From an unpublished manuscript of the recordings of the teachings of Swami Lakshmanjoo…
“Stava cintāmaṇi is the work of Bhaṭṭanārāyaṇa. Bhaṭṭanārāyaṇa is one of the most important Shaivite masters.
Stava cintāmaṇi means stava – hymns, cintāmaṇi – jewel. Cintāmaṇī jewel is that kind of jewel, i.e. whatever you wish it will come. It is the bestower of all your boons, all your desires. All your desires are fulfilled by that cintāmaṇi; that jewel. And this is the jewelry of that cintāmaṇi of hymns to Lord Śiva. It purifies all yours desires and wishes.” ~Swami Lakshmanjoo
St.Cin. CD 423 (12:23)
prasaradbindunādāya śuddhāmṛitamayātmane /
namo ‘nantaprakāśāya śaṅkarakṣīrasindhave //3//
I bow to that Śaṅkara, who is just like the ocean of milk, milk ocean. I bow to that Śaṅkara who is just like milk ocean, vast milk ocean. And prasarat bindunādāya, and where there are flows; two-fold flows of bindu and nāda. Bindu is prakāśa and nāda is [vimarśa]. Bindu is I-consciousness, nāda is to observe I-consciousness. “Consciousness” is bindu; “I am consciousness, I am God consciousness,” this is nāda.
For instance prakāśa; this prakāśa of sūrya, sun; prakāśa of light of moon, light of fire, it is bindu. But there is no nāda in it; there is no understanding power of that prakāśa. There is prakāśa in sun, but he does not know that, “I am prakāśa.” He is just a planet. [As a] planet he does not understand that, “I am filled with this prakāśa.” When there is understanding power that, “I am this prakāśa,” that is nāda.
Bindu and nāda are both found in God consciousness. In other lights only bindu is found, not nāda. Nāda is understanding [vimarśa]. Fire is burning, but it does not know that, “I am burning.” In the same way the light of moon, the light of sun, they are absolutely unaware of their nature.
So there must be . . . there is bindu and nāda both in God consciousness. In the same way prakāśa and vimarśa is bindu and nāda according to the śāmbhava state. According the śāktopāya, jñāna and kriyā, knowledge and action, will be bindu and nāda. According to āṇavopāya breathing in and breathing out, in-going breath and out-coming breath will be bindu and nāda. Inhaling and exhaling from āṇavopāya viewpoint, and knowledge and action from śāktopāya, and prakāśa and vimarśa from śāmbhavopāya.
You understand? It is very easy.
Prasart bindu nādāya, so I bow to that Lord Śiva who is filled with bindu and nāda, the flows of prakāśa and vimarśa is always there. According to śāmbhava state, according to śākta state, and according to āṇava state.
In āṇava state what is bindu and nāda?
ERNIE: In-breath and out-breath.
SWAMIJI: Inhale and out, yes.
And in śāktopāya?
DENISE: Action and knowledge.
SWAMIJI: Action and knowledge.
ERNIE: Prakāśa . . .
SWAMIJI: Prakāśa and vimarśa.
Śuddhāmṛitamayātmane, and this is the embodiment of nectar, pure nectar. Purest nectar you will find only in God consciousness, other nectars you will find in Gods. They have become immortal, by using that nectar they have become immortal in heaven. But immortal only for some particular period. Kṣīṇe puṇye martyalokaṁ viśanti, after some [time], say one billion years, they come down again. That nectar, the effect of that nectar is vanished, is gone.
But this nectar which you find in the state of God consciousness, Lord Śiva, it is immortal nectar, it is real pure nectar, it will never fade, it will never vanish; the nectar is always remaining, residing eternally. That is meant by śuddha amṛita mayatmane.
And namo ananta prakāśāya, and he is the light of all lights. He is the light of all darknesses, all ignorance of light. All absence of light and presence of light, have come out from that light. Śaṅkara-kṣīrasindhave, and I bow to that Śaṅkara, who is just like milky ocean.
from the Audio Archives of the Lakshmanjoo Academy)