of external objects but also of his body of wakefulness, his body of the dreaming state, and his body of the dreamless stat e (nila-deha-pranabuddhyatmanah), and the negation of these, which is the void state (Sunya), in its real way as the limbs of his universal body. When you make your mind enter into the light of consciousness then your mind feels this whole universe as one with that universal being.

This is said in Vijnana Bhairava:

O Parvati!, the one who, with one-pointedness, directs all his organs including his mind in the voidness of that heart, which is the light of consciousness, and remains in between the two lotuses of this-ness and I-ness, becomes glorified with God consciousness.
(Vijnana Bhairava 49)

By using the word "glory," this verse indicates that he becomes the ruler of everything that exists. In Svacchanda Tantra, such a yogi is defined as follows:

Such a yogi, situated as one with this whole universe, pervades it. Because he pervades everything which exists, all classes of beings in elements, in the organic world, in animate and inanimate objects, his consciousness is not called God consciousness but rather his God consciousness is transformed into Universal consciousness. (Svacchanda Tantra 4.310)

In the Spanda Karika, it is concluded in this verse:

Do not try to dwell in each and every being. Reside in your own self. When you reside in your self, you will reside in this whole universe because your real self is one with the universe. (Spanda Karika 3.7)
If you reside and are established in the existence of self, you will already be established in the universal self.

~ Shiva Sutras, The Supreme Awakening

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~ Shiva Sutras, The Supreme Awakening ~

9. nartaka atma //

The dancer in this field of universal dance is his self of universal consciousness.
What is this universal dance? It is everything that you experience in your life. It may be coming. It may be going. It may be birth, death, joy, sadness, depression, happiness, enjoyment. All of this forms part of the universal dance, and this dance is a drama. In this field of drama, the actor is your own nature, your own self of universal consciousness. This self of universal consciousness is the one who is aware, he is the actor in this universal drama. Those who are not aware are not actors; they are played in this drama. They experience sadness, they experience enjoyment, they become joyful, they become depressed.

But those who are aware, they are always elevated; they are the real players in this drama. So it is your own self of universal consciousness which is, in fact, the actor. Why? Because he acts. The actor is he who conceals his real nature. When you conceal the real nature of your being and, to the public, reveal another form of your being, that is the behavior of acting.
So, Lord Siva is the real actor. And although his nature of universal consciousness is concealed to the public, in fact, he knows that he is that reality. Actually, being filled with that awareness of universal God consciousness, he sometimes appears in the waking state, sometimes in the dreaming state, sometimes in the dreamless state, etc. This, however, is actually his play. It is not his real action. His real action is his being in his own universal God consciousness in each and every moment of revealing his differentiated forms. At the time of revealing his differentiated formation in the waking state, he diverts his universal consciousness in the state of wakefulness. And also in that state, he finds he is playing. Actually, this is play, he is not becoming that state. For although he has become the waking state, he has not actually become the waking state and he has not become the dreaming state or the state of deep sleep. In fact, he is already there in that universal God consciousness.

In the hymns composed by Devi contained in the seventh chapter of the Tantras known as the Naisvasa Devi Mahesvaranartakakhye it is said:
In one way, O Lord Siva, you are actually residing in your own nature, and yet you have put on different coverings. Covering that universal God consciousness in one way, it appears as wakefulness and covering it another way, it appears as the dreaming state or the state of deep sleep.
It is because of these coverings that this universal God consciousness is not found.

Bhattanarayana has also said in his Sastra, the Stavacintamani:

O Lord Siva you have present in your own self the germ of universal existence from which this universe has expanded. It is from this seed that you create the drama of the three worlds, the drama of waking state, the drama of the dreaming state and the drama of the state of deep sleep. O Lord, you create these three types of drama from the sprouting of that seed which is already residing in your real nature. This is only the course of your action of awareness. Who else can act in this way to create this drama and then withdraw it again? (Stavacintamani 59)

The Pratyabhijna Sastra, which expounds pratyabhijna, the way of recognition, the secret of all tantras, also says the same thing,
O Lord, in this world which is absolutely unaware of what is existing, only you are aware. You are the creator of the drama of this universe. You are unique and the one who is actually awake in this dreaming state. (Pratyabhijna Karika)

He has established the covering of the waking state, the covering of the dreaming state, and the covering of the dreamless state because he has to maintain the drama of the universe. It is for this reason that he takes good care of this covering. Otherwise, this covering has no meaning. Meaning only exists in universal God consciousness.
So, this entire universe is actually the result of a colossal universal drama which is taking place. And who is the hero in this drama? Here the part of the hero is played by the internal soul who is also the universal soul in disguise.

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16. śuddha-tattva-saṁdhānādvā’paśuśaktiḥ //

Or by aiming at the pure element of Śiva, he possesses Śiva’s unlimited energy.

In the sūtra, “the pure element” (śuddha tattva) refers only to supreme Śiva. Now, what do we have to do with that? We have to make this universal objectivity enter in that supreme consciousness of pure Śiva. You must see that this universe is residing in that pure element. There you will never find any impure object. Everything will appear to you as divine.
When you target, which means “aim at,” and then perceive that this whole universe is existing in the pure state of Śiva, in this way you will discard and be separated from the entangling energy that binds you with the wheel of differentiated perception. Instantly, you will become one with this universal state that is just like the pure element of Śiva (sadāśiva) and you will become master of the universe.

This is also said in Lakṣmīkaulārṇava Tantra:

The yogic powers which are attained with the perfection of an initiation from a great master, when compared with this supreme universal consciousness, are not equal to its sixteenth part. These yogic powers are nothing in comparison. They are all to be discarded. You have only to own and maintain this universal-I (mantra vīrya).

That is called saṁdhāna. The Sanskrit word saṁdhāna means “aiming.” Aiming and entry, aiming and enjoying, aiming and feeling, aiming and attaining. And it is not only aiming, for this is just what we do when we meditate. We may meditate for one hour, two hours or three hours and during this time, we are always aiming, aiming, aiming. We are only aiming. But we have to aim once and for all. Aim and attain it. That is what is called saṁdhāna (aiming).

The Vijñāna Bhairava also speaks in the same way:

With one-pointed attention, you must feel and perceive that this universe and your body are simultaneously one with God consciousness. Then the rise of that supreme God consciousness takes place. (Vijñāna Bhairava 36)
This is also explained in Spanda Kārikā in this verse:
For such a yogī who has this kind of perception, this world is a playground. Always filled with joy, he is never sad. Doubtlessly, he is liberated while living (jīvan mukta). (Spanda Kārikā 2.5)

~ Shiva Sutras, The Supreme Awakening ~

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~ Siva Sutras as Revealed by Swami Lakshmanjoo ~

21. magnah svacittena praviset //

The yogi who is merged in his self must enter completely with his mind filled with great awareness.

When he establishes and resides in the awareness of his God consciousness in the waking state (jagrat), the dreaming state (svapna), and in the state of deep sleep (susupti), then the gross movement of his breath enters into the subtle movement of breath and the subtle movement of breath enters into that which is supreme, where he experiences the supreme motion (spanda) in his own nature. (Netra Tantra 8.12)

Here, the author Ksemaraja begins his commentary by saying:
. . . then you should enter with your mind fully aware of your God consciousness.

In the Mrityujit Bhattaraka Sastra, which is part of the Netra Tantra, this is explained by Lord Siva to Parvati in this way.
Set aside the gross means such as the holding of breath, concentration and contemplation, and by means of the thoughtless process, maintain one-pointed thought merged in the self (svacitta). And when his mind is merged in his own nature, then one must gain entry by that introverted knowledge (antarmukha samvedanena) where he finds the ecstasy (camatkara) of internal awareness (vimarsa). This means one must be absorbed in and become one with that.

But how is this achieved? .. . by becoming merged in his being. What is the meaning of "being merged"? When you have developed I-ness on the body of wakefulness, on the body of dreaming and on the body of deep sleep, which means you have developed I-ness on the gross body, I-ness on prana, and I-ness on puryastaka, then that I-ness is to be merged in the nectar of the ecstasy of consciousness (citta camatkara). This is the meaning of "becoming merged in that."

This was said earlier in the Svacchanda Tantra:
Keeping the activity of the mind apart, one must unite that activity in God consciousness. Then this bound limited being (pasu) will realize the state of Siva and be liberated (muktah). Thereupon, he is beyond the ocean of repeated births and deaths. (Svacchanda Tantra 4.437)

This is also said in the Vijnanabhairava:
When mind (manasam), individual consciousness (cetana), the energy of breathing (saktih), and ego (atma), disappear, then that formation of Bhairava is found existing there. (Vijnanabhairava 138)

This very point is explained in the Jnanagarbha Stotra:
O Mother, "when, in ordinary daily life one repels the actions of the mind and shatters dependence on the senses, by which one is enslaved, causing one to follow them according to their every wish, and instead diverts his senses towards God consciousness, then by your grace he instantly achieves that supreme state of God consciousness, which floods him with the unparalleled nectar of bliss (ananda)."
This is what is said by our great masters.

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17. svamatranirmanamapadayati //

Experiencing that this objective world is the product of his subjective consciousness, he can create anything he desires.
In this sutra, the word svamatra means "the product of one's own consciousness." When one's own consciousness congeals in the shape of time and space, that is the measure for the creativity of consciousness. So he can create this universe according to his choice. He can create whatever he thinks, whatever he desires. He does it because he creates it.

This is said in Svacchanda Tantra:
By taking the deception of grossness, he becomes gross in this universe and by taking the deception of subtleness, he becomes subtle. Therefore, existing in both, he alone is the player in the gross and subtle worlds.
(Svacchanda Tantra 4.295)

In Pratyabhijna Karika, it is also said:
Because of his independent freedom of consciousness, he creates this universe directly from his own nature. So his reality of being becomes this universe, which is not separate from his being. This objective world is not created by the inherent power of this objectivity; it is created by subjective consciousness.
(Isvarapratyabhijna Karika 1.5, 1.15)

It is because of subjective consciousness that this objective world is created. So subjective consciousness is the player and the creator of everything that is created in the objective or subjective field.

In Tantra, it is also said:
O dear Parvati, the one who, by the grace of the master, realizes what reality lies in water and its solidified formation snow, nothing remains undone in this world. This is his last birth. Liberated while living (jivanmukta), he won't again enter into the wheel of repeated births and deaths.
There is a difference between water and snow. It is the formation of these two that is different - snow is snow and water is water. The substance of these two, however, is one. For the one who realizes this, nothing remains undone in this world.

The Spanda Karika expresses this same point of view in this verse:
For the one who observes that there is no difference between the universe and its creator, the creator having become the universe and the universe having become the creator, this universe is not defective, but a playful amusement. Realizing this, he is always attached to his own reality of self-consciousness. There is no doubt he is liberated in this very life (jivanmukta). (Spanda Karika 2.5)

~ Siva Sutras as Revealed by

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As it has been said in Svacchanda Tantra:
When you experience casting aside the bondage of the bound individual (pasah) and put your consciousness in your own self, that is God consciousness. Then, after that, God consciousness is also to be abandoned and you must unite your consciousness in the pure knowledge of consciousness. There, because the mind (manah) is only the collection of differentiated knowledge (samkalpa), you will find that state where the mind (manas) is not existing at all (unmana).12
(Svacchanda Tantra 5.393)
So, When you progress beyond the idea (samkalpa) of good and bad, of pure and impure, then actually, when you think deeply about it, there is no difference between individual consciousness and God consciousness. This is that supreme knowledge where you find universal God consciousness, the pervasion of Siva (sivavyapti). There is no greater knowledge (vidya) than this.
(Svacchanda Tantra 5.394)
God consciousness is the same as the individual consciousness in which we are living. Our life is filled with individual consciousness. A yogi's life is filled with God consciousness. And a supreme yogi's life is filled with universal God consciousness. Individual God consciousness is the state of the mind (manah). God consciousness is the state of self (atma), and that self too is to be abandoned. Universal God consciousness is the state beyond mind (unmana).
Now vidya (knowledge) is defined. There are three aspects found in vidya: knowing (vedana), infusing your consciousness (bodhana) and the disposal of materials that are alien to yourself (varjana).
When knowledge (vedana) of the eternal aspects of Siva – universal knowledge, universal will and universal action - is held and the knowledge of supreme God consciousness is also achieved (bodhana), and when the negation of universal God consciousness is abandoned and universal God consciousness is possessed (varjana) that, in reality, is called knowledge (vidya). You must establish yourself there and then the supreme light of universal God consciousness, which is the only cause of entering into your real nature, will appear. (Svaccbanda Tantra 5.395-96)

~ From "Siva Sutras: The Supreme Awakening"

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16. asanasthah sukham hrade nimajjati //
Seated in that real posture, he effortlessly dives in the ocean of nectar.
“Actually, the postures (asanas) explained in the yogadarsana are not really asanas at all. Sivayoga is the only posture that must be understood when you are seeking to understand the real posture for such a yogi. 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 asana. The physical postures called asanas are not actually asanas. These so-called asanas are only imitations of the real asana. They are only imagination. The real asana actually exists when you are truly residing in the state of absolute awareness, the awareness of self.
The yogi who, leaving aside the effort of asana (yogic exercises), pranayama (breathing exercises), dhyana (contemplation), and dharana (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 sutra 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 awareness (You must not be aware of your dress, your beauty, or charm, or your body—You must be aware of your nature, what you really are—That is, in the real sense, awareness) 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 (prana), of the eight constituents (puryastaka) and of the void (sunya) sink into that ocean and he becomes one with that nectar. This is the real way of diving.
In Mrityujita Tantra (Netra Tantra), it is said:
You do not have to concentrate above on sahasrardha cakra or below on muladhara cakra. You have not to concentrate on the tip of the nose, on the backside, or on the nostrils – breathing and exercising prana and apana.
Nor do you have to concentrate on someplace in your body or concentrate in a universal way. You do not have to put your concentration on ether nor do you have to concentrate downward.
You do not have to close your eyes. You do not have to open your eyes and keep your eyes wide open. You do not have to take any support in meditation, nor do you have to have absence of support.
You do not have to concentrate on your organic field, or on the universal elements, or on sensations of the five senses – sound (sabda), touch (sparsa), sight (rupa), taste (rasa) and smell (gandha). You have to put all of these aside and enter into that universal being of awareness. This is what Saivaite yogis do successfully.
Actually, this state of the Saivaite yogi is the real state of Siva. This state is not revealed to others; it is revealed only to the revealers.

~ Mrityujita Tantra 8.41-45

This state, which is the real nature of Siva, is not revealed; this state is the revealer. This state is subjective, not objective. So the aspirant must be active in an interior way, not in an external way. He must be active in being aware of himself. That is real activity. Real activity is not moving about here and there. The revealed is not the point to be sought; it is the revealer that is to be striven for. And this state of the revealer is not separate from subjective consciousness. It is only subjective consciousness.”

~ Siva Sutras: The Supreme Awakening as Revealed By Swami Lakshmanjoo

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Shiva Sutra 1.21


The real use for yogic power is the concentration of energy of will for attaining the universal state of being. In Kashmir Shaivism the aim of a focused will is to become the totality of the metaphysical principles that make up this universe - creation, destruction, and preservation (BHAIRAVA). Time and time again we are led back to this point. Entry into God consciousness is what matters. Entry into God consciousness will reveal the Knowledge within that waits for you and is your enlightenment.

The yogi then realizes that he/she was never anything but God. Pure knowledge arises…whereby he realizes, “I am the whole universe. I am not only my body, I am one with the universe.”

As Abhinavagupta puts it, the yogi thinks this, “I am infinitely potent and absolutely pure consciousness. All this is my own divine play. It is being manifested by me through my divine powers. I am all this ….”

And Swami Lakshmanjoo: “By achieving God consciousness and being always focused, resting in the Absolute, you will have become complete in internal consciousness…Incompletion rises in the external world.”

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How to Meditate on God Consciousness

“After you have settled in your asana, through the practice of either ajapa-gayatri anusandhana or cakrodaya anusandhana, then commences pranayama. By maintaining the constantly refreshed continuity of your awareness in the center of the two breaths you settle in your asana, and the movement of your breath becomes very subtle, very refined, as if thin. At this stage you feel like going to sleep, but it is not really sleep. You are proceeding towards the subtle state of awareness. Your awareness will not allow you to fall asleep. At this point you enter the fourth state-turya, which is neither the waking, the dreaming, nor the deep sleep state. This is the beginning of parama-spanda-tattva.

Shankaracarya has said:

“If you maintain your awareness at that point which is found between waking and sleeping you will be focused to that supreme felicity which is the supreme bliss of God Consciousness." (Shloka ashtaka.)

This is the point through which you pass in the fourth state (turya). It is that point, which is found at the ending of wake-fullness and the beginning of sleep, the point between waking and sleeping. This point or junction is very important, it is the entrance into the state of Turya, which has become open through settling in your asana and undergoing pranayama.

In this connection I have also composed these lines long ago:

“There is a point between sleep and waking
Where thou shalt be alert without shaking.
Enter into the New World where forms so hideous pass.
They are passing, endure, do not be taken by the dross.
Then the pulls and pushes about the throttle,
All those shalt thou tolerate.
Close all ingress and egress, yawnings there may be;
Shed tears, crave, implore and thou will not prostrate.
A thrill passes and that goes down to the bottom,
It riseth-may it bloom forth. That is Bliss.
Blessed Being! Blessed Being! O greetings be to thee!”

I have explained that there are two means for settling in your asana commencing with pranayama, i.e. ajapa-gayatri and cakrodaya. Asana must be understood to mean maintaining full repeatedly refreshed awareness on and in the center of the two breaths. Pranayama–the automatic refinement of the breath–takes place through settling your asana and results in gaining entry into Turya, the fourth state.

I have told you that settling in your asana through ajapa-gayatri is extremely difficult, if not well neigh impossible. I do not advise you, therefore, to pursue ajapa-gayatri. I suggest instead that you practice cakrodaya. In this practice there is real hope. It is practical.

In the practice of cakrodaya you must inhale and exhale in long breaths with sound. Long breaths do not occupy as much space in the movement of breath. Inhaling and exhaling quickly, in short breaths, occupies much more space. The longer the breath the less space it occupies; the less space it occupies the quicker the results.

“By decreasing the span of your breathing by just one tuti you will become omniscient and omnipotent." (Kallata)

The movement of breath occupies sixteen tutis; from its internal beginning point at the heart to its external ending point, the dvadashanta. One tuti is equivalent to the space occupied by 2-1/4 fingers laid side by side. At certain times the breath may occupy 17 tutis. When you are being chased by a tiger, for example, and are very much afraid and running very fast, the breath occupies more space.

In the practice of cakrodaya the breath is to occupy a minimum of space. At the time of practice you must be able to hear the sound of the inhaling and exhaling breath. The sound of your breathing should be loud enough so that even those sitting near you can hear it.

There are two understandings of how cakrodaya is to be practiced. Some say, “that the breath is to be inhaled and exhaled by the throat.” Others say, “that the breath is to be inhaled and exhaled by the heart.” Those that say that the breath should be inhaled and exhaled by the heart are wrong. It is a very dangerous and deadly procedure to adopt. To practice in this manner will produce such powerful and intense heat that the heart will be adversely effected and severely damaged. You will die in as short a time as a few weeks. The practice of cakrodaya, therefore, must be practiced by inhaling and exhaling by the throat, not by the heart.

When, through the practice of cakrodaya, your asana is established, your breath (prana) becomes more refined, more subtle, as if thinner. At this point begins pranayama. As I told you previously, you might, at that time, feel that you are on the verge of sleep, but your 'awareness' will not allow you to sleep. You may nod, but you will not be allowed to sleep, your 'awareness' will see to that. As I have explained, you will enter instead into that state called simply, turya–the fourth state. It is neither wakefulness, dreaming, nor deep sleep. In reality it exists in the junction between any of these three states, i.e. between waking and dreaming, between dreaming and deep sleep, and between deep sleep and waking.”

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“Sarvāṇī bhūtāni etat yonīni, all individuals are etat yonīni, they are resting in these two prakṛtis, twofold prakṛtis. But I am the prakṛti holder. So you should understand, O Arjuna, ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayastathā, I am the creator and destroyer of this whole universe and I am the father of this prakṛti, I am the real father.


Lord Śiva.

DENISE: Lord Śiva or Lord Kṛṣṇa?

SWAMIJI: Śiva and Kṛṣṇa are one, i.e., Parabhairava.
Evaṁ ca tvam eva upadhāraya–yadahaṁ vāsudevī bhūtaḥ sarvasya prabhavaḥ pralayaśca [comm.]. It is not meant that I tell you that I am the creator and destroyer of the whole universe; it does not mean that. It means that you should also behave with this kind of behavior within your own self. You should also say, “I am the creator and destroyer of this whole universe!” You should attribute it to yourself. You should not attribute it to God, that Lord Śiva is the creator and destroyer of this whole universe. No, [you should feel that], “I am, I am the creator and destroyer of [this universe].” You should attribute these aspects to yourself. This is the reason the Bhagavad Gītā was produced.
Do you understand?


SWAMIJI: You have to attribute it to yourself.
You should not think, “O Lord, O God, my Lord who art in heaven, hallowed be Thy name, Thy kingdom come, Thy will be done in heaven and earth the same. Into the temptation lead us not, deliver us from evil, for Thine is the kingdom, Thine the power, Thine the glory still . . . ” This is not this! You have not to say . . .

DENISE: It is myself.

SWAMIJI: You are that!

This is the cream of Shaivism!

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' Absolute Independence of God Consciousness '

“As Abhinavagupta tells it, when Lord Shiva is completely alone, bereft of his creation, he exists in the full splendor of his God Consciousness. He does not need to recognize his own nature, because it is already there. Nevertheless, he wants his own nature to be recognized. This recognition gives him great joy. But, because it is already there, there is nothing to recognize. So, in order to recognize his nature, Shiva must become ignorant of his nature. He must seemingly separate himself from his nature. It is only then that he can experience the joy of recognizing it.

This, Kashmir Shaiva's say, is the play of the universe. Because of Lord Shiva's freedom, his Svatantrya, this universe is created solely for the fun and joy of this realization. It is Shiva's play to seemingly leave his own nature so that he can find it and enjoy it again. This is the dance of Shiva, the joyous game in which he is continuously creating this universe--to lose himself and then find himself.

In order to seemingly depart from his own nature, to lose himself in his creation, he must withdraw his God Consciousness. And in order to find himself, he must again expand his God Consciousness. This process is known as nimesa (closing) and unmesa (opening). It is the supreme energy of God which gives rise to nimesa and unmesa. Nimesa is the withdrawal of his God Consciousness, and unmesa is the expansion of his God Consciousness. Both of these states are contained within Shiva simultaneously.

By withdrawing his God Consciousness, Shiva conceals himself in his creation. Only Shiva has this power, the power of his own Svatantrya, to totally disregard and hide his own nature and then to find it again. But what is it that he finds when he rediscovers his own nature? He finds, upon realizing his own nature, that it was already there. For the Kashmir Shaiva, this is the real essence of this teaching. Lord Shiva loses his nature only to find it again--and when he does he realizes that it was already there.

He wants, in the external universe that he has created, to completely disconnect his God Consciousness and then to realize that it was never disconnected. For although it is disconnected, in the real sense, it is not disconnected at all. In finding it he realizes that it was never lost. He experiences that there was never really any separation from his God Consciousness. Separation only seemed to exist. For Shaivism this is the greatest mystery of existence and Lord Shiva's supreme act.

In clarifying this process, Lakshmanjoo tells us that what this yogi is experiencing is the fusing of his/her inner and outer worlds in the oneness of God Consciousness. He says that the aspirant's I-Consciousness, his/her universal Consciousness, is diluted in consciousness-of-this, consciousness of the external world, and consciousness-of-this is diluted in I-Consciousness. Here the fullness of I Consciousness absorbs "thisness," external objectivity, and produces the oneness of internal mystical trance (samadhi) and external experience (vyutthana). The nature of this yogi and the external world become one. They are experienced as being completely united, one with the other. There is absolutely no difference between them. This process of krama-mudra--resulting in the absolute oneness of universal Consciousness and the outer world--is the state of absolute independence. The yogi, in this state, experiences that the internal world of mystical trance and the external world are absolutely the same. This independence and absolute oneness gives rise to the state of jagad-ananda (universal bliss).

To further explain this state of jagad-ananda, Abhinavagupta says, "My master Shambhunatha described jagad-ananda as the state that is completely unencumbered, where bliss (ananda) is found shining, where it is universally strengthened by the Supreme I-Consciousness of God, and where the six limbs of yoga—bhavana, dharana, dhyana, pratyahara, yoga, and samadhi--are no longer used or required."

This aspirant, whose being has become absolutely independent (svatantratmaka) and who possesses the state of jagad-ananda, is said to be a jivanmukta, a being who is liberated while living. In the Bodhapancadasika, Abhinavagupta tells us that when the aspirant attains real knowledge of reality, which is the existent state of Lord Shiva, that is final liberation. What is this real knowledge? Real knowledge exists when the aspirant comes to understand that this whole objective universe of diversity and duality is just a trick, the play of Lord Shiva. That does not mean that it is a trick which creates an unreal world. For the Trika Shaiva liberated yogi the world does not disappear as the teachers of Advaita Vedanta like to proclaim. The goal is not the world-oblivion of kaivalya (isolation).

We have seen how this objective world is just as real as Lord Shiva. The trick lies in the fact that it causes the limited individual to experience this world of diversity as the only reality. Real knowledge exists when the aspirant becomes one with God Consciousness, which is the same as attaining perfect Self-knowledge. In possessing real knowledge he/she knows that the world of differentiation is not actually different from Shiva, the supreme reality.

The cycles of bondage and liberation are both one with Lord Shiva. It is only his trick that we think that some souls are bound in ignorance while others are elevated. As only Lord Shiva exists, there is not any second thing that could cover or bind him. It is only his play that we think that this covering of diversity actually exists as a separate reality which covers him. There is not a second being or reality. His trick, therefore, is our trick. Why? Because we are Lord Shiva. We have concealed ourselves in order to find ourselves. This is his play, and therefore it is our play.

This is clearly illuminated by the concept of anupaya. The Sanskrit word anupaya literally means 'no upaya.' We have already seen that in Kashmir Shaivism there are three upayas, sambavopaya, saktopaya, and anavopaya. In addition to these three upayas another called anupaya is also mentioned. As the name implies, anupaya is not actually an upaya, for in anupaya there are no means. The one who has attained anupaya has only to observe that nothing is to be done. Just to be is enough. In anupaya the aspirant experiences that everything is filled with his own God Consciousness. In fact, anupaya is the unexplainable reality of the liberated aspirant. In anupaya the Shaiva yogis are filled with the realization that they were never ignorant and are therefore not now liberated. They know that nothing was lost and nothing is gained. What could they have been ignorant of and what are they liberated from? They experience that it was their own play, their trick that they appeared ignorant before and liberated now. They know that they are Shiva and that this world is their own


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“The first difference, therefore, between Kashmir Saivism and Vedanta is in their different understanding of karmayoga. This difference, as you have seen, is very great with the Vedantins believing that karmayoga means doing all actions without asking for their reward and our Kashmir Saivism teaching that yoga in action means doing all actions while maintaining a breakless contemplation of God.

Another of the differences to be found in the understanding of Kashmir Saivism and Vedanta concerns the existence of individual being and Universal Being. The Vedantins explain that individual being is manifested only when Universal Being is reflected in the mirror of the individual intellect. They say that Universal Being is reflected in the intellect (buddhi) and that reflection becomes the existence of the individual being (jiva).

Kashmir Saivism, however, does not recognize this explanation, arguing that it is without any basis. As Universal Being is absolutely pure and perfect and individual being is filled with imperfections (malas) and covered by veils, it is not buddhi that will take the reflection of Universal Being rather it is Universal Being that will take the reflection of buddhi.

It is the purer and more refined reality which will take the reflection of that which is less pure and refined and not the other way around. Buddhi cannot hold Universal Being. Kashmir Saivism explains that when Siva is reflected by His pure will in the mirror of his freedom (svatantrya) this is the existence of the universe and the existence of individual being.

Furthermore, in the theory of the Vedantins it is not clearly explained how, if the world were not existing, buddhi, in which Lord Siva is to be reflected, could exist at all? How could the intellect (buddhi) exist before the existence of the world? Therefore, individual being is the reflection of Lord Siva in His svatantrya sakti. This is the existence of the uni verse.

The third area of difference in understanding between Kashmir Saivism and Vedanta concerns the essence, the substance, the basis of this universe. Vedanta holds that this universe is untrue, unreal. It does not really exist. It is only the creation of illusion (maya). Concerning this point Kashmir Saivism argues that if Lord Siva is real then how could an unreal substance come out from something that is real.

If Lord Siva is real then His creation is also real. Why should it be said that Lord Siva is real and His creation is an illusion (maya)? Kashmir Saivism explains that the existence of this universe is just as real as the existence of Lord Siva. As such it is true, real, pure, and solid. There is nothing at all about it which is unreal.

The fourth important difference between Kashmir Saivism and Vedanta is that Vedanta does not recognize kundalini yoga. The Vedantins say that kundalini yoga is meant for those who are treading on the inferior path of yoga. From our Kashmir Saivaite point of view, however, kundalini yoga is the most important yoga in this system.

Kashmir Saivism explains that there are three ways of kundalini yoga, para kundalini yoga, cit kundalini yoga, and prana kundalini yoga. Para kundalini yoga is supreme kundalini yoga. It is functioned by Lord Siva with the universal body not the individual body. Cit kundalini yoga is kundalini in consciousness. Prana kundalini yoga is kundalini in breath.

The fifth significant difference between Kashmir Saivism and Vedanta concerns the question of who is fit to practice this monistic teaching. Vedanta holds that this teaching can only be practiced by “worthy” people such as Brahmins with good qualities. In fact, Sankaracarya holds that Vedanta is meant only for samyasins and not others. From the Vedantic point of view women and other castes are not allowed to practice the Vedantic system. This point of view, however, is not recognized by our Kashmir Saivism. Kashmir Saivism teaches that this monistic thought can be practiced by anyone, man or woman, without the restriction of caste, creed, or color. In fact, our Saivism teaches us that this thought can be practiced more fruitfully by women than by men.

Kashmir Saivism, therefore, is a universal system, pure, real, and substantial in every respect, which can be practiced by all.”

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“This yoga in action is tremendously powerful. For example, if you were to continue your practice of contemplation for just fifteen minutes while walking the fruit will be the same as the fruit you would acquire if you were to continuously practice contemplation in your meditation room for two or even three years.

This is because yoga in action makes your practice of contemplation more firm, more solid, more substantial. This is why Kashmir Saivism puts stress on yoga in action, and not on that yoga which is inactive yoga. In the practice of yoga in action in madhyamzi vak you begin with silence. And when you rise from madhyama you will rise in the para state of Siva. This para state will occur, however, only when you have completed your activity.

For example, while practicing your contemplation you take a ten mile walk, five miles going and five miles coming, after which you return to your home where you sit in meditation. At this point you will enter automatically in the para state of yoga in action and this will carry you rapidly to that state of Transcendental Being.

You must enter into the para state of yoga in action automatically. You cannot make it happen. If it does not happen then you will have to begin again practicing contemplation while in action. It is the strength of yoga in action that you enter into the para state of yoga. If your contemplation while in action is spontaneous and breakless, then you will enter automatically into the para state of yoga. If, on the other hand, your contemplation breaks at any time while practicing while in action then when you sit for meditation,contemplation on para will not take place and you will have to begin again. This is called karmayoga.

When you are established in the yoga of action in para vak then after some time you have to travel from para vak to vaikhari vak. Practicing yoga in action in vaikhari wik means that you are to remain established in your own Being while talking, while laughing, while doing all of the actions of the world. This kind of yoga in action in vaikhari va'k is not possi ble unless yoga in action in madhyama' vtik and yoga in action in para vdk are complete.

The sign of their being complete is that whenever you practice yoga in action in madhyamfi vak and afterwards you sit and practice you enter into para vtik, you are inside, residing in your own Nature. Establishing yoga in action in vaikhari va'k is the completion of the course of yoga in action. Here you remain established in your own Being in all the activities of the world. It is said that Lord Krisna was perfectly established in yoga in action in vaikhari. He was very active, doing everything while remaining established in His own Nature.”

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' Kashmir Shivaism '

"Shavism encourages us not to be satisfied with appearances but to always go deeper. What we find in the depths of our heart and our spirit will be the intersection of our humanity with the Divine. Shaivism says, 'I am Shiva'. It says as well, 'All these are Shiva, too'. Ultimately it is our own choice. Are the people sinners or Shiva Himself? The distinction is held entirely in the attitude of the onlooker. The Guru himself can be seen as a flawed human being or the incarnation of Shiva.

Your awareness holds the transforming key. Use it, and life is no longer an endless trial of pain, loss and sorrow but the blissful abode of divinity. There is Shiva and nothing but Shiva. There is no high or low, no sacred or profane. There is only God. Every breath, every moment, every experience discloses His presence. Then we ask with Narayanabhatta:

What is the path by which You cannot be reached? What is the word that does not speak to You? What is the meditation of which You are not the object? What, indeed are You not, O Lord?

This, finally, is the saving message of Shavism: cultivate Shiva drishti, the divine eye. One who has done that, is a true Shaivite, a true yogi. He is a supreme Siddha and his life is constant communion with the Divine.”

The Yoga of Kashmir Shaivism 'Consciousness is Everything'

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"God consciousness is there, if it is known it is there, if it is not known it is there, if it is ignored it is there. God consciousness will never be separated from your consciousness, from your individual consciousness. God consciousness is still there, because God consciousness is the life of individuality. Individual consciousness will not live without the background of God consciousness."

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