Chid Vilas- Sri Vidya tattva

                                                              CHID – VILAS

There are enumerable paths leading to the ULTIMATE. Out of those who tread on it, some are Vaishnavas, some are Ganeshites, some are Vedantins, some are Shaivites and some are Shakt. Out of these various paths, Shakti upasana is based on the concept of Mahavidyas. In all, there are ten Mahavidyas explained in our scriptures. Out of this, Sri Vidya is one. The present translation of above mentioned published work deals with Sri Vidya. In a matter of only 38 slokas, complete tattva of inner poojan of Sri Vidya has been explained. To the advanced sadhaks of Sri Vidya it is a great treasure. The idea is to share it with all deserving sadhaks without putting any more words here.

Sloka 1

The Self effulgent form of the Light is called Shiva, while its Experience (Anubhav) form is called Shakti. The intermingling of the two tattvas together is called PARASHAKTI, which is remembered as PADUKAs of Para Shiva form of Guru.

Sloka 2

Fire, Moon, Sun, these three tribindus (three bindus) are present in every tattva and object. Smashti form of all these three is actually Guru Paduka japa.

Sloka 3

Bound by the shores of the Vimarsh Shakti form, this non dual tattva is called Teerth(sacred place)To do Sri Vidya upasana as per scriptures in this Teerth is called BATHING or Snan. By this very bathing, all three kinds of impurities are removed, namely Mayik mal, Karm mal and Anav mal.    

Sloka 4

Maya form Shakti which entrances the whole universe in attachement (moh) is called the NIGHT while the one who binds the whole universe and is provider of ultimate knowledge form Shiv is called the DAY. Where these two join, is the Sri Vidya.

Sloka 5

Self effulgent Shiva is the Sun and Shakti is the rays emanating from it. On that very mandal of light rays poojan and dhyan of Sri Devi is to be done by ego holding Sadhak or Jeeva.(Shiv is A and Shakti is HAM, hence AHAM or Ego appears).   

Sloka 6

Depending upon percentage of Satvagun, Rajaogun and Tamogun, this body got created and skin, fat & bones are the base(body) on which Sadhna is performed. In this body, with the help of Satgun-form-Light, banishing Tamogun-form-Darkness make your own atma(soul) as YAGYA MANDAP for poojan of  that tattva is ARCHAN.

Sloka 7

Anhat chakra in the heart and Sahasrar chakra in the head, both lotuses are called HRIDYA. Parashakti resides in them and by her grace only this whole creation comes forth. A sadhak who is totally involved in the poojan of Shakti in these lotuses, all his snares are cut asunder by Lord Bhairav.

Sloka 8

Me and Mine, this thinking is the cause of all misery and obstructions. Steadfastness in Nirvikalp Shivpad is the remover of all the miseries and obstructions.

Sloka 9

Where formless and beyond-all-attribute Lord Shiv resides permanently that place is the seat of all the 36 tattvas from Earth element to Shiva himself.

Sloka 10

When this para samvid ‘I am’ vibrates in a subject then this world of innumerable forms appear. When same samvid appears in Brahm then this world disappears. Upward movement starts only when control over pran is achieved. With this alone complete non-duality is experienced.

Sloka 11

This samvid tattva or Shakti alone is responsible for creation, preservation and annihilation of whole cosmos. As Seat of that Parashakti present in the cosmos is having 9 coverings or sheaths, in the same way it is present in this body also. Six places (which are explained as 6 Chakras ) are the gates for its movement.

Sloka 12

Upper bindu of the upward pointing triangle is Shiva which represents face while two lower bindus of the triangle represent Fire and Moon which are to be thought of as two breasts. In the AHM, Yoni form H-kaar is to be meditated upon as Kundlini. This is the form of Kaam kala.

Sloka 13

Above mentioned Sun, Moon, Fire and samvid tattva of the upward bound kundlini is the bases of 36 tattvas. Here alone the nyas of all the matrikas from A-kaar to Ksha-kaar is to be performed.From here alone, all the tattvas take birth and are annihilated.

Sloka 14

From Mooladhar to Somchakra, we should perform nyas of 8 Vagdevtas, namely Vashini¹, Kameshwari², Modini³, Vimla⁴, Aruna⁵, Jayani⁶, Sarveshwari⁷ & Kaulini⁸  in subtle body in vertebral column for realization of Partattva. By experiencing the laya bhavna of them, one realizes Partattva.

Sloka 15

Ten senses (five of perception and five of action) or Eleven sense(earlier ten and mind) which are present inside this body , they are connected to self effulgent Brahm. By doing nyas in various peeths(like Kamroop, Jallandhar etc) one develops Focus in Partattva.

Sloka 16

Matrika in the two forms of Swar and Vyanjan, which has come forth from the Samvid tattva is divided in to three parts(three triks) from Y-kaar to ksha-kaar. It resides in all the things eternally and the three triks mentioned above are its padya patra. Resting of that matrika in partattva is Argya. What ever is explained by A-Ka-Tha is also this.

Sloka 17

From Earth element to Lord Shiv all the 36 elements and their attributes are perfect chakras. The kala which illumines then is called Sadini, which is dependent upon Shiv tattva which lights up all the chakras.

Sloka 18

Sadhak with his senses experiences oneness with that Savid tattva, and that state is non-duality. This alone is called the first Upchaar “AHWAAN” or invitation to Parashakti.

Sloka 19

This whole world, which we see is made up of five elements which are experienced in the form of sound, touch, form, taste and smell. These tattvas arise in our body sequentially and the way in which they get annihilated in Par tattva, is mental offerings.

Sloka 20

From A-kaar to Am, all the fifteen letters(swar) are the TITHIS in the form of days and nights. These fifteen are connected with KAAL while the sixteen one AAH is Par tattva where eternal effulgence exists. Poojan of that is poojan of Nitya-Divas-Kala.

Sloka 21

In Sri Chakra, from Bindu to Trailokyamohan chakra, there exist 91 devtas in the form of rays. To experience their LAYA in parashakti is best poojan.

Sloka 22

The Parashakti, in which AMRIT(nectar) kala resides, is responsible for existence of four kinds of creation(Svedaj,from sweat; Andaj,for an eggs; Udbhij from water ;Jarayuj, from membrane like in case of cats and humans) and four states namely Jagrit (awake), Swapan (dream), Sushupti(sleep) and Turiya. To offer them in the next higher state of Turiyattet is the four kinds of offerings (balidaan).

Sloka 23

Antaratma (soul) expands into five types of Pranas (Pran, Apan, Saman, Vyan, Udaan). Its laya in Parashakti in the form of five senses is considered the best AARTI as per the Mahatamas.

Sloka 24

That Par tattva is Niranjan and Nishkal and hence beyond the mind and speech. To rest in that effulgent Partattva, which is sans Shabd-Shakti (speech) and beyond the reach of mind, is the best Japa.

Sloka 25

In that, this partattva is reflected as a reflection and seen as a form. This whole cosmos is actually mirror of the heart. This is the best DARPANOPCHAR, showing of mirror to the Shakti or Partattva.

Sloka 26

Parashakti gurads one from three kinds of pains i.e. Adhyatmik, Adhibhautik and Adhidevik. Sahasrar lotus is pure like nectar and it shades everything under it, is the CHATRA(umbrella) offering to the Paratattva.

Sloka 27

That Samvid tattva has four levels, namely Sthul, Suksham, Sukhamtar, Sukshamtam(Gross, Subtle, Subtle-subtle and Subtlest). There can also be five divisions namely Chid, Ananad, Icha, Gyan and Kriya. Meditating on Samvid tattva as per these 9 divisions and offering every kind of point of view into it, realizing ATMA with the help of chalan kriya is the highest upchaar of Par tattva.  

Sloka 28

To offer this jivatma(soul), of three Aishana and which is bound by consciousness of this five element body, with complete bhav in to the effulgent Satvik Partattva beyond 36 tattva is NIVEDAN of pooja.

Sloka 29

In Sahasrar lotus effulgent, Shiva which is established over all the tattvas is the Guru. When he gets happy, the disciple gets tattva Shudhi. By experiencing the Gurubav, the disciple gets happy and achieves Parmanand.

Sloka 30

Whole cosmos, which we observe around us is a worldly web for snared jeeva. He has to perform a yajna, (with the help of grace filled gaze of the guru, the disciple gets purified and achieves knowledge), in the fire of which all the snares get burned.

Sloka 31

By intense longing for Nirvikalp Samadhi, all the desires get burned and mind gets pure. Offering of that in Shiv tattva with great bhav is the instrument to fan the fire of Yajna, which is the form of Bhastrika Pranayam.

Sloka 32

When Guru gives sermon to a disciple for his realization, then just by his grace filled gaze, INITIATION is achieved which in other words is called Shaktipaat. With the help of it, whole of the stock of bad karmas of the disciple gets burned. Here only, one finds the bridge to cross over the ocean of tattva or this world. This kind of grace filled gaze of guru is Diksha.

Sloka 33

Four rivers flow from the inner most realms in the form of Mind, Budhi(intellect), Chit and Ahmakaar(ego). In the Unmani state, offering of food to Parmatama and Jeev by presiding deities of those four rivers, is the best poojan.

Sloka 34

Five senses of perception and mind, which is the exhibitor of the five different kinds of knowledge, in all generate six kinds of knowledge. Offering of these in the Paratattva is Poojan of Shakti.

Sloka 35

Four states (awake, dream, sleep and turiya) of Jivatma and Parmatma are their bodies in Vyashti and Samashti form. Beyond all these, in the state of Turiya, feelling of oneness of Jivatma and Parmatama is called ARCHAN.

Sloka 36

After getting such an initiation, a sadhak gets free of whole of the web of Karmas. Thus in that Paramvyom, the state which he experiences is beyond all obstructions and it removes all Kleshas and grants Poornanand. This is the KHECHARI mudra which takes away all the pains.

Sloka 37

By the grace of Parmarth samvit tattva one gets free of all the karmas under maya and one realizes its real form because of which this illusionary shakti chakra evident all around us disappears. A rope seems to be a snake in darkness. But when the real knowledge of it is acquired the illusion of snake is banished from the mind. Banishment of the illusion of the maya is the real VISARJAN.

Sloka 38

The non dual knowledge providing kriya, which has become best because of bhavana of Guru, destroys the duality and which though seem to be of three kinds is actually ONE, may provide non dual state to the Shishya in both Sagun and Nirgun states.

                                                      **************************************

Breath and colours in dhyan

                                                        Colours and Breath

     Out of the many scriptures expounded by Lord Shiva, one is called SHIV SWARODAYA. It deals with the science of breath. A yogi who knows this science can use it for his sadhana as well as for worldly pursuits. Here, we are trying to co-relate it to various aspects seen in dhyan and utilize it for ones spiritual benefit only as that is the real purpose of ones life. We will try to observe the five elements as per four different aspects of Colour¹, Breath²,Taste³ and Shape⁴. Once we know the element, then one can infer many other things out of it for ones sadhana or otherwise.

COLOUR¹:

     One of the yogic practices is Shanmukhi Mudra. Here eyes, ears, nose and mouth all the openings are closed with fingers in kumbhak (holding the breath) after poorak (inhalation). After holding the breath comfortably for sometime, it is released slowly through mouth and nasal passage. This is done three times in one go without any rest in between. After that remove your hands, put them in your lap and release your breath very slowly, keep your annual muscles closed and observe the space between the two eye brows. If one performs Ashwani mudra simultaneously it gives better results. A light will be seen in the space between the two eyebrows at the point of third eye.This light is in the form of a circle with a central bindu and it keeps changing its colour. This circle also keeps on rotating in the eye brow centre and its size keeps on decreasing and increasing sometimes. Its boundary is generally seen as wavering and not stable. Various kinds of patterns and colours appear in this circle.

Yellow colour Earth element

Blue colour Water element

Red colour Fire element

Dark colour Air element

Mixed colour Space element

     Thus through the observance of colours, we can infer which tattva is flowing in abundance at that very moment in our body. Once we are sure of the tattva, we can know exactly what kind of work is most suitable at that moment. Dark colour also represents tamsic nature, while red colour represents dynamism and golden colour represents satvic nature of mind.

     More the stability of mind, more will be the stability of the light circle seen which is called as the INNER SUN OF A YOGI. Hence which ever side a yogi may face, he will always face his own internal sun. Thus there is no rule for a yogi to face a particular direction. While watching this wheel of light, one has a tendency to be fascinated by the colours and patterns appearing inside it and get engrossed in it. But one should not pay much attention to them else one will loose sight of the BINDU in the centre, which is to be pursued. Bindu is the real point of entry into this circle and is like a tunnel, where matra of the mind is ONE. The moment we enter this bindu and cross this tunnel, mind reduces by 50 percent as its matra becomes HALF. Hence an observer must always try to enter in to the bindu which is gateway to the inner realm. This is also the place of place of third eye. This Bindu has been discussed amply in the previous articles and location is shown in the Shad Adhwa chart posted earlier.

     Generally, this is the same place where mark is put on the forehead by ladies or gents in our country (India). It is also said that the point of third eye may not be located exactly at the same place for everyone. Actually if we closely observe our forehead, just between or eyebrows as we move upwards we find a little dip in the skull bone. This is the point for marking ones forehead. If we put a mark on that space (which of the size of a coin of one rupee or a dollar between the two eyebrows) and concentrate on that space for an hour then our point of third eye will automatically shift in to that space. It has many secret things associated with it. If we apply this mark with our forefinger it gives knowledge, with middle finger it will give great splendour and if we apply with ring finger it will give money, pleasures & peace. If it is with RED CHANDAN, apply facing EAST; if with SINDOOR then apply facing NORTH; if with KESAR, GOROCHAN, KASTURI(musk) then apply facing WEST.

BREATH²:

     Second important aspect is the observance of our breath. We have two nasal passages and our breath usually alternates between the two regularly. In a healthy person, this changing of breath takes place every ONE hour. In this one hour of flow in any nasal passage, Earth element flows for 50 pal(20 minutes), Water element flows for 40 pal(16 minutes), Fire element flows for 30 pal (12 minutes), Air element flows for 20 pal(8 minutes) and Space element flows for 10 pal(4 minutes) respectively. Their lengths from the nose tip are also in the ratio of 12, 16, 04, 08, 20 fingers respectively.

                              Flow of Elements in the breath inside the Nasal passage

     In yogic scriptures it has been explained that length L of breath in front of the nose tip is generally 12 fingers width. As one reduces the length progressively, one achieves various powers or sidhis. With each finger reduction in length of inhalation and exhalation, one develops a specific power till he arrives at the nose tip itself when he has reduced it by 12 finger length. In such a state it means that the breath of the yogi is extremely subtle (or he has achieved victory over it), he takes it from the tip of his nose and releases it at the tip of the nose only. Such a yogi is called Paramhamsa and he is not controlled by 5 elements of the cosmos. If the breath is flowing in the central part of nasal passage it denotes Earth element ; if it flows in the top then it denotes Fire element; if it is flowing at the bottom of the nasal passage it means Water element; if it is flowing on the sides of the passage then it means Air element and if it is flowing spirally touching the periphery of the nasal passage then it means Ether or space element is flowing or is active in our body at that moment..

TASTE³:

     By checking the taste in our mouth we can also have an idea of flow of element in our body at that very moment. Generally, it is easier to do so in the morning than during the day, when we might have eaten something recently and its taste still lingering in our mouth. Observe the taste and infer the element as per the following details.

Sweet taste indicates Earth element,

Amal/Khatta(Sour/tart) taste indicates Air element,

Kshaya(Briny ) taste indicates Water element,

Tikt(Pungent) taste indicates Fire element,

Katu( Bitter)taste indicates Space/Ether element.

SHAPE⁴:

     If we release our breath on a mirror an image will be formed on it due to condensation. We should quickly observe this shape.

Square shape indicates Earth element,

Triangular shape indicates Fire element,

Half moon shape indicates Water element,

Circular shape indicates Air element,

Just many dots indicate Space/Ether element.

     Thus by above four methods, we can ascertain the flow of any tattva or element in our body. Once we know it then we can infer what kind of work should be performed at that very moment to achieve any sure success.

When Earth element is there, we should perform STHIR karya(buying of land etc.).

When Water element is there, we should perform CHAR karya(travelling etc.).

When Fire element is flowing, we should perform KROOR karya(to harm others).

When Air element is flowing, we should perform Shad Karma of Tantra(maran, mohan ucchatan etc.)

     When Ether/Space element is flowing at that moment no worldly work should be performed at all but only yogic practices should be performed.

     Thus from above, we see that ether element is best for yogic practices while others may deviate our mind away from Dhyan or Sadhana but element of Ether flows for only 4 minutes in an hour in our body. One who wants to do more dhyan must elongate it and it requires complete control over breath. Though same can be achieved with the help of mudras and other such methods but best is through ones WILL power. Such a person will command his breath to flow through a specific element and it will follow his command Such people are called Sidhas. Many many things can be done through it though we have just referred to a few here. For details may refer to ‘Shiv Svarodaya’.

     As regards the shapes and colours seen during Dhyan in agya chakra interesting explanations have been given in book ATAM VIGYAN written by Paramhamsa Yogeshwaranand. We have given above a scan of various forms seen during dhyan. As per fig.1explanations are given there only. While fig.2 represents a state of Rajogun directed chit, Ego and Subtle pran(life force), fig.3 represents Rajogun agitated Ego and Chit, fig.4 depicts Chit and Ego in satvik state, fig.5 represents Rajogun directed state of Ego and Chit, fig.6 representsTamas directed Chit and Ego state. Fig.1 also represents astral and causal body after death. It leaves one body and enters the second one either in such circular form or elliptical form twinkling like a star and expanding and contracting. Generally PINK colour represents subtle life force, Dark colour represents our Ego, White colour with rays coming out of it represents our Chit and white shinning middle point represents our JIVATMA or SOUL.Though it is an extremely exhaustive topic but we have touched only a little part of it. Those who are interested in details may follow the suggested readings which will help them very much. ………………Om!

Shad Adhwa Shodhan(Meditation)

MEDITATION OF SHAD - ADHWA - SHODHAN:

(One must do correct chanting of all the Varnas/syllables for getting exact location of different petals;Knowledge of Ujjai and Ashwini mudra helpful.)

     There is no WORD without a meaning and no MEANING without a word. Nature has two outcomes, A. Experience of WORD, B. Experience of MEANING. These two are called forms of Shiva and Shakti. Knowers have represented WORD by three different states of Gross, Subtle and Para, as shown below:

Whatever can be heard by our ears is called Gross.

Whatever we can think of is called Subtle.

Whatever is beyond our capacity of thinking is called Para. 

     This alone is Shiv tattva based form of Shakti. It is also called as Kundlini. This is also known as Vishudh Adhwa Para Maya. Though it is beyond division, yet it has been divided into six divisions for understanding. Out of these, 3 come under WORD and 3 come under MEANING.

A.WORD form: Mantradwa¹, Padadhwa², Varnadhwa³.

B.MEANING: Bhuvnadnwa⁴, Tattvadhwa⁵, Kaladhwa⁶.

     All mantras are made of Pada since they are in the form of sentences. All padas are made of Varnas(letters). Varnas exist in Bhuvnas, which in turn come out of tattvas. Out of various bhuvnas some have been mentioned in Puranas(18 scriptures) and while some have been explained in Shaivagams(scriptures of Shiv). All tattvas are made of kalas. Para prakriti at its earliest state of manifestation was in the form of 5 kalas which down the line generated five elements(tattva) out of it. Shakti to EARTH element all the things developed from Shiv. Whatever is received from Shad Adhwa, is Shiv dhram. By purification of five tattva one reaches Vyapika and Avyapika shakti forms. With Nivritti kala, purification is achieved upto Rudraloka through Cosmic creation(Brahmand). Purification of Pratishtha kala leads one to the boundary of unsaid(avayakt) realm. Vidya kala cleans the space upto the realm of Vidyehwars. Shanti kala purifies space beyond Vidyeshwar while Shantyateet kala purifies upto Mahashunya or Paramvyom.

     Though Shiv and Shakti are generally seen as cause and effect but in  reality there is no difference between the two. Shiv ALONE is established in both the forms.

 PART I- JOURNEY THROUGH OUTER REALMS OF BODY AND MIND and relaxation.

     Sit in a meditative posture or lie down in a comfortable position and REMEMBER( one’s guru etc.). Breath in through nose and exhale through mouth five times, thus sending out all the tiredness and breathing in freshness. Observe your breath for some time and relax all the body parts from feet to your head in the following sequence:

     Relax all joints and all muscles. Relax breathing system, Digestive system, Excretory system, Circulatory system and Nervous system. Adjust your body in most comfortable position.

     Relax left foot, right foot; left Ankle, rt.Ankle; left Shin, rt.shin; left calf muscle,rt. calf muscle;left knee, right knee; left Thigh, rt.Thigh; left Groin, rt.Groin; left Hip, Rt.Hip; Anus; organs of urination and procreation; Intestines; lower abdomen; lower Back; navel and waist, middle back; left side of the chest, right side of the chest; upper Back with left shoulder blade and right shoulder blade; Complete rib cage; left shoulder, right shoulder; left upper arm, right upper arm; left elbow, right elbow; left forearm, right forearm; left wrist, right wrist; left palm, right palm; left thumb, rt. thumb; left fore finger, right fore finger; left middle finger, right middle finger; left Ring finger, right ring finger; left small finger, right small finger; back of the left hand, back of the right hand; complete left hand, complete right hand, left wrist, right wrist;Left forearm, right forearm; left elbow, right elbow; left upper arm, right upper arm; left shoulder, right shoulder; left collar, right collar; neck- skin around the neck, muscles and fibers in the neck, veins and arteries in the neck, vertebral column in the neck, spine in the neck; back of the head, top of the head, forehead; left ear, right ear; Lower jaw;lower lip, upper lip; lower gums, upper gums; hard palat, soft palat; Uvula; throat, Trachea, left lung, right lung. left nasal passage, right nasal passage, partition between the two, complete nose; left cheek, right sheek; lower eye lids, upper eye lids; eyebrows, space between the brows; complete forehead; Scalp; skull;brain-left half, right half, front half, rear half, upper half, lower half, circumference, middle of the brain. Medulla, Pons(upper part of spine below medulla), spine. Whole of the vertebral column from Cervical, to Dorsal to Lumber spine, Sacrum and Coccyx.

     Whole physical body relaxed, Observe your breath. Both left and right nasal passages will be flowing equally now, meaning we are in shunya nadi or Madhya Nadi. This is an indication of opening of Sushumana.

PART II – Neutralizing of 5 senses of perception and 5 sense of action.

A

     Chant LAM beej ten times and locate the MOOLADHAR chakra(fig.1/P.117). Five times breath in and out of it for its purification. Chanting VAM, SHAM, SHHAM, SAM varnas ten times each & locate the petals of the lotus. Move inwards to the central square of EARTH element which is yellow in colour. In the middle of it locate downward pointing red triangle, at the corners of which are the three beejas AIM, HRIM and SHRIM representing Maha Saraswati, Maha Kali and Maha Luxmi. In the cerntral bindu of this triangle is the SWAYAMBHU lingam around which is coiled KUNDLINI shakti in the form of a baby snake in three and a half coils, where three coils represent Satva, Rajas and Tamas while the fourth half coil represents Turiya state.

     Chanting LAM beej, raise the coiled energy with UJJAI so that it leaves its coil and starts turning in to a straight line. When it converts into a straight line, it is called SHAKTI. Rotating this energy in CLOCKWISE direction over the petals, the inherent energy of the petals is sucked up by it and it becomes more powerful to continue its upward ascent. Lotus becomes empty. Thus Kundlini leaves the first realm of BHU lok, its mantras, its pada and the element and moves through Sushumana, to pierce the second lotus of Swadhishthan from below.

B.

     Chant VAM beej ten times and locate the Swadhishthan chakra(fig.2/P.117). Breath in and out through it five times. Chant BAM, BHAM, MAM,YAM,RAM and LAM, ten times each and locate the petals of the above lotus(chakra).  Move inwards in to the space of WATER element, an ocean with reflection of moon in it. Chanting VAM beej, rotate the energy coming from below over the six petals in clockwise direction assimilating their energy also, raise with it UJAAI. Thus Kundlini becomes more powerful to ascend in to the upper realm. Thus all the petals become empty as the kundlini leaves BHUVAR lok, its mantras, its pada and the element, to pierce the lotus above traveling through Sushumana. 

C.

     It pierces the MANIPUR chakra from below(fig.3/P.117). Chant RAM beej ten times, thus locate the chakra position. Breath in and out of the chakra five times. Chant DDAM, DDHAM,ANAM, TAM, THAM, DAM, DHAM, NAM, PAM, FAM, ten times each. Thus locate all the petals of the chakra. Rotate the energy in clockwise direction over the petals and gather all of their energies and making the kundlini more powerful to continue her upward ascent with UJJAI. In turn, lotus gets empty and kundlini leaves the realm of SWAH lok, its mantras, its pada and the element, to pierce the lotus above traveling through Sushumana. Thus entering the 4^th chakra of  ANAHAT below.

D.

     Chant YAM beej ten times and locate ANAHAT chakra(fig.4/P.117). Breath five times in and out of it. Chant KAM, KHAM, GAM, GHAM, ANG, CHAM, CHHAM, JAM, JHAM, ANN, TAM,TTHAM, ten times each and locate the position of the petals of above chakra in our body. With VAM beej rotate the kundlini shakti over all the petals and gather them in her fold to become more powerful to continue its further ascent with UJJAI. Thus petals become empty of the shaktis and kundlini leaves the realm of MAHA lok, its mantras, its pada and the element, to pierce the lotus above traveling through Sushumana. Thus pierce the VISHUDHI from below. 

E.                                                                                                              

     Chant HAM beej ten times and locate position of VISHUDHI chakra(fig.5/P.117). Breath five times through it. Chant AM, AAM, IM, EEM, UM, OOM, RIM, REEM, LRIM, LREEM, AIM, AIIM, ON, AUN, AN, AAH, ten times each and locate all the petals of the chakra in the body. Move the energy in clockwise direction over the petals and thus gather all of them in to its fold to continue its upward journey with UJJAI. Kundlini moves up, thus chakra petals become empty and so does JANA lok, its mantras, its pada and the element, to pierce the lotus above traveling through Sushumana.  Thus pierce the AGYA chakra from below.

F.

     Chant OM beej ten times and locate AGYA chakra/lotus in our body(fig.6/P.117). Breath five times through it. Chant HAM and KSHAM ten times each and locate the position of the petals in it. Rotate the energy with OM beej clockwise over the petals and suck them up in to its fold to gain more power and continue upward ascent with more resolve with the help of UJJAI. Thus the lotus becomes empty and kundlini leaves the realm of TAPA lok, its mantras, its pada and the element, to pierce the BINDU above traveling through Sushumana.

PART III- INNER JOURNEY THROUGH SUBTLE REALMS

     Bindu is the gate way to the inner realm. Below it is THIS world and beyond it is THAT world. This is the final point of an ASHTANG practioner as Kaivalya or Samadhi is achieved here. But for a YOGI this is the first step as his sadhana starts from here, where sadhana of all others finish. Here, matra of mind is ONE. More the matra more the instability of mind, lesser the matra more the stability of the mind. The moment we pierce it matra of mind becomes HALF(1/2).

     The practitioner who transcended the five elements earlier below, faces them once again in the form of more subtle tattvas. These five elements encircle the bindu so as to thwart the upward movement of the soul to enter the inner realm. As purpose of the PRAKRITI is to create but his opposite journey is towards NIRVAN, hence MAYA creates obstructions on this reverse path till one is qualified for it. Through the circle of EARTH, to WATER, to FIRE, to AIR and to SPACE, one land at the BINDU. This movement is extremely difficult and no ordinary soul can ever enter it. Only yogis enter this gateway and cross it. Below it is the field of karma because one can move up through ones effort but from here on, effect of karma keeps on decreasing while the effect of KRAIPA or GRACE keeps on increasing, as one travels upwards.

     After this one reaches FIRST SHUNYA. One should wait for a moment in this level of consciousness before starting further upward journey.

HALF MOON:

     After piercing the BINDU and passing through first shunya one reaches ARDH CHANDRA, also called HALF MOON. Here one perceives LIGHT. This light is just reflection of effulgence of higher shaktis sitting in Sahasrar. Matra of the mind becomes 1/4 here. Raise the energy higher into the upper realm of NIRODHIKA by piercing it from below.

NIRODHIKA:

     One enters in to the triangular form of NIRODHIKA. As kundlini comes up, GURU PADUKA are presented to the soul in its upward journey. Here time and space both become one. Pran and mind are not felt much. Here matra of the mind becomes still less in value to 1/8. Do the poojan of guru here and seeking his blessings one should continue ones upward ascent.

Thus one reaches another state of SECOND SHUNYA. Stay for some moments in it and then move up.

NAAD:

     After this comes NAAD. Till this point a sadhak can not hear anything from within. But now he starts listening to various sounds. Idea here is to listen to a sound and not get attached to it but try to listen to the one more subtle to it. This way a sadhak moves from one NAAD to another and thus transcends all the NINE NAADS. Before this stage, when one was not able to hear any inner sound, one was in ignorant stage. But when he starts hearing the sounds, it means he is awake to the Naad. Here matra of mind is 1/16. Subtle SMASHTI ends here.

NAADANT:

     After the cacophony of NINE NAADs, they disappear once again and sadhak can not hear anything. But this state is not like earlier state of ignorance but of is knowing. It means one has transcended all the sounds and did not get attached to any.  Here matra of mind is 1/32. Raise the energy higher.

     
     After NAADANT one enters THIRD SHUNYA. Stay for a moment here before commencing the upward journey.

SAHASRAR:

     Here all the MATRIKA shaktis/mantra devtas are sitting circling the RASESHWAR SHIV in twenty circles of 50 shaktis each making it 20x50=1000 petals of this lotus. Thus kundlini with the help of all the matrika shaktis of lower chakras enters in to this lotus and approaches eight armed RASESHWAR Shiv in the middle, where he is sitting in cross legged position, wearing rudraksh malas, loin cloth, jata joot, snakes around his neck on a white eight petaled lotus floating in a white pool of NECTAR. He is holding four golden pots, filling them up from the pond and overturning them over his own head. Thus he is doing his own ABHISHEK with nectar. Shakti embraces the LORD and also drinks THAT nectar. Get satiated with it and distributes it to all the matrikas which accompanied her and to all the mantra devtas present around the Raseshwar. Bow down to the lotus feet of the LORD and seeking their blessing, continue the upward journey.

PART IV- Realm of Shakti.

SHAKTI:

     Raise the energy up through Sahasrar and enter the realm of Shhakti. It is an ANASHRIT BHUV i.e it is not based upon anything else. Here Matra of the mind is 1 / 64. This realm is guarded by four different shaktis, namely Ananta, Anatha, Vyapini, Vyomatmika. Without grace, one can not enter this realm. Ones karmas alone can not get one in to this realm. One gets embued with Shakti tattva in this Bhuvan of Shakti.

VYAPINI:

     Vyapini is actually center of the Shakti bhuvan. Sakaar and Nirakaar both finish here. Though it is present as a kala in the center of the Shakti tattva only but still both are different. Here matra of mind gets further reduced to 1/128. It is experienced in TVAKSHESH i.e Scalp. It is also experienced as Shunya.

Raise consciousness higher from here and arrive at the 4^th SHUNYA.

SAMANA:

     Leaving the space of 4^th Shunya and rising higher one enters the realm of SAMANA. In physical body it is experienced in TVAK SHEHS i.e at the point of Shikha. Here mind gets more subtle and is represented by 1/256 matra. It is also called KRISHAN CHATURDASHI and is represented by symbol “ : “.

UNMANI:

     Rising up through SAMANA enter the realm of UNMANI. As per Yogis matra of mind becomes 1/512 and is considered negligible. Though mind is not felt here but still we can not say that it has become totally eliminated. Thus though it is a state of NO MIND but still MIND is there. Its location is in the Shikha. This is also known as AMAVASYA. Here a yogi has to wait to go to the other side as his karmas get completely exhausted here and he has to wait for the Mahakripa to descend and take him to the other side. It is like sitting at one bank of the river and waiting for the boat to come to take one across. It is represented by a vertical line on a bindu.After this one enters 5^th SHUNYA. Wait for some moments here and then again proceed on upward ascent.

MAHABINDU:    

     Thus one enters in to Mahabindu realm. Here Shiva and shakti coexist in ONENESS. Shiv is called Parmeshwar and Shakti is called Parmeshwari. Parmeshwar is known as the 16^th kala
or Amakala while Parmeshwari is known as Panchdashi.

MAHASHUNYA:

     Between Mahabindu and Mahashunya is the Mahakaran Sharir of Srishti. Here five kalas are experienced in the form of five faced Shiva.Shantyateet kala is ISHAN(white in colour like a crystal), who represents subtlest tattva of Ether(space); Shanti kala is TATPURUSH(yellow in colour), who represents subtlest form of Air element; Vidya kala is SADYOJAAT(White steel colour), who represents subtlest form of Earth element; Nivritti kala is AGHOR(Black in colour),  who represents Fire element in its subtlest form; Pratishtha kala is VAMDEV( Red in colour), who represents Water element in its subtlest form. Within these five faces of Shiva is the subtle triangle of Vishva Yoni( womb of creation) where mahabindu is located surrounded by subtle shaktis in the form of Raudri, Jyeshtha, Vama and Ambika which issue from the Prakash ansh while Kriya, Gyan, Iccha and shanta issue from the Vimarsh ansh of the Mahashunya. As one goes deeper, then five kala are neutralized or transcended and then one also transcends the Prakash and Vimarsh also to land in to the exclusive state of Mahashunya. Prakash is the great intelligence and Vimarsh is the shakti to feel(anubhav) it or experience it. It is totally meaning less to even talk of ONENESS in this realm, what to say of duality in the form of Shiva and Shakti, as one reaches PARAM MAUN. Stay in this state of Param maun or complete silence for some time.

     Now the return journey starts. From the state of Param maun in Mahashunya feel the spandan(vibration) of Prakash and Vimarsh. Each of the two issue four-four shaktis in the form of Ambika, Vama, Jyeshtha, Raudri(from Prakash) and Shanta, Iccha, Gyan and Kriya(from Vimarsh). These two pairs of 4 shaktis each interact with each other to form a downward pointing triangle of VISHV YONI (Cosmic womb). This vishwa yoni has got three apexes and one center. All the varnas of matrika are located in subtle form in this cosmic womb. This womb is guarded from all sides by five kalaas of Shiv namely Nivritti, Pratishtha, Vidya, Shanti/Shakti and Shantyateet respectively. All these comprise five faces of Panch Vaktra Shiv.

     Center of the Vishwa yoni is called Mahabindu. Descend from the Mahabindu into flow of BRAHM or creation. One reaches in to the folds of UNMANI where the matra of mind is 1/512. Then UNMANI takes the yogi back downwards across the ocean of world and leaves him in the lap of SAMANA, where mind starts expanding and reaches a state of 1/256. From Samana descend further into the state of grosser mind into VYAPINI where matra of mind becomes 1/128. Now one has reaches in to the middle of Shakti place. Slowly come out of the PALACE of SHAKTI following one of its gates and where mind develops further and its grossness is shown by 1/64 matra.

     Descend further on to the Sahasrar, leaving behind the realm of Shakti and come at the lotus yugal feet of Shiva and Shakti in perfect union. Mind matra becomes 1/32. See the nectar flowing from their union overflowing the white lotus. Both Shiv and Shakti are intoxicated with it and even the snakes around his neck are fully satisfied. As the pond starts overflowing with it, Kundlini shakti disassociates itself from Shiv and guides the nectar to all the matrika devtas present in the lotus of Sahasrar and they who take their share of Nectar and get satisfied. The nectar over flows and cascades down on to the AGYA chakra in the middle of which is the Baan lingam and Ardhnarishwar. 

     Kundlini descending down with all the matrika shaktis of various lotuses which helped her to transcend to Sahasrar on her upward movement, now relocates HAM and KSHAM matrika in the lotus and distributes the nectar to the presiding deity and its shakti. The lotus fills up and overflows, cascading down on to the lower chakra of Vishudhi.

     Kundlini descends along with it and relocates all the 16 swara from A to AAH in their respective places and distributes the nectar to its presiding deity and its shakti, thus making the whole lotus of Vishudhi completely satisfied. Once all the shaktis drink the nectar, the lotus over flows again and nectar cascades down on to the lower chakra of Anahat with 12 empty petals.

     Kundlini relocates all the 12 shaktis (from Kam to Tham)accompanying her in their respective places and gives the nectar to all the presiding deities and thus completely satiating the lotus of Anahat. Once all had their fill of the nectar, Anahat chakra over flows and nectar cascades down further on to the Manipur chakra. Kundlini descends down along with 10 shaktis of Manipur and re locates them in their respective petals, satiates the presiding deity and shakti. The lotus overflows and nectar cascades down further on to the Swadhishthan chakra.

     Kundlini relocates all the 6 shaktis of Swadhishthan from Bam to lam in their respective petals and satiates all the devtas in this lotus. The lotus overflows and nectar cascades down on to the Mooladhar chakra.

     Kundlini along with the remaining four shaktis of Mooladhar enters the lotus. Relocates all the four shaktis from Vam to Sam in their respective petals, satisfies the lotus devtas with nectar and then kundlini descends on to the Swayambhu lingam and wraps up in its sleep of ignorance around it in three and a half circles.

     Now our whole body is completely filled up with NECTAR. Every cell of it is in bliss. Every pore of the skin starts oozing out this amrit.Yogi becomes a perfect medium for transference of this nectar to the whole creation. Thus sharing his own state with the cosmos.

     After this slowly retrace the path back to the starting point of Ida and Pingla or the ten senses. Regenerate the 5 senses of perception by charging the requisite pranic energy behind it. Regenerate 5 senses of action by charging them again. Thus this body of 10 senses comes alive fully to the world as a complete cycle of creation and annihilation has been performed. Normaly a Sadhak is good for his upliftment only but it takes a Yogi to come back to the same place again after attaining the highest flights to lift up others because of his commitment to VISHVA KALYAN( upliftment of the masses).

     Thus the practice of SHAD ADHWA SHODHAN is accomplished. ONE WHO KNOWS 6 ADHWA, 7 VISHUV, 5 SHUNYAS AND 7 LOTUSES/CHAKRAS IS A REAL YOGI………………Om!