~*~Akhand Mahayog Path ~*~Thoughts of Siddha Mahamahopadhyaya Pt.Gopinath Kaviraj

    Suffering and the pain therein seems to be an ineluctable fact of what we human beings understand in general by the word life. To know the cause and nature of this affliction and thereby alleviate it, if not end it totally, has been the singular concern of all religions and its great exponents worldwide from time immemorial. Despite all the efforts in this direction, mankind has been unable to evolve any ubiquitous remedy to relieve itself of anxieties, insecurities and all the attendant worries which go with it in the name of life till date. Caught in this seemingly ceaseless cycle of life and death which is moving with merciless nonchalance, there comes a moment when human beings sincerely start wishing an escape from this quagmire of confusion, ignorance and decay. Moved by this abject plight of fellow human beings, a grand campaign in the great yogic tradition of yore is already afoot to relieve the entire humanity of this malady by opening doors of enlightenment to one and all. 

    Respected S. N. Khandelwal, who has been with Kaviraj ji for decades, has here shed some light on this great mission, called Akhand Mahayog, which is already underway overtly and silently, unseen and away from the public glare. One has tried to put his words in the English language as a small ahuti (offering) in the Gyan Yajna he is carrying ceaselessly since decades for sharing it with humanity.    

On the path of Mahayog

(महा योग के पथ पर)

(Translated from an article written by Respected S. N. Khandelwal ji in Hindi)

    ‘Dukh Sthan Sahasrani’/ ‘दु:ख स्थान सहस्राणि’. Literally translated, it means suffering or sorrow has numerous centers of its abode, meaning thereby that this affliction is a common human lot which cuts across time and space barriers, barring a few exceptions of course. Though partial heroic endeavours in this direction no doubt have yielded promising results but the grand goal of redeeming the entire human race smarting under the burden of this affliction is nowhere in sight. Many realized souls, moved by this predicament of mankind, from time to time, have voluntarily descended from their celestial climes, to save the suffering humanity from the jaws of such a harsh fate, but the wails of distress are showing no signs of abating.  Moved by the cries and prayers of hapless human beings, even Lord Vishnu, as mentioned in the Puranas, promised to descend on the earth to do the needful. Apart from this, ever since the creation of the cosmos, all the satva-filled wise men have been subjecting themselves to practices of super-human austerities, sacrifice and abnegation, to show the human race the path to redemption and to help them tread it. Have they succeeded in rescuing mankind from the relentless assaults of this seemingly inexorable fate? Had they been able to achieve their goal totally, the mental pain and distress (क्लेश) of humanity would have by now disappeared. So, it is clear that neither the seed of suffering was completely removed nor its power of fertility affected to any great extent.

    In some places, compassion was experienced. Dried up land witnessed the elixir of a healing touch here and there but elsewhere distressed humanity continues to reel, wail and moan as the collective consciousness is yet to wake up to the reality of this common fate. This disjointed and fragmented experience and understanding of the cause and nature of this suffering have rendered the remedy elusive.  

    As per Akhand Mahayog, these sufferings are not to be put forward in parts but as one complete whole. The point at which it will be possible for projecting them together, that will be the place, beyond time, where the Divine Mother of this universe will appear. Only by Her grace, the complete removal of the sufferings will take place. At present, everyone’s sufferings are personal and their lamentations are for eradication of those only but when humans will become that wise that they will start feeling the suffering of others from their own heart, only then Akhand Satta i.e un-fragmented reality will be able to dawn and fill the whole creation with itself.               
    Only by following the path of Akhand Mahayog, the ground work which will facilitate such a reality to dawn will be laid. For this, great skill (कौशल) and strategy is required. When action joins with strategy, only then it is called great action and the desired result is achieved. Normally what we call yog, is that itself or not, this can be addressed only by great wise men. Through the eyes of the scriptures, joining of the self with the undivided causal self is yog. But the meaning of the Mahayog is unique (विलक्षण). In it, a yogi will be able to co-join the consciousness of the whole cosmic creation, be able to experience the distress of all and becoming their central point of reference will conclude it in the highest consciousness (महाचेतना). Till this work is not achieved, complete eradication of suffering will not be possible. One may experience happiness at times, but it will be only transient because the seed of suffering has not been neutralised. In this, the great action, resolve itself, is the wish fulfilling tree and the effulgence is the garden of such trees.

    Knowledge is liberation (अर्घ्य) and that which is to be known as oblation (हवि:) and the knower in the form of hota (होता), one who is offering, is engaged in this yajna of maha-sankalp (great resolve). The undifferentiated wisdom of the knowledge, the knower and that which is to be known is the real great action.

    What is the footstool of this maha-karma or great action? Where will this be accomplished? Rising up of this doubt is but natural. Scriptures pronounce that this will happen in this very body because this body made of nine elements is a nine jewelled Manidweep (realm of Tripura Sundari, one of the divinities of Tantra). For bodies of the divine which do not carry these nine elements or have more or less in percentage, this Mahadharm is not possible.

देहो नव रत्नद्वीप: त्वगादि सप्त धातु रोम संयुक्त: ।

(This body is a  9 jewelled island, it is equipped with seven dhatus and pores.)

    To start the sadhana of Akhand Mahayog, mastery of one-pointedness is essential because the physical body is a medium of action or karma. One has to make it strong. The base has to be developed. Generally, it is seen that when individual suffering increases, one loses control and becomes unconscious. He starts moving as if he has lost everything. In such a condition, to take everyone’s distress on oneself is not at all possible for this impure body. On the other hand, to assimilate the effulgence of millions of suns is also not possible in this body, because this body is not able to withstand the effulgence of even one Sun. On experiencing a little heat even, the body starts looking for cool shade and peace. An explanation of this great effulgence in the scriptures has been given as;

      दिवि सूर्य सहस्र्तस्य भवेद् उपदुस्थिता   ।

    Focusing of the body is everywhere desired. This is called adhaar sidhhi.

In Shruti, while giving the symptoms of a practitioner, Rishi Prishan says,

    Lighted with innumerable millions of rays of light with gold-like luster, which is eulogized and glorified is the unconquerable Vaindavpuri.

All the scriptures are filled with these kinds of many examples of glorifications. Hence before getting involved in Mahadharma, adhar sidhi of the physical body is very essential. To achieve it, one will have to enter into it. Scripture say that right now, the ‘atma’ is affected by emotions. Due to the outward flow of our senses, its consciousness is spilled all over outside. It is attached with the drishya (outside scenario) and experiencing its pran, hearing, touch etc. as atma. Such consciousness has to be directed inwards. That which is established as taste in the tongue, odour in the nose, touch in the skin, sight in the eyes, speech in the mouth, it has to be experienced in the middle and one has to awaken from the sleep of illusion. Shruti says get up (उतिष्ठ), come out of intoxication and busy yourself in karm (action). Raise the fire of Manipur chakra and perform the yajna of the Sun located in the Sahasrar.

Sushumana Sadhana (Practice)

    This body itself is the mystery of spiritual practice. Shruti gave the first order to awaken, as the jivatma is asleep right now. In sleep which is an  intoxicated state of ignorance only, the play of the triad of Jagrit-Swapan-Sushupti is the cause of carrying this body through the cycles of life and death. These three are moving like a circle. This circular movement is at great speed. So long as the person is established in these three states, until then karm (action) of adhar-sidhi is impossible. Until then it will not be possible to enter into the body because this circular movement will not allow it to find the center point.

Now the question arises that for movement towards the center, how will one generate it? According to Gurus, movement is the essence and attribute of the element of Vayu (Air). The moving Air element is continuously circulating, while in the static element of Air it is very easy to locate the center. Thus with the stable Air element only, entry into the body is possible. Where Air is at rest, there is no movement and through that still center, one would get the point of entry into the body. Now the question arises that where there is no movement, what is there? It is said ‘that motionless state is neither Shunya nor Ashunya’. This explanation is only from the point of discussion only.

शून्यमितीनवक्तव्यम शून्यमिती वाभवेत‚

(Shunyam iti nav vaktavyam shunayam iti vaag bhavaet).

उभयं नीभयं चेति प्रग्याद्यर्थं तु कव्यते ।

(Ubhayam Nibhayam Cheti Pragyadyartham tu kavyate)

….Baudhacharya Naagarjuna.

 In the scripture Yoga Vashishtha, it is called Spandan Shakti. In ‘Rahasya Panchdashika’, it has been referred to as Antardanti Vaak. In Shiva sutras, it has been referred to as Chaitanya. All these adjectives, which refer to the same bindu, is the entry point into the body, where there is no movement of air but the movement is through waves of pulsation or throbbing. It is with movement though it is called static because its movement is not due to any outside object. It is pulsating (स्फुरण) because of its own self as it is the center. This center is the secret place of the yogis and nasagra (tip of the nose) is located in dwadashant. Lord Krishna in the Gita and Gorakhnath in his talks have eulogized the process of dhyan or concentration:

नासाग्र दृष्टिरातमानं ध्यात्वा योगी सुखी भवेत,

Nasagr Drishtir Atmanam Dhyatva Yogi Sukhi bhavet.

नासाग्र दृष्टिरातमानं ध्यात्वा योगी ब्रह्मसमो भवेत्,

Nasagr Drishtir Atmanam Dhyatva Yogi Brahmasmo Bhavet. 

नासाग्र दृष्टिरातमानं ध्यात्वा संग्योभये जगत्,

Nasagr Drishtir Atmanam Dhyatva Sangayobhaye Jagat.

नासाग्र दृष्टिरातमानं ध्यात्वा दु:खविमुंचति,

Nasagr Drishtir Atmanam Dhyatva Dukh Vimunchati.

नासाग्र दृष्टिरातमानं ध्यात्वा  मृत्युर्विमुंचति ,

Nasagr Drishtir Atmanam Dhyatva Mritur Vimunchati.

नासाग्र दृष्टिरातमानं ध्यात्वा  ध्यानपरोभवेत्,

Nasagr Drishtir Atmanam Dhyatva Dhyan Paro Bhavet

नासाग्र दृष्टिरातमानं ध्यात्वा  सिद्धभवेत्स्वयं।

Nasagr Drishtir Atmanam Dhyatva Sidh Bhavet Swayam.

(Nasagr-Nose tip, Drishtir Gaze, Atmanam-Atma/soul, Dhyatva-foucussed on, Dukh-Pain, Mritur-Death, Sidh-Adepts, Vimunchati)

                                                           …………………..~Sidh Gorakhnath.

    This nose tip, Dwadashant, is located in the middle of outer (this world) and inner space (that world). This place alone is the entry point for the body or deh. By following the Sri Chakra Vidya, one will come to know that downward pointing triangle is of Shakti while upward pointing triangle is Shiv. Shruti  says,

Parangetyajyamayi, Prangetyanashini.

(पराङ्गेत्यज्यमयी पराङ्गेत्यनाशनी  ।)

    By concentrating on the breath, one finds that it arises from one bindu outside the body and exhalation also reaches that very space. It is called Dwadashant. Here two kinds of triangles meet. First upward pointing and second downward pointing.  Breath issuing from both the nasal passages is joining at one point in the outer space. This is the downward pointing Shakti triangle. From that very point the inhalation is being attracted into both of the nasal passages is the upward triangle of Shiv. The point where these two are equal or balanced, is the bindu or central point of awakened state of this gross body. Only by establishing oneself in the grace of Guru’s skilled teachings, one is able to enter the body through this point. The knowers of Tantra call this the Saral-path (easy way) of Sushumana, by establishing on which, the consciousness gets movement into the subtle inner space and thus the sadhak moves from jagrit gross state towards the subtle state. Both sides of the triangle are the two nadis of Ida and Pingla. In the center of the two nasal passages is the pulsating Sushumana. Establishment in that ‘spandan’ or pulsation is actually entry into the deh (body).

    Malini Tantra clarifies this subject with more details. The gross body is the lowest form of consciousness realization. Therefore, the first Shakti rising is done in this only. From here, the consciousness of awakened body is to be directed into the subtle body. As per tattva of Yajna, the aforesaid bindu is Agni (Fire) in which, offering of gross consciousness is to be given and yajna-shikha of Sushumana has to be followed. In the first richa of Rik Veda, agni has been explained in the form of Purohit (Hindu priest or Chaplain who performs things for the betterment of others). Yajmaan (whose work Purohit is doing) should follow his purohit. The fire which has been mentioned in the Rik Veda is nothing but fire of Sushumana only. It should be understood like this.

Yogi Purnanand, in his description of Sushumana writes,

‘Vidyun mala Vilasa Muni Mansi Lasatantu rupa Su-sukshama,

Shudh Gyan Prabodha Sakal-sukh-mayi Shudh Bodh Swabhava,

Brahm Dwaram Tadasye Pravilsati Sudha Dharagamy Pradesham,

Granthi Sthanam Tadet Dwadanmiti Sushumankhyan Adayalpanti’.

   By taking the refuge of the mysterious Sushumana, a yogi who is trying to pierce all the adhwas, can realize that. This point has been discussed in the scriptures a little bit only while the rest of it has not been divulged. With the grace of Guru alone this is known.

Scripture Tantralok explains that

यो प्रभोरंकागा देवी सुषुम्ना शशिसमप्रभा,

(Yo Prabho Rankaga Devi Sushumana Shashi-sam-prabha)

ग्रथितोध्वा तया सर्वा ऊर्ध्वश्चाधस्तनस्तथा ‍।

(Grathitodhva Taya Sarva Urdhavshch Adhah Tanah Tatha)

   What is this Sushuman? Gurus explain it as the unobstructed flow of the swabhav  (temperament), enjoyer of Kaal (time) and self-induced wave of the ego. It is the light streak which gives the where about of the primordial power, Divine Mother.

    The fire which has been explained as per Shruti earlier can be realized in two places, first at the tip of the nose and other, in the Manipur chakra. Right now we will discuss the first fire. The fire arising from Dwadashant at the nose tip, taking the support of upward pointing triangle of Shiva does the work of burning up to Somchakra (Som is Moon; chakra is circle). It represents the burning of consciousness which identifies with gross body and by the fruit of this yajna, one gets oneness with the subtle body. This is the first level of sadhana or first level of entry into the gross body. In this, the practitioner makes the gross body consciousness like dead body and establishes his subtle consciousness over it and moves forward in his action. This is the actual shav-sadhana (practice on the dead body).

Second level of the practice

    After this, the movement should start on the second level. While taking birth, one was attached to the mother through navel (umbilical cord) and was getting all the necessary nutrients through it. At that time, this place which is called Manipur was pulsating with pure energy. The moment one comes out of the mother’s womb out in the open world, this doorway closes. This alone is called Guha in scriptures. Through its development, one enjoys Chidanand. ‘मध्यविकासात् चिदानन्दलाभ:’। The description of appearance of Brahma from the navel lotus of Vishnu is a mysterious hint. Paravak is located here only. As per Ram-Snehi Sampradaye, ‘Some days tongue enjoyed the nectar, speech was held in the throat, some days it happened so that speech went in to the heart, great peace realized in heart as if Sun has banished all the darkness, thus found peace at such a place. Shabd or naad then shifted to the navel and spread the spandan (pulsation) there. Thousands of feminine voices sang auspiciously and the sound of Ram (रं)-Ram(रं)- Ram(रं) spread all over’.  (‘Ram’ is the beej mantra of Manipur lotus.)

    It is said that without knowing Agni, siddhi is not possible. The teachers say that only with whom the Chit Shakti becomes happy, in the heart of such a sadhak (practitioner), the knowledge of such a yajna dawns.

    With the fire realized in the Manipura chakra, up to Sahasrara, all the tattvas or elements are to be purified. As per the Tantra-based knowledge, while entering the deh from the nose tip, Sushumana remains gross. Entering from Dwadashant of navel Sushumna's subtle Vajra Nadi is accessed. For movement till Sahasrara, Chitrani nadi is utilized and in the end this Sushumana alone takes the extensive and pervasive form into the brahm nadi. The same thing has been explained in Kshurikopnishad and Brahmanopnishad. This is the subtlest of the subtle position of Sushmana.

तन मध्ये परमा कलाति कुशला सूक्शमाति सूक्शमापरा,

(Tan madhye Parma Kalaati Sukshamiti Sukshampara)

नित्यान्द परम्परा विगलितात्पीयूषधराधरा,

(Nityanand Parampara Viglitat piyushdhara)

ब्रह्माण्डादि कटाहमेव सकलं यद्भासया भासते,

Brahmand adi Katahmev Sakalam Yadbhasya Bhasate)

 सेयं Jh परमेशवरी विजयते नित्य प्रबोधोदया ।

(Seuam Shri Parmeshwari Vijayate Nitya Prabhdaya)

                                                           

                                                           ……………...Shat Chakra Nirupan.

    Inside human body, presence of numerous nadis’ has been explained. Out of them 72,000, and still out of them 101, and further out of them 14, and from among them even 3 and last of it only one has been considered to be the most important. Through navel, these are spread in the whole universe. Like the light rays from the Sun spread in all the direction, in the same way the spread of these nadis should be understood. The point from where these nadis spread all over should be considered as the meeting point of gross and subtle. By staying in the realm of fire of the navel, these nadis are always lighted up. That is why in Sanskrit language, a nadi and light has the same meaning. These nadis are intertwined with one another, that is why one person with another, one realm with the other are connected. As the air element gets purified and becomes more and more subtle, the grossness of these nadis gets removed step by step. As spilled-over Sunlight rays are brought together, the fire power takes the form of a point or bindu (as we see in the light coming out of a double convex lens merges at one point which can burn a piece of paper), in the same way due to the effect of the sadhak, the spilled effulgence in the path of the navel, gets concentrated in the center of the Manipur chakra, and starts rising up and touches the Brahmrandhra to engage in the process of chakra piercing. This is the second stage of practice or of entry into deh (the body).

Third Stage of Practice

As per the followers of Sahaj Amnaya, chit is the cause of all sidhis. The body’s skeletal system is between Meru Giri and the center is established as Shunya Giri Gahvar. After this is the space, by entering where, our chit experiences great peace. When consciousness neither moves up nor moves down then it is called Poornima. As per Hatha Yoga practitioners, the movement of air in the Madhya path is the cause of Chit (mind). As per Hathyog Pradipika, the moment one gets free of the agitation of the bindu, focus of the chit is established. Nath sidhas say that until the vikalp (alternatives) are generated, the wish of happiness and good luck is useless and will never dawn.  In the scripture Kaalchakra Tantra, Vimalprabha commentary,

ककारातकारणेशांते लकाराच्च योत्रवै,

(Kakarat karane Shante L-kaarach Yotrave)

चकारात्च्चलितस्यक्रकारात् क्रमबन्धनात् ।

(Ca-karaat ca Chalitasyakrakarat Kram Bandhanat)

In the commentary 4 letters have been mentioned:

Ka - removal of jagrit state.

La - the reduction of Swapna state.

Ca - Chit Nirodh Sushupti state.

Kra - freedom from snares of Krama and attachment into Akram.

Ca – Stopping of agitation of the Chit.

    As per yogis, the spaces for movement of Chit (mind) is the nadis. Taking refuge of these manovaha nadis, it is continuously moving. By the amount it is weaned off from them, by the same amount it will move towards the heart. Purified mind is the nirudh (free mind). This is also called dawning of Kundlini. Chit is also called as mantra in Shiv sutra. With agitated mind it is extremely difficult for the focusing on God. Chit neutralization is possible only after swapna awastha (dream state) gets removed. As per this tika, breath is panchgyan maya. Panchskandh of Vigyan are its forms. When breath of the right and the left nasal passages join together, it becomes a pind. After this, it is established on the karnika of the lotuses of Navel, Heart, Throat, Eyebrow centre and Crown of the head. The followers of Vajrayan call this process as Vajra-jap. By the help of Vajra jap, pran and breath movement becomes still and mind radiates effulgence.

    Professor Velvelkar and Renade found stillness of chit (mind) in all the special vedic practices (History of Indian Philosophy). In the 10^th mandal of Rik Veda, sukta 136, the meaning of yog is taken as one-pointedness only. As per Kathopnishad (2-3-10-12), when all the five senses become at peace, mind also loses its movement and becomes still, intellect does not move then the rising or dawning of param gati or Final Realization should be attained.

Many kinds of Sansakaars are established in our chit, which are busy creating illusion. By spiritual practice alone this can be stopped. Annihilation of mind is not discussed in yog but only stopping of its movement is mentioned. Right now chit is moving in many matrikas shaktis (the Hindi syllables which are the cause of the world). By one pointedness, it has to be brought back into A (अ) again. When A (अ) is also reduced, Ardh matra is achieved and the seed of the chit gets burnt. A Graced Sadhak then piercing this state too, moving into the causal body, annihilating Sushupti (sleep) enters into the third state or level of ‘deh’ entry in his spiritual practice.

Fourth Stage of Sadhana/Practice

The fourth stage of sadhana of Mahayog is to experience all pervasiveness. This realization was described by Abhinav Gupt of Kashmir,

भावनांन समुद्भवांस्ति सहज त्वद भावजा भान्त्यमी,

(Bhavnan Samudbhamasti Sahaj Tvad Bhavja Bhantyami)

नि:सत्यामपिता सत्यतामनुभव प्रा्त्या भजन्ति क्शणं,

(Nih Satyampita Satyatam Anubhav Pratya Bhajanti Kshanam)

तस्मात् त्वं विभवेन भाति भुवन प्येकोप्यनेकात्मन: ।

(Tasmat tvam Vibhven Bhati Bhuvan Pyekopyanekatmnah)

In the normal sense, this is the ultimate stage of yog. But according to Akhand Mahayog thinking, the atma has to return from this state of all pervasiveness after feeling the pain of the other souls. To return from a place of no return, is called Maha-purusharth. Maha means great; Purusharth means what a Purusha (Person) should strive to achieve, which has been discussed in the realm of Akhand Mahayog.

~********AUM********~