Chakras, Nadi and Koshas

 

                                                               ******💥😎🙋🙏******

 A new video on Laal Kitab, Rup Chand Joshi ji on the following link.

https://youtu.be/bN4edzjhba0?si=6Hz6R5sUvgK1vZTh

It is in Hindi, interested may visit to follow the great tradition in hte family.

Om!......Shaktanand. 

Complete Freedom - (पूर्ण स्वातन्त्रय)

08.03.49.

It is the prime duty of a yogi to move from outside to inside. Outer gaze is filled with ignorance and has to be let abandoned while inward gaze (आन्त्रिक दृष्टि) is filled with knowledge, taking support of which one has to  move inwards. Inner realm (अन्तर राज्य) is also known as Bhav jagat or realm (भाव जगत). Development of Bhav (भाव), rising of goal (लक्ष्य उन्मेष), entry into the heart and inner movement, all are one and same thing.

When one enters Bhav (भाव), at that very moment goal becomes visible and inner movement starts. One moves from the bindu on the circumference to the central bindu of the circle (as shown in above sketch). This is movement from bhav (भाव) to mahabhav (महाभाव) or yog siddhi (योग सिद्धि). If anyone who has attained Mahabhav through navel passage, attaining mahagyan (महाग्यान) could establish in Parmaprakriti (परमा प्राकृति), then afterwards even in imaciated or weak state also, he will have capacity to rest in that realm. 

It is essential to have separate experience of Parma prakriti (परमा प्राकृति) and Mahabhav. Yogi (योगि) who pierces Navel path (नाभि पथ), open the realm to Parmaprakriti (परमा प्राकृति). This is the place of expereincing Anand in totality. Without any dearth or wants, none has entered this place yet, hence Mahabhav (महाभाव) realm has been understood to be the pinnacle (चरम) till now. Best yogi has till now risen upto this state only. 

Meaning of inner movement is to reach centre of the heart. After that there is no movement. After entering into Bhav (भाव), outer world disappears; after entering into Mahabhav (महाभाव), inner world knowledge also disappears. This piercing is the idealistic goal (आदर्श लक्ष्य) of any yogi. This is the ultimate truth, this is where 'I', 'My' and 'Me' etc disappear for ever. 

Only Brahm is beyond kaal (काल).When Bhav and Gun join, then Mahabhav and Brahm join. After piercing inner realm, no movement is left, no karm is left. This movement less movement (गतिहीन गति/ gatiheen gati), actionless action (कर्महीन कर्म/ karmviheen karm) joins Mahamaya (महामाया) with Brahm (ब्रह्म) thorugh an unseen cord. 

At that moment Kaal rajya (काल राज्य), Mayarajya (माया राज्य) and Brahm (ब्रह्म), nothing exists as separate. At that moment 'Yogi himself is Brahm'. Mahamaya (महामाया) is based on him or supported by him only. In this state, real freedom arises and this is Mahayog (महायोग) with Akhand (अखण्ड).  (from the writing of  Pt. Gopinath Kaviraj).

Shaktananda.........Om!  

  

                  Thanks very much to all 

        

            blog followers, readers  and friends 

              for making today, 1st April,25

                               a historic day

                        as we crossed a great mile stone of

                               4 0 0, 0 0 0 

               

                  (Four Hundred thousand)       

                                footfalls.

 

From the first article on May 25th, 2011, blog

has come through a long journey till now, with 

all your support. Hope to continue sharing 

more interesting, meaningful knowledge on 

Tantra and Yog. 

 

            💪💥💓😇

               Om! ...... Shaktanand.

30.03.1938.

Grace or kripa (कृपा) is totally independent, not bound by anything. No conditions, no excuses, which is a privilege of that completeness or poorn (पूर्ण).

Ishwar cannot provide grace, people misunderstand fruit of karma as grace, which gives pain and pleasure both. This happens because we perform action with fruit in mind. But when the action is performed with complete indifference then grace descends.

Siddhi = Power of pleasure from the duality of pain and pleasure. = Exaltation or aishwarya (ऐश्वर्य) or Vibhoti (विभुति).

Through generosity, Guru gives seed of knowledge to his disciple. This seed is both knowledge as well as ignorance because it depends upon the ability of the disciple. Mukti (मुक्ति) or total freedom = power of knowledge of duality of ignorance and knowledge.

Anandmaya also gives something. It too is dependent upon disciple’s ability, hence it is not grace. Here both anand (joy) and pain are present. That which is independent of one’s ability is grace.

Pramanand (परमानन्द) = (Anand/आनन्द + Niranand/ निरानन्द) joint form.

Poornsam (पूर्णसम/ like complete) provides neutral sentiment (तटस्थ भाव/ tasath bhaav).

None can give fullness or poornatva (पूर्णत्व). Only poorna (पूर्ण) can give completeness (पूर्णत्व). On whomsoever this completeness falls, it makes them feel like complete and later on makes them poorn. That which does not lead to completeness is itself not complete.

Whole creation is due to desire of poorn (पूर्ण). Therefore, it is felt everywhere in the creation. Depending upon it only, Purush (पुरुष) works, Ishwar gives knowledge, bhakta experiences anand, Lord gives anand. Poorn (पूर्ण) can give grace taking support of both states of Ishwar bhav (इश्वर भाव) or without it.

Ishwar (इश्वर) himself can only provide fruit of good or bad karmas performed by us. But in fully exalted Ishwar form, no karmas are there, there it can provide siddhis. These are also not free pf pain, though ishwar does not give pain.

Pleasure (सुख/ sukh) can be fruit of karma or it can be fruit of grace of poorn (पूर्ण) in the form of Ishwar (इश्वर). Poorn (पूर्ण) can see everywhere but Ishwar cannot. In the base of all, good deeds (पुण्य कर्म/ punya karma) are essential.

Poorn (पूर्ण) provides kripa (कृपा) or grace through the form of Guru (गुरु). Guru provides knowledge to the disciple as per her ability (disciple’s). Without gauging his capability, Guru cannot provide anything in the disciples form vessel.

Those who have the seed of anand inside themselves can be provided with anand. This is seed of bhakti. Those who cannot be provided this anand because they do not have its seed inside themselves are called dry kevali (शुष्क केवली/ shushk kevali). But poorn can give that too and this capacity is beyond Bhagwan. Poorn provides grace by taking support of bhav of peace or equanimity. Seeing this Parmeshwar (परमेशवर) provides grace while Poorn sees the seed of peace and equanimity everywhere.

After this comes the complete Atmanand (अत्मानन्द). This is called ultimate kripa (कृपा) or grace. Here alone one would understand that kripa of poorn (पूर्ण) alone is grace. That which is not complete or is apporn generates duality of cause and effect. Apoorn (अपूर्ण) is under destiny (bhagya) while poorn is totally independent.

Fruit of Apoorn (apoorn) has both increase and decrease. For example, if we offer something out of our pocket in charity in this world, then it will decrease the mount of money in our pocket in this world but increase our material wealth in th next. But in case of poorn, there is no change at all. Poorn (पूर्ण) has such a quality that even after giving it remains complete and what ever comes out of it also complete. This feeling is manifest in whole of the creation, which itself is apoorn (अपूर्ण). 

Thus poorn is felt wherever Apoorn exists. Aporn (अपूर्ण) Infact is always dissatisfied or not satiated. While poorn (पूर्ण) has no bhav of satisfaction or dis-satisfaction inside it because it is always ‘just as it is’, never changing, it is beyond both.  …….from writings of Pt. Gopinath Kaviraj…………….Om!

Inner Guru Darshan :-

On realizing the insight into spiritual practice, one became aware of both inner and outer form (आन्त्रिक एवं बाहिय रूप) of the guru. The physical bodied guru-form is the outer manifestation of the guru tattva (गुरु तत्त्व). Outer guru’s importance is known everywhere but inner guru’s form is actually real and important.

By opening our eyes, taking help of the outer light, we see all the objects around us. But on closing our eyes, the outer object filled world disappears and one sees only a dark objectless, ignorance filled world manifestation. On closing one’s eyes, in normal state, all the different thoughts suppressed in the mind may be launched, but nothing is seen here.  

The space of dark objectless sight which we enter on closing our eyes, that is our inner world. As our self is lost in that darkness, that itself is the curtain or veil of ignorance form cloud (अज्ञान रूपी मेघ) on our chitt. The inner Sun of a practitioner is covered by this very cloud. In this effulgence less (प्रकाशहीन) state, one’s inner world (अन्तर जगत) seems to be drowned. To see it, various things are needed.  

First of all is the desire to see it. In the absence of this desire, the propensity of pulsation (स्फुरण/ स्पन्दन) is never initiated. To see the divine, one needs eyes. One has desire but not the eyes to see it, in this state too one cannot have the darshan. Thirdly, one has desire, one has particular sight too but inner world is not lighted, in this state too one will not be able to see anything. Hence to see the inner world, light or effulgence (प्रकाश) is also important and essential.

In the inner realm, after desire of Guru darshan (गुरु दर्शन), a special developed gaze or eye sight is needed. In the unknown depths of the inner world, gross eyes cannot see. Outside these physical eyes (चर्म चक्षु), are the eye lids which open and close automatically. These eyelids (पलकें) cannot see without movement or batting or remain open continuously. Gross eyes can see only in one specific direction at a time. They cannot see in all the four directions, up and down simultaneously. Gross eyes can see Sun (सूर्य), Moon (चन्द्र), electricity (विद्युत) and fire (अग्नि), only in the outer light, but in the inner realm, this outer light cannot travel.

To see the inner realm, one needs eyes of knowledge (अन्तर चक्षु/ antar chakshu). Once one attains the eye of knowledge, it never closes because they have no eyelids over to cover them. They keep open all the time. These eyes can see in all the direction simultaneously. They are not limited by time and space even. These eyes do not need outer light. They can have darshan of desired divinity form in the light of one’s own inner self.

The cloud cover which veils the inner Sun, experiences pulsation (स्पन्दन/ kshobh), due to focusing of eye of knowledge and desire of having guru darshan in the antarakash (अन्तराकाश/ inner realm or space).

In the gross world, the cloud cover, which veils the gross Sun gets cleared due to the gusts of winds of gross world. Ordinary air is present everywhere but inner cloud covers does not get removed by the outer air or the wind. That can be removed with the help of a special air or wind. The eye of knowledge which is focused on the inner realm that is equipped with desire form pulsation. This desire is not made of letters or words. When mind is fully desire less, then language disappears and alphabets also merge inside (into their cause).

In this state, goalless desire arises. In this desire ‘I should have darshan of Guru’, such word formed thought does not arise, instead pulsation (स्फुरण) of swabhav, awakens the eye of knowledge automatically as a river itself flows with great speed to meet the ocean. Hence eye of knowledge itself with the help of its subtle waves of power (शक्ति/ shakti) breaks the cloud cover (of ignorance) just by its gaze. For this desire less state of mind or completely focused state of mind, is essential.

When does mind become desire less or perfectly still? Above the both (physical) eyes, a little inward is the place of pure mind. In the middle of which is a centre which is called ‘Bindu’. The more our goal, meets this bindu, in that very percentage our mind is decimated. When goal and bindu (बिन्दु) meet completely, then third eye (तृत्य नेत्र) opens. Goal itself is explained in the form of desire.

Due to striking of the gaze of eye of knowledge, the cloud cover over the inner realm is removed and light equal to millions of Sun arises. This jyoti (ज्योति) is the form or representation of pure satva (शुद्ध सत्व/ shudh satva).

Whatever is seen after opening of eye of knowledge (ज्ञान चक्षु) is pure satva. There is no form inside it. Desire itself takes the form of flow of swabhav. The desire of guru darshan itself sees this pure satva in the form of Guru. The desire gets satiated with this form darshan and after that, form of guru again disappears.

There is particular sequence in the development of Guru’s form inside. Firstly with the help of Jyoti inner realm (अन्तराकाश/ antarakash) is lighted. Our eye of knowledge does not focus on it immediately. They slowly develop power to see in its centre.

Along with it one must understand that Guru is very much excited and present in the inner realm (निरोधिका/ nirodhika) to give darshan (to disciple).

Innumerable form are existing in the inner realm. In essence that alone is the real formless realm. The normal meaning of formless is not right, the real meaning of formless is that where all forms are together or merged. None of the form is separate. This effulgence (प्रकाश) (alok) itself is Brahmlok (ब्रह्मलोक). In it everything is present. Whatever has been lost in the outer world is found here.  Even this brahm lok (realm of Brahm) is equal to nothing but a smallest particle of effulgence (प्रकाश) of guru’s nail (नखद्युति).

Whatever is seen before darshan of light form Guru, is no dhyan attainment.

Natural dhyan is done with the help of pulsation (स्फुरण/ स्पन्दन). Outer form dependent dhyan or that which is done with the help of inner dharanas (धारणा), is not natural dhyan. That dhyan is not dhyan even in language. That in fact is the lowest form of dhyan. This effulgence (प्रकाश) itself is explained in ‘esoteric (गूढ/ goodh)’ indication in the tantras as ‘pulsation (स्पन्दन)’.

When guru darshan is received in the inner antar-akash, then it is not possible to see the effulgence (प्रकाश). In this state, entering the effulgence (प्रकाश), the sadhak himself becomes effulgence (प्रकाश). Whatever happens there now is guru darshan.

Those who cannot enter this effulgence (प्रकाश) get merged. They cannot experience omni-present guru form. They simply keep lying in an unconscious type state in this effulgence (प्रकाश).

That realm which is established inside is vast. It is without any cause. Had it not been there than with innumerable events even a Jeev could not have achieved anything. This effulgence (प्रकाश) or pulsation (स्फुरण) is the real grace of the guru.

It is one’s duty prostrate to guru after darshan in inner space (अन्तराकाश) atarakash). By prostration, disciples upper directed flow passing through forehead reaches the feet of guru (निरोधिका/ in Nirodhika) and then moves to Guru’s forehead. This is atmic request to one’s guru. In other words the disciple leaving behind all effort (कर्म पथ छोड कर/ karm path chod kar) puts oneself in the extremely upward flow becomes totally at peace (without any kind of effort). Then this purified flow again descends from Guru’s forehead, passing though his feet (गुरु पद्म) enters onto the forehead of the disciple. This is the Prasad (प्रसाद) of Guru’s poojan.

Inner guru form has no smell of its own. They get scented with the fragrance of disciple’s sadhana. They are always bathing in the nectar flow generated inside the disciple.

Guru form is lighted with the effulgence (प्रकाश) of the disciple, fanned by the ceremonial whisk (चंवर/ chawar) provided by the air produced by the pulsation of disciples awakened consciousness and get great-pleasure (आन्नद/ anand) from it.

Gross eyes (स्थूल नेत्र) sees all in the presence of the light of the outer Sun. This effulgence (प्रकाश) (प्रकाश) is of the form of fire. Because ray of this Sun is hot (तप्त) like fire. Gross moon rays are also a form of Fire as they also carry Sun’s rays only.

On closing these gross eyes, the objectless darkness filled realm is seen by one’s mind. This is called subtle realm (सूक्षम जगत/ suksham jagat). When these inner realm eyes are closed then intellect see the causal world (कारण जगत/ karan jagat).

On closing the eyes of intellect (बुद्धि/ buddhi), eyes of experience (बोध/ bodh) open. Here inner Sun, moon or Agni’s light holds no importance. With the effulgence (प्रकाश) of this inner most realm, outer and inner Sun, Moon and Fire light up. In this Brahm Jyoti only, the real Guru Darshan (गुरु दर्शन) take place… (from the writings of Gopinth Kaviraj translated by SN Khandelwal)..Om!

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