Light on Tantra in Kashmir Shaivism - Volume 3

Published by Lakshmanjoo Academy

Copyright © 2023 Hughes Family Trust

All rights reserved. No part of this book or the associated audio material may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher.

First printing 2023

Printed in the United States of America

For information, address:

Lakshmanjoo Academy

www.lakshmanjooacademy.org

ISBN 978-1-947241-13-8 (hardcover)

ISBN 978-1-947241-14-5 (paperback)

ISBN 978-1-947241-15-2 (ebook)

This sacred text is dedicated to Swami Lakshmanjoo, our beloved teacher and spiritual father who has given us everything.

Glory be to Thee!

Table of Contents

Guide to Pronunciation

Foreword

Introduction

Acknowledgements

Swami Lakshmanjoo

Tantrāloka

Fourth Chapter (Āhnika) – Śāktopāya

Verses

01 – 12 Vikalpa Saṁskāra – The Purification of a Thought

13 – 39 Tarka Tattvam – The Reality of Logic

40 – 85 Gurusatattvakam – The Essence of Masters

86 – 105 Yogāṅga Anupayogitvam – Limbs of Yoga in Śaivism

106 – 121 Kalpitārcānādaraḥ – Artificial Worship

122 – 147 Introduction to the Twelve Kālīs

148 – 172 Saṁvit Cakrodaya – The Rise of the Twelve Kālīs

173 – 179 Meaning of the Word Kālī

180 – 193 Mantra Vīrya – The Power of Mantras

194 – 212 Japyādi Vāstavam – Real Japa (Recitation)

213 – 278 NiṢedhavidhitulyatvam – Right and Wrong

Appendix

1. Parāmarśa (the state of ‘awareness’)

2. Classes of Masters (verses 40-85)

3. Prakṛti

4. Twelve Kālīs in Kashmir Shaivism (verse 122-147)

5. The mantra r-kṣ-kh-e-ṁ (verse 190)

Bibliography

Index

Published works

Instructions to download audio

Topics according to Tantrāloka 1 index

In śāktopāya, nine subjects will be discussed:

a) Vikalpa sa ṁ skriya : how vikalpa (thought) is refined from differentiated to undifferentiated thought (one-pointedness). *

b) Tarkatattva ṁ : what is the essence of tarka , pure logic. How you can get entry in God consciousness with pure logic.

c) Gurusatattvakam : what is the essence of the master, and who can be a master in this system.

d) Yogā ṅ gānupayogitvam : the eight limbs of Patañjali’s Yoga are not useful in this system.

e) Kalpitā arcā anādara ḥ : outward worship is also discarded.

f) Sa ṁ vit cakrodaya : the rise of the twelve Kālīs in creation, protection and destruction, with regards to the states of prameya , pramā ṇ a , pramātr ̣ and anākhya .

g) Mantra-vīrya : the power of all mantra s, what recitation really is. Mantra-vīrya means, whatever you say, it must become mantravīrya . In śāmbhavopāya , there is only ‘ aha ṁ ’ (I-ness), that is the thought-less process. In mantra-vīrya , there are thoughts, it is a thought process.

h) Japyādi vāstavam : what is meant by japa , real recitation.

i) Ni Ṣ edha vidhi tulyatva ṁ : nothing is right and nothing is wrong.

* Lit., the impression (saṁskāra) of a thought (vikalpa). In terms of practice, it refers to the continual one-pointed impression or awareness of a single thought.

Guide to Pronunciation

The following English words exemplify the pronunciation of selected Saṅskṛit vowels and consonants. The Romanized Saṅskṛit vowel or consonant is first listed and then an English word is given to aid you in its proper pronunciation.

Swami Ram and Swami Lakshmanjoo with Swamiji’s Parents

Foreword

In December of 1958, Swami Lakshmanjoo took his usual winter seclusion, during which time he meditated on the twelve verses of the Kramastotra. These hymns form a poetic eulogy to the twelve Kālīs as depicted in Kashmir Shaivism. Over a period of two and a half months Swamiji contemplated on the essential meaning of each of these mystical verses. On the following birthday (20th May 1959), as a gift from Swamiji to his devotees, a small booklet was published in Sanskrit and Hindi, titled, Shri Kramanaya Pradīpikā.

As the twelve Kālīs form an important part of this present publication – Chapter 4 of Abhinavagupta’s Tantrāloka (vol III of the LJA Tantrāloka series) – numerous footnotes from Swamiji’s Kramanaya Pradīpikā have been added to give the reader a deeper insight into the mysterious workings of these twelve Goddesses who form ‘the main connecting rod between individuality and universality’.

In his rendering of this chapter – which forms volume III of the Lakshmanjoo Academy Tantrāloka series – Swamiji has used the Kashmir Series of Text and Studies, Number XXX, vol III (1921).

Introduction

In the previous āhnika*, Abhinavagupta revealed the practice (upāya) of śāmbhavopāya (the supreme means), which is also known as īcchopāya (the means pertaining to the energy of will), for the direct attainment of universal God consciousness. For practitioners who are incapable of grasping śāmbhavopāya, Abhinavagupta reveals, here in the fourth āhnika of his Tantrāloka, the practice of śāktopāya, which is also known as jñānopāya (the means pertaining to the energy of knowledge or cognition). Whereas śāmbhavopāya operated in the field of pre-discursive thought (nirvikalpa, thought-lessness), śāktopāya operates in the field of discursive thought (vikalpa) with the intent of leading the sādhaka (practitioner) towards the thought-less state of universal God consciousness (śāmbhavāvasthā). Abhinavagupta will describe the mechanics involved in this formidable, though accessible, practice.

According to the Śiva Sūtras (2.1), the essence of śāktopāya is cittaṁ mantraḥ (mind is mantra), and so Abhinavagupta begins his discourse by explaining the foundation of this practice: vikalpa saṁskāra (the one-pointed/purified impression of a thought). Whereas the practitioner of śāmbhavopāya maintains perpetual awareness of the initial thought-less moment (prathamābhāsa) in the rise of a thought, the practitioner of śāktopāya maintains perpetual awareness of the the risen thought itself. Abhinavagupta tells us: "Anyone who wants to get entry in that nature of God consciousness should associate in continuity his thought, just to keep that one thought in continuation so that it does not get diluted or it does not get astray; and rapidly (añjasā), without a break, without a break you should put again and again that thought, just to associate that with the previous thought." The slightest degradation or change from the original impression of the chosen thought in the proceeding impressions of that thought will disable this practice. Every succeeding thought must not only be a mirror image of the original thought, but a progressive intensification in its clarity in order for śāktopāya to prove successful. Swamiji tells us:

"The first vikalpa, the first saṁskāra, is residing in the field of asphuṭa bhāva (not vivid), the next saṁskāra is vivid (sphuṭa), the next saṁskāra is more vivid (sphuṭatāra), the fourth saṁskāra is most vivid (sphuṭatama). And in the fourth śloka, he explains that there is another saṁskāra manifested in-between these. There is one saṁskāra, asphuṭa, and between asphuṭa and sphuṭa there is another saṁskāra; in-between sphuṭa and sphuṭatara there is another saṁskāra; in-between sphuṭatāra and sphuṭatama there is another saṁskāra to be held, you have to see. So, it means that the travel of these impressions should be so filled with awareness that you must observe all these saṁskāras."

Abhinavagupta then goes on to explain the means by which the sādhaka gains the wherewithal to practice śāktopāya–tarka (or sattarka). Swamiji translates tarka as discriminating transcendental logic by which the practitioner understands what is to be left aside and what is to be owned. Differentiated perception is to be thrown out and the undifferentiated reality of Being is to be owned. Having intellectually discerned the difference between Lord Śiva and ignorance, the aspirant is made capable of experiencing said reality without any doubt or hindrance. But how does one attain to tarka? Swamiji tells us: "He has to travel first from a master, to the śāstras (scriptures), and [then] to [his] own experience, and then travel again from [his] own experience, to the śāstras, and the master. This is the way of our thinking. This is the way for attaining knowledge of God consciousness." The aspirant must, therefore, be able to discern the right masters from the wrong masters, and the right scriptures from the wrong scriptures. And so, Abhinavagupta will describe the hierarchy of masters and scriptures. But as ones own experience is the predominant factor in ones journey, he says:

"Tattva jñāna (knowledge of reality) is the main point to be achieved. That is sādhya, that is to be achieved. Yatra yatraiva dṛśyate, wherever it is achieved, wherever it is perceived, that is the master, that you must confirm in your knowledge that it is the master. When your experience, your inner experience, believes that your master has told you the exact thing, then you should believe in the words of your master. When your śāstras have [explained to] you according to your experience, then you should believe those śāstras. Because svatantram svato mānam, this māna (māna means, śāstra and guru), śāstra and the guru are not independent, that independently they will thrust in your experience. This [knowledge] must be digested in your experience. If it is not digested in your experience, there is still the need of a master, there is still the need of śāstra, some other śāstra. If not that [master, then] some other master; if not that [śāstra, then] some other śāstra."

Abhinavagupta then contextualizes the role of tarka (transcendental logic) in terms of Patañjali’s limbs of Yoga (yogāṅga), which are designed to lead the aspirant to citta vṛtti nirodhaḥ (thought-lessness), the state of yoga-samādhi (union of the contemplator with the object of contemplation). Just as we find in the Maitrāyaṇīya UpaniṢad, however, Kashmir Shaivism recognizes only six limbs of Yoga rather than the eight limbs of Patañjali’s system. These six limbs are prāṇāyāma (breath control), dhāraṇā (concentration) pratyāhāra (sense withdrawal), dhyāna (meditation), tarka (transcendental logic), and samādhi (union). The yamas (moral restraints), niyamas (positive duties or observances), and asanas (postures) are omitted, and tarka is added. In the practice of śāktopāya, however, only one limb is required for the achievement of universal God consciousness: tarka. The sādhaka who is capable of śāktopāya stands at the summit of the yogic limbs, thus rendering them useless. Abhinavagupta says:

"All these limbs of Yoga are explained only sva pūrva pūrva upāyatvāt, because they become the means of their previous limbs. For the yamas, the yamas are the means to get entry in the niyamas; the niyamas become the means to get entry in āsana; āsana becomes the means to get entry in pratyāhāra, and so on–svapūrva pūrva upāyatvāt. Antya tarka upayogataḥ, and in the end, all these limbs are meant to get entry in tarka. Tarka is the final state and the supreme state of yoga."

Established in tarka, the practitioner is fit to undertake śāktopāya, the practice of which is equated to the act of internal worship (pūjā). Unlike the external worship that is observed in āṇavopāya (the means pertaining to the energy of action) where the preceding yogic limbs are necessary, in the internal worship of śāktopāya, Abhinavagupta tells us, "Iha sarvātmake kasmāt tat vidhi pratiṢedhane, there is no vidhi (injunction), there is no pratiṢedha (prohibition)" because the practitioner’s awareness, being firmly grounded is tarka, is beyond such requirements. Abhinavagupta continues:

"This sāmagrī (offering) of pūjā (worship) is to be sought first. I mean, the things by which you will adore/worship Lord Śiva, that is, flowers, chandana (sandalwood), scent, essence, all these things you have to collect first before you adore Him. And that collection is to be done from where? Not from the garden, not from flowers, [but from] yat kiñcit mānasāhlādi, whatever is digested in your brain, whatever is digested peacefully in your brain, happily, joyfully in your brain."

Whatever thought the practitioner’s mind is naturally and enthusiastically drawn to, that is to be used as the sāmagrī (offering) in śāktopāya practice/worship. In fact, it is considered illogical to utilize anything other than what pleases the worshipper provided that it enables him/her to maintain one-pointedness (viz., vikalpa saṁskāra). Wherever your consciousness moves, Swamiji tells us, "it may move to the five senses or pleasures or the daily routine of life, there you will find the real pūjā existing because your individual consciousness is totally united with God consciousness there–if you have developed awareness, not otherwise." The sādhaka performs this worship and achieves this union by meditating upon the wheel of consciousness (saṁvit cakra), the twelve Kālīs (cognitions), which arise in rapid succession in any given thought-perception. The twelve Kālīs, Swamiji tells us, are the main connecting rod between individuality and universality. These twelve cognitions (pramāṇas) are the links by which God consciousness descends to become individual consciousness and individual consciousness ascends to become God consciousness. In the third āhnika, Abhinavagupta discussed how this is so by defining the verbal root of Kālī, "kāla". He says:

"Parāmarśātmakatvena, ‘kāla’ means who puts parāmarśa (awareness) of I-consciousness, when there is parāmarśa of I-being. Visarga ākṢepa yogataḥ, when there is flow of creation, that is kāla, that is the meaning of kāla–to flow in creation. I-consciousness flows in creation, creative being, and ākṢepa, it gets expansion externally. When you are expanded externally, that is the meaning of kāla. Iyattākalanat, after getting expanded in the universe, you get shrunk, this is the meaning of kāla; iyattākalana, get entry from unlimited nature into limitation, this is the way of Kālī. And [kāla is] jñānāt, and to know again, afresh, your own nature, again get entry in your own God consciousness."

The practice of śāktopāya operates within the field of differentiation and time–time, which is another meaning of "kāla". Consequently, Abhinavagupta notes that śāktopāya "is the means of māyā, the means of illusion." Nevertheless, Swamiji tells us, śāktopāya is considered to be the highest process because this process is more stable than śāmbhavopāya as it removes the threat of differentiated perception for good by infusing it with undifferentiated awareness. Unlike śāmbhavopāya, where the practitioner immediately experiences the differentiated world through the lens of undifferentiated and timeless perception of unmīlanā (extroverted) samādhi, the śāktopāya yogi must first strive to rapidly wind up time (kālakarṢiṇī) and differentiated perception through nimīlanā (introverted) samādhi in order to achieve the undifferentiated timelessness of unmīlanā samādhi within the world of differentiation. This, Swamiji tells us, "is the essence of these twelve Kālīs: this going up and coming in nimīlanā, and then coming down in unmīlanā." Abhinavagupta will detail the name and function of each of the twelvefold Kālīs in this process.

Once the practitioner succeeds in holding a single thought in perpetuity (viz., vikalpa saṁskāra), he must then observe the rapidly successive fluctuations that arise in the course of that thought, each of which are delineated by the twelve Kālīs. Whereas śāmbhavopāya functions only at the initial thought-less moment just prior to the actual creation of a thought-perception, śāktopāya operates within the flux of its creation (sṛṢṭi), preservation (sthiti), and destruction (saṁhāra) in its prameya (objectivity), pramāṇa (cognition), and pramātṛ (subjectivity), with the intent of observing the unspeakable void (anākhya) of pramiti bhāva (pure thought-less/object-less subjectivity) between each fluctuation and ultimately throughout the entire phenomenal process. And the purpose of twelve Kālīs, Swamiji tells us, "is to find that state in each and every state. In sṛṢṭi (creation) also, you have to find anākhya. These twelve Kālīs are the explanation of anākhya cakra only. It is not the explanation of objectivity or cognitivity or subjectivity. You have to find that real transcendental state of nothingness in each and every act."

Having wound up the flux of differentiated perception through the internal process (nimīlanā samādhi) of the twelve Kālīs into anākhya, the twelve Kālīs of anākhya then flash forth externally through unmīlanā samādhi (viz., śāmbhavopāya), and everything that the yogi perceives is now endowed with the power of mantra (mantra vīrya), and so every thought becomes his japa (recitation). Whatever he does, Abhinavagupta tells us, "whatever he creates externally or internally–[internally] in the formation of pleasure, pain, joy, sorrow; externally in pots, jugs, everything, [all] external objects–tadevāsya dhyānam syāt, that is, in the real sense, the meditation center for him." Every perception sentences his mind towards the pure knowledge (śuddhavidyā) of universal God consciousness, and so he lives in a world where "nisedha vidhi tulyatvaṁ, nothing is right and nothing is wrong" because he experiences both the good and the bad, pleasure and pain, purity and impurity, to be filled with the glory of God, the glory of his own Self (ahaṁ parāmarśa).

This introduction by no means captures the entirety of Abhinavagupta’s description of śaktopāya in this fourth āhnika. It is intended only to prepare one’s mind and intellect for the journey ahead. Let us begin, then, to read and listen to Swamiji’s translation of the fourth āhnika of Abhinavagupta’s Tantrāloka.

* Lit., what may be read on one day.

Acknowledgements

First of all, I would like to thank our associate editors: John Hughes, George Barselaar, and Denise Hughes. They took the raw unedited audio transcript and transformed it into a polished document ready for publication. Being closely attuned to Swamiji’s vision, they were able to lightly edit the manuscript without tarnishing the flow of the narrative. Recognizing that these revelations were meant to aid the student in gaining a deeper understanding of Trika philosophy and the practices of Kashmir Shaivism, comprehensive footnotes and an exhaustive appendix have been added to facilitate this quest. Lastly, I would like to thank Michael Van Winkle, our audio engineer who enhanced the original audio, Claudia Dose, our creative director who was responsible for the creation of the overall design of this book, and Shanna Hughes who coordinated this project.

Swami Lakshmanjoo

Swami Lakshmanjoo

Swami Lakshmanjoo was born in Srinagar, Kashmir, on May 9, 1907. He was the most recent and the greatest of the long line of saints and masters of the Kashmir Shaiva tradition. From a young age, Swami Lakshmanjoo spent his life studying and practicing the teachings of this unique and sacred tradition. Having a complete intellectual and spiritual understanding of the philosophy and practice of Kashmir Shaivism, he was a true master in every respect.

Being born with a photographic memory, learning was always easy for him. In addition to possessing a complete knowledge of Kashmir Shaivism, he had a vast knowledge of the traditional religious and philo-sophical schools and texts of India. Swamiji would freely draw upon other texts to clarify, expand, and substantiate his lectures. He could recall an entire text by simply remembering the first few words of a verse.

In time, his reputation as a learned philosopher and spiritual adept spread. Spiritual leaders and scholars journeyed from all over the world to receive his blessings and to ask questions about various aspects of Kashmir Shaiva philosophy. He gained renown as a humble devotee of Lord Shiva and as an accomplished master (siddha) of the non-dual tradition of Kashmir Shaivism.

Throughout his life, Swamiji taught his disciples and devotees the ways of devotion and awareness. He shunned fame and all forms of recognition. He knew Kashmir Shaivism was the most precious jewel and that, by God’s grace, those who desired supreme knowledge would be attracted to its teachings. He taught freely, never asking anything in return, except that his students, young and old, should do their utmost to assimilate the teachings of his cherished tradition. His earnest wish was for Kashmir Shaivism to be preserved and made available to all human-kind.

On the 27th of September, 1991, Swami Lakshmanjoo left his physical body and attained mahāsamādhi, the great liberation.

Swami Lakshmanjoo

Śrī Tantrāloka of Abhinavagupta

Chapter (Āhnika) Four – Śaktopāya

Revealed by His holiness, Swami Lakshmanjoo

Ishwar Ashram, Srinagar,

Kashmir, 1974

SWAMIJI: Now the Tantrāloka of the fourth āhnika (chapter).

atha śāktamupāyamaṇḍalaṁ kathayāmaḥ paramātmasaṁvide //1//

Now, the group of upāyas, the group of the means concerned with śāktopāya will be explained just to realize God consciousness.

Vikalpa Saṁskāra – The Purification of a Thought

LJA TA04A (00:32)

anantarāhnikokte’sminsvabhāve pārameśvare /

pravivikṢurvikalpasya kuryātsaṁskāramañjasā //2//

The nature of Parameśvara,¹ which is already defined in the previous āhnika (śāmbhavopāya), anyone who wants to get entry in that nature of God consciousness should associate in continuity his thought, just to keep that one thought in continuation so that it does not get diluted or it does not get astray; and rapidly (añjasā), without a break, without a break you should put again and again that thought, just to associate that with the previous thought. For instance, this thought is to be functioned, a thought of śāktopāya. There is no breathing exercise, just pointing out. For instance, point out the junction [between each] breath; point out while walking one step and then another step, in between, point out that gap; point out that, I am Lord Śiva myself, this inner consciousness, this awareness of inner consciousness. Take any thought of these, don’t take all these thoughts. Take only one thought amongst these and then associate another new thought on it.

SCHOLAR: The same thought but with more intensity.

SWAMIJI: The same thought, a similar thought, with great power, greater power [of awareness]. Otherwise, it will get impured, that thought will get impurity and the śāktopāya [practice] will be ruined, the function of śāktopāya won’t exist. So you have to put again and again the same similar thought on it. For instance, you are keeping awareness on that one point between the two breaths. Keep that awareness afresh again and again, so that that awareness remains bright in each and every moment.

SCHOLAR: So that awareness in the centering is ahaṁ (I-ness).

SWAMIJI: It is śāktopāya.

SCHOLAR: Self-awareness in that point.

SWAMIJI: Let it be ahaṁ,² let it be the center between two movements. That is also śāktopāya. But ahaṁ is not to be repeated, ahaṁ is not to be recited.

SCHOLAR: But in awareness.

SWAMIJI: Awareness, that is ahaṁ. The junction of these two breaths, where you find that junction, that is ahaṁ.

JOHN: In other words, to maintain your awareness in these junctions, in these points.

SWAMIJI: On any junction! Take one junction, one point, or take this awareness that, I am Lord Śiva myself. Put again and again this thought, adjust it again and again, so that this thought does not become, does not get, destroyed by [other thoughts].

JOHN: But isn’t that dhyāna?

SWAMIJI: What?

JOHN: Isn’t keeping the thought, I am Lord Śiva myself, isn’t that āṇavopāya – dhyāna? Isn’t that contemplation?

SWAMIJI: It is not dhyāna, no. It is not dhyāna. There is no place for it. It is just awareness on that point. Nowhere in the body … neither in the body nor in the universe.³ Just put awareness on that point.

SCHOLAR: Swamiji, when the vikalpa (thought) is, I am all this power, etcetera, does that also require some point of centering? Does the yogi maintain that awareness between the breath, or between steps, or in the sexual act? Is there a point needed as well?

SWAMIJI: There is a point, yes, needed.

SCHOLAR: But then there would be sthāna. Wouldn’t that be sthāna? Wouldn’t that bring …?

SWAMIJI: Not a point. You have not to … Leave that point. [It is] just to realize, for the time being, realize the point and leave the sthāna away, and then keep awareness on that point.

JOHN: So, in other words, you are moving from the point of, say, one step or one breath, you have your awareness on the breath, and then all of a sudden …

SWAMIJI: Not the breath! The junction of the breath, the center of the breath.

JOHN: But you start with the breath and then move to the junction.

SWAMIJI: Yes, move to the junction and …

JOHN: So, you have sthāna at the beginning and then you move from that sthāna to …

SWAMIJI: Yes. It is just to make it vivid.

PravivikṢu, the one, the sādhaka (aspirant), who wants to get entry in that God consciousness, which is already explained in the previous āhnika, should associate his [one] thought in awareness again and again and without a break, añjasā/śīghraṁ (instantly). For instance, this thought between the two breaths is an asphuṭa point, this is not vivid. It must come to that point where it is most vividly shining. That point, when it is most vividly shining, will become samādhi, that is samādhi, that is entry in your God consciousness. But now, in the beginning, it is asphuṭa, it is not vivid. So, just to make it most vivid, to make it shine vividly, this practice is adopted.

JOHN: So this without break, does this mean that between every breath you have that?

SWAMIJI: Or between every thought!

JOHN: But you don’t stop, you don’t miss a breath.

SWAMIJI: No, no, no, you have not to breathe.

JOHN: No, not to breathe, but, in other words, you said to maintain this, does that mean between every step?

SWAMIJI: Not between every step. [It is] just to recognize that point once and for all and hold it. Leave those steps aside, forget those steps, forget this breathing function.

SCHOLAR: So, in some sweet sound or sensation also, that point is found?

SWAMIJI: Yes, that point is found …

SCHOLAR: And then …

SWAMIJI: … hold it! Hold it with awareness, and once you recognize that in a not-vivid way, adjust that point again with it. Adjust again and again so it is refreshed.

JOHN: In other words, you don’t miss that adjusting.

SWAMIJI: You have not to miss [adjusting at] first, yes.

JOHN: That is the point you are saying, that’s what you mean. You don’t miss a step or lose or go into some other thought. In other words, you said if it doesn’t become clear that time, then you adjust again.

SWAMIJI: No, just to put thought on that point again and again. That thought, not the step, not the breathing.

JOHN: Not on the step, not on the breathing, in the gap between.

SWAMIJI: Yes, once you have to realize that gap, realize it again, realize it again, again and again in continuity, just like …

SCHOLAR: But not in the rhythm of the breath, that would be āṇavopāya.

SWAMIJI: No, no. That will become āṇavopāya then.

JOHN: But what do you mean again and again? At every point that there …

SWAMIJI: You have to observe that point again and again.

JOHN: Every time.

SWAMIJI: Every time, every moment in continuity.

SCHOLAR: There seems to be a misunderstanding. John seems to be thinking that when each time that breath moves, you hold your awareness on that point.

SWAMIJI: No, no, no.

JOHN: No, not on that …

SCHOLAR: When you hold that you hold it in continuity.

JOHN: No, but he says, If you miss it, then you adjust it on the next point.

SWAMIJI: Go to that point only! No, if you …

JOHN: Miss it …

SWAMIJI: Not miss, missing is not the point. It is there, it is there.

JOHN: If it is not clear.

SWAMIJI: It becomes old, it becomes old, after another second it becomes old. It has not so much strength then. It loses that strength. Just to inject another strength over it, you have to …

JOHN: But not in the same point.

SWAMIJI: The same point, yes.

JOHN: I mean, it’s in the same point but …

SCHOLAR: The point is inside, so …

JOHN: Say you are walking and you are adjusting your awareness between steps, not in the steps, not in the walking, but between steps. Well, once that becomes old, you have already moved to another step.

SWAMIJI: No, no, no, you have not to move to another step. Just to realize it once for all. Realize the point once for all, first. Once you have realized that point, keep awareness again and again on it. Awareness should be refreshed.

SCHOLAR: It’s by force of awareness that that continues.

SWAMIJI: Yes, that should continue.

SCHOLAR: There’s nothing to be done like in the gross way in āṇavopāya.

SWAMIJI: No (affirmative).

SCHOLAR: It just finds itself in that point and then flows from there.

JOHN: I can understand finding yourself in the point, but I can’t understand refreshing it, adjusting it again and again. It seems that if you miss it once, then it is gone.

SWAMIJI: No. Once you have perceived these specks, you know that this is [a pair of] specks. [Now] see it again and again in consciousness.

SCHOLAR: But without viccheda (break).

SWAMIJI: If you keep it only observed once for all, that won’t do. You have to put awareness again and again. That is [vikalpa] saṁskāra.

SCHOLAR: But if it were again and again in the sense of one after another, that would not be a continuity.

SWAMIJI: No, again on that very point.

SCHOLAR: In continuity.

SWAMIJI: You have to observe the same point again! Observe the same point again!

SCHOLAR: It is explained in the next verse.

SWAMIJI: Yes.

LJA TA04A (10:52)

vikalpaḥ saṁskṛtaḥ sūte vikalpaṁ svātmasaṁskṛtaṁ /

svatulyaṁ so’pi so’pyanyaṁ so’pyanyaṁ sadṛśātmakam //3//

Now he clears this thought. For instance, there is one thought that, I am Lord Śiva, or this point [of awareness] is between two breaths, [and] you have realized it once. When you have put awareness [on it], it means you have put a saṁskāra on it.

SCHOLAR: Impression.

SWAMIJI: Impression on it, an impression on that thought. But this is the nature of thought that it will create another thought, another similar thought, but with some foreign thought also.

SCHOLAR: It is a connection, but it moves.

SWAMIJI: For instance, These are specks, this is one thought. Again it comes, These are specks. Denise’s specks are more fine than these. This [other] thought is also adjusted. Don’t let that [other] thought be adjusted there! Only [These] specks, and that’s all. Don’t let it go ahead.

JOHN: In something else.

SWAMIJI: In something else. But it will go, it goes …

JOHN: Automatically.

SWAMIJI: … it goes automatically in something else concerned with this same thought. For instance, This is a bed cover. This is a fine bed cover. Another thought will come, This is a fine bed cover. Sharikaji has not this bed cover. So, that thought is polluted, that thought has become impure. Don’t let that other adjusting thought come inbetween. Put again the same fresh thought that, This is a bed cover, then again the same fresh thought, This is a bed cover. Don’t let any other adjustment take place with this thought. Because this is the nature of thought that it will adjust another foreign matter also with it. For instance, "Oṁ namaḥ śivāya, oṁ namaḥ śivāya, I am reciting, Oṁ namaḥ śivāya, Oṁ namaḥ śivāya, Oṁ namaḥ śivāya in continuity, at the same time it becomes, another thought comes, Oṁ namaḥ śivāya is very sweet. Don’t let that thought be adjusted there. Only Oṁ namaḥ śivāya!" In the same way, only one thought should get awareness in continuity. That is vikalpa saṁskāra.

JOHN: So, what is this, how does this work for maintaining awareness between breaths, in that point, in that junction?

SWAMIJI: For instance, you breathe in and out and mark that point [between the breaths]. Leave aside this breath. Mark that point, mark that point again and again. Don’t let it go away in another similar thought, another similar point. So, refresh it again and again with the same thought, with the same-similar thought.

JOHN: So, if it went away, would that mean you would go into, say, the outgoing breath?

SWAMIJI: It will, in the course of time, reach [the thought of] Amirakadal.⁴ For instance, These are specks. Denise also has specks. She had gone to Amirakadal yesterday. Now Amirakadal is like this. So, that [initial] thought has gone astray at once. Don’t let it happen. You have to put awareness only on the very first thought again and again so that that thought gets awareness in continuity. So, you have to refresh it. [Vikalpa] saṁskāra is to put the impression of the same thought, in the same manner, without any other adjustment, any other foreign adjustment. It may be a very subtle adjustment. [For instance], These are specks, just [then] there is a foreign adjustment, This is glass. This is glass. Bas, a foreign adjustment has begun to leak in. That should not take place. This is vikalpa saṁskāra.

SCHOLAR: Can you explain how it is different from dhāraṇā (contemplation) in āṇavopāya, or in Pātañjali Yoga where