Laal Kitab (लाल किताब) / Red Book

There are many systems of astrology prevalent in our country, namely Vadik jyotish, Naadi Jyotish, KP system, Ramal System, Palmistry, Numerology etc. but today we are going to introduce you to such a system of astrology, whose name even is taken with great respect in the field of astrology in our country. It is called 'Red Book/ लाल किताब'. Generally, Jyotish is known as the 'Third eye/ तृत्य नेत्र' of the Veda. This statement itself gives such knowledge an extremely deep meaning. On understanding 'Red Book/ लाल किताब', one gets an idea why Jyotish has been referred to as 'Third eye/ तृत्य नेत्र' of the Veda. 

 

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                                  Pandit Rupchand Joshi            Pandit Rup Chand Joshi with                                                                                                                                     grand son Pt. Iqbal Chand Joshi.

He expressed his great anguish over people spreading wrong information about the real facts of Laal Kitab (Red Book) these days. Many people are seen who claim that the creator of Laal Kitab, Pandit Rupchand Joshi himself gave certain souveniers to them himself. His son Pandit Som Duttt ji categorically told us that all those claims are totally false and just create confusion in public mind. 

       

  Pt. Som Dutt Joshi and his son Pt. Iqbal Joshi

All of you must be thinking as to why I am writing all this regarding this confusion here in this blog. So let us discuss this matter first. On our study of Lal Kitab, one found that it is a very high spiritual book and it gives full credibility to saying that 'Jyotish Vedanam Chakshu (ज्योतिष वेदानां चक्षु)'. There are three main powers in Spirituality, namley Iccha Shakti/ इच्छा शक्ति (power of desire), Gyaan Shakti/ ज्ञान शक्ति (power of knowledge) and kriya Shakti/ क्रिया शक्ति (power of action) respectively. When we talk of knowledge, we must know that it comes under two categories, Par/ पर an Apar/ अपर. Apar/ अपर pertains to the world and Par/ पर pertains to knowledge of creator or the absolute. In the field of spirituality Par/ पर knowledge is the real knowledge. Without it, it is not possible to achieve the fourth fruit i.e 'Moksha/ मोक्ष', which is the real purpose of human existance. This part of knowledge (of third eye of Veda) is referred to as 'Jyotish', can be associated with Laal Kitab (Red book). In the Laal Kitab, common wordly things existing all around us are used to achieve both worldly (लोक) and other wordly (परलोक) goals. This is one of the easiest way of understanding oneself. 

All the sadhanas or spiritual practices mentioned in various religions in the whole world are nothing but purification because the inherent entity which we humans seek, is established inside each one of us. Due to three veils of ignorance (Anvik, Mayik and Karmik), we are unable to experience that. With the help of various purification method, we remove these veils and then atma established in each one of us shines forth on its resplendent glory. In the yogic language the purification is generally referred to as Five-Elemental-Cleansing (Panch Tattva Shodhan). Laal Kitab has mentioned certain easy methods to achieve such puriifcation in the language of planets. These methods help a sadhak to achieve success in cleansing, of such vrittis or attributes, associated with the 50 matrika varnas established in all of us. Through this Red Book such goals can be achieved very easily in no other better way. Its like god's grace in one's spiritual journey.

The whole 'Joshi family' always remained away from lime light without any show off or greed to earn anything out of it, which is the basic principle for a practitoner of this method. This is for the first time that most respected duo of Pandit Som Dutt Joshi ji (son) and Pandit Iqbal Chand Joshi (grand son) of Pandit Rup Chand Joshi, came forward to tell that it is not good to mess around with knowledge of Laal Kitab.

It was my heartiest desire to introduce this great family lineage to all of you, readers of this blog and your known ones (through you all). If all you will desire, in future we can discuss on various spiritual aspects of it. In astrology, Laal Kitab is the best system to understand one's self. 

A link is being shared here of small video, anchored by Ribhukant Goswami, we made for all to have darshan of both son Pandit Som Dutt Joshi ji and grand son Pandit Chand Iqbal Joshi ji of Pandit Rup Chand Joshi. Though this video is in Hindi, which may be difficult to understand for our foreign language followers, discussions which we will post, as and when in future, will be in English language for comprehending various points discussed therein.    

https://youtu.be/21d1txkKwA8?si=6hs7bbiN3xI0U2ga

Further details about the family and Lal Kitab will be posted on the site address below in due course in future: 

Laalkitab.org.in

Hope all will like this, enjoy and benefit from discussion in future presentations...........Om!  

🌈🌟🌞🌝🔥...Shaktanand.

19.6.38: Grace/ Kripa (कृपा)

Grace/ Kripa (कृपा) can be of two types, one is general and other is special. General grace/ कृपा is for everyone but is not received by all. For example, Sun is giving light to all in the same manner but a blind person cannot see it. A guru is there to give grace but only those who associate with him will receive it. Thus we can say that a kind of qualification is required for experiencing grace.

On the other hand special kripa does not require anything. It first generates the qualification and then provides the grace too. But this is done by non-dual entity alone. One which is poorn or complete brahm. Apart from poorn brahm, none can provide this grace. Dual entity can provide only simple or general grace. Because grace is provided after making unqualified, qualified first. Actually this special kripa alone is real grace. Poorn is only completely free (मुक्त). In that state, desire alone is the cause and no karma is required. 

Guru provides grace to the disciple but under the realm of karm. A siddha can not give grace but only fruit of karma. To take one out of misery is the purpose of grace. this alone is known as donating knowledge. A free person can provide ordinary grace because he is still in duality. His desire does not work till the recipient accepts it, only then it works on him. This is brahm's general grace. This helps to eradicate sanchit or accrued karma, also does not create new kamra. But destiny/ prarabdh (प्रारब्ध ) still remians. Because desire of complete Brahm itself is known as destiny. This is removed only after experiencing and not by any-other means. By experiencing pains (पाप), pains/ पाप is eradicated but experiencing pleasure Punya/ पुण्य (good deeds) are consumed. Both are basically development of desire of Poorn Brahm. Grace can be provided by,

A) 1.Poorn Brahm or God (पूर्ण ब्रह्म और भगवान): Special grace, one does not have to experience any thing of past.

B) 2.Parmukt Purush (परमुक्त पुरुष): They can provide partial special kripa. They provide Bhakti. They eradicate much of the karma bank but one has to expereince some of them. 

B) 3.Apar mukt or Knowledgeable (ज्ञानी). Many karmas are removed, some are left. They provide knowledge.

C) 4.Siddh Purush (सिद्ध पुरुष) or Divines (देवता): They provide relief through karma, so it is not any kind of grace. A person receives his own karma fruit. Karma is not eradicated only bhog is experienced. It provides fruit or sidhi. 

Till one achieves self-realization, One does not fall in the normal sight of god even. Only when Parabhakti arises, gaze of lord falls on the jeev. With rising of Kundalini (कुण्डलिनी) and consciousness, then one comes under the gaze of His Shakti. First, he comes under the gaze of divine and when Kundalini rises fully then he falls under the gaze of Mahamaya (महामाया). One who is not initiated/ अदीक्षित, he falls under the spell of Kaal/ काल or time and he is out of the sight of divine. One who is initiated/ दीक्षित, he falls under the the sight of divine. 

Heart is called Atmakash/ आत्माकाश. There is no shadow of the world in it. Heart is purified by raising of Kundalini. Without its rising, heart is full of darkness. Scene (दृष्य)  is seen outside and what ever is seen in the dreams is just shadow realm. 

Another Point of view on Kripa:

Similarly same kind of (sajatiya/सजातीय) things joins together. As for fire, there are two different kinds, one is gross fire (transcient fire) and other is subtle one like in side the wood. When inner fire (anitya agni, eternal fire) of wood joins with the outer fire (nitya agni), then wood burning takes place.  Drier the wood, lesser it would need the outside gross fire for burning. If wood is wet, it will need more outside gross fire to burn. Therefore, it means if inner fire less then we need outer fire more and if inner is less then we neeed outer more. More the wood at start lesser the fire but as fire becomes stronger and stronger, wood becomes lesser and lesser. When wood becomes ZERO/ शून्य, fire also subsides. When the wood starts burning at that time even if remove the coal which caused this fire in the first instant, fire still remains burning. So rising of fire in wood or complete consumption of wood is known and subsiding of fire at the end, This is known as Sparsh-Diksha/ स्पर्श् दीक्षा (initiation by touch). We may either put wood in fire or touch fire to the wod piece, sadhana occurs after the touch of fire only. 

The outside gross fire cannot exist 100 %, as in that case whole world will burn and only fire will exist. Similalrly, on the other hand, if the inner fire, which is unmanifest inside the wood (for example), prevails 100 %,  in that case too the world cannot exist and all the curtains (आवरण/avarans) will disappear. Eternal Fire from Cosmic level (व्यष्टि) joins with worldly (समष्टि) fire. Worldly fire is latent and arises progressively, when it rises to certain level, at that time it enflames and that is called siddhi/ सिद्धि.    

Now lets connect it with sadhana part. What happens in sadhana. From Eternal agni-mandal/ नित्य अग्नि मण्डल, some percentage of fire is attracted and joins with some percentage of latent one inside wood etc.  When both join to form 100% then siddhi takes place and fire appears. With sadhana, the outsude agni is attracted. The connection of the two agnis/ fires takes place with the help of sadhana, which nothing but pumping. Decent of the agnifrom the top is the fruit of sadhana. But when the controller of the realm of agni, by his own poer descends it joins it with the internal ire of thje sadhak then it is also called KRIPA. The fire which is attracted from the eternal / नित्य fire realm, it is coming from the middle of  अनित्य/anitya exisiting fire. Where non-eternal fire is not present in the centre, there it is present in the gross manifested form. When it joined that joining occurred through the middle door, because shakti on getting concentrated always decends from the centre. Hence Humans, Siddhas and Divines all are cenrtalized. 

What is the purpose of sadhana? It is either to increase the agni to the maximum or decrease it zero after complete consumption. So either we raise our ego (अहंकार) to the maximum or reduce it to the minimum. This completeness is achieved through fire. Ego does exist in the touch of awakend anitya fire but do exist in the middle. To raise it to maximum or reduce it to minimum, for this sadhana is needed. If sadhana is towards incrreasing of the ego then agni tries to reduce it and if it is towards reduction of the ego then fire tries to increase it. We can say that both Shukla paksh/ शुक्ल पक्ष (increasing moon period) and Krishna paksh/ कृष्ण पक्ष (reducing moon period) are to be removed, one through Sadhana and other through Fire. 

Good is full of grace or we can say that grace is continuously oozing ot of him on the creation, but still people are not happy. It means without certain qualificaton, a jeev can be its receipient. Thus we can say that God himself cannot provide grace to all and on the same hand all do not qualify for His grace. Thus both are under certain rules, this is called cosmic law and order/ vidhi vidhan (विधि विधान).    

Om! Shaktanand. 

(from writings of Pandit Gopinath Kaviraj).

Amakala (अमाकला) :-

Saptdashi (सप्तदशी) is also called Anuttar (अनुत्तर) or Amakala (अमाकला). The first alphabet A/अ is its representative. A(अ) is also called Paramshiv from where आ/Aa - form anand/आनन्द erupts. A practitioner, who is busy in the research on aspect of Shakti/ शक्ति, in the end will find that Shiv/ शिव is also Shakti/ शिव. Shakti/ शक्ति itself is the primordial power of the whole creation and that alone is called Saptdashi.

This primordial power (आद्या शक्ति), guided by desire of Paramshiv/ परमशिव, descends in the form of nectarial flow in the process of creation. While descending it leaves behind the realm of Mahamaya/ महामाया (on the other side of bindu) enters into realm of Maya/ माया (on this side of the bindu). When this nectar flow comes on this side of bidu after piercing, it divides it into two which represents duality. In the process of creation this is important. On descending this primordial power divides itself into 50 matrika shaktis/ मात्रिका शक्ति in the form of alphabets and settles in different chakras or lotuses namely, Vishudhi/ विशुद्धि, Anahat/ अनाहत, Manipur/ मणिपुर, Swadhishthan/ स्वाधिष्ठान, Mooladhar/ मूलाधार and Ajna/ आज्ञा. The shakt is located in the petal of these lotuses are connected with their sources in Sahasrar. Establishing this in the various lotues, it propells a Jeev/ जीव into realm of Maya/ माया.....ॐ.

Deepawali Greetings 2024.

Wishing Every one a very happy and prosperous Deepawali (festival of lights).

Today's message:-

Sadhana is interaction between Beej/ see and Mann (mind). This only develops the seed and mind both. When seed develops fully then mind attains its fullness or chaitanya or becomes fully conscious. When seed develops fully and mind attains fullness then the propensity of doing anything disappears, i.e. Kriya disappears. At that moment when mind transcends ideas or needs of doings then it is not needed to operate and thus at that moment it transforms into atma. 

Beej/ बीज or seed given birth to different forms, which are called divinities/ devata/ देवता. When all forms come together then 'one' form/ ekatva results, that is known as Ishwar. All the divinities are pure forms/ शुद्ध आकार and hence form of Atma/ आत्मा. Limits of form-world is up till here.   

Our mind is moving in the maya or hisworld due to attraction (through different sense enjoyments). This attraction to outside objects is called 'Bondage/ बन्धन'. This is also known as ' desire/ kamana/ कामना'. In truth atma and Mind both are same.

Mind needs a base to operate upon. Hence it is always seeking support of some sense object. When this support is, It exists. When this support is withdrawn, It cannot exists. 

Wishing Every one a very very auspicious and happy festival of Lights. May all be blessed, May good sense prevail in the world, humans realize that there is no point in fighting over their short sighted useless goals and spoiling the whole divine earthly surroundings in their distorted ambitions, trying to prove their political or religious supermacy over others. 

Everybody must understand that religions are not MANY but only ONE and that ONE-RELIGION is to Know-Thy-Self or Atma/ आत्मा. Pursue that path and realize that there is no differnece between ANY-TWO, tangible or intangible, conscious or unconscious, male or female, moving or unmoving because all come from the same source. So they should not be misguided by a few morons, self centred ones but realize the unity in diversity and enjoy the gifts of God, which are given free and make the whole world a beutiful place to live in. 

So let us light candles of love and peace in each others hearts and make this whole world an effulgent realm of togetherness and brotherhood. .💚💚...Om!........Shaktanand.  

Different Gayatri Mantras:

 दश महविद्या गायत्री मंत्र (Ten Mahavidya Mantras):-

ॐ कालिकायै विद्महे, शम्शान वासिन्यै धिमही, तन्नो घोरा प्रचोदयात।

(OM Kaalikayai Vidmahe, Shamshaan Vaasinyai Dhemahee, Tanno Ghoraa Prachodayaat.)

ॐ तरायै विद्महे, महा उग्रायै धीमही, तन्नो देवी प्रचोदयात।

(OM Taarayai Vidmahe, Mahaa Ugraayai Dheemahi, Tanno Devi Prachodayaata.)

ॐ त्रिपुरा देव्यै विद्महे, क्लीं कामेश्वर्यै धीमहि, सौ स्तन्न क्लिन्ने प्रचोदयात।

(OM Tripura Devyai Ch Vidmahe, Kleem Kaameshwaryai Dheemahi, Sauh Stann Klinne Prachodayaata)

ॐ नारायणायै च विद्महे, भुवनेश्वर्यै धीमहि, तन्नो देवी प्रचोदयात।

(OM Naaraayanaaye Vidmahe, Bhuvneshvaryai Dheemahi, Tanno Devi Prachodayaata)

ॐ वैरोचिन्यै च विद्महे, छिन्नमस्तायै धीमहि, तन्नो देवी प्रचोदयात।

(OM Vairochinyai Ch Vidmahe, Chinnmastaayai Dheemahi, Tanno Devi prachodayaat.)

ॐ धूमावत्यै च विद्महे, संघारिन्यै च धीमहि, तन्नो धूमा प्रचोदयात।

(OM Dhoomaavatyai Ch Vidmahe, Sanghaarinyai Ch Dheemahi, Tanno Dhoomaa Prachodayaat.)

ॐ बगलामुख्यै च विद्महे, स्तम्भिन्यै च धीमहि, तन्नो देवी प्रचोदयात।

(OM Bagalamukhyai Ch Vidmahe, Stambhinyai Ch Dheemahi, Tanno Devi Prachodyaat.)

ॐ मातङ्गयै च विद्महे, उच्छिष्ट चाण्डालिन्यै च धीमहि, तन्नो देवी प्रचोदयात।

(OM Maatangyai Ch Vidmahe, Ucchisht Chandaalinyai Ch Dheemahi, Tanno Devi Prachodayaat.)

ॐ महादेवी च विद्महे, विष्णु पत्नियै धीमहि, तन्नो लक्षमी प्रचोदयात।

(OM Mahaadevi Ch Vidmahe, Vishnu Patniyai Dheemahi, Tanno Luxmi Prachodayaat.)

ॐ देवताभ्य पितृभ्यश्च, महायोगिभ्य एव च, स्वाहायै स्वधायै नित्यमेव नमोः नमः।

(OM Devatabhya Pitribhyashch Mahaayogibhya Ev Ch, Swahayai Swadhayai Nityameva Namo Namah.)

पञ्च तत्त्व गायत्री मन्त्र (Five element Gayatri Mantra):-

ॐ आकाशाय विद्महे, नभो देवाय धीमहि, तन्नो गगनः प्रचोदयात।

(OM Aakaashaya Vidmahe, Nabho Devaaya Dheemahi, Tanno Gaganah Prachodayaata.)

ॐ जगद्प्राणाय विद्महे, ध्वज हस्तायै धीमहि, तन्नो वायुः प्रचोदयात।

(OM Jagadpranaaya Vidmahe, Dhwaj Hastaayai Dheejmajhi, Tanno Vaayuh Prachodayat.)

ॐ महाज्वालायै विद्महे, अग्निदेवाय धीमहि, तन्नो अग्निः प्रचोदयात।

(OM Mahaa Jwaalaayai Vidmahe, Agnidevaay Dheemahi, Tanno Agnih Prachodayaata.)

ॐ जल बिम्बाय विद्महे, नील पुरुषाये धीमहि, तन्नो अमृत प्रचोदयात। 

(OM Jal Bimbaaya Vidmahe, Neel Purushaaye Dheemahi, Tanno Amrit Prachodayaat.)

ॐ पृथ्वी देव्यै च विद्महे, धरा भूताये धीमहि, तन्नो पुत्री प्रचोदयात।

(OM Prithvi Devyai Ch Vidmahe, Dharaa Bhootaye Dheemahi, Tanno Putree Prachodayaata)

ॐ जीवदेवाय विद्महे, कन्दर्प कन्याय धीमहि, तन्नो जल प्रचोदयात।

(OM Jeevdevaaya Vidmahe, Kandarp Kanyaaya Dheemahi, Tanno Jla Prachodayaata.)

ॐ कालकालाय विद्महे, कालातीताय धीमहि, तन्नो काल भैरव प्रचो दयात।

(OM Kaalkaalaaya Vidmahe, Kaalaateetaaya dheemahi, Tanno Kaal Bhairav Prachodayaata.)

ॐ कात्यायन्यै विद्महे, कन्याकुमारयै धीमहि, तन्नो दुर्गा प्रचोदयात।

(OM Kaatyaayanyai Vidmahe, Kanya Kumaryai Dhemahi, Tanno Durga Prachodayaata.)

ॐ सूर्य पुत्राय विद्महे, नहकालाय धीमहि, तन्नो यमः प्रचोदयात।

(OM Soorya Putraaya Vidmahe, Mahaakaalaaya Dheemahi, Tanno Yamah Prachodayaata.)

सूर्य गायत्री (Sun Gayatri Mantra):-      ॐ आदित्यायै विद्महे, भास्करायै धीमहि, तन्नो भानुः प्रचोदयात। ॐ ह्रां ह्रीं ह्रौं सः सूर्याय नमः। भोगः गेंहूं, अर्ककाष्ठ (OM Adityaayai Vidmahe, Bhaaskaraayai Dheemahi, Tanno Bhaanu Prachodayaat. OM Hraam Hreem Hroom Sah Suryaaya Namah; Bhog: Grain, Ark Kaashth; Bhog: Wheat, Ark wood/ Gopher Wood.)

मंगल गायत्री (Mars Gayatri Mantra)  ॐ अङ्गारकाय च विद्महे, शक्ति हस्ताय धीमहि, तन्नो भौमः प्रचोदयात। ॐ क्रां क्रीं क्रौं सः भौमाय नमः। भोगः मसूर, खैर। (OM Angaarkaaya Ch Vidmahe, Shakti Hastaaya Dheemahi, Tanno Bhaumah Prachodayaata, OM Kraam Kreem Kraum Sah Bhaumaya Namah; Bhog: Masoor/ red lentils, Khair/ Acacia Catechu..)

चन्द्र गायत्री (Moon Gayatri Mantra):-    ॐ अमृताङ्गाय विद्महे, कलारूपाय धीमहि, तन्नो सोमः प्रचोदयात। ॐ श्रां श्रीं श्रौं सः चन्द्रमसे नमः। भोगः चावल, पलाश | (OM Amritaangaaya Vidmahe, Kalaaroopaaya Dheemahi, Tanno Somah Prachodayaat; OM Shraam Shreem Shraum Sah Chandramase Namah. Om Shraam Shreem Shraum Sah Chandramase Namah; Bhog: Rice, Palaash/ Butea Monosperma.)

बुध गायत्री (Mercury Gayatri Mantra):--     ॐ सौम्यरूपाय विद्महे, रोहिणी प्रियाय धीमहि, तन्नो बुधः प्रचोदयात। ॐ ब्रां ब्रीं ब्रौं सः बुद्धाय नमः। भोगः मूंग दाल, अपामार्ग। (Om! Saumyaroopaaya vidmahe, Rohini Priyaaya Dheemahee, Tanno Buddhah Prachodayaata; Om! Braam Breem Braum Sah Biddaay Namah; Bhog: Greem Gram, Apaamaarg/ Achyrenthes Aspera.)

गुरु गायत्री (Guru Gayatri Mantra):--     ॐ अङ्गिरोजाताय विद्महे, वाचस्पत्ये धीमहि, तन्नो गुरुः प्रचोदयात। ॐ ग्रां ग्रीं ग्रौं सः गुरवे नमः।  भोगः पीतधान्य, पीपल। (Om! Angirojaataaya Vidmahe, Vaachaspataye Dheemahi, Tanno Guruh Prachodayaata; Om! Shraam Shreem Shraum Sah Gurve Namah; Bhog: Yellow Dhaanya/ rice, Sacred fig/ Fecus Religiosa/ Bodhi Tree.)

शुक्र गायत्री (Venus Gayatri Mantra):--   ॐ  भृगुजाताय विद्महे, दिव्य देहाय धीमहि, तन्नो शुक्रः प्रचोदयात। ॐ द्रां द्रीं द्रौं सः शुक्राय नमः। भोगः चावल, गूलर। (OM Bhrigujaataay Vidmahe, Divya Dehaaya Dheemahi, Tanno Shukrah Prachodayaata; Om! Draam Dreem Draum Sah Shukraye Namah; Bhog: Rice, Goolar/ Red River Fig tree)

शनि गायत्री (Saturn Gayatri Mantra):-   ॐ  सूर्य सुताय विद्महे, यम रूपाय धीमहि, तन्नो सौरिः प्रचोदयात। ॐ प्रां प्रीं प्रौं सः शनये नमः। भोगः उडद, शमी । (Om! Surya Sutaaya Vidmahe, Yam Roopaaya Dheemahi, Tanno Saureeh Prachodayaata; Om! Praam Preem Praum Sah Shanye Namah; Bhog: Black Gram, Shami tree/ Prosopis Cineraria.)

राहु गायत्री (Rahu Gayatri Mantra):-   ॐ   शिरो रूपाय विद्महे, अम्रितेशाय धीमहि, तन्नो राहु प्रचोदयात। ॐ भ्रां भ्रीं भ्रौं सः राहवे नमः। भोगः सप्तधान्य, दुर्वा। (Om Shiro Roopaaya Vidmahe, Amriteshaaya Dheemahi, Tanno Rahu Prachodayaat; Om Bhraam Bhreem Bhraum Sah Raahae Namah. Bhog : Seven Grains and Durva/ Common Grass)

केतु गायत्री (Ketu Gayatri Mantra):-   ॐ  पद्मपुत्राय विद्महे, अम्रितेशाय धीमहि, तन्नो केतु प्रचोदयात। ॐ स्रां स्रीं स्रौं सः केतवे नमः। भोगः सप्तधान्य, कुश। (Om Padmoutraaya Vidmahe, Amriteshaaya Dheemahi, Tanno Ketu Pracho Dayaat; Om Sraam Sreem Sraum Sah Ketave Namah; Bhog: Seven grains, Kush/ Halfa grass.)

सप्तधान्य (Saptdhaanya - Seven different Grains ):- गेहूं (Wheat), उडद (Black grain0, चना (Chickpea), जौं (Barley), चावल (Rice), मूंगी (green gram), कंगली (Fauxtail Millet).........Shaktanand.

16.06.38-Sva Samvedan (स्व-संवेदन)

 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. 

As You Give So You Receive

 "🔥 यद् दत्तम् तद् भुक्तम्  🔥"

(As You Give So You consume.) 

' राजा षडांशम्आहरेत ' (King consumes 1/6th part). This 1/6th part is known as Bali/ बली or tax/ कर. Jeev is the populace of the state of the King(राजा/ raja). Whatever is to be consumed by them, 1/6 of it goes to the king. 

1st part        : It represents semen or veerya and goes towards nourishment of the Annmaya kosh.

2nd part      : It represents of 'Oj' or 'Pran' and nourishes Pranmaya kosh which is crux of veerya.

3rd part       : It represents 'Mind', nourishes Manomaya kosh.

4th Part       : It represents 'Great knowledge' and nourishes Vigyanmaya Kosh.

5th part       : It represents 'Nectar or Amrit', nourishes Anandmayakosh.

6th part       : It represents Chit kala, it is received by the Kind itself.

Nectar alone is gross Satva or Bindu. Its Chidansh is the 1/6 th part or bali or offering for fully conscious Ishwar or King. This is called anulom movement. 

In Vilom or opposite flow, king returns whatever is offered to him by increasing it 1000 fold. We can say what little has been earlier offered to him return turning into a great amount. 

When Chit-shakti descends in the form of nectar form prasad, it satiates the jeev or does tarpan of the jeev.

After consumption by the jeev, what ever is left behind is satiates Vigyan or great knowledge.

After that whatever is left that is used to satiate Mind.

After that whatever is left is used for satiating Pran.

After that whatever is left is used to satiate Annmaya kosh or gross body. 

This is the right rule of process (शिष्टाशन) of hom. Without this, future creation cannot be sustained or nourished. 

6. King/ Atma, Chit Kala; 5. Nectar/ Amrit- Anandmaya Kosh; 4. Vigyan - Vigyanmaya-kosh; 3. Mind - Manomaya Kosh; 2. Oj/ Pran - Pranmaya Kosh; 1. Veerya/ Semen - Annmaya Kosh. 

1.  Tarpan of Jeev in causal body. 

2. Whatever nectar overflows, it goes to nourish Vigyan of great knowledge in विज्ञानमयकोष.

3.   Whatever over flows after above fulfillment, satiates Pran/ प्राण, प्राणमयकोष.

4.  Whatever is left behind after above fulfillment, satiates Annmaya kosh/ अन्नमयकोष.

5.  Whatever is left behind is distributed into the creation by inreasing it 1000 fold. 

At start whatever is offered in the havan/ हवन as Ahuti/ आहुति, comprises of two parts. One is called Asar/ असार and other is called Saar/ सार. Fire is of two types. In the first fire, 'Asar/ असार' which is irrelevant in the ahuti is separated as per the capacity of the one who is offering. Thus first fire separates the gross part of the ahuti from its subtle part. 

Function of the second fire is to bring down the resultant consummable (by one is offering) part by join with Chit shakti. After consumption by the one who started offerning in the hom, whatever is left is re-distributed into the creation multipying in 1000 times. This is known as 'seva/ सेवा' or 'service' or 'paropkar/ परोप्कार'. This happens at every level.✍renderings ....................Shaktanand.

from ✍writings of Pt.Gopinath Kaviraj.

26.08.37

 What is mantra jap or recitation? It is attrition between mind and seed (बीज). Beej is the 'Causal' entity which may be called 'Atma/ आत्मा' too and mind is 'ling'. With attrition of ling and atma power of Causal arise. Without it self realization cannot take place. The attributeless atma is like 'shav/ शव or dead body'. Without arising of the shakti or power it cannot awaken. In this awakening 'mind/ मन' is the prime instigator. With the activity or kriya of mins alone it arises. 

In the Upnishads it has been said that Atma + Pranav (ॐ ) is Mind(मन). Seed (बीज) or Atma (आत्मा) is enveloped in the Anatm. Mind is limited by senses (इन्द्रियां), therefore Atma = Seed/बीज part of Causal. Major senses (इन्द्रियां) are sight and hearing; Subject (विषय) is shabd (शब्द) or sound or mantra given by Guru.

By the attack of mind, Knowledge of self (atmagyaan/ आत्मज्ञान) arises in Self or atma,

By the attack of Senses, Manasgyan/ मानसज्ञान (knowledge of mind) arises in our Mind (मन),

By the attack of the subject, Outer knowledge arises in our Senses (इन्द्रियां).

Further, it can be state that

The world we perceive due to outside knoweldge is defect (विकार) of Senses,

The world we perceive in knowege of the mind is defect of mind, 

and

The world we perceive in the knowledge of atma is defect of atma.

At the time of knowledge of the self, Atma or self attracts the mind towards itself, mind attracts senses towards itself and senses attract the worldly subjects towards itself. When both mind and senses are neutralized, are still, that is the state of atma. 

Creation runnning towards senses and thus make them conscious (चेतन),

Sense running towards mind make it conscious (चेतन),

and

Mind running towards Self make it conscious (चेतन). 

This conscious Atma is the real 'witness/ साक्षी'. When this consciousness (चेतना) increases and makes atma powerful, then it is known as 'Shiv/ शिव'. Here 'Anand(आनन्द)/ joy' of meeting of Paramshiv (परमशिव) and Shakti is 'Parmanand/ परमानन्द'.  'Anand' is called Bindu/ बिन्दु. Towards the process of creation, Bindu breaks into Visarg (विसर्ग) or two parts. (Thus to realize Anand we will have to reclaim Bindu or join two parts of Visarg again, that is called process of anihilation). Hence Anand will be achieved only during the destruction of the creation or on path of Nirvan (निर्वाण) and not on the path of creation. Bindu is the Cause, Straight line is subtle action, Triangle is also strange part of subtle and that (triangle) in two dimension is the gross action. ................... Shaktanand.

(Renderings from the writings of Pt. Gopinath Kaviraj.) 

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

Chid-Chit-Chetana-Chetan Shakti

Tried to represent the subject in pictorial form with a little explanation, hope readers will understand it better this way. 

In Sapt dashi undivided state (which is Sat), Chidakash form Shunya space, Chid (Param Shiv) exists in yognidra form. When Chid awakens, it becomes Chetan/ chit. Then an idea comes in it to create, at this moment the yog nidra opens up and forst exhalation of creation takes place. With the force of pranic movement of exhalation, Chetan starts to move in the form of Chetan shakti. 

But Since all started from Sat which is pure and light form, the ray of light comprising of particles emanates from the bindu where the idea was generated. The particle of light in the middle looked all around itself and found light only and thought that only light is existing. At this very moment the cosmic mind divided into two parts. One half went with the light and other half with the darkness envelopin the light. So light mind/ man stationed itself in front of the light ray of chetan shakti to guide it while it was propelled from behind by the pranic exhalation of the yognidra state of the param shiv. Thus the first step towards creation took place................Om!.....Shaktanand.

Desire, Knowledge and Action

What do we understand by desire, knowledge and action? Knowledge being ONE, is called as Chitt (चित्त), while action is differential and dual and hence called as Chaitya (चैत्य). Both Chitt and Chaitya though seeming to be different are actually one. The experience of them as differentially is the effect of Maya (माया). But from the Tatvik stand point (तात्विक दृष्टि) they are same,

When knowledge or light (prakash/ प्रकाश) becomes gross it is called Kriya, in the same manner expansion and dilution of Kriya is nothing but Knowledge (Gyan/ ज्ञान). Thus outer movement of knowledge is 'action', inner meaning of action is knowledge. Further, Knowledge is Shiv and Action is Shakti. Both Shiv and Shakti, individually serve no purpose but when they combine then they become meaningful. This is the secret of mantra. Right hand of Shiv is action, left hand of Shiv is knowledge. When Shiva's inherent knowledge form gets activated, it becomes gross, takes up ignorance and acquires 'whitish/ श्वेत' hue which is like moon or is Shukla varna (शुक्ल वर्ण). Shakti with its inherent characteristic of dynamism, due to consciousness of knowledge takes up 'red' colour of conscious Sun. When both of these whiteness of Moon and redness of Sun join together they produce 'golden' hue.

Thus these three, Knowledge, Action and Mixed i.e. White, Red and Golden are considered as three feet under Guru-paduka. Hence Shiv, though knowledge itself is ever involved in action part to unearth Shakti's real self in it, took up Gyan-marg/ ज्ञान मार्ग or path of knowledge or Left hand path of tantra. This is the secret of Kaulik path (कौलिक मार्ग). When knowledge and action representing left and right hand of Shiva become equal or balanced or Sam (सम), it is said to represent the middle or central path which is called 'desire' or Iccha (इच्छा). Desire the cause of both knowledge and action. without desire, we will not indulge in knowledge or action. Desire is Achal (अचल) or Stimit (स्तिमित), hence represents 'seed/ beej (बीज)'. Seed always remains still in the middle, on its one side upwards, sapling/ ankur (अंकुर)  shoots up while on the other lower side root/ jad (जड) is generated. Knowledge expands in 'Nivritti (निवृत्ति)' form and hence called 'root', while action expands outward as 'Pravritti (प्रवृत्ति)'. Nivritti is the direction towards the source while Pravritti is the direction towards creation. Out of the three, Desire, Knowledge and Action, none can exist without the other two.....Om!.....Shaktanand.     

renderings from Tantrik Vangmaya mein Shakt Drishti, written by Pt. Gopinath Kaviraj and translated to Hindi by Pt. Hans Kumar Tiwari.

Seed, Matrika, Naad, Kala, Bindu and Shunya.

Seed, Matrika, Naad, Kala, Bindu and Shunya.

(बीज, मातृका, नाद, कला, बिन्दु और शून्य)

 

Om! Shaktanand.

Anu (अणु) and Sadhana

It is said that when a Guru gives diksha (दीक्षा) to a disciple, first he attracts all the 49 anus (अणु) residing in the disciple into his own. (guru's) body. Purifies them inside himself and replants first 8 anu's back in the disciple. Our whole aplhabet series can be divided into 8 parts and hence are called ashtak varg, namely, अ(A), क(Ka), च(Ca), ट(ṯa), त(Ta), प(Pa), य(Ya), श(ša); All the alphabets comprise of three categories/ series, one is vowels which are 16 in number, namely, अ(a)-आ(ā), इ(e)-ई(ē), उ(u)-ऊ(ū), ऋ(Ri)-ॠ(Rī), लृ(Lri)-लॄ(lr), ए(E)-ऐ(Ai), ओ(O)-औ(Au), अँ(Am)-अः(Ah), comprising of plut and deergh of each alphabet couple and other are consonants out of which 25 come under the aspect of Sun and 9 come under the aspect of fire or agni. Detailing of these varnas are not under scope of discussion here. They are connected with sadhana in a sadhak.  Naturally then one starts thinking as to what these eight anus might be.  As per Srishti Shastra,

a.

8 bindus (बिन्दु) = 1 Suksham-Ati-Suksham (सुक्षम अति सूक्षम) Renu (रेणु),

b.

1 Suksham Ati Suksham Renu (सुक्षम अति सूक्षम) = 1 Suksham Renu (सूक्षम रेणु),

c.

1 Suksham Renu (सूक्षम रेणु) = 1 Renu (रेणु)

d.

8 Renu (रेणु) = 1 Suksham Ati Suksham (सुक्षम अति सूक्षम) Pramanu (परमाणु),

e.

8 Suksham Ati Suksham Parmanu (सूक्षम अति सूक्षम परमाणु) = 1 Suksham Parmanu (सूक्षम परमाणु),

f.

8 Suksham Parmanu (सूक्षम परमाणु)=  1 Parmanu (परमाणु)

g.

3 Parmanu (परमाणु) = 1 Trasrenu (त्रसरेणु),

h.

9 Transrenu (त्रसरेणु) = 1 Suksham Ati Suksham Anu (सूक्षम अति सूक्षम अणु),

i.

8 Suksham Ati Suksham Anu (सूक्षम अति सूक्षम अणु) = 1 Suksham Anu (सूक्षम अणु)

j.

8 Suksham Anu (सूक्षम अणु)= 1 Anu (अणु).

The combination of realm of Anu's is called 'Bhav jagat/ भाव जगत'. Residents of this place live in bhav/ भाव, hence yog/ योग is called Bhav/ भाव oriented.

Suksham Ati Suksham Parmanus (सूक्षम अति सूक्षम परमाणु) build subtle 'devi realm'. Rishi mandal (ऋषि मण्डल) and dev mandal come under it. In Rishi (ऋषि) realm, highly qualified rishis reside while in Dev (देव) realm, permanent divine devatas reside. Here bhav (भाव) and Vichar (विचार) both prevail.

The other name of Chitt (चित्त) is 'Ahamkar(अहंकार)/ ego', through this our world is made.  Chit shakti (चित्त शक्ति) travels down from the Paramshiv, anuttar kala to estaablish in the human beings in the form of 50 matrikas (मातृका) or Vrittis. Vrittis are of two kind, one is Gyat (ज्ञात) or known and other is agyat (अज्ञात) or unknown. Gyan vrittis are associated with ego while Agyat one's slowly come under the knowledge of ego. Both are filled with Chaitanya shakti (चैतन्य शक्ति) or Power of Chaitanya (चैतन्य) or consciousness. Chitt (चित्त) always wants to be in a peaceful state. When we agree or disagree with a arisen vritti, we are causing an uneasy state of Chitt and thus breaking its peaceful equilibrium, where there is no agitation. When we deal with that particular vritti (वृत्ति, through expending of energy through our various senses, we return to the earlier balanced state or samya state of chitt. This state of equanimity s called 'Sukh(सुख) or Shanti(शान्ति)'. Transcendence from Sukh dukh (सुख दुख)/ state is yog. Samvedan-heen-Shanti/ सम्वेदनहीन शान्ति (without any agitation) is called Param Shanti/परम् शान्ति or great peace. Joy or anand which arises from it called Sahajanand, which when becomes more concentrated is called Parmanand/ परमानन्द. 

Karmas in human body are performed in two ways. One is with ego (are performed with ignorance) and second without ego (are performed with knowledge). By performing actions as per the second stage of with knowledge, we reap three benefits:

1.    Freedom from life and death,

2.    Life without dual thinking,

3.    All past karmas get removed. 

 The human body comprises gross and subtle part and 5 koshas (५ कोष) as well. The gross body is made up of Anu (अणु) and subtle comprises of Paramanu (परमाणु). Three powers operate in us, Pran shakti (प्राणशक्ति), Manah Shakti (मनः शक्ति) and Atma shakti (अत्मा शक्ति) which are called Chetan shakti (चेतन शक्ति). It has seven different stage namely Jagrit (जागृत), Swapna (स्वप्न), Sushupti (सुषुप्ती), Turiya (तुरिय), Vaishvik (वैश्विक), Bhagdiya (भगदीय) and Brahmi (ब्रह्मी). Jagrit, swapna and Sushupti are three states of jeeva in the Pashubhav(पशुभाव)/ animal state represented by a traingle; between Sushupati and Turiya is the Bhoopaur or Veerbhaav/ वीरभाव state of jeev; Turiya is represented by three levels and atmas residing here are known as Shudhatma/ शुद्धातमा, Vishudhatma/ विशुद्धातमा and Divyatma/ दिव्यात्मा. Divya bhav/ दिव्य भाव is between Turiya/ तुरिय and Vaishvik. Pashu, Veer and Divya are the three bhavas referred to in tantra generally.   

There are 22 different kinds of bodies explained, one of which is gross or sthool body. In our gross body brain is an extremely complex part which even today is not understood. Brain has seven crore (70,000,000, a jeev who lives in such a big 'City or Pur (पुर)' with so many nerves is called 'Purush') nerves in it. 3 crore carry past experiences/ anubhav, 2 crore carry smriti and 1 crore carry our deep rooted experiences called Samskars. Grey matter contains  15,000,000,000 (15 arab/ ) neurons inside it, Cerebellum contains more than 120,000,000,000 neurons and there are more than 100,000,000,000 helper neurons.They meet in Neuraglama or Brahmrandhra/ ब्रह्मरन्ध्र. Our temporal region which is 25 square inches in space and is about 1/10th of an inch thick and is in two layers. One layes having 2,005,000,000 neurons carry samritis (स्मृति)/ remembrances of present and other layer having about 3,006,500,000 neurons carry samritis (स्मृति)  and Cerebellum is what we call Pingala (पिङ्गला) and Medulla is where Sushumana ends. In Agya chakra, two nadis or nerves arrive, one from outer consciousness part of temporal layer called Chitra/ चित्रा (which is connected with the jyoti mudra in out Chitaakash (चित्ताकाश space between the brows) and second coming from the inner consciousness area of teporal layer is called Poosha (पूषा नाडी) and contains realm of thoughts, paranormal and emotion (bhav/ भाव). Third nerve from Ajna chakra to Medulla which has a roll of nerve floating inside it to one side of which is attached is called Guhyani Nadi (गुह्यनी नाडी) and other end ends in Brahmrandhra or crown of the head. There three centres in the area of knowledge and 7 centres in the realm of karma, they comprise the concept of 10 mahavidyas. What ever energy is produced in our body first goes to meet the physical needs, then whatever is left goes to fulfill intellectual needs and then what ever is left goes to fulfill our atmic needs. Mind causes Beta (β) waves, Intellect or Buddhi causes Delta (δ) waves, Ego causes Theta (θ) waves and Dhyan or meditation produces Alpha (α) waves in us, higher energy wave range from  35 to 100 cps oe hertz are gamma waves (γ).

 

Ishwar is divided into 16 parts, each part of it is called a Kala (कला) or Vidya (विद्या). Pratipada/ प्रतिपदा is 1 kala, Poornima/ पूर्णिमा is poorn kala and Amavasya/ अमावस्य is called Shodashi kala/ षोडषी कला. Krishna/ कृष्ण represented 16 kalas and Radha/ राधा was considered Shaodashi/ षोडषी. Trees are said to 1 kala, birds 2 kalas, ordinary humans 3-7 kalas, higher sadhak 10 kalas, Siddhas (सिद्ध) and avtare purush (अवतारी पुरुष)13 kalas. 

Kundalini awakens in Pranic (प्राणिक) body, realized in Mental (मानसिक) body and rises up in Vigyanmaya (विज्ञानमय) body. After this gross realm finishes and atmic realm starts. The seven chakras are connected with the seven rishis known as starts 'saptrishi'. 1-3 chakras pertain to Jagrit (जागृत), Swapn (स्वप्न) and Sushupti (सुषुप्ति) state while fourth is connected to future. Atma is totally free, mind is partially freee and body totally bound. 

Poojan of statues is the cause of next birth as one has to come back to experience the fruits of past karmas or poojans. For getting free of cycle of birth and death, perform all poojans inside the body. Om!

renderings from 'Kundalini', ......................Shaktanand.

Nitya Leela

 Kalaateet (कालातीत) does not mean to go into Nishkal (निष्कल) state i.e. a state without any kalan (कलन) or sfuran (स्फुरण). But it means to be residing in realm of time or kaal but beyond its effect. Balya avastha (state of child), Paugand (पौगण्ड) state and then Kishore (11-15 years). Lord Krishana 'nitya kishore (eternal kishore/ नित्य किशोर)'. In this state what ever normally happens in our body like, hair, nails, beard, everything is stopped in kishore avastha. 'Nityam Kishor Aiv Sah Bhagwan Antkaantakah (नित्य किशोर ऐव सः भगवान अन्तकान्तकः).'Antak/ अन्तक' means Kaal (काल). His antak, annihilates kaal. That antak is a realm, its everything. It is kaalaateet but within it. What is essential for the world today is to be beyond kaal or time whie living in its realm. It has been achieved in part by saints of different religions but not in its entirety.

In the realm ot time, there is agitation of mind, to go into upper realm. One longs for upper lokas, Mah, Janah, Tap and Satyam realms. When will this longng start, 'when we ener the inner realm'. We need that space (avkaash). In the outer world whatsoever is there, time consumes it. Hence we talk of eternal kishore state, antkantakah (अन्तकान्तकः), antak (अन्तक) of antak (अन्तक). 'Antak/ अन्तक' means Yam/ यम (deity of death), even that is consumed by Kaal or time. Kaal can not stay there, even then there is a hyper space which is called Divya bhoomi or realm. 

The longing which we have talked above is a secret of inner realm. In 'antak', kaal is annihilated. There is no activity of kaal in that open space. Where ever there is kaal, there is bhog, hence realm leela cannot happen there. Spiritual practices, knowledge, devotion, whatsoever, everything is in the realm of kaal. When the great effulgence will arise, all these will disappear. In the higher state, there is no effect of kaal or time. That which is eternal and permanent there is no veil over it. An immence self effulgent space, no effect of time. When one enters great light or effulgence, kaal will wait outside as it cannot enter that light. Inside the great is comlete joy or happiness or anand. Samadhi, Dhyan, Sampragyat, Asampragyat all are in the realm of time. When there is no kaal then what is ned of Samadhi. 

Akhand Mahayog (अखण्ड महायोग) cannot happen in realm of time. Without transcending mind one cannot attain it. For achieving it one has to take support of Kshan (क्षण). When kaal is not operating anywhere, how can be creation and annihilation there. That will be a bound less infinite space. Even if we put in million of creations in it still it will not get filled up. None to obstruct. No contraction, no veils everything removed. All siddhas come under kaal and all Mahapurush are kaalaateet or beyond kaal. 

But for entering that space one needs effort. That Space is nothing but the lotus of one's heart. This is achieved through 'Dahar Vidya/ दहर विद्या'. Space of the heart will open, ati sthan, stage of leela will appear. This will happen when all the karmas will be burnt. Burning of the karmas is with the help of fire, that fire comes from the knowledge. Knowledge is prakash, प्रकाश, it is not hot but cold. Fire of knowledge burns all the karmas. This fire burns only that which are sins, it does not burn good deedsor Vishudh gyan (विशुद्ध ज्ञान). Both heat and cold are inside time, whatever else is, that is beyond time.....ॐ...........Shaktanand.......renderings from Pt. Gopinath Kaviraj writings in 'Shakti Ka Jagran and Kundalini.

         

Kosh Philosophy

As per Shastras of the yore, they have referred to Panchkosha in human beings. They are Annmaya Kosh/ अन्नमयकोष, Pranmaya Kosh/ प्राणमय कोष, Manomaya Kosh/ मनोमय कोष, Vigyan Maya Kosh/ विज्ञानमय कोष and Anandmaya Kosh/ आनन्दमय कोष respectively. All these are inside our sanskars/ संस्कार. We undertake purification of our Sansakars. After this with the grace of the Guru knowledge arises in the Manomayakosh. As knowledge arises, inside the Manomayakosh, Vigyanmaya kosh develops. Till knowledge has not arises, Vigyanmaya kosh cannot spring. We can say that as soon as Vigyanmayakosh arises in some one, we can say with authority that knowledge has arisen in him/ her. It is not bound by Manomaya kosh. Vigyanmaya kosh’s opening means Pure Truth (शुद्ध सत्य), but in our mind Rajogun is also there. The effulgence of pure truth is burning piercing the sanskars of a person. This is known as the light of knowledge (seen in the chitakash in the form of jyoti mudra). This is also called self knowledge (स्वबोध) or super science/ Vigyan (विज्ञान). Whether the person in which this has happens, may or may not know.

When Vigyanmaya Kosh arises, inside it joy/ anand (आनन्द) appears which is in Anandmaya kosh. Sat-Chit-Anand, so first Sat/ सत then Chit/ चित्त and then Anand/ आनन्द. Inkling of Chit is experienced in Vigyanmaya Kosh, after this only Anandmaya kosh arises. There one tastes the anand. In the Koshas of nature, anandmaya kosh is the highest. The highest development of this kosh translates into a state called Jeevanmukt/ जीवनमुक्त. At that time the body itself becomes anandmaya kosh. Now Anand has arisen, after this it is tasted and then its transcended, this finishes the work of this kosh. After this one has to wait (prateeksha) till prarabdh gets exhausted, then one leaves the body.

Manomaya flow is known as overmind. Supermind, Inside us is a flow which is supported or fed by divine power of action. When it arises then you realize yourself as different from others. The natural flow in which panchkoshas are generated is different from this flow. The entity which which we refer to as lord or Bhagwan or Shakti, its effulgence is in all of us. That flow is developed in our mind. The mind when that flow develops in it is called Supermind. ITs above the normal mind. When we develop conscious force (sachetan mann) appears inside us which is on the level of Manomaya kosh. When manomaya appears at that very moment self realization. When self realization dawns then capacity of higher consciousness (ucchatar bodh) also comes. So the mind which is neither Atma, nor Ishwar/ ईश्वर nor Parmeshwar/ परमेश्वर, still inside it divine shakti is acting, is called Supermind. Chitt Shakti (चित्त शक्ति) opens up. Chit shakti plays here.

In Anandmayakosh and Vigyanmaya kosh there is no leela of Chitt Shakti (चित्त शक्ति). When chitt shakti awakens, mind depletes and is relegated to state of ‘witness/ दृष्टा’. Behind the ideas of our mind is our intellect (buddhi/ बुद्धि). This is Vigyanmaya kosh. Work of mind is sankalp (सङ्कल्प) and vikalp (विकल्प). Mind can not exist without thinking or without sankalp or Vikalp. When we talk of Vigyan then we talk of Sankalp but when we talk of lower realms its known as vikalp (विकल्प). Sankalp is idea without any doubt while in Vikalp we have doubt ingrained inside. Mind works both in Manomaya kosh and Vigyanmaya kosh, the major difference is that inside Vigyanmaya kosh all the kriyas are performed  without any doubt while in Manomayakosh it is enacted with ingrained  doubt. That which is called Sankalp or certitude (drid nishchaya/ दृडनिश्चय) comes under Vigyan maya kosh. Thus work of manomaya is sankalp-vikalp (सङ्कल्प-विकल्प) while work of Vigyan (विज्ञान) is only sankalp (सङ्कल्प). Thus in Vigyan there is nishchaytmak buddhi (निश्चयात्मक बुद्धि) and no confusion or opposite thoughts prevail there. Thus doubtless sure knowledge is called Vigyan or Pure knowledge (शुद्ध ज्ञान). Thus is vigyan maya kosh we get strong faith (bodh/ बोध) which is known as intellect (buddhi/ बुद्धि). When this intellect gets purified then in the back ground of anand which arises here, is ‘reflected’ by Dhyan (ध्यान). Its like sun light falling on a wave filled water surface. The reflection is not seen clearly but it keeps on dancing on the surface. This is manomaya and Vigyan maya kosh. Out of this will come anandmaya kosh, after this koshas will finish. Each kosh has its own work and respective vritti (वृत्ति)/ desire.

First mind (मन), then Intellect (बुद्धि) and after that Prakriti (प्राकृति) disappears. (we can say mind and intellect are tools for nature to work with.) At the first stage realization is not stable it wavers. Slowly it becomes stable, then peace appears and after that Anand or joy is experienced. After this Satva, it has two faces, one is pure Satva and other is Prakrit or Natural Satva. First one has only Satva inside it but second one is mixed with Rajasic/ राजसिक and Tamasic/ तामसिक attribute and hence called impure satva. Jeev/जीव is represented by it while Parmeshwar/ परमेश्वर is represented by Pure Satva/ शुद्ध सत्व. .........Om!.....Shaktanand. translated from Hindi work of Pt. Gopinath Kaviraj.         

Kshan (क्षण) and Bindu (बिन्दु)

 Kshan (क्षण) and Bindu (बिन्दु)

Where is Kshan (क्षण)? Where the realm of time ends, Kshan (क्षण) resides there. Where Kshan resides, eternity prevails there. Right now that is in the heart. That which is ideal is nothing but heart. That which is heart is in-fact meaning of Kshan, there all the spaces end and its nirgun (निर्गुण) beyond attributes. But it is not Nishkal (निष्कल), with attributes/ sagun (सगुण) ends there and that is place of heart.😲

But how to achieve this state? It is where two bindu’s become one. One bindu in the white-Sahasrar above Ajna chakra and other in the second red-Sahasrar below Mooladhar chakra. One has to attract the upside bindu downward and lower bondu upward and make them meet or their yog happens. This will happen after piercing of the Kam rajya/ काम राज्य  (realm of desires). Where these two will meet, is called the space of heart. When they meet an non - fragmented light or effulgence will appear. But people will not be able to realize it. That which is combining thread of Sat/ सत्, Chit/ चित्त and Anand/ आनन्द, is that effulgence or advent/ avtaar (अवतार). Heart will be stage for the leela or divine play to enact.

Where the play of boundless shakti will take place and that which is near to Earth, is known as Navmundi asan. This has been generated so that any time a jeev could be attracted from anywhere. After this Uma shakti (उमाशक्ति) and Kumari (कुमारी) shakti are above it. The power which is below all of these is Nav mundi asan. The two bindus will join together, at that time effulgence will be generated. All this will happen in Mahakshan (महाक्षण).

Sat-Chit-Anand is also that but these are the three stages of it. When there is Sad state then there is no sfuran or vibration; when it is Chid state then there is sfuran (स्फुरण) or vibration and it will convert into Anand (आनन्द) later and that will convert into eternal play or Nitya leela and that is the meaning of a Sat-Chit-Anand. All the jeevas of the cosmos will have right over it.

An important thins is amaratv or eternity. Time is akhand or undivided. After divine play he also has to merge into Kaal. Where there is sfuran or vibration there he is under Kaal or time, elsewhere He is eternal.  A time will come when death will not manifest, the group of those jeevas will come there who will have no contact with death. Another which is generally referred in various upnishads is Ati-mrityu (अति मृत्यु). As the Kalikaal (realm of prevailing time) will die down, ati mrityu will arise. After that only completeness / poornata will appear. So normal jeevas will have to attain Ati mrityu first. After that whatever state that will be achieved will be great effulgence (mahaprakash). Inside it there is no spandan or vibration. That will come in Kshan or moment and this ‘Kshan’ will happen in the ‘Mahanisha Kshan/ महाक्षण’. After this there will be no change. On one side of the base (adhaar/ आधार) is Vyashti/ व्यष्टि (individual) and on the other side is Smashti (स्मष्टि)/ entirety. That thing has come to give to humans, some will get it now, some after 10 years some after 10000 years. But all will get that as per their qualification only. Those who will get or not get, but they will keep moving parallel to the realm of time. In the realm of time whosoever will find or may cry for it, that will appear immediately near him howsoever far away one may be. This is know as jeev kalyan or welfare or well-being. This is not a common thing, only condition is vyakulta (व्याकुलता) or extreme restlessness to attain that. Every one has the right but who will be able to exercise it will depend on their qualification. 😎

Between the two bindu of two Sahasrar chakras/ सहस्रार चक्र, is another third bindu. All the three bindus are beyond the realm of time. All the agitated flows or such flows, which are happening, are in the realm of time only. Between the two Sahasrar mentioned above, are the Shad (six) chakra of tantra i.e. from Mooladhar to Ajna. Both the bindus will join in the space of heart and that will be stage of leela (divine) play. This stage is not under time and space. Whosoever will enter into this space, as per their qualification, they will get specific place to sit in the lotus here. All other bindus are in the realm of time. The two mentioned bindus, one above and othere below will constitute a Visarg/ विसर्ग (:), When these two will merge into one, then Heart will open. When this will happen, there will no space for outer world but only inner realm and this is known as space of ‘Ati/ अति’. Kaal/ time is not here. It is between Kaal and that which is without attributes, without vibrations, fully conscious and eternal. This is the stage for enacting of leela or divine play. Without a platform leela can not play out. Thus we can say that upper bindu is Urdhav Kshan/ उर्धव क्षण and lower bindu is adho Kshan/ अधो क्षण and when both of them meet, door to the creation is opened.

That which is formless is in the formless, there is no play there. Where there is kaal or time, there leela of kaal is happening. Akhand Mahayog/ अखण्ड महायोग is connected in part with Kaal realm, all changes are happening in it. While on the other side it is connected with the eternal realm. It has no connection with the outer creation. Science does not have the power to reach this far......ॐ...........Shaktanand.🙋👏

from 'Shakti Ka Jagran Aur Kundalini', from Hindi translation of Pt. Gopinath Kaviraj's writings.  

Need of Diksha (initiation)

For acquiring knowledge of Sankhya or Vedanta, there is no need of any initiation. But for the knowledge of Parmeshwat you need same. The knowledge which resides in Paramshiv, a disciple receives its little particle during initiation from which he develops great knowledge. This is known as divine knowledge and in the root of it is Parmeshwar. During inititaton, Guru makes this knowledge flow in the disciple. Till we are under the snare of the idea of this body, the knowledge cannot come only from Parmeshwar but through anyone human guru, Siddh guru or Divya guru. Though the entities of all these guru forms are different but the essence is one only. Ordinary disciple gets human form Guru, higher qualified disciple gets Siddh guru and still higher one may get siddh guru. Basic gurus are conveyors of knowledge. 

Till the body consciousness is not removed, knowledg in real sense cannot dawn. Depending upon the qualification of a disciple, specific kriya appears for them, this is known as secret of diksha. If Shaktipaat is strong then along with flow of shakti, Shivatva is also attained. One does not have to do any special labour for it. If shaktipaat is a little less, then Pratibha Gyan arises, meaning one does not need an outer guru, the knowledge arises from within. This is known as Aupnishdik knowledge which is called intellligence/ Pratibha (प्रतिभा). If Shaktipaat is more weaker, then outer guru is needed. In this even after initiation when guru passes knowledge into the disciple, the disciple still has to work on it. Guru after giving knowledge, removes Paurush Agyaan/ अज्ञान (ignorance) but the ignorance of body consciousness has to be removed with practice of kriya/ sadhana. While having body consciousness, one needs to do sadhana. 

One has to know what is the meaning of Chaitanya (चैतन्य), Samvit (सम्वित), Pran (प्राण) and Prakriti (प्राकृति). Samvit is other name of Chit shakti and is same as called Chaitanya (चैतन्य). Whether any thing is in conscious or unconcsious state, Chit/ चित्त is always there but Chaitanya/ चैतन्य resides only in the conscious state. For example Sun's rays are spread all over but they are readily reflected in a clear surface than a dusty or unclear surface. Thus we can say Chit/ चित्त resides everywhere while consciousness/ Chetana (चेतना) reside only in the consciousness bearing entities.

Now comes Samvit (सम्वित). Apar/ अपर (worldly) name of Chit shakti is Samvit but it remains in the form of Samvit till the process of creation has not started. As per Tantrik principles, Aham carries A (अ) and Ha(ह). 'A/ अ' is vishudh prakash/ light or Chit shakti while 'Ha/ ह' is called Vimarsh kala (विमर्श कला). From prakash to vimarsh lie the whole range of alphabets/ matrika (मातृका) shaktis. In the Vimarsh is the development of Pran. Without the development of Pran/ प्राण, i-ness cannot dawn in a physical body. First state is complete () aham (). During this state whole creation come under Aham (अहम्), hence its called poorn (पूर्ण). But when lord limits himself, a curtain or veil is generated, then a traid appears in the creation. One side is jeev or Chid anu (चिद अणु) and on the other side is great veil (vishaal avaran/ विशाल आवरण). At that moment the anu form jeev is the witness/ drashta (दृष्टा). Then that great veil is seen as big Shunya (शुन्य) or void. The connection between the two is in the form of sight/ drishti. Then in the great void due to the instigatin of Paravaak (परावाक) various forms or scenes (drishya/ दृष्य) are displayed, then chid anu becomes their witness. When it gets attracted by any one scene or form, it embraces that and wants to make it as its own. At this very first moment, Pran/ प्राण arises. Then it starts developing more and more.

Chiatanya or consciousness is coneected with Pran. But Pure chit (विशुद्ध चित्त) has no connection with it. While effulgence form pure chitt starts moving towards vimarsh during the process of creation, there is no chaitanya there but a flow in that direction is certainly there. 

That which we take as pran, that becomes active only during start of cosmic creation. At the base of creation is Ether/ akaash (आकाश), after that comes element of Air/ वायु which appears in the form of Pran but it has no connection beyond creation but is effulgence itself. Shudh chit (शुद्ध चित्त) is unmanifested when when sfuran occurs init only then one gets the information of light or effulgence. Whenone joins with this effulgence anand is attained. This is the second alphabet 'aa/ आ' of devnagri script and develops from 'a/ अ'. From this anand, desire arises which is cause of creation. By desire we mean all the three lements of desire, knowledge and action. After attainment upto this level, 'ha/ ह' stops the waves of Vimarsh shakti (विमर्श शक्ति). This poorn aham is active in its own play. Because of this freedom of Poorn aham, Idam (many) manifest. This is in a way realm of Mahakaal (महाकाल). Past, Present and Future disappear, the whole creaton appears or is experienced in the form of idam or many. Here Ahm (अहम्) appears in the form Idam. After this Brahmi creation (ब्राह्मी सृष्टि) appears in many forms..........Om!     

from 'Shakti Ka Jagran Aur Kundalini', written by Pt. Gopinath Kaviraj.

  

Yogi (जोगी)

This poem was recited to me many years back by a family elder, who told that they used to have this poem in their books in school. So it must be from 1940-50 era. Title of the poem is 'Yogi' and is written in devnagri script. One is sure that all readers will like it for its simplicity and message therein.  

जोगी

कल सुबह मतलए (उगता) ताबां से जब आलम बुक्काए नूर् हुआ,

सब चांद सितारे मांद हुए खुरशीद (सूर्य) का नूर जुहूर हुआ।

मस्ताना हवायें गुलशन थीं जानाना आदायें गुलबन (फूल) थी,

हर वादी वादी ऐमन (घाटी) थी हर कोह (पर्वत) पे नूर समाया था।

जब वादे (हवा) सबा (सुबह) मिजराब बनी हर शाख मिसाले रबाब बनी,

शमशाद ओ चिनार सितार बने हर सरो सुमन तम्बूर (बैंड) हुआ।

सब तायर मिल कर गाने लगे इरफान (भक्ति) की तानें उडाने लगे,

अषजार (पेड) भी वजद में आने लगे दिलकश वो समये तम्बूर हुआ।

सबजे (हरियाली) ने बसात (कालीन) बिछायी थी और बजमे (मिलन) सरूर (आनन्द) समाई थी,

बन में गुलशन में आङ्गन में फर्शे सञ्जाब (कपडा) वसमूल हुआ।

था दिलकश मञ्जर (दृष्य) दश्ता (भूलना) जबल और चाल सबा (सुबह) की मस्ताना,

इस हाल में एक पहाडी पर जा निकला ॑नाजर॑ दीवाना।

चीलों ने झंडे गाडे थे पर्वत पर छौनी छाइ थी,

थे खेमे डेरे बादल के कोरे ने कनात बिछाइ थी।

जहां बर्फ के तोंदे गलते थे चांदी के फव्वारे चलते थे,

चशमे सीमात (मरकरी/ पारद) उगलते थे नालों ने धूम मचाई थी।

यहां कुल्लाए कोह रहता था इक मस्त कलन्दर वैरागी,

थी राख जटा में योगी के और अङ्ग विभूत समायी थी।

था राख का योगी का बिस्तर और राख का पीराहन (कपडा) तन पर,

थी एक लङ्गोटी जेवे (सजावट) कमर जो घुटनों तक लटकाई थी।

सब खल्के (दुनिया) खुदा से बेगाना वो मस्त कलन्दर दीवाना,

बैठा था जोगी मस्ताना आंखों में मस्ती छाई थी।

जोगी से आंखें चार हुई और झुक के मैने सलाम किया,

तब आंख उठा कर नाजर से यूं बनवासी ने कलाम किया।

क्यों बाबा नाहक जोगी को तुम किस लिये आ के सताते हो,

हम पंख पखेरू बनवासी तुम जाल में आन फंसाते हो।

हम हिरसों (इच्छा) हवा को छोड चुके इस नगरी से मुंह मोड चुके,

हम जो जञ्जीरें तोड चुके तुम लाके वही पहनाते हो।

तुम पूजा करते हो धन की हम सेवा करते हैं साजन की,

हम जोत जगाते हैं मन की तुम आके उसे बुझाते हो।

संसार से यह मुख फेरा है मन में साजन का डेरा है,

यहां आंख लगी है प्रियतम से तुम किस से आंख लडाते हो।

उस मस्त कलन्दर जोगी ने जब नाजर को ये आताब (सम्बोधन) किया,

कुछ देर तो हम खामोश रहे फिर जोगी से यह मताब (बात) किया।

हम हैं परदेसी सीलानी (यात्री) मत नाहक तैश मे आ जोगी,

हम आती थे तेरे दर्शन को चितवन पर मैल न ला जोगी।

आबादी से मुंह फेरा क्यों पर्बत पे किया डेरा क्यूं,

हर मैह्फिल में हर मंजिल में हर दिल में है नूरे खुदा जोगी।

क्या मस्जिद में क्या मन्दिर में सब जल्वा है वो अल्लाह का,

पर्बत में नगर में सागर में हर उत्तरा है हरजा (सब जगह) जोगी।

जी शहर में खूब बहलता है वहां हुसन पे इशक मचलता है,

वहां प्रेम का सागर चलता है चल दिल की प्यास भुजा जोगी।

वा दिल का गुञ्जा खिलता है हर रंग पे मौमन (सभ्य पुरुष) मिलता है,

चल शहर में शंख बजा जोगी चल बाजार में धूनी रमा जोगी।

जोगी का जवाबः

इन चिकनी चुपडी बातों से मत जोगी को फुसला बाबा,

जो आग बुझाई जतनों से फिर उस पर न तेल गिरा बाबा।

है शहरों में गुलो शोर बहुत और हिरसो (लालच) हवा का जोर बहुत,

बसते हैं नगर मे चोर बहुत साधु की है बन मे जा बाबा।

है शहर मे शोरश नफ्सानी (दुनियावी) जङ्गल में है जलवा रूहानी,

है नगरी डगरी कसरत की बन वहदत का दरिया बाबा।

हम जङ्गल् के फल खाते हैं चशमों से प्यास बुझाते हैं,

राजा के न द्वारे जाते हैं परजा की ना परवाह बाबा।

सिर पर आकाश का मण्डल है धरती पे सुहानी मख्मल है,

दिन को सूरज की महफिल है शब को तारों की सभा बाबा।

जब झूम के यहां घन (बादल) आते हैं मस्ती का रङ्ग जमाते हैं,

चशमे तम्बूल (तबला) बजाती हैं गाती है मलहार वन बाबा।

यहां पंछी मिल कर गाते हैं प्रीतम का सन्देश सुनाते हैं॑

या रूप अनूप दिखाते हैं फल फूल और बरग गया बाबा।

है पेट का हर ध्यान तुम्हें और याद नहीं भगवान तुम्हें,

सिल पत्थर ईंट मकान तुम्हें देते हैं सखी से छुडा बाबा।

तन मन को धन में लगाते हो प्रीतम को दिल् से भुलाते हो,

माटी मे लाल गंवाते हो तुम बन्दे हिलसो हवा (ईच्छा रूपी हवा) बाबा।

धन दौलत आनी जानी है यह दुनिया राम कहानी है,

यह आलम (सृष्टि) फानी फानी है बाकी है जाते खुदा बाबा।

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