DVD 2.3 (28:32)
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥६४॥
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाट्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥६५॥
dhyāyato viṣayānpumsaḥ saṅgasteṣūpajāyate /
saṅgātsañjāyate kāmaḥ kāmātkrodho ’bhijāyate //64//
krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ /
smṛtibhramśāṭbuddhināśo buddhināśātpraṇaśyati //65//
Anybody who is thinking of . . . one who is meditating upon God consciousness, [he goes] on meditating, meditating, and at the same time he thinks, “this meditation of God consciousness is very sweet.” And this is one thought, this is temptation, the temptation is there, it is māyā. And this thought focuses him to things other than Parabhairava.
And afterward, [the mind] goes [to another similar thought]; this [initial] saṁskāra (impression) gives move to [i.e., creates] another saṁskāra, [then] another saṁskāra, and he is on the inferior plane of the world.
JOHN: The saṁskāra that, “this meditation is sweet”?
SWAMIJI: Not meditation. He is dragged away from God consciousness by and by. This is māyā. You must be so alert and so . . . you can’t remain idle. Meditation you have to do with vigor, with alertness. If alertness is a bit lessened, [God consciousness is] gone! It will carry you to the ordinary course of being. You become just like dogs in the street. There is no God consciousness.
So this is a trick. This is a trick when there is śaktipāta. When there is śaktipāta, you are focused.
Kṣiptam, mūḍham, vikṣiptam, ekāgram, niruddham–these are the states of mind. The states of mind are five: kṣipta, vikṣipta, mūḍha, ekāgra, niruddha.56
Kṣipta is for yogi–these [states of mind] are for yogis–kṣipta is, [for example], “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, I had been there, I will go to some other shop tomorrow, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, O Denise is a very good disciple of mine, om namaḥ śivāya, om namaḥ śiv̄āya, om namaḥ śivāya.” Like that, he is dragged [away from one-pointedness]. It is called kṣipta; this is the nature of kṣipta. This is the first yoga, the first start of yoga. At that time [when these intervening thoughts arise], you should not allow [your mind] to think other things that are similar to these. It may be similar. Do you know “similar”?
And there is another [stage of yoga]: vikṣiptam. Vikṣiptam is, “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya–what are you doing?57–om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, I have to go there, no, om namaḥ śivāya, om namaḥ śivāya.” Just at once you . . .
JONATHAN: Become aware.
SWAMIJI: No sooner has it taken a step outside, you . . .
JONATHAN: You pull it back.
SWAMIJI: . . . you pull it back at once. That is vikṣiptam.
If you do it like this, then there is the third state, that ekāgra. Ekāgra means: “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya,” and go on [reciting], “om namaḥ śivāya, and [yawning], om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, [scratching], om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya.” This is ekāgra.
But these things [i.e., yawning, scratching, etc.] happen. These things, they destroy your one-pointedness.
Then it is nirūddha. At once [you recite], “om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya, om namaḥ śivāya,” then it goes on in one chain.
[Lord Kṛṣṇa] says in that [śloka]:
yatroparamate cittaṁ niruddhaṁ yogasevanāt /
yatra caivātmanātmānaṁ paśyannātmani tuṣyati //BG 6.21
[Lord Kṛṣṇa]: Yatroparamate cittaṁ niruddhaṁ yogasevanāt. At that time when, by yogābhyāsa, [the yogi] reaches the state of niruddha, the fifth state of yoga–what happens then?
Yatra caivātmanātmānaṁ paśyannātmani tuṣyati, where he realizes his own nature and he is enjoying the super-conscious-ness of that nature.
vetti yatra na caivāyaṁ sthitaścalati tattvataḥ //BG 6.22
Sukhamātyantikaṁ yattad, and the glamour of that sukham (sukham means godly . . .
SWAMIJI: Not pleasure, you can’t say pleasure.
. . . buddhigrahyam, it is buddhigrāhyam.58 You can only calculate it with intellect, not with the body. Atīndriyam, it is beyond, that sukha [joy] is beyond the cycle of organs. Organs cannot experience that ānanda (that bliss). And once he is established in that, na calati tattvataḥ, he is not moved at all; [even] for one second also, he is not moved from that [bliss].
JONATHAN: But to achieve that state you have to have that śaktipāta, isn’t it?
SWAMIJI: Śaktipāta means you have to maintain your vigor, you have to maintain your will. There must be firm will. That is śaktipāta. Śaktipāta is not derived from other sources. You have got śaktipāta, you have got the power of śaktipāta, i.e., to have it. You [must] possess it with vigor, with force, because you have got that power.
But you don’t like it [laughs]!
You don’t like it and you go on meeting others and everything and . . .
56 These are the five states that a yogi experiences while engaged in contemplative practice, which are explained in classical yoga texts. [Editor’s note]
1. kṣipta – a very unfocused and agitated state of mind
2. mūḍha – a dull and lethargic state of mind
3. vikṣipta – a state which constantly moves from agitation to dullness
4. ekāgra – focuses, one-pointed attention
5. niruddha – the movement of the mind is suspended
57 Swamiji is asking someone in the audience what they are doing. [Editor’s note]
58 “Patañjalī describes this intellect as ṛtaṁbharā*, it is filled with . . . ṛtaṁ means truth. It is truth, true joy, it is not adjusted joy. Adjusted joy takes its position in the contact of two and this is not adjusted joy. This is automatic joy.” Swami Lakshmanjoo, Special Verses on Practice.
* yoga eva yogasyopāyaḥ / ṛtambharā tatra prajñā //
Patañjalī’s Yoga Sūtras, 1.48.
Bhagavad Gita, in the Light of Kashmir Shaivism
revealed by Swami Lakshmanjoo