Now Swami Lakshmanjoo tells us what will make you fit to rise in Parabhairava state. This is an excerpt from the Bhagavad Gita, in the Light of Kashmir Shaivism Chapter Four.
DVD 4.3 (39:43)
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥३६॥
यथैधांसि समिद्धोऽग्निर्भस्मसात्क्रियतेऽर्जुन ।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥३७॥
नहि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥३८॥
श्रद्धावांल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥३९॥
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४०॥
api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ /
sarvaṁ jñānaplavenaiva vṛjinaṁ santariṣyasi //36//
yathaidhāṁsi samiddho’gnirbhasmasātkriyate’rjuna /
jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā //37//
nahi jñānena sadṛśaṁ pavitramiha vidyate /
tatsvayaṁ yogasaṁsiddhaḥ kālenātmani vindati //38//
śraddhāvāṁllabhate jñānaṁ tatparaḥ saṁyatendriyaḥ /
jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati //39//
ajñaścāśraddadhānaśca saṁśayātmā vinaśyati /
nāyaṁ loko’sti na paro na sukhaṁ saṁśayātmanaḥ //40//
36th, 37th, 38th, 39th and 40th śloka. This is collective; it is kulakam. Kulakam means [these verses have] only one connection with each other.131
samiddho’bhyāsajātapratipattidārḍhyabandhena jñānāgnirbhavati yathā tathā prayatanīyam [comm.]
The fire of Parabhairava knowledge should be samiddha, should be put to fire, should be put to glamor in flames (samiddha). Samiddha means put to fire, so that this fire of Parabhairava knowledge catches flames [and spreads] all-round. That way, prayatanīyam, you have to work out, you have to work out wholeheartedly so that [the fire of Parabhairava knowledge] catches fire all-round, so that it leaves not [even] one tinka anywhere without this fire [Swamiji presses his thumb and forefinger together to show the negation of space]. All is burned in that [fire]; all becomes one with that.132 Tathā prayatanīyam, that way you should [tighten] your belts and work out so that it catches fire all-round. Tathā prayatanīyam, in one way or another way, you have to work out. You have to work out with all of your might, [use] all of your might. And don’t think of any other thing to be done in this world.
Pavitraṁ hi jñānasamaṁ nāsti, there is nothing purer than Parabhairava knowledge; there is no other element purer than this. This is the purest element.
What is the purest element?
SWAMIJI: The knowledge of Parabhairava, being Parabhairava. Because everybody has the right to become Parabhairava.
Anyasya saṁvṛddhyā pavitratvaṁ na vastuta. All other things are purified by saṁskāra, by white-washing, by spraying of scent–they become purer. This saṁvṛddhi, saṁvṛddhyā means [purification] by other elements. But it is not natural purity. Natural purity comes only in the Parabhairava state. All other things, which are other than Parabhairava–which are not actually [other than Parabhairava because] nothing is left without Parabhairava, but as long as [the state of Parabhairava] is not known, it seems to be that it is separated from Parabhairava–for those separated Parabhairava states, you have to keep, you have to adopt some other element to keep them pure. But it is not natural purity. Natural purity is found only in the Parabhairava state. That is what he says.
Pavitratāṁ cāsya svayaṁ jñāsyati suprabudhatāyām. This purity he will know, the one who is blessed with śaktipāta, tīvra śaktipāta, he will himself know how he has become the purest element, the purest one in this world.
atra ca śraddhāgamastatpara vyāpāratvaṁ jhagityeva āstikatvādasaṁśayatve sati utpadyate / [comm.]
For this, you need only to believe it. Just belief (śraddhā) will make you fit to rise in Parabhairava state–only belief. If you adopt belief, full belief in this that, “I am [in the] Parabhairava state, I am one with Parabhairava,” you will become Parabhairava. No matter if you are playing with a kite, you will become Parabhairava. Only belief will insert you, belief will push you there. There is no other element [other than belief to make one fit to rise in Parabhairava state]. [Even if] you will do like this [Swamiji pounds his chest], by this you can’t [rise in Parabhairava state]! It does not work.133
131 These ślokas will collectively explain the meaning of akhilaṁ from the phrase “sarvaṁ karma akhilaṁ,” which appears in verse 4.33. Swamiji previously explained: “Where the kingdom of jñāna yajña shines, at that point all these yajñas end. They have no importance there; only importance is attributed to jñāna yajña only.” Abhinavagupta further explains in his commentary for verse 4.35. Swamiji translates: “sarvaṁ karmākhilaṁ, all knowledge, all action will end, will take its end. Nothing will be left to know, nothing will be left to do. Everything is done, everything is known then. And to clarify this point, [Abhinavagupta] clarifies this point in these ślokas and says, adds, prathama ślokena-adharmo ’pi naśyati, all actions–and not [specific] actions–good actions and bad actions also, adharmas and dharmas, both take its end. Neither dharma remains; [neither] good actions nor bad actions. Bad actions become glorified with awareness (i.e., jñāna yajña); good actions become glorified with awareness. Everything is divine then.” Ibid.
132 “This fire of knowledge, fire of awareness must be lit, must be lit in such a way that it becomes universal fire [and] it burns all the impurity of individuality.” Ibid.
133 “In your brain, in your mind, in your organs, in your field of organs, you have to put faith. Jhagityeva āstikatvāt asaṁśayatve sati utpadyate, and that faith will rise only when you have surrendered everything to that awareness. Don’t put your understanding there. If you put your understanding, if you attribute your own understanding, e.g., “from my point of view, this is not right; from Mahesh’s point of view, this is not right . . . ” don’t put all these impure vibrations in it. Go on doing it, go on doing your meditation and you will rise to that kingdom of purity. . . . Tasmādasaṁśayavatā gurvāgamadṛte na bhāvyaṁ saṁsyasya sarvanāśaktvāt. You should doubt everything else with the exception of master and his technique for you. Only those two should be excluded from doubt. In all other things you should put doubt . . . because all other things are doubtful.” Ibid.