~*~DEH SIDDHI~*~

    From ancient times many people achieved Deh Siddhi. Some were Hatha yogis, some came from Buddhism, some from Christianity, many from Islam and several others. As per the knowers, the whole creation takes place due to attrition between sun and moon. Som (Moon/nectar) is life and Agni (fire) is death. It is kaal roop and is also called Kaalagni, Samvartagni or Sangharagni. Its work is to deplete Som kala . Due to it, when Som kala in a body becomes nil (blue), death occurs. Vice verse, we can also say that by increasing the power of som in our body we can transcend death. Then only a siddh deh can be achieved. Bodies are of two types, one is ripe and the other is an unripe one. In a ripe body there is no degeneration and death. In this body alone mind is made sthir (still). Siddh deh alone has the potential to allow mahagyan (great knowledge) to descend into it.


    Raseshwar lineage yogis used specially prepared mercury and mica for achieving long life. The conjoint of mercury and mica are the coupled form of Shiva-Shakti. From it a divine body can be generated. It is said that Shankaracharya's guru Govindpad practised it. Such people become jeevanmukt. While in Hatha yoga instead of mercury, they made use of air to achieve a similar end. Whatever attributes mercury has, similar attributes are found in air also. By locking, both khechari state was achieved and immortal life enjoyed by the practitioners. Bindu sadhana was yet another method to achieve immortality. In Nath Sampradaya they talked of kayasiddhi which was equivalent to jeevan mukt or immortal bodies as explained above. Bhav deh of Vaishnavas is also a similar state.


    Just by achieving deh siddhi all work is not accomplished. After it one has to enter into great tapasya (austerities). Many Sidhas are roaming around in their realm. Some are having old bodies, some are ever-young, but everyone of them is working hard towards achieving great knowledge; but have not achieved that until today. With long tapasya, Siddh deh is achieved, body's conversion into a Divine body (Pranavtanu) where there is no death. Pranavtanu only can support great knowledge.


    The Nath lineage yogis talk of two kundlinis, Para and Apara . They are developed by the grace of Guru alone. Paramtattva is greatest of all the tattvas in creation. Without making the shakti move upwards it cannot be achieved. In this state shakti is called Khand shakti. Actually Shiv and Shakti are inseparable. When we join our body with that of Parmeshwar, that state is called Shiv Shakti (raising of kundalini from Mooladhar to Sahasrsr. In this state all divisions are dissolved and one experiences Mahanand (the greatest bliss) and achieves parampad (the highest state). Then alone we will get real knowledge of this body as per the Siddhas.


SAHAJAM SOATMASAMVITIH SANYAM SARVA NIGRAH,

SOPAYAM SVASVAVISHRANTIRDWAITAM PARMAM PADAM.


    Near whom will this parampad appear? In answer to this question, it is said that it will appear near that driddchit yogi who is established in Madhyavastha, who’s mind does not experience any rise or fall (of emotion). Near such a yogi it appears in just one moment. In this dawning alone our body dissolves. Only then a yogi becomes eternal, his desire reigns supreme, he goes beyond old age and death and cannot be killed by even devtas (divine beings).


    Shudhagnaya lineage also accepts the concept of deh shuddhi. According to them both jeevanmukt and paramukti are achieved in the body which falls under the realm of kaal or time. But this state cannot be achieved after death of this body. Siddhganas roam around on this earth in Jeevanmukta state and in that state their bodies are called Shuddh deh. In paramukti also there is a body and that is called Divyadeh (divine body). This body is in ether. Siddh deh roams on earth and is beyond death. Though it remains in this mortal world but it does not fall under the rules and regulations of this world. In short Shuddh deh is different from the other three bodies; namely Sthool (gross), Suksham (subtle) and Kaaran (causal). All three arise from Sthool, Suksham and Karan, all three of them come from Ashuddhmaya while Siddhdeh comes from Vishudhmaya. At the time of death, the gross body dissolves into the subtle body, subtle body dissolves into the causal body, which is the only body that is left behind. Though this body is pure, it's not completely pure. Some impurities are left behind in it. This impure susceptible body can be converted into an eternal pure body of shudhmaya with the help of some special methods. Yogigana call this special method ‘VEDH’. Without the help of such yogis, Vedh cannot be done.


    With the help of shuddhdeh one can achieve the jeevanmukt state. A jeevanmukt on one side is connected to chinmaya realm while on the other side it has no connection with the  ashuddhmayic realm. Once divyadeh is achieved then even old age cannot come. Even the connection with the realm of shuddhmaya is also lost. Thus we can say that in the paramukti state also the body exists. As per the siddhas, prakrit Gyan deh is this state only. Siddhdeh though pure is still Jad (gross) Divya deh is Ajad. Siddhdeh Only converts to Divyadeh. The Jeevanmukta as per their own wish roam around in this mortal world, they remain youthful. With divya tanu it is not possible to enter this mortal world. But this also is not totally impossible. As per Siddhas, chaitanya is not without form. With special effort of chaitanya, form becomes permanent. In the absence of a permanent form only, form can be changed. In this sensory world form is taken. With the help of form only Atma becomes evident or manifests. Formless Atma is unmanifested and cannot be called Atmapad.


    As per ancient practices, it can be inferred that such practices were used by various different sects. But from the Akhand Mahayog point of view, much value is not given to such a deh siddhi as that is a bloodless state of body. Until the blood of the mortal body is made siddh, one cannot transcend kaal (time). With the help of the force of karma, only the blood in a mortal frame is made siddh. In siddh deh all the ingredients are there i.e. bones, muscles, ligaments and skin etc. Only blood is not there. Kaal vayu works inside our body by taking the help of the blood. If the body is without blood then the effect of time is not there and death is won over, breathing stops. But breath of the skin pores, atoms and skin still is left behind. Outside air (breath) goes out of the body forcefully. In blood itself, death takes birth. In the dead is exhalation while in the eternal is inhalation. Hence actually siddh deh is under the power of time. Siddh deh also cannot join with mortal deh because the moment it joins it, the attribute of death starts flowing in it. If karmasthan of a mortal frame is shudh then chances of any loss are not there on association with it. The only concern on meeting with a mortal frame is that a part of blood may not come with kaalvayu. When inhalation and exhalation become one, the yogi comes under the control of death because at that time kaalvayu is left and its effect is on the pores of the skin. Because of the effect of blood, Siddhas keep their bodies away from mortal humans. Ras of Ling deh covers the Siddh deh. This circle of Ras is called circle of karma. Siddh deh keeps inside this circle. When they want to give darshan to anyone, then by the force of the attractive power of that person’s karma shakti this work is performed. This problem is there in siddh deh. But in Akhand Mahayog it is not there. In the trade of the earlier explained siddh deh, blood is totally removed and time also becomes complete but is not annihilated. Kaal can be annihilated only if blood is not removed and eternity made to arise. Till mortality and immortality join together, eternity cannot be achieved. Thus in the deathless body also, kaal is left there. Below our tongue is a bundle of thin nerves which reach to our navel. When they are separated, the doors to skin pores are closed.


    The Siddh deh does not achieve a higher elevated place, but it establishes itself in Shunya. It is the Atma which elevates and not the body. Because whatever one is not having, one gets that alone. The Dehshudhi person is one pointed. The moment in which they achieve siddhi, that moment gets fixed and becomes permanent for them. They become still or nishkriya . To manifest in the world, to give darshan to bhaktas, all this is under kaal , thus siddh deh is also under kaal.


    The Kayasiddhi persons cannot bare the pain of this world, as for them there is none other than their own self everywhere. In them there is no doing, no enjoying and no smriti (memory). They do not know anything about anyone. They cannot say anything without seeing anything, but on seeing they can say everything! Kayasiddhi is eternity of the mortal frame. But when the yogi leaves the body before finishing his work, then he gets a new body to complete his sadhana. This body is not gotten from parents. This body, though without blood, still carries all the smriti. Until now the Sadhana of the mind has not been completed and hence Akhand Maha Chaitanya Deh has not been realized! Many achieved siddh deh, but nobody has yet been able to annihilate kaal completely.

                                             Rendering from Gopinath Kavirajji’s writings. ~Om~

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

~*~PRAN-KAAL-MANN:

    It is very difficult for us to visualize what was there before this creation was created. Whatever was there before, cannot be explained with the speech of today. That can be called Sat, that can be called Asat and we can also call it Satasat, which is beyond both sat and asat.


    1.Sat, 2.Asat, 3.Sadasat,(beyond the two). None of these can touch the source from where the whole creation of cosmos started flowing. At first Pran or Kaal came to form. Pran is vibrational form of thick jyoti (light) and Kaal is pure darkness. Pran is chaitanya and all achetan (inanimate) is under kaal. Pran and Kaal, Light and darkness do not know each other. The light mentioned is light without any cover over it. Darkness has no connection to it. Darkness is there but it has no knowledge of its being. It is that light, this thought is also not there. That pure light which has emanated from ‘M’, has no awareness, that, it has come from ‘M’. This light does not believe to have arisen from something, hence to explain, it is called ANADI. Like PRAN, KAAL is also a totally free entity. Kaal in the form of darkness doesn’t recognize Alok (light). Like Pran (light), kaal is also without any second and is vast. Both Light and darkness have no joining and no opposition. Though we have talked of these two states but infact none can be discussed there. Because none has got the second realization of that state. Like Pran, Kaal also comes from ‘M’. But kaal doesn't have the knowledge of that rising. That it has got any starting point, also cannot be said. That is why kaal is also explained as Anadi (which has no beginning). The state of ‘M’ which has been earlier explained does not realize that both Kaal and Light have emanated from it.


The state before creation is out of the grip of our mind. As Pran is complete the same way Kaal is also complete. In a way, it reflects a similar state as before creation. We can say that second separation, desertion, is just a state as if only Shunya, or a state of lonesomeness, existed there. It is true that from ‘M’ both kaal and light emanated but there is no one who can prove it. In the base of its generation there is nothing as desire and karma are the attributes in the realm of Shakti. But in Adi Srishti, how can one prove the cause of shakti! we cannot. Where there is no time, there we cannot talk of before and after with the help of our mind. But for discussion only this is essential. But where even realization is also not, there time is not and also visualization of progressive realization also is not. The jeeva that has been generated in creation, for him it is impossible to find the reality of the Maker. This argument only seems right.


During development of Pran and Kaal (time), Mann (MIND) also generated. From where the earlier two came into form, from the same place mind also manifested, but it came later. In fact generation took place at the same time but we perceived it later. The power by dint of which effulgence and darkness issued from ‘M’, that entity is called KSHAN (Moment). KSHAN destroys the vibrationless or samya state of ‘M’ and generates effulgence and darkness from it. For what purpose it generated it is difficult to tell at this stage, but it was present somewhere and appeared all of a sudden from somewhere. This is difficult to tell. Even then it is true that at the base of its generation, KSHAN was present or was the real cause. Like mind what is the generation point of Kshan, this is also not possible to tell. Karmi (Doer) with its karma only can be able to see it. It can never be explained to a non-doer in speech. Actually the generation point of both Kshan and mind is invisible.


We can say that vibratin of ‘M’ is Pran or effulgence and vibrations of effulgence is mind. The kaal or darkness which generated from ‘M’ were Spanadan Rahit (vibration less).


In between light and darkness, there is only one entity. Though that entity is one but still at different places it appears as different. Similarly the mind in effulgence is chanchal (fidgety) while in darkness it is still. Though they both comprise of same entity but still behave differently. The basic cause of this is Kshan! This is the natural state of mind. At the base of both vibration less and vibratory state of mind is Kshan. Due to the effect of Kshan our mind starts working and by its very effect alone it is annihilated. By meditating on the letter ‘M’, from where both light and darkness came, we will realize that light itself is Pran (life force). Both came from ‘M’ with different bhav. The line which held this jyoti or light is symbol of Kshan. Without the help of kshan one cannot understand Kaal or Chaitanya. Incompleteness of form makes it difficult for us to understand. (I think what the writer wants to convey here is that Alok (effulgence) is unlimited while jyoti is limited. Hence incomplete cannot know complete). To know the basic force behind ‘M’, we will have to take the help of kshan in the form of a line. At the start of creation, the force behind ‘M’ taking the form of a line became extrovert and exited through the lower door of cosmic sphere. From this door alone both light and darkness came out. Where there are two, there in the space between them something exists.


In the present discussion the entity which remains in between is called Mann (mind). As it is in the effulgence, the same way, it is also in darkness. Both are Vyashti swaroop (form). When during creation of ‘M’ this flow issued, where it was noted that inside the flow there was light while outside was pitch darkness. It seemed as if inside a great darkness all of a sudden effulgence appeared.


Outside was darkness and inside spandan (vibration) appeared. From this spandan OMKAAR was generated. Outside, darkness revolved clockwise while the light inside rotated anti-clockwise. (I think this can be confirmed in dhyan when one concentrates in chitakash during shanmukhi mudra).Creation is being done with the help of light and darkness is not assisting in it. Darkness rotates making light as its center. (I think that is why bindu is white in the middle in dhyan). It is rotating with the force of mind. (because if mind is at peace this movement subsides and the circle gets very well defined or else its boundaries are shaky). This circling is because of kshan. In the effulgence, this circling is called creation. The rotation of effulgence is also caused by kshan. It can never be released from outside.


In the base of creation is PRANAV. It alone is responsible for the creation again and again. In the tail of Praanv, darkness is generated. Mind can feel this creation. Middle of pranav is mann (mind). O-kaar in Pranav, the first bindu, represents Shantbhava (a peaceful state). It represents Pran. Pran and Mann both together convert into o-kaar. The upper part of O-kaar is pran while the lower part of it is mind. Prior to pran and mind, ‘M’ is the lower doorway or mouth of creation. This door is guarded by kshan in the form of line of ‘M’. Kshan is beyond worldly knowledge. From times immemorial, it has not been researched and found. It is realized in the realm of effulgence as the realm of darkness is without experience. Absence of realization is the base of kshan tattva. In the effulgence karma is being performed with mind. Darkness has not been till date researched and known. If by circling of darkness, creation could have been made, it would never have annihilation. In that the creation aspect would have kept on expanding without Sanghar (annihilation). The path of ‘M’ was kept open and free. After birth on completion of karma, work of effulgence ended. But still it did not reached the causal point even after death. Because darkness is sitting with its doors open and kshan is not allowing the dawning of real knowledge of the form of darkness. Actually perception and non-perception both are not there in kaal.


Effulgence and darkness both are there in humans. Chaitanya is lost but not the kaal. Rodhshakti of kaal is death. Humans are living in the realm of light and they do not want to experience darkness. When mind established in effulgence became dynamic then this effulgence took a particular form. When the form arose, mind got entangled in it. That form is called Deh (body) and it is the O-kaar of prananv, dynamism of Prakriti (nature) or Vyashti mann (mind). It arises after O-kaar. Mind became vyashti and it did not accept mind established in darkness as its own. In the same way Samashti mann or mind of prakash/alok (effulgence) also could not accept Vyashti mann. And it lost the chance to experience the undivided entity of mind. Mind of Pranav is Vyashti but its pran is Samashti. Effulgence also is just effulgence it cannot become vyashti like our mind.


Virat alok (effulgence) is UNIQUE and in the same way so is darkness. But at the time of creation mind divided into two, half of it embraced alok (effulgence) and other half was left in darkness. Vyashtibhav was the main of cause of breaking of mind into two. Since in effulgence there was no entry of division hence it remained Samashti. Breaking of mind actually is ‘O’ of Omkaar. The Omkaar could not take the whole effulgence into itself and hence could not make the pran as its own. But it made Mind its own. Mind was divided and it became own while pran was undivided and hence could not become own (nijasv). The embracing of Pran and mann causes ‘Me’ and ‘Mine’ to arise. Since pran could not become ones own hence in first creation of pranav ‘Aham’ and ‘Mam’ could not take form. From ‘mind’ shabd arose. This is the Jhankaar (reverberation) of Pranav. When Shabd arose it accepted the great effulgence or Pran. Shabd is related with Pran, Mind is related with body. Even then mind, pran, shabd etc. could not become one entity. From shabd the process of creation started. It expanded and flowed into the light of ‘Okaar’. But it could not enter the mind of that alok. It made chaitanaya as its own but not its mind. This is the basic Abhav (lack) on which the whole creation stands.


Thus from above, it is clear that in Shabd (sound) pran moves but movement of mind is not there. For mind to act, body is essential. In all the scriptures they have praised speech and hearing which is Ashariri (without body). Because that is without mind and hence the highest state. This is the veda which knowers know as the proof. From this alone, the whole creation came forth. In this state first duality arises. Before the appearance of shabd, till kshan, there was no infighting among deh (Body), pran (force) and mann (mind). It arose only with shabd. Thus the work of joining started and the cause was kshan. It has been present from earlier time. Its entity is agreed upon even before shabd (sound). Without shabd the cosmic creation cannot take place. Hence in the making of this creation, on one side is shabd, while on the other side the presiding deity is in the form of Kshan.


Till now realization has not arisen. Only the development part of various lokas, like satyalok and eternal lokas, took place. Chaitanya was the principle aspect in it. Though these lokas were special in a number of ways but still there was no realization prevailing there. Here in this realm mind was the obstructive factor because mind was attached with body but pran was not attached with body. Hence mind could not draw mind into it. While they are separate, creation of nature cannot take place and if nature remains non-existent then our world of life and death cannot be generated.


Actually mind is Vyashti, the right to convert it into samashti lies with deh (the body) alone. In the eternal satva, this potential is neither present nor can it be generated. To convert mind to samashti, pranav will be dissolved, annihilated. Then the earlier creation will be dissolved and our mortal body will embrace eternity. Thus we can say that to embrace Eternity this mortal frame was generated. Till death is conquered, the purpose, cause, of the creation of the mortal frame will not be fulfilled. The body was created to achieve Eternity so that real humanism could be achieved, with the help of which the flow of Amar ratk (eternal blood) could be generated, by which mahapran can be attracted which will help in the dawning of Vigyan. This is the ultimate purpose of this mortal frame. In the world of life and death, this path has been forgotten. To unfold the human, this human form has been given. On development of real humans this form will become permanent and all the vikaars (deviations) from the natural state will be removed.


With kshan as the main player, creation that came forth from shabd that was chaitanyamayi. Various kinds of divine forms are under this realm only. The effulgence which was spread all around started contracting and converting into forms of different realms. Great effulgence (virat halo) was all around and abounded each and every creation. Like on the surface of ocean water big mountains are seen reflected, in the same way on the chest of contractionless mahachaitanaya and on its direction various realms contracted and appeared or were seen. Completion of this contraction process leads us to bindu. Under this creation every entity is a devta (divinity). On observing it locally (khandbhav), we see that every divinity is in the form of a light emitting centre and the amount of that light coming from that point is as per the right of that divinity. Thus each divinity has a realm of its own, they are seen and are comprised of various varnas. But the main effulgence from where they come is beyond any varnas, omnipresent. Upto this point death had not entered into creation. In the divinities of eternal realms two things are there. The divinites have deh and mann but pran is not there. Until pran enters the body, death cannot.


The effulgence which has been distributed here and there, then joins together into a bindu which is the mortal world. In the worldly language this is called EARTH. In bindu, Bodh (realization, awareness) arises first of all. Mind, pran and awareness appear in bindu. Pran becomes one with this body. Each and every body has different pran, thus we can say that pran entered into Vyashti bhav and it resulted in arising of ‘I’, ‘My’ and ‘Mine’ etc.


Awareness did arise but it did not become permanent. In bindu two things happened, inhaling and exhaling. The moment connection of pran is broken with a body in our mortal world awareness also disappears. Thus we can say that appearance of awarenss is called BIRTH and disappearance of it is called DEATH. Thus, in the form of inhalation and exhalation, the work of awareness started operating. Thus creation of our mortal world and breathing started. In this state bindu converted into karmbhoomi (the field of action). Thus our mortal frame is karmbhoomi as both birth and death are there in it. If, with the help of a special kind of karma, one is able to keep the awareness permanently, then freedom from death will be experienced. The body in which there is no awareness, and mind & pran has not united in it, that body is useless from the karmic point of view. All the divinities have mind and awareness but they have no capacity to do karma. All the area around the static chetnaukt bindu does not have bodhshakti (awareness). All these are bhog realms. Breathing is awareness and without it karma cannot be performed.


Later it was felt that in the darkness also there was movement, vibration. After knowing the boundary of two i.e light and darkness, desire came forth and with that came the idea of writing scriptures. Divinities could not write scriptures, but only humans with complete awareness who were under the law of death wrote them. Divinities were beyond life and death. Only a completely aware human could read darkness. Divinities can not see themselves as divine as they do not have power to feel, thinking of swaroop and virah. Even who soever prays to them with their specific wishes gets Salokya, Saroopya,Samipya and Sayujya.


For Karma two things are essential, the gross body and mind. If we do not have a gross body then karma cannot be performed strongly. This body with blood is the space for the performance of karma. As the awareness arises, in the same way it will dissolve. The point from awareness arose is under shabd and where it will dissolve is shabdateet (beyond sound). Thus we can say that awareness arose and took the refuge of shabdateet bhoomi (the realm of soundlessness) and disappeared. Disappearance of awareness results in the advent of maya. Awareness was left on our earth but the crux of it went beyond. This was called as CHINMAYA SHAKTI. When this awareness went into the bodhateet bhoomi where devtas resided and joined with them, it was named MAHAMAYA. Chinmaya shakti which arose from deh, when it left it, it became formless. Thus before joining with the devtas this shakti was amoort (without form). When it associated with devtas it took the form of mahamaya. Devtas are without awareness but they are not totally ignorant. On joining with mahamaya, mahamaya covered them or concealed them. This is the jadatv (ignorance) of devtas.


What was the effect of it? Divinities right from their inception did not perform any kriya but always immersed in tapasya or meditation. An important thing happened here. Instead of devta (divine beings) generating cosmic creation, Shakti started the process of creation. The I bodh of devtas was called Parashakti. A flow from parashakti regulated the karma of creation of chinmayi mahamaya. Chinmayis work is through pran while parashaktis work is through deh. This body is called Adyashakti (Power) at the start. In it everything is present mind, pran, awareness and beyond. Upto here the whole base for further creation was completely ready. It is complete because in it full potential existed, while in the human body there was a little less. When divinities, after their creation, remain in indifferent state of mind then no bhav (feeling) arises. This state is called samyabhav (equanimity). Actually, this is beyond bhav and it is called Brhambhav. Before this, in the working of Adyashakti, there was no development of all shaktis. The ancient creation came out of it. In the Laya of this srishti, yognidra is perceived which is full awareness or bodhroopa. But what is perceived in the srishti (creation) is called Kaalratri. Kaalratri is based on bodh. What ever work is performed by srishti is dependent on mohmaya.


Entry point of this mortal world is yognidra. Start of creation is from BRAHM and its laya (annihilation) is through YOGNIDRA. Shakti which arises from yognidra is called KAALRATRI. Yoganidra is etheric and Kaalratri is earthly. In between them is shunya. That is bodhroopa. This bodh is prakriti but srishti is not Prakriti. Creation, which comes from shunya is mohmaya. Before human body, there was no mohmaya but only Yognidra and Kaalratri. The work of womb is not the work of shakti but of Janani (creatrix). For a body to perform work, it has to know the working of three shaktis, namely, Karm shakti, Gyan shakti and Bhav shakti. The field of working of karm shakti is in the realm above yognidra; at the pinnacle of Bhav shakti working one gets a guru while full development of Gyan shakti is mahamaya. After it the work of Bhav shakti is performed. Later on we get Gurushakti. The fresh new creation which will arise in Akhand Mahayog is beyond all and will have great Ati Vichitr (diversification).




……Rendering from Shri Gopinath kavirajji’s writings……...Om!~*~

Atma Uddhar in Kaal Rajya:

     At the start of cosmic creation, Param Purush was established in its own self. The light of his Chinmaya realm fell on akash (ether). This was called Samashti jeev. But in the realm of Param Purush, a similar entity as Parampurush resided which was called as Parshad jeev. Light of Param Dham in the worldly language is called Brahm. The all merciful Parampurush desired to attract the aforesaid Brahm established gyanheen (ignorant) samashti jeev. Apart from chaitanya, samashti jeev was also accorded atmadaan. The jeeva was in Sushupti, (the state of complete sleep). No ego existed there. With the effect of naad, the jeeva woke up and experienced Ahamkar (ego). That the jeeva should wake up and realize itself was the purpose of Atmadaan. The original body of the jeeva is Hansdeh. The purpose of the lord was to wake the jeeva up so that he could know Him, and then along with this knowledge he would realize his Hansdeh (original body) and at that moment, jeeva would become his Parshad in the realm of Parampurush. In this realm, there is no movement of kaal, there is no mind and there is noI. On acquiring this state,  jeeva gets anand. To make him know Parampurush, the ego was released in him. But even after waking up from the deep sleep, jeeva did not start his movement towards Parampurush but started moving towards kaal.


When Parampurush wanted to become many. Then mind, brain, intellect and ego that ‘I am Brahm’ took form. This is the indicator of the first Bandhan (attachment). Parampurush woke the Samashti jeeva with sermon or real word but when it woke up it started thinking that Para adya shakti is the cause of everything. He had Vasna (desire) and moved towards world creation. In Paradya, there was another desire which appeared as Yogmaya. Thus desires of both Adya and Yogmaya, which remained secret generated BRAHM. I AM THE BRAHM, this realization came in the breath of Samashti jeev. By realization of this, 8 Sidhis (divine powers) developed.


By realizing the Brahm as ‘I’, Samashti jeev changed from a pure to an impure state and both jeeva and creation came into being. One Ahm (ego) became many, hence innumerable creations were created. In pure Truth there is only oneness and Srishti (cosmic creation) cannot take form there. This is because Brahm is beyond mind & speech and is pure. On embracing impurity only it becomes ‘Many’. That is why Samashti jeev covers itself with illusionary Brahm and thus becomes powerful in maya and creates the world. Not only this, it also takes birth and becomes Vyashti jeev from Samashti jeev. Thus the door to recognize Parampurush is closed. Jeev was provided Atma to know Him and not to get disillusioned in the creation which is his bane.


By the practice of Pratyahaar, one has to focus back on the Parampursh. Four kinds of speech have been explained. Para, Pashyanti, Madhyama and Vaikhari.


Para: Shunyakaar, Akshar Brahm-mayi, Non-evident, Area:Navel.


Pashyanti: Ardhmatra,Antahkaran arises in it, Area: Heart.


Madhyama: Sixteen Swarvarnas, Area: Throat; 35 Varnas, Area:Mouth.


Vaikhari: All speech.


All Vedas and Puranas are kaalshabd, while Pranav and Soham are Sandhishabd.


The Jeeva's body comprises of five elements while he himself is light. Subtle cosmic creation is also a fully ripe elemental world. Tatva which ripened, chaitanymaya brahmand or effulgence of chit, Hamsa are all eternal. Hamsa jeev is Gyata (the KNOWER). He is neither Gyan (knowledge) nor Gye (one to be known). This fully ripened five elemental body is called the sixth body by sages. In it jeeva becomes one with chaitanya. Completeness itself is actually underlying Chaitnaya. Jeeva is atom, Hamsa is Guru and Adipurush. In one part of Parampurush is located Maya or Yogmaya which is Nitya (eternal). Under the spell of maya or yogamaya, the part of Parampurush is called Samashti Jeev or Vishudh jeev. Due to the curtain of maya this chaitanya is called Jeeva. From a very long time, this vishudh jeev is under the spell of Yognidra. It has no connection with maya or trigun, satva,rajas and tamas (triad). No quality works in a latent sleep stage. This is the earliest state of cosmic creation which is also called Mahasushupti. When the love-filled gaze of the ever-awake Parampurush falls, the first awakening of  jeeva takes place. The body which a jeeva had during the above sleeping state is called SHASHT DEH (6th body). At that time peace prevailed. Jeeva did not have the Smriti (remembrance) that he is one with Parampurush. This forgetfulness is called Sushupti.


The moment Samashti jeeva awoke, with discriminating insight, he saw Tatvamaya Brahmand and Hansadeh under it with mixed Bhav (feeling). It experienced Anand. Light, effulgence of that state is the Anand. Since he drowned in Anand hence he could not enter into Parampurush and kept on standing there. He forgot Parampurush as well as himself. Thus he lost track of the knowledge of his own Swabhav (self nature) and he became gross and was forced to embrace the body of five elements.


This jeeva state which deviated from its own swabhav is called ashudh (impure) jeeva  . From here the fall of jeeva started. Thus from Kaivalya body to Mahakaran body to Karan (causal) body to Suksham (subtle) body, it falls to the gross body. In his original state, Brahm, Ishwar, Maya or mind, nothing touches him. His insight is awakened.


In the kaivalya body, jeev is fully endowed with light of Satchidanand. Then mind takes birth and Turiya state is remembered. This is the Mahakaran body of jeeva. Due to smriti (remembrance) of sukh (pleasure) vasna (desire) takes form and he gets into sushupti state. When he awakens, he again remembers the same earlier pleasure and this state is called Karan body. Desire alone takes the form of Sankalp-Vikalp. As a result, dream state arises. This is called the Suksham body. Due to sankalp and vikalp, many karmas are performed and hence the gross 5 elemental body gets generated. This is jagrit state(in the creation). Thus maya attacks the jeeva and makes him worldly. During Mahapralaya, jeeva goes and merges into light of Brahm. All kinds of bodies get burnt in Brahmagni except Kevali body. When with the help of Sadguru one gets the knowledge of Parampurush then this kevali body will be shed and ones own swaroop (body) will be realized. Only then jeeva will be able to reach godhead and never come back. Atma of jeeva elevates upto Satyalok and gets free from kaal or kaalpurush. Satya purush has many dweep (islands) under control, where Hans roams under His power in Paramanand. Here there is no differentiation of male and female gender. There is no kaal here at all. Kaalpurush bows down to all the inhabitants of Satyalok. As per Akahand Mahayog, Satyalok is explained in various scriptures and by various saints is equivalent to Gyan Rajya which is manifested after mind starts establishing in however small percentage. But Gyan Rajya is special. Here all the inhabitants are having the 5 element eternal body. All other places where souls dwell come under it. At one time all the Atmas will have to enter this realm for sure. Beyond Gyan Rajya is Vigyan Rajya, the knowledge of it is not found in the scriptures or literature's written by our various saints. ……from Gopinathji's letters…….Om!

Akhand Mahayog:

This world is the realm of Karma (action). Karma can be cut with Karma(action) alone. As to take out a thorn from our body we use a thorn, in the same way action alone will help us transcend the realm of action. Everything in this cosmic creation is finite. Whatever is not complete, desires to be complete. We are busy in action that is why the whole world is incomplete. This is it’s pain. This very pain is the cause of all incompleteness in every jeeva. Writers of the scriptures say that to remove all suffering and incompleteness from life, one has to call by addressing Her as one’s MOTHER with full emotion.

‘M’ is the last varna (letter) of sparsh varna. ‘A’ joins with it, it takes the form of the mantra ‘MA’. Saptpaad of pranav are also there in the mystery of MA. When we chant this mantra to call our cosmic mother and she comes. Everything is the mother and she is everywhere. From this great understanding, we get jyoti (light) and anand (bliss). On receiving this all the rakshasas/demons (opposite states, emptiness) all run away.

After ‘A’, ‘O’ is ‘M’. Actually first two, ‘A’ and ‘O’ are entering ‘M’. When we chant, ‘M’ sounds separate. Aa joins M with pleasure and gets spread upto kaalateet. One who chants it also becomes kaalateet. That is why in MA, all the saptpaad of pranav are samputit. This is the mahamantra of completeness of karma (action) which is given the highest place in Ahand Mahayog.


Mantra is the mooladhar (base) of banishing time and completeness of our karmas (actions). Times absence is the cause of the presence of all incompleteness in this world. Mantra and its chanting is very essential for establishing Gururajya (the realm of Guru) in this cosmic creation. All the great saints of the world tried to remove pain and sufferings in this world depending upon their capacity. They tried to alleviate the populace. When their desire for great pity and mercy on all the general populace gets finished, they achieve param-mukti. This has been going on from times immemorial but, till date, pain and suffering still rules the world. This is because till now efforts have been directed towards cutting the great branches of this tree of pain and suffering. But nothing has been done to cut its roots or uproot this tree. This uprooting will be done only when kaal (time) is banished. Everything in this cosmos remains for a certain time, it has a certain lifespan. When the time to experience it gets over, the thing also disappears. In the same way, the kingdom of kaal will automatically finish if kaal is also annihilated. At this time, the duration of experiencing of time is also about to get finished. So to recreate it, after annihilating it, is the work of Gyanganj. As Kaal has a certain span of its kingdom the same way Gurumandal of Gyanganj also has certain span of its kingdom. In the kingdom of kaal, even Gurumandal has to adhere to some of its rules. If it tries to break certain rules then their work will suffer. The state of kaal is divided into two, Khandkaal and Akhandkaal.

Kaal which has form is apparent in the form of birth and death. But kaal which is not evident in form is not seen. This is not under gyan ( knowledge). By winning over this kaal with form, still the formless kaal remains intact. Till date, no one has been able to remove it. Gurumandal is busy in finding a way to remove it. To remove this one has to arrive in the MOMENT. In shruti ‘Eko Evah Kshanah’ it is indicated that actually there is only one moment and in this very moment the whole Leela (play) of birth, death and sustenance is being enacted. By knowledge of this moment in akhand mahayog, the realm of time will be broken. Then only the EVER PRESENT will descend into the creation. Because of the vibrations in the moment, past and present are experienced by us. This is the cause of unhappiness. By realization of the vibration less kaal, the subtle formless kaal will be banished. For the descent of Kshanah (The Moment), it is essential to call from the depths of our heart for our Mother!

As we have said both Gurmandal and Kaal have their own kingdoms. Gurumandal also has to work under certain rules in the kingdom of kaal. Like Lord Ram has to leave after completion of His Leela on earth. He also thus has to adhere to the rules of formless kaal. Kaal and kriya are one. Time and Space both take form from the subtle kaal or formless kaal. Because of this, an eternal moment, gets divided into Past and Future, and causes unhappiness. Gurumandal established in Gyanganj is busy in establishing the eternal moment. As Gurumandal limits its working inside the realm of kaal, so Kaal also keeps its working a little mild in the Gurumandal. That is why affect of kaal is not much there, as kaal remains under the command of the Gurus in their realm. Thus in this realm of Gurumandal, Kaal is not the main decider, it is the desire of Gurus. But when any person from the Gurumandal descends into this cosmos, which is the kingdom of kaal, to spread knowledge or a message of Gyanganj in the world; after finishing their work, they also embrace death like others. But when Akhand Guru will descend then this kaal will surely be annihilated. When the kingdom of Gurus will be established then all will experience completeness, param anand. Even the smallest being of creation will never feel any unhappiness or pain. Akhand Mahayog is The Pillar of Light of such a great state.

Kaal is action oriented. It can be won over by action only. Kriya (action) alone can take us to a place where there is no action. This action is not ignorance but complete surrender. One who can achieve this insight (drishti), then that doer will become a non-doer. The flow of Akhand Mahayog, the joining of Action and trikaal (past, present and future), has been done very scientifically. In the ‘doing’ itself, there is a point which brings us to the extreme limits of non–doing. This is karya kaushal (adroitness) of the workings of the sadhak. When adroitness of offering action into Sushumana is acquired by the grace of Guru, then there one achieves non-doing. The flow of time is totally removed at the sandhi sthal(dividing boundary) . At the sandhi sthal of day-night we will have to look for that neuter point, bindu. One sandhi is of Uthan (ascent,rising), another is of Unmesh (waking) and the third is of Avsaan (absence/cessation). The first sandhi is called SWAR SANDHI, the second is called VYANJAN SANDHI and the third one is called VISARG SANDHI. Without understanding their sandhi area, one cannot get rid of the duality of day and night.

Mahanisha sandhi is given the highest place in Akhand Mahayog. At 12 o clock at night one is required to perform kaal/time annihilating kriyas. During this period only, it is possible. In sandhi sthan also one can get The Moment.

Aharnisham Gatam Sandhi Yatraharn Chasharvari,

Rite Na Sandhhisandhanadhoratra Samanvaya.

Until SWABHAV (ones real self) arises complete surrender is not possible. Real surrender cannot be experienced till swabhav arises. In the absence of surrender, real or genuine childhood is impossible. Without going into the real state of a child, the real cry for Ma, mother, is impossible.

Akhand Mahayog karma has three parts, namely, KRIYA, JAP and SEVA. These are acquired on the day of Gurupurnima. Matriseva is a time-tested procedure of Akhand mahayog. Mahanisha sandhi karma is also seva karm. This is seva (service) of complete mahashakti. By KRIYA, the goals clarity arises; by Jap, poornata (completeness) is achieved along with yogic gurukaya; and by MATRI SEVA, one can transcend kaal. We can say one gets the power of kaalbhang. Under it the 17 kala mother is served. This is represented by performing seva of 17 kumaris. Kumari tatva in reality is formless. But its representation on earth is in the form of kumaris (small girls). They are an ansh (part) and represent the mother on earth. When the real kumaritattva will arise, only then the pain and suffering of this world will get removed. The Cosmos itself will become the Brahmbhoomi (Abode of God).

The discussion of KHAND Kaal is within the range of intellect. One AKHAND kaal itself divides into three because of our intellect. Actually, in the moment of Param Tattva, a jeeva can realize the creation of aeons of time. Actually there is nothing like thinking of this kind of extended time, for in reality only THE MOMENT exists…..Om!

Atma Darshan in the State of Samadhi

      People generally think that in the state of Samadhi one gets Darshan (the vision) of Atma. But this is not true as Samadhi is a special state of Chit only. Real Atma Darshan, meaning Darshan of pure Chidrupi Samvit, is not possible till Chit is there.This is not possible till Chit is totally annihilated. Atma Sakshatkaar can actually be achieved only with Atma Shakti. Atma Shakti is Chit shakti but not Chit. Hence the meaning of Atma Sakshatkaar is Darshan of Atma by its own self. This is neither the Samadhi state nor Pragya associated with it. Chit Swaroop and Satvagun, both are bound states. When Chit and Achit are freed than Samadhi Pragya can not exist as during this time only Mool Prakriti remains. Chidroop Purush gets established in itself. The form of Purusha is light an hence it can be sighted. After Samadhi, if because of Samadhi or grace of God, one gets Sakshatkaar then it remains.

      After Brahm Sakshatkaar, the difference between the states of Samadhi and Uthaan (rising) is removed. Even if one gets Sakshatkaar for only a moment, it becomes eternal. Even if one gets Sakshatkaar before all the Sanskaars are removed, one still gets Darshan of creation because of rising of Sanskaars. This Darshan actually is not that Darshan. This is Abhas (the feeling) of the illusion filled world. As once Atma Darshan is obtained, one cannot have any other Darshan. Whatever Darshan one gets is because of the earlier Sanskaars and hence not actual Darshan of the Drishya. Once Atma becomes Drashta, it remains so for always. This only is the real Darshan. This Darshan cannot be received as the real Darshan until all the Sanskaaars are burnt. Only then the pure Darshan can take place. Weakening of Sanskaars makes the pure Darshan arise. This pure Darshan also is not fully the real Darshan of Atma. During this pure Darshan and Kaivalya state, the illusion of the world is not perceived. Complete Atma Sakshatkaar is experienced only when Atma is perceived in each and every element (or Bhoot). Sagunroop Darshan of Chit Shakti in Sarvbhoot (all elements) is not possible in the Kaivalya state, but only after it. Without realisation of Chit Shakti this state is not at all possible.

      As a person enjoys the Anand of his dreams after waking up from the state of sleep, in the same way after Atma Darshan, when his sleep of attachments to the world is removed, the world is seen as an illusion. As the world is seen as real in our waking state, in the same way it is seen as an illusion when Atma Sakshatkaar is achieved. Just as after realisation, one can not feel the gross world. Then the whole world is experienced by the realised one like in his own dream. When full realisation dawns then his Smriti leaves the dream state and take form. After complete Darshan, the whole world is not seen as anything different but is experienced as the play of Chaitanya Shakti in the Akhand Chidatma.  Until the past and future do not enter the Ever Present, this state can never be realised. This alone is Sarvatra Bhav or non-duality. 
Here seer and seen become one. That is why it is written in the Upanishads:

                    ‘Yasya Sarve Atmaivabhoot, Tatra kim ken Pashyanti’.

Everything is Atma, this should not be read from scriptures, but it has to be realised by one’s own self.  When this Pragya is experienced in Samadhi, in that upward state the present also disappears then only its Smriti is left………….Om!    

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SOUL PASSAGE

      When the Lord made Sankalp to know his own self, only then sequential progression of Atma and cosmos started. Out of it, first came AHAM and then it was followed by IDAM. Aham was the Atma while Idam was the Prakriti. Many explained it in the form of Purush and Prakriti. When they join the process of creation starts to unfold. Atma is Chidroop and Prakriti is Achidroop. As they start getting established Achit and Chit start manifesting. Achittattva starts appearing as the egoist body in Atma. First it is felt and slowly it manifests with Atma and becomes an enjoyer. Then the sequence of eighty four lakh Yonis (life forms) start. First of all Sthawar Satta comes in to being and later Jangam Satta comes in to being. At the end humans developed. Thus the process of development takes place.

      During this process first Annamayakosh is developed. Then Pranmayakosh develops, later comes the Manomayakosh. Humans are developed in the realm of Manomayakosh only. It is not that humans are formed right at the start of development of Manomayakosh but they developed after the full potential of this realm appeared. Development of Manomayakosh and the human body represents the main fruit of the evolution of Prakriti. In the Leela Kshetra (realm of mind), development of the six Chakras takes place and because of the granting of discrimination one is given the right to choose to perform Karma.

      Naitik Jeevan (regulated life) is possible only in the human body. In other bodies discrimination is not developed. In human body Manomayakosh develops fully. Dharma Adharma Karmas are possible in this body only and the possibility of complete freedom is also possible in this very body. When one does work, then we also experience the Bhav (feeling) that 'I am the doer'. If we feel that ‘I am the doer’, then whatever is the fruit is the outcome of this, and that will be experienced by nobody else but us alone. In the eighty-four Lakh Yonis (life forms) Atma was not Karta (the doer) and hence it was not Bhokta (the enjoyer) also. Therefore   it felt no pain or pleasure. But in human form he became karta (the doer) and hence Bhokta (the enjoyer). Thus he has to experience pains and pleasures also. Thus by becoming a doer he does and by becoming an enjoyer he experiences pains and pleasures. Desire arises in human form only. One must know that AKRITI (form) develops first, PRAKRITI (nature) develops later on. (This aspect is taken up in tantra also, where three states are discussed in the form of Pashubhav, Veerbhav and Divyabhav. One who is prisoner of his senses alone is called Pashu, one whose senses are under his control is called Veer. In Veer Bhav, the actual Prakriti of human nature develops. But when full development of human Prakriti is achieved one starts entering the Bhagwad Bhav or Divyabhav. Various kinds of Sadhanas /spiritual practises have been developed to achieve those Bhavas in Tantra, but they are not the point of discussion here.)

      After getting a human form until one develops real human nature he is under the yoke of Karma. He performs Karma and experiences its fruits. This goes on again and again and he thus roams in various Yonis. Due to this he becomes animal, bird, or many such things or may enter a Dev Yoni also. Thus going through these births millions of times his idea of Karma gets emancipated and thus also his ego, that ‘I am the doer’. Then he starts realising that I am not the doer. On realisation that he is affected by the nature, he starts feeling it. Later on, he realises that the actual doer is the presiding Deity of Nature and that is God. He is the actual doer, it is only the entangled egoistic body of Atma that starts feeling that it is the doer. In the end, he realises that it is God alone who is the doer, I am only the Sakshi ( witness).

The Soul has Three Journeys.

      First is its development from the realm of God, an ignorant state; then slowly dawning of knowledge, then travelling through the 84 Lakh Yonis in the cosmos to achieve human form. Then performing Karmas in this body till his ego that ‘I am the doer’ gets removed. Then alone he gets free of the rules and regulations of living or moral life. Thus he enters Adhyatmic Jeevan (spiritual life). Here he becomes a Sakshi. This is the end of his first journey.

      In the second journey, he has to rise from this state and enter into the Bhagwad Tattva, in other words we can say ‘Journey from manhood to Godhood”. Here his attraction towards worldly objects reduces and the grace of God, in the form of Guru, enters ones life. This is the ascent towards Godhood. Thus at the start one works as per the directions of Guru or the instructions received by ones heart. Then he rises upwards. Slowly he separates from the gross realm and moves into the subtle realm. Then moves into the Karan Jagat (causal world). In the end, Atma (soul) detaches from mind also. First Manomayakosh is transcended and later Vighyanmayakosh. Thus all the connections of the world get severed and development of Aishwarik Shakti takes place. In the end mind and the greater mind both are removed and one gets face to face with God, Sakshatkaar is achieved. In this state, a Sadhak, or Yogi, starts feeling himself as the form of God. This is a state of God Realisation. One gets a feeling that I am Brahm and controller of the cosmos. This is the full development of Bhawad Bhav. When spiritual life is fully developed, then one enters Divyabhav or divine life. Achievement of this kind of life is God Realisation and here the second journey ends.

      The world is dynamic. Hence, after the above state the movement of Atma persists. After leaving behind Jeev Bhav and on attainment of Bhagwad Bhav, one still keeps on moving inside it. This is called the journey within God. In this state first one gets down from the Godhood in to human form and then again is lifted into the Godhood state. Then Atma stays there for a long time.

      In the first journey, grossness is removed and human nature is realised. In the second journey, human nature is left behind and taking the help of Vigyanmaya – Anandmaya path Bhagwad Bhav (Godhood) is realised. In the third journey, by establishing in the Godhood further research on the state is carried out because this state is an exceptional mystery. One tastes it in human form. This can be seen in static as well as dynamic form. With dynamic sight, one realises innumerable movements in the limitless realm. This is the mystery of the third journey. Normal thinkers explain a static state after second journey but the thinkers of non-dual Shakt path believe in the experience of further movement inside the Mahashakti.  
                            From letters…contd…..Om! 

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Development of Chaitanya and Atmashakti Jagran :

      Chitanya is present all around us, there is no second thought about it. But its evidence is received at only one place. From that point, Shakti is continuously flowing and with this help all the works of our body are being carried out, as all the internal gross bodily operations and subtle mental workings need energy. The point which is called the centre of this energy flow, though being out of body, still is felt inside our body. This point inside our body has to be felt for the body to perform its functions. Without taking the help of Shunya, Chaitnaya cannot spread the effulgence of Atma in its Brahmroop (Brahm form). It means Chiatnaya has to establish itself in some form. When complete freedom is lost and Brahm embraces a form, then in its own self of completeness it experiences a kind of Abhav (dirth), which may be called Atma Nishedh (self negation). This state is called Shunya or Mahashunya. On this Mahashunya with its Shaktis builds the base of cosmic creation. A Shunya is present inside this body also. From there feel of that Moolchaitanya operates by spreading its Shaktis. This Shunya ,in our body, though being the same as Mahashunya, is experienced in innumerable forms. It is present in navel, fore head, heart etc. in the form of Shunya. Wherever these Shunyas are present in our body, those places should be taken as Peeth for the Atma to work. From those very Peeths the effulgence from Atma issues and performs its worldly affairs.

      This is true that Atma is established in Hridyakassh. In Mooladhar, Atma Shakti is Sushupat, this is also true. There is no contradiction in these two sentences. Till the Chinmaya Shakti is sleeping, one cannot receive Chaitanya Kriya from it. Breaking of this sleep is the precursor to rising of knowledge or awakening of Jivatma. When Jivatma awakes it takes the form of Shiva. The Realized state of Shakti should be taken as awakening ofJivatma. Till the Shakti is sleeping, Atma cannot give Atma Prakash in Shiv form. In this state all the Shunya detailed above inside our body are full of darkness. In the sleeping stage of Atma, mind and Pran Shakti start playing in our body with great force. The Nadis in which they flow are spread throughout this body like the net of a fisherman. Both Vyahsti Deh (body) and Smashti Deh i.e Pind and Brhman, are ruled under the same principle. This net, which encompasses the whole world, is called the web of Maya. In this web our mind and Prana (energy) keep moving, and this movement is in fact called Sansaar Bhraman (movement in the world). When Atma awakens this flow of mind and Pran gets reduced. In the full awakening of Atma ,this flow is totally stopped and both mind and Pran become Nshkriya (stop working). At that moment. Chaitanya Shakti seems to be working everywhere. Till one is established in Mooladhar, this flow of Shakti does not happen. On awakening of Shakti one cannot stay in Mooladhar. Then this flow, which is inbound, rises upwards and enters the Hridyakaash. Till one realizes oneself as the Drshta (seer), this Urdhav movement cannot happen.

      The Atma (seer) makes itself evident in the Hridyakaash. Till its Jagran is not Sidh (perfected), the throne of Hridyakaash remains Shunya. Hridyakash remains full of pitch darkness even if one tries to find something in it one cannot find anything, rather one may even run the risk of loosing one’s own self also. Because during this mind is dependent upon heart as it is Sushupt (asleep). In Sushupti mind does become still but no other improvement can take place. But, on the other hand, if on entering this space Atma Jagran also happens then this state is the same as Sampragyat Samadhi. Till the dawning of knowledge, nothing can be achieved in Hridyakaash. Because till that time Atma Shakti, in the form of a baby snake, encircles the Swayambhu Lingam in three and a half circles.

      Whatever worldly affairs of humans are being performed, they are not of the awakened state of Kundlini. Like we dream while asleep, the same way in the sleeping state of Kundlini what ever Gyan and Kriya is performed, all is like a dream. The above Kriyas are not performed with Chaitanya but a feeling of it. With awakening of Kundlini this Abhas Chaitanya converts to Chaitanya. The worldly dream breaks. Like without sleep one cannot have dreams, the same way without the sleeping state of Kundlini one cannot have Darshan of the world or Srishti. Thus with the progressive rising of Shakti, the disappearance of the world in same percentage is bound to happen surely. Disappearance of the worldly creation is not the same as the disappearance of the cosmic creation. After disappearance of the worldly creation, the Godly creation still exists. This realm will disappear only in the extreme awakening of Atma, as at that time, the world created by our ignorance cannot be sustained.

      When we rub two pieces of wood together then fire ignites. This is possible only because inside the pieces of wood fire is always present in subtle form. It takes form only after severe rubbing. The same way, the force of Chaitanya is present in every part of our body, but for its manifestation strong rubbing is required. That strong rubbing is called Diksha. Thus Dikhsa is no outside pursuit but it is an internal Kriya. In its trade the grace of Lord is evident. Without this rubbing, sleeping power or Shakti cannot be awakened. Rising of the Shakti can be checked with various indications like, reduction of worldly desires, one stops getting pleasure from the worldly objects, there is continuous feeling of some kind of Abhav (dirth) or attraction which makes our Chit run in different directions etc. Thus, there are many such indications to tell us of that state.
                         
                            A Translation of Gopinath Kaviraj ji’s Writings......Om!

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