Swami Lakshmanjoo explains how one should act in this world so that impressions do not remain in one’s mind – Kashmir Shaivism
This is an excerpt from Chapter Chapter 3, Bhagavad Gita, In the Light of Kashmir Shaivism, by Swami Lakshmanjoo). Also, check out our free weekly sangha studying Abhinavagupta’s Bhagavad Gita.
Now, who is the best one? The best yogi is that person . . .
DVD 3.1 (18:09)
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥७॥
yastvindriyāṇi manasā niyamyārabhate’rjuna /
karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate //7//
The one who is always walking, talking, and fully aware of God consciousness while walking, while talking, while doing gup-shup (idle conversation), and seeing, shaking hands, karmendriyaiḥ karma yogam asaktaḥ, without being attached to all of these. He sees. . . he [walks] on the pathway for a change, but he does not know where he went and wherefrom he returned. Because, it is just like rathyaṁ grāmaṇe tṛṇaparṇādivat. When you walk on the roadside, you will see [objects] on the roadside here and there. When you go in motorcar, in motorcar ride, you see leaves and everything on the right side and on the left side of your car, but those impressions of leaves do not remain in your mind; it is just nirvikalpa.63
Like that you should act in this world.
DVD 3.1 (19:54)
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥८॥
niyataṁ kuru karma tvaṁ karma jyāyo hyakaramaṇaḥ /
śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ //8//
[Lord Kṛṣṇa]: So you should do action, always do action with God consciousness. Karma jyāyo hyakarmaṇaḥ. Karma is, action is very superior, most superior, more superior than discarding actions. Śarīrayātrāpi ca te. Śarīrayātrā means this bodily existence also is dependent to karma. Without karma, bodily existence . . . the body won’t exist, the body won’t live, it will be shattered to pieces.
DVD 3.1 (20:55)
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥९॥
yajñārthātkarmaṇo’nyatra loko’yaṁ karmabandhanaḥ /
tadarthaṁ karma kaunteya muktasaṅgaḥ samācara //9//
O Arjuna, you should do actions, yajñārthāt, you should do actions, leave actions in God consciousness, bas! Don’t crave for its fruit, [then] all your actions will bear no fruit. And when they bear no fruit, what is remaining in the background of fruit? The knowledge of Parabhairava. The supreme Bhairava state will shine automatically.
JOHN: What does it mean [when] he says it won’t bear fruit, these actions will bear no fruit? I mean, it bears some fruit . . . what does it mean?
SWAMIJI: No, these actions will bear fruit [only] when you ask for them, when you ask for fruits. When you do actions and remain in God consciousness, always be introverted and do all actions, then there will be no fruit from that. And that fruit will be, automatically, the knowledge of Parabhairava.
JOHN: So what is it when some fruit comes? I mean in other words, you do something and some result comes from that. That is not the same kind of fruit?
SWAMIJI: No, that fruit should not come, that is the wrong way of action.
JOHN: No, I agree with that, but . . .
SWAMIJI: Wrong way of action is to pray for this karma (action), e.g., “this karma (action) should be successful. Any karma, any action which I do, it must be successful, it must remain successful, it must not remain undone, it must have some fruit. It is worthwhile to have some fruit from my actions.”
This you should not have!
As long as you have this idea, this desire that, “I want some good action from this fruit [i.e., some good fruit from this action],” you are away from God consciousness.
You go on doing your work, you go on serving Viresh whole-heartedly [and feel], “it is my duty to serve Viresh. Viresh is my own self [so] I must serve him, I must see that he is alright.” But his attachment you should not have. If you don’t have his attachment, Viresh will be fine and you will also be fine. You will be sentenced in God consciousness at that time. This is how we work in action.
DENISE: If I don’t have attachment to him?
DENISE: If I serve him, I take care of him, but I don’t have attachment to him.
SWAMIJI: No, don’t have attachment. See that it is your duty because, “I am mother. I have been made, placed, on the post of mother-ship. I am mother and he is my son. So this is my duty to serve him. It is my duty to see that he is alright.” Bas! That is all. And he will be alright, you will be alright. This is how we act.
There must not be attachment to any action.
As long as you do this job [with attachment], you remain away from God consciousness.
JOHN: So, in other words, when you pray for example, you should pray just for prayer sake, not for getting some fruit from that prayer.
SWAMIJI: Yadaprārthyamānaṁ phalaṁ tat jñānam [comm. from 2:48]. [Abhinavagupta] has said in his commentary of the Bhagavad Gītā, “yat aprārthyamānaṁ phalaṁ.” That which is not asked, that fruit from your actions, which is not asked, which is not craved for, that is knowledge, that is Parabhairava knowledge. Parabhairava knowledge will come automatically there, it will shine.
This is the cream of Shaivism. It is renewed Shaivism. For this purpose, I came to tell you this secret.
63 See footnote 61 for an explanation of nirvikalpa…
61 “The state of God consciousness . . . kāla adi paricchedā abhāva, there is no limitation of time, there is no limitation of space, there is no limitation of form. It is formless. There is no difference [found] in the state of God consciousness, e.g., there is no difference between specks and hankie. Specks and hankie are the same . . . in nirvikalpa state . . . there is only throbbing of this[-ness].” Swami Lakshmanjoo, Parātriśikā Vivaraṇa (1982-85).
“[For example, in] some peacock painting, citra vijñāna, there are differentiated things, there are so many various colors in that painting. But we don’t perceive those various colors one by one. What do we then perceive? We perceive, “this is a peacock.” That is Lord Śiva! The totality, that is nirvikalpa. These variations of those colors is savikalpa.” Ibid.
“When you say idam (e.g., “this is such and such a thing, this is a book, this is a pot”) . . . this is just directing you to limitation only, not unlimited thing. . . . When you perceive some particular object, it means the other objects are not included there, so it is limited. . . . Where there is limitation, that is vikalpa, it is not nirvikalpa. Nirvikalpa is that state where there is unlimited surface of understanding.” Ibid.
“In reality . . . everything, whatever exists, it is in nirvikalpa state [where] you can’t define anything . . . you can define only in the vikalpa state, in the cycle of vikalpa, e.g., when you say “this is specks cover.” But it is not specks cover in real sense, i.e., in the state of God consciousness. It is just nirvikalpa, you can’t say what it is . . . but it is! Saṁketādismaraṇam, when you understand, “this is mine, O, this was in my house, and this is mine,” this memory takes place in the vikalpa state, not nirvikalpa state; and that vikalpa state cannot [exist] without anubhavam, i.e., nirvikalpa state.” Ibid.
“Nirvikalpa is the cause of all vikalpas; undifferentiated state is the cause of all vikalpas . . . it is not something foreign [to vikalpas], it is their life.” Ibid.
“When that [absolute] consciousness descends in the cycle of differentiatedness (bhedasāratālabdhatayā), then artha bhāvaṁ kuryat, then “this is right, this is wrong, this is pot, this is that and this is that,” this kind of [discriminating] activity takes place. Otherwise, in the state of absolute consciousness, there is no [discriminating] activity at all; it is one with God consciousness. But these vikalpas, these differentiated aspects of life cannot exist without coming out from that nirvikalpa bhāva.” Ibid.
“The first flow of [perception], it is nirvikalpa (without impression). . . . That is prathama anusaṁdhāna, the first movement of realization. That is nirvikalpa, that is the reality of God. . . . it is just aham (I-ness), it is not idam (this-ness). First there is some sensation, after that sensation you come to this [realization] that, “this is a pot, this is a jug, this is tape recorder.” This is the next step from that point of God consciousness, state of God consciousness. Otherwise, there is only sensation, vibration, some vibration of coming out. You don’t come out first. It is only the vibrating force that makes you to go outside.” Ibid.
“Vikalpas will be attributed afterwards, after [they are] established in nirvikalpa state. So nirvikalpa state is the life of the object. For instance, I want to see Denise. Before that, I see only a phantom figure of Denise, and before that I see only seeing force, and before that I see only myself, and that is nirvikalpa.” Swami Lakshmanjoo, Tantrāloka 1.179 (1972).
“This happens in each and every activity of your daily life . . . in each and every perception, you have to start from that first throb [of nirvikalpa].” Swami Lakshmanjoo, Parātriśikā Vivaraṇa (1982-85).
“When I begin to deliver lectures with the help of a book, it is savikalpa knowledge. When I deliver lectures . . . without the help of [books], without keeping [books] in front of me . . . that is nirvikalpa, that knowledge is nirvikalpa. . . . It is only residing in the oneness of God consciousness because there is no need of getting help from books, from other sources.” Ibid.
“It is dharmi (the holder of all aspects). The holder of all aspects is Lord Śiva; all aspects of present, past, future.” Ibid.
“Memory exists through nirvikalpa, otherwise memory would not exist at all.” Ibid.
“How that past knowledge is united in this present knowledge? That is antarāla, that is the gap, the gap [between] these two (present and that past) . . . these two knowledges of present and past were absolutely separate from each other, so how could they be united [in memory]? There is only one way to unite them, i.e., by this nirvikalpa state, which is always there in the gap; and that antarāla, the state in-between the two objects, it is saṁvit ātmakameva, it is just consciousness, that is God consciousness.” Ibid.
“You can’t practice on nirvikalpa. You have to practice just after that . . . when it is [just about] to become savikalpa. That is prathama ābhasa, prathamā prasara, the first flow outside. At that first flow, you have to watch. You can’t watch [nirvikalpa], because it is not watched, it is the watcher. . . . You can’t watch the watcher, you can’t see the seer.” Ibid.
“In the same way, you have to contemplate on each and every element of the universe. . . . When your saṁvitti [consciousness] observes this earth element (pṛthvī), in the beginning it is nirvikalpa, in the end it is savikalpa; and after it has ended in savikalpa state, take it back to nirvikalpa saṁvitti. This is to be done in śāmbhava state. So it will rest in the nirvikalpa state in the end. It has come out from nirvikalpa saṁvitti, it resides in nirvikalpa saṁvitti, it is to be carried to nirvikalpa saṁvitti.” Swami Lakshmanjoo, Tantrāloka 3.279 (1973).
“You have to rise to nirvikalpa state through vikalpa in āṇavopāya and śāktopāya. But in śāmbhavopāya, you have not to rise [with vikalpa]. You have to get establishment in an instant with awareness, with awareness of śāmbhava state. And that is the real samāveśa (absorption).” Tantrāloka 1.179 (1972).
(source: Chapter 3, Bhagavad Gita, In the Light of Kashmir Shaivism, by Swami Lakshmanjoo)
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