Creation of Gyanganj - Part IV

Creation of Gyanganj - Part IV, written by Pt. Gopinath Kaviraj ji, translated in Hindi by SN Khandelwal

Ruler of the Gyanganj, Mahatapa himself is a complete entity. He is beyond both, Satvagun form and formless Nirgun. Though being beyond both, he is also form filled entity with attributes, truth as well as untruth (i.e. he is everything himself). The realm in which he is located can not be given any name as it is beyond everything a stateless state. (because when we give name to anything, in fact we are limiting that limitless entity within limits, since everything is coming from that eternal,, omnipresent entity, 'Poornmadaha Poornamidam Poornaat Poornmudachyate, Poornasya Poormadaya Poornmeva Vashishyate). This alone is known as a pure realm. Whole world has been generated from this very realm. Mahatapa (महातपा) himself is the great expediter form providing fruit to a jeev. From the pores of his skin only, one comes to understand the limitless cosmos. Whole cosmos is his body (a concept of Virat Purush, विराट पुरुष). His ream extends from the lower most Kaalagni Rudra (काल अग्नि रुद्र) realm to highest Shiv Vyom (शिव व्योम). His form is the Chidanand (चिदानन्द) form. His created form is no different from the Mother or Vishvajanani (विश्वजननी), who is the creatrix of the whole cosmos. He is amalgamated form of Iccha (इच्छा) , Gyan (ज्ञान) , Anand (आनन्द) , Kriya (क्रिया) Shakti (शक्ति) all rolled together..........ॐ.....concluded....shaktanand.blogspot.com.

Creation of Gyan Ganj - Part III

 Creation of Gyan Ganj - Part III, Siddh Bhoomi Gyanganj, written by Pt. Gopinath Kaviraj and translated into Hindi by S N Khandelwal.

The realm of Mahatapa exists in Daharkash/ दहराकाश (subtlest of ether which is not destroyed even during pralaya like all the other five elements). Daharakash is the space of eternal Guru like Mahatapa (महातपा). It is located even above the Sahasrar (सहस्रार) lotus pericarp and is having 8 petals. Here the play of Mahabhav (महाभाव)takes place which is beyond mind, intellect and ego etc. The cries of pain, due to which duality arose in the oneness of Mahatapa (for showering his mercy on jeeva/जीव), love starts to descend in the lap of Mahabhav. This in turn raises the consciousness of creation in the mind of creator Mahatapa. Creation can not be experienced with mind and senses and can not be experienced in a state where there is no mind or senses involved. Because of joining of element of love, slowly Mahatattva, intellect and mind starts to take form. When the inner power of Mahatapa arises, leaving aside its oneness with Mahatapa it accepts duality, seeing its omnipresence and endless spread gets enraptured. As he directs his gaze on this inherent shakti/ power of his, Mahabhav appears. Mahabhav is that gaze of Mahatapa with which he looks at the elated state of his shakti. At the moment, his shakti alone is present as 'scene' (दृष्य) for the 'seer' (दृष्टा). The power which was once one with Mahatapa, it now becomes a subject of his own gaze. This 'state of seer' or 'witness'  starts appearing as Mahabhav. Power can only be seen from outside. This is the boundless darshan of Mahatapa. Now here both sight and seer are boundless. When this happens only there Mahabhav arises. In bhav there is both contraction and expansion but in Mahabhav, there is no such thing but only one state prevails. That which is bound in that entity only changes take place but that which is boundless, complete, there differentiation does not exist.

The gaze of  Mahatapa which is talked about is of Mercy. Where there is gaze mercy, gaze of equanimity can not exist. Gaze of dharma is boundless and omnipresent. In there, no mercy exists. This is unfragmented (akhand) state. From dharma point of view, a jeev is always feeling fearful. In the dharm form Ishwar there is no mercy and hence mahabhav can not establish there. The gaze of Mahatapa is just mercy and from his gaze alone, a jeev can be redeemed. With such a gaze alone one can transcend the realm of jeev and dharma. Where there is mercy rules of dharma and regulations etc are all set aside. It is said when the gaze of lord befalls a jeev all his karmas etc of past present are burned that very moment. Hence lord's gaze is filled with mercy. Gaze of Mahatapa is also mercy filled. No rules are applicable there only mercy prevails.......continued to Part IV.......shaktanand.blogspot.com.

 

  

Creation of Gyan Ganj - Part II

'Creation of Gyanganj' from Siddh Bhoomi Gyanganj, written by Pt.Gopinath ji and translated by SN Khandelwal. 

Now we will discuss what is the great desire (इच्छा). When creator takes the role of 'Witness(साक्षी)', then first of all dual feeling 'I am', starts rising. This outer manifestation of 'I am", is from his internal power. When power or Shakti is totally internalized , then Mahatapa is Shiv and Shakti or power is in Oneness with him. In this state is not possible to find Shakti. But when feeling of 'I am' starts coming forth then one starts getting glimpses of the Shakti separately.

As ego arises, seer also comes and outer space of 'scene(दृष्य)' is created. Thus outer space is the due to establishment of 'I am'. Now when I-ness has arisen, it is bound to become more and more and evident. As it increase, in the same manner the shakti also stats moving. Once shakti arises and starts moving it is not possible to arrest its movement. Expansion of 'I am' is actually creation of space and this is because of power of desire. Time and space both arises due to power of desire only. In the background if desire both Shakti and Shaktimaan are established as one entity. But on rising of ego, Shakti's dance or lasya on the chest of Shaktimaan (शक्तिमान) starts. Rising of Shakti and rising of ego, both are same. Along with ego, rising of power of desire is  Inevitable (अवश्यम्भावी). Rising of I-ness (अहम्), Shakti (शक्ति) and Desire (इच्छा) happen at the same time and this happens in same 'moment(क्षण)' . This moment does not pertain to any sequence and it has no vibration(कम्पन). This is eternal and complete. This basic entity of 'moment' develops subsequently into entity of 'time(काल)'. With the vibration (स्फुरण) of this very moment, the endless ocean of time is perceived. 

The Space mentioned earlier is the space experienced by Mahatapa (महातपा) himself and it is as per his desire. This space is conscious and it has been generated by his austerity. This gaze of Mahatapa (महातपा) is his grace.  Manifestation of his ego is, alleviation of worldwide pain. For this all pain to appear he had to generate some space. Because without that manifestation could not have taken place from unseen realm into gross scenic realm. The consciousness of Mahatapa (महातपा) from unseen, to be seen constructs a base for itself. Transforming from extremely subtle to little gross entity, gross creation is needed. Even when Lord takes form in the creation, then time, location, people around Him for His leela (लीला) are also enacted before hand.

In the same manner, apart for physical establishment of Mahatapa (महातपा) along with that a physical realm has to be created for his Grace to descend on. The space, which is thus created for the play of Mahatapa's desire, gaze of Grace etc. is known as Gyanganj(ज्ञाङ्गञ्ज). This is the physical establishment of Mahatapa's intangible realm. The gaze (दृष्टि) of Mahatapa (महातपा) which is being talked about here is not at the level of senses. It is before creation of mind and intellect etc. even. Where even mind and intellect has not even come into being what to say of senses there. Here darshan takes place with pure consciousness only. For example, in the egg of a peacock all colour are in the form of a colorless liquid but with time they manifest in the form of various colors in a peacock, in the same manner, in the pure consciousness of Mahatapa (महातपा) all the mind, intellect, senses etc. are there. With his desire, on the stage of time, all of them get projected outwardly. The gaze with which Mahatapa (महातपा) sees here is equipped with full consciousness. Since this seeing of the surrounding is not under the sense experience hence it is called real darshan. In this state there is no difference between Mahatapa (महातपा) and his seeing, both are one. Thus, this seeing in fact is seeing of one's (Mahatapa's) own self. Thus here, Mahatapa creates another entity on itself, though that what has been created or being projected is ONE with him. This is done by power of his Desire............... to be continued to Part III..................Om!    

Renderings from 'Creation of Gyanganj' - Part I

Renderings from 'Creation of Gyanganj' - written by Pt.Gopinath Kaviraj ji and translated to Hindi by SN Khandelwal.

 There is no difference between of entities of Gyanganj (ज्ञानगञ्ज) realm and its creator. In fact due to the existence of the entity of its creator only, Gyanganj (ज्ञानगञ्ज) is. In other words, we can say that Gyanganj (ज्ञानगञ्ज) realm is the outer manifestation of the inner pulsation in that great causal entity (महासत्ता). In the beginning, there is no pulsation in that great causal reality, as everything is perfectly still and peaceful. In this state of oneness, there can not be any outward pulsation whatsoever. When there is no thought of outer manifestation of creation of cosmos, then there will be no thought of grace (करुणा) at all. Hence for creator to rain down his Karuna on creation, duality has to emerge, world has to be created. Hence the idea is to convert this creation into Love-filled-Gyan rajya (pure knowledge realm). 

Thus when that creative forces, thinks of creating duality, in that state the inner waves of duality start flowing. How do these waves come together? They come together because of cry of all the subjects to be relieved of the pain filling this universe. Whatever we call happiness in this creation is totally relative, temporary, unstable and the the creation of the universe can not get satiated with it, a lack of something or the other is always felt. Jeevas lack (आभाव) can not be fulfilled. All the cries of pain of jeevas get together or collected in the sky. 

In this world nothing gets permanently decimated. Its Hindi word is Nasht (नष्ट). Word Nasht (नष्ट) is made from Dhatu 'Nash(नश्)', which means disappearance. Thus, things disappear but do not get destroyed for ever. Only thing is our senses can not perceive them. Slowly as the cries of pain keep assimilating in the sky, they start to pierce Bhootakash (भूताकाश) and enter Chittakash (चित्ताकाश). This movement happen to pulsate Chidakash (चिदाकाश) too. Thus in the oneness state of the creator, pulsation of duality starts entering. Due to the duality creating pulsation, the idea of creation of the world starts manifesting and he gets moved to provide grace by seeing the pain therein. This flow of grace is to seen in the state of complete mergence in Brham (ब्रह्म), Ishwar (इश्वर) state or the state of Parmatama (परम-आत्मा). 

How to define dual and non-dual and how dual could encroach into non-dual. Non+dual is non-dual, a state where there is no dual. For example, think of water lying in two different shaped utensils at different place, they being at different places, having different shapes are called two or dual, though water is same. Now if we bring them together and pour both in one utensil then water is said to be one or non-dual, which it was earlier too. Real meaning of Non-dual is achievement of oneness. Meaning of non-dual does not mean total annihilation of dual but communion. In such a state physical, mental, as per sight, as per space, as per state all kinds of dualities disappear. This is known as the establishment of ruler as one alone. This is Vyashti (व्यष्टि) state and real Smashti (समष्टि) state. In Smashti state apart form ruler's state oneness, whole creation achieves that state. Till now only the ruler has achieved oneness but all the jeevas are totally unknown to it. They are experiencing duality which is the cause of all the pain. Till the pain of all the jeevas of the world and their cry will start piercing the Chidakash (चिदाकाश), then in that non dual state, in the mind of the ruler (अधिष्ठाता) idea of Smashti (समष्टि) consciousness starts arising. When that happens then from the consciousness of the ruler Mahatapa (महातपा), grace starts percolating. This flow of grace or Karuna (करुणा) is in fact manifestation of Vishudhanand (विशुद्ध आनन्द) but this subject is not point of discussion right now. 

When the cry of pain of all the jeevas pierces Chidakash then an unprecedented things happen. In the solid state of non-dual state, a form of melting or flow takes place. This flow is the flow of Anand (आनन्द). When it remains inside then it keeps concentrated. And in that state, it can not tasted or experienced. In complete oneness state, the difference between experienced and experiencer being not there hence anand (आनन्द) also can not experienced thus there is complete absence of this state. Hence we can address that Anand as Niranand (निरानन्द) state. This state is beyond anand. It means Anand (आनन्द) is there but it is in its nascent form yet. 

Along with melting of the anand, to experience it a 'witness (साक्षी)' state also arises. Witnesser is the seer. When seer starts establishing then sight also has to come to complete the duality. Thus in the consciousness of Mahatapa, when 'witness' state arises, along with it Gyanganj realm also starts to establish. Gyanganj itself is the melting of that condensed form of Anand. Here every thing is chinmaya consciousness. There is nothin in jad or gross or unconscious state there. As whole of the creation of Vrindavan is conscious, where Kalindi talks, Giriraj talks, all the kunjas (बाग) and trees talk, in the same manner is the realm of gyanganj. Since everything is fully consciousness hence it is called light form (प्रकाश स्वरूप). Since that seen has arisen in the sight of the consciousness of the fully conscious being, hence it is pure. Its purity shines like a crystal. Hence in Gyanganj, all around there is pure effulgence like crystal. The earth also is fully consciousness like the mother's lap is. Earth of the mortal world is tough and hence it is totally jad (जड) and gross (स्थूल) or unconscious. The devi of earth in puranas is fully conscious, it appears and gives darshan, shower boons but in our earth of the mortal world those attributes are not present. One has to work a lot on it to get any kind of crop from it. This is because it is not conscious. But if we compare it with earth of Gyanganj, which is fully conscious, it provides everything to all those who reside over it on its own. For this yogis residing there do not have to do any kind of work on it form their requirements.         

This is because this fully conscious realm of Gyanganj has been established due to the wish of a great yogi. Every atom of that realm charged with that power. Hence being charged with that wish of great yogi, all the requirements of yogis living on it are generated through that power only. The power of desire alone is the Uma Ma established there. We can say that power of desire is present in the gross form of Uma ma in Gyanganj (ज्ञानगञ्ज). There is no question of individual desire there as one desire only reigns supreme and nobody feels it forced on them. Following This desire, is the swabhav (स्वभाव) of all yogis living there. This is the meaning of complete surrender to lord's desire......... to be continued to Part II. -----------Om!    

Another Milestone

 It took 105 followers, 263 posts, 870 comments since 2011 till date to achieve a foot fall of 

                    

                                           350,000 

                         (Three hundred fifty thousand)

Thank you very much! All the Gurus, friends, readers, followers for this milestone achievement, without you all nothing would have been possible.   Om!

Divine-Science (great knowledge) of Sun - Part I

Renderings from Divine-Science (great knowledge) of Sun of Gyan Ganj - Part I (written by Gopinath Kaviraj and translated in to Hindi by SN Khandelwal)

In the procedure of Vigyan (विज्ञान) or divine science, there is knowledge as well as activity because in the absence of knowledge, activity can not be undertaken. Meaning of knowledge here is, information which is required to produce that which is not yet seen. The thing which is to be produced if that was not the goal of the knowledge at hand then how can one use the activity of required procedure for generating the end product or desired objective. We should understand here that this evident knowledge is not non-dual because in it, action is not perceived separately, just by wishing the aspect of activity is completed. Till the dual thinking is not transcended, the power of desire can not be generated. Thus here under the aspect of Divine science or knowledge, it is equally important to follow both knowledge and the activity part to accomplish it, for realization of the desired goal.

The realm above divine knowledge is very mysterious, even desire can not enter this space. Desire arises in state of Ishwar (इश्वर), while great knowledge is the play in the inner quarters of maha shakti. Desire is the cause of whole creation. It is to be understood here that the most secret power which works in the base of Ishwar or desire, is part of that great power on which great knowledge is based. 

Now we will discuss normal knowledge or science first, which means Knowledge of Sun or Science of Sun. The creation and annihilation of the worldly manifestation, is in fact expansion and contraction of Shakti only which is also known as process of Yog-Viyog (योग वियोग). With the help of proper ingredients, their compositional knowledge, process of mixing, one can generate the desired output. Before moving on to this stage, one has to understand the form of the matter to be produced. As with the help of alphabets we make sentences and write paragraphs, in the same manner with the help of ingredients, we generate end product. In this process, only ingredients are not important but how they are related, what is their atomic structure, how they mix with each other, in what percentage they mix, is equally important. The person must have detailed knowledge of the ingredients and its atomic composition. By this procedure, lower level of creation of desire is reflected. Specialty of this process is that one can not generate the intended item, till all the ingredients are not mixed. Just by absence of any ingredient or extra amount of any of them, will not lead to desired final result. The objective may be realized slowly or quickly but it can never be realized if all the ingredients are not there. What ever is being said here is being discussed accepting the ingredients and end product as two different entities. 

There is another thought process that both these entities are both not different or are one. In this line of thinking too, the principle of creation of desired object is similar. Creation is also of two kinds, joined and independent. Even by not accepting the end product as different, there is no change in the earlier explained principles. Discussion can be carried out only after accepting reaction of bonding of ingredients in the space of end product.

Another point of view is that without the availability of ingredients, the final product may materialize, this should also be remembered under science or knowledge of Sun. While explaining the karya bindu (कार्य बिन्दु) and Causal bindu (कारण बिन्दु), as explained earlier a thing may be understood to be made of individual ingredients or without them. The discussion on creation should be from both khand (खण्ड)/ fragmented and Akhand (अखण्ड)/ unfragmented point of view. Where the knowledge all the objects and its ingredients are unseen, on that juncture even the scientific process of creation does not stop. That which is known as 'Formula' that gets postulated. The causal bindu (कारण बिन्दु) agitated by the basic entity and because of that the agitation which occurs in ingredients, on proper analysis of it formula of creation becomes known. Causal bindu (कारण बिन्दु) itself starts converting to Karya bindu on agitation. On analyzing this agitation one can understand the ingredients and their joining for the purpose of cosmic creation. Ancient teachers never made karan bindu (कारण बिन्दु) or Yoni tattva evident, they do not even exhibit the capacity to show bindu. Just by earning the capacity of understanding of list of agitated ingredients and their relative relationships, the formula for cosmic creation is invented. From this point only, the rules of great science can be postulated. Then those who become witness to them just by following these rules and are knower of desired production methods, get busy in the process of scientific creation.......continued to Part III......Om!

Guru and Sadguru - renderings from 'Diksha'

Guru and Sadguru-written by Pt. Gopinath Kaviraj and Hindi translation by Vishvanath Mujharjee.

 Guru is provider of real knowledge. But this knowledge is also of two kind, one is evident(प्रत्यक्ष) and other is in-evident(परोक्ष). In the realm of spirituality two words are oft repeated, one is Guru(गुरु) and other is Sadguru(सदगुरु). In general point of view, both are same i.e. when we say Guru, we must understand it as Sadguru only because a Sadguru can never be Asadguru(असदगुरु). If complete truth represents form of unfragmented truth, then person by whose grace such truth is provided to the disciple is known as Sadguru. The fragmented part of the unfragmented(अखण्ड) truth(सत्य) though is not different from it, but still at the level of intellect one has to understand it a little differently. Those who sermonize this part of truth, are known as Guru or Khand Guru(खण्ड गुरु). 

Whole creation is created by Maya or illusion. Impure creation is from impure maya and Pure creation manifests, which though is not creation but still counted as one, from pure maya. At the base of impure creation is attachment and at the base of pure creation is Vidya or knowledge represented by Shakti and Anand or bliss. Vishudh Atmaswaroop (विशुद्ध आत्मस्वरूप) which is beyond the manifested creation but it still abounds in it everywhere. This alone is complete truth. Its imagined fragmented form is experienced as attachment in the impure world and as shakti and anand in pure world. To achieve the purest form of Atma one has to transcend both impure and pure creation. After this when Shakti develops fully, then the ignorance of difference between atma (individual soul) and Parmatama (cosmic soul) will wither away and ONENESS  will be experienced. 

Freedom from pain is the first thing to be provided by guru to disciple. In the mayic creation, due to his understanding of himself as different from the source and thinking himself as the doer, a jeev is performing karmas and experiencing their fruits again and again in the cycles of birth and death. Above us the divine realm (देव लोक) and below the real of tiryak (तिर्यक), in between a jeev keeps on moving all the time due to his misunderstanding. Till the conscious atma will not realize itself, it will keep on moving in the above cycle. Those who by their grace provide knowledge by which one gets free of above ignorance are known as Guru. This is  knowledge is known as Vivek or discrimination. The purest form of this discrimination established one in the realm  form of Atma. This is known as Kaivalya or mukti. But this is not the ultimate goal of spiritual life. After getting free of pains of mayic creation also one can not attain freedom or mukti. Because even after establishment in Kaivalya, Maheshwar tattva is not achieved by atma. For that the power of Shakti inside has to attain its full potential, till that happens Shiv will remain Shav but when that is attained then the difference between Shiv and Shakti disappears and oneness is seen. At this moment Jeev, Shiv and Shakti all three appear as one, this alone is complete form of Atma. One who helps attain THIS state is known as SADGURU.........Om! 

Jap Tattva - from 'Diksha' by Pt.Gopinath Kaviraj.

Renderings from Jap Tattva: written by Pt. Gopinath Kaviraj and Hindi translation by Vishvanath Mukharjee.

While in jap, outer air makes our 'ojas (ओजस)' or effulgence spread outward.  With manas jap one achieves para Avastha (परा अवस्था), Manas jap is up to mind only. Dhyan (ध्यान) is done in Buddhi (बुद्धि) or intellect, Samadhi (समाधि) also is up to intellect. After this knowledge arises. With the help of tej (तेज) arises, which is seen by the inner gaze in front.

Shaktipaat is power of desire and Diksha (दीक्षा) is Kriya shakti (क्रिया शक्ति) or power of action. Everyone has ego which is called Aham (अहं) in Hindi language, alphabets from A(अ) to Ha(ह) , all the 50 alphabets. By seeing the last three life spans of the person, guru finds the best path for spiritual practice for that person. One has to then perform act as per the instructions of the guru. One has to completely follow the instructions and complete the desired or assigned work in this very life time only. The path on which the practitioner has to work more that path alone is good for him or her. Actions of the past become helpful in achieving goal or fruit in this life.   

When one moves from the mouth of the creation into the realm of time or kaal, one has to move through various levels of creation. First it arises as Chitt Shakti (चित्त् शक्ति; in the form of light) from Chitt(चित्त) form. Then it is known as Chid Anu(चिद अणु) which is inside the envelop of Chit shakti (चित्त् शक्ति). This is the shadow of the complete ego and is the first body of the Atma or soul and is called Anavmal (आणवमल; very thought that Atma is different from Parmatama). This does not live in the realm of Kaal (काल) but Mahamaya (महामाया). Mahamaya (महामाया) then prepares second body or sheath over atma (मायिकमल; one feels I am this body). Then this atma with two different coverings enter the realm of maya. Maya realm also covers it with another covering which is third veil of ignorance over it (कार्मिकमल; when he thinks 'I am the doer'). Getting these coverings or sheaths of ignorance one by one means understanding of past three lives of the disciple and hence are representative of the last three births.    

While on return path, a jeev (जीव) has to pierce the maya form to enter the space of Mahamaya, there he has to pierce the second body or covering given by mahamaya (महामाया). Once that is also pierced then one has to enter into the third covering over the chidanu (चिदअणु) provided by Chit Shakti (चित्त शक्ति). Then one has to get out of Chit shakti realm to enter the real Chit form. Depending upon the sheaths or covering given on the Atma (आतमा), as many karm bhoomis are provided to the Jeev. After completing the karma of Mayic deh (मायिक देह) one transcends the realm of Maya or illusion. Then he has to complete the work of Mahamaya (महामाया) body. Once that is finished then he transcends that realm too. On getting out of mahamaya (महामाया), the yogi becomes the ruler of Mahamaya. Then he has to complete his actions of Chinmaya (चिन्मय) form and then transcend that realm too to enter Chit shaktis (चित्त शक्ति) source. Thus all different powers become his own powers. Thus during birth, a jeev comes equipped with three covering or bodies, while returning through the yog (योग) path, he pierces all those three forms, and gets established in the centroid or middle point of the triangle or Vishvayoni (विशव योनि) or cosmic womb. 

With each prakriti (प्राकृति), specific Akriti (आकृति) is generated. By knowing various Akritis (आकृति), karmas or prakriti (प्राकृति) of a disciple is seen and dictated by the Guru. This helps the disciple to chart his spiritual journey to achieve the desired goal. As per Ram Thakur ji, 'A mercy filled gaze of guru itself is diksha or Initiation' i.e. दया पूर्ण ईक्षण ही दीक्षा है।  When Shabd-Brahm (शब्द ब्रह्म) lightens up then Seed or beej is established in Causal body. There is no impurity in this seed, its totally pure, unnatural seed and seed of causal realm. One who provides it is called Father, since it is provided to the disciple by Guru, hence Guru is the father of the disciple and hence it is said अहं बीजप्रदः पिता. This is the secret of Guru. The fruit of this alone is second birth, achievement of Dwijatva (द्विजत्व). This is also known as Upnayan (उप्नयन), the sacred thread ceremony of Brahmins. This is the meaning of what is said in Bible that ' Unless a man is Born again'. 

Initiation, whether it is Brahm Diksha or Shakti Diksha, but it is always done by taking the part of pure truth or consciousness. this is the power of action part or Rajobal (रजोबल). Thus without taking the help of Rajobal, initiation can not be performed. Without it Tamas can not be removed. In Chit shakti diksha (चित्त शक्ति दिक्षा - initiation) due to the effect of Chit Shakti all the three attributes i.e. Sat, Raj, Tam are separated. In the end nothing is left but only pure consciousness prevails. With initiation of pure Satva (सत्व), Tamas (तमस) gets removed. Due to this purity is attracted and it gets strongly manifested. When this happens, Chit becomes pure and jeev is able to support the pure Consciousness/ Chaitanya at that moment. Without the initiation of the inner world, just by Pratyahaar (प्रत्यहार) of the senses nothing will happen. Because the mind, which gets darshan of inner realm, by focusing that one can not enter causal realm. But if it is done done then one can see only 'Jyoti (ज्योति)', nothing more than that. But if Karan (कारण) or Causal initiation is done and mind gets focused then one would immediately achieve the desired result. This is known as Swabhaav (स्वभाव) and is the essence of a jeev.............Om! 

Deh Tattva

Deh Tattva - Akhand Mahayog ka Path and Science of Death-written by Gopinath Kaviraj ji and translated into Hindi by Pt. Hans Kumar Tiwari.

Knowledge of one's body is essential for a yogi. Because of this only, in the end one gets divine body and ultimate Mukti or freedom. As per Netra tantra a yogi should know, Six Chakras, 16 Adhaar, three goals or Lakshaya(लक्ष्य), five Vyom or Akash(व्योम अथवा आकाश),12 Granthi's(ग्रन्थि) or knots, three Shakti(शक्ति), three Nadis(नाडी) or Nerves, 10 veiling nerves, 72,000 nerves, 3.5 Crore Nadis of this body which is full of impurities. A yogi with subtle Dhyan overcomes it to achieve divine body which is free of all kinds of diseases.

6 Chakras: Space of birth or nadi chakra which is the cause of birth; Navel point or Maya chakra, which is the area of illusion, Yog chakra which is refuge of yog, Palate or Bhedan Chakra(भेदन चक्र) or Dipti Chakra(दीप्ती चक्र), Naad(नाद) Place or Shant Chakra(शान्त चक्र).

16 Adhaar: Toe,01 Gulpha(गुल्फ)/ Ankle 02. Janu(जानु)/Thighs03, Medh(मेध)/04, Payu(पायु)/Anus05, Kand(कन्द)/ Egg shaped bulb in the pelvic area below the navel06, Jathar/ area between navel and heart07, Hrit(हृत)/ Heart8, Koorm nadi(कूर्म नाडी)/ in chest09, Kanth(कण्ठ)/ Throat10, Talu(तालु)/ Palate11, At the base of Palate is Som12, Bhrumadhya(भ्रुमध्य)/ Eye brow centre13, Lalaat(ललाट)/ Forehead14, Brahmrandhra(ब्रह्मरन्ध्र)/ Crown15, Swadashant(स्वदशान्त)16. 

Three Lakshaya/ Goals: 1.Antarlakshaya(अन्तर लक्ष्य), 2.Bahirlakshaya(बहिर लक्ष्य) and 3.Ubhaya Lakshaya(उभय लक्ष्य).

 Panch Vyom or 5 Skies: Janm(जन्म)/ Birth, Nabhi(नाभि)/ Navel, Hrit(हृत)/Heart, Bindu(बिन्दु) and Naad(नाद). 

*12 Knots or Granthi: Maya(माया), Paashav(पाशव), Brahma(ब्रह्मा), Vishnu(विष्णु), Rudra(रुद्र), Ishwar(इश्वर), Sadashiv(सदाशिव), Indhika(इन्धिका), Deepika(दीपिका), Vaindav(वैन्दव), Naad(नाद), Shakti(शक्ति).

3 Shakti: Iccha(ईच्छा)/ Desire, Gyan(ज्ञान)/ Knowledge, Kriya(क्रिया)/ Action.

3 realm path: Somdham(सोमधाम) or Savya Pavan(सव्य पवन), Suryadham(सूर्यधाम) Apsavya Pavan(अप्सव्य पवन), Vaahandham(वाहनधाम) or Madhyam Pavan(मध्यम पवन).

3 Nadi or Nerves : Ida(ईडा), Pingala(पिङ्गला), Sushumana(सुषुमना).

10 Nadi/ Nerves: 1.Gandhari(गन्धारी), 2.Hastjhiva(हस्तजिह्वा), 3.Poosha(पूशा), 4.Yashasavini(यशस्वनि), 5.Alambusha(अलम्बुशा), 6.Kuhu(कुहु), 7.Shankhani(शंखनी), 8.Ida(इडा), 9.Pingala(पिङ्गला), 10.Sushumana(सुषुमना). Ten pranas move in these ten Nadis(नाडी).

72,000 Nadis in Madhya Vyapiti(मध्य व्यापिति).

3.5 crore Nadis(नाडी) in Mahavyapiti(महाव्यापिति).

*Granthi(ग्रन्थि) Group:

Maya(माया): Its place is Anand Indriya(इन्द्रिय) and is cause of its birth.

Pashav(पाशव): It's place is Kand(कन्द).

Pashuvarg(पशुवर्ग): Due to limited vision of understanding its the cause of animalism or ignorance.

Five Causal knots: 1.Hrit(हृत), 2.Kanth(कण्ठ), 3.Talu(तालु), 4.Bhrumadhya(भ्रुमध्य), 5.Lalat(ललाट). In the these spaces Brhma(ब्रह्मा), Vishnu(विष्णु), Shiv(शिव) etc. reside, which are the cause of ignorance and hence are obstruction in higher movement, there fore known as Granthi or knots.

Above Indhika(इन्धिका) to Shakti(शक्ति), Naad shakti(नाद शक्ति) prevails. It veils the light of Parchitt, hence also called Granthi(ग्रन्थि) or knot. 

Indhika(इन्धिका): for neutralization of Nirodhika(निरोधिका)-Sprisht(स्पृष्ट) Vaam/ वाम(left)-Dakshin(Right) both nadis(नाडी), leading to the upward path and hence praise worthy.

Deepika(दक्षिणा): somewhat light form.

Vaindav(वैन्दव): It is called Rochika Shakti(रोचिका शक्ति) and it provides stronger light.

Naad(नाद): Mahagranthi. 'Mochika(मोचिका)' and 'Nadant()नादान्त' come under it.

Shakti(शक्ति): Sthan Shakti(शक्ति स्थान).

By performance of different karmas, different fruits are reaped. At various Nadi(नाडी) location, Nyas of various Beej mantras are done in Tantra. Each Beej, known as Matrika shakti(मात्रिका शक्ति), has specific form, colour, dress, things held in their hands and the transport, which they ride. Thus while thinking of such points in our body, all those divine forms associated with them point are also remembered. Depending upon the strongness of the Nyas(न्यास) method, a practitioner just by touching or thinking of that very point in body, may have darshan of the form of that divinity.          

8.4 millions organisms/ yoni(योनि) in creation:

Andaj(अंडज): from Eggs (2.1 million).

Swedaj(स्वेदज): from perspiration, from hot steam etc. (2.1 million).

Udbhij(उद्भिज): those which come out of earth breaking its crust i.e. trees, plants and vines.(2.1 million) 

Jarayuj(जरायुज): Who are covered by a sheath at the time of birth like calves, cats etc.(2.1 million).

(Total number of organisms in creation are 8.4 million.)

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

Initiation (दीक्षा)

 Initiation or Diksha(दीक्षा) - written by Pt. Gopinath Kaviraj, translated into Hindi by Vishvanath Mukharjee.

 दीयते विमलम् ज्ञानं क्षीयते कर्मवासना, तस्मात दीक्षेति सा प्रोक्ता ज्ञानिभिः तन्त्र वेदिभिः।

(Deeyate Vimalam Gyanam Kshiyate Karmvasana, Tasmat Dikshati Sa Prokta Gyanibhih Tantra Vedibhih).

Till pure knowledge and annihilation of desire for karma does not get removed, up-till then the real meaning of 'initiation' does not dawn.   The knowledge by which sins are eradicated and state of Shiv is achieved, that actually in essence is divine knowledge. Achievement of Kaivalya(कैवल्य) is not the end goal of initiation. In the absence of initiation, when the understanding of difference between atma and anatm state is perceived, Kaivalya can be achieved. But with this the yog to join of Atma with Paramatma(परमातमा) or super consciousness is not possible. One has to negate the consciousness that 'I am this" and  intellectual logics, till then one cannot realize the Shiv consciousness in one's self put inside by the Guru at the time of initiation. Thus through sadhana or austerity one has to generate intellectual knowledge and then one has to transcend that too, then with the grace of Guru only jeev experiences his Shiv consciousness. When that form appears near one by Guru's grace, then only he experiences his Shiv state. Then he experiences Jeevan Mukt(जीवन मुक्त) state. After tasting the fruits of all the previous karmas, while leaving the mortal frame, the knowledge of Purusha(पुरुष) arises, only then real establishment in Shiv state is achieved. Whatever is the fruit of the piercing of all six chakras in our body, same is the fruit of 'initiation' by sad guru which opens our eye of discrimination and knowledge. In chakra piercing one has to put lot of effort but in case of initiation through a 'Sadguru', this work is accomplished easily without any effort. 

Now question comes, who is Sadguru(सदगुरु). He is an entity during presence of whom all the veils of ignorance are cut asunder and truth is established in all its glory. Those who are capable in producing partial awakening are known as 'Guru'. The body with whose support, the all powerful force works is known as Guru. This is also the body of 'Acharya'. Acharya is only as instrument but actually Lord Himself is real savior. His grace distribution is of 2 kinds: 1.Sa-adhishthaan, this is for people who are under the snare of nature, maya or illusion, as they are not equipped to get grace of lord directly. 2. Nir-adhishthaan. These are jeevas who due to eye of discrimination has transcended their ignorance, generated divine knowledge, those Videh-Kaivalya (विदेह कैवल्य) atmas whose impurities have ripened, Lord himself provides grace. Thus we can say that ' Grace of the Lord itself is known as 'Initiation'.    

By complete grace 'Shiv' state is achieved and by partial grace other less higher states are achieved by jeeva. The jeev who has experienced Shaktipaat (शक्तिपात) previously is fit for receiving initiation. Those who have not received this Shakti part, learned Gurus do not give initiation to them. The process of initiation is the work of Kriya-Shakti (क्रिया शक्ति). At the back of all, this is trade of Knowledge and action in the form of Chitt-Shakti (चित्त् शक्ति). In diksha five elements are used. Diksha is of two kinds, 

1.Inner: This is also known as 'Vaidh-diksha (वैध दिक्षा)'. In this process Fire/ Tej(तेज), Air/ Vaayu(वायु), Space/ Akash (आकाश) and Mind/ Intellect/ Mann (मन) are used. 

a. When Tej or Fire element is used for Initiation, since tej (तेज) has form and is seen through our eyes, this is called Chakshushi(चाक्षुषि) (pertaining to eyes) initiation. Here guru just focuses his gaze on the disciple. This is a very good diksha process because both eyes are divine paths. In this kala coming out of the eyes enters into the disciple. 

b. When Vayu/ Air element is used, it through skin whose quality is touch, hence its known as 'Sparsh Diksha'. Here guru touches a specific part of the body of the person with his hands. 

c. When Space/ Akash element is used, its natural trait is sound or Shabd, then 'Mantra diksha' is given through ears. Here he breathes the mantra into the ear of a person.

d. When initiation is given through mind its called 'Dhyan Diksha'. This is known as Vedh-diksha, here guru provides initiation to the person through dhyan only.  

'Dhyan-diksha (ध्यान दीक्षा)' is most subtle, lesser than that is 'Shabd-Diksha (शब्द दीक्षा)', lesser than that is 'Sparsh-Diksha (स्पर्श दीक्षा)', lesser than that is Chakshushi-Diksha (चाक्षुषि दीक्षा). Thus we can see that Chakshushi-diksha is grossest and 'Dhyan-diksha (ध्यान दीक्षा)' subtlest. Actually all the dikshas involving different elements are gross and Chitt Shakti (चित्त शक्ति) usage in initiation real power.   

2.Bahiya or Outer: This is known as Kriya Diksha (क्रिया दीक्षा) and here water and Earth element are used. In kriya diksha one uses Hom (होम) etc. outer gross procedures.  

Thus we can say that all diskhas are procedure of putting Kala (कला) into the disciple by Guru. When impurity is implanted inside, that has potential to come our but Purity never leaves the physical frame. Since the fruit of impure kala tasted by the disciple, it accrues slowly slowly till it arrives at the level of pure kala. This can get veiled but will never be annihilated. Focus and knowledge are essential. If we do not have knowledge there is no use of focus. Focus increases with practice and knowledge is imparted through initiation by Guru. Thus initiation is essential for awakening of seed of knowledge. If it is not inside, Guru can not implant it from outside. Hence first guru has to provide the beej (बीज) inside, which will overcome all other lower kinds of beej/ seed in side the disciple, then disciple will perform his karma and rear that seed inside himself. Thus knowledge sprouts and develops inside the disciple. As knowledge arises, his body, his breath, his pran, his senses, his mind, his intellect, his ego become stable. Then he achieves the fruit which is Sakshatkar (सक्षात्कार) / witness/ seership. Shaktipat (शक्तिपात) is power of desire and  Diksha is Kriya Shakti.

Diksha in essence is coming together of Seed-Shakti/ Power-Jyoti (ज्योति)/ Effulgence and Naad (नाद)/ inner sound. This alone is devta (देवता). Chitt (चित्त) is the mirror. Various scenes are seen here which are due to different states of our mind. Till stillness of the Chitt is not achieved, one can not get a stable scene in the Chitt. The mirror mentioned here is only Subtle body. This subtle body in-fact is the effulgence which is extracted through gross body. This light coming out of the third eye, appears in front of us. When shadow of gross falls on it then it appears as gross. Different colors and scenes keep on arising in this form but none remains stable. This non-stability is due to afflictions in our mind. 

During initiation, Guru put the seed in and wraps it in to Chitt. Then a chemical reaction takes place, Chitt starts depleting and seed starts growing. Since Chitt is alive thus seed keeps growing. First a Jyoti develops, which is seen in the body of initiated. Though many mental anguishes may arise, but this light will not disappear. Slowly it becomes strong and pure. Then it takes the form of practitioners desire in the form of Beej put inside him and in the state of practitioner becoming Drashta (द्रष्टा)/ seer 'Brahmbhav (ब्रह्मभाव)' arises.......... Om!....... Shaktanand. 

Renderings on Kundalini Tattva - II

from 'Gyanganj', written by Pt. Gopinath Kaviraj and translated into Hindi by SN Khandelwal.

We have discussed three levels of Guru realms in the Part-I. In the first level of Guru realm, Shiv is in the form of a dead body or shav(शव). Here the practitioner attains Vaindav(वैन्दव) Kaya or body. This kind of body is eternal but not Ajar(अजर) i.e. it does get old though. In the second level of Guru realm, Shiv gets transformed into Param Shiv(परम शिव) but he is still in Nidra(निद्रा) or sleep state. In this level of Guru realm, which is known as Gyan ganj(ज्ञानगञ्ज्), one achieves Vaindav(वैन्दव) plus Shakti Kaya(शक्ति काया) i.e. one attain a state of eternal as well as non-aging body. In Bhiaravi(भैरवी) state there is old age but in devi state even old age does not exist. After this comes the 'Rajrajeshwari Math'(राजराजेशवरी मठ). After transcending this math only one can proceed towards third level of Guru realm. If a yogi can accomplish the work of third realm in the mortal physical body then he will get connected with the Mahabindu(महा बिन्दु).

Akhand(अखण्ड) or unbroken complete effulgence itself is Shiv Tattva, After piercing all the chakras in the physical body, either in Sahasrar(सहस्रार) or above it, Shiv tattva is exhibited in boundaryless effulgence. 

When we take primordial power as oir goal then Shiv gets converted to Param Shiv. Primordial Shakti is established on the middle of the lotus issuing from the navel of Shiv. By the union of Shiv and Primordial power or Parma prakriti(परमा-प्राकृति), Param Shiv(परम शिव) Shines forth. After complete development of Shakti, path to the navel open. From that space, Brahmnaal(ब्रह्मनाल) arises. This Brahmnaal(ब्रह्मनाल) is higher than the one which lies in the Sushumana which pierces the six chakras, reason being it has come from the navel of Shiv. In the middle of the lotus atop it, resides the Mahashakti(महाशक्ति). Here Param Shiv goes into sleep state. Hence this state also is not a complete state yet. 

When Shakti is little awake, then Shiv is Shav or dead body. This is the first stage of Shakti rising and Adya shakti is said to be in the form of Kali(काली) here. 

When it rises up to Sandhi sthan(सन्धि स्थान) by little more awakening then She takes the form of Tara(तारा). Shiv is still like dead body.

When Shakti rises more it becomes Lalita or Rajrajeshwari(राजराजेशवरी), at that time Shiv comes into sleep state. The maximum expense of Gyanganj(ज्ञानगञ्ज) realm is up to here only. Still completeness is not achieved.

By performing Nabhi Dhauti(नाभि धौति), Param Shiv state is achieved. This is state of great knowledge(महाज्ञान). Now one has to pierce the Rajrajeshwari(राज्राजेश्वरी) also sitting in the middle of the lotus. When Param Shiv awakens fully then 16th Tattva, Akhand Chaitanya() will arise in steps. First step will be Anand(आनन्द), second step will Vigyan(विज्ञान) and third step will be establishment of Truth(सत्य).

As the area of realm increases, the centre has to become stronger. When centre attains limitless powers than the area of operation becomes cosmic level. Hence number of those entering the centre will become extremely few. The expansion of area of grace of centre is not limitless. If this happens then centre will become weak. As the spread of grace become less and less, the rules and regulations will become more and more strict else achievement of goal will become more and more difficult. Gyan ganj is purely a karm/ action oriented Sthan or realm or space. In the Guru realm 'Mother' or 'Ma' is the essence. Rest everything is for achievement of this goal only..............Om!  

Renderings on Kundalini Tattva - I

 from 'Gyan Ganj', written by Pt.Gopinath Kaviraj, translated into Hindi by SN Khandelwal.

When we talk of Kundlini, which is a topic tantra, generally we discuss 7 chakras(चक्र) and 51 matrika shaktis(मातृका शक्तियां). The seven chakras written mostly are Mooladhar( मूलधार), Swadhishthan(स्वधिष्ठान), Manipur(मणिपुर), Anahat(अनाहत), Vishudhi(विशुद्धि), Ajna(आज्ञा) and Sahasrar(सहस्रार) respectively.  There are 4, 6, 10, 12, 16, 02 and 1000 petals in them respectively. Below the Navel, Kundalini is in sleep or sushupt(सुषुप्त) state. 

When it awakens and rises a kind of effulgence or light appears. This effulgence has four different levels(Mooladhar) which are represented by three Varnas of Ida(इडा), Pingala(पिङ्गला) and Sushumana(सुषुमना) and fourth of Cosmos or Smashti(समष्टि). By the power of practice of kriya one has to raise all of them upwards, there, Ida and Pingla are neutralized or get balanced and Sushumana lights up and only one Varna is left. In total 6 Varnas appear(Swadhishthan). Thus the evolution keeps on happening in various chakras and in the Ajna chakra only 02 varnas are left. 

When all the Varnas of first 05 Chakras become one (4+6+10+12+16=48 Varnas), they move up as one united force. This united force of 48 Varnas is known as Gyan Chakshu(ज्ञान चक्षु) i.e Eye of Knowledge. When it moves up in the Ajna chakra, it removes the veil of ignorance. When this happens, then another power descends from above, these two powers, one coming from below and other descending from above are the two(02) petals of Ajna chakra. The effulgence which comes from above is from Sahasrar chakra(सहस्रार चक्र). Ignorant jeevas(जीव) can not comprehend it. Comprehension dawns only when knowledge arises. This is the secret trade of Ajna chakra. The essence of all the chakras is this knowledge, this is developed by regular practice of Kriya(क्रिया). Then all the varnas merge into one force or shakti. When this happens their differentiation idea of ones mind gets removed. If anyone tries to do this forcefully, then he can never reach that space. 

Without going into Ajna chakra, understanding can not be generated. Though while doing Kriyas everything happens as per its effect, but one can not comprehend it or understand it. On awakening of Kundalini lotus in the navel opens up. This lotus is present everybody's body but it is closed. When going in Ajna chakra(अज्ञा चक्र), we practice Jyoti-mudra(ज्योति मुद्रा) and see the circle of light also known as Yogi's Sun, when that arises, Kundalini is said to have been awakened. 

With great energy, when one performs one's kriyas everyday, then he burns up all his earlier karmas. Daily practice of yog is the main thing. By continuously doing what has been told by one's Sadguru, with full devotion and control leads to purification of Chitt, which further leads to rising of true knowledge. After it, pure Bhakti starts flowing. When Bhakti ripen, love rises, when that happens heart melts. The only sadhan or tool to achieve primordial mother is 'love'.......(contd. to Part II)..Om!    

Renderings from 'Secrets of Gyanganj'.

'Secret of Gyanganj' from book 'Gyanganj' written by Gopinath Kaviraj and translation in Hindi done by SN Khandelwal.

Knowledge can be divided in to two categories, 1. Dry Knowledge, 2. Divine Knowledge.

With Dry knowledge one may gain a level by which one can annihilate mayic physical form but it certainly can not help one to enter the realm of Guru.

Through Divine knowledge, one develops Shakti form and then attains Divine form. By following this the doors to the realm of Guru kingdom opens. So while returning from the mayic world such atmas gain entry into such realms. Here also there is difference in the attainment of different atmas happen. Atmas who have partial awakening of Kundalini power, they are bestowed with partial grace of Guru. Because of this partial grace, such atmas develop only 'discrimination(विवेक)'. With the help of this, they transcend body ego and attain self which lights up as Chid(चिद). The seed of Karma gets burnt and any possibility of their falling back into the earlier ignorant state is removed. They get free from the cycle of birth and death or we can say they attain 'Kaivalya(कैवल्य)' state.

Now the other more higher qualified ones get more grace from their guru. As a result of which following categorization can be done:

1. Those in whom first of Kundalini(कुण्डलिनि) awakening has taken place, they realize that consciousness is the form of Atma. 

2. Those in which second stage of Kundalini awakening has taken place, in them Chit shakti(चित्त शक्ति) arises. This is known as Shudh(शुद्ध) or Pure Vidya/ knowledge. This is entry into the realm of Guru. In fully ripened state of this level, one achieves Shivatva(शिवत्व) or state of Shiv. Here power of Chit develops to a little more extent. Shudh Vidya(शुद्ध-विद्या) is known as Divine Knowledge(दिव्य ज्ञान) and both Gyan(ज्ञान)/ Knowledge and Kriya(क्रिया)/ Action are its part. When the door to realm of Guru opens, development of Knowledge completes. During this state, ego turns into Self. This is known as development of understanding of Atma in ones own Atma. Here the knowledge of Shakti or power is complete, but power of action keeps on increasing step by step. Slowly slowly, atma lights up. On realization of complete tattva of Guru, sense of I and others, all gets removed. This is known as removed of Khand (Part) and dawning of Akhand(अखण्ड)/ Complete. One is able to experience Desire, Knowledge and Action separately or in form.

Gyanganj is beyond Guru Rajya or realm. This realm is actually higher Guru realm. During first stage it was in the form of light and later due to action performed in the physical body it converted into a rajya(राज्य) or kingdom. The Charam or Extreme Guru Rajya has not established till now. 

When the Akhand or Complete realm will establish, then first two stages of Guru realm will disappear, then creation will be Vyapak or everywhere, then both Guru rajya(गुरु राज्य) and middle Gyanganj(ज्ञानगञ्ज) will come under it. During some austerities performed in Kaal Rajya or realm of death, the above Guru realm and Gyanganj(ज्ञानगञ्ज) were created. Since the austerities were not completely performed, hence the centre points of the two realms of Guru could not unite. The central point which is the seat of Guru on that 'Mother' has established.   

In the first level of Guru realm, Mother appears in the form of Shiv.

In second level Guru Realm of Gyanganj, Mother(मां) appears in the form of three power of Desire(इच्छा), Knowledge(ज्ञान) and action(क्रिया), at the three apexes of the triangle. In the middle, or at the centroid of this triangle lies Parma Shakti or primordial power.  She is the inner most or uppermost cnetre of creation. After completing the Karma of Gyanganj in the realm of Death, one gains entry here. Here also 'Mother' is in the form of a Guru. On piercing this realm only, one gains entry into the real realm of Guru, which is known as Akhand Guru Rajya or unfragmented or Complete Guru realm. This is fully conscious realm. After getting favor from the one established in its centre only, one gains entry into this realm. 

In the first Guru realm, after getting favor from Guru one gains entry. After completing one's sadhana jn the mortal frame one gets this qualification.

In the second level, due to the favor of the centre established guru, one gets right of karma. After completing this action in the mortal frame, one gains entry into this realm. Here one transcends time.

In both the above levels, it is not possible to offer action freely to anyone outside the centre (by guru). Central figure, allots action to people in the realm of death. The onus of fulfilling this work, lies with the those in the realm of death to whom this work has been assigned. Without completing this they can not get free of the debt of their guru. This is true for both 1st and 2nd level of Guru realm. 

Before entering the third realm of Guru one has to pierce the realm of Sun as the third guru realm lies beyond Sun. This is done with the help of Mahagyan(महाज्ञान) or great knowledge. During it, Parma Prakriti is pierced. When great grace awakens then this Guru realm door opens. Then Kaal(काल), Parkaal(परकाल), This realm, That realm all are joined in one line and complete effulgence takes place This state never down grades. This is known as the introduction to centre point of third realm of Guru......Om 

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