The Bhagavad Gita In the Light of Kashmir Shaivism, revealed by Swami Lakshmanjoo
According to Kashmir Shaivism, truth cannot be grasped by the intellect alone; truth must finally be apprehended through direct experience (ix).
The freedom from all our miseries can neither be obtained through the renunciation of the world, nor by hatred towards this world, but by experiencing the presence of God everywhere (xv).
Introduction:
Kauravas and Pandavas are vidyapurusa and avidyapurusa – good thoughts and bad thoughts. Bad thoughts are fighting with good thoughts…In the daily routine of life, you’ll feel inside this war, tug of war, between good actions and bad actions. (p. 9)
Ch. 1:
Kuruksetra means the ksetra (field) of the organs; all of the organs of one’s own self, they fight with each other. (p. 14)
In this kuruksetra, raga (attachment) is fighting with vairagya (detachment), krodha (wrath) is fighting with its opposite (santi, peace), good is fighting with bad actions. (p. 15)
DIFFERENCE: The Bhagavad Gita teaches, with great respect, you have to get out from this body. At the time of death it is done. When you are about to leave this physical body, you have to meditate on the center of the two eyebrows…and leave this physical frame…..But in our Shaivism, it is just a play, play of world. This is a worldly play. He has done nothing, he has achieved nothing, and he can achieve nothing by this……in the Bhagavad Gita it is said all doors of your senses you must squeeze, you must close, you must withdraw from senses at the time of death, you must focus your mind in your heart, you should take your breath in shasrara and just exhibit your nature in this kind of yoga dharana (contemplation – 6th limb of yoga – concentrating the mind) as long as your body is thrown away……It is absolutely wrong! This kind of teaching that is found in the Bhagavad Gita is absolutely incorrect. Sara sastras says, “why go, where to go? What is the purpose of going and leaving this body aside and getting up? What is up and what is down? Down below is Lord Siva; up is Lord Siva. Why go? Wherefrom to go? So this is only just an ignorant play in the field of ignorance…If Lord Siva is everywhere, then this body is also Lord Siva! Why should you leave this body and go in high level? What is there? If Lord Siva is not everywhere, if he is only in seventh world, not in other world, Lord Siva is not existing in other worlds, other inferior worlds, then he is a pot (an inert object) then he is just like us. Then he should be kicked out.” (p. 29-30)
The battle of the senses does not persist only in waking state, this fight persists in the dreaming state also. Everywhere you find this fight. You have to observe this fight going on in your own brain, in your own mind. What must a yogi do there?....Don’t think of right, don’t think of wrong, be relaxed in your own nature, just enjoy this fight, just witness it. You have to witness it only, don’t get entangled in right and wrong, just witness this war. Then you will get rid of this war and there will be neither right nor wrong. (p. 31)
Chapter 2:
In Arjuna’s fix, he couldn’t decide what is right and what is wrong for me.
Lord Krishna laughed at Arjuna. This grief does not suit you – your inner God consciousness has subsided. (p. 42)
You grieve when it is not worthwhile to grieve. If you grieve when somebody is dead, why do you keep quiet when somebody is born? Why don’t you pound your chest at that time and grieve that he will someday die? This is not wise behavior for you. It does not suit you. (p. 43)
If he passes from one body to another body, why should we pound our heads? If he travels from one body to another body, from that body to another body, there is no place to pound your heads. If you pound your heads even then, then you should pound your heads when one is born. After fifteen years of age, he is grown up, then you should pound your head at that time because he has changed. Then he has got pain, headache, toothache, so you should pound your head at that time. (p. 43)
The one who is bold, he does not accept grief to come into his mind. Boldness is possessed by that person who is always fine, always residing in God consciousness. How will he die? He is always living eternally! (p. 45)
You should not be joyful at the time by attaining (possessions), and you should not be sad when these possessions are taken away from you. You should remain the same. But that sameness is possessed only by those persons who have a heroic state of mind. The happiness, pain, pleasure, sorrow, sadness, ups and downs of this life – they are connected with body. They are not connected with your soul….Nothing is destroyed, nothing is created. Creation and destruction is seen but it is not existing. Someone is born, someone is dead; it is seen but nothing is born, nothing is dead. Tolerate them, you should tolerate them in this life. You must have that courage to tolerate them. That is the way how you will possess the heroic state of mind. (p. 46)
There is nothing less than {Siva} existing in you – in anybody! In a feeble person also, he is also Siva. He has come into this body to elevate the whole universe. (p. 51)
When there is no way out, when you have lost all confidence…That is saktipat, when you have lost all hope…..Unconditional surrender. When there is unconditional surrender, you are one with the Lord. There is not this much difference between you and Siva. Siva is you and you are Siva…..There is only one Siva. (p. 62)
(2.39) Pleasure and pain, 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. (p. 67)
Actions are jada, they are non-living, inanimate. How can actions have an effect upon an active person who is conscious? If you are always conscious, actions will have no effect on you; they’ll bear nothing (no fruit). [Yet], you should not keep it 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….If you possess this kind of knowledge of being supreme, and remain far above your actions – because actions are jada, actions have not voice before you – there will be no fear for you at all in this world….If you are aware of God consciousness, what will actions do? Action has no life, no consciousness. (p. 69)
(2.43-45) There are some people who like to remain away from God by their own will. By the sweet will of God, there are some people who don’t want to remain with God. They want to remain away, and it is His sweet will. Because they want to get involved in worldly matters. This is also His will. They want to live in this world to enjoy worldly pleasures and afterwards they want to go up to heaven…. This is the grace of God for them because they don’t want the grace of God. They want to live in this world away from God consciousness. (p. 71)
Always do your actions. Don’t remain idle. But don’t desire for any fruit from your actions. Go on doing whatever you like to do, you go on doing it, just don’t crave for its action, don’t crave for its fruit. And don’t be attached to your actions. When you do your work and you don’t ask for its fruit, that is knowledge, that is how real Bhairava knowledge will come. When you don’t ask for any fruit from your actions. That is knowledge. (p. 73)
Yogi means one who is melted and attached to God consciousness for good – that is all! (p. 77)
Vedantin’s are considered thieves insofar as they deny the reality of the objective world and thereby deprive God of His own glory.
This taste for worldly enjoyments (rasa) does not vanish until that point when Bhairava state is achieved….The root of enjoyment of worldly pleasures will only be dead when he realizes the nature of God consciousness…the yogi who has realized the nature of God consciousness, all curiosity for enjoying the world, worldly senses, worldly enjoyments have vanished altogether along with their roots. (p. 89)
This is [the] trick [of] how you become focused in the Parabhairava state. By awareness! Not by weeping, not by laughing, not by possessing grief…When you lose interest in things other than Parabhairava state. That is the Parabhairava state. (p. 91)
The one who has already controlled all those organs and he is established in adopting the abhyasa of God consciousness…he is a realized soul. (p. 91)
2.66-7: The aspirant who goes on tasting those pleasures of the senses, but with those organs which are absolutely free from attachment and hatred, which are absolutely under his control, he enters in the state of absolute purity. And when his mind becomes purified, all pains of the world take their end altogether, and his intellect gets established in his God consciousness.
The one who is a yogi, he always sees and observes that there is [always] a threat that it (the affections of maya) will take him away from God consciousness. (p. 97)
The first flow of perception is without impression (nirvikalpa), the first movement of realization. That is nirvikalpa, that is the reality of God…it is just aham (I-ness), it is not idam (this-ness). [In this state,] There is only sensation, vibration, some vibration of coming out. You don’t come out first. It is only the vibrating force that makes you to go outside. (p. 99-100)
The one who is established in that God consciousness, he is always peaceful. He is not hankering after worldly pleasures afterwards. He will enjoy worldly pleasures, but he does not hanker. (p. 101)
Action cannot remain without knowledge and knowledge cannot remain without action. So, the master who is efficient in activity and knowledge, both of these simultaneously, he can elevate the whole universe. He alone is capable of elevating the whole universe. (p. 109)
The best yogi is that person…who is always walking, talking, and fully aware of God consciousness while walking, while talking, seeing, shaking hands, without being attached to all of these. (p. 110-111)
When you are not attached to your action, and you do not crave for the fruit of your action, “that is knowledge, that is Parabhairava knowledge.” (p. 113)
Deva means your own organs, your own organs are gods….Your organs you should feed by these actions, by giving them good food, good taste, good enjoyment. When your organs are satisfied with these enjoyments, they will make you reside in the real state of Parabhairava. (p. 116)
Swamiji advised that after taking food, it is a good practice to sit quietly and reflect on the cycle of nature in relation to what you have eaten. For instance, the seasons, the rain, the sunshine, the moon, the seeds, the soil, the time it took to grow, the cultivating, cooking and preparation, etc. in all, everything up to the food arriving on your plate. (p. 117)
Five energies of Siva: Consciousness, Bliss, Will, Knowledge, Action
That person who is actually resting in the Parabhairava state, he has nothing to do in this world. Whatever he does, he does for the sake of play, for the sake of just play. He has no particular thing to be done. Whatever was to be done, he has done that. He has conquered the whole universe. (p. 128)
As long as a person is placed (living) in society, he has to act according to society’s wellbeing. (p. 129)
[Those people who believe in a third-person deity/divinity]…to discard their nature of their own puja is nearly killing them – it is just ruining them. So you should not tell them to elevate their intellectual knowledge. They should remain in that intellectual knowledge, which they have already possessed, and you should support them. (p. 135)…Those who are ignorant…you should not tell them that they are treading on the wrong path. You should encourage them to do all those good actions. And in their presence, you should also do these good actions. (p. 136)
4.20
If you do your work but you don’t ask for its fruit, then you are always full. (p. 173)
[When you are detached, when you are established in God consciousness], whatever you do, you are detached from each and every activity of yours…you won’t get entangled in your activities…your intellect and mind do not get involved in your activities. (p. 174)
When a person searches for fruit for his actions, whatever he has done, when he searches fruit for that action, then he is bound. He’ll be bound by that action. (p. 175)
[Unless you receive instruction from a spiritual master, this commentary and these teachings] won’t get digested in your consciousness because your consciousness is very gross. It needs subtle consciousness and subtle consciousness will only rise when you will go to great, experienced masters, and derive those thoughts from the saktipata of your masters. Then you can understand it. Otherwise you cannot understand it. So you have to go and search for those great masters – that is through sakitpata. Only saktipata can arrange for your master. Saktipata will arrange for a master to throw light on this for you, in your consciousness. (p. 183)
You must (experience) the world of senses not for the sake of enjoyment, but for the sake of getting freedom from that curiosity. So that curiosity of enjoying, that does not remain there. So it is just to subside curiosity. This is tapasvi from Shaiva viewpoint…..When all of these organs are satisfied by eating, drinking, smelling, touching, then they don’t hanker after doing it again and again. They go and get entry into the depth of God consciousness, for good. (p. 188-9)
When taster and tasted become one, that is real enjoyment (bhoga). It is not hankering after…it is not to spoil that girl with kisses and everything. Don’t spoil her; don’t go that way. What is in that flesh? Just see the beauty of that girl and rush inside. This is the way how we produce the glamor of God consciousness. (p. 190)
When you see outside situated inside, and inside situated outside, that is the reality of Lord Siva. That is the real state of jagadananda (lit. ‘rejoicing the world’. God consciousness is not felt because it is your nature.) (p. 202)
You must do actions according to your own way, but only when you keep aside all doubts. Centralize yourself in meditation, and then you do your actions, good, or bad. There is no question of being accused or being sinner afterwards. (p. 211)
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(There is tremendous suffering inherent in claiming ownership over one’s activities.) (p. 223)
For those who are very cautious, who are always holding the pious things, they are caught, they will be [destroyed]. Because they are afraid of impure thoughts; they (only) like pious thoughts so they will be [destroyed]….Those who want to be pious, they are fools. Those who want to be impure, they are also fools…..Only eating butter and not eating anything other than butter, it is failure.
He can do this thing or he cannot do this thing, it is all good. But if he will only do good things and he will not do bad things, this is bad; this will carry him to failure. Why does he discard bad things and why does he possess good things? It is bad. Good things are there and bad things are there; in both ways this is the glamor of Parabhariava. Why should he discriminate these two? Whatever is outside, that is inside. Whatever is inside, that is outside. (In the state of Parabhairava), nothing is excluded there, everything is included. This is the topmost siddhantah. (p. 232)
That person who can tolerate the impulse of desire (kama) and wrath (krodha), who can subside this desire and wrath, who is illuminated by the internal light of Parbhairava, he is always Parabhairava and he remains in the Parabhairava state. In this very lifetime, if only for one second you can subside this force, control this force and say, “No, I won’t do it,” then there is great pleasure. Great pleasure will come forth and govern the position of your intellect and mind. You will become blissful for your whole life. (p. 240)
Brahmacari vrata, from the Saiva point of view, is that you should see, you should observe in your mind, that death, life, success, failure, pain, pleasure, sadness, sorrow, happiness, joy, rise, fall,, all these are expansion of His glory – that is Brahmacari vrata. (p. 272)
You won’t hold supreme God consciousness; supreme God consciousness will hold you. When supreme God consciousness once holds you, finished, you have nothing to do. You are rising, rising, rising, rising; there is not gap then. No gap remains during one meditation and another meditation. You are in meditation always. (p. 273)
Take three fourths of your food. There must remain slight appetite in your stomach. Slight appetite must remain . . . Because this meditation is not only meant for morning hours and evening hours, this meditation is meant for always. (p. 274)
Who is the real yogi then? You should take food in less quantity. You should do your worldly activity, but very little activity. Don’t become victim of your business. Don’t think too much. Think very little. Think of something, but not too much. Actions should be done in a moderate way. Do something, but very little, in moderation. Don’t be too much attached to it and don’t be detached to it at the same time. (p. 275)
6.20 Just as when there is a flame and when there is not wind passing, and that flame does not flicker. This is an example of how your God consciousness is established in one point and if there are thunders going on, thunders of Indra are going, he won’t be moved….he will never be moved from his peaceful state of being. (p. 278)
When you are making foundation for a big house, big logs are stuck with machinery down in the ground. They are stuck into the ground then they are taken out again. They are stuck again with machinery, down deeper. That is done for the foundation. In the same way, he says that you should practice yoga again afresh. One may leave this practice if it has taken its end, but there is the possibility of falling down again, and you should reinforce it. (p. 283)
(6.27) Whenever your mind goes astray, with a whip you should again pull it back to your own nature and situate it in your own nature, in your own mind, with one-pointedness….When the mind goes into the field of thoughts, then it will be very troublesome for you to get it back. You should rush and get your mind one-pointed. (p. 287)
When the mind of the yogi is thus one-pointed, becomes one-pointed in God consciousness…only sattvic attitude of guna prevails there. Rajaguna (all these worldly activities) is absolutely neglected, it vanishes. The yogi becomes one with Brahman. (p. 288)
All these universal pleasures, when you lose all charm [in them], in money, in your wife, in everything, in your property, when you lose the charm, you have got detachment (vairagya). Detachment appears. When detachment appears, it is possible to control the mind then . . . First you must be detached and then realization will come. And detachment won’t come until you are fully detached, when you have no fun to live, when you feel it is useless: “why to bother, I have to die right now,” finished and detachment comes. As soon as detachment appears, mind is controlled…Concentration of mind becomes easier with detachment. (p. 294)
6.42 – For that yogi who practiced yoga but was not completely successful, after death, he is sentenced to the uppermost heavens. He is sentenced to the uppermost heavens; not those heavens where there is only enjoyment…He is sentenced to those heavens where there is Anantabhattaraka the Rudra whose responsibility is to govern all these one hundred and eighteen worlds). That kind of heaven he achieves after death. So there is no fear for him! He will rise; he will rise day-by-day. Don’t worry about him. If he has not done yoga successfully but he had faith and couldn’t succeed, when he dies, he goes and stays there in that heaven…for that long he remains there for the length of Narayana’s three days and three nights. It is a very long interval of time, say about one thousand years.
That kind of yogi who has not achieved yoga and who desires for yoga and has developed full faith for yoga. He will never be ruined. (p. 304)
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That person who does not desire for any achievement, any fulfillment of his desires, if he worships any god other than Me, still he will come to Me. (p. 335)
At the time of mahapralaya, if these two opposites are living in the mind, these souls don’t get liberation. They are kept in chloroform state, dead state (in subtle bodies). When mahapralaya is over, they are kicked out again in this mortality. (p. 338)
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8.10 (At the time of death, with unshaken mind, endowed with devotion, by the power of Yoga, fixing the whole life-breath in the middle of the two eyebrows, he reaches that resplendent Supreme Person.)
Between two eyebrows means in between knowledge and action, jnana and kriya, ingoing breath and outgoing breath, this-ness and I-ness. Between these two, he has to focus his breath. Then it will rush in that God consciousness at the time of leaving this physical frame…..You should focus your mind in the heart. Heart means the center of the whole universe. (p. 358-9)
All these individuals, they rise and they go again into chloroform, but they never become mukta (liberated). But those who are established in Parabhairava, they see how they are situated in pralayas. All pralayas and all yugas they perceive, and they are so eternal, always eternal. Their Parabhairava state never ends. (p. 367)
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(He who has) a heroic mind, who does not care for his life….such people are fit to perceive this kind of knowledge, who have no attachment for their bodies. (p. 377)
390 – Omkara means all of the three pranavas. Hrim-kara is sakti pranava, om-kara is pranava of Vedas, and hum-kara is pranava of Shaivism (?)
If you think, if you realize that I am just worshipping God in every act, then you are not away from God consciousness. (p. 391)
(9.28-29) Whatever you do, whatever you eat, whatever you offer, whenever you give alms to people, whenever you perform penance, offer it to Me. Whatever you do, offer it to me. Then this will be the nearest and most hopeful trick for you to possess. By doing that, you will be liberated for good. And you will be called samnyasa yogi because you have offered everything; all of your actions, you have offered to Me. And in the long run, you will be united in Me. (p. 396)
Once you have focused your devotion (bhakti) in Me, you will never decay, you will never be ruined, you are always Mine. (p. 398)
This saktipata (grace) is available to everybody. This saktipata is not locked from anybody. It is open. Saktipata is always at your disposal. Saktipata of Parabhairava is at your disposal, always. So you have to just divert your attention towards that and you will have it. It is nothing, you have not to seek for that. You have to divert your attention towards that and it is there, I have given it to you. (p. 400)
12 (Amritashtakam)
12.13-14: He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving; Ever content, steady in meditation, self-controlled, possessed of firm conviction, with the mind and intellect dedicated to Me, he, My devotee, is dear to Me.
The main thing for you is, if you cannot do anything (i.e., meditate), the main thing for you to do is don’t hate anybody. In this world, don’t hate anybody. Serve everybody, good or bad people. Be friendly to everybody, be compassionate to everybody….Don’t think of any fruit (God will bestow some fruit to me). Go on remaining friendly with everybody. Leave your ego away; keep your ego away and be very humble to people. When there is pain, when there is pleasure, remain the same. And tolerate whatever comes before you in the long run in this world. Whatever comes to you, good or bad, tolerate it, don’t cry. (p. 477)
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(13.8-12) Aspects of knowledge: Where there is no ego (amanitvam); Where there is no pretense in behavior (adambhitvam); Nonviolence (ahimsa – subtle and gross – thoughts words and actions); Tolerance (ksantir); straightforwardness (arjavam); total surrender without expectation of return; purity of mind, body, and soul; unwavering mind; detachment for sensual objects .
Tolerance is the fourth knowledge. Tolerate; don’t lose your temper at all. Tolerate whatever bad comes to you, just have tolerance, don’t grumble. (p. 489)
When good results come to you and when bad results come to you from your past actions, you should remain the same, remain unmoved – that is also knowledge. (p. 492)
The tendency of remaining aloof from society – this is (also) knowledge. (p. 493)
[When friends or family ask you to go out and be with them,] you should indulge, but with a hollow heart….This is Parabhairava everywhere, so you should not make them depressed or disappointed. You should not think of it as a waste of time. (p. 495)
As soon as purusa gets awareness of prakrti that, “prakrti is dancing on me,” he will become mukta….When you are established in samadhi, then you will become jivan mukta…..When once your purusa, your state of purusa, will get entry in God consciousness, there will be no difference in prakrti. Prakrti will be one there with purusa. That is the situation of union of Sakti and Siva. (p. 501)
As long as purusa is attached to the three gunas, it conducts for him numberless births and deaths….The cause of enjoyment, enjoying the three gunas, is only the attachment for those enjoyments. This attachment for enjoyments becomes the cause of his enjoying these dishes (gunas), by which he goes either to hell or to heaven, or to liberation, or to higher worlds. (p. 502)
Anyone who understands what is purusa, what is prakrti and what are these gunas…if he knows, if he comes to this understanding, then he remains away, he remains aloof from prakrti. He does not allow prakrti to touch him! (p. 503)
The limited soul is conducted by the unlimited soul side by side in the body. The unlimited soul also whips the limited soul; He takes the whip and sees if he has some capacity for learning saying, “Let him rise, let him rise.” The unlimited soul pushes him and he rises. (p. 505)
When you follow the movements of these five sense organs along with the touch of these three gunas, you are just sheep, you are just carried by prakrti. This individual being creates this universe. Because everybody has his own universe in his mind; [each has his] own world. And that world you have created by the combination of these…by following your nature. When you command prakrti, then you don’t create your world. Once you have not created your world, you are free, you have no rebirth. You won’t be entangled in the repeated births and deaths. (p. 505)
That person who believes and perceives that this whole universe along with prakrti and purusa takes place by the free will of Lord Siva and that purusa, that individual never dies (though he leaves his body, but he never dies, he is always alive), by that understanding he becomes jivan mukta….There is no difference between pain and pleasure for that person who is realized. Pain is adjusted to body; pleasure is adjusted to body and senses. And pain and pleasures, all these things, are not adjusted to atman, the soul. Soul is absolutely above this cycle….If there is differentiation, then that means you are tamed by prakrti. You have become sheep. You are entangled in some limited cycle. (p. 507)
We possess sattvaguna in the beginning just to get fitness in meditation. When you get fitness in meditation through sattvaguna, then in the end you realize that sattvaguna, rajaguna, and tamaguna is only the expansion of Lord Siva….God consciousness does not recognize only sattvaguna and discard rajaguna and tamaguna. God consciousness is filled in all three gunas. (p. 516)
After doing thousands of good actions, you have gained this body, which is the only way to reach the state of God consciousness and final liberation; and to just waste it in other ways is negligence. You must realize that this body is meant to meditate and to get liberated….
For instance, one breath is gone, one breath you have exhaled, and while exhaling you were not aware of watching your breath. If you will try and spend all your money to get that moment back, it will never come. That moment is gone, wasted. The person who wastes their whole life in this way, he is filled with negligence, and he is to be pitied….Don’t waste your time of this precious life. This precious life, it won’t be repeated to you every now and then. You have got it by I don’t know how many good actions of your past lives. (p. 517)
A person who has risen above the three gunas:
He says, “What are they, they are nothing, they are also the state of Parabhairava.” When they are in force, he does not get worried. When these three gunas leave, he does not mind at that time also, He remains the same, unmoved by the three gunas…..I have neither indulged in friendship with these three gunas, nor have I hatred for these gunas. He says, “they are; let them do their work, I have nothing to do with them.” (p. 528)
When people give bad names to him, he remains the same, when people praise him, he remains the same. He says, “what then? I am not moved. I am what I am. I don’t care for these behaviors of ants.” (p. 529)
Bhakti means he is always aware of Parabhairava.
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. He has got deafless ear only to find out the truth, that intense desire. 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. (p. 530)
(15.5) Those who are in the state of Parabhairava:
They have no ego they have no forgetfulness of the Self and they are absolutely detached. They have no desires. They are free from the two opposites….Those who are alert, they are pushed into that Parabhairava state for good. (p. 539)
The state of pramiti is without any object at all. In other words, when he is in his own nature, residing in his own nature that subjective consciousness is called the state of pramiti. And this state of pramiti is found in the kingdom of turya….Simultaneous penetration of all energies is called turya. All energies are there residing, although not in manifestation. All the energies together without any distinction. (p. 541)
The subtle body is also known as puryastaka (the city of eight). There are four bodies possessed by the limited individual: deha (gross body existing in the waking state), prana (existing in dreamless state), puryastaka (in dreaming state) and sunya (deep sleep).
Puryastaka consists of eight elements: manas, buddhih, ahamkara and the five tanmantras. These are the eight elements of the subtle body that carries the soul’s impressions from one life to another. Puryastaka carries the impressions again and again. If puryastaka is not existing, at the time of death, you’ll be united with God automatically, without doing anything. Puryastaka is the trouble-maker.
Puryastaka is that body which is found in the dreaming state. (p. 542)
He who is established in Parabhairava state, in each and every action of daily life, he gets absorption in Parabhairava, always; he is getting that, he sinks always into that Parabhairava state. He sinks and returns with glamor, sinks and returns with the glamor of that state. (p. 554)
See that in your mind, all this ignorance and illusion of being separated from God consciousness, separated from the memory of God consciousness is carried away, is smashed, is vanished. You must see that. And focus your mind to Brahman, to Lord Siva, in each and every action of this universe. No matter whatever you do in this world, everything will become divine. (p. 555)
Feeding your child is not reality. When you are feeding your child, you are feeding Lord Siva, this is the reality in feeding your child. This (state of sat) is adopted by those who have gone above the surface of the three gunas. This is glorified action (prasaste karma). (p. 596)
When any action is done for the sake of individuality it is wrong. Do all actions for the sake of Siva then everything is fine. (p. 596)
When you do all things in a universal way, thinking that you are only moving in the cycle of Lord Siva’s kingdom, then there is no bondage. (p. 597)
Yajna, austerity, penance, and all karmas, according to the statement of the sastras, you should not abandon them. You should perform them with great faith. The performance of yajna, performance of austerity, performance of penance – even the rsis and munis get purified by these actions. (p. 609)
Whatever is ordered by the sastras, you should do that. You should not sleep at the time of early in the morning. At dawn time you should not sleep; you should leave your bedding and do your practice (abhyasa). It is the sastras ruling for everybody to conduct. It is not good behavior to not tread on this path of the sastras. You will think that, ‘Let me sleep for another half an hour and then I will rise, then I will get up and do my practice (abhyasa).” You should not do that……Don’t be sluggish at that moment. (p. 611)
Tyag means one who has surrendered everything to Lord Siva, who is always alert and concentrated, whose mind is concentrated and focused in the state of Parabhairava.
If your actions bear bad fruit, don’t be detached to it. If they bear good fruits, don’t be attached….Be brave in this field of mortality! That is tyag. (p. 614)
You must understand that imperishable state of God consciousness is residing in each and every being . . . In that way you won’t hate anybody. (p. 624)
[You should not think that you are inferior to another person or class.] You should think that, “I am God’s creation, I am fine, I am fine in my own way, and I will become jivan mukta (liberated) in this way. (p. 643)
It is best to live in your own way of dharma….You should think of Parabhairava in your activities always. (p. 644)
When you feel, in your own way, by the supreme way of saktipata, when you are detached from all sides, when your mind is under your control, all of your desires are finished, they are completed, there is not desire now, there is no leakage of any desire in your mind, it does not remain….The time will come, naturally, when you will become detached from all sides (asakta buddhih). Then you can do karma samnyasa…you will reside in that state of doing nothing. You will be waiting for the period when you will throw your body. Your body is just already finished. You are only moving with glamor in the world (“I have no body”). (p. 646)
When [the] time comes [that] you feel that there is no attachment for any pleasure in this life, your mind becomes one-pointed, there is no desire in your mind, then you must renounce the world and become a samnyasin. (p. 646)
You should not think, “I am doing this by the grace of Lord.” God is doing it! You should think like that. If you put I, I-ness in that, you will be destroyed. (p. 652)
When you have diverted your mind towards Me always, in each and every action of the world, all your difficulty will be vanished altogether by My grace, not by your action. By My grace, all your difficulties will be over, finished…..It has appeared in you that, “I will do it” or “I won’t do it.” Don’t say “I”. Who are you to say that? Surrender in Me! (p. 654)
Surrender all actions, good and bad, to Me. I have taken responsibility to save you from all diseases of good and bad. (p. 658)