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Price 40/~SSNNo ..0913-7944

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Swam i R am joo, P aram guru of Swam i Lakshm anjoowhose Mahasamadhi Day falls on February 5, 2008..

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Trus.eePlot Ne 'R-51 Packet O. Sari a Vlhar;~ew Delhi-110 076

P n . . 2 6 9 5 8 3 0 a" ,E~mail~abshber@rediffmail.com... W . 8bs it e~~jshwa'rashramtnJst.coml~, ~.~nf,v~~I~~fivafellowship.org..

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,SubscriptIonYearly SU,pscrip ton s, 1 50 / ..Price g e r1::0py Rs. 401.. wor Su scrip.on:~CheQuesl raft favQu ng,Ishwar Ashram Trust" payable at N'ew Oel~iSu se n no by 'Money Ordel not a c ce p te tJ

V ot 11 1'No~,

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Shiva SutrasComruentarv by Ishwarswaroop Swami Lakshmanjoo 4Conversations with Swami LakshmanjooAlice Christensen 14Abhl " , B dhaf d 'I'k o - - I'..mavagupta s . 0 ., ancac asuca-Discourses by SW3;mi Lakshm mjoo- iI'Avesa in the Saiva Tantras and Possession as,Prae tice 1 " - India0, I: , .n ~_~. I 0Fccderick M. Smith 3 ,3The, Tri'ka Devotional Mvsticism-IMoti Lal Pandit 3 94 f t IIIqf i 1 f s 1 If q t 4 \dJl~!j l : (sti~,("M~q ~T4f ~QJtf . 42

~ 3Ij,tllllt1~ .. : u r c w = r &l1&ln~( 4 S , lf I - f l I I ifq '1 )

,Cal nder of Events

565 9

The uietos expressed ill tbe articles ,Pllbl is /Jef/ IJerci;/ (10 not11 ecessarily represent tile oieu/s oj~.JlftllillL

mailto:tabshber@rediffmail.commailto:tabshber@rediffmail.commailto:tabshber@rediffmail.com

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--- -- - - -- --

or the devot.ees of I'shworsw,orooop Swami lak.shmanjoa the world ave' 'the veor 2007 wos lone of_. great ds,votl'onal fervour and' enthustostlc activity,! ~tWO,S the year of the b'irth centenorv of fhelr

revere,d ond beloved G,urudev end therefore a tim,e wfl~chprovideo them with the opportun~fY' tota~k and Iref~ectabout h'~s, xol l ted teachings and work w~fh rlene'we,ej zea~ towards carrying hJs I l t lval 'uabJlele lgccy 'for\Vard~ Internctional semlnors, book ono cuolo-cossette releoses of Swam'Wrs' discoUlrses~ sp,sellcl'POOJlCS enid yaJnc's,_recltols of devotlonol music and other such plrogr lcmmes rnorked the celebrotlonsc:reotln'Q 10 g Ieater owcreness coout -Kashm~rShalvism os weil as Swamij. ~ contrloutlon towards its revlvollend rSiufgsnc8!,

Ihls. nowev91f , does not mean thc't 1ft~stime for SWlcrmlj"scevorees to re'~olxend rest the'lr oors. The veer 2008has oowned bringing with It new hopes os well os new chollenqes ~nthe t iCS,. of spreading andpopu!crizing his,mlesscge to redeem .'mankind rrom the deep and dlscst ous crlsls lnto \Nh~ch It nos sunk.C'rass moter'I,a'~!smbro'ught obout by forces ot unbndled consumerlsm e'ncourai,ging a profligate life style onthe lone hand ono exp~~osi'onof fundcmentoHst vlolence :finthe nome of religion 0- the 0he' has pushed theworld Into a s,ltuatl,on that con head to unthinkable consequences, The, phllosop hy of 1 ko os inferpre,tedand explained I b , y SWlam' l~i~offers. the ossuronce of' reconnecnnq humanity with the cosrnle reo,nty thatpen/odes ,everyfhing, w'itho'ut rejecting the need for ma'ter~arl weJfore. 1- Is to path in which there is noIdl~chotcmv IbetvJeen splr~tuc! and mundane life" Tlhrough practical expertsnca of dol y life'f !t stotes. onecon elevate oneself to the leve,l where one con 'have the u'ltim,of'9 experience; It offers. techntques 'wh~ch.

consclousness are one '.. end 'these techniques can be practiced in the mfdst of the flow or evervdovbusiness. 'Kcshm'l r Sha'ivism, cs Swcmljl emphcsizedJ . does not regard th e ma1erial wor~d as d~ff'Brent from8h~,vabut its !mo,nlfe'stction" Sh'fva iS Ieverywher'e an,d everything', rlncludlng the human body wh,~:ch~t'r,egarldsC l J J J c @potent!o~ ,daonIJcy tO I the lnf l l :nite@. So it does not piit aensuous enjoyment or bhoga ogoJnstottolnrnentot 1 1 be ra tio n o r moksha but hold's ' I ' I lb,eratlon to be r,sal l :zcti 'on ot one's true nature as Shlval

We at Mallnl a:re committee to contributIng In our awn humble w,ay to the propagation of this great visionof ~he essential oneness of God, no,ture a , n , d l men offered as presented :b y Sw,omi lakshrrnanjoo in hi snumerous d ' l s c ' o u r s J s s ;

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with commentary byIshlwa'rSw'ar,Q'Dlp Swam:i LaksihmanjoD

R 1 - d h S . , 1 ' h S ' . - ' h - III S ' f l " I "eveare to the -:-age v asugupta, the Shiva Sfitras orm a semina. . . f C - : : I K '- ' - h ' S - h II< !I! '. S I,,,,, - E ' 1 " h d . f - - h S --text o r rcasnrmr . - , -aivlsm._w,am1Jl song 1S renaermg 0 ' t e Sfitrasunfolds their inner secrets and mysteries, helping us to fathom t e

oceanic depths of their meaning, aphorism by aphorism

.3.04;f - 'I h '. . . . h 'k 1 - -sartre sam tara -.xaranamI,

You must mlake all t'he circ,les ( k a l a s . 1i' n Y ' D u r b o d Y I enter one into th e otherf l b l- _ -' . . c . . ' . '. " , - : I' .-'-., ro m ,gross [0 su .tei- ~Beginning from PrthvI and ending in Siva,there are five circles. In this process of goingf rom, gro ss to subtle, yo,u ha,ve. to make one

circle enter another circle, Yo 'u Id a this 'b yputting the effect in its cause; and then you'put that cause in its cause, and, then y'O'U also,t th ~. A 'd " h dut t at c:a-u se m its causev An ., tn tne em .~y IOU . will find only S i \ ' a existing everywhere... . -'Wh,en ..Siva is there, then you are one withS . ~.' ". t' I. . . .~1) I ,a.You can t be an observer o f S'iv,a~There

the observed and the observer become one.L O explain more clearly, from [hie elementearth. to siva tlalttval) there are five circles or

enclosures that form the boundaries for all

the thirty-six ~att,,,as~ These five circlesI(l(alas') are nivrtti kala, p T a t . i ~ ~ J i i . l t k al a, . v id yakalil, santtl kala and sa.ntatita kalat Y ou haveto make these five circles ( k , a l a s ) enter intoeach other in you r own body , which isccrnpr ise d of three statea-c-waking,dreaming, and deep sleep. Here, you have to. think that the grossest circle has entered ' In .itsnearest, more subtle circle, and that circle'has entered in its nearest, still more subtlecircle 'i111d SIO forth,

Nillr1tti kala is situated in the grossestelement, which is the element "earth" ' ( P r t h i v r '

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t a t t .t J a - ) ~ 'The next circle i pra"ti~lhd , ' , a . l a ~P T a t i ' ~ , t h a k a , l a possesses the twenty-fourelements from "water' (ia!a ' [a t : tva to prakrt ' it,a,tttJa~)The third circle is called vidya kala'tVid)!'dkala possesses six elements, These are. h e sixfo ld coverings (~a ~ k aH cuk ,a S') : k a l a "v t dY lj', r a g a ka[a~ niYlLlti, a 11d ' m a " a , the illusiveenergy of God. You find [hie fourth circle, s a n t a ka la in that supreme pure h iein g, fromsu,ddha - idj'a CQl t tV 'Q to saki ttlttva ..The fifthcircle s a n tatita k u , l a is found in. the first and

A!subtlest element, Siva~

, S I O I , [0 alleviate this state o f beingcompletely entangled in limitation, you haveto practice golng from gf10SS [0 subtle, asoutlined above, To do this, youmust meditateand imagine that the gross state of' nivTti ka.lahas entered into .pTati:?~hii kallL Then YIO!Uhave to imagine that pcr,f l t i~~ha kala hasentered into 1 J i d y , a K , a l l i , and v i ' d y A ' kala 'hasentered mto santa kala and finallv, that. santaka la has. entered into santatita k a l a ' i ' Whensti'nt.atlta kala exists, you are situated, in thestate of Sit'a~ Practicing in this way willsubdue the differentiared state along with. thegripofma- a .

tier it 'be th e gross body, let it be the subtlebody, let i ' t : be the subtlest 'bodYt This. body is~ 'h th f 1, '. .-. . I . . '. "1 I : . I .. ' , - - ; . . . ' I ' . ' . I . I. ' ", .est er gross, as I _c e ive gross e. ements(ma,htibhii.ta), subtle a'S pur)~la~~aka!"l orsubtlest as sak~ma sarir,a" In short, this gross,subtle, or subtilest body exists up to the circleo f t h e t ho u g ht of c o n s c i o u s n e s s(samanantam)~l You have to make the grossbody enter into the subtlest bodv,

P,or example, be situated in your mind and.think this gross world. is ; only the invention ofyour mind, Whe,n you are situated in your

'mind, yrnl are situated Inthe dreaming state,.AIthough y,ou 'are actually awake, VOIU, are indreaming state, Now let that dreaming state," 'h d '1 1 1 ' - henter mto r e urearmess state. In. t tedreamless state, VOU become thoughtless, one-pointed. At that time, yO IU . are ve~y near toexperiencing the state of .samlidhi~ You mustpractice ill.this 'way' to abolish the power ofIgnorance, the. power of illusion.There is another type of 'meditation inwhich you imagine YOU.r gross body isconsumed by flames and, burned to ashes,

Here, you must first meditate, Imagining thatthis body pervades [his whole universe,beginning from. K d , l a , g n ' i .Rudr'a, the' grossestpoint of world, and ending with sant'lat'ftak.a la, the subtlest point of the world, Then putyour attention on the bigL toe. of your left footand imagine that Ka lagn i Rudra" vigorouslyproducing its fire and burning hrl liantly, isrising, consuming your' body in. flames sothere 'isnothing left of 'your' bodv but ashes,'This kind of meditation uses '[he 'power o fimagination" Ultim:ately"~ it 'wlil also 'besuccessful,

..

types of meditation arethese [WO verses of the

'YO'U have to 'meditate that the grossestorbit of the world, b . 1 t u 1 ) , a n a d h a ' v a , hasentered into the more subtle: orbit of th eworld t,a t , t v o : d h ' v ( l , And then this subtlerepresentation offorbit has entered Intoits subtlest representation of I k a l f , a d h v , a ~Gross has entered into subtle and subtlehas, entered. 'into subtlest. And when, inthe end, your mind beeo,:mes nnminded,then VOU. are one with God. There is 80difference vnur being and, God,('Vijiia'nab,haira,va .56)

2~Pury~ l -aka is collectlvelv composed ofetght elements, [he flve tanntatras:, sabda~ .s.parf~t.r!iPa~f:aSfl[f. ganclhaJ the mtnd{'manas)J intellect (buddh'i), an d ego (anamki i 'Fa ) " As pur,'a~~a,ka,hese eighr elements fUnc:ti:on. in our dreamlng staee,This isthe substance ofthesubtle body,J. Samanlincarh mea rul; "up 'to the state of ,s,amana: .H S a m a n i i is that state where the mind is totally destroyed with the f' Or 'Th" ,. i 'W'h i 'b h h~ ~ 'I f h' h'xc,epll0n 0 its rmpressicns, " :e rmpreasrons rernarnv wnen one ISnurnt to asnes, tie unpresstons to . t o se a s,a es

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First comes the grossest representation of anorbit (circle l adh. va ), , bhuvanadh 'v ,a t A moresubtle orbit is tat[va:dhv,a~ The most subtle:orbit is ,katdd,hva~ The grossest circle isb,nuvana:d,hav,abe lc a . 1 J . s e it i s defined in. 118worlds . The more subtle circle is tat tvadhvabecause it is explained ill36 elements. Themost subtle circle is klula,dhva because it i s ,I~ T fO ' irclex p amec to IV ' eeire es .This kind of meditation is called l a y 1 a

dntanli or laya bhavana 4 because you takevourattention from the gross (sthala) orbit '[0,the subtle ( sa ,k~ma) orbi t and [hen [:0 thesubtlest (para ) orbit, absorbing one in 'theother, S , O here V'OU take you r attention to thegrossest orbit and then vou absorb that orbitin the 'more subtle orbit. And fin ally , yo umerge that subtle orbit with the most subtleorbit. This is the threefold movement of

, ientries.

Thi s next medi ra r ion also uses,imagination,The state 'of k,aldgni fud'ra resides ill. the.

'bi.g toe' 'of your left foot. Using 'yourImagination, generate fire from thatka lagn i 'and then, using that fire,completely incinerate your body, Yo,u.must imagine your whole bodv hasheicoim,e ashes ..Then the highest peace 1 0 God. consciousness will shine ii'n yourconsciousness. (Vijfidnabhairava 5 ' , 2 )These kinds of medt ration are fo un d n o t1 11 hi but I h druv m trus tantra,u-r m eac I: an every

Itiantra of Saivism", This is w'hy in . the M,alinlVija~a Tantra, [hie means associated withd' - I!' d ,-h .. d hme itatron ann tne means associater wit ',.imagination, are explairred aSI being ill. theinferior world of c ; : - ~ a v ' f J P a Y l l l :not f ,a,k to.paya ors l t l ' m b , h a v , o . p a j ' a t And so, these inferior. meansare nIOI'[ explained in the S p a n d , i Sastf 'ab Iecause the S , p ' a n d , a Sastf 'a on l y explains,s , a . ' k , t o 1 p a , a and sanlbhavopa:ya" and nota''.l l1vopa,y,a ~

3 0" '5--'_ , . .. _ " , _ _ _ _ _ :Na~]sa'rhhara~bhutajava-bhutakai valva-bhutarpithaktvani

The 'merg ing of th e maVf"men' ts of Ibr'e ,a thi 'ng,i lcontrolling : t h e groS's el,emen' ts, divertingorrenuon from a ll objecitive senses a,n,d,, d i r , e c - t i n , g it tow ards th e center' o f , the

movement a ,f the breath~ and femov in ,g ' yourconsciousness from t'h,egr ip o f the'e,lementary f i e , l d ~At' ~ you know, the Third Awakening of theSiva S u t r Q ; S is concerned with the inferioru p a y a , a?:\Gvopajfa., When l in explatninga n a v a p , a Y ' Q you reach tile terminus, there you,will fin d a [ouch o f 5aktopaJa~ And . when youexplain ' s : a ' k t o p a y ' a in a beautiful way, in theend vou will find lrs te rmtnu s insilm,bh,av.'o,paya~, These are the beginning an dd" ~. f - jl ,f S hen tng terrrunations 0' - s,al(r .o,p'aya~' , :0 W _ , len,the terminus of that point in a~av lopa,a isfound there you will also f in.diaktopaya inla~avopay'ab,eca.u.s,e the terminus is not on lyrh d " to b '1 h b ' ,[Ie len mg _pomtv but ...JlSO ' I r J , e"egln,nlngpoint. As thee S panda S astra only explains""-J p- d ~'- Lh p- h .,'s'a,'(t(ray'a anr samlJ~,avo. uj'la" or tnatpomt orterminus where anavop 'd \Ja ends and

~

fiiktopli.ya begins or commingles, it is in . thiscontext that you will find the S , t J , a n d a Sast;raquoted in the Third Awakening of the S ' i v aS u , t r a s " ,

SO'I this process of meditation, which is notoutside of a ' i ;Lavopa) ' a ,~ is explained 'In thissatTa, the other means of meditation whichare interconnected with th e process o fmedi ration ('dh ~a 'na )"~ p ra na r;Ja m a d ha ra na- ,' .. '. - ' , _- '., ,J ' - ' - - , ._ ' - -. ' -.),,.. _ I" ' , , , . ' . 1 ' : 1 1p r ' C l t y a , h a T a and .s,amtl'dhi- ase explained,

I n this siitTa, the word nadisarhhara meansil -"merging the movements of breath." Theword b h a t ' , a j a , y , C l , means "attaining control of .the g'fOS5 elements. U Wilen y 1 0 u have controlof the g"rIOSSelements, then" when vo u suffer ,you do not suffer internally. If y'OU. becomefeverish, internally you do not suffer any

4 : .Abs orpt i 1.1 . of tho u'ght i,

M.Al.INI

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pain. In the s ' u , t r a " the word bhutakaiv,a , lyameans "taking the mind awav from gross10 I jeers of senses-and directing it toward thecenter of the movement o f the breath.' Theword b h t 1 t , a p r i t h a l < t 1 J a n i means "freeing yourconscl ousness from the grip' of [heelementary field." F o r ex mple , if you have apainful leg, you se '. rate your COnSG iO llSn ' . ssfro m the 'pain of [hat leg an , you are withoutpain. Th se p e r s are wha yogis

Now [he co mrnen tator t.horough l yexplai ,.', hi St1tTa,. The word tla~is,amharameans "merging the mo ernents of 'breath inthe: centra vein t~lt~ttmna n,tldi). '" This isaccomplished by maintainrng awareness _o fthe 'breath while inhaling and exhaling. 'B ythis "maintaining awareness 0' the breath,"you,' ir e ct and carry these movements o fbrea h) bo t inhalation an d exhalation, ['0,the central vein.About chi process, the Svac 'chanda TantraTake vour 'breath out through _he right..ostril and in through the left nostril ..This is th e purifieation o f all veins andthe purification o f the 'p .'th toward final ,libera ion I(mok~,a).This retention of breath, (prat ) l1 : : lama) isdone in three ways- exhaling, inhaling andretaining. These t .ree way's ~f the retentiono f th e breath are gr:O S5 and , commonplace.There are, ho wev er, three other 'ways of

retention which are internal and uncommon,Y ou have to take you r breath OU'f in thecenter of the navel, Don't et y'o"ur breathactually goout, J ' st push it a bit in the centerof the navel, This is internal exhaling. Then

VOll should aeain take it to rhe center of navelThis is Internal inhaling, SOl firs'[ give ' It: apush an' then take ir back in the navel. I-n

this uncommon practice lo f breathingexercise (pra': l layamra), you. have tO I just 'pushand then back, push and back, withoutbl l 5,breathing out or in, So here kum l ,a,,(a

fue ions in three ways..'While breathing out it is not going away, itis 'already ' c umbhak , a . When you breath inl r is

not going away ..And when you r-etain tr it isthe' e__o, these three processes. f pcTa'Q-ayamaare to be done in rhe center o f the nave l .(Svacch ,an,d.a Tantra 7~294~96)The word bhiita~a,a means 0 achievecontrol of the, five elements from earth to

et __er t 'Ira rgh contemplation.This is explained in (he S v a c ~ h anda T an tr ain this way:Whenever you want to control the wind

b dIS hrouzhn vour bo __, -, you must" t _ rougrcontemplation, put your awareness onthe big toe of your' left foot. When thereis insufficient 'fire in your body (less'warmth in vour body)" you shouldme_'rate b , v putting vour awareness intile center D 'f the navel. When there is a-essening of the ,',esh in, your body , VO 'Uhave to contemplate on earth whi e-utting your awareness in the 'pit 0' yourthroat to increase that flesh, Whenthere is a lack, of water or you areflooded, then yo__must contemplate onwater while putting your attention onthe inner tongue ( gh ,a1 )~ ika ) just nearthe talu.. To attain all the powers that' you desire, VO'D must contemj ate 10 ' 0 , theelement ether ( a k a s , , ! ) while puttingyour attention Ion V'QU - head.

(_Svacchanda Tan,tra 7'.299-3,00)The meaning of the word , bhate'bh,a ,b, k a i ' v a l y a . m is to be free o f' the elements. HrQW is

5 Kumbhaka is the re training an, controlling of breathing. The Kt tmbhaka rered to here Isnot a gross retention ofbreath but a subtle one, only done by advanced y 'ogis .6"Controlling wind. relieves rheumatic pain. , ,7 ,.G,Mt l u ' k a : r efe rs , 'to the u v ula ; a s ma ll conical, flesh, 'm ass o f tissu e su sp en ded fro m the center of the soft palate.

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this accomplished! Y ou must draw back(pf,at j ' luh:ar,a,],am) you,r mind f rom theobjective field ,of~sensorv pleasures andconcentrate it on, th,le center of the breath.So it is said in the S v a cc h an da T an tra :Directvour consciousness to the centerof,t:'he nave l and also direct y our mind tOIthat center, carrying it 'away f'rom t h , !organs of the senees. T--h '11,.::" four t h' II _ '.. "_ _ ,,-, ~!I! i . . , Q~~!I I. J ,' . 'L.,breathing practice (p' f ,C1ry,ayama) 'IS itcalmed means of retention, (Svlacchand,aTanitra 7.297)In this P ' f l t l 7 . 1 a yilm a " , there is no breathingout and in. This has already been explained,From the heart, 'y1ou should direct yourconsciousness to the center of the, navel andat the lame time, direct flo ur m in d, which, .i slost. in, objective pleasures, towards this,center,In. the present . s ' u r a , the 'words bha taPrithak[.vani mean "just to carry vourawareness away from the gross elements."How does this happen? It happens when one'sconsciousness is not influenced by theelementary field.About this subject, it is said in the

,Sv lacch,anda TantTa:When you subsi.de the force lof all the:fi,ve gross elements, up to the stage 0 ' 1 'un.mana (bey,end .sa,mana) t VIOU becomeone with S i va . ( ' S ; v 1 a c c , h a n d , a Tan'tr'a7.3.2 '7 )The words na( l tsa, 'm,hara~blh' t i t .ajaJ'a-bhitEakai'valya-blhuta,prithak,tvani found i-n the

present satra give 'VOIU the same sense 'as thewords bhuta,samdhana bhut,ap...ri't:hal

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and none else, All acti n of Itmited' beings are wit .ss d b" .' e oneh ,I di d t d th l~ I d'0 m s_tree ' owar s _ tese lOll ea

i . thyogtc powers IS c trr e - " a y ' rrom econsciousness o f Lord Sr a an d i 00;1:capable of experiencing His nature.( Laksm i Kaularna'il a ~an( 'ra 1 .' ), rOn t _ e ot er hand, t .iat y o g f . ' whosecovering of illusion has subsided and who also h .. hractices tnese same y,ogtc exercises sue - :as

dsanal dh:) ! ' t lna~ d h l a r a 1 ' . 1 a J and samadh i' l is notcaught in the grip' of these limited yogicpowers. For him these, vogic exercises areunique. They are ncornmon : nd are notexpe r~enced by ordinary people,First, he explain the uncommon meaning

of afana Ordlnarilv, asana means to sit. insome particular posture. F'irSJ:, your masterdirects Y'ou,to sit in a posture such as thatBknown as padmtfsana or svasti,ka asana,~ Hetells you , L1 !O I ' ' to lean, just sit up straight, 'Youtry to do - I~ tever ne tells you to do. This isdone fir t~,But for such an advanced j)logiasana is lso u- ique, What s [hat as.ana for[his advanced yogr?

H d' hi ~ b 'e [1 5 to '1 ect 'is consciousness ietween'lis two, brea hs of exhaling an inhaling,Aft r putting his censcio .sness in the centerbetween these, _wo breaths, he must 'hold hisawareness in that center and there h mustestablish this powe r of awareness incontinuity, no eing diverted for even onemoment, When he ~ established there, this isreal posture (asana) for this. ylogi~ (Lak,mIKaularnatJa Tantra 8~12)

'

N ow after dsana " this j ! I 'Ogi m - rs t practicep r a 1 : 1 a y a m a ~ , For this yogi" however, this

pr'r l 'J) . t iyama isunique ..nitially, this yogi' . xperiences the g.ossmovements (If breathtna to andb ~breathing out, Then after some time,through t~e continuity of fixingawareness on these two brea .hs, hisbreath. (pra :? fa ) : ecomes so very subtleCsuk~ma lJrt i) that even hiecan't observewhen he isbreathing in an' breathingout ..Fol lowing this subtle state of breath(suk ,~ma 1Jrtti), the state which isaid tobeyo~d this subtle state ( 5uk~mat " i t a ). ames into existence. When this yog iexperiences this state 0 suk$m,QJi ta , he. ia the app e .ension that he will ~. teconsciousness of awareness but in fac ,h ll , OJ I II Iii f -ISmaintaining contmuitv or awarenessdoes not allo,w this to ha - 'en.' 'ow thisyog I experiences an internal throbbing( , s p c a n d a n a ) and this th rQ b _ in g againvibrates his awareness in fullness,( L a km i Kau liir tl a v a Tantra , 8.1 )When , he is actually effecting thissupreme , P T a n a y a m l a , he experiencestr .mendous divine sounds rushing inhis mind. Once this supreme pra1

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worldly cionscious ne SIS., Here, he mustwhole .eartedly 'maintain his awarenessand avoid its bee. min gweaker, He mustnot 'mind the sounds t. . at 'he isexperiencing, whether they be go c :d,bad, furi,~us, frightening orthreatening, The" by remainir g' fullVaware, he: will -ga.in. entrv into thesupreme state of consciousnes '. This iscalled praty'ithaT,a., It cuts down andh . !Ii h b d- '1, o p - tcpieces t~ -.o n age 0 -ignorance(ajna'na)'i i (Lal(~mi Kaular'Qtlv,u Tantra815)',' I- ~ ...The next yogic practice is dhy(lna~ Wha is>the real dhyana for such at " Y o g i ?When these sounds subside and. 'he goesbeyond the experience 1 0 ' 1 them heattains that supreme state of ecstai Vwhich is ineffable nd wh ~ch 0 -I y heknows. This is actually dh"ana, . (Lak~miKaularlJ,ava Tantra f~ i 016)Now for this yogi, what is th yogic practiceknown as dhdillnd?'When he holds the con ciousness 1 0 , .Lord Siva in continuity, eternally,without any break, that is dh i i ' T Q l ! a .

~ (Lak~mi'Kaula11JaVa Tant 'T, fJ . 8.17)What is sllmadhi fDT this yogI?When such a y l o g ! " experiences the ~t'ateof universal consciousnesi 0 Lord Siva ,not only in his internal state ofconsciousness of self 'but also 'in the veryactive life of the universe, this is calledre s samadhi,.,

(La,k,$'mi Kau ldT r , l aV ' a Tanc'r'a 8.181 )So it is explained in the Netta Ta'ntra that

d , h " l i n , a ' J ' d h a r G l 1 J , a an d samad.hi will also directyou toward the state o f consciousness of LordS i V l , So , the 'kin d o f d h l f r a , J : 1 la explained i n th eNeira TantTa will carry you toward the state of

consciousness of Lord Sitla and that kind ofd h u T l l 1 . 1 a , which t ads to the attainment ofyogtc powers, will mislead you.

3, .07mohajava, -anantabhogat

hai ld ... h, a ',aJaVI '. a i 3 v , a f'Afte:r conquerIng the. f i e l d o lf illusion( m a y a ) b y IdestroY'ing i t S ' man)'impressions, one a :tta in s th le V i'c tOTY ,o f[h e pure knowl .edge o lf cnnsciousness .

Ma,ya cannot be' eliminared unti its lastfaint impressions are also destroyed, Untilthen, this f1usion (mo 'h a ) will not end ..Andwhen, these remaining faint impressions arealso overcome and destroyed, then oneachieves the victory of the pure knowledge of

What is illusion (moha}l Illusion is thiscompletely differentiated -miverse f il led w i thimpressions and experiences. Whe n . thisfttusio,'n is conquered (j,ayat), which meansovercome (abhibhava t ) , then victory is,achieved ..Bu" 'his onlv occurs when the lastfaint impressions (samskara;~) of this illusionare also destroved. -"hrough this pureknowledge" vi 'dya) is realized, w _ ere eternalaspects are revealed 3 1 1 d supreme G O l d~ ~ btai dTh beonS'ClI0'Usn.less 18 o. tamer ~ .. L.en,elngvictorious, you attain and hold this supremepure kr owledge of consciousness.Therefore, the conclusion here is that in

i i7 , lavopaya, one also iscapable of entering Intosambhavap ,aya after entering and completingS , a k t D p a , , , a t So ..irst this , 'o,gI completesa tLa1 ) l opaya~ Then h. gets entry into"-~"t p ' _ A' d' h ""..k p- i I dartia ' .aj fai ' n W en sa_co'aya 1 .S comp etec ,h ~,,- b h .,. [ '; ' - '.d__egets entry into sam _. avopa)at, r 18 arso sal..in the Svacchandla Tan~ra!

10..W h . e l L l . you leave I hese sounds aside, you should nor remain inattentive to them. You should hen these sounds an .'n o t be afraid of'them" Wh'e'f l . 'you allow' them to frighten you. an d yuu become afraid, ,thinkir.tQs ~~I tmay do some harm to ,mv b od y" or UNo 'no" n01 I won't hear these sounds He' c. then you willcome out and agatn you win be in the 'world- y fieldof consciousness .., S O ~ Iyou sho Id remain inartentive to rhese scunds, 'flat s running 'them and not giving them anvimportance.

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IIo :'e'_i, 'up to'samaltit, the collection o'b d t 0 11 io don, age ISunlimited,W h n you e " erience pure knowler getyou experience it in 'WO ways: on- l 'p : rvadingand tes id in.g in G ad =co nsci ou sness( ii tl lt ,a . v yapt , ,~ ) and two, pervading u iversalGod couscici sness ( s i \ J a L I Y l a P l t i ~ ) ~ I f theexperience of God-consciousness 'takes placein the fi -' ' I t way, thai God=consciousness isalso bondage, You 'have to surpass thatG I Id~co-n5cious less (atma1JyaPti'b)~ Onlyexperiencing that stat, of God consciousneaswill riot transport you tal that S I pr 'me imit of

, , -[reality (s!va1Jyapti~)~ Now Lord Siva explainshow Gocl-conscior sness occurs.It is said inthe Sv ,acchanda Tantra:Bondage i . S I just d if fe.re n tia tt dkn ,Ie,dge,., It is experiencing, theobjects. of the world as separate fromGod-I' OiDS iousness .. 'Here, vou _ rinktat God=eonsciousne i 'purle andconsciousness in worldlv life is impure,\...ou must quit experiencing th' ,se ,,,"_'.".......,of bondage (p'usas) and focus your mindtov ards pure Gcd=consclousness.When you abandon. this experien ~,- ofbondage and direct your mind towar'dGod-consciousness, experiencing , n lvylourself, that is known 35 he perva ,~oof God-consciousness, the pervasion ofthe sel ~ atn l ,a ,vyapr i ) .The pe rvasion 0 S'iva (s~va'vyapti) isseparate from and superior to thepier raaion of God cr nse iousness(atmav:ylipt:i). When 'yo'U experience,jus as Lord S i v . a . experiences, that eachall e erv object 1 0 the universe iscom 'e -ely filled with all knowledge, allaction and all will, this is known as theper -as~OD of S i l J ' a (:fiv.avyiXpti). This i'the onl ' " a . to be d4'r,ected towards thekingdo.m of consciousness (cair[anYla),the stater 0 ultimate 'reectom.(svii tant rya) .

I(S1),dcc.hand ra Tantra 5iIl434~35)

Sal; .his scripture tells us rha t- _ eper vas ion of God .......onsciousness( a tmav ) ' ap t i ) is also an illusion [hat:b W'h ~ ~m'uste overcome. ,.' ren It 8overcome, then you will 'be capable ofachieving [hie pure 'k ' .owledge w h i ch isbeyond the mind (unTna'nii)" Tha is thep er v a sio n o f unive r sa 'God

I I! ~ I I ! . .. ~consciousness ~slvauyaptl.As~ t has ,re m said in Svaccha naaTantra:'W - h Il t i ! l i d h',' en you experience casting asu e t. ebondage of the bound individual (pasla.~)and put V O ~r consciousness I I V'Ol' ownself, that is Ged=consciousne s, Then,after hat, God-consciousness is also tobe abandoned and you must unite yourconsciousness in the pure knowledge ofconsciou nes -.Th. :retbecause the mind(man ,-) is onl the col ection ofd~.ff'e-re'nl'ra'ted knowledge (sarhkalp,u)"U ' iI find that stall' where the mind(mlan 5) is not exist in _ at r a i l

1 2I(unmana). (Svacchan,d,a Tantra5tr~393) 'S I O ~When you progress beyond the idea( s . c L m k , a l p a ) of goo and. bad, of p re andimpure, then actually, when you thinkdeeplv about it, there , r ~ s no d'ifference'1 . t, di id a I - ! I I detween n: lVI.' U, " ,consclOUS,nes.,s ao__God conseiousness, This is thatsupreme knowledge where you finduniversal GOld consciousness, the

.; II'~ f S' ( .... _. -'') Tb IMrpervasion 0," : lv a ..Slvavyaptl , . , iere ISDO greater knowledge (v idya) tharr this.(S1Jr(lcch.an,da 17antra5 .394)God=consciousness is the same :as thei .dividual consciousness in which we areliving, QU.T life i f filled with individualconsciot sness, A ~o',gi's li'~e is filled wirhGoq~.c.o'nsciousness ..And a supreme : > , o , g i ' s l.ifeis f ill e1d with universal God=consciousness.. di ro d I G " d i, h f: lVI_ uai .' :0, =consciousness IS tne state 0'

11..Samna is that sta e where the rnind is to, lly destroyed, wi" h.'the excepti on of i8 inpressions. W en one ls bunt '[.0askes, the Impressions of the askes still rema in.

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self f a tma) ' , and that self too is to, beb d dU" l G od "ani: one ,~Universa _ '0 =conscrousness tstl1.e state beyond, mind, funmand).Now vidya (kno ~edge) is defin d. There

are three aspects found in vid,a~ knowing( vedana) , infusing vour consciousness(bo,dhana)r and, the disposal of materials' hatare alien to y,ou,rself (varjana).

Whe:n knowledge l ( vedana) of the- __, aleternal aspects of S i , va_ . . . . . , . m iversaknowledge, un lversal will and universalaction-s- is held, and the knowledge ofsupreme God~consc-ious nes is alsoachieved (bOrdh,ana), and when then e g a t i o n ' o f u n i v e r s a lGod-co' sciousness ,'\. abandoned anduniversal Go d-cconsctousne ss ispossessed (varja~na) that" in reality, iscalled k -owledge (vidyd).You mustestablish yourself there and t' 'en thes up r em e Ligh t o f un ive rs a]God-consciousness, which is the' on,lycause of entering into your rea nature,'will appear. (Svracch,anda Ta;nLtra,5.395-96)Now , for that yogi who has achieved this,

kind o f pure knowledge of unrversalGod=censcicusness.

308,I " ,' . " ..J - ," Ii _, ka hagrat_vltlya:~ra '~The w'ak ' ing s'tate is a'no,ther form of h isreal natufle o f ' consciousness.W.akefulness isnot other [han his own ru ture,'his real nature of CQ'- sciousness ..It is anotherforman on 'o f his un iversal COnSCl IQUSness . Inspeaking of the waking state, the dreamingstate and the state 0 ' sound sleep are alsoincluded. 810fo r such a yogI , these three states,

..which are experienced in daily ife, are notother than uni versalGod =consciousness,The waking state ( jagra t ) is anotherfo mat ion", another ra y of .'is being, his

expansion of self~For him, the waking state is.. fa' I~ ,hot separate. nor 15 it~.eign. . t ts, on ' r . ' econt arv, another form of ..is expansion ofuniversal Self, The divinity that he gains, inthe. state of unlversa] God=censciousness is'found by him to exist equal y in the wakingstate, in I he dreaming state, a rd in thedreamless state, deep sleep.

And then, after achieving the state 'o f pureknowledge, this yogi pervades this supremeknowledge with, oneness. 'H e 'is always awareof his universa conscious -es . So, fo[, such ayogi, the waking s' ate is the second form of hisestablishment of being, Where does this Y O ' g ifind this state] This state of wakefulness if notfou nd in U I n - conscio usness, It is found in~I~ hi U b U h~ - ,,1 ., b be d . d.t I isness, ~-cause t rsn e ss 1S a osor e andigested, in Universal God=consciousness.So, for such a Y 'O g i 'I this whole obiectiv worldis another way of his being, another way ofuniversal consciousness, The state of Godconsciousness, on [he other hand, does notdi gest "thisness"; it only digests U I ~ J ,consciousness.

S01 rr is )'IDgi realizes [hat the state ofwakef ' llness is just a n o t h e r r _ 'V of hisuniversal consciousness. For him" this wholeuniverse is n ,t separate fom him. It is 'hisown expansion.It is only [he sparks ofhis ownbeing.

I t is said als '.,inVijf tana, lbhlairav' la Tantra:The universal consciousness of God isexperienced in, each an,d every way in,this field 0 organic action (a k~amarga ) ,h h s, b L I hi ' IW' .et :e'r' It ~e nearmg, tone -_ng , see tf i,K ,tasting, or smelling, S'Ot 'when theaspects of universal God=consciousness

12,.The mind (mana;~) is only collection o f differen iated knowledge (5"un.kL1 l~pa)"It does n o t mat ter v hether it is pure'knowl,edge., Both of th es e e xis t in limita ion, in , the cycle of the mind in bondage.

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are always present and when thatu Iversal God=consciousness Is themain asp ct 0_- that yogf his universalGod~co'nscio'usn,ess 5 fill. deverywhere, It is never absent for inabsence it is also not absen t,I (Vi jnanabhai rav lQ Tanlra 1 1 7 )- his is [hemean~'ng of this verse.

'Wl l. 8i re ve r i s f ound in .is universe is existingin universal consciousness. So there isnothing eliminate; nothing [0 e .aratefrom your con sciousness. Whe.n. univer aGo -coin ciousness is the foremost aspect ofthis yogi, then evervt ing is filled with hisuni er al consciousness. r is neve absent.absence, ir is also 'not absent. If it'sabs .nt that means it is also existmg 'becausethe absence of u iversa] consciousness isalso existing' in 'universal consciousness. So,in th e at b s e .1C Ie 0 fu n cO v e r s a 1God=consciousness, he also f inds thepresence of universa God-consciousness.F o r" in the absence, his being is presentbecause he is aware that unlver salGod+con sctou ane ss ;s not existi ng,Similarly, it is exis .ing in negation becauseru g ar ro n al s o exists in u n iv r sa lGod+consciou ness,This i.s nit the 83m. in God- b .o,nSClOUS'neS8 n e c a u s e inGod=c ons cious ness [he 'negation ofGod=cors sciousness is discarde ,"I is only in -

universal God-consciousness that both theaffirmation and the negation of universalconsciousness are digested, So, if you knowuniversa God=consciousness, and if you donot know universal God-consciousness, iti [her.' .Both _nowing and not knowing areexis ing here because 'not knowing is alsoexisting in t Iat SUPI erne being. Notknowing cannot I xist withou universalGod conscio isness, because not knowing isalso existing .~nsupreme being. So absenceis arso p rescn t. It 'is also said in_ ~Sarvamangala Sastra:'

I .' I ! I I here are onlv :I t ,IS umvers , tt ere are on V twoaspects Iound-e- energv and theen.ergy holder. Of these two, it isenergy that isheld in each and everyf r " b .hiart (]I tte un verse _,-cause t _ I . S

,., .. 4; f h jjuniverse 'IS, In ..act, t ..e existence 0energy, And the energy holder ils- 1 '.Mahe.fvara,h- himself alon e ,( S a r vamanga l a S.listra)

This uni erse includes evervthing,whatever vou feel, whatever you hear,whatever you experience in the dai yro I' tine of life. That is t - e existence o f

:fenergy. Sak t imana , the energy holder, is t Ie_ ~greet lord (ma.hesvara~ ) lLord ,Siva himselfS iD nothing is lost because "when v ou losesomething, y'OU experience t at there issomething 1 .SS~ B ut that lessening ofconsciousness is also existing in universalGod consciousness. If that lessening ofconscioust ess is found as 'part of awareness, itwtll improve the functioning of [hat U uversa]God consciousness, Whe.n , day bv day , v ourconsclousness becomes less and you are. awareof it, nothing is 108t .. When a madman iscompletely mad and he know .'he ismad, thenhi ~ not mad. I f he is aware that the is mad,then 'h e is n o t mad at alt. B t when he isunaware of his madness, then h i e is actuallymad. So, when he is aware that. he . i s act ua ll vmad, then he is nOI[mad, Wh.eI l a y.ogi is awarethat his nature of self has become l es s, t hen ,because he's aware, it has- not become less,The nature of the self is awareness. Willeawareness i held", evervthing is h ..ld. Such aV O g I always resides in the consci ousness of his'nature.

(To be continued)Edited bV John Hughes

13... ahe i vara m ean s "g re at Lord", It is another name tor Lord Sllv ,a .

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AIi'ce C~lri:,stenlen came.all the 'w'ay from Fllorida,US IA , tolshwar A,s,hrlam ' , a t :ISll1b I8,r, Srinagar 1 1 0 earnabout Ka,sh,m' i r S,haiv i ismat lshwarswareop Siwa im iLaksh 'ma-'nJii]o'o's fee t The. : ' [ . - . . ' . ' j ~ " . _ .. _ : . . : , " . : . . : - ' < 1 - _ i ~ : . . . , . . ' ,con've,rslat, i ion.s l.a.1sheIhad with the: gre,a' i Shaivamaster provide manyi llu lmi,n.at,i ln lg i :ns, ighl ts lntohls I:ife la s weill a,SI variousaspects of Kash,mirShl,arva phllesophy and

co".. .. " '. . . . . . ..S W A M I

' \ ~ ] O " , , , O ' ".. '_ :. ,- '. ".' ._

Allice IChrista,nssn

NIN. E 1 ." .. ',_ .STUDENTS AND D:lSCIPLINES

ALICE,:: This student ate the p r a . s - a d , and, his paralysis carneon. Today he ismoving. He says the 'paralysis first starts here,then moves up tOI the whole left side of the body.~~.~LAKSHMANJOO:, Hie should do sitali .pf'ana~larn,_ youknow s 'i ta l i , pr ana y am? Youhave tO I take breath throughtongue, make this channel in, tongue, like this [Sh,QiWS curledtongue], hold it like. this. .I t is 'very easy, That is all, Take:breath in through tongue and S'['O!'P' a little. Hold it N ow' . I lL :. " . L . .,' , .', . , :::. .. . ", '- I\.,., ,_., , . , . '. , - . . '. L t" . '. ... ", ' "close your mouth hold it,for one:or two,seconds and let it goOU'[ through nostrils,

ALIC'E: Breathe out through vour nose. Wh.e 'nhe does this,how long does he breathe in like that?LAKSHMANjOO: As, long as 'he can comfortably, Thenhold it..Then. let it lout through nostrils, And go on dolng ittwenty times, Each morning, every day, It will set yourits praxls.We are g...ateful 'v tllb fystem.Yoursyetemwi ., e -'lne j

to Ms~Christen"sen forglivi'ng IUS the permisaien10 use this material 'for' th ,e ben,ef it of ourreaders.

ALICE: Swami] i" what would cause something like th is from .this man taking this p r ' a s a d 1 'LA.KSHMANJOO: You,must not distribute so much, p r , a s a , dtOI 'him for the time being. There isnot so'much capacity.

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ALICE: Isee. And so the' left side, is not:catching u p yet: He will, nave to balanceirst.LAKSHMANJO'O: Yes~This prana,amawUl maintain his. balan ce, Just hold it fo rone 10 two seconds, that is a 1~N ':uralholding, anc hen let it out, Go on holding'b t don"[ sto p .. Y o u ave not to rest [ill youdo [his -'w'enty times, Eac - morning, firstthing in th e morning before breakfast, Doit . each day,

ALICE: Swamiji, sometimes, when Igiveout prasad" '0 etimes 'very strange thingshappen, Sornerim -speople -fallasle,epimmedia .elv,LAKS' , A --OO:',o I r ands are divine.5 0 1 that divinity must be acce pred,

ALICE: Does hat: mean that the nervous d 1 d l h- 'ystem tsnot eve opec enoug _ 1

L,AK SH MAN jOO :' N ot -n OU~

ALICE: In the student, So i I see a studentwho's upset like that then Ihould be verycareful,LA'KS'HM,AN]'OO: You .should n o tdistribute , S O l much prasad to the' II

ALICE: Sometimes" Swamiji, when I havesa in me, Itation with students, when Ietthem ready fo r meditation, I sing "Om"three times, then suddenly someone will get very' sick to their stomach or very nauseouswith the sou - d of that 'Om", or sometimesthey go rigid and freeze, when my ' "Om"

comes out, What should I do about this?Wh,a t is the prob em he' eiLAKSH,rANJOO:' They should notremain in their seat,

AL I.CE : The 'v should leave,LAK S,H M AN JO O': They should leave fo rthe time being"

ALICE: This also means underdevelopedsvstemi And i f this continues a, long timethen thev should. ' rest a bit rom Yoga?LAKSHMAN)OO: It will harm them,

A'LICE': I t will hurt them, 1 see, Once in awhile, you know, if Io somewhere to teachY o ga" I w ill w alk into a [loom full of peopleand suddenly some person who doesn ~Itknow me at all will get a violent reaction, Imean they'll lust shake like this and this,an d run away , I t's , b ecause 1 0 the, Yoga?LAKS HMAN) 0 0: Yes~Because there isnot much capacity to digest that.

ALlCE: Swamij i, when ) first met Rama..when he, first carne [0th e United States, l'had never sat in meditation with, a, Yogibefore, tha I remembered, S i a l he had 1 8 largegroup of people in a living room formeditation ..Iwas sitting on a piano bench,'because there were no c airs left! So 1wassitting on the piano bench, and Swamili~said, uA I I right, new 'we're going '-0rned I' ta -te il l A-n d he t o - . ' - ok h~ - 1 , t po ' siti --__. _ __ ,,. ., .., IlL. ,'.. , J l S , 0 US.i, .l, onand began to sing his "Om," Wh.en he sang~IOm,1ISwamiji, my body lifted u'p off the

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'piano bench a..nd slammed into the wall onthe other side of t~ room! It hit the walllike somebodv 'had taken a shovel andsmacked me, 1 lay there Ion the flo o r, 'ha lfconscious: 1 c ou ld . hardly do anything but,cry" I 'w as s o, em barrassed. A n d, I just turnedmy head and looked to Rama as if to say,I IWhat happened?" And all he said was"H W ' rr '1 '1 the h ~ .-en ' II T h t' all_ 1 1 , ' . e c, :t![n 'ne~ s a.re op - ,.,~ a SOLI, .And he lust laughed, and he wen'[ on and al lthose people thought ] was a little crazv,What do yo,u think about somethrng like. that?LAK SH ,M AN JOO : A ll thatwas entered.

A 'L IC ' E 'l i W ' : '' : h ' ' " h - - . ~. ,- ,, c' " ' , ' t ' , . , - , - Iik '.:~;.._ ."en e sang it, 1 was, "n ce a: ,.tch "" 'h ' - I h ''',~d hi: ~ I I O ' " 1 ' 1 - ' f!SWl C I,~ W ,en .1 ,ear ' lS '.' .',m ; ; ,

,ALICE, : , It just hit 'me like that, I r i s almostimpossible fo,r an American to think thaton e c o o ' un d fr 0 ' ma man's mo uth ._ a., _~, '. . __Ui. .. " . a. .. . ,.,' II i !! ~'L,AKSHMA'N) 0 0:: Ir does notmatter! YouID'a:y' 'b e 'Western 0'[ ' V 0 1 U , rna'y be Eas tern" itdoesn't matter, I t is the connection fromyour past births. You were connected withhim in 'y'ou,r last birth.

A L I C " E i I I A ' " d : h ' " " , d , f" t'h t, , .. .. , ''~ . _ ~ '. " n,,- s o t e s ioun '0 ' a .. VOlc ,e U~~LAKS'H.MANJOO: Penerrated throughouty 'our body,

ALI 'CE : And w a s it like : c L ' oelectrical shock?Wh:at was that force?

LA,K ,S 'H ~N JO 'O ':: 1 [, was that spiritualshock.

ALICE: It's just a force, unseen force , Andyet that unseen force ,ca.'n pick U > P I a . grownwoman an d slam b..er against the wall? Sof '1 ' ~ower U It [8.

'LAKS,HMANjOO:' There is another 'pointwhich a Yogi should observe. There are'three kinds of tides of gunf~~Sraveling ineach and, every individual, and the 'Yogi hasto observe when the' '[ide of sattwa gu,na, istrave ing ..Sometimes the tide of taias guna~ '1 ~ d ~ he ti d f' "lstravellng",an ..somenmestt ett....eo, la ,mas I~9 trave mg.At the time o f [he tr av e r in g of 'tarnas g u n a " aYogi has to mark, and he should \remainabsolutely passive for meditation, Oneshould not put force at [hat moment onmediration.and when the tide of rajas gunlais traveling, at that rime also, Yog j should

Sometimes tide of sattw,a guna is trave ing,At that time he should remain absolutelyconscious and PIUt all force in meditating,

,At that time meditation becomes 1'0 0 0 / 0successful. S,o a 'Yo,g.i should observe thatt i lde" and that tide, is when in your mind thiswave o f thought com es, an d you, feelabsolute lo v e fo r God, absolute lo v e fo r,realization, absolute love for detachment,All th es e, thrngs ha'p,pe'n when ride o f S-Qt: ' twaguna is traveling in 'VIO'-U. At that time it is thegolden chance for a Yogi to meditate and

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centralize vour one-pointedness on 'V'OU,[prescribed YO,gic point. It is well said, in theBhagavad Gita: uWhen '[he tide o f Slattwag'- - ' n ' u l~ 'tr'a,- elllns 11n ' _ " ~ o , 'u then k n owl edcea. I___ __, " I _ ,_ 1 1. . . IE J!.,., ' , ", .,' , , > " " ~ I!I;;.,., 'eap'pears in you, attachment fo r God-consciousness appears in Y 'DU~~~ 'Thur is thepoint :" that is the golden opportunirv fOITyour meditation,

'Wh,en, the tide of rajas guna, is traveling vouthink towards worldly enjoyments, lust,greed, ,AlI those things appear in yQ'U~ Arthat time you shou d 'put your faceabsolu : ely about turned. 'Y o u s ho u ld notthink of anvthing at that moment; notworldly objects, not worldly pleasures, butsit and remain passive for all those things.So this s not the 'moment for meditation,

And when '[he tide of t ,amas ,guna is'1 ' 1 'I h .'rav'e [n,g sugglS, n,ess appc:ars In, 'y o u . .

Forgetfulness of God. appears in you. Atthat 'moment also you should remainpassive. This W 1 I - V ' a Yogi should handle hismind, And bv handling like this 'he will getentry inGod-consciousness.

These three-fold tides, S'la[tw,a,; raias and.la'ma.s~ which Iam explai ni ng, ateconcerned with the individual ..And 'besidesthese three tides" there is another flow oftide, from universal energy, And that tide isabsolute saltwic tide. It has nothing to I d awith rajas 0'[ tamas tide. It 'is absolute ,sattwictide. And this absolute sa ttw ic tidef; which isfrom [hie force of God-consciousness, risesat: the time of 3:00 in the: morning. And it

subsides just al: the moment of sunrise. Sofrom 3::00 in the 'morning up to sunrise thefunctioning of this tide appears,

Bur it does nor appear to each individual.Ttis a kind of big tide, hroughout the wholeuniverse. And our masters have instructedus 'not to 'neglect t'his golden opportunity,from ) , : , 1 0 0 up to the beginning of sunrise. Sothis is the best opportunity for a Yogi , for a,sadhak~ to meditate,

And a'[ midnight also this kind of tideappears, That is, fromI? midnightup to 2':0 10a.m, At that 'moment. also, one should notget absolutely caked or governed bl ysluggishness, or ally' o f that. He sr auldremain absolutely aware of 'his meditationduring this period. N,o matter if thismeditation moment does not last from, 12 '[02 ~ , that would be beginning at 1 2 ' i ' YO IU jus tt ry ' '[0 think of the Lord and watch, yourbreath, at, that moment, You, should sit andwat ch wour breath at: that moment noImatter' .if YIOll fall asleep again. This, 'helpss a d h l l l < . ver'Y much. These tW"Q 'moments a . : r enot to be n eg lected 'b 'Ythe s t l , d h , a k who wantsto get Iiherarion from the 'pains of repeatedbirths and deaths,

Besides these two way's of meditation thereis another important point to be observed,and that is, th e grace of God , I f the grace ofGod is not there, then, although one doesthese 'two 'ways of meditation, they remainfruitless ..God's grace is the first thing which'must be achieved b ! y sf ld.hak~ If God's grace is

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there, then it becomes v 1 e r y easy to meditateon 'hese two ways 0- tides, It is well said in.Taf!l. 'rrla,loka that without God's grace,'nothing lean happen. God's grace is equal tothe grace of the master, If your master is on

,- h k h God'' " 0 ' ' ' ' r - s id e , t"" e " n ' " ' \ lOUI m u s t en t ow t--}:[ I, . 0 s>U'- !iJL ""~l.. I " _ ,,,,.!;]I -, . _.' """, ",grace is also there. If God's grace isthere,

~ m d ' S ' III'yOU'[ master rs on y,Qur st ei' ',.,0 ' mastersgrace and God's grace are one.

In fact, ' y 'o lumus t do according to the' ordersof your master: you must maintaindiscipline before ylou.r master, 'YOI'U must nottell lies before vour master, Wh,e 'ever yOlurmaster is present y O ' u , must be humble, yOlum ust be humiliated ..Yo 'u must 'always bow ath 1 " co feet be '. cau se wi th '0 ' u r v o ' !I iit m !"ii ster's. ' ~ LL" .''.'a. ,- , . ....._' .....IL ,,' l::l.iJIi,~, ag rac e, G o d's grace wilt never ;a.p'pe;ar~So the,master's grace is the most essential thing tobe achieved b ' y ' a sad,hak~ Then a one onec an 'b e lib er ate d from the wheels o f repeatedbirths and deaths,

It is,well said somewhere in Vedanta that ifyour 'master is pleased with you and Lord,Shiva is not pleased 'with yQ'U~ don't worry,You r ma ste r's being 'pleased, with y'OIU, 'will berecommendation to Lord Shiva also, SIO thatLord Shiva becomes also pleased with 'YIOll",-If 'master is , not pleased with, vou , and Lord

(Shiva 'is pleased with you" , nothing canhappen.

So above all, your master's grace is essential.So Y 'ou ,must bow 'a t the D e e r of your m aste r ..Think his name, remember him always;before doing meditation, and after ending

YO'U!' 'meditation, you 'must think of vourmaster's feet. The master's feet wlll alonemak e 'y 'o l'uliberated from chis universe, Ilsobow at the feet of my 'master so that I getfinal liberation and get complete entry inGod-consciousness fc)rever, 10 1m Namah, S h i ' t l a y a , ! ,

,ALICE: Swamiji, you know the disciplineof Yoga seems to be 5,0 complicated, But inPatanjali's book, the yamas and ni :y lamas ofhow '[.0 practice Yoga are there. ,A tot ofAmericans are trying '[0 read. that andunderstand thar, Let's talk a little bit about'what those things are,LAKSHMAN)OO: These are limbs o fY oga. L im bs o f the body of Y oga, Justimagine Yoga is a body , and it has lim bswhich have to hie,developed first" beforeentering inYoga, And these limbs are eightI.i'mb- ' j / a -mas, nya ,mas , asa nas,pflanayamas, , p r a t y a h a r l a ; dha1'na; dhyana~and samt"dhi~ These are eight limbs andthese eight limbs weihave '[0 grow, These wehave 'not to grow one by one, just as ,~~~~

ALleE, : : Like a flow er s talk ~"!'LAK,S ,HMAN)OQ: : This, is. Just like ;8 babyin the wornb~When a woman is conceived,..he limbs, of that b a b l y grow simultaneouslv,It "is,not that the h , e , a d 'will grow first, thenone 'arm 'will grow an d another arm willgrow afterwards, then lon e leg will grow,'then foot will grow. N o" they growsimultaneouslv, In the same wav, the limbso f Y o ga are to be developed simultaneously,These first '[WO l imbs are yamas and

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niyamas~, There are f ive ,amas. And .niya ,mas ar,e also i.ve~Niyamas are s .haucha ,san,tosha; t a p , a s , sv,ad,hyaya l an d

IishwaTaPT,an'i ldhana~ The five ,yamlas are..ahimsa" satya' l l asteya, bra ,hmachary,a , andaparigraha.,.

S hauch ,a - sh,auch.a is purity of your body 'and min .. ~This is first Iimb of Yoga. Yauhav'e to see ha your 'body is ' P U [ ' I e - and vourmind is pure, This is shauc.ha" And. the'power of shaucha .~ the siddhi arts i-d bydeveloping slla 'ucha, 'S 'I at r e Y o g i feelsthat his body ts always impure, He do s notlike the limbs o f his body . .And . he does . lorW3.n[. to, contact any other b , o , d ' Y with hisbodv, this is the power [hat is achieved 'b'Ythi s h a u c J h a , as itis said bv Pataniali

~ nd next is santoS'.ha~ San~osha iscontentment. Wh81te 've.~ God has given us,b content ed with that, T __at is .santosh,a. B y'[.-:at santosh,a 'what does he achleve+ Heachieves abso u e peace, H i e remains alwayspeaceful, heeels contented.

AL' 'CE: Even in the middle ofa busy worldand everything, the contentment can 'b ethere.L A K ' " S "= - H -M A - ' : . N J ' O ' " 0 ~ -",_ .. .. -, . 'tI . .".(, f .-.' ,.._ '; -, ~: '. :.- .... .. :;. _eS',1 yes yes . .

ALICE:, Always peaceful ~~u That's reallyneeded. Swamijt, among au people,LAKSHMAN],OO: Yes, This is callei..san,tosha~ And then is Ita Pia s - penance.Penance is just tolerance, all around

tolerance, If somebody abuses vou, justtolerate, don't lose V O I r tern ie ~This is hekind of penance you. have to sentence yourmind with ..

ALICE: And iS more a mental penancetha _.p ' h , ysica] penance 1 sn't it?' '. I.t fi I. I" _ P . . ' , _ I ' . " - I . " IIpenance.

A_LICE,:: Sometimes people think that'penance means cutting the body or hurtingthe body .q~LAKSHM.ANJOO: No" that is notpenance, This is menta ..-penance. And thisis called tapas.

ALICE: And what then is the, power thatcomes from this men al penance!

1L,AK SHMAN JO ,O : All pl lowers. I f a guruiniti .te 'his disciples, that initiation will bepowerfu ..Because of penance. This is thepower t-.at is attained bv t rispenance,

.ALICE: ] see. .SIO that WOIU d give a personpowe -todo wha t thev W'~n r to d0, ' . ' ', , '. r., . r ' lJ P . . . . _. _ _ . I . . ', n :0., .i . , , ': IILA 'K SH MAN JO O: Y esi0, ce I initiate. [hisman, he will get the fruit in [ a . few days, If lhave 'no penance in me" and I initiate you ,it will take. years and years and still it 'won ' t :be complete, _ h i s . is the power, this is thegreatness of penance, that is needed in aguru ~ in disciple also. And this is t a . p a , s ~A n,d the fO'u~['~11ne is s v : a . d , h y a l ' a ~ Just readand wrtte spiritual bo oks, Y o u. . sh :ou . ld n ev e r

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read. and write' those books which, will divert'you. towards 'worLa~ly pl lf ,a,sur 'es .- these

i' b 'k icture b lc A "dmerna 01'0 J5 Q,rsome picture oeoxs, Avot __these picture books. You have to study onlvspiritual hooks- Thls is called. svadh"aya" ,And 'by that, the pOlw'er of that doing islonging for God, Desiring God~ Long forG1o,d and H e is perceived,

ALIC,'E: Perceiving Go d " I see. So you seewhat you are longing to see,LA 'KSHMAN JOO :: Y e s~T l1 .atis the powerwhich comes from this sv 'adhy,aya~ And thefifthniy'ama is called 'is,hwarapranidhanla,which is attachment, love fo God", Love forGod must be developed. If there is no love ofGod" Yoga won't be effective, All 'activitiesregarding spirituality will fail, There mustbe attachment, there mustbe close love forGod .. This i, g most necessary ni,YG 'ma ~longing and loving, attachment tor God,

A L IC . E : ' - h e word attachment i s o f t e n. -. . e., '. _" . ' ,.:_ . ':_". . ,. '. .talked about as if it's a 'bad word, and 'yet 11.0W ,'VO:U are. saving that attachment i s . verynecessary, Most people say if Y'O'U .ha've 'anyattachment at all ~LA.K SHMA'N ) 0 0 :: 'B ut that meant world,World ty artacbrnen t. I t i.s ap i r itu ala r rach menr. Att achrnen t for God Iattachment for Lorid" attachmenr for vourmaster, I f you have attachment for vourmaster, it will come ' b 1 y ,svadh)'aya~ Svadhyayameans just reciting the rtame of ylour masterday and night, your master will appear~ .'before ' y a l l . T It is definite. It is sure. I t is thepower that comes after these, And these are

five niyam,1!L, This i s , one collective limb, afive fold, collective Iimb, This is called,

nlyama, , .

And another five fo d collective limb ofY O r g a i.s~llama..That ia lahimsa t sa tya , asteya':Ibrahmaehlarya" and aparigraha , . These fivey,umaSi Ah ' imsa is just not to hurt anybody,

,AL ICE : Non-violence,LAKS,HMANJOIO': Non-violence. Nnn-violence b "G l ld , i l y and in, mind also ..Your mindalso must not be violent, Y ou must be non-violent. Just to speak soft, soft words.

ALICE,: This takes, 'B long time', doesn't ittS- i~1'watrujnLAK .SHMAN JOO :. B u.'[ you 'have todevelop them before you enter in the bodyof Yoga ,

ALleE,: 'Yes~'What I meant was that somepeople think that: just simply because theyopen a book and read about a,himsa or truthand. this sort of thing, that they' can do it ..But it takes years of training, doesn't it?''LAKSHMAN)OO: This is not. a questionof reading; ylou have to experience it t Youhave to go through it. 'You. 'have to live inthat.

ALIC E: Y es..It's not a moment's w O I Ik , _ ' i t ~ 1 5a lifetime's work.LAKSHMAN) 00: So it is ahimsa~ Andhi ~ d ' ' " 1 1 1 b 118 non-vegetarian oiet 'Wit. a. so ne ViC ent,

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and that is .0 be avoided also. The powerrhar comes from ahimsa is that when ~7'OI'Uareliving in ah imsa , non-violence, when therare [WID opposites - it means tiger andI nOUS 1e, for example ~ tiger and mous ewon't be violent before lrim 'before thaperson ..

.A ICE: So natr ral enerni es cannot haveeven any' violence 'when he Yogi is g a z I . t 1 . gn the n,L.AXSHMANJOO:: Yes, yes, gazing ontt em. This is t e power,

ALICE:: So the lion lie down with thearnb. I that what that means? ' f the Y o gi. ispresent [he lion lies down wi h the Iamb,ecauseof his non-viole ce..LAKSHMAN)OO: Yes~ This is thevibrating force hat cernes out from theYogL

ALICE: So there t en can be no fig.' t then,LAKSHMANJ IOO : N O l violence,

..nIC.:practice" a little: more of that, woujdn'r it,S "'1wanujuLAKSH ..ANJOO: Yes, yes" An d it will bebeneficial to everybody, ahimsa . Andanother yama is satya, truth. Whlatever youfeel, v ou m ust speak, But youmust not speakin such a way that it hur s people. That..ruth you should avoid, You should functionthat trut .which will not hurt others.ALICE: So you don't SBly' something [0

somebody that may be true 'and, coulddestrov them,LAKSHMAN,JOO: Yes.

ALICE: Actually, vou make sure that it:doesn't destroy hem"L.AKS'HMA'NJ100: That's truth vou shouldadopt ..This is sa ty a .

A'LICE: What . appens when a person isestablished in this truth?LAKSHMANJOOI : \Vhe'n he is establishedin truth, whaieve he says is , u l f i I l e d . tAL CE : . And what is [hie next one]LA .K ,S IHMA.N}OO: Asreya. A sreya isnegation of thef ~

A_~ . ICE :Nonstealing, II' LAKSHMANJOO' : Nonstealing, Theremust not be thought of stealing in VOU~ Thisis also one limb of ,amas; which must be.develo _ed, If yOlu steal only one blade ofgrass, YIOll are not connected wi hit .

.ALICE: Then that wou d ruinthe fruit,LA K S'H MAN JO 0 : T ' h l e , whole 'body o fYo g a w ill be destroyed.ALIC E : So ev en if somebody were to walk:b y a garden and 'pluck a flo wer withoutasking then u at w ould be the r.mation 0their y e o ' g a ? 1.:_... , 1 1 . _ _ . :_ tLAK SH MAN 'jOO : Y es.

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, A . L 1 C ' E , : : That. puts a strong arm on it. ' Y o u "would have to ask for flowers every day,then?',., 'tAKSH'MAN)OIO:: 'Yes! [laughter] Andthere is one more point to be obse rved , thatthis thought also 'must not come in you:"This piece of thing is very beautiful, . Iwould like to have it. I would like to have it,'but only this, much" ,_- this is stealing.

ALICE: That is also stealing. Simply thedesire would 'be stealing,L ,AKSHMANJOO : That would ; 8 1 1 s o bestealing",

ALICE:: That ' i s . a1 5 10 steahng, 'a . subtle. senseof stealing. And the fruits 'ofthis?LAK:SHMAN] 0 0: The fruit O I l ' 'notstealing is that all around bodily and inm in d, all jewelry, all money, all richness, hebecomes rich, everything comes before him.

,,A 'LICE: Everything comes to him, U ..LA.KSHMANj 0 0: E'vervth,in"g comes [0him automatically, without earning,

AL ICE , : Wh ,at a wonderfu l thing that is. Soif he wanted something : i t : would be there,immediately. Everything is his,LAKSHMAN]OO ' : Everything is his. Thisis the power that cernes through developingastley'a~,

A.LICE: , Swamiji, how' lo n g do you ' think itwould take a person to become establishedinthat?

LAKS'HMANJOO: J use one yearA,L'ICE,: , Wouldn11 t [hat be a marvelouslypractical thing for a society?LAKSH'MANJOO: Yes. You have topractice it for one year, without any leakage ..If there is leakage, then you have to startafresh fo r another year,

ALICE: But if you, d,id it: fait'hfully', mental lyand phvsicallv for one year, and watched themind e'very moment ,"'~~~LAKSHMANJO'O:, Then you are fit toenter this 'Yoga, in the real sense.

,ALICE . : In one year you co uld rlo it u~..Thatseems a small time ..LAKS'HMAN]OIO' : Ye8,~it's not tlOOImuch,

ALICE: Especially when people work theirwhole lives out sometimes to find thejewelry lor the lands or the business orsomething [ike 'that i~~i That seems a smalltime ..Nowwhatwould '[he:next one 'be?LAKSHM.ANJOO : B r a h m a C ' h a f y a ~ , Withbody 'a.nd mind, you have to developdetacluuent f O I ' 1 r other sex IIon't mean thatderachm ent for other sex meansdetachment 0'( sex 'with husband lor wife. Idon't mean that ..I .mean for other women,

LAK S,H .MAN JOO: Y esi,A'LICE.: But you ate not meaning that thiscannot 'be, observed withlng the 'normal

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regu. ated life ~~. . .LA'K'SHMANJ00: Regulated life, "That isalso b r ahmachaTJ' a~ ,B rahmach .a ry 'a does, natmean only who has not married at all.

ALICE: And this, brahm.ac .harya does n10[mean you hate t e other sex, 'you, hate 'menor you hate women.LAK S,H MAN JO ,Q ,:: N o~ Abhln av agup tahas explained '[hat inhis book, one of hi,sbooks that "Those w110 hate 0' hers ~,u ~~ this. 1 _= f L d Shi l ,. If)' "Ths sp eaK J.n g o or cruva rumse '" r nosewho hate ethers hate me. Actually hate me..Harle Lord .Shiva." B e ca'u .se L ord Shiva ispresent and all-pervading everybody, Soan v bodv you hare, v ou hate L ord S hiv a. Sothis hatred must be absclutelv gone.

A 'L IC E :: S o it could be love without. desire,LA.K SHMAN JOO : Y es"

ALlleE: Wi.ihQut desire, but lots at love -there, not running awav from the world or

' LAKSHMAN) ,OO : Not with this idea, notthis sexual idea.ALICE: And 'chien what would be the power

- ' f - his 7 'o trus:.. .

' LAKSHMANJOO : 'Whe'n he is establishedin this brah ,machar~a" whatever h i e says, forinstance, ifhe says, uW e need rain," rain willcome, Although the sky is clear, thengathering of clouds will begin, land rain willcome .. And whenever a master who, is

residing in. this brahmacharya tells hisdisciple, "Don't worry, in a few days you' llachieve you r point o f meditation," itbecomestrue,

AL1CE: : Everything 'w i l l be a l l . Iight~'LAKSHM,A_NJOO: And it happens thatway, through b ra , hma . c har ya~ALICE: And is there' one more?'LAKSH'MANJOO: ,A.pa'rig'rah,a~ This'means the absence of the habit of hoarding,The person 'w ho do es not hoard has thevision of three lifetimes, He can review thepast, look into the present with clarity, and.foresee the future,

L.AK SHM AN JOO ,: N ow' 1 1 1 1 explain h,QW asadha ' , should conduct discipline at the feet.of h us masterv A s soon as h ',e e:n t e rs in the:. __ = ' _~, '! I ; , . . ; ~ ~ u'.' _" " ,"0 I.," " I _, ~.Il., ' ~ ,'territory of 'his master, if he has a 'motorcar"he must not 'ride in motorcar before him, Hemust come down from motorcar and go onfoot to meet him, and prostrate before hisfeet, I f he has an umbrella and it is raining,hie' has not authority to put the umbrellaover his, head because his master is in hisslighti' S ' O I 'he should close that umbrella an dmeet 'his,master without taking umbrella inhis hand. If he has ' 9 . . stick.be has to leave thestick aside and go on foot to 'meet his master,This is '[he: firs'[ kind. of discipline (I, disciplehas to conduct before his.master,A- d ' ~ hi d or i hi' he In 1 .Scompounc o r In . I 1~ as -r 'am'l at .the same time 'he should not talk uselessly,Useless talk should be avoided. I f yourmaster is seated before you, should not

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secretly talk with-each oth I. Th discipleshou d abandon J i" im sa~ 1 1 lm sa , ~ that is '[0give pain, to other creature. YOLI shouldabandon himsa~ leave il altoge her, i f youare i ' ritiated 'b y your ' .aster. Y O U . ' ,US,[ 'avoidevil in V ' IOU, r hYPolc ' isy, and teasing othersshould also be avoided,

If vour master '~5 standi g) you are should11.0t keep sitting, As soon a_ s your master gets'up and S ' ands, you have .0 stand 'u'p also,before him, If he sits and then 'he orde 5 you0 sit, hen you have to sit, '0 her-wise youhave to stand, As soon as your master ordersyou to sir" then you have n sit, Otherwisevou have to sta .d. As soon as yqur masterorders vou 0 sit, rr en Y'ou should take seat,Otherwise not, otherwise Y'C) I 'U , ' ave to stand.Th~ is thediscipline.

,A_'d VIO t l must avoid putting on the d ess o fsaints, Saintly dress. you should avoid, Youshould dress in [hat way ' as if nobody k rowsthat yo ' are saint, So saintly dress S sould bea",oided a, rogether.

And yOlur m ,an tra, '[he Gu,[U mantra, whichls Inltiated to ya,ul and the bee] which hasbeen bestowed to you by your master youshould keep it hidden always hidden, Youshould not show it 'to anvbodv, And thetechnique that has been taught . y yourmaster ' t IQ you , that echnique also should bitekept s _cret,Those who are trodden down, you, have to

help them. Tho re who 'are, fi led withand tortured, YIOll have to h 'lp them, drhos who a - r e y o " l l ' r elde -s, father, ' othe 'and eldersv vou have to adore t, tern. Andthos gods r .pe: ed on a , I I sides, that iseight gods, you have to adore them. And you'ave to adon all organs o f you. r body , tha: isdevils, goddesses, godd 's es o f organs, yohave to adore t.em"I f vour mas -erhas told yo tha -vous e, yousho d believe tha ~You should take hiswrd f O T granted that H I am sure," I f your- ,81s t: r says taaryou are not on the par youshould fee that you are not 10, tn . par, 80v ou should. cry to remain on the par,according to the directions of your master.And the mantra which is .estowed to yo ~byYlour master you should keep 'with y,ou~YOIUshould not disclose that mantra and theechniq e of that mantrrai Everything youshould 'keep as your own treasure,

Those who are treacherous people, thosewho an hvpocritcs, V 'OU should never be inthat s . .ciety, You shou d. ever remain in thesoc e ty of hieves, You should neve r rernai -in the socierv of adulterers. So you shouldav oid the compa ,'y o f those persons, I fsomebody gi.vles bad names to 'your master,you should not: hear it..You should try tl oavoid his company. You should notappreciate [hose words in which he abusesyour master, and, you s .O'U d not hear thewords. You hould not abuse him but yo :should avoid him, You should avoid his

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company.

Any cloth which is used bvyour master Y ' O I Ushould 'not use that cloth. On '[he contraryyou should adore that cloth. Y ou S h O L 1 I dkeep that cloth as an adorable thing, Youshould. not use that cloth, and VO'U shouldnot. walk. on that cloth. You should nottouch that cloth 'with your fee tt, Y o u should bef 'h - ' I - h - IJust prostra te .e rore t.t c 0'[ : ' ; 0N ow I will explain here [he: theorv v o fdreams. 1 am wanting to share a point lo fview, 'When vou are inl tiated by you rmaster, Shaivite master, then if you see in a t,dream God, fire, you r master, an. apparitionof 'your master, and all, those things whichare to be adored in 'worship; these are gooddreams, And. in addition when you see a t.beautifu woman 'in a dream and v ou seeyourself drinking 'wine, alcohol. that is 8 1 .good dream, That is supposed to be [he bestdream.

And when 'you dream that vou 'are eatingmutton, uncooked mutton." thar is supposedto be the best dream. When VO ' U . dream that,--.- . [~dr;n ''" '!--g som ebodv 's blood it'sou a e . - _ : L .KJ.n. , _ , 1 - . . .. . .. . .. . . . . '1 '., ". ' .~... , nsimportant, that is supposed to be the bestdream. 'Wh,en Y'OIU dream that you had histouch from. you r body , that is supposed to 'bethe best dream. Whe'n 'y.QU dream that you

!

are rubbing you r body with water or wine,that is supposed t ,Q I be the best dream,'W 'h en y 'o u. d re am and you see that you are

climbing on the hill, and you dream thar youare riding on horseback or ridin,g on anelep han t's back, that is supposed. te o be thebest dream,

And now the dream which is a bad dreamwill be. explained. That i s . when you see a'place of climbing up 0 1 1 ' 1 the hill, and. 'you. seethat 'ylOll are descending dow n fro m the hill,that ~!jJ supposed ro be 'F.li bad d r e a m W ', ; - C } - . . . " g , o - Q '"Uy;.." -.. I . iJi IlL. ~- . .. . .bU o : : _ : : _ _b._'~. !,". , J l .'b_you dream 'that you are eating cooked 'meat,that is supposed to 'be a be.d dream, . In thesame way ' when you see these dreams, thosethat are. called bad dreams it needs~d f d. - '. .', .: " .' ( .', _.., "~', I " I' . . . . :' .. - . " , - .". . '"1 . ' . , . - . . . : . . - - ,guraanceo you.r master", an your master

will do some means to avoid such dreams in.- rhe period of 'your ,sadh.ana,t

I t . is best when you dream that 'you are inship in vast ocean, that is supposed to be thebest dream, And when you see in dreamstate i dazzling sunshine, that :1 8 the bestdream considered by Shaivisrn, And at thesame time: when y'ou see fire, burning fire,dazzling flames that is the best dream.Smoke is not supposed tal be the 'best dream,W: h k h '[ den yo'u see srno ce, W en you see c O'U.,'S,that isnot the best dream, 'When you sink inmud, that i s . not supposed to be the bestdreamt

You can calculate yourself what could bethe bes t: d . rea 'm and what is 11.0t~

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Abhinavagupta'sodhap'a-= caclaaik.a I

Fifteen verses on Wisdom[Transcript of' discourses bv SWAMI LAK.SHMAN}OO]

Swamijir They are fifteen s i l o k a s composed byA'bhinavag,upta1 explaining th e brief exposition ofShaivism, doctri.ne o f Shaivism: 'briefly~ in brief,words, in fifteen verses,

anas.tamitabhar'upa sEejasam ta m ra s a 1 1 1 a p i !y a eko~'ntaf~ada\ntaca- c e j l t m s , i c ia tamamsi c a I I . 1 l l.That on.e being. ya eka~ that one heln.g), whoseglamour of light does not vanish in all externallights.and in 'all external darkneses; external lightsland external. darknesses ..in those, As the light o f acandle expirer in. the presence of the light of sun,light of candle does not shine n~

John: 1 ,['isoverpowered by tlle, light of [gun]~SW 'am ij i: .~ .~t is overpowered, B ut whose glarnouof light is not overpowered 'by all external lights,and is not overpowered b , y all external darknesses,And all external lights and externa] darknessesreside in that Supreme li.ght1 in that Supreme lightof consciousness,

And ,adanta.sca tejarhst ca tamamsi ca., and you wil]find all these external Im g ' h t s and e,xt le naldarknesses are residing ~n,that Supreme light ofGod , consc iousness"

That being is 5 'a rvabhara 'nam stJabhav'la~, that. beingis nominated as Lord Siva" An,d saftJabhatlanam~ --= _-

suabhav.ah this is the Lord S"iva who is the nature of" -_ all bein gs, 'w ho ; is the existence o f all beings, And,this external collection of objective world,external objective world is t a . s y a i 1 ) ' , a saktir, is hisenergy, it is not beside his energy, 'This externalworld is the expansion of his energy only .a which isfilled with the glamour of the glorv ofGod-consciousness.

So, it is decided that Lord S r i , a is the energy holderand this universa state of he objective field is his.,energy, hts Sak,ti .

saktis'ca ,sa,I(ltimad7upa vy,arireKam nu 1 J a n c r C h a t i /rada:tlnya,n,a:yornityarh vahnidahakaJori th l , II 3 1 1Doyouunderstand it?I t is ve Y ' easy!

Saktisca akt.lma,druptit, now if you distinguishb ,~ k ' d S ~ h . i t< L ' ' J !etween ~a ",'t ana o tlla "it. W . at IS ~aH;t~I!'

. . . .SaJ (l i i s th.iswh.o'~e universe , And ff 'om which this""' . d ' '" ""universe comes out ~ Sr St1)Qt An: ,this S'iva land S a , k , t i'v )'a tirek am na v ancch at,i, does not recognizeseparation from each other, T , h r e y are not separatedfro m each o ther .~ .W h o?

John: Siva and Sakt i ,

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Abhi ..vaguta'sB dh ,..,.,d "k~~0 .....panca,_caSlaFft W - is e l, - .een ocrscs on .isaom

[Tra'nscript olfdiscourses bv SWAMI LAKSHMANJOO]Swamijir They are fifteen i lokas composed byAb,hina.vagupta, explai -_ng the brief exposition ofShaivism, doctrine of Shaivlsm; briefly, in briefwords, in fifteen verses.

anastamitlQ. ,bharupa steja.sam, t07nasa'map' i/y a eko~n ta r ) "adan [a . fc l a . 1 ~ - e J a m s ica tamam5l. ca l/lllThat one being, " 1 , a leka1 that one being, wh'Qse:glamour of light does not vanish Inall externallights and in a'~lexternaldarkneses; external lightsand external darknesses, In those. As the light ef acandle expires in the prese-nce of the light of sun,1gh tof candle does not shine. u,

John: It isoverpowered by the l~ght of [sun].Swamijit .U~ it is ,overpowered, But whose glamourof light is not overpowered by all external lights,and is not overpowered by all external darknesses.And a 1 externa] lights and external darknessesreside In that Supreme light, in that Sup erne ligheof consciousness.

An d y a a a t l t , a . s . c a tejams,t el l tamtimsi ca,and y o u w illfind all these external lights and externaldarknesses 'are residing in. that Supreme light ofGod. consciousness,

b l l a 'v a ja t a ' ; n h 'i tasaiva sakti,rfsvaral.amayf II 2 . 1 1That being is sarva , bh . .u t a n a 1 n s v a b h a v t C 1 ~ , that beingis nominated , B . S Lord. S iva . And sarvabhutandm- =

svab,haval t this is the Lord S i v , t ] who is the nature ofail beingsl, who is the exi renee of aU beings ..An.dth~slex[ernal collection of objeertve world,external objective world is tasya,, 'va S l a K t , i r , is hisenergy, it is not beside his energy, This exte .nalwo rld is ;t. he expansion 0 his energy only, w:hm,chisfilled. wirh the glamour of the ,gio V o fGod-consciousness,

So, ir m s d,ecided that 'Lord S ' i v a is the energy holderand this universal state of the bjective field is his

_ J'energy, his Sal(ti.

t l ada tm) 'anayO' rn f [yam vahnidah,aKayoriva 1 1 . 3 1 1

D lo you understand it?'Iis, ve rv e 'asy !( ~ . ~ ~ '" " , . r ,L " - - -. ~'- d ' " -SaKt~.s.ca sa~,tlm,adrupat) now r" y o ' u _ istinguishb t S ' k ' d S~, . h - . S '" k - ' )etween .,a .,'.l aru ,.L 1 J ' , c t " . '" ~ wt a lms , . .a.-'l~.

S a , K [ i is 'hi.s whole universe, And from which. thisuniverse comes out is S i v a " And this S i va and S a . k t ' iv)ult,irekam na uanccha:ti; does not recognizeseparation from each other ..T h l e y ale not separatedfrom each other .~.'W h o l ?

] h' ~_o tm Siva and Sakt,f.MALIINI

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S- . iii if.' s~ d S~ 1~ ,I. L d S . . . - d hi,'waml]l: :.'UJQ an' , 'arc.t '[r i.e, or,iva an'. t_ ISwo rld . .

,5akttsca ~laktimadr1.1.pa ll}lacirekam na v.anc-chati Jladd.tmyam anayornttyam .. SQ th.ev ar einterconnec ed with each other, Sakti a l , d . S ' i 1 ) , a , , ,Th is state 0 1 Lord S iva ru the state of the uni verseis interconnected w ith each o th r,Vahnida;hakayoTi1)a 'J lust as the fire s connectedwith hear; h at is not separate from fir , fire is notsepara efrom ieat,

s'a e va b h a ira v o dlevo jagadbhlara."alllk~latl ,a~1svtitmddlarse sam .agram h i y ,acchak t y l !

pratib,imbitaml141l

H i e is the Gad Bha irava 1 he is only a'od . B h a i ' r ' a 1 ) a - ,and J:'law at bharana I t:Lkslanah. and he creates. h ,"! II I! i I ~ j':.rotects, and he destroys and conceals and revealshis riature in the cycle of world. So he pr .ects, 50he gives strength to this enivi rse. So the urnverseand the universe: holder, the creator of un iverse areone.

Sva ' mad,ar'se ,samu,gr lam h i ,at akty ' l i prati 'br 'imb,tttf l m m. ~But th t universe i created by Lord S l i v , a - ~ It I S not

create ,I. in such a 'way that i't is created jus 1 as aWOlman creates a c 'h ild, i. ~eparately from herself"It iscreated in his own nature: this whole universels created .y Go in hi s own n at .re, Just as .you find[he reflection of the universe in a mirror, Thereflection 0 , 1 universe in a mirror ..u" so this wholeuniverse is crea -ed just like as the whole universeVflU ieel in mirrl r, It is just the reflection of Lord5 i v ; C . l , . Thi~ ,whole uni..verse is lust p,a ' ib i~b ja[reflection], 1 115nO I '[ m such a way created that It LSseparate from Lord Siv,a" It ~s created as. a cltv isf ound in.mirror,

,:r rce P.: "ut there is no city separate, from themirror ..There is only the city on the mirror?

Swamiji: ICMty on the mirror, there 'isno separatecity, In place of separate city it is svata~ntry,a, ie. byhis freedom he, ha s created 'this; whale universe inhis own nature,

John: J ust Ike a reflection in. a.mirror,Swamijh Yes III"U and that who gives reflection isnot universe, it is :Si 'atcl .n l trya of Lord Si 'va~ Bvsvaranfwy,Q he has created this universe in his ownnature,

tasyai .vai~a para;devi svar i j ,pamarsanICJ-rs:ukaJp' f1rtJ;t1tt) ' lam sarv~bhav~u , Y ' a s y , a na lpam na

c a d .h iK a , m I 1 5 1 1

TasQ.)aiv,a , p a r , a delii; this collective state ofuniverse, which is reflected in the mirror of Godconsciousness, this whole universe which isreflected in th mirror ofGod=consciousness ishissupre ~-e energy [para d e t l i J I ~

An d w'hy 'he has created this supreme energy in hiso wn n at u re?Just [0,recogniz "his own nature,

This whole universe iS I just the means to recognizeLord S ~ V ' a .Y ou can r ec og n iz e L o rd Siva through th euniverse, Yo'Ucannot ecognize bv Old Siva 'b yabandoning the universe,

So VtJiU 11:Jve to observe and experience Godconsciousness in the very activity ofl he wo rld, I fy ou remain cut off from the universe and tr y 'torealize 0'( God consciousness it will take' centuries,If you remain in universal activity and be attentiveto realize God consciousness it will he ' V ' e r v easy tOIfor you to understand" So this outside universe iscreated j ust for the sake of realtzing his own,nature.

".That is , . v h y it is called Sak,ti~This whole universa

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E , T ' n , i e : , So ' that '5his 'position'?SwaD1.~ji':\ Than ls his posirton.. ..disconnecred,because of too much of it [ jov] , ' Y o u . want to, getdisconnected from, [hat state and then connectyou[self~ [then] itgives pleasure, that is sv,a,tan:tryt1.This ls why this whole universe is created,Otherwise there was no, reason [0 create thisuniverse. when God 'was there already in his ownknowledge, comple t,e 1y~

Bruce P.: B ut then in 'his own , then 'hie is s~ightlylacking, 'w i hout uniting with the universe!Swamijh No has 'to unite 'it, he 'has come in

uru verse,

Bruce 'p~:Y e s t o enjoy..~~~Swa'miji:To enjoy his owen fullness ofG'(]d-C()11,sci.ou,sne-~s~ Fullness o fGo,d~oonciousnlesSi he has enjoyed already, he wasle n joy in g 3 1 1 re ad,y'~

B ' ',' P ' .' B ' : ' " ' h , " " - thl ,-" 'h " - "' - '- -: ' - , ,'d'uce ... "sut t 'enSIO!,ne, ' lng, appene, ~Swamijh N'O'i too much, itwas too much, So he'wanted to disconnecr it,,~.,.

Er 'oie: : H ie j u s t expanded.Swamijir ,~,,+.,dtgconnectit for thee time being and,realize it again, S O l it is unme~aand n,iTr'te~l:l",'Unme''o;,is flourishing of that Ood ..=consciousness, andnime~a is winding that God+consciousness,e x t act and cont r a c t. E x p a n s to n andflcontracltion'1; unmesa and rumese.J ~ I

B ruce P .,::Un'me~a is expansion,Swamijii U'nme,$,a is expansion, n im e ~a ts .." ,~Bruce P .: Contraction.

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Sw;amij : i : Y e s "This is , s va t a n t T j ! a ~ S O l this is the 'way; 'how' thisuniverse is created ..Otherwlse there was 'no roomfo r th ..i.suniverse to'be. crested.

Ganjoo: Overflowing.Swamijh ", . ,~.,olv,erf lQwing'I ' and then h ie 'wanted todo something else,

Ernie: 'W'hen if 'was overflowing, S'akti was still .. ~ t ?Swa,m~j.i:Sa'kt:~was in his own nature.; ..

Ernie: At 'that time,Swamiji: ",,,,,,a[ that time, 'Whlen :i[, overflowed [00

'"much then he had to separate S , a k c i ' from hi snature, And then in S a k f i also Siva is.existing; andthat Siva was ig n or an t, and he wanted, tOI h av e "thisf ulln e ss o f ' his knowledge as be fo r eThis is the way,

Jo'hn: So 'he' contains both of those in 'himself atthe same moment, though ..There is not a point'where he is separated from [he universe andthen...,.Swamijis No, at the moment 'he realizes his naturefro m ign oran ce to knowledge, h o e experiences 'at.that 'very moment [hat it: was already there. This isrh e proof, thls is the proof of his being already f i , l 1 . e , d ,'with knowledge in ignorance also, In ignorancea l s o v when this ignorance vanishes from thatindividual, 11e experiences and this memory comesin his mind, that, "it was alre ad'v. there, it wasalready there." [This" memory comes] a'[ the time ofk,'nGlw'~ed,ge, at th e rime of e xrstence o fGod -consciousness ..

.. .

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Er'oie: So there W'B.S never really any separation ata n . ? 'Swamiji: No [that] separation seems 0be ..~~

Ernie: Yes,Swamijis nuhy 5 . 'v i ic a n . [f y a . . This is the .way,."owthis universe is create .'"Otherwise the .e was no[loom for universe,

YOIU sleeyou are happy, you are sad" you are in -hecenter; .I am '100 ._- ch happy, some ." V soverflowing with happiness. In the same w,ay thisdifferen iarion 'has come out because of [hatoverflowing of ' th,Htt: God=consciousness, Theecstasy of God-consciousness is overflowing and.rh en th is, h,"ppened tOI this own nature.

~S i l v a has 'taken the formation o f' pasu, i.e, ignorant,beast. He has become beast ..

Ernie: ,,' rloe .S , . . . . A k L 1' w:amll: , roc ' .n~[OCK.d S,Q"But at -h at very moment 'too , a ls o ,5 1 J a r u p ', a m a r s ,a n o ts u k ,a ; s 'v ,a r u p a , amarsana is there,she is fond o f . .,~,~the d k , t i , which ~sthe embodimenrof universe, she. is found of having, possessing thestare of God-consciousness. And pUrf;lQtvam, she iscomplete there aI8Io.,In the state of ignoranci al 0she is complete; con plete in each and every object.Paruacvam , s ' a r v l a b h a v e s - u and ' his CO l pletion ineach and every object is neithe alpa [too 'little] nor[ lOIO much, 1 .[ is same as it was in '[hie state of ful lnessof God-consciousness before creation of universe.Itis the same there also ..

Swamijie At the point of object also; inignorance, in the field of ignorance, inthe cycle ()fignorance also it is full, Because this fullness h e .does not know, 'he does not know t'I:. at I am fun, he'knows only at the' tme of realizing his own nature,When he realizes his own nature this memorycomes in him, in. h,is mind, "that I 'was already f u l m ,what for' was meditating?"

e ~ a deva 'nuYQ d e v . ) l a ~nityam k ' r l~arasot !n " ka~l1licitra:.nsri~~isa m h a : riin.-vid.hlat.te ,og apa d uib hub ll 6 11

.E~a Ideva 'his supreme Lord Sit~a who 'm s allpervading~vibhuQ~ anlayd devya along with thisenergy 10 his own n' ture...,WhlCh is his. energv]

Devotees S1J'latant'rj'a~Swamiji: 'The universal e .istence. The universal]the Icvcle of universe is,his energy.

,H,..with the cycle of universe thi' Lord S iv a nit yam' , r i r ; l a f l a s o t s ~ k a b ~ hie is fond of playing and playingand ' p layi-ng and fa'Uing,.

Look at Viresh a y o un .g b ov ], when l~e is too muchexcited he jumps, he hits the head, In the same wayG O l d has done this. He has crushed his own naturebecause of too much of ecstasy, He wants todisconne t It al ecstasy, But that l e e s ' asv in its realway cannot di connected a a r 1he knows that, Butsri 1for fun he disconnects this for he time being,And at the same time of again' realizing hls ownnature he feels [hat it was already there ..

Bruce P.: He doesn't completely disconnect,doesn't he remain ~nnon-ecstasy!

MALINf

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Swamijh Non-ecstasy, yes, he j ust ignores ecsi asv.And, v ic it'ran - ~ ,~ i , sa t hna t 'an v i d h a t l e ' , ) 'ugapadv i b h u~ . .He 'C , ea J -s v ic '['fan sr ~~isamhara " he createsvarieties I O f creation and vaticties of destruction.H e creates birds, he creates bugs" he creates . a nnonsense in this wo ld. What vier is possible,whatever is,no _ issible, he creates that.

- p, \ - ,! I ! , . I ' , ' . " , . . , - ' ' - , ' 1,Bruce _The purpose toglee...,..""S " , a' iji; he pur po s e [0 see t h a tGod =conaclousness is also rh ' re. And be creates 'ityug:apat:_s i.ultaneously I he does not crea e ircreate this irt succession.

atidutghatakaritvam-asyanuttamameva ~,atle: taae1la svatn:ntrat1Jam ai ivar)! tLr i t b odha rupa ta ll 7 /1

This atiduTgha~;akari tdJ this can be done, this kindof action cannot be indulged by any other power in

.J _ ...this universe, only Lord Siva can do this. Lord Siv'acan just ignore 'his own nature totally alta'glemer by- ' 4 S own sva;tantTJa~ An.d although he knows that i fhe .otally ignores that: see r ' C k " , see 'On rock, whereis [ h e m . ." "

Ernie: Glamour?S ~I.' fL dS~ ' 1warn ]- : "'.htEXIS' ence 10, . .orc 'l'Va~I _ 1 1 _ L ~ h~ ... kn rock tnere ISnot -c mg, It ts Just roc 'I

Swamiii d h3lDIJI: Yes, he wants to tsconnect ' is:God-consciousness altogether in his creation andsee that it is 'not disconnected, Although" it '(Sdisconnected, it is not disconnected. In real sensei ,t is not disconnected. So it i s . , a t i du.rghatakari;tvam; asya anuttamam, and supreme, supremeactive dUfgh