KAAL:

       As Kaal is present in the creation, the same way it is present in our thinking. Without having connection with Kaal, the seer cannot associate with scene and enjoyer will not enjoy. One can see only when the seer and the seen are present together at the same time and the same place. In a pure state, the seer is always there in the present moment. When Drishya or object is also there in the present and the connection with seer is established, only then one can see the scene. If Drishya/scene  is present then its connection with the Drashta/seer is automatic. Sometimes even the close proximity of two may not result in Darshan (actual seeing). Hence connection with Drashta Bindu/seer is essential for the process of Darshan to happen or else the presence of the seer in the scene may not result in seeing. As during this time, the scene is present in front of the seer in a wider sense and yet not seen. If there is a time lag between seer and scene then nothing can be seen. Actually, it is not the Drishya/seen which comes near the Drshta/seer but it is Abhas (just felt like that). If somehow a Drshta/seer is able to bring his power of seeing near the object, then his ‘sense of seeing’ is able to project the scene near him. Seer remains seer, his power of seeing does not leave present but still because of mind seer can feel the Drishya. In both of these kinds of Darshan (vision), power of Ishwar (God) is present, which is Creator of both seer and the seen.

      Normally, what we discuss as the four Yugas namely, Satyug¹, Treta², Dwapar³and Kali⁴ is the effect of Avrohanidhara (descending flow) of Kaal/time. It should be understood in the reverse order like 16,15,14,13 etc. In the Adi-Bindu of Satyug, full light of 16 Matras is present. From Shodash (16) Matra to Triyodash (13) Matra is the limit of Satyug. The same way, from Dwadash (12) Matra to Navam (9) Matra is the Tretayug, from Astam (8) to Pancham (5) is the Dwaparyug, while from Chaturth (4) to Shunya (0) is Kaliyug prevalent. This Kaal is flowing from Shodash to Shunya. But this flow of Kaal cannot be understood without relating to the connection with a particular space. For example, we say Sun rises and it sets. But this rising and setting is talked of in conjunction with location of the Drashta/seer. At a place if Sun is rising then at another place it is setting down also. This is not at all strange. Before understanding the mystery of Kaal, one must be clear about the connection of it with a particular space.

      It is seen that at any moment (and place) where we are located, it is Sunrise (time); while at that very moment at some other place Sunset is being experienced. The same way if at a place Kaliyug is being experienced then at some other place Satyug might be experienced. Thus, we can say that by saying Kali (4^th part of 4 Yugas), we cannot generalize that every where there is effect of Kali. At any moment at some place it may Satyug or Tretayug or Dwaparyug. Inside the Kaliyug also, there must be many differences. Inside this Cosmos, there are such places where different different Yugas are in progress at the same time. Hence we can say that at the same time different Yugas are running in different places. Both, Drshta and Darshan come under the same Kaal.

      On the subtle level, we can say that the differences discussed above are not only true in perspective of different place but also true in case of every person because every human’s body is his Karm-Bhoomi. Two people living in the same city, village or time may not experience the time in the same manner. In the both of them, there is some difference as regards to time. Hence for anyone person another person is always a mystery. Till the Kaal is established in Kshan (the moment) this difference cannot be removed.

      Everybody has simple knowledge about Kaal/time. When things happen in the world, we serialize that this thing happened first, this thing happened later. Thus, we put them in a sequence. From this very point, we start thinking of Kaal. This sequence of happening is called Kram (in order or sequence) which can be seen as Dharma of Kaal for our simple understanding. In our case, birth, Teenage, Youth, Oldage, death etc. all come in sequence. A body passes through all these states and goes beyond. That is why it is said that body is under the purview of Kaal/time. Things which are not eternal, only in them such sequences are seen. Eternal things do not get affected, hence there is no flow of Kaal in them. Because that which is eternal is always present in the same state.

      Whatever is eternal is not controlled by Kaal. But for Leela/play sometimes some kind of Samband srishti(worldly connection) makes us experience it. For example, Krishna’s Nitya Leela. That which is Nitya Balak (child) is also the Nitya Kishore (youth) there. The way the gross body converts from Baal Bhav to Kishore Bhav in the whole Leela the same way the subtle Krishna Deh (body) does not behave. In light of pure knowledge, whatever is transitory that also is the momentary reflection of the eternal. Thus, whatever we call as worldly affair, at the back of them also eternal is manifested. For whosoever has pure sight, everything is changeless and eternal.

For example let us try to understand it with the following example of A, B, C.

       *A         *B       *C

In the above line A is on the left of B, B is on the left of C. If A changes its position and comes to location C as below

     *B       *A        *C. Here we will say that A is on the right of B. If C leaves its place and comes in the original place of A then sequence becomes *C   *B    *A. Here C is on the left of B and B is on the left of A. But if A, B, C are considered fixed and not changeable then whatever is their relation w.r.t space or direction, it will not change. But even if any one of them is allowed to move then the relation between them will change. But if all the three move in same way w.r.t each other even then there will be no change between them as respect to their orientation in comparison to each other. This connection of space and direction people can generally understand but understanding of trade of Kaal/time is difficult for an ordinary mind. This is possible only to a yogi. In the gross worldly creation, when Sun rises in Calcutta it does so hours before in Japan or much later in England. In Japan it will be afternoon while in England it may be still night time. But if connection with Desh/space is left, then this worldly flow of time is not experienced.

      To say Sunrise, we will have to talk in perspective to some particular place (desh). Same principle will employ, when we discuss w.r.t Sunset and so on. Worldly creation  always moving, its Sunrise or Sunset or any such things will also move and can not remain static or fixed. But in the eternal flow, there is no movement, being still, it has no Sunrise or Sunset differences or we can say such states cannot be experienced there.

      The same way, there are places where we have for a long time mid-day. There, we do not have morning time or evening time. Nitya Desh are many, each Kaal is Nitya for a specific space/Desh. If somehow, we can implant the movement speed of a space in us then at any place we will be able to experience eternal time. This eternal Kaal is not Nirvishesh (without specialty) as in it there is no feeling of sunrise, sunset etc. What we are talking about is Savishesh (with specialty) Kaal, which only a yogi experiences. Without unfolding its mystery, one cannot remove the curtain on Nitya Leela. Because it is not happening in Kootasth, its not in Nirvishesh Satta, it is not in Shaktiheen Swaroop Leela. This is experienced only by Yog Mahima.

      If one can generate the speed of Sun or Earth in ones own self, then any special Kaal can be experienced all the time by staying in this gross moving time. If a person is able to travel with great speed then he can be witness to shinning Sun all the time. One, who wants to experience Sunrise all the time, can also experience it eternally. But if yogi co-joins himself with Jagtvyapi satta/eternal flow, then he will not have to move any where to experience anything eternally. Just by his will power, he can experience different places sitting at one place only. Thus by joining with that Eternal Entity one can experience any special Kaal/time at any place. The Yog of the Bindu, the seer with the Omnipresent, in whatever percentage it may be, is the basis of experiencing a special time.

      Past¹, Present² and Future³, people know this as time and this is called Khand Kaal. But in actuality, Kaal/time is present in a wide form, in which all these three exist and is called Akhand Mahakaal. Past and Future are illusions, while Present is eternally existing. This Maha Vartmaan/ever-present Present is the KSHAN of the Yogis. This is also called Sandhi Kshan. In the juncture, or change over period, of past and present both, it is experienced. Apart from a Yogi, none is capable of experiencing it. We can say that every one receives it but they cannot experience it, as it is too subtle for their consciousness.  

                             
    Rendering into English of the work of Gopinath Kavirajji.......Om!

                      
                                                ~*~*~*~

JAP

      Without knowing the details of Bindu, Naad and Kala, the mystery of Jap cannot be fathomed. What is its objective? What are its kinds? What are the things on which its success is dependent. Without understanding all these Jap cannot be cleansed.

      Our mind is continuously being bombarded by worldly impulses and hence our mind also gets distracted by them and thus is swung along (tarangit) with them. The impulses, which are affecting our mind are actually our Vasnas (desires). (Because in our environment there are myriads of projections onto our mind but our mind does not respond to all of them. It is attracted or affected by only a particular set.) When we try to analyze it deeply then we come to the conclusion that our Vasna alone is the Vayu Tarang 
(wave). Air flows only when there is Vakrta (crookedness) in it.  This is also called Anu  (atom) and is Ashudh Shabd (impure sound). What is referred to as Chitvriti in the scriptures, is the vibration of these atoms only. Thus it is called as agitation of desires. Air is of 49 types. By their permutation and combinations, innumerable waves are travelling in the cosmos. These waves of sound are actually the waves of Matrikas/Varas (alphabet letters). When anyones Chit is entrapped in them, it gets moved. Without knowing the technique, one cannot guard against them. Due to their effect, Atma falls down from its Swabhaav (own natural state). It starts moving with Chit in those waves and by ignorance starts imposing those waves of Chit onto its ownself. Thus it starts feeling pains and pleasures and thus manifests the world.

      The vibrations of the air are called Varnmala. These are continuously arising and interacting with each other. These are experienced as Vritis (waves) in our Chit. This is ignorance. But where is the source of these Tarangs (vibrational waves). The vibrations, which are arising in Chidakash are the swings of Naad. This Naad is produced by the striking of Chit Shakti right from the manifestation of the world. That subtle Naad is the basis on which Mayateet Shudh cosmos is created. In this pure space there is no vibration or wave of air. It is the attribute of vayu (air) to flow crooked, where there is no crookedness, there is no air. But in this space though there is no air but still there is movement. This movement is called Saralgati (simple movement) in the scriptures. Without falling down from its own nature still it takes the crooked movement of air. To clear the Chit, from the effect of air waves, is the real purpose of removing the crookedness of air.

      The purpose of Japa is to remove this crookedness of air. Mantra of Jap is Naadatmak though it feels like Varnatmak at that moment, as it is made of Varnas (letters). But by experiencing the Jap over a longtime the power of Mantra arises. At that moment this mystery is revealed. Till Mantra is converted to Naad, it can not be said to be Chaitanya. First it starts moving in Naad. In the space between two Varnas is Naad, which is in the form of light. Slowly the Mantra disappears in Naad. At that time, one realises that Naad alone is there. The Varnas, which are also called AKSHAR, are eternal. If these Varnas are not eternal and could be annihilated then one could not have experienced them in the realm beyond Naad, Naadateet bhumi.         

      In the A-Ka-Tha triangle, all the Varnas are there (sixteen Varnas each on three lines and three Varnas in the corners of the triangle). Here they are also present individually. Thus ,we can say that all Varnas are of the form of Naad. Any Varna is not different from other as one thinks. Had it been possible to annihilate Varna then it would  not have been possible to have Darshan of eternal Sakar-Roop by piercing Brahm Jyoti.

      Between the two gross Shabdatmak Varnas is the realm of Naadtmak Chetan Shabd. By knowing this, all the ills are removed. At that moment, Chaitanya becomes principle entity. This is the sign of focusing of mind. Here there is no crooked flow but only lone Simple flow, Saralgati. This is the play of Chaitanya Shakti which is activated with the help of Mahamaya. That is why it is said that when Mantras are chanted with Varnas, they purify each other. So whatever are the obstructions between two Varnas in a Mantra, they get removed slowly with the effect of Japa. So, as these spaces between the two letters gets purified or removed, the entity of many gets removed and oneness starts dawning. In the end, Many gets converted to One. There is no sequence, no Kaal (time) here. This is called the development of Chaitanya. Actually our Chit is broken in to myriads of points, joining of all of them is called Ekagrata (one pointedness or focusing). Here, even the Varnas disappear, whatever one is left is only Akhand Chaitany Dhwani Matra realm. In the end, one reaches Mahabindu. Asan (seat) is permanently established here. As a result, Isht in the form of Guru or Guru in the form of Isht sits on it.

      If we discuss the gross aspect of Japa then we have to discuss three forms of it which are called Vachak (done with sound), Upanshu (done without sound, only lips are seen to be moving) and Mansic (when even movement of lips and tongue is also not there). Normally we are breathing. When we are chanting a Mantra with sound then our contact with the outer air is more; when we are doing Upanshu Jap then our contact with the outer air is less but when we do Mansic Jap then there is the least contact with outside air. By contact with the outer air our Chit gets agitated; the more the contact, the more the agitation of the mind. This is true in reverse also i.e lesser the contact with outer air, the  lesser the agitation of mind. While doing Vachik Jap, when after sometime our breathing cycle reduces, Jap automatically changes to Upanshu. When it reduces further, then Upanshu changes to Mansic Jap. At that moment the movement of outer air freezes. In yogic way, we can say that at that moment the movement in Idaa and Pingla stops and only Sushumana works. Whatever flow of power, which was taking place in Ida and Pingla during Vachak and Upanshu, it now starts flowing in Sushumana during Mansic Jap. At that moment, whatever Mantra that was being chanted outside starts moving inside the Sushumana. This indicates that sound has entered in to Madhyama state and chanting starts happening inside the Sushumana. (Out of the four states of Para, Pashyanti, Madhyama and Vaikhari). Still this jap is not purely outer or inner.

      Outside chanting is caused by outer air which travels in Ida and Pingla. But Jap in Sushumana is caused by inner air which travels in Suhumana. Outer air is gross while inner air is subtle. But inside Sushumana the movement of air is upwards and hence real Jap cannot happen there. For Jap, one has to attract the outside air with will power and change it into sound. Inside Sushumana due to continuous movement of upward air, an eternal sound emanates. Sushumana is Shabdmaya (with sound). This Shabd (sound) is in the form of Naad and is strongly associated with Kundlini. Thus when after long practice the Jap enters Sushumana, at that time the Sadhak starts hearing it on its own and he does not have to chant any further. This is called Ajapa Jap.   

      Vachik and Upanshu, both Japas are in Vaikhari. But Mansic Jap cannot be done in Vaikhari, it has to be done in Madhyama. In the normal Jap, a Sadhak has to put in effort but in Mansic there is no effort at all. In Vaikhari both Shabd and Arth (sound and meaning) are present, but in Madhyama they are together. In Pashyanti, they convert in to one entity. This is called the Sfuran of Chaitanya, Sakshatkaar, Mantra Sidhi, Isht Darshan etc.In Madhyama, Shabd starts changing into Jyoti (Light). As the Pashyanti by its name itself means ‘seen’, clearly indicates that things are seen in this realm and not heard. The darkness of mind gets removed in the realm of Madhyama . Between the two realms of Vaikhari and Pashyanti, the world disappears. It gets lighted up by effulgence and establishes as an endless Bhav Jagat. Slowly, this whole gets converted in to a Jyoti or Prakash (light). If one does not drown in to it then one can have Atma Darshan in this Jyoti. Para is beyond it.

      From Varnatmak Shabd one has to enter in to Dhwanyatmak-Shabd, or else one would not be able to find the Yog Marg (path). Dwanyatmak Shabd is actually Naad. Without achieving Naad, one cannot reach Bindu. When movement of particles in a line is removed then we get Bindu, in the same way when movement out of the Naad is taken away it also results in Bindu. This Bindu alone is the Jyoti explained earlier. This is another word for Atma-Swaroop.

      Though this whole system of Jap is very subtle and ultimately is associated with Kundlini yet here for the understanding of us all, it has been shared from the perspective of Gopi Nath Kaviraj ji's writings, and ones own little understanding. But one feels joyous to read such detailed explanation given by realised people. One feels blessed even in translating, as during the process one has to meditate on the subject and try to bring forth the essence....................Om! Jai Ma!



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Shabd Sadhana and Mind:

Mind is an instrument for sadhana. Isht is realized with it alone. Till one achieves utter refuge, mind is required. Karm, Gyan and Bhakti, in all three of them, mind is required. So one should not try to annihilate mind in the very first state, but even if one tries one will not succeed. Thus by trying artificial methods to drown our mind we will not succeed. Instead of annihilation, we should rather try to purify it, only then one would realize, what is the significance of mind in the spiritual life of a sahdak. Impure mind alone is the enemy of a sadhak and pure mind is the greatest friend alone. Mind is always moving, never still. This is because in the mind there is always some thing missing(abhav). That emptiness does not allow it to be tranquil. Mind seeks Aishwarya, Gyan and Anand. This is the food of mind. Once it gets its food only then it will leave its continuous movement(chanchalya) forever and become peaceful.

What our mind desire, where to find it? What exactly it is and how it is to be found? Single word answer for this continuous seeking or thirst is Atma. Mind desires atma. Atma alone is mind’s prabhu, greatest friend, aishwara, parmanand and everything. After loosing it, mind is continuously burning in the fire of this separation. Mind is seeking that alone. It tries it in the worldly things but is not successful. Still, that thing is extremely close to mind, even then it can not recognize it. This is because mind is in extrovert state but to reach atma it has to be introvert. Therefore the direction of movement is to be reversed.

Hence the main purpose of sadhana is to turn our mind inwards. The power by which mind has fallen from its blissful state in to the world is called Shakti and the power which will take it out of this worldly race and put it back in that bliss is also Shakti. This is called Shabd shakti. Due to the power of this shabd, mind has forgotten the lord and started moving outwards. It is that shabd shakti alone, by taking whose refuge it will be able to come back to the state of its paramanand and peace.

Question can be that Shabd being same, how can its power be of two kinds? Answer is, shabd is same but it is covered by a veil and appears in dual form. By akhand ninad (continuous sound) of it only, atam light spreads. In the purest of the space it is naturally present but when maya touches it and purity of space is spoiled then due to it agitation of air manifests. Air does not flow in straight line, due to its crooked flow the simple continuous sound( saral akhand ninad) breaks up and is divided in to no of varnas (letters/matrika shaktis). Thus this Vranmala is nothing but play of air(vayu). Because of this only various vritis (desires) take birth in the vishudh chaitanya flow. This all obstructs the flow of mind. Mind looses its original streak and becomes a slave to its new found vritis. But if it can be re-installed in the shudh chaitanya flow then its great sleep will be broken and it will again awaken to its true form or state of atma. Flow of pure naad is the light of pure chaitanya. This flow is eternal in vishudh vyom(space). Thus our mind should always follow that. At the back of the impure flow also that pure flow is present. Once our mind gets the refuge of that pure flow and establishes it then agitation of mind is removed. At that time, it is not disillusioned by the creation brought in by the web of matrikas or varnas and it starts flowing in the eternal vikalpshunya flow of chaitanya.

Thus mind should be taken from the present worldly state and put in that pure flow. Sound(Shabd), light(jyoti) and form(roop), this is the natural sequence. During continuous sadhana, it is felt that this shabd is not only limited to our heart but extends through whole of the creation. This is not only thought of but is actually felt during sadhana. After drowning in this naad one experiences a great light. Till the naad is established, experience if jyoti is not at all possible. Though whole of the cosmic creation is established in side that great light alone but our ignorance of knowing the procedure of doing this sadhna to pierce the shabd¹ and outward movement of our mind^2, we are unable to comprehend it. Actually these two are the fruits of focusing of dhyan alone. Shabd and jyoti are the forms of atma or brahm only. This jyoti is formless, no form is seen in it. This is experienced by one’s own self. Mind on its own limits that mahanaad or mahajyoti to a form. DIVYA FORM COMES FROM THAT LIGHT, WHILE ADIVYA FORM COMES FROM THAT SOUND.

Drowning in that shabd brahm is called Svikalp Samadhi, while drowning in that brahm jyoti is called Nirvikalp Samadhi. But there is a very special difference as compared to normally talked of samadhis in the world. If a sadhak is not able to keep his mind awake during this state, one can never have darshan of this form. This form is chinmaya. There is difference in divya and adivya.

Completing this sadhana one gets the right in this world. At that moment by following any one of the three and drowning completely in it, due to grace of the lord doors to the TRUTH slowly - slowly open. Naad sadhana itself is Bindu sadhana, Bindu itself is Jyoti/light and kala is chidrup shakti. Hence kala sidhi is roop sidhi. After it is Kalateet which is the real thing, that alone is without sound, without form, without vibration(nishkal) and which is seen everywhere…………..Om!......Om!......Om!.

(From letters of Gopinath Kaviraj ji)

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CHIDAKAASH:

If one is established in Chidakaash, then every thing will look to be same as ones own atma but if one falls from there for even a moment then one looses the consciousness of atma. Though, in the above state, one gets atma darshan but still it is not vishudh atma darshan, as once one gets shudh atma darshan, one never falls down from it. During the time of worldly darshan also, atma darshan remains(as atma is the drashta/seer in all situations or states). This is just a feeling of closeness to atma darshan only. Actually such a state is seen from the Chitakash. Some times, one gets darshan of Chidakash. In chitakash, the veil of satoguna is momentarily removed and from the same randhra/ hole, one gets darshan of Chidakash. This darshan is through Vigyan Chakshu and not through Divya Chakshu. Divya Chkshu gets shant/tranquil after having darshan of Chitakash & its innumerable vibhutis but it does not have the power to experience Chidakash darshan.

Chidakaash darshan is non-dual darshan(abhed), while chitakash and its vibuti darshan is dual-nondual darshan(bhed-abhed). During divya darshan, one sees a jyoti, while in chinmaya darshan there is no jyoti but pure light or effulgence. We all normally dwell in Bhootakash, which is full of darkness. This is the kingdom of darkness and light perceived in it is only an agantuk dharma (just a visitor). To see light in this realm one has to put in a lot of effort but for darkness one does not have to make any effort at all. This is what we call as ignorance (agyan). Thus the realm of heart (hridyakaash) is always full of darkness.  But when the illumination of knowledge starts arising inside it, then slowly veil of darkness is removed. Then slowly, one attains a state in which the darkness of hridyakaash is removed for ever. Only one illuminated space is seen. Only when pure chit arises then alone this effulgence is developed, which is called knowledge (Gyan). When sometimes, the veil of chitakash gets removed, one gets darshan of Chidakaash, in the same way sometime the veil of bhootakash is removed for a moment and one gets darshan of chitakash. Darshn of Chidakaash is done with Urdhav Netra ( Upper Netra); while darshan of Bhootkash is done with Adho netra (Lower netra) but darshan of Chitakash is perceived with Middle Netra ( Madhya Netra). The path of first darshan is through Brhamrandhra, while that of second is through divachakshu in eyebrow centre and third darshan is through senses. But the seer or drashta is always standing behind in all the three states of darshan. Darshan with senses is dual, while darshan with divya chakshu is sometime dual and some time non-dual but darshan with upper netra of Vigyan chakshu is completely non-dual. With the help of bhootshudhi* one gets in to Chitakaash and with the help of chitshudhi* one is established in Chidakash.

Chidakash is called parampad of Vishnu. Those who continuously dwell here are called Suri and they are the seers of Brahm. It is seen in the form of great light at the time of leaving the body. In one of its sides, the whole world is perceived as a small point in non dual form. Though it is seen as same as that light but still appears different with eye of duality. Shudh (pure) vikalp is at the level of mahamaya while ashudh (impure) vikalp is at the level of maya and it is its natural dharma. All the creations in the realm of Mahamaya and maya both come under the category of cosmos or Vishva. In the nirvikalp pad or in proximity of Bhagwan/god, when the whole world is same as non-dual-one self but it is still different. Though it is different but still ONE is seen in it, as He alone is the refuge of everything. This part of cosmos, which is shudh vikalpmaya, sattya samkalpmaya, shinning with knowledge (gyanojwal), part which is made of triad of Iccha-Gyan and Kriya shakti come under Chitakash. While the part, which is ashudh vikalpmaya where power of desire or Ichashakti is obstructed comes under Bhootakash. On arising of knowledge, when effulgence appears in bhootkash, the eye which opens or appears, is the path leading from pind/body to Brhmand/cosmos. But when satva guna is not experienced in Brhmand, knowledge is hampered, on arising of gunateet chitkala from the upper hole of the brhmand or with close proximity to the nectarial(amrit) light ray of the Sun, one enters Chidakash. There is no other path to enter it from above. This nectarial ray of light or this path is known in the scriptures as Parabhakti.

This is a kind of Brahm Nirvaanasavastha. From here, even chitakash can not be seen what to say of bhootakash. Or we can say that darshan of both chitakash and chidakash are perceived but in non dual form, in chidatmak form or in the form of brahm. This darshan is establishment in ones own brahm. With the grace of god or due to the effect of parabhakti, due to the movement of Unmani shakti, due to dawning of complete knowledge, total oneness of parbrahm and shabdbrahm occurs. This is the eternally free atma. This is the non dual state. This is paramtattva, which is beyond all tattvas.

When complete freedom arises in complete brahm, only then chidakash is established. As this freedom is eternal, thus in a way, we can say that this chidaksah is also eternal. As seer(drishta) is eternal/nitya, in the same way seen(drishya) is also eternal/nitya. This SEEN is the swabhawa of the DRASHTA. Both Chid are one. Thus in the play of mahashakti, ONE alone appears in the form of many. This is above the worldly creation.

When one descends from Chidakash on ones own then full darshan of Chitakash is perceived, this is cosmic/vishwa darshan. After this, one enters chitakash, where we move in the form of jeeva. Here everything happens sequentially(kram). This sequence can be exceptionally subtle or exceptionally gross. From here only, one gets the feeling of kaal or time. While descending from chitakash, whole bhootakash is seen as a great ball of darkness. This darkness is of maya. On entering in to it, one completely forgets that one is Atma. Knowledge of ones own self gets covered and state of duality becomes established. Till one dwells in bhootakash, one can never get rid of this state. In the light of knowledge, when Divyachakshu is developed in the state of chitakash dual and non dual knowledge is perceived but real non dual knowledge can not arise here as it can only be experienced in Chidakash.

In the back of all these states, there is one space alone. This is an endless realm, some call it brahm, some call it great shunya, some call it complete/poorn. Though it is a formless state but still to explain it, it is talked of in various forms. When veil of bhootkash is removed, at that very place chitakash is seen. When the gun-avarna of chitkash is removed at that very place one gets darshan of Chidakash. It is pure and it has no veils over it. But in the state of equanimity, it is also not experienced. Kunj at that moment appears as Nikunj………………….Om!      

(from letters of Gopinath Kavirajji)  

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NAAD ANUSANDHAN:

Naad is eternal and there is no breaking of it. But our mind some times is not able to associate with and hence it is felt that the flow has broken.

Till mind is vikshipt, we can never attain naad. It can be achieved only when the mind becomes completely focused.  Movement from the worldly state of mind to the focused state is called naad sadhana. Naad flows in the form of a wave/tarang. It emanates from Chidakash or Kundalini only. Kundalini itself is Mahamaya in the form of Bindu in our body. When the grace of lord ( kripashakti/chitshakti of bhagwan) flows in mahamaya then because of this agitation Naad is formed. We can say that cause of Naad is striking of chitshakti in the chidakash. This is the form of exceptional grace(maha-kripa). Even if naad has established, it won’t be heard till our mind is associated with it. It is achieved with the help of perfection in certain methods or very strong desire due to which mind becomes introverted and naad is heard. After this, naad itself starts attracting our mind. By the percentage mind is attracted by naad in the same percentage focusing of the mind is achieved. Naad arises in chidakaash and it dissolves also in chidakaash. When naad is retreating it drags the mind along with it. Bindu is chidakaash. When mind reaches bindu, its capacity to run here and there (chanchlata) is removed. It becomes still and is called one pointed or focused. In this state, mind is not annihilated but it is fully aware(chaitanya) state of mind. This is called Jagrit state of mind or Pragya.

Till mind gets help of naad, it can not ever enter Bindu. Even if it is attained but still it will not be a awakened state but a state of sleep called Sushupti. To take the mind to bindu one has to follow a path and that is called NADI PATH. Innumerable rays of light are issuing from Bindu. Whichever ray our mind associates with, is his path of sadhana. From that particular path only, mind will rise slowly upwards, getting hold of the nivritidhara of SHABD to reach Bindu. Some can reach this place directly but such people are exceptionally rare. This is because Chit shakti is not moved directly by Maya but is directed by Mahamaya through maya. At that moment agitation arises in maya. Shabd ,which arises from mayakash( space of maya) is impure (ashudh). From there, dual knowledge or bhedgyan arises which is the cause of bandhan or wordly noose. From here only various desires arise. This varn mala, in the form of matrikas, creates a web and the jeeva is caught in it. To get out of this web of the world, it is essential for the jeeva to take the support of pure(vishudh) naadmaya shabd. This naadmaya shabd is called MANTRA. This mantra makes the knowledge to rise and severe the web of impure letters( ashudh varnatmak shabd jaal).

Thus, we can understand that without taking the support of chaitanya, all the efforts to annihilate mind are nothing but Tamobhawa. Naad, which is flowing outward in this cosmic creation can not be perceived with knowledge as this creation is due to ignorance. That is why the flow of creation is called the flow of ignorance. At that point, our mind is asleep and seeing dreams in the lap of sleep. But by attaching itself to this flow only, the flow of ignorance gets converted to the flow of knowledge. Then from that very place in the form of knowledge, naad starts flowing. Slowly and slowly it diminishes and touches the bindu and converts in to a soundless state (ashabd avastha). This is the rising of Chaitanya. Actually this is not soundless state but a completely focused state where due to arising of Pragya one feels in proximity to knowledge. This is also called the great sound or Mahashabd.

Till chit shakti falls in to bindu, naad can not arise. In the same way, till naad falls in to bindu one can not get chit shakti. When mind enters bindu at that very moment its agitation stops. Then mind experiences chit shakti. Chit shakti is called chit kala or kala. Kalatmak mind finds refuge in the kalateet( beyond kala) atma. The mystery of Naad, Bindu and Kala is this.

Such is the beautiful explanation given by ever remembered Gopinath Kaviraj ji………….Om!....Om!....Om!.

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Kamakhya Singers

On 23rd December one embarked on a journey to Kamakhya, Guwahati, Assam. One stayed there for three days i.e. 26th to 28th and took a train back on 29th morning. Gurudev had kindly agreed to be there with us. Right from morning till late night one savoured his company. Eight others were also there. Whole day was spent in poojans, satsang while at night also one was busy till almost 1 pm in Chakra.

The day one reached Kamakhya on way to the dharmashala where one was supposed to stay, on the steps leading up to the main mandir one caught a note of melodiusly sung song in the praise of the Mother in local language. One turned ones gaze towards that side and found four blind men sitting there, singing and playing there musical instruments. One was immediately touched by there simplicity and devotion. There and then idea came to videograph them. People were walking up and down the mandir steps and some would go to them and leave some money in front of them. Some temple priests and a baba in local nearby temple got them food from the bhandara and water bottles. Thus they were being looked after. 

Next day, when one came down the dharmshala and temple steps to receive some one coming from airport one took one's camera along. On coming up back with the guest bhakta, one requested the group to sing again and allow one to videograph, to which they readily agreed and sang their bhajan. A link to the same is being shared here for all of you to listen to them and enjoy the bliss as language is no barrier to subtle emotions.............Om!

LINK:- http://www.youtube.com/watch?v=a4ieS5EpE20

Dhyan of Dakini, Rakini etc.:

Following Dhyan and mantras were taken from page no 138 of Gandharwa Tantra:

Dakini: Fair coloured, red eyes, Shubhankari and creator of fear in the animals. Carrying a sword, Paan patra, trident. She is ekmukhi(one faced), her teeth are crooked and she is the destroyer of all the enemies. Her mantra is

अं आं इं ईं उं ऊं ऋंॠं ऌं ॡं एं ऐं ओं औं अं अः डमलवर्यूं नमः

(Am aam Em Eem Um OOm Rim Reem Lrim Lreem Aim Aiim Om Aum Am Aah Damalvaryum Namah)

डाकिनी दुग्धाङ्गते चतुषष्टि लक्ष कोटी योगिनि स्वामिनि सर्वसत्व वशङ्करी अज्ञाम् में देही मम् विच्चे)

(Dakini Dugdhanngate Chatuhshashthi laksh koti yogini swamini sarvasatva vashankari agyam me dehi mam vicche.)

Rakini: Located on the heart lotus, fearful teeth and visage, dark coloured, heavy bosom, holding a trident, damaru, Vajra, lotus. Likes shuklann. Her body is made up of varnas from Ka( da ) to Tha ( Ba ).

कं खं गं घं ङ चं छं जं झं ञ टं ठं ह्रां ह्रीं इमल्वर्यूं ह्रूं राकिनयै नमः।

(Kam Kham Gam Gham Ang Cham Chham Jam Jham Ann Tam Tham Raam Reem Imalvaryum Room Rakinyai Namah.)

राकिनी असृग्धातुगते द्वातृंशलक्षकोती योगिनी स्वामिनी सर्वसत्व वशंकरी आज्ञां मे देही मम् विच्चे।

(Rakini Asrigdhatugate Dwatrinshlakshkoti yogini swamini Sarvsatv Vashankari Agyam me dehi mam vicche.)

Lakini: Red hued, three eyed, sitting on the left side of Shiva, fearfel teeth and form, holding Vajra, Shakti, Varad and Abhay mudra. Likes to eat jiggery and rice. Her body made up of varnas from Ma to IkQa .

डं ढं ञ तं थं दं धं नं पं फं लां लीं लाकिन्यै नमः  

(Dam Dham Nnam Tam Tham Dam Dham Nam Pam Fam Laam Leem Lakinyai Namah.)

लाकिनी मांसधातुगते षोडष लक्षकोटी योगिनी स्वामिनि सर्वसत्व वशंकरी आज्ञां देही मम् विच्चे।

(Lakini Maandhatugate Shodashlakshkoti yogini swamini Sarvsatv Vashankari Agyam me dehi mam vicche.)

Kakini: Located on Swadhishthan lotus, yellow coloured, intoxicated, Gajkumbh peenonat. Likes curd and wheat. Holding Damru, Trident, Noose, Abhaya mudra, being praised by all Indra. Her body is made of varnas from ca to ya .

बं भं मं यं रं लं कां कीं कमल्वर्यूं काकिन्यै नमः 

(Bam Bham Mam Yam Ram Lam Kaam Keem Kamalvaryum Kakinyai Namah.)

काकिनी मदोधातुगते अष्टलक्षकोती योगिनी स्वामिनी सर्वसत्व वशंकरी आज्ञाम् मे देही मम् विच्चे। 

(Kakini Medodhatugate Ashtlakshkoti yogini swamini Sarvsatv Vashankari Agyam me dehi mam vicche.)

Shakini: Five faced, with three eyes on each face, colour of fire or Sun, six armed, holding Dhanush, baan, noose, ankush, book and gyan mudra. Likes to eat moong daal, dhyan in mooladhar and her body is made up of varnas from oa to la .

वं शं षं सं सां सीं समलवर्यूं शाकिन्यै नमः

(Vam Sham Shham Sam Saam Seem Samalvaryum Shakinyai Namah.)

शाकिनी अस्थि धातुगते चतुर्लक्षकोटी योगिनी स्वामिनी सर्वसत्व वशङ्करी आज्ञां मे देही मम् विच्चे।

Shakini Asthidhatugate Chaturlakshkoti yogini swamini Sarvsatv Vashankari Agyam me dehi mam vicche.)

Hakini: Located on the Bindu, Fair coloured, holding Damru, Akshmala, Kapaal, Sword, book and gyan mudra, six faced with three eyes on each face. Likes to eat rice mixed in turmeric. Intoxicated with honey, smiling, being praised by Indra. Her body is made up of varnas from ga to {ka .

हं क्षं हां हीं हमलवर्यूं हाकिन्यै नमः

(Ham Ksham Haam Heem Hamalvaryum Hakinyai Namah.)

हाकिनी मज्जाधातुगते द्विलक्षकोटी योगिनि स्वामिनी सर्वसत्व वशङ्करी अज्ञाम मे देही मम् विच्चे।

(Hakini Majjadhatugate Dwilakshkoti yogini swamini Sarvsatv Vashankari Agyam me dehi mam vicche.)

Yakini: Do dhyan of Yakini in sahasrar chakra.

अं आं इं ईं उं ऊं ऋंॠं ऌं ॡं एं ऐं ओं औं अं अः कं खं गं घं ङ चं छं जं झं ञ टं ठं डं ढं ञ तं थं दं धं नं पं फं बं भं मं यं रं लं वं शं षं सं हं क्षं।

Am aam Em Eem Um OOm Rim Reem Lrim Lreem Aim Aiim Om Aum Am Aah Kam Kham Gam Gham Ang Cham Chham Jam Jham Ann Tam Tham Dam Dham Nnam Tam Tham Dam Dham Nam Pam Fam Bam Bham Mam Yam Ram Lam Vam Sham Shham Sam Ham Ksham.

याकिनी शुक्र धातुगते दशकोटी योगिनि स्वामिनी सर्वसत्व वशङ्करी आज्ञाम् देही मम् विच्चे।

(Yakini Shukra dhatugate Dashkotiyogini Swamini Sarvsatv Vashankari Agyaam me dehi mam vicche.)

Hope all these will be useful in sadhana….Om!

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