In this excerpt Swami Lakshmanjoo explains how to raise the fire of Parabhairava knowledge.
“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.”
This is from the Bhagavad Gita, In the Light of Kashmir Shaivism (Chapter 4 verses 36 till end of chapter and summary).
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, in 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
sakalādhyāyavisphārito’rthaḥ ślokadvayena saṁkṣipyate ––
[comm. intro. to 41st śloka]
This 4th chapter, the subject of this 4th chapter, all of this 4th chapter, is concluded in two ślokas in the end by Lord Kṛṣṇa.
DVD 4.3 (47:45)
योगासंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् ।
आत्मवन्तं न कर्मणि निबध्नन्ति धनञ्जय ॥४१॥
yogasaṁnyastakarmāṇaṁ jñānasañchinnasamśayam /
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya //41//
O Arjuna, yoga saṁnyasta karmāṇaṁ, [one] who has kept away all of the worldly activities by yoga, by unification with Parabhairava, jñāna sañchinna samśayam, and whose all doubts have been shattered by the knowledge of Parabhairava, ātmavantaṁ, who has possessed the real state of Parabhairava (ātmavantaṁ, who has possessed [his own nature]),134 karmāṇi nibadhnanti, then no activity–whatever he does in this world–no activity will have any fruit for him. The fruit will be only the state of Parabhairava for him, altogether, everywhere.
If he shoots anybody, the fruit will be the residence in Parabhairava. If he does good things, the fruit will be the residence in Parabhairava. If he kicks a football, the fruit will be the residence in Parabhairava. Everywhere he will become Parabhairava.
What else he could have?
There is another śloka. There is the second [concluding] śloka.
DVD 4.3 (49:34)
तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्वैवं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥४२॥
tasmādajñānasambhūtaṁ hṛtsthaṁ jñānāsinātmanaḥ /
chitvaivaṁ saṁśayaṁ yogamātiṣṭhottiṣṭha bhārata //42//
Tasmāt, so, ajñāna sambhūtaṁ . . . samśayaṁ, the doubt, which you have created by ignorance, and which has made a place to live in your heart, that doubt,135 ātmananaḥ jñānāsinā, by your own knowledge (Parabhairava knowledge), is asi (asi means a hatchet), this doubt, chitva, you cut it into pieces. Yogamātiṣṭha, be united with Parabhairava state. Uttiṣṭha bhārata, fight with them and finish them! Whom?
SWAMIJI: Yes, Kauravas [laughs]. No, Kauravas. The Pāṇḍavās [should] go on fighting with them.
Saṁśayaṁ chitvā yogaṁ [comm.]. Yogaṁ means yogaṁ karma kauśalam, the trick in actions, this is a trick in actions.136 Tataśca uttiṣṭha (uttiṣṭha means stand up), stand up and come in the front seat of this chariot. Tvam . . . vyāpāraṁ kartavyatāmātreṇa kuru, do this job and finish this whole tamasha (drama).
Iti śivam, this is the welfare of Parabhairava, Śiva.
atra saṁgraha ślokaḥ
Now, [Abhinavagupta’s] conclusion of this.
DVD 4.3 (51:51)
विधत्ते कर्म यत्किञ्चिदक्षेच्छामात्रपूर्वकम् ।
तेनैव शुभभाजः स्युस्तृप्ताः करणदेवताः ॥४॥
vidhatte karma yatkiñcidakṣecchāmātrapūrvakaṁ /
tenaiva śubhabhājaḥ syustṛptāḥ karaṇadevatāḥ //4//
॥ Concluding śloka of 4th chapter ॥
Whatever a man does, whatever activity, whatever action a man does, any individual does, according to the ways of his own organs, according to the desires of his own organs, tenaiva śubhabhājaḥ syuḥ, by that, to fulfill the desire of his own organs, he will become seated in the state of supreme Parabhairava.137
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.
134 In his previous translation, Swamiji translated ātmavantaṁ as “owning one’s own nature.” [Editor’s note]
135 “The doubt which is established in your heart that [tells you], “if I kill Kauravas, it will be sin; if I don’t protect my own kith and kin [i.e., the Kauravas], it will be sin,” this is your doubt.” Bhagavad Gītā (1978).
136 “So, you must do actions according to your own way, but only when you keep aside all your doubts. Keep away all your doubts and centralize yourself in meditation, and then you do your actions, good or bad. There is no question of being accused or being sinner afterwards.” Ibid.
137 “Whatever action you do according to the way of your organs, that action will become divine only when there is awareness. Go on doing your actions according to the nature of your organs, go on doing that. Go to movies, go to any disgusting thing you can do, but [do it] with awareness. When you are watching your breath, everything will be divine. Tenaiva śubhabhājaḥ syustṛptāḥ karaṇa devatāḥ. Your organs will just carry you towards that center of God consciousness.” Ibid.
Source: Bhagavad Gita, In the Light of Kashmir Shaivism, as revealed by Swami Lakshmanjoo
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