Wednesday, May 25, 2011

Death, the ultimate reality

ARTICLES ON DEATH, THE ULTIMATE REALITY.


Death, the Ultimate Reality : Part I, Renderings from Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan, Feb.19,1949

      Death and leaving of body are two different things. In this world of death, it happens to all, but very few LEAVE this body. One who can not take up a new body also cannot leave his existing one. As birth of the ignorant is not under their control, similarly death is also not under their control. The Atma's act of acquiring a physical body depends on three different things. CASTE (BIRTH), LIFE SPAN and BHOG (things one is going to experience in this life). As before birth souls are not free similarly after death also they are not free. The soul is under the spell or control of the Shakti of karma. Both life and death are subject to karma. Till ignorance is removed and realization achieved control of Shakti is essential and till this time a person cannot be aware of his birth and death. For them death is like an unconscious state. Some people feel more pain at the time of death some feel less, and some leave this body very easily. In some special cases at time of death consciousness remains. Depending upon this state of knowledge and ignorance at the time of death, the soul’s next journey is chartered, whether good or bad.
      According to scriptures, two paths have been explained by our Rishis. They are Shukla or Devyaan path and Krishan or Pitryaan path. Those who are ignorant at the time of death go through Pitryaan path and those who are knowledgeable at the time of death pass through Devyaan path. In case of ignorant souls there is no question of desire, their birth and death is totally based on their karmas. While in case of knowledgeable souls they are not much guided by karmas and follow devyaan path, whereas fully awakened souls have no gati (rebirth) at all.  His prana (life force) goes and mixes into the cosmic prana. Without Yogic power one cannot have death just as one desires, as was shown by Bhisham Pitamah in Mahabharat. This power is bestowed on one with the help of various practices and upasana. Some times it happens by the blessings of mahapurusha.
    Generally death is under the ambit of time; but still timely death and untimely death are two different things.  Budhist believe  death occurs due to one of four things; The end of life span, the end of karma, a mixture of both, or  Upchedak karma (sudden death). When a person has enjoyed a long life in the body and experiences death naturally, we say it’s finishing of a life span. When a person finishes his work on this earth assigned to him and then leaves his body it's due to Karma exhaustion. For example we may have a musician passionately attached to playing his instrument and we take away his instrument and do not allow him to play on it at all. In such situation the soul of the musician may feel nothing left for him to do in this world and may leave his mortal frame. Sometimes people die in great numbers because of natural calamities. This is an example of Upchedak karma. Normally, this fourth one is called Untimely death. It can also be due to vaat, pit and kuff (health) or accidents etc.
     Death of a single person is called Vyashti mritu, while death of many people together is called Smashti mritu. Vyashti mritu is because of vyashti karma while smashti mritu is because of smashti karma. Similarly death on a very large scale is death of prakriti, while on a still larger scale it's death of maya. After this, impure maya does not exist, and lower orders of  death and life cycles do not exist. Though, these lower form cycles are said not to be there, we do not mean that life and death in  itself is removed. They do exist but in a subtle form. Death remains in the form of expansion and contraction. This happens in the whole of the Shakti world which is beyond maya.  This is a very long long play. Beyond it even expansion and contraction also stops, and this is kaal samya. After this comes Param Gyan (ultimate knowledge), and then there is no illusion of Life and death.
    Kaal rajya is mritu rajya. As far as kaal can be felt, death exists. Kaal’s main attribute is kalan (vibration). In the lower level on earth 6 vikaars are seen. These six impurities are the effects of kaal only. In Devalok there are 3 vikaar out of six i.e appearance, disappearance and staying. This is subtle, although kaal rajya is here too and is called Khand kaal Rajya.  In Mahakaal there is no division, everything exists there but in an extremely subtle form. As the whole world is inside God, inside that Indivisible, the One, inside AHAM, similarly the eternal srishti of mahakaal is in the Lord in the form of IDAM. There it is present in the form of nitya drishya (the ever seen). Here kaal cannot play. Below this realm is the area of Khandkaal or fragmented time. Below it is another equally big realm of Kaal. Though all are kaal rajyas but all are different. All are bhog areas for a jiva, but Karma bhumi is nowhere else except on this earth. On this earth also Bhog is pradhaan (prominent) and karm bhumi on this earth is ONLY in India. Here Karmas can be performed, they can be experienced as well, but in other places they are only experienced. ………………Om!

                                                         ~*~*~*~*~*~*~*~*~*



Death, the Ultimate Reality : Part II, Renderings from Gopinath Kaviraj ji’s
Akhand Mahayog ka path and Mritu Vigyan


             At the time of death whatever bhaav is generated in the mind that becomes the cause of next birth. From ancient times it’s a rule in India that no one talks of worldly things in front of a dying person! The last thoughts of a person should not be worldly oriented, but it should be God oriented. As per PITRAMEDH SUTRA, by Maharishi Gautam first and last sloka of Veda should be called out to a dying person. It should be chanted in his right ear. As per Rigvidhan it is said that we should  chant Tataram Sukta in front of dying person. As per HIRANYAKESHISUKTA, when an agnihotra is on the death bed one should chant Vedmantras. If he is Brahmvid then Brahm Viya Apnoti Param etc slokas should be chanted in front of him. As per ANTYA KARMA DIPIKA if a dying person is unable to chant any mantra he should only meditate on Lord Vishnu or Shiva or he should hear Mahabharat, Srimad Bhagwatam or Upnishad etc.read out by someone. Whatever kind of mental frame a person has in this life at the time of his death, he gets his next birth according to that only.
Amratva and victory over death:
      In general it feels like the same thing when one says, 'achieving of amaratva' and 'victory over death'. But actually it is not. This can be clarified by the story of the churning of the Ocean of Milk as per our scriptures. When Sagar Manthan, (great churning of the Ocean took place, Nectar first came out of it. All the Devtas drank the nectar and became eternal. One by one many things came out of the churning. When Halahal, (the great poison) came out of it nobody could stand even the fumes of it, whether devtas or rashashas.  Devtas could digest only that part which was beautiful nectar but they had no capacity to digest the great poison. All were at their wits end as what to do and how to get rid of it. But the One who had the capacity to drink laughingly the unwanted element of srishti (world), and still keep calm & centered was no body else but Mritunjaya Mahadev.
         So if we want to win over death we have not only to leave the lower level of beautiful, comfortable things and transcend   to higher levels, but join the two together! For example: In Yoga it is no good to transcend from Annamaya kosha to  Pranamaya kosha alone, but one has to build a bridge between the two by bringing the energy of Prana from Pranmaya kosha down into Annmaya kosha and thus convert the Annamay into Pranamaya kosh. Doing this sadhana again and again over a long time we will reach a stage when Annamaya kosha will be imbued with all the energy of Pranamaya kosha and Pranamaya kosha will be saturated with the energy of Annamaya kosha.  After this both will become one.
   For clear understanding we may call this situation as A. When A rises into manomaya kosha it achieves oneness with it. Then manomaya descends down and becomes one with A. This new entity can be named as B. Then B rises to Vigyanmaya kosha and achieves oneness with it. Vigyanmaya gets down and joins with B. This joint state can be named as C. Then C rises up into Anandmaya kosha and becomes one with it. Then Ananadmaya descends down and becomes one this state can be named as D. Thus D is the state of the oneness of Annamaya, Pranamaya, Mamomaya,Vigyanmaya, & Ananadmaya, but still it is Achit.  Then after this D enters into Atma and becomes one with it. Thus Achit D joins with Chit & forms Atma and in such a state no difference remains between body and Atma. From many different divisible realms all the divisions disappear and one undifferentiated realm is achieved. This state is called Sidhavastha. This is also called Kaaljaya or Mritunjaya. This is way above the Devavastha because in Devavastha amartva is achieved but victory over death is not. The Devtas fear death and remain away from it. Hence it is said Devtas also fall under the sway of death. Only they have long life! But Mritunjaya state is beyond the reach of kaal (time) and thus no death is there. Sidhahood of sidhas depends upon their achievement of mritunjaya. But still this is also not the highest state. 
       The Passage of the soul after death is called 'marnottar jiva gati'. We are talking of the movement of the soul after death in the case of humans, but not for animals or birds. Forms below humans have no karma connections as they do not have any ego. So, without ego connection no karma could be done. We believe that there are 84 lakh yonis in the world. 21 lakh forms exist in four different categories called Andaj,Swedaj, Udbhij and Jaryuj. In the case of animals, birds and insects, no special passage has been explained in our scriptures as they have no gati. Similarly those great souls, who in this human form itself achieve liberation, also do not have any movement. In that very state they achieve Brahm. By finishing of the Prarabhda karma their body also falls.  After that they have no karma left which could cause them any movement.
   Sadhaks and Yogis who do karmakand during their lifetime, but without knowledge arising in the Chit, and who do only prescribed karmas and refrain from un-prescribed ones; for them the path which their soul takes is called Pitryaan path. Due to this such souls travel through Dhoom Marg to heavens & reap the fruits of their good deeds. But those realms are also not eternal. Whenever their good deeds are finished, they fall back onto this earth for their next birth.

Om!

                                                                   ~*~*~*~*~*~*~*~*~*~*




Death, the Ultimate Reality :Part III, Renderings from Gopinath Kaviraj ji
Akhand Mahayog ka path and Mritu Vigyan

     So it is not wrong to say that these realms (heavens) are many and also not eternal. It is said a soul which falls down from swarg takes birth in a good family clan and this takes place because the balance karmas of the jiva. It can be explained with an example of a water bottle. When we empty a water bottle of all the water, still some water sticks inside. Same is the way with ones karma. Though we exhaust our karma but still some karma sticks to the soul which causes the next birth. It is the same for souls with bad deeds. They also travel through Dhoom Marg and reach various Narak (hells), where many different kinds of punishments are meted out to the soul. But these things can happen in the human body, hence a new body is given to the soul to experience them and that is called Yaatna dehi. Many souls carry the marks of such punishments even in their human bodies. In some cases it is a chronic diseases right from birth. Whether it is heaven or hell both are granted by Yama and Chtiragupta. In both cases rebirth is imminent.
     Here the form of heaven we are talking about is of a lower level. It is achieved with 'sakam punya karma'. Above this are higher forms of heaven. These cannot be achieved by karma without wisdom. There all comforts are available just by thinking about them. It’s a place of bhoga (enjoyment). After bhog patan is sure. The lower forms of heaven are under Indra Devta. Mahar lok, Tapo loka and Satya lok are above and do not come under the control of Indra. By development of Yog Shakti and Kramvikas these are achieved.  So these are not achieved by pitryaan path where both good and bad deeds are addressed.
     Another path is Devyaan path. It has the common path till some distance and then gets separated afterward. Whatever movement takes place on this is called Shuklagati. This is achieved neither with karma without wisdom or wisdom without karma. Karma without wisdom provides heaven or hell. But wisdom without work provides no movement! This mixture of wisdom and effort is important.
    This mixture can be equal or unequal. In first both are in equal proportions while in other they are not. If wisdom is not mixing with karma no movement occurs. What constituent is more depends upon the sadhna of the sadhak. If in his sadhana karma is more then he has to get down at all the in between stations. But when wisdom is more, than one does not have to get down on the mid stations as the final destination of Brahmlok is only targeted. But when vishudhgyan is generated then no movement takes place. After going to brahmlok till all the desires are finished shuddhabrahm is not achieved. In brahmlok one has to stay as jivanmukta. Souls which enter brahmlok with lower qualifications they attain Hiranyagarbh salokya.  Who are higher qualified get saropya. Still higher qualified get samipya and later get Sayujya. At the mahapralaya when along with brahmand,  Hiranyagarbh body is also annihilated then souls inside it get one with Parabrahm. We have named it Hiranyagarbh here but every sadhak attain his Isht here.  

Death the Ultimate Reality: Part IV ~ KAIVALYA, Renderings from Gopinath Kaviraj ji
 Akhand Mahayog ka Path and Mritu Vigyan.

      Kaivalya is when atma leaves the anatama and establishes itself in its own original form. Samkhya and Patanjali both have used this word. As per these scriptures, when atma separates itself from the Trigunatmak Prakriti and realizes its chit form,  it is said to have achieved Kaivalya. Its requirement is Vivek Gyan (the wisdom of discrimination).  According to Patanjali atma achieves Pragya with the help of Ekagra bhoomi.   In the most advanced state of Pragya it banishes ignorance and with the help of Achidatmak satva guna, separates chidatmak purush and is established in its own form. Rising of pragya and establishment into its own form is achieved during SAMPRAGYAT SAMADHI. With the help of this samamdhi one moves from gross to subtle, from part to completion, and then transcending the object one enters into Vitark and samadhi. Then one enters from karan bhoomi into a bhoomi which holds all this, which results in Asmita Samadhi. In this state experience, experiencer and experienced, all three are transcended. But Vishudh Atma sakshatkaar is still not achieved as without separating the atma bhava from anatam bhava Vishudh Gyan cannot be attained. Hence after Asmita sakshatkaar, yog kriya is very essential to achieve Atma sakshatkaar. Without poorn vivek (full discrimination) khayati it is not possible. From vivek khayati chidalok is acquired and that illumines the swaroop. After Asmita Samadhi, Nirodh bhava is generated. After this Ekagra bhoomi is achieved and then Nirodh acquires the form of Chit.  Now nirodh remains in the form of subtle samskaar only. When this nirodh is also removed then one is established in KAIVALYA. The purusha who is a witness is beyond cause and effect wherein prakriti (nature) is with cause and effect.
    In tantra there are three kinds of Kaivalya. Since Achit has three different forms, one has to get free of these to achieve Kaivalya. Hence Kaivlaya is also mentioned three fold here.
1. The grossest form of Achit is Trigunatmac prakriti
2. The middle state is called Maya
3. The last state is Vishudhmaya or Mahamaya.  
    As per Sidhant Shaivmat,  Mahamaya itself is called Bindu or Kundlini. Though pure, it still generates cause and effect duality. When atma gets free of this Mahamaya, only then the best Kaivalya is achieved. The highest form of this state is called Nirvana, Paramnirvana or Mahanirvana. It won’t be much to say that this state itself is also transcended and then it's called Shivahood of atma. Without evolution, completeness cannot be achieved. Without development of the Unmani Shakti, atma cannot attain Shivahood.  Actually Unmani Shakti infact is Chit Shakti which is always present in Shiva!  When atma is illumined in the form of Shiva, Unmani disappears and the two cannot be perceived as separate. This is the state of Param Shiv. This state is beyond Samana and Unmani and is Samrasya (equanimity) of Shiv and Shakti…Om!
                                                                ~*~*~*~*~*~*~*~*~*~*




Death the Ultimate Reality :Part V ~ Jivanmukta and Videhmukta, Renderings Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan.
     If the ultimate goal of human form is achieved in this very body and that state is actual, then it is called Jeevanmukti. Videhmukta can be achieved after death but if one is fortunate enough then he can attain this state in human body itself.
  In the path of knowledge, 7 states have been explained. The 4th to 7th are Aproksh Brahm Gyan, Brahmvid, Brahmvid Variyan, Brahmvid Varishth. The 5th,6th and 7th states are of Jivanmukti. While in 4th Aproksh brahmgyan arises. In this state some times sakshatkaar is achieved but it is not certain whether in this state one will achieve jivan mukti or not. After realization, when its effect is not acquired both on budhi as well as this body, till then Jivanmukti is not possible. For having the effect of sakshatkaar on ones budhi, Chit shudhi is essential, and for it to effect our body bhoot shudhi and dehshudhi is needed. Both these shudhis are an essential part of sadhana. For example without the clouds disappearing from the sky the sun cannot be seen in its full glory. Similarly without purity of body and mind one cannot have jivanmukti and experience Brahm.  In the 5th state, the world seems as a dream.  The experiencer does not see this world as an ordinary ignorant person but still he deals in it.  In the 6th state it, becomes still deeper and one feels it still less. Here gyan (knowledge) becomes very sharp. In 7th state, the world is not felt even. In this state dealings of this world are not possible at all.  After this only, Dehant takes place. If 5th and 6th states are called turiya then this is called turiyateet. In 5th and 6th jagrit, swapn and sushupti remain, while in the 7th they can be experienced as separate.
      During jivan mukta state only prarabdh karma is left. This does not mean that in human body only he will achieve the state. Some souls carry the left over karmas after death and go to higher realms to finish them off. Only after complete exhaustion of them, Parma Shanti is achieved. In higher realms, everyone will remain in prabhubhava, this is also not certain. As some people remain with dasybhava(bhakti pradhan) and who are gyan oriented they get prabhu bhava. Some enter brahmjyoti. But all are under bhog. Till bhog is finished moksha cannot be achieved. As per a normal gyani, acquiring a state of Nirgun brahm is Paramukti; but as per the exponents of tantra and agam to arrive at the state of Nishkal Param Shiva is the real state. It is beyond Samana and Unmani. It's complete equanimity of Shiva and Shakti. By acquiring total Shivahood freedom of Shakti is not experienced and after acquiring complete freedom pure intelligence of Shiva may become absent. Thus both states are incomplete. An equal mixture of the two, and where they are not seen as separate is the real state which is cherished by Yogis.
Jivanmuktas are actually gurus in this world. They guard the higher knowledge. They are called Sidhpurusha. They are beyond ego and are not thus touched by karma. As fire burns whatever comes into it, the same way when one gets power of chit shakti, all the strings of Maya are burns away!
    Videh mukti can be before leaving body or afterwards. Though it can be had during 4th state but due to body consciousness one can not grasp it. In Vedanta two kinds of sadhanas have been explained. 1. Upasana Marg, 2. Vichaar Marg. In the 1st with the help of upasana, bhootshudhi and chitshudhi, upliftment takes place it self and Aproksh gyan is generated and one rises from 4th to 5th state. As these states becomes stronger and stronger the sadhak rises to the next higher states……………………………………..Om! 

                                                           ~*~*~*~*~*~*~*~*~*~* 

 Death, the Ultimate Reality : Part VI ~  Realization as per Agam, Rendering Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan.

     The only purpose of human life is REALIZATION! But the meaning of it is different in different sampradayas. Here we are discussing as per the Shiva Shakti point of view of Tantra.  According to Panchratra Shastra and other Vaishnav shastras things are put differently and we are not discussing those here at all as this stream is entirely different. Further, it is not good to mix two different view points. To understand this completeness of Realization state, we have to understand the philosophy of the path to the highest level. The Sat-Chit-Ananda state is purn satta, this is agreed to by all the different lines of thinkers. There is no denying that BRAHM is light form and indivisible. But is it a power of freedom that is ever present. This great power is different from Brahm itself. As per Agam shastra Brahm is prakash and this shakti of freedom is called Vimarsh(experience of ananda). At some places in various scriptures it has also been referred to as Spand. Freedomless illumination or prakash is not Brahm in the real sense. Though being great effulgence, it is not totally free; it is still in the area of give and take, hence it is gross. In Agam, the satta(realm) of completeness is non-dual and indivisible. If we look at it from the side of creation it seems to be comprised of innumerable shaktis which at the top are divided into three states. They are 1. Iccha Shakti, 2.Gyan Shakti and 3. Kriya Shakti. Hence as per the terms of fullness/completeness/ poornatva of Agam the meaning is to join all the three together. In the first Dik one, in second Dik two and in third Dik three should be understood. By saying three the outer direction of Brahm is referred to. And all these three represent Vishva yoni as the whole creation comes out of it down the line.
     Chit and Ananda or Chit Shakti and Ahladini shakti, are two innermost states in Brahm. Chit represents indivisible Prakash while Ananad represents Bhaav. Though both of them are one but still chit is considered inner movement while anand is considered outer movement. On the same hand between anand and desire, anand is antarmukh or inwards, while desire is outward moving or bahirmukh. The satva swaroop of brahm is neither antarmukh nor bahirmukh. It encompasses all. One who has this much strong dharana can understand the hidden meanings.
      After this the next three that come are 1.Kalaa, 2.Tattva, 3.Bhuvan. After this, subtle mahasrishti gets illuminated which is further followed by grosser fragmented worlds. Thus from gross to subtle to karan to mahakaran, we arrive at the NISHKAL state, where there is no kalana or spand or vibration. Brahm satta takes all this in and this is called poornatva. Agam defines this state as Paramshiva or Param-samvid. Each atma’s inherent and natural state is this only. Without the blessing of Guru and then Shakti of Parameshvar, it is not possible to achieve this state.
    A state which is achieved through discrimination is called Kaivalya. In this state chit is surrounded by achit and is established in ones own swaroop (form). By Yog another state is achieved, it is called Prakrit Aishvarya. Through the path of discrimination purush and prakriti are separated, or in a way we can say Purush knows itself different from Prakriti. But in the path of Yoga both purush and prakriti become one.  This state is of Ishwar. Through one path we get Kaivalya while through the other path we get Aishvarya and this is the general rule.  On the path of discrimination slowly and slowly one has to leave Prakriti, while on the path of Yoga one has to embrace prakriti slowly and slowly. This would be possible only when from this gross body impurities of elements and chit dissolve. These impurities still remain even in Asmita Samadhi in the form of attachment or asakti and ego. Without removing them, Prakriti cannot be made your own.
    In the path of Yoga the greatest thing is Aishwarya. This is the highest developed form of Ichha shakti i.e desire.  After this in the next stage one has to surrender it. As in that state mahaichha arises and ones own small ichha cannot be seen. But this is not a desireless state. The outgoing stage of this state is Mahakaruna. That is why vishwakalyan is possible in this state. In its Antarang form (introverted form) one’s own vichitra (strange) leela play is experienced.
   Kaivalya is eternal and leela is also eternal and beyond both of them is Poorn Nissan form. In Agam poornatva is to get imbued with this state fully and to act in that leela, not only performing but also being a witness to the whole  performance!...Om!

                                                               ~*~*~*~*~*~*~*~*~*~* 





Death the Ultimate Reality: Part VII ~  Deh Sidhi, Rendering from Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan
    The inevitability of death has been expressed again and again. In Mahabharat, Dharm in the form of Bak questioned Yudhishthar as to what is the greatest wonder in this world. He answered that people everyday see others dying and going to Yamraj in Yampuri and still everyone in this world thinks they will not die and stay here eternally!  This according to him is the greatest wonder of this world. In yog shastra also it is said a general prayer arises in all jeeva that it should be able to remain permanently in this world.
    By Deh, we mean a body made out of Shukra(sperm) and Shonit (ova). To experience the fruits of the karma performed, this body is given. It is the base and the principle constituents are karma, indriya and fruits. As per Nyayaik and Vaishehsik darshan the definition of Deh is this only. Samkhya philosophers talk of ‘SAPTDAHSIKLINGAM’ and agree to the existence of Linga deh while vedant talks of KARAN DEH.
      There is difference in karan and karya, gross deh is of two types and karya also has two divisions because of the gross and subtle. In puranas and various darshan shastras, Trividh deh is talked about. The gross body has many impurities but those can be removed with the help of mantra, medicine, tapasya, upasana, Yog and knowledge or by some special procedure. With the help of these procedures this body though being anitya impermanent can be made nitya and win over death or kaal. This is not just a thought but has been proved as achievable in various shashtra.  One can see KAAL-DAHAN-TANTRA, MRITUNJAYA-TANTRA and KAYA-SIDHIVIVRAN for such explanations. Ramlinga Shastri achieved kaya sidhi and about 150 years earlier in front of people merged his body into light. This is a proven fact. Such recorded facts are many and can be read at different places.
     Gross, swaroop, subtle, anvaya and arth tatvaroop, by these five swabhavas in this five elemental body with will power one can achieve victory over death. A yogi thus gets all the eight siddhis. By getting this victory over death, a Yogi on one hand gets youthfulness and on the same hand his body becomes very hard like vajra. Sidh-deh is not affected by worldly rules. When ajaratva (not getting old) and amratva (not dying) appear in a body together then it is called Sidh Deh or Divyatanu. Some people even experience old age along with very long life. Sometimes somebody gets emancipated but still it dies only after a very long time. When after being kaaljayi the oncoming of old age can be negated with the help of Sompaan as the devatas have who are eternally young. Then when the body becomes powerless it is thrown away like old clothing and a new deh is taken on. the Jeeva is attached to this body by prarabdha which is connected by Age, Karm and Bhog.  When bhog prarabdh is finished the body falls. This is called death. By certain yog prakriyas falling away of body can be stopped. In the body of a yogi absence of jara, mritu, disease is talked about.
     Various procedures have been seen for Deh Sidhi in various places but even if it is maintained for one yug, or mahayug or kalp or mahakalp still it has to be left. So we can say that deh sidhi concept is also relative. If the causal elements, due to which it took birth, are not removed from this mortal body, it is bound to die.  With the help of sompaan (drinking nectar) it can be kept till pralaya (final annihilation). When it acquires purest satvamaya guna and chinmaya stithi then Parmarthik Nirpeksh Sidhi arises and in that state there is no question of death at all. Actually Shodash Kala Purusha’s, Shodashi kala itself is called amrit or som kala.  When that arises in a body then kaal (death) cannot enter there. This is mrityunjaya or Sidh Deh. After completion of life, the body falls only at the wish of the yogi. When deh sidhi is properly generated then one gets Chinmaya Deh and in this state no patan (fall) can happen but Tirobhava occurs because of swatantrya. In purnsamrasya, deh and atma are like Shiva and Shakti who are in perfect equanimity.
     In Sidh Sampradaya a story is told. According to it, once Gorakhnath met Prabhudev who was said to be kaya sidh at that time. Gorakhnath, to test him ,wanted to show off his sidhi to him by hitting his body with sword and not getting any wound to prove that his body is kaya sidh. But Prabhudev refuted such claims saying that any cutting and wounding methods are still very low level and are asuri (those which are demonic). Still Gorakhnath asked for a sword and hit his body with it in many places, there was no wound at all and even not a single hair on his body was affected. One heard a sound of sword striking against a very hard object only. Then Prabhudev was made to stand and struck with sword at different places. Nothing happened to him but in his case not even a sound came. Gorakhnath was surprised to see it. According to Prabhudev with the help of kayasidhi a Yogi can get beyond, heat, cold, water, any attack or even death.  In the last he said maya is still there when the body is hard like vajra (lightening). He must be pointing to sound made while hitting. As sound itself is property of Akash which is one of the five elements under the sway of Maya.
      Ras sampradaya followers in the ancient times for jivanmukti sadhana used a kaya sidhi procedure. According to them in this body only one should have parmarth. After leaving this body, thirst for gyan is of no use. But in this body which has disease, old age, death and various other problems, atam sakshatkaar is not possible. So before acquiring mahagyan in this very body it is essential to have ashtaguna sampan (strong body). For this, they utilized mercury which is considered as Shiv Virya and mica which is called Shakti raj. By certain methods a combination prepared turned Iron into gold. When that mixture could turn iron to gold then it was used on this body to turn it into Ras deh.
   If one achieves this Deh Sidhi then all the mantra-varga, devtas under Shudh adhwa all become the yogi’s servants. To name a few who generated this deh are Maheshwar, Dattatreya, Shukracharya, Manthal bhairav, Sidhbudh, Nagarjuna, Nityanath and Bindunath etc.
    Of the four feet of Chatushpaad brahma, death is one foot (pad). The other three, give victory over death, Amarta.  The whole world is located in one foot. This tripad vibhuti is beyond the mind. Brahmtatva is only under preview of yog. The human body is naturally impure and is purified by yoga only.  This body will be devoured by kaal, till this thought is not removed from the mind, the body and atma cannot unite and chit jyoti does not appear. That Effulgence is without any vikalp, is shant, is free and is Itself only. When the mind joins it then the whole world is seen in chidbhava and all karma are finished and rag-dwesh (attractions and aversions) annihilated for ever. The body acquires great Light and turns into shakti itself!........Om!                                                                                                                                                      



Death the Ultimate Reality: Part VIII, Rendering from Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan 
     The knower of the Ras vidya’s first objective was to separate the gross from the subtle. Then just as the capacity of this gross body, subtle power was introduced into it. In other words, this same thing is called joining of yogya with yogya. Ones who were adept in this knowledge and were strong willed could separate the subtle from the gross, they could take it out and then a put it in again. The subtle body should become so much pure that it should have the capacity or power to enter into any body which is having desired attributes. It should become so pure that it takes form of light and it should shine more than even the outer light. Hence their goal was to turn this gross unnatural body into that subtle natural body which is beyond rajas and tamas. As that is an indivisible state so at the time of joining it can withstand the attrition (sangharsh).
     This lightform body is talked of in yoga shastras as Yogagnimaya body. This cannot burn in kala agni. Actually the earlier explained purification of gross and subtle is purification of BHOOT and CHIT. This knowledge was brought to the world by Nath Yogi Machandarnath. Gorakshnath, Jalandharnath, Bhartarihari etc followed him. It is said even Kapil, Markandaya and Yagyavalk were all hatha yogis. As per Nath Yogis, body cleansing was done with the help of Ras vidya, Vayu prakriya or some did it through Bindu Sidhi. All of them came under procedures of yoga only. But everybody agrees to one fact that without arising of great knowledge, kayasidhi is not possible.
      After acquiring the knowledge from parpind to swapind (ones own form), param pad is achieved.   This is not possible till vishranti in atma is attained and Sadguru is cause of it. After this, sakshatkaar is to be experienced. It is difficult but not impossible. After parampad, samrasya between param pad and our own body is essential. After this the yogi acquires nirutthan dasha. According to Acharya Balbhadra, lineage holders are only fit as gurus. They only have the power to give vishranti to a soul. God in the form of Sadguru showers karuna which is the basis of kalyaan.
     First nijavesh arises then mahananda comes after in which illumination takes place. Then all the duality melts away and One Satta is experienced. Then nirvana of the yogi’s pind occurs or it becomes one with parampad. This state is explained in Avadhoot Gita. With the help of mahagyan, the param shunya state is realized. All Sidh Yogis experienced this. If we look at the various paths of different lineages then we find that all are same in the subtle form. Shunya pad or Sushumana are the same.
    Sadhaks of Vajrayaan Marg or Bowls of Bengal (a spiritual clan of Bengal) took some kriyas from Ras Margis and developed certain techniques which were called CHARICHANDR SADHANA. Two kinds of amrit come from it; one is Sapeksh and other Nirpeksh. Sapeksh is the beginning of Amrit Dhara and the filling of this body with it. To turn upward the  adhomukh (downward facing) Sahasradal kamal and to do abhishek of the Self with its nectar is needed here. Here Pranav Dhyan is done. For this it is essential to close the gate of the Brahrandhra or Triveni and then nectar stops falling downwards! This prakriya (as per yogis) is called AKASH CHADRABHED. The body secretions turn into nectar and go into Sahasrdhaar.   
   Here four different kinds of Chandras have been explained, 1.Aadichandra, 2.Nijchandra, 3.Unmatchandra, 4.Garalchandra.  Ras atmak Nijchandra is sucked up and joined with Akash chandra, which is in Sahasrar. Thus ras turns into nectar. This way the yogi drinks garal chandra and does Pranav dhyan here and achieves Sidh Deh. As per Baudhis this sadhana is done and explained in another way of which we are not discussing here....... Om!

                                                 ~*~*~*~*~*~*~*~*~*~*

Death the Ultimate Reality: Part IX, Rendering from Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan

Division of work or categorization:-
     All karmas have a different way and different attributes. One has to understand it very thoroughly. Our life can be divided into two parts: 1. Prompting( stimulation, inciting, moving forward), 2. Reunion (Back into womb). In Hindi it can be named as Pravartan and Pratisandhi. From Pratisandhi flow Pravartan flow starts. Where the movement of the world or srishti stops that state is called Chutikshan. After this is a transition phase or Avasthantar. So immediately after pratisandhi to this avasthantar, the whole state is called Pravartan.
     Auspicious or inauspicious chetna (intelligence, vitality) is known as Janak Karma, the main karma. These arise in the life span of a jeeva in the form of matured or immature karma, i.e. the karmas which have ripened to bear fruit and those which have not yet ripened to bear fruit. From the very first moment of jeev’s life span, ripening of his karmas start happening. In fact his birth is one of the causes of it. Since we have innumerable karmas performed in any previous life, thus the Janak karma of this life is sometimes helped and sometimes opposed by them.
     The karma which helps the Janak karma to ripen is called UPPASHTAMBHAK. Karma which reduces the maturity or power of Janak karma is called UTPEEDAK. Its aim is to oppose UPASHTAMBHAK karma always and everywhere, so that the Janak karma may not fructify. Pure Utpeedak opposes pure Upashtambhak and impure Utpeedak opposes impure Upashtambhak and try to make them powerless.
Best karma is UPGHATAK. They are also like Utpeedak, they try to destroy the fruit bearing capacity of other karmas. All these karmas can be explained with the help of an example:
     A man throws a stone up in the air.
     It rises up in air up to some distance and then falls back on to earth.
           .The force with which he threw it up in air may be defined as Janak karma.
           .Weight of the stone is called Upashtambhak karma. It affects the speed.
           .Resistance of the air is called Utpeedak karma.
           .Gravitational pull is called Upghatak karma.
    At the time of birth some karmas immediately bear fruit. They are called Guru karma. They can be auspicious or inauspicious. Their cause may be any of the four different types of karmas explained earlier. By auspicious Guru Karma ROOPLOK PANCHBHUMI is attained or ARROPLOK four bhumis(realms) are achieved in dhyan. Its experience can be in the kaam lok also. This comes under mahat. Manah-karm, whether auspicious or inauspicious come under realm of kaam. These fructify before all other karmas. This ignorant gaze is also like Guru karma but it can be annihilated. It can be removed at the time of death even.
Guru karma gives fruit before all other karmas and one can purify it before one’s death. Great thinkers name it as ANANTARYA karma. It does not wait for anytime to give fruit and hence the name. It means, in whatsoever life it is performed, its fruit is experienced in that very life alone.  These are not all like Guru karma, as guru karma has been divided into five different categories (Pitra hatya, matri hatya etc.). After guru karma, MARNAPPAN karma is discussed. For a mumursh JAVAN CHITT is Marnappan karma only. This is ASAN karma. It controls the present life. What kind of life will be attained after death is found through this karma only. If guru karma is not finished by a mumursh then that becomes the most important karma for him.
     At  the  time  of death  whatsoever  is  the  last  thought,  that  becomes  the cause  of  the next  birth.
Agan Netra Tantra explains it in detail.  The subject has been discussed at great length in Baudh Dharma, (Tibetian culture) and in our Puranic scriptures. Hence we can say that death is a topic which is discussed very much. At the time of death reading of scriptures like Bhagwad Mahapuran, Mahabharat, and by doing kirtan we try to prepare an auspicious atmosphere around the departing soul. By such preparation his next birth is guarded against inauspicious events. Due to less power in the Asan Karma, mumursh is too feeble to perform such things himself and hence his well wishers perform this duty nearby for him. They thus take care that nothing comes in his way to stop his higher evolution into his next birth. Hence we can say that the process of dying is an art and that death itself is a great science.
     If Guru Karma and Asan Karma are not pending or leftover, ARCHIT karma becomes the principle karma. Repeated performances of these turn them into Samskaars of the jeeva. Hence auspicious karmas should be performed again and again and inauspicious karmas be put off to a later date again and again. It helps in the sadgati of the jeeva. If any inauspicious karma has been performed, it should not be thought of at the time of death or else it will convert into ARCHIT karma of the jeev.
Till now we have discussed Guru karma, Anusmrit Asan karma, Niyamit karma. Any other karmas which are different from the above three, whether auspicious or inauspicious; whether of present or of past, all are called UPCHIT karma. But their power is less than the above three karmas....................................Om!

                                                                   
                                                        ~*~*~*~*~*~*~*~*~*~*

 
Death the Ultimate Reality ~ Part X-Klisht and Aklisht Karma Rendering from Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan.

     Though ordinary people do not have a good incite into the trade of karma, yet all generally believe that the web of pain in this life is due to karma performed by them. This belief is not baseless. The karma which produces pain and suffering in this world are all ignorant karma. This belief is not baseless.  We can say IGNORANCE is the cause of this world (Srishti or Cosmos). There are five KLESHAS which have been discussed and they are AVIDYA(ignorance), ASMITA(ego), RAG(attachment), DWESH(repulsion) and ABHINIVESH( fear of death). Out of these AVIDYA is the principle one. From avidya, asmita (ego) arises which causes raag and dwesh to arise in one’s CHITT ( mind) and after it, fear of death arises. These five kleshas are pillars on which our life is built. Avidya means nondiscrimination. To see anything as it is not, is avidya and from this ego arises. Not to understand the difference between SATTA and CHAITANYA and believe them to be same is called ASMITA, in other words ego. From here attraction and repulsion ( raag and dwesh) are generated. The idea of leaving the gross body is called ABHINIVESH. From the above five kleshas, karma arises and from them the fruit of karma arises.
       This can be explained by three things, BIRTH, LIFE SPAN, THINGS TO BE EXPERIENCED in life. In the end a samskar named KARMASHAYA arises. Pains and pleasures are controlled by it. Klesh, Karma, Vipak and Karmashaya are present in the human soul (atma) only. They are not present in Ishwar. Whatsoever karma arises due to KLESH ( IGNORANCE) is called KLISHT karma. Not understanding the difference between Purush and Prakriti is called ignorance. A person who treads the path of yoga experiences VIVEK KHYATI. Karma which is performed by keeping vivek khayati in mind is called AKLISHT karma.
      Ignorance producing karma are of many types; Shukl, Krishan, and mixed. These are all wordly karma. Snares of the world tighten because of them. With the help of Vivek Khayati karma snares of world get enfeebled. Yogis mainly divide karma in above three categories. When vivek khayati is achieved, they disappear. Karmas at that time are called ASHUKLA-AKRISHNA. With such karma worldly snares are not made, rather older ones are also removed.  Earlier explained three karmas are always opposing them. Science of karma is very mysterious. As Shukla and Krishna do not combine, similarly Ashukla and Akrishan karma also can not mix together. If above separations were not kept intact, transition from one state into another would not have been possible. No karma touches Parmeshwar (God). Hence karma vigyan is like a fisherman’s net.
Klisht karma flow is taking place from the time immemorial. Without vivek khayati, this flow is not stopped. Karmashaya is generated from KLISHT karma and not from Aklisht karma. Karmashaya and Vasna both are samskars and are generated by karma. Both are not the same. As per Patanjali, vasana can not generate bhog. Fruit of vasana is SMRITI. Karmashayas fruit is pain and pleasure. Both of them work together.
From karmashaya three types of fruit came forth: BIRTH (taking up of physical body), BHOG(experience of pain and pleasure), LIFE SPAN( time of stay in body).These three comprise what is called PRARABDH. From point of view of gross gaze(drishti), jeev’s karma are of two type. Present karma is called Kriyamaan karma which is because of ego. Karma can not be performed without body through which samskaar takes birth. Previous life karmas keep collecting in out CHITT from times immemorial. These are the SMASHTI karma of many lives and are called as SANCHIT KARMA. Kriyamaan and Sanchit karma join together at the time of death to give rise to PRARABDH. The ‘thought train’ at the time of death, which is the cause of the next birth, is kriyamaan karma and they arise from samskaars of the sanchit karma bank in chitt. Normally prarabdh is the cause of one birth alone but some times it causes many births in a row.  Karma is under the control of kaal or time. Many karma keep latent or sleeping till favourable environment is produced for them to rise up.
     One  of  the  mysteries of karma is its  PRAKRIYA.   It is called AVAPGAMAN.    Many times in
this karm pind opposite samskaars live together like Krishan and Shukla. For example in ancient times Yajnas were performed by kings. After completion of it, a sacrifice (bali) was offered to the goddess. Now yajna being an auspicious karma is Shukla, while sacrifice being an inauspicious karma is krishan. If ten points are given to auspicious karma of yajna and two marks are given to inauspicious karm of sacrifice then one has done eight units of good or auspicious work. This is AVAPGAMAN of karma. Though the fruits of good and bad karma are experienced separately but in the present case their combined fruit is experienced as they are SAJATIYA KARMA. Another speciality of karma is that its intensity may wary from place to place. Like the difference in jap done at home, in a temple, in a tirath or by the banks of an ocean-reaching river like GANGA. If any inauspicious work is performed its effect can be reduced by atonement or with the help of another SHUDH (pure) samkalp.
     If good or bad deeds are to strong then their results are also experienced quickly. If in a Klisht karma there is an Aklisht karma, it will remain aklisht. Vise-versa is also true. Every kind of karma has its own record. In our lives almost everywhere there is mixture of Vasnas and Karmashaya.
If a soul has travelled from various lower forms into a human body and again falls back into the lower realm then his base desires of lower realm are responsible for his change. In such a state, birth takes place due to the effect of Karmashaya, Vasana, and corresponding lower samskar which arise at that time.

                                                         ~*~*~*~*~*~*~*~*~*~*
                                                            

   
Death, the Ultimate Reality: Part XI ,The Importance of Kaal in giving the fruits of Karma, Rendering from Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan.
 
    Till now we have discussed the fact that our karma (deeds) bear fruit. Now the question that arises is how does kaal control it? When will that time come when each fruit of karma is to be experienced? The general rule is if karma is performed with great focus and effort, then its result is received quickly or in a very short time. This is further dependent upon two things. First if the performer does karma (deeds) with great speed and effort the result is experienced quickly, secondly if the aim of the deed is divine then also chances of quick realization are more.     
    Three other conditions which matter for quick realization of the fruit of karma are KAAL VISHESH, STHAN VISHESH AND UPADHI VISHESH .
    Which karma will fructify and when can be understood only after clearity in the concept of JAVAN TATTVA. Meaning of Javan is flow  (vaeg), which is due to involvement of CHIT in karma  fructification. Depending upon the amount of flow of SAKRIYA CHIT, yogis have divided it into seven parts. These seven moments or Kshan are important.
1st moment- Chit is almost nishkriya (not working), no will power, no movment at all.
2nd moment-Chit starts moving, will power starts asserting and self awareness arises.
3rd moment- the above state becomes more stronger.
4th moment- Self awareness and will power is strongest, at it's peak.
5th, 6th and 7th – The above attributes start weakening and in 7th moment they are weakest.
During first JAVAN, will power is not experienced at all but it starts manifesting during 2nd javan. It converts to Self awareness. This further increases in power through 3rd and become most powerful during 4th javan. After this its power starts reducing and becomes most powerless during 7th javan. Fruit of the 7th javan is not received during this life but in the next life.  Medium power javan remains till nirvana. 1st javan fruit is experienced in the same life and Achryas call it  DRISHT DHARM VEDINYA karm.
If 7th javan is not able to bear fruit somehow, it is destroyed for ever. Then it is also called BHOOT POORV karm. In special situations, it appears as Janak or Upashtambhak karm. Bhootpoorv karm may be auspicious or inauspicious. They are very feeble karma but can generate fruit under certain conditions.

                                                     ~*~*~*~*~*~*~*~*~*~* 


Death the Ultimate Reality,Part XII ~ Kaal and Mahakaal, Part VIII, Rendering from Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan

       Kaal and Mahakaal, though both are the same yet there is some difference in them. In the base of the cosmos is kaal  (time). Prakriti is ever changing, but its flow is controlled by kaal. As per Patanjali darshan our nature(prakriti) is result oriented and these results are of two kinds: SA-DRISHYA PARIMAN and VI-DRISHYA PARINAM. In nature, all the three gunas are in balance. During imbalance alone, creation takes place. During LAYA, Sadrishya parinam is received as Satya in Satyaroop, Rajas in Rajasroop, Tamas in Tamasroop. It is also associated with kaal. During this state, samskaars or karmas ripen and forward movement of creation takes place. If kaal is not present as the principle force during Sadrishya prainam, in the absence of pralaya, no indication for start of creation is seen. Though creation is SWABHAV SIDH for prakriti but still this quality is under the ambit of time or kaal. Without ripening of the above SADRISHYA, VIDRISHYA , TATVANTAR PARINAMS do not take place. If TATVANATAR PARINAM is not there then creation can not take place. The building block of srishti is KARM or SAMSKAAR. That is why in MAHABHARAT it is said that kaal devours all bhutas (elements).
       Tatvantar Parinaams are of three kinds: DHARAM, LAKSHAN (SYMPTOMS) and AVASTHA (STATE). 
DHARAM: Whichever way our nature or prakriti converts at the start is called Dharma.
LAKSHAN: Kaal Parinaam is called LAKSHAN PARINAM. It is of three types, ANAAGAT (FUTUR), VARTMAAN (PRESENT), and ATEET (PAST). Dharam first of all enters into Anagat and from there into present and from here it becomes ATEET. Anagat is changed into VARTMAAN with the help of karam. In aprakritik (unnatural) form it is SWABHAV while in the natural state one performs it as karma. Satta in both i.e Anagat and Vartmaan is the same. The only difference is that in Anagat it is not seen but in Vartmaan it is seen rolled with karma. Without coming in contact with Kaal, Dharma can not change in to Anagat symptoms.
   There is always a possibility of result in Vartmaan Lakshan. Hence it is called AVASTHA PARINAAM. In ATEET LAKSHAN, KSHANIK or momentary parinaam is not experienced. Effect takes help of kaal to establish itself. Thus in ANAGAT and ATEET both, result is not experienced immediately but it takes some time. Apart from a YOGI no one can understand the present MOMENT. According to him kaal is under the sway of BUDHI or intellect. The whole srishti can be experienced in a moment. A Yogi experiences this MOMENT as well as VIVEKAJ GYAN which is above it. VIVEK GYAN and VIVEKAJ GYAN both are different. VIVEKAJ is not received through UPDESH or sermons alone but arises through PRATIBHA. With it only one can understand all the three states of kaal.
      According to TANTRA, there is difference between KAAL and MAHAKAAL. On the path of realization one faces kaal first    and when he is able to transcend it only then one faces MAHAKAAL, which is much more subtle then kaal. After it one enters endless AKHAND realm. As MAHAPRALAYA is heard same way MAHASRISHTI is read in scriptures. It appears as IDAM and not in the form of AHAM. A jeev will find everything here depending upon his quest. ATEET, ANAGAT and VARTMAAN, actually all are VARTMAAN only. In OUR present, we experience KSHANIK PARINAAM but above we do not experience it.
Our realm or BRAHMAND is in kaal rajya as it is continuously experiencing birth, sustenece and annihilation. There are innumerable BRHAMANDS. Every where the same rule applies.
     From SAMASHTI of BRAHMANDS, PRAKRITYANDA comes forth. They are also numerous in number and kaal is present there also. Smashti of Prakrityanda is called MAYAND. Its attributes are also the same. Beyond it is SHAKTAND. Here movement of kaal is different. Though birth and annihilation are experienced here also but they are not like the earlier ones.
During discussions of kaal we have to understand the concept of PRALAYA. It has been explained in four different states namely, NITYA, NAIMITIK, MAHA and ATYANTIK pralaya or Moksha.
    Nitya : On the subtle level it is happening continuously in our creation. Sleep is also a kind of Pralaya. Due to it only annihilation tales place in the world. The deity of this creation is BRAHMA or HIRANYAGARBHA. His life span is 100 celestial years. One year of humans is equal to one celestial day or one day of Brahma.
    What we understand by Brahmand is body of Hiranyagarbh. After his 100 year (celestial) life span his body also becomes food of kaal and this state is called Mahapralaya. This is the Jeevnmukt state of Brahma. He takes everything of the srishti along side and enters PARBRAHM. From Salokya to Sayujya, everything is experienced here. After complete annihilation a new creation takes place and a new Brahma is appointed. This has been happening since forever and will continue to do so in the times to come too.
    Annihilation at the end of one day of Brahma is called Naimitik parlay. It is further of two types. One is partial and other is complete. Brahma’s one day is called a KALP. During this period 14 Manus takes birth and are annihilated. The time of each Manu is known as Manvantar.  In 71000 mahayugas one manu arises and falls. After one day of Brahma an equally long night takes place. During different manvantars different Rishis, Indra, Naag, Rakshas, Vidydhar and Apsaras are appointed who walk along the chariot of Aditya of that particular manvantar. A Kalp is therefore longer than Manvantar. Mahapralaya is bigger than Kalp. In manvantar pralaya the whole earth is submerged in water and connection with Swalok is broken but Mahar lok still exists.
   In POORN NAIMITIK pralaya, kalp finishes. As Brahmas one finishes Nidra becomes prominent on earth. Bhur, Bhuvah and Swah lokas are burnt. Due to upward coming heat, Mahar lok Rishis move to higher lok of Janlok. Then all the lower three realms are submerged in water. At this time, Lord Vishnu goes into Yog nidra state on his bed of Shehsnaag.
    NITYA pralaya and ATYANTIK parlay are both connected with the pind while Naimitik and Mahapralaya are connected with Brahmand. Movement of kaal is crooked. But when one pierces the realm of kaal and enters Mahakaal, this movement becomes SARAL or straight. Here all the three divisions of kaal are experienced as one single entity and kaal enters into a central Bindu. Kaal after moving into mahakaal goes beyond itself and appears as ever present PARAM PURUSH. As crookedness of kaal is lost, infinite satta of limitless AKASH is shown without any covering. This is the state of MAHABINDU.
    Then the Yogi’s will reign supreme and he can make any TIME or SPACE to appear or disappear.  Any covering (Avaran) is tamas. With the advent of Light as darkness is banished, this same way when MAHAPRAKASH dawns all the veils are blown asunder or shredded. Rajas is removed. CHIT movement is because of Rajas, thus CHIT also becomes stable. This is a chanchalyaless (unmoving) state of chit and nothing is incomprehensible here as movement of chit is the creator of avidya or ignorance. This state is called IDAM. After mahakaal is mahasrishti and beyond that is POORAN..…………………OM!
      
                                                       ~*~*~*~*~*~*~*~*~*~* 




 Death the Ultimate Reality:Part XIII ~ KAAL SAMKARSHAN,Rendering from Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan.
     We find that in our COSMOS two opposing forces are continuously working together. One of them is called BHAGWAT SHAKTI or ANUGRAH SHAKTI while the second is called KAAL SHAKTI or TIRODHAN SHAKTI. In complete Paramtatva these two powers can't be separately differentiated. But when Parmeshwar contracts Himself and projects as JEEVA, then only these two flows are perceived.  One brings forth JEEV bhav while the other removes it and help in reversing the process to come to the Source again.
KAAL SHAKTI, which is outward oriented, is continuously joining JEEV with SRISHTI. The power which controls KAAL is called KAAL SAMKARSHAN SHAKTI.  Kram (progression)is the DHARAM of kaal. The ultimate goal of kaal progression is its contraction. By reversing the flow of KAAL and coming back into its Source (A-KRAM state), one establishes ATAM PRAKASH (Light of the Soul).  In this way only, one enters the MOMENT (KSHAN). The whole COSMIC realm is under KAAL, hence it is continuously bearing fruit. Expansion of kaal takes place in the form of MATRA. Greater the establishment in MAYA (worldly illusion), stronger the MATRA. The more the illumination of CHAITANYA,the  lesser the power of MATRA. In the subtlest state of CHAITANYA or when the state of chaitanya is highly pronounced, Kaal disappears. Kaal has progression but MATRA has no progression. When its covering becomes devoid of progression ( Kramshunya), then only MOMENT is said to be present.
     The realm of KAAL has different levels. In each of these levels movement of kaal and matra is interconnected. This connection depends upon the force of the flow of kaal. Where due to ACHINTYA SHAKTI, the effect of matra is extremely reduced, there KAAL SANDHI is illuminated and Light of the MOMENT (KSHAN) is easily perceived. When KSHAN is  established permanently then kaal can not remain! This state is called the state of KAAL SAMKARSHAN.
      In the normal world, progression of time has to be accepted, but discussion of the MOMENT (Kshan) does not come under it. Whatever we understand as ANANT KAAL is nothing but this MOMENT only! KSHAN. When kaal is totally removed then ATMA SWAROOP shines in full resplendence. Since kaal and Desh, i.e Time and Space, exist together always; as the Kaal disappears in the presence of KSHAN, space also is banished from here. Hence no kaal and no Desh (space) exist in the present Kshan!  Atma (Soul) becomes free of them. Here, the WILL of the Yogi reigns supreme. Whatever he wills appears by his side ……………………………………Om! 
                                                         ~*~*~*~*~*~*~*~*~*~*



Death, the Ultimate Reality:Part XIV: Deh Vichaar,Rendering from Gopinath Kaviraj ji’s Akhand Mahayog ka Path and Mritu Vigyan.
       We are the dwellers of this gross world and we know only this gross body. This body is made up of PANCH TATTVA (five elements). PARITHVI DEH is made up of Earth element, JALIYA DEH is of Water element, TAIJAS DEH is of Fire element, VAYAVIYA DEH is made of Air element and AKASHIYA DEH is made up of Ether element (space). All these are made as per the same rule. Apart from this we also talk of SUKSHAM DEH. This body is made up of subtle elements. Sankhaya philosophy talks of LING DEH, SAPTDASHAIKAM LINGAM, it is a very popular saying.
Till death, the body that is there is the Gross body. After this, till KAIVALYA is achieved, whatever body is experienced, that is called LING DEH. The gross body experiences Bhog but the Ling Deh cannot. The gross life is bound from one side by getting this gross body at birth and leaving this body by death at the end. After death till a new body is received the Ling deh is experienced but this deh cannot move on its own. A special body is provided to the soul (Ling deh) to move from one GROSS body to another, and this body's name is ATIVAHIK DEH. When the Ling Deh reaches its required place to experience bhog, then GROSS DEH is generated there. In this gross body alone Ling enters. This happens in every realm, but the gross body of every realm is different. Tantrik Yogis call it BHUNAJ DEH.  TATTVA DEH enters this Bhuvnaj deh to experience various fruits of karma (bhog).  Neither of them can experience bhog alone because they carry samskaar of bhog but not the capacity to experience it!  Since there are differences between bhuvanas, the BHUVANAJ DEH of various realms is also different. Bhuvanaj deh of Vishnu lok will be different from that of Shiva loka and so on. The Bhuvnaj deh of two different atmas in the same bhuvan will also be different, even though they are SVAJATIYA. Although the crux behind the tattva deh or linga deh is the same in all, still the bhuvnaj deh of a tattva deh in different lokas is different. This difference is carried forward till one achieves KAIVALYA. The base of linga or tattva deh is KALA DEH, which is YONI swaroop. That is why in Shiv Sutra it has been quoted, ‘Yoni Vargah KALASHARIRAM’.    
       According to VEDANTA, there is another body called KARAN DEH. This is beyond Gross and Suksham. In the Panchkosh, Annamaya kosh is gross body. Pranmaya, Manomaya, Vigyanmaya koshas are all subtle bodies while Anandmaya kosha is Karan deh. Vaishnavacharyas, Shaivcharyas and Shaktacharyas talk of another body also, which they call MAHAKARAN BODY. This body does not come under the preview of three gunas i.e Satva, Rajas and Tamas. This is VISHUDH SATVAMAYA. This is an extremely pure and APRAKRITIK body. Shaivites call it VAINDAV DEH. This body is generated when, with blessings of the Lord, CHIT SHAKTI enters Bindu (Vishudh Satva). Without Divine knowledge or realization of God one cannot get this body. In Vaikunth, all the bhawat bhaktas have the same body and even the Lord also has Vaindav deh there. The Cause of MAHAKARAN DEH is VISHUDH SATVA. After this comes CHIT SHAKTIMAYA DEH. In Vaishnav mandal MAHAKARA DEH is talked of while in tantra VAINDAV DEH is talked about. Shakacharya talks of another body beyond this and he calls it CHINMAYA SWAROOP. This is not due to kaivalya but it is due to Chit shakti. In the Kabir lineage people talk of HANS DEH. All these explanations are true. All of them arise in the evolution of an atma ,when it is on the path of the cleansing of the self. It is not any exaggeration to say that death occurs only in Gross body. In all other bodies there is no death but only we are relieved of them (nivritti). The moment one gets beyond the Gross, the veil of life and death is removed. But chances of upward movement still remain. This way pure to purer to purest form is achieved. The last stage of purity is the highest form of DEH BHAV. In such a state on one side is the body, while the other side is beyond body or DEHATEET. There any difference between Chit and Achit does not exist. In the aura of MAHAPRAKSH all are seen as one!
    Other differences between bodies are also explained. YONIJ and AYONIJ are generally discussed. Whatever is generated with the union of semen and ova is called YONIJ. Others are AYONIJ. Both of them differ further in ways of many kinds. In the higher realms of creation, in some realms birth takes place through sight alone, at some places through sankalp or thought alone and in some places through touch alone. ATIVAHIK DEH is different from all these. It is not the body to experience bhog (fruit of Karma) as it is meant for the carrying of LINGA BODY from one place to another to experience bhog. SIDH DEH is different from the above. When the gross body with the help of Yoga and Tapas goes beyond the five elemental effects, it is know as SIDH DEH. As per Patajali yoga it is called KAYA SAMPAD. Though it is gross it still behaves as though it is subtle. Followers of Sri Aurobindo talk of INTEGRATED BODY. This is achieved by joining the gross and subtle bodies together and a still higher form can be generated thus, if connected to higher lokas. Sidh deh is not of only one kind.
    GYAN DEH is different from all. This is received with the blessings from a Guru at the time of initiation. This is offered to a sadhak by Guru in the form of a beej. Then with his sadhana he has to convert it into a fully developed body. If a disciple is higher qualified then at the time of Diksha he is provided a fully developed deh by Guru alone. He does not have to work to develop it like a sadhak. To say the least this deh itself has JAGRIT KUNDALINI.
      Next is BHAV DEH. This is a very secret topic but will share some of it at present. Without delving deep into Truth one can't come any where near it, what to say of understanding it!  After getting a Sad Guru, one gets initiation from him and he gives a mantra to work on. This mantra sadhana is a deeper meaning of NAAM sahdana only. Thus with the effect of tantra sadhana of mantra given by guru establishment in SWABHAV is achieved.
   Our Self is covered by a curtain of maya from all sides. Without arising of the True Knowledge this curtain is not removed. When with the help of mantra this is removed then ATMA  stands naked in front and one achieves ones own TRUE NATURE( SVABHAV). This is the speciality of knowledge offered by Guru. Thus it can also be called atam gyan but to have its DHARANA is extremely difficult. Every atma has an ANTARANG bhav but it is covered by MAYA. Hence covered by this mayic or PARKIYA bhav the soul moves from one place to another in search of ANAND, which was lying inside. Without removing maya or parkiya bhav, one cannot experience ANAND. When the atma achieves its own Self, then its Parkiya bhav is removed on its own. Guru’s only work is to help the sadhak remove this curtain of maya and establish him in his own Self.
       We don't know Who we are nor What we want! He doesn't understand what he lacks and how to remove this feeling. After sidhi of the mantra provided by guru, this maya is pierced and atma is able to recognize itself. Then only it realizes its shortcomings or what it lacks and the way to overcome it. We can say that after cutting off maya one gets the Divine Mother. But we cannot say one gets Her immediately. When all other ABHAVS are removed then the main ABHAV of mother is experienced. The Atma then experiences itself as a supportless new born baby and in Her remembrance starts crying, O Mother! O Mother!
      Let's discuss it in a little easier way. Mantra sadhana needs knowledge. This cuts maya and one experiences ones own self. Two states are connected to this. ASHRAYA SATTA and VISHAY SATTA. When maya is cut, then both sides (directions) of MAYATEET ( beyond the control of Maya) SELF open. This is called development of BHAV DEH which is nothing but SWABHAV only. From times immemorial this has been covered by maya. When it is removed then bhav deh child cries for his Mother. This is called BHAV SADHANA and it keeps going on as maya has been removed. Just as the child takes birth, the Mother also starts manifesting. It is like on one side is thirst and on the other side is SHEETAL JAL (cool water)!  Incessent crying for Mother is the bhav sandhana. Actual SADHANA starts here only. Sadhana before the removal of maya is unnatural because that is performed with ego. But that also is not a waste as it is instrumental in removal of maya. Bhav sadhana is not to be taught, no guru is needed for it, no mantra or shastra is needed for it and no procedures are needed to be followed here. In this BHAV DEH alone the sadhak ego connects. Maya deh still exists.
      Maya deh is of this world as it is created from prarabdh karma and it gets annihilated in prarabdh. Maya deh works as per maya jagat and Bhav deh works as per bhav jagat. With the help of Bhav sadhana BHAV develops and with its effect MOTHER comes nearer. BHAV is the untransformed state of PREM (LOVE). Full development of BHAV DEH results in PREM DEH. Then Mother appears before the sadhak. After experiencing of bhav completely, the child and the Mother meet each other. We can say that when Prem arises, She takes the child in Her lap. Then there is no obstructions in between. Then PREM develops more and more. As a result of it, tej (the Light) of both child and the Mother starts breaking or diffusing (vijalit) and both start travelling in the same direction. This is the actual Yog, all states before PREM were just indications of it. When both of them become one that state is called RAS. Bhavuk, Premik and Rasik are the three states of development. In bhavavashtha BALAK BHAV,in prem avastha KISHORE BHAV and in ras avastha NAVYUVAK BHAV. There are many secrets of BHAV DEH, PREM DEH and RAS DEH.
     Every one has the right to enter Sri Bhagwans Prem Leela, but it is not possible till bhav deh is achieved. After entering Rasa Avastha one becomes MANAJARI, then SAKHI and further enters RADHA BHAV. Sidh Deh discussed earlier though can rise above the effect of KAAL, it transcends old age and death but one cannot enter the Leela Realm with it. Through BHAV, without treading the path of love one cannot enter RAS.  And without that one can't gain entry into LEELA realm. Sidh Deh is for worldly pursuits, while RAS Deh is for tasting nectar. Sidh Deh is of maya realm and RAS Deh is beyond Maya or even Mahamaya…………………Om!      

                                              *~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*







1 comment:

  1. This is amazing! There are answers
    here to questions of the highest &
    most hidden subjects. Hearing these
    discussed is creating a deeper JOY
    then one knew was even possible!
    This is a Revelation of the Seers
    that is rare to find in a lifetime!
    A Thousand thanks, dear friend!!
    We owe you every blessing of God.

    *~*~*Om Shakti Om!*~*~*

    Radheshwari

    ReplyDelete