Renderings from 'Jap Rahasya' form Sidh Bhoomi Gyan Ganj by Gopinath Kaviraj ji, Hindi Translation by SN Khandelwal.

 Renderings from 'Jap Rahasya' :

Mantra chanting is an important part of spiritual journey. Hence this subject is very important for spiritual aspirants. Here we will share a view point on the same as detailed in the above referred article. As per the philosophy of Gyanganj three levels are there in the Spiritual practice. First level is Karm sadhana, second is Gyan Sadhana and Third is Bhav sadhana. One can not miss any level and go directly to the next level. All have specific purpose and hence must be followed in letter and spirit. The first step  being Kumar Seva, serving a small girl as part of the primordial feminine aspect.

Second part which is known as Gyan sadhana is mantra centric. In this guru provided mantra is chanted for requisite number of times and it brings the practitioner closer to the divine creatrix. Mantra chanting is done in three levels, first is called Vaikhari when mantra is chanted audibly, second is called Upanshu where mantra is audibly chanted but lips move and third is Mansic, which is all inner movement of the mantra.

To chant mantra speech is required. An alphabet is spoken with the help of vocal chords. Vocal chords produce sound by the strike of outer air on it. That vibrating air is directed into our mouth and nasal cavity and emanates from specific places for correct pronunciation of the alphabets and words from them. Thus we can say that for Vaikhari or chanting of mantra outer air is needed. Without outer air, it is not possible to speak those alphabets or words. This air is needed maximum is Vaikhari jap and minimum in Mansic jap. 

Due to te effect of this outer air, inner establishment is difficult. To move into the inner dhyan or mental mantra repetition, it is important to move out of the sphere of the out air and move into inner air usage. (Air exists in Space, as there are different levels of space, similarly there are different levels of air too). The stoppage of air happens in Chidakash which is highest form of Space or akash inside out body. With the support Guru's power inner movement is achieved and one changes from Vaikhari state into Madhyama form of speech. Chanting in Vaikhari, there comes a time when our throat becomes still or can not chant, heart is freed and joy wells up in it. This is stated to be a state called 'piercing of Chidakash'. When Vaikhari merges, Madhyama appears. Vaikhari realm raises all kinds of thoughts and is sense organ centric. Mind also keeps working with it by us. When we move in to Madhyama, our senses becomes inactive and ego becomes feeble. By regular jap practice Dhyan or meditative state is achieved. For a Yogi jap is Kriya yog and Dhyan is Smadi Yog. Both are important for a practitioner.

When outer state (Vaikhari) is completed then inner state starts and in that state Naad spreads. Matrika Varnas convert into sound wave form and Naad is heard. It is extremely vast and all the alphabets merge in to it. As when waves are merged, only water remains, in the same manner when when waves of alphabets merge, then only meditative sound turns into Naad. Now separate chanting of mantra is not needed at all. 

Initially, in this Naad, waves of mantra are experienced but as the ego that 'I am the doer' of practitioner erodes away, then Naad starts sounding on its own. This is known as Brahm(Brahman) Ghosh(fulmination). Though this Naad sound is not in alphabetic form but initially it is heard like that only but it is like sound only. Here there is no hitting of air on the vocals to produce varna or alphabet sound. Due to past sanskars or ordination, practitioner experiences it like that. Practitioner becomes a listener in this state. After listening to it regularly, alphabetic expression of the sound disappears and continuous Naad starts emanating. As an effect of it Antahkaran becomes purified and Chidakash becomes clear. 

Whatever darkness is seen while closing one's eyes is nothing but darkness of the mind itself meaning ignorance. This generally keeps reducing with the help Madhyama jap. Then Chidakash starts appearing. Then Naad start reducing, this indicates purification of Chitt. 

Now sound form darkness starts disappearing and this is known as 'spiritual Usha or Night'. Mind starts moving towards Chidakash. Up till now, light has not arisen but only darkness has disappeared. That is why it is called Ushakaal.

In this state, effulgence starts rising in the Chitt and darkness gets removed. (Light articles start grouping, transformation of energy from one form to another thus takes place i.e. from Sound to Light.) Practitioners gaze fixes on it, since it is seen hence in Sanskrit its called Pashyanti state.

By fixation on it, the thought that 'I am this body' gets eroded and mind attains peace. Due to practitioners faith in formless and entity beyond attributes, nearness of the effulgence is attained. By piercing this Jyoti one attain paravaak. For practitioner, indulging in praying to a form, he gets darshan of his/  her desired deity. That entity slowly slowly merges the sadhak or practitioner in itself and practitioner disappears. 

Formless practitioner's idea of difference in sight and seen gets removed. This is the form of our aTma only. This is known as having direct perception of Pashyanti, Mantra or One's deity. The Yogi who attains this state is known as Rishi. In this state, there is no mind, senses stop working, world is not precepted, only the fully conscious state or entity remains. 

But still, all this is a fragmented state only. From fragmented state, unfragmented state spreads effulgence of the self. This is known as Unmani state or Paravaak. This is the ultimate goal of mantra or practice of knowledge. This is attained through Jap only. Now the devious course disappears and in its place simple movement is attained or appears. This is known as oneness with Bindu. Equanimity of Shiv and Shakti lightens up. This is known as the ultimate development of the soul..........Om! - Shaktanand.