16.06.38-Sva Samvedan (स्व-संवेदन/ Self Experiences)

 First is to SEE, then is to BECOME and last of all is to TRANSCEND.

First we get darshan of the divine or we see the divine, then we become That or we imbibe all the attributes of it, then we go beyond its entity. When we become that only then divinities powers descend in us.

1.Now questions comes, why do not we have darshan of the divine or why we don't see it? This is because there is veil covering it. To remove that veil is the first sadhana or spiritual practice. 

2.After seeing the divine, why we don't become That divine? This is because there is another veil covering that aspect. Unless we remove that veil too, we cannot become that. This is the second level of sadhana.

3.Next why after becoming that divine, we are not able to get through it? This is due to the third veil covering that path. To remove this veil too we need third level of practice or sadhana. 

First veil is removed with the help of 'karma/ कर्म'.

Second veil is set asunder with the help of Upasana/ उपासना. Other world of Upasana is knowledge/ gyan.

Third veil is removed with help of Bhakti/ भक्ति or devotion. 

Devata or divine is covered by five elements or five bhootas and Atma is covered by devata. After extraction of divine out of the bhoota, this is first step of 'Karam Sadhana/ कर्म साधना'. When divinity appears only then Upasana/ उपासना will initiate. Fruit of this is becoming that. After this with the help of knowledge/ ज्ञान, we have to extract Atma out of the divine. This s the second step of 'Gyan/ ज्ञान (knowledge) Sadhana'. When Atma comes out fully then only knowledge is left behind. When only Atma is left then it becomes indistinguishable with Parmatama. In the third level of sadhana, through Bhakti/ भक्ति one extracts Parmatama/ परमात्मा from atma/ आत्मा. Completeness of Parmatama is the pinnacle of Bhakti. Now Parmatama and complete knowledge of Brahm (ब्रह्मज्ञान) are indistinguishable. Now we have to extract Brahm gyan (ब्रह्म ज्ञान) from Parmatama.  Here even Brahmgyan disappears. Only ONE complete Brahm prevails or is left behind.

Ist State:

Bhoot is similar to Devata. Light in the form of Bhoot or element, till karm is not performed. With the help of karma, divine separates and bhoot is under it in the form of Shakti/ शक्ति or power. This is known as victory over Bhoot or elements or Bhoot jaya/ भूत जय. At the start of the Karma/ कर्म, Devata/ देवता is seen as bhoot, on completion of the karma, bhoot is seen as divine.

2nd State:

Divine is same as Atma/ आत्मा. Atma prakash/ आत्मप्रकाश is in the form of Devata or Divine. With Upasana/ उपासना, Atma is separated. Then devata comes under Atma in the form of its shakti or power. Devata does not exist as a separate identity. This is knonwn as victory over  Divine or Devta-jaya/ देवता जय. At the start of Upasana/ उपासना, Atma is seen as divinity and at the end of Upasana, Devata is seen as atma.     

3rd State:

Atma identical with Parmatama/ परमात्मा. Pramatama's effulgence is seen in the form of Atma/ आत्मा. With the power of knowledge(ज्ञान), Parmatma separates. Then atma in the form of Shakti/ शक्ति comes under Parmatama. Atma is not seen as a separate entity. This is known as Atma-jaya/ आत्मजय. At the start of knowledge, Atma is seen in the form of Parmatama and at the end of knowledge, Parmatama is seen as atma.  

4th State:

Parmatama/ परमात्मा identical with Poorn Brahm/ पूर्ण ब्रह्म. with the power of Bhakti/ भक्ति, Poorn Brahm separates. Then parmatama in the form of Bhakti comes under Poorn Brahm. Parmatama is not seen as any different entity. At start of Bhakti Poornbrahm seen as Partmatama, at the end of Bhakti, Parmatama is seen as Poorn Brahm or Brahm Vidya/ ब्रह्म विद्या.

5th state:

Establishment in the poorn or complete Brahm/ ब्रह्म state. ..................Om!/ ॐ.......Shaktanand.

renderings from Sva-Samvedan, written by Pt. Gopinath Kaviraj.