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Jai Guru Dev

Monday, March 14, 2011

Special lecture on Grace...

(listen to the audio, view transcript below)

This talk was given by Swamiji in July, 1978 on Shankarpal rock, in Dachigam forest, near the village of Harvan (just a few miles from Swamiji’s Ashram). This is also known as Shiva rock, where the Sacred Shiva Sutras were revealed to Vasagupta in the 8th century AD.

SWAMIJI: My golden words are as follows, and those are regarding grace of Lord Shiva, grace, shaktipata. If you do effort, by your personal effort, shaktipata won't take place. That effort becomes useless. When you are detached, you develop within you detachment for external... these pleasures of the world. By that you cannot be graced by God, i.e. shaktipata won't come.
Now there is question, how we will know that shaktipata has come?
We will know only when we do effort, and that effort, it becomes useless, without any fruit. That is our own effort. When we do effort, and that effort directs us within half a minute, inside consciousness, that effort comes from God. That is grace, that is the sign of grace. So when we do sadhana, when we meditate and that meditation is just waste of time, it is your own meditation.
Sometime you meditate and that meditation divert you at once towards God consciousness, one-pointedness. That comes from God. That meditation is from God. In the same way you must distinguish what is grace and what is not, what is your own effort.
When you recite mantra of God, do japa, go on doing japa, for centuries and centuries with no fruit, that is your own effort. When you do japa only once, only two times and get entry in God consciousness, that action comes from God, that is grace.

JOHN: What is the reason for, when you told us earlier, I remember one time, you were saying, you should meditate six hour a day at least, not three hours . . .
SWAMIJI: Yes, go on . . . we will see, if sometimes grace may come from God. While meditating, sometime there may be some point.
JOHN: Wouldn’t that grace come just as easily without the meditation, just walking?
DENISE: Couldn’t that just happen when you are sitting in the garden, or when you are going to sleep?
JOHN: Why meditate to get that grace?
If you say meditation does something, then when you meditate there is more of a chance for the grace to come then when you are just walking in the garden, then that means that some effort has a value.
SWAMIJI: No there is only . . . he will make you meditate. When you are walking, when you are doing your worldly activities, when grace is to come, he will make you meditate.
DENISE: Then you remember . . . Ah!
SWAMIJI: You will remember God at once without any effort. And your mind will be centralized in that God consciousness, and that is grace.
So why not take the nearest step . . . why to do actions of worldly activities? So our masters have suggested that we should not be given to worldly activities too much. Just meditate, go on meditating. Some time there will be grace and you will get a lift.

JOHN: How does the concept, strengthening your awareness fit in?
JOHN: You say you meditate and you strengthen your awareness. That seems to be something that . . .
SWAMIJI: No that is nothing. That is only just for your consolation to strengthen your awareness. Your awareness will be strengthened only when grace comes.
DENISE: And it happens in a flash.
DENISE: It doesn’t just grow, grow, grow day by day?
SWAMIJI: It is not step by step, it is not successive process.
JOHN: What is this idea, and is krama not successive process?
SWAMIJI: It is not, it is akrama,
ALEXIS: It is not called krama because of succession?
JOHN: Prana kundalini is successive.
SWAMIJI: Prana kundalini is . . . not cit kundalini.
JOHN: So praying to God does not help?
SWAMIJI: It is one and the same thing. You can pray to God, or do sexual enjoyment, it is one and the same.
JOHN: But then why is the concept . . . if everything comes from God . . .
SWAMIJI: Because, when God puts, showers grace on some being, he likes to meditate. This force of interesting force comes, appears to him. So why not remain at that step for grace.
DENISE: Waiting for it.
SWAMIJI: Waiting for grace. That waiting is just to meditate, go on meditating.
DENISE: Even though it takes you nowhere?
SWAMIJI: Just go on meditating. Because you are ready to receive that grace. Because you will receive that grace only through meditation. And that meditation will be divine meditation. That won't be your effortful meditation. That meditation does not come from your effort, with your effort, that is divine.
JOHN: The grace comes only through meditation?
DENISE: God will grab you while you are in meditation?
JOHN: Why only meditation?
DENISE: He won’t do it any other time?
SWAMIJI: No, if you are, I don’t mean that. I mean if you are doing some other things, if you are doing discussion, if you are making accounts . . .
DENISE: And suddenly you start watching your breath.
SWAMIJI: No, when you are doing your accounts in your office and grace comes, you will leave that account, at once. There will be no interest, and you will find meditation, you will find meditation open. And this will be through meditation without any obstacles. And that comes from God, not from your effort.

JOHN: What is this idea that we talk so much about, that, if you do anything with awareness, it is all right. If you do anything without awareness is not all right. From the point of view if you pray without awareness it means nothing. But if you pray with awareness it has . .
SWAMIJI: But that awareness also comes by grace, that maintaining of awareness. You see, I told many times to watch your breath. You can't watch your breath, unless there is grace. Just you are diverted towards other points at once, at once in a flash, you are, you get astray. So it is the grace that can maintain it, awareness.
JOHN: What is the point of the master then, grace come from master then?
SWAMIJI: No, master's activity is only just to make him capable of receiving grace.
DENISE: And how does the master do that, make the disciple capable?
SWAMIJI: Just, he tries to make him established on that step where it is first step of grace.
DENISE: What does that mean, how does he do that?
SWAMIJI: He just wants to make him concentrate, concentrate and concentrate, again and again, again and again, again and again, so that is the first step where from he has to rise. From that step he has to rise. So why not remain on that step.
Kshama told me that she would be here when we would reach here. She and Harikrishan Kaw would be here before hand. “Wherever you go, we will be there.” So this is the same thing. Master wants you to remain there where from you have to rise through grace. So there is no waste of time. Even then there is no waste of time, if you are doing some other activity also. Because you will just be dropped at that step, where you will get clearance of rising. At once clearance of rising without any obstacles.

DENISE: Is it easy to understand Swamiji, how a disciple is drawn to a master, because master is so great and shining and represents God for him, but how is master drawn to a disciple?
DENISE: How is a master drawn to a disciple . . . how is he drawn to his disciple? You said that the master chose his disciple? Although the disciple thinks . . .
SWAMIJI: Because of his qualities, capability.
DENISE: Because of the disciples?
SWAMIJI: Only one capability is needed . . .
DENISE: And what is that?
SWAMIJI: . . in disciple. That is, no other foreign matter residing in his brain.
DENISE: Other than what?
SWAMIJI: Foreign matter.
DENISE: What should be there?
SWAMIJI: Intellectual matter, reasoning.
DENISE: Shouldn’t be reasoning . . .
SWAMIJI: No, there shouldn’t be reasoning.
DENISE: You should be dumb.
SWAMIJI: Yes. Before him there shouldn’t be reasoning. The power of reasoning is very bad thing, for beginner. There must not be power of reasoning. If there is power of reasoning you should decrease it, by and by.
DENISE: Because disciple has limited knowledge.
SWAMIJI: Because that power of reasoning has come into existence from his effort. From going to school, and from discussion, discussing matters with each other . . .
DENISE: So it is limited, it is incomplete.
SWAMIJI: It must be pure . . . pure consciousness without reasoning. So that is the point where your master makes you established.
DENISE: It is like cleaning out.
SWAMIJI: Yes. And that is done by surrendering. Bowing down before master, serving him wholeheartedly. This service, this adoption is meant just to remove that substance in your mind of reasoning.
DEVOTEE: And that is connected to individual ego?
DENISE: So it’s to get rid of everything that makes the disciple shrunken, so that he can . . .
JOHN: What do you mean by reasoning here?
JOHN: What do you mean by reasoning, reasoning means thinking?
SWAMIJI: You have to abandon your common sense.
DENISE: If the master says, “the sky is orange.”
SWAMIJI: Yes, you must say, “my eyes are defective eyes . . . this seems to me blue, it is defect in my eyes.” You must not put reasoning that, “no, my master is wrong.”
ALEXIS: But only after you have put reasoning and seen that your master is real master.
ALEXIS: Otherwise one would listen to any fool.
DENISE: But once you have found your master, are you talking about.
SWAMIJI: Yes, he is right.
ALEXIS: First you have to have that faith in your master, then you believe.
SWAMIJI: First you have faith and total surrender, unconditioned surrendering to the master. Then the time will come you will get reasoning also, developed reasoning afterwards. And that development of reasoning will be conducted by your master, not by your own effort. So you will be all powerful then. So you won't be victim of fools.
BRUCE P: That also is grace.
SWAMIJI: That is also grace.
ALEXIS: Isn’t it also grace that a person goes to the master?
SWAMIJI: Right master, real master, not fraud master, that is not grace.
(End of lecture on Grace.)

(source: audio archives of the Universal Shaiva Fellowship
All Content is subject to Copyright © Universal Shaiva FellowshipJohn Hughes.

Monday, March 7, 2011

What kind of action is meditating?

(listen to the audio, view transcript below)

QUESTION: What kind of action is meditating?
SWAMIJI: It is not action it is knowledge, it is cognition. Meditating is recitation of breath, is just knowledge.
JOHN: That rest in jnanendriya or where? Or in manas [mind], buddhi [intellect] and ahamkara [ego], this meditation?
SWAMIJI: It is prana.
JOHN: All those five pranas rests in . . .
SWAMIJI: Pranana.
JOHN: . . . pranana.
SWAMIJI: You are practicing in the field of pranana, there, when you meditate.
JOHN: But that's nothing to do with these breaths that rest in ahamkara?
JOHN: Those are other breaths.
BRUCE H: What is difference between those five breaths that rest in ahamkara, and the five breaths . . .
SWAMIJI: They are already resting in ahamkara.
JOHN: Which?
SWAMIJI: Organs of senses, all the ten organs of sense [karmendriyas and jnanendriyas].
JOHN: But you say that these breaths in mediation, that this meditation is really breath, and breath rests in pranana.
SWAMIJI: Pranana, there is no action.
JOHN: There is no action.
But there is action in that kind of meditation where you lengthen your breathing making it longer? That must be attached to this ahamkara?
SWAMIJI: No, it is not attached to ahamkara, it is attached to consciousness. It is why we call it refined process, anavamala
BRUCE P: Acha, the action of breath?
SWAMIJI: Action of breath.
When you are breathing while walking, that is action of ahamkara. When you are breathing in meditative mood, that is not the action of ahamkara, that is the action of consciousness. Because knowledge is there. When knowledge is subsided and you pass in various thoughts, then it will be adjusted with ahamkara [limited ego].
JOHN: When it is adjusted with awareness.
SWAMIJI: That is consciousness.
You see when you don't hold consciousness you can't reach anywhere in the field of spirituality. You have to hold consciousness not ahamkara.
ERNIE: You mean hold, not like with hand?
SWAMIJI: Hold with consciousness, awareness.
JOHN: So in other words, when you are maintaining awareness in meditation, which means, when you have your attention on some point in meditation.
SWAMIJI: Continuous . . . continuous attention, that is awareness, that is consciousness.
JOHN: Continuous awareness, that is . . .
SWAMIJI: That is consciousness . . .
JOHN: . . . that is consciousness.
SWAMIJI: . . . that is not mana [mind], that is not thought.
JOHN: And so, when that attention goes away from that, and you are into thinking about breakfast . . .
SWAMIJI: Thoughtless thought is not thought at all. Onepointed thought is not thought, it is consciousness. It is why in Pratyabhijna Hridaya you will come to know that mind is only another formation of consciousness. Consciousness is nirvikalpa [without thought], and that nirvikalpa state when going down becomes mind . . .
ERNIE: Grosser.
SWAMIJI: . . . takes the formation of mind. Mind is no other than that consciousness in real sense.

(source: Tantraloka 9th Ahnika, by Swami Lakshmanjoo, audio archives Universal Shaiva Fellowship)
All Content is subject to Copyright © Universal Shaiva FellowshipJohn Hughes.

Monday, February 28, 2011


(listen to the audio, view transcript below)

yatra so ‘stamayameti vivasvam-
candramah -prabhritibhih saha sarvaih /
kapi sa vijayate shivaratrih
svaprabhaprasarabhasvararupa //

Where that stage, that place, that abode of your nectarized residence, where astamayameti vivasvam, this functioning of sun stops altogether, sun does not function . . .
JOHN: Sun means here?
SWAMIJI: There is no sunlight there. Sunlight has nothing to do there. Sunlight is not . . . it is subsided sunlight.
JOHN: Sunlight does not mean in terms of pramatri, prameya, pramana?
SWAMIJI: Yes, yes. External meaning of sunlight is sunlight. Internal meaning is when outgoing breath has stopped.
. . . candrama prabhritibhh saha sarvaih, and where the moonlight has also taken its end.
JOHN: Ingoing breath would be.
SWAMIJI: Ingoing breath.
. . . prabhritibhih saha sarvaih, and all notions of thought also have stopped totally, notions of thought.
JOHN: Notions of thought means actual thought themselves or even thinking of . . . ?
ERNIE: Even the seeds.
SWAMIJI: No, all thoughts.
JOACHIM: Any thinking activity.
SWAMIJI: Things other than spirituality, other than Lord Shiva. Those thoughts have also ended and ingoing breath and out coming breath, these also have stopped.
Where these have stopped and all those notions of mind have stopped, that is Shiva ratri. That supreme Shiva ratri, that unique Shiva ratri is glorified, there that Shiva ratri is glorified, the dark half of phalguna month.
Shiva ratri you know?
JOHN: Shiva ratri is night of Shiva that comes in . . .
SWAMIJI: Night of Shiva that is dark half of phalguna, the 14th day of dark half of phaguna month.
JOHN: What does that mean? Means that on the 14th day it’s the darkest night of the . . .
SWAMIJI: Darkest night.
JOHN: . . . of the moon.
JOHN: Where the moon is just a . . .
SWAMIJI: Just a . . .
JOHN: . . . a sliver?
That is Shiva ratri outside-Shiva ratri. Inside-Shiva ratri is the rise of cidananada, the rise of God consciousness. Because the rise of God consciousness will never take place unless there is breathing in and out. And that will never take place . . .
JOHN: If there is breathing.
SWAMIJI: Yes, when there is breathing in and out.
. . . and when there are also many notions, thoughts, residing in your mind, that Shiva ratri won't take place. That Shiva ratri takes place only when these three sections end, altogether.
Which sections?
In-going breath, out-coming breath and all thoughts.
DENISE: So that is the real marriage of Shiva and Parvati?
Svaprabhaprasara bhasvara rupa, and that Shiva ratri is shining with her own glory, with its own glory. It is not perceived by some other foreign light, or some other foreign torch, it is glorified by its own light.
This is one way of his understanding.
He does not say this to Lord Shiva, he says it to his own self that this is glorious Shiva ratri.

(source: Shivastotravali of Utpaladeva Chapter 2 verse 22, revealed by Swami Lakshmajoo,
from the Audio Archives of the Universal Shaiva Fellowship)
All Content is subject to Copyright © Universal Shaiva FellowshipJohn Hughes.

Monday, February 21, 2011

when you rise along with thieves...

(listen to the audio, view transcript below)

Now, he explains in this next shloka that this elevated yogi does not get bondage, does not get bounded, entangled by these three states, jagrat [waking], svapna [dreaming] and sushupti [deep sleep].

gunadispandanishyandah samanyaspandasamshrayat /
labdhatmalabhah satatam syurjnasyaparipanthinah //19

Jnasya means that yogi who is absolutely elevated–jnasya. Who has known in real sense, the state of Lord Shiva, he is jnasya. Jnasya means fully elevated yogi. For him, gunadi spanda nishyandah all these cycles of gunas, all these cycles of organs; the activity of organs, all organs; organs of action and organs of knowledge . . .*
Organs of action are five and organs of knowledge are also five: shabda, sparsha, rupa, rasa and gandha is organs of . . .
ERNIE: Action?
SWAMIJI: . . . knowledge. And vak, pani, pada, payu, and upastha, is organs of action. Vak means speech, speaking; pani is handing, holding; pada is walking; payu is excretion of mala, and upastha is sexual [organ] . . . and i.e. five acts of kriya, action.
*. . . that elevated soul takes hold of samanya spanda in that. There are two sections of spandas explained in this spanda shastra [on] movement. One spanda is vishesha spanda, and another spanda is samanya spanda. Vishesha spanda is distinctive movement. Distinctive movement is found in daily activity of life, distinctive movement. Going here and there, talking, eating, sleeping, joking, laughing, going to movies. All these activities are distinctive. They are separate from each other. Distinctive means they are separated from each other.
ERNIE: Beginning and end?
SWAMIJI: Not, beginning and end. They are separated. One movement of talking is different from the movement of walking. Movement of walking is different from movement of enjoying, movement of playing, all this; they are different from each other. In this you find spanda. Spanda is existing there but, that spanda is existing in vishesha bhava. Vishesha bhava is distinctive, in distinctive manner.
And there is another spanda, that is samanya spanda, universal spanda. That is samanya spanda. Samanya spanda is found everywhere. Just unchangeable and just in one formation. Samanya spanda is one. Vishesha spandas are many, hundreds, thousands.
But that elevated soul takes hold of that samanya spanda, not vishesha spanda. In the activity of vishesha spanda, he takes hold of samanya spanda. So he is fine. He does not go down. He is not trodden down from the kingdom of God consciousness. His kingdom of God consciousness is still prevailing there, in vishesha spanda also.
So while acting, that is what is called karma yoga, yoga in action. Yoga in inaction, that is jnana yoga. When you don’t act, you remain in samadhi, meditating, all-round meditating; that is inactive yoga. In that inactive yoga there is possibility of coming down from that state. But in active yoga, when you rise along with thieves, who will steal your property? You are with thieves! You are rising along with your thieves! Who would snatch all your good property from you, if you deal with, along with thieves also? Thieves . . . what are thieves?
Temptations of the world . . . temptations of the world. There are so many temptations in the world; those snatch away the treasure of God consciousness from you. You lose that treasure of God consciousness by those thieves. But [when] you make friendship with thieves, when you make friendship, when you remain in action of the world . . . when you remain in action of the world, you are in friendly term with thieves also. What they can snatch from you? They will never snatch from you.
ERNIE: So, for jnana yogi they are thieves. And for . . .
SWAMIJI: Karma yogi, they are not thieves. They are friends, no problem.
JOHN: So jnana yogi is inactive yoga.
SWAMIJI: Inactive, yes.
JOHN: So karma is much higher than jnana yoga?
SWAMIJI: Of course. Karma is kriya shakti is best.
JOACHIM: Kriya shakti?
SWAMIJI: Kriya shakti, yes. Jnana shakti is lower, and iccha shakti is lowest. But in Vedanta, you will find iccha shakti highest, jnana shakti a bit lower, [and] kriya shakti wretched.
They call kriya shakti, bhrama, illusion. But this is not illusion for us. For Shaivites, kriya shakti is just real element to rise.
So, for those elevated souls, these, gunadi spanda nishyandah, these class of organs of senses, they become labdhatmalabhah, they just push him in the center of God consciousness. Who? Organs of action [and] organs of knowledge. Organs of action and organs of knowledge just push you inside God consciousness. Whom? Those elevated yogis. It is not found in those who are not elevated. They are kicked by these senses, down.
And, this is the way, jnasya aparipanthinah, for elevated soul, they become friends, not enemies. For those who are not elevated, they are enemies for them.

(source: Spanda Karika, Swami Lakshmanjoo, Audio archives of the Universal Shaiva Fellowship
All Content is subject to Copyright © Universal Shaiva FellowshipJohn Hughes.

Monday, February 14, 2011

Vijnana Bhairava verse 26

(listen to the audio, view transcript below)

na vrajenna vishecchaktir
marudrua vikasite /
nirvikalpataya madhye
taya bhairavarupata // 26 //

Now, he goes to the more subtle process.
Madhye nirvikalpataya, when you establish one-pointedness in the central path, central vein, sushumna, (madhye means in sushumna, in the central vein), when you maintain one-pointedness in that central vein, nirvikalpataya–then what happens?–marut rupa shakti, this energy of breath neither goes out nor enters in, na vrajet na vishet, because madhye vikasite, this central vein is vikasite, it is already illuminated.
And, by this process, bhairava rupata bhavati, one becomes one with Bhairava.
This is shambhavopaya. This is not shaktopaya. This is more than shaktopaya because there is only nirvikalpi bhava [thought-lessness], and one-pointedness in that central vein, no recitation of mantra and no objective field of consciousness.

Original transcripts contain diacritical marks and verses in Devanagri script, 
All Content is subject to Copyright © Universal Shaiva FellowshipJohn Hughes.

Wednesday, February 9, 2011

Vijnana Bhairava verse 46

(listen to the audio, view transcript below)

tanudeshe shunyataiva
kshanamatram vibhavayet /
nirvikalpam nirvikalpo
nirvikalpasvarupabhak // 46 //

Actually samadhi is where there is no mind, when mind does not work. The functioning of mind is just to think of things which are not concerned with anything. Things which are not concerned with anything, it is mind. This is the actual formation of mind. The formation of mind is: you don’t need it. “This is paper. This is specs [spectacles].” You don’t need specs but it comes in your mind: “This is specs.” You have nothing to do with those specs. “This is paper”; you have nothing to do with paper, you have no concern with that paper, but it . . .
DENISE: Comes in your mind.
SWAMIJI: . . . comes in; it is your paper. That is the functioning of mind.
Actually, mind is nothing. If mind is one-pointed, it is God. So, this is what he says: tanu deshe shunyataiva kshanamatram vibha, just for one moment you concentrate on voidness.108 Because mind is actually nothing; it thinks without any concern. “This is a book; this is a pot; this is a hand”–I have nothing to do with the hand; I have not to utilize anything.
DENISE: It collects useless information.
SWAMIJI: Yes, useless impressions. It creates useless impressions which are not connected, which he has nothing to do with. This is the formation of mind. And when this [formation of mind] takes [its] end, this [mind] is put to an end.
JOHN: This, mind.
SWAMIJI: This functioning of this useless [mind].
Shunyata, in your body you should just for one moment concentrate on that voidness (mind is actually void of everything; mind is very great, the highest, and this is one with Lord Shiva), [and] nirvikalpam nirvikalpo nirvikalpa svarupa bhak, he becomes nirvikalpa, thought-less, and he takes the formation of thought-lessness, and he gets entry in the thought-less state. That is Shiva.
This is shaktopaya sentenced to shambhavopaya.

108. On another occasion, Swamiji interpreted this verse as follows: “Tanu deshe, at the place where your body is seated, just imagine that your seat is nowhere, kshanamatram vibhava. You have to just imagine, 'my body is seated nowhere.' With your thought-less state, you have to imagine that although you are seated, just see that, 'I am seated nowhere; my body is seated nowhere.' And discard all your thoughts in your mind. [Then,] the state of thought-lessness rises; the nirålambana state of samadhi is obtained.”

Original transcripts contain diacritical marks and verses in Devanagri script, 
All Content is subject to Copyright © Universal Shaiva FellowshipJohn Hughes.

Monday, January 24, 2011

successive meditation...

(listen to the audio, view transcript below)

Successive meditation means it is not to meditate one hour in the morning, one hour in the evening–no, it is not that. Go on meditating day and night. Don't try to forget your meditation of thinking of the Lord, with breath. Go on watching your breath day and night. Try with all your might to watch. If sometime you miss, that doesn't matter. But it does not mean that you meditate only one hour in the morning and one hour in the evening, and in the remaining period you will go to activities and 'gup-shup' [gossip] and 'bakwas' [nonsense] and everything. Because that impression will be stronger, that impression will subside your abhyasa [practice]. Do you understand?
So you should not work in that way. Abhyasa [practice] is to start just like in chain form. Try your best that way.

All Content is subject to Copyright © Universal Shaiva FellowshipJohn Hughes.

Monday, January 17, 2011

Vijnana Bhairava verse 5

(listen to the audio, view transcript below)

paraparayah sakalam
aparayashca va punah /
paraya yadi tadvatsyat
paratvam tadvirudhyate // 5 //

There are three energies. In fact, these shaktis are three-fold, triple shaktis–one is para, another is parapara, and the third is apara.19 20
Paraparayah sakalam aparayashca va punah (sakalam means “in the cycle of functioning”), if parapara is existing in the cycle of functioning, or [if] in apara also the cycle of functioning is continuous, what lies in para then?21

Paraya yadi tadvatsyat, if para also holds the cycle of functioning [in sakala] how para
will be called supreme?22 This is another question.
Because sakala rupa means that which has kalana. Kalana means that which can be observed, that which can be perceived, that which can be heard, that which can be seen, that which can be touched. When there is sensation, any sensation, wherever there is sensation, that is sakala rupa.23 24

When there is no sensation, only the supreme existence of God consciousness, that is para.25 It is without sensation, because sensation remains only there where the sensation is felt by the feeler. God consciousness is not felt; it is your own Self. Because, for instance, you are John; you don't feel John every now and then because it is your own nature, it is your own svarupa. You can feel Jagdish, you can
feel Jeremy, you can feel all others, but you cannot feel yourself always. Why? Because it is your own Self. This is the case with para also. In para, the Self is already in the state of knowership, not the known. The Self is not known in the state of para. Knowledge resides only in parapara and apara. In the parapara state, knowledge resides, and, in apara also, knowledge is . . .
JOHN: So there is sensation in parapara?
SWAMIJI: You can feel the state of God consciousness in parapara and in apara.
You cannot feel the state God consciousness in para; it is your own Self.

shantim na labhate mudho yatah shamidam ishyate /26

Shanti, that duffer yogi does not achieve the absolute peace of God consciousness, because he wants it. As long as the urge is there, it is useless. As long as it becomes your nature, then it is right. It must become your nature; it must not become your urging [desired for] object. That is what we feel in the state para.

Paraya yadi tadvat syat, if in para also you will explain that “it is felt”, paratvam tad
virudhyate, where is paratva there? Paratva is finished, paratva is absolutely vanished, it is
nowhere to be found. This supreme state of God consciousness [paratva] is nowhere. Then
paratva is as good as parapara or apara.
This is the question of Devi.

16. See verse 20.
17. Spanda.
18. Cakrarudham is spanda; anackam is aspanda; shakti svarupam is only energy.
19. Para, supreme; parapara, medium; and apara, inferior.
20. This is Trishirobhairava [see commentary on v3].
21. If the sakala rupa of para is just like the sakala rupa of parapara or just like the sakala rupa of
apara, then where is the supremacy of para found then?
22. Paratvam [supreme].
23. Sakala is where there is some sensation–it may be in form, it may be in space, it may be in time.
Only these three things exist: space, time, and form.
24. In rupa there are two things to be noted: mantra and form. By sauh you can feel that when you
are rising, it is that state where you are rising from up to down–that is the particular state of the
formation of that mantra. And sauh is the mantra. Its mantra is sauh, and its state is that movement
of rising down. [See footnote 92.]
25. It has no space, it has no time, it has no form in the state of para, because it [para] is your own
26. Ashtavakra addressing his disciple King Janaka. [Editor's note]

Original transcripts contain diacritical marks and verses in Devanagri script, 
All Content is subject to Copyright © Universal Shaiva FellowshipJohn Hughes.

Monday, January 10, 2011

God is doing it!

(listen to the audio, view transcript below)

Mat cittah sarva durgani mat prasadat tarishyasi (58th shloka), mat citta when you focus your mind in me, in me supreme Bhairava, sarva durgani, all durga (durga means those mounts which are very difficult to climb up, very difficult to cross over), all those difficult processes you’ll tarishyasi, you will conquer.
Atha cet otherwise, if you ahamkaram na mokshyasi, if you still behave in your mind that, “I am . . . I have to do this, I am doing this by the grace of God,” . . . you should not do that, “I am doing this by the grace of Lord.”
“God is doing it!” You should think like that. Ahamkaram, if you put I, I-ness in that, vinankshyasi, you will be destroyed; you’ll be destroyed altogether, nothing will remain from you. I will be so cruel to you at that time. Vinankshyasi, you will get vanished altogether. You’ll be no more in this world.

(source: chapter 18, verse 58 of the Bhagavad Gita, in the light of Kashmir Shaivism by Swami Lakshmanjoo) 
view video samples of the Bhagavad Gita (1- 6th chapter)  (1- 6th chapter) here!
Original transcripts contain diacritical marks and verses in Devanagri script, 
All Content is subject to Copyright © Universal Shaiva Fellowship, John Hughes.

Monday, January 3, 2011

The starting point of the journey is the ending point...

[Excerpt from the Abhinavagupta’s Paramarthasara (The Essence of the Highest Reality.]

click to view on youtube

मोक्षस्य नैव किंचिद्
धामास्ति, न चापिगमनमन्यत्र ।
स्वशक्त्यभिव्यक्तता मोक्षः ॥६०॥

mokṣasya naiva kiṁcid
dhāmāsti, na cāpigamanamanyatra /
svaśaktyabhivyaktatā mokṣaḥ // 60 //

Actually, the liberation from repeated births and deaths, and being centered in Parabhairava’s state; and that Parabhairava’s state is called mokṣa, and that mokṣa is not somewhere in uppermost ākāśa, in śāntātīta kalā. Naiva kiṁcid dhāmāsti, it has not some particular place where one reaches and gets liberated from repeated births and deaths. Na cāpi-gamanamanyatra, for attaining mokṣa you have not to tread from the state where you are already existing in the field of māyā. You are existing in the field of māyā, and you have to get elevated by and by, by and by, by abhāysa [practice]; but you have not to tread, there is no journey to be covered. The starting point of the journey is the ending point of the journey.

(source: Abhinavagupta’s Paramarthasara (The Essence of the Highest Reality),
Revealed by Swami Lakshmanjoo
All Content is subject to Copyright © Universal Shaiva Fellowship, John Hughes.

Monday, December 27, 2010

Vijnana Bhairava verse 14-18 ...there is no difference in any case.

(listen to the audio, view transcript below)

deshoddeshavisheshini /
akathya paramarthatah // 14 //

antah svanubhavananda
vikalponmuktagocara /
yavastha bharitakara
bhairavi bhairavatmanah // 15 //

tadvapustattvato jneyam
vimalam vishvapuranam / 16a

This state of Bhairava is beyond the limitation of space, time, and formation. It has no space, it has no time, it has no form; it is beyond that, beyond these three, dik kala kalana unmukta.
Desha uddesha avisheshini, there is not uddesha or desha, nomination of the seat of Lord Shiva. Do you know where Lord Shiva resides? In Shivaloka. Shivaloka is the residence of Lord Shiva in the heavens, and the residence of Lord Shiva in this universe is [Mount] Kailash; he lives on the top of Kailash.
This is all humbug!

Dik kala kalana unmukta, there is no desha (neither space, nor time, nor form), and there is no uddesha (nomination of his particular place), desha uddesha avisheshini.
Vyapadeshtum ashakyasau, this state is in fact undescribable; it can’t be described. Akathya paramarthatah, in reality it can’t be told. Antah, internally, it happens. It is filled with your own ecstasy, your own ananda. It is beyond the apprehension of vikalpa, vikalpa unmukta gocara, beyond thought.

Yavastha bharitakara bhairavi bhairavatmanah, that state which is filled, always filled,
always full, that state of Bhairavi [which] is that full state of Bhairava, is in reality to be
known as absolutely pure, and absolutely filled with universal existence, vishva puranam.35

That state is not the object of vikalpas; it can’t be perceived by vikalpas, thoughts. You can’t perceive it through the mind. [It is] vikalpa unmukta gocara; it is not vikalpa gocara as you are vikalpa gocara to me. With vikalpas I can understand you, but you can't understand that state through vikalpas. Vikalpa unmukta gocara, it has gone above the cycle of becoming the object of vikalpas, vikalpa unmukta gocara. She has gone above [becoming] the object of thoughts.

You can express it, but you cannot feel it just like we feel in this-ness, objectivity. For instance, you have the information of Tantraloka. If you have the information of Tantraloka and you need the Tantraloka book to explain, you take the support of the Tantraloka book and you explain the words of Tantraloka–that is vikalpa sahita gocara. It is not vikalpa unmukta gocara because it is in that state of subjectivity which is attached to objectivity.
This must be in pramiti bhava–that is vikalpa unmukta gocara.
JOHN: Pramiti bhava?
SWAMIJI: Pramiti bhava is the state of that pundit, that scholar, who does not take the
support of Tantraloka.

I will show you. I will make you understand more vividly.
For instance, I understand, I know, Tantraloka. For the time being, I know Tantraloka [but] I have no books. I don't remember any shloka [verse] in my mind. In my mind, I don't remember any shloka, but whenever somebody asks me some shloka, bas, it comes out. Where was that shloka residing in my brain? Where? In the nirvikalpa state. That is pramiti bhava.36 That state is of Parvati. That state is of that universal consciousness where there are not these objects of vikalpa.
[On the other hand,] this is the object of vikalpa, when you take the support of the book.

 evamvidhe pare tattve
kah pujyah kashca tripyati // 16b //

When you put this thing in your view, evam vidhe, in this supreme essence of transcendental truth, who is to be worshiped and who is the worshiper? Kah pujyah, who is to be worshiped; kashca tripyati, who is the worshiper?
evamvidha bhairavasya
yavastha parigiyate /
sa para pararupena
paradevi prakirtita // 17 //

This state of Bhairava that is already sung in the body of the Tantras, yavasthaparigiyate (parigiyate, sung), that state in its supreme way, pararupena, is the state of BhairaviParadevi. In other words, the real state of Bhairava is the state of Bhairavi.

Whenever you explain, whenever you find out, what is the real state of Bhairava, you can’t find it out because the real state of Bhairava is in fact the real state of the knower. It can’t be found; it is the founder [finder]. The real state of Bhairava is the perceiver; it is not perceived. You can’t perceive that state. When it is perceived, when there is a desire in you to perceive it, you can perceive it [only] when it comes down in the state of Bhairavi.

So that is the way. When you tread on the level of Parvati, then you are treading on the path. This is the journey we have to do, the journey we have to do in the field of Parvati–not in the field of Bhairava [where] there is no journey. He is the knower of everything, so it can’t be found; that state cannot be found. That state can only be found when it comes down one step lower, at the state of Parvati.

So now here we will describe one hundred and twelve ways to enter in the universal and transcendental state of consciousness. One hundred and twelve ways will be explained in this book, and those one hundred and twelve ways will reside only in the field of Parvati. It can't reside in the field of Bhairava, because Parvati is the way.
This is what he puts down [as] the foundation stone for entering in the consciousness of one hundred and twelve ways.

Evamvidha bhairavasya yavastha parigiyate, this state of Bhairava, which is sung in the Tantras, is really the supreme state of the goddess Parvati, sa para pararupena, in its supreme way, is paradevi prakirtita.
But is there any difference of supremacy? Is there a difference of supreme-ness between Lord Shiva and Parvati?
This is what he explains now.

abhedah sarvada sthitah /
atastad dharmadharmitvat
para shaktih paratmanah // 18 //

Just as between energy and the holder of energy there is no differentiation at all to be found (always there is abheda, there is unity, unity between energy and the holder of energy, shakti and Shiva–there is no differentiatedness), in the same way, tat dharma dharmitvat (tat dharma means all the aspects of Lord Shiva, tad dharma; tat means Lord Shiva, of Lord Shiva), all the aspects of Lord Shiva are held by Parvati herself. Tat dharma dharmitvat, dharmi is the holder of all aspects (dharmi, who is dharmi?–Parvati); tat dharma, all the aspects of Lord Shiva are held by Parvati. So, para shakti paratmanah, that supreme energy is the energy of the supreme Lord; there is no difference in any case.
35. Bharitakara means the state (avastha) of fullness. Bharitakara is the qualification of Bhairavi,
and it belongs to Bhairava. This state, which is of Bhairavπ, belongs to Bhairava.
36. “Pramiti [bhava] is that state where subjective consciousness prevails without the agitation of
objectivity. The state of pramiti is without any object at all. In other words, when he is residing in his
own nature, that subjective consciousness is the state of pramiti.”–Kashmir Shaivism, The Secret
Supreme 11:81.
The four states of subjective nature–prameya, objective; pramana, cognitive; pramatri, subjective; pramiti, supreme subjectivity–are very important in Kashmir Shaivism. [Editor's note]

Original transcripts contain diacritical marks and verses in Devanagri script, 
All Content is subject to Copyright © Universal Shaiva FellowshipJohn Hughes.

Monday, December 20, 2010

Renunciation versa Love/Attachment

(listen to the audio, view transcript below)

SWAMIJI: ...actually renunciation does not direct you towards God consciousness, attachment diverts you towards God consciousness. There must be love. When there is love, attachment it will take you, carry you there, not renunciation.
What can you renounce?
You can‘t renounce your body, you can‘t renounce your hunger, you can‘t renounce your desires for thirst – everything is there. Only you will renounce Stephanie and roam on the shore of Ganges.
What have you renounced?
You are still eating there, you are still drinking there . . . what is renunciation?
So this is myth, this is fraud renunciation, this is not actually renunciation. Actual renunciation is when you renounce your body consciousness and get mixed in God consciousness. That is actual renunciation. And that comes through attachment . . . towards which?
JOHN: Towards God.
SWAMIJI: God, God. There must be love towards God consciousness.

(source: Audio Archives Universal Shaiva Fellowship)
All Content is subject to Copyright © Universal Shaiva Fellowship, John Hughes.

Monday, December 13, 2010

Why this universe does not take place according to my choice?

(listen to the audio, view transcript below)

Now there is question, there is question now; he puts question.
“Alright it is good, I am also Shiva! But when I get a headache I cry just like a beast; or stomach ache; or something, or some wound; or I have an accident, where is that Shiva bhava...
SWAMIJI: ...where that Shiva bhava has gone?
Iti jnatva... for that he replies:

iti jnatva grahitavya naiva jatvapi khandana /
shivo‘ham cenmadicchanuvarti kim na jagatviti //28//

[Shaiva answers]
Putting this fact of state into consideration, one should never observe that khandana. Khandana is the defective state in his nature. Khandana is defective state...
DEVOTEE: Doubtful state?
SWAMIJI: No, defective state.
"I am Shiva... I am Shiva... Oh! I have got a headache!"
Is it not defective nature of Shiva?
He was Shiva and that headache has caught Shiva!
Is this Shiva, would you call that Shiva?
BRUCE P: Yes, just like Shiva. Because he‘s created all of this ignorance?
SWAMIJI: No, he has created all ignorance, but he is crying.
BRUCE P: But he does that and it is his own play?
SWAMIJI: But he does not realize that.
DENISE: He has pain and he forgets he is Shiva.
SWAMIJI: He has pain and he forgets Shiva at that time. He says, you should not think like that! He [Abhinavagupta] says, iti jnatva grahitavya naiva jatvapi khandana, this kind of doubt, and this kind of defective state existing in yourself, you should never think.
And you should never think, Shivo‘ham cet, if I would have been Shiva, madicchanuvarti kim na jagatviti, why this whole existence of world does not take place according to my choice? This should act according to my choice, it does not, it goes on like this.”
There is roaring of thunderbolt, I don‘t like it . . . at that time I don‘t like it. I say, “Oh, it is terrible!” But if I was Shiva I could stop it, [but] I can‘t stop it.
DEVOTEE: Or enjoy it!
SWAMIJI: “Shivo ‘ham cet, if I would have been Shiva, why these thing happen against my wishes in this world?” You should not say like that. He says you should not think like that. Why? I‘ll make you understand.

mamecchamanuvartantamityatrahamvidi sphuret /
shivo va parameflano dehadiratha nirmitah // 29//
shivasya tavadastyetaddehastvesatatha tvaya /
kritah kanya dehatasya tatkim syadvacyatapadam //30//

Mameccham anuvartantam if I would have been Shiva [then] why this whole universe does not act according to my choice, according to my orders?
You desire for something, it does not happen. Are you Shiva?
I don‘t like this kind of Shiva who is dependent always; desiring something, and no hope for achievement of that desire. If you say like that–mama iccham anuvartantam–if I would have been Shiva then let this whole universe take place according to my choice; acha, if you say that, Shivo va parameflano dehadir atha nirmitah to whom do you attribute this kind of question?
Do you adjust this kind of question to Shiva or to your body? Tell me that first!
I‘ll answer to this point; Do you attribute this question to Shiva, or to your body?
Why this universe does not take place according to my choice? Who is my? Do you attribute this my to Shiva or to your body?
Shivasya tavadastyetad if you attribute this to Shiva, Shiva has . . . Shiva does behave like that. It is the choice of Shiva that this universe is created, protected, destroyed, concealed and revealed. Dehastvesatatha tvaya, but if you attribute this question to your body, this ego you‘ll adjust to your body that, “this [body] must create”; [but] this cannot create. Body is already created by Shiva. So you must not adjust your ego to the body, you must adjust your ego to Shiva.
Have you understood?
Have you understood sir?
BRUCE P: Yes, yes.
SWAMIJI: That is the point to be understood.
Kritah kanya dehatasya tatkim syat vacyatapadam if you attribute this kind of question to your body, then it won‘t be answered. It won‘t be answered. Because the body is already body, it is created substance. It is not your Self. Your Self is Shiva. You should adjust this question to Shiva. Shiva has, Shiva creates according to his choice.
Now this is the choice of the body, [that] thunderbolt must not fall. This is the choice of not Shiva, because Shiva won‘t die by thunderbolt. Body will die.
DENISE: Senses feel that.
SWAMIJI: Senses feel that.
So you should not attribute this kind of question to Shiva. You are putting this question in the wrong way.
I think you have understood now.
DEVOTEE: Yes, yes.
SWAMIJI: iyata ca jnanaparipurnatakhyam prameyamuktam, tadeva ca paramupadeyam . . . (comm. to sloka 30.)

So this is the reality one has to achieve, “lose faith in your body attachment; don‘t be attached to your body.” Body is already just like a pot, it is already dead, unconscious. And the consciousness, which is residing, which is existing in the body, is Shiva. It won‘t die. Body will be crushed by thunderbolt, so you are grumbling.

uktam ca siddhasantanaflrimadurmimahakule /

This is not my thinking only. You should not say that it is only the thinking of Abhinavagupta. This is explained in Siddha Santana Tantra and Urmi Mahakula Tantra in both Tantras this is said by Lord Shiva himself.

pavanabhramanapranavikshepadikritashramah //31//
kuhakadishu ye bhrantaste bhrantah parame pade /

Pavana bhramana prana vikshepadikritashramah and those yogis who have become the devotees of Mahesh Yogi (you know? –for rising high from the level of the ground; he has put sadhana now for his devotees how to rise in air, in ether) . . .
DEVOTEE: Levitation.
DEVOTEE: It‘s called levitation.
SWAMIJI: . . . and pavana bhramana prana vikshepadikritashramah and those who are trying for these powers, achievement of these powers, you must know that they have got attachment for the body.
What is rising from the level of the ground?
Body! Body is rising . . . what have you got to do with body?
You have everything to do with God. God is already everywhere.

(source: Trantraloka 14, Audio Archives Universal Shaiva Fellowship)

Monday, December 6, 2010

What is the purpose of meditation?

(listen to the audio, view transcript below)

JOHN: So then, when a person meditates what should be his thought? You say the thought should not be “that I'm going to gain something that I don't already have.”
SWAMIJI: No, go on meditating and go in giving training, treatment, to your mind for gaining onepointedness. That is all. You have to gain onepointedness with this treatment. And when once you have gained onepointedness, then you can be able to understand the reality of . . .
BRUCE P.: You can't gain onepointedness in shrunken-ness?
BRUCE P.: You can't become onepointed shrunken?
SWAMIJI: No, onepointedness will make you broad.
BRUCE P.: But that's the feeling that there is something wider?
SWAMIJI: Because as long as onepointedness . . . you see, there is mind and atma; mind and soul are one. In real sense mind and soul are one. Mind is soul, mind is actually soul with various and differentiated thoughts. When these various differentiated thoughts are discarded from mind, this mind will change its form in soul–it will become soul. Mind becomes soul. Soul is mind . . .
DENISE: Mind is in differentiation.
SWAMIJI: . . . soul is un-minded mind, thoughtless mind. Soul is also mind, but thoughtless. When all thoughts and varieties are over, then soul remains, then soul appears. The treatment of mind is for soul, to treat soul, to take the soul to its original state.
What is the original state of soul? Un-minded state.
DENISE: Thought-lessness.
SWAMIJI: Thought-lessness.
And once thought-lessness has been achieved by this mind in the state of soul, then he can understand what is universal soul. Otherwise it is out of reach of understanding. We can't . . . as long as we behave with varieties of thoughts, it is out of reach for us to understand these things.
So this is also a must. What? The treatment in meditation, and sadhana, and dharana, and pranayama, and cakrodaya, and "so'ham", and ajapa–all these things–they are treatment not for the achievement of Lord Shiva; these are treatment for gaining the ability of understanding.
(source: Revelations on Grace and Spiritual Practice, Swami Lakshmanjoo)

Original transcript contains diacritical marks and verses in Devanagri, 
All Content is subject to Copyright © Universal Shaiva Fellowship, John Hughes.

Friday, October 8, 2010

Vijnana Bhairava, verse 135, liberation/bondage...

Dharana 109

na me bandho na me moksho
jivasyaita vibhishikah / 209
pratibimbamidam buddher-
jaleshviva vivasvatah // 135 //

Na me bandhah, “I have no bondage.” Na me moksho, “I am not liberated.” “I am neither bound nor liberated.” This liberation and bondage is just attributed to the jiva, the individual soul, and to him these two perceptions–being in bondage and being liberated–are vibhishikah, they make him terrified; he grumbles, he jumps.
ERNIE: Even the knowledge of liberation?
SWAMIJI: Yes, liberation.
“I am liberated. I am liberated!” What is that? It is also bondage. It is also ignorance. Knowledge and liberation is attributed to those who are individuals; and they get change in bondage and in liberation.
Pratibimbam idam buddher jaleshviva vivasvatah, if you are bound in this cycle of the world, that is bondage; and [if] you are liberated from the cycle of the world, you are liberated.
You should find out that this knowledge–being elevated and being liberated, or being bound in this cycle of the world–this bondage and liberation is just a reflection in the limited intellect. It is a reflection in buddher (in buddher, is the limited intellectual element).

On the contrary, it is not a reflection in unlimited God consciousness. In the mirror of unlimited God consciousness, that reflection is something else–that is shambhava. When you find out this whole cycle of one hundred and eighteen worlds is reflected in God consciousness, that is something else. But when you find, when you perceive, this reflection of this world in your intellect, in your limited intellectual state, this terrifies you. Because you will ignore Samdu's son and you won't ignore Viresh. This is the reflection of that in that limited cycle of buddhi, intellect. That is buddhih.

And that is samvit. What? Unlimited. The unlimited cycle of jnana is samvit, God consciousness. When you find out it is a reflection in God consciousness, then there is neither attachment nor detachment for Viresh.210 Then you are muktah, you become jivan muktah [liberated while living].

So, pratibimbam idam buddher, this makes you sad when you find out this reflected in your limited intellect, not in unlimited samvit, knowledge. Jaleshu iva vivasvatah, just as in various pools, or various streams of water, you find the reflection of the sun in varieties–somewhere you'll find the sun being cut, if the water is flowing; if the water is stationary, you will find it stationary, the reflection of the sun–in the same way, these things happen in the individual reflection, in the individual cycle of the intellect. When there is the individual cycle of the intellect, it is bondage, it will give you fear. It will give whom fear? Jivasya. Jivasya–who is individual.
So, you have to find out na me bandho na me moksho: “Neither I am bound nor I am liberated.”211
So this is shaktopaya.
209. Swamiji corrected na me bandho na moksho me bhitasyaita vibhishikah to read na me bandho na me moksho jivasyaita vibhishikah.
210. The son of John and Denise Hughes.
211. Become divine! Do not put limited shrunken thoughts in yourself. Try to keep your mind broad. That will make you divine!

Original transcript contains diacritical marks and verses in Devanagri, 
All Content is subject to Copyright © Universal Shaiva Fellowship, John Hughes.

Friday, September 10, 2010

Vijnana Bhairava verse 51

[yatha tatha yatra tatra
dvadashante manah kshipet /
pratikshanam kshinavritter-
vailakshanyam dinairbhavet] // 51 //
Next, fifty-one.
Or, in each and every action, focus your mind in dvadashanta.
Yatha tatha yatra tatra dvadashante manah kshipet, when you are walking or talking, or doing some household work, or doing any other nonsense act, just concentrate your mind on dvadashanta.112 Your mind must hold the state of dvadashanta in each and every act of your daily routine of life. But this must be held in continuity, pratikshana. Then, one is born anew. One is born anew in days, not in months. Vailakshanyam dinair bhavet, some days will take place and he will be born anew; he will become new, all-round new.

This is anavopaya towards shambhavopaya.
JOHN: Both fifty and fifty-one are anavopaya?
SWAMIJI: Fifty is shaktopaya. Fifty-one is anavopaya to shambhavopaya.
DEVOTEE: How is the area of dvadashanta found?
SWAMIJI: For instance, I have put the specs [spectacles] in my case and I am taking it. Just do all these actions in that, in that awareness of dvadashanta. That state must be held in each and every act, in continuity. If it remains in continuity then you will be born anew in days, not in months; some days will be . . .
DEVOTEE: . . . enough.
SWAMIJI: Um, yes.
For this shloka, kshanair bhavet is another reading. Vailakshanyam, vailakshanatha, something new will happen to him, not in days, [but] in moments–vailakshanyam kshanair bhavet.
JOHN: And the other reading is “after some time.”
SWAMIJI: In days, in days; not in months. It won’t take a month. In a few days you will get that bliss.
JAGDISH: Kshina vritter is sadhaka?
SWAMIJI: Kshina vritter sadhakasya, the sadhaka who is kshina vritter, whose mind is just one-pointed, who has become one-pointed–to him, not to that sadhaka whose mind is not one-pointed.
GEORGE: Is dvadashanta a state or dvadashanta is the heart?
SWAMIJI: No, dvadashanta is the center, any center.
Wherever you go, if you are talking, put your mind in the center. If you are laughing, put there also your mind in the center. That is to be done. It is not to just only laugh; while laughing you have to put your mind in the center; while making jokes, put your mind in the center without break. Because the center, once you have realized [it] (you just breathe in and breathe out and be acquainted with the center), and that center you have to visualize in each and every movement of your livelihood. It must come into your vision. That is . . .
JOHN: State of dvadashanta.
SWAMIJI: . . . dvadashanta.
Yatha tatha yatra tatra, it is not only in the puja room, the meditation room. While walking, while doing any absurd things, but dvadashante manah kshipet, the mind must be centered in dvadashanta. Any movement, in any movement–not once, not twice, not thrice, [but] pratikshana, in continuity–you have to put that mind in dvadashanta.

Then kshina vritter, his mind will cease to function. His mind will cease to function altogether, and he will become a new man in some moments, or in a few days, not months. Then nothing is to be done afterwards. Then his everything is there. The state of dvadashanta is not only between the two eyebrows, only here [the throat pit], only in the heart.
GEORGE: That center, any center.
SWAMIJI: Any center!113
SWAMIJI: Bas! You must visualize it. You must keep it in vision and then put your mind
breaklessly, without break. Then you will become new within days, or within moments.
VB CD 03 Track 06 (05:00) 113
112. Any dvadashanta. 
113. One dvadashanta [at a time]; not every dvadashanta [together].

Original transcript contains diacritical marks and verses in Devanagri, 
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