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।

----------------------------ॐ---------------------------------

Kalaa (कला) and Darshan (दर्शन)

From Nishkal (निष्कल)-->Object (वस्तु)-->Light (प्रकाश)-->Kala (कला)--> Jyoti (ज्योति). 16 Kalas in the form of electrified particles come together in the form of a bindu. If bindu has sixteen kalas it is stable but if it has 15 kalas then it unstable i.e. it forms, it breaks and forms again. This bindu is the eye in the forehead which is known as Divya chakshu. During diksha due to touch of brahm-shakti (ब्रह्म शक्ति) of guru with 16 kala bindu, Amrit kala (अमृत कला) breaks and percolates downward. A human body has 8 kalas already put inside. When amrit kala descends, which is known as Bindu patan (बिन्दु पतन) , it develops these 8 kalas. Development of these 8 kalas, is known as development of Divine ( Divya/ दिव्य) eye (chakshu/ चक्षु). This can see divines (दिव्यगण) only in the front. Later as it develops further, then all around sight () is attained because at this moment Bindu, radius and circumference all are developed.

On closing our eyes, darkness is seen. It is a veil between 12^th and 13^th kala. When all the 16 kalas have been developed, then even on closing one’s eyes, only light is seen, darkness disappears forever. Kala (कला) develops into jyoti (ज्योति), when jyoti develops to its fullest, it fills up all the space or becomes vyapak, then whole body becomes self effulgent and hence no shadow is seen.

Kala (कला) generally leaks through mouth and eyes. Its consumed by Agni (अग्नि) or fire. Agni which consumes the kalas is also called Kaal (काल)/ . Gaze when directed outward, spreads all around but when it is directed inward, then it generates focus. This focus is in-fact power of Chitt (चित्त) which is in the form of Jyoti (ज्योति) representing subtle body. Celibacy (ब्रह्मचर्य), Kriya (क्रिया) etc. is used for purification of mind and development of kalas.

Darshan of any dev is not achieved because of impurity of mind (मन), of chitt (चित्त), of kalas (कला). Impurities lead to outside gross darshan.

When outside bhav gets removed then establishment in gross darshan occurs.

When karm (कर्म) is developed, then causal element dev (देव) darshan (दर्शन) is achieved.

When karma (कर्म) reaches its end and first level of knowledge arises then dev-dashan is achieved. On dev darshan, upasana (उपासना) starts.

When upasana (उपासना) develops, dev (देव) is seen as Atma (आत्मा).

When upasana finishes, then second level of knowledge arises and one achieves Purush Kaivalya (पुरुष कैवल्य) or atma darshan.

When this knowledge develops, then atma darshan becomes parmatma darshan (परमात्म दर्शन).

At the end of this knowledge or Bhakti, establishment on the parmatama is achieved. When Bhakti arises, Parmatma (परमात्मा) converts to Poorn Brahm (पूर्ण ब्रह्म).

When Brahm vidya (ब्रह्म विद्या)is achieved, then complete Brahm darshan (ब्रह्म दर्शन) is achieved.  End of Brahm Darshan is known as Poorn Brahm (पूर्ण-ब्रह्म).   Om! .............Shaktanand.

translated from the writings of Pt. Gopinath Kaviraj.

Kshan (moment), Sankalp (resolve), Vikalp(opposite), Atma-Samarpan(real surrender)

Kshan/ क्षण  (moment), Sankalp/ सङ्कल्प (resolve), Vikalp/ विकल्प (opposite of Sankalp), Atma-Samarpan/ आत्म समर्पण (real surrender):

Kshan (क्षण) or moment is a very important part of spiritual practice for any serious practitioner. It is in the presence of a Guru, one should try to follow all the ideals he follows. This following of guru's instructions always is the meaning of Kshan(क्षण)/ moment. All instructions of guru should be followed with complete punctuality, at least one should try maximum to follow them. Akhand Mahayog of Gyan ganj is about Kshan (क्षण) only. We need Kshan, kshan means 'punctuality' i.e. punctuality to the point of time. Kshan is utmost important, everything happens in the Kshan (क्षण). One should always think welfare of the whole world. 

In our life, we decide to do something, which is called 'Sankalp/ सङ्कल्प'. Sometime we attain success and some time not. Then question becomes whether we should do sankalp or not? When we make a sankalp to perform something, then if we do not do that then Satva (सत्व) will not flourish in us, instead rajogun (रजोगुण) and tamogun (तमोगुण) will increase. Important thing is to transced Rajogun (रजोगुण) and Tamogun (तमोगुण) and establish in Satvagun (सत्वगुण). One must be Satya Sankalp (सत्य सङ्कल्प). If this happens only then there will be development of Shakti in us. 'Let there be light and there was light', this is the success of Sankalp only in the bible. After doing sankalp and acting on it, one achieves the goal, this is known as personal siddhi and after this comes Vyapak siddhi (व्यापक सिद्धि). One should perform sankalp (सङ्कल्प) in a manner in which you can yourself fulfill it, if one does not have the capacity to fulfill it then rather not committ to any sankalp (सङ्कल्प).

When we get anything opposite to our sankalp (सङ्कल्प) that is called Vikalp (विकल्प). But in the end neither Sankalp survives nor vikalp. Where there is no sankalp (सङ्कल्प) there is no vikalp (विकल्प) even. While performing action after doing sankalp, what ever opposite thing comes that is vikalp, inside that one should perform sankalp to not heed to that. Never start anything without performing sankalp, because if we do it then our goal will not get attained. After doing Sankalp, till the goal is achieved, keep at it and do not involve in anything else. Small resolves lead us to make bigger resolves in life. Hence resolve making is essential in life. Even creator made resolve to create.

Atmasamarpan (आत्म-समर्पण) means capacity to surrender (one's ego). One should practice it in small-small things in life. After surrendering smaller 'I', one attains bigger 'I'. None can perform it forcefully but only on one's own volition. All of us born with different sanskars, some with good and some with bad. Those who have come with good sanskars of previous life, in their case, all of a sudden the doors open and one falls into the current automatically, wihtout any effort. It does not happen with all but with only a few. Om! ........Shaktanand. 

from Shakti ka Jagran aur Kundalini, written by Pt. Gopinath Kaviraj.

Kundalini Rising

Other name of Kundalini/ कुण्डलिनि is Bindu/ बिन्दु. Its is also called Chidakash (चिदाकाश). This is the mahamaya or most illusioary power of Parma Ishwar, the lord. It has two powers, one is Chid (चिद) and other is Achid (अचिद). Chid power is known as Chit Shakti (चित्तशक्ति) which is same as Parmeshwar, also known as form of self. While Bindu form power also belongs to Parmeshwar and is called Achid Shakti. It is called Parigrah (परिग्रह) shakti and is not just impure like maya. 

Maya is the creator of impure creation which gets created because of the effect of Parmeshwar while Mahamaya (महामाया) or Bindu (बिन्दु) or Kundalini (कुण्डलिनि) is creator of cosmos. Pure creation appears due to inner sankalp/ सङ्कल्प of the lord. Both pure and impure creations are jad (जड) or without consciousness and gets affected by Savikalp/ सविकल्प (admitting of distinctions, alternatives) knowledge, while pure creation is not affected by it. Bindu is created due to the nirvikalp/ निर्विकल्प (enlightened, peaceful, liberated) knowledge of the lord. But maya is not affected by this kind of knowledge of the lord. Maya is under the control of Ishwar (इश्वर). This is the cause of mayic world. Ishwar with the help of avikalp (without alternatives) knowledge causes agitation in Maya, which converts it into activity, in the illusonary world.

Ishwar/ इश्वर can agitate Bindu. Bindu and Mahamaya/ महामाया are under the knowledg of Ishwar. At the start of creation becuase of the effect of knowledge of Parmeshwar/ परमेश्वर, Bindu/ बिन्दु gets agitated giving indication of creation of pure creation. Bindu is called Parigrah Shakti/ परिग्रह शक्ति (shakti which collects or assimilates) and is the main aid or upadan (उपादान).  Chit shakti (चित्त शक्ति) is the power which carries karm. It is different from Chidatma Shakti/ चिदात्म शक्ति. Bindu or Kundalini is the cause of pure body or deh which is also known as Vaindav deh/ वैन्दव देह (Pure Body). Maya is the cause of impure body/ मलिन देह. Due to the power of grace of the Parmeshwar (परमेश्वर) or Lord, Bindu or Jyoti/ ज्योति or effulgence converts into a form, which is known as Gyan deh/ ज्ञान देह (body of knowledge). This all happens due to the grace of the lord. 

Chidakash (चिदाकाश) or Kundalini are other names of Mahamaya. This effulgent Vaindav (वैन्दव देह)  body is received by the disciple at the time of his initiation from his Guru. During Maha Pralaya/महाप्रलय, when the fruitations of all karma is finalised then lord attaches jeev with Vaindav deh/ body. This body is constituted of Kundalini/ कुण्डलिनी.  When jeev is in Mayik/ मायिक body (under creation aspect) even then due to karma assimilation, Bindu is generated. There is difference between body during creation or annihilation. During annihilation the body received is Vaindav-deh (वैन्दव देह) while during creation process the body constitutes of both mayik as well as Vaindav deh (वैन्दव देह). Kundalini Shakti lies dormant on one side. When it gets agitated then out of it pure alphabets/ varnas (वर्ण)  get generated, which are known as 'Naad (नाद)', which gets converted when kundalini fire touches the varnas or alphabets or matrikas..

From Mooladhar to ajna chakra, there are six chakras in the Brahm nadi (ब्रह्मनाडी) of Sushumana (सुषुमना), first five are associated with five elements while 6th is connected with Chitt (चित्त), also known as Antahkaran Chatushtaya/ अन्तःकरण चतुष्टय i.e Mind (Mann/ मन), intellect (Buddhi/ बुद्धि), Chitt (चित्त्) and ego (Ahamkaar/ अहंकार) respectively. There are four Matrikas (मातृका) in Mooladhar which are the four petals of Mooladhar lotus. There is difference between a 'lotus/ कमल' and a 'chakra/ चक्र'. When matrikas are dormant, its called 'Chakra' (in case of uninitiated), when they are awakened, its called a 'lotus' (in case of initiated one's ). 

When in Mooladhar, the lotus opens, it has four petals. Above it Swadhisthan has 6 petals, Manipur has 10 petals, Anahat has 12 petals, Vishuddhi has 16 petals and Ajna has 2 petals respectively. From 1st to 6th chakra is Smashti/ समष्टि. In two petals of Ajna lotus, there are two varnas (वर्ण), one is 'Ha/ ह' and other is 'ksh/ क्ष'. Ha (ह) is attached to the Bindu/ बिन्दु and Sa (स, represents oneness) lies below Mooladhar. Sa is Visarg (:, represents duality). At the top Ha-kaar Bindu and below Sa-kaar Visarg/ सकार विसर्ग, this is known as Pran shakti/ प्राण शक्ति or life force. Near yogis, this is Soham/ सोहम. Those who do Ajapa jap, they only know this secret. Innumerable Nadis, 72,000 are there in the physical body. Nadis for moksha/ मोक्ष are 32 in number, out of them three are main, Ida/ इडा, Pingala/ पिङ्गला and Sushumana. Ida Vam-marg/ वाम-मार्ग, Pingala Dakshin-marg, both have vakr/ वक्र (not straight) movement while Sushumana has Saral/ सरल (straight) movement. After this, Vajra/ वज्र, then Chitrani/ चित्रणी and then Brahm-nadi/ ब्रह्मनाडी, that alone is akhand/ अखण्ड (un-fragmented).

Without entering into Sushumana Kundalini cannot be awakened. Without ending the circulation of Ida and Pingala/ पिङ्गला, we cannot enter Sushumana. Movement of Ida and Pingala is nothing but movement of Kaal or time, while Sushumana/ सुषुमना is annihiltor of Kaal/ काल. Goal of a Yogi is to establish in Brahm Nadi/ ब्रह्मनाडी after entering into Sushumana. Anand of Vedanta is connected with Sushumana. There is a set procedure to enter into it. Each chakra has three levels or parts, first is Matrika/ मातृका, second is Naad/ नाद and third is called Bindu/ बिन्दु. Matrika in its general term is called 'Kalaa (कला)'. So, Bindu/ बिन्दु, Naad/ नाद and Kala/ कला are the thre basic parts of each chakra. 

To enter into any chakra, first it door has to be opened which is generally kept closed all the time. When due to attrition of opposing forces (pran and apan), equanimity is attained, then from below fire of Chid arises. It annihilates the opposing forces and joins the pran and apan together. When Pran and Apan join together (balancing/ samya occurs), this is known as 'Saman (समान)'. The fire, which comes out of the balancing of Pran and Apan, is called 'Udaan (उदान)' and when it enters Brahmrandhra (ब्रह्मरन्ध्र), its called 'Vyaan (व्यान)'. 

With the help of this Chid/ चिद fire, one has to melt the walls created by different Matrikas shaktis. After melting of these walls door of the chakra opens, their Varna attribute is removed and 'Naad (नाद)' is generated. As soon as 'Naad' attribute arises, upward movement starts to the next chakra. Varnas of Mooladhar has no connection with other Varnas of different chakras, but as soon as they convert to Naad (नाद), all get connected. 

Speciality of Suhumana (सुषुमना) is that it is always upward moving. Thus different chakra matrikas get converted into Naad, move into Sushumana and converge into Bindu (बिन्दु) above Ajna (आज्ञा). When they reach there, matrika gets completely removed and only bindu is left, at this moment third eye (तीसरा नेत्र) opens. This third eye is called Shiva's eye or ॑eye of knowledge (gyaan chakshu/ ज्ञान-चक्षु)'. Only Shiv has three eyes, Jeev has only two. Thus opening of the third eye, transforms Jeev into Shiva. From here, two paths lead, one goes to Sahasrar and other goes to Brahm-randhra. Sahasrar leads to 'Parmeshwar/ परमेश्वर' or the lord and Brahmrandhra leads to "Brahm". ॐ.......shaktanand.blogspot.com. 

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

Creation Mystery

Mahamaya (महामाया) and Yogmaya (योगमाया) are two important things to discuss here. Yogmaya infact is the 'Chit shakti/ चित शक्ति' of Parmeshwar, where enternal play of the lord takes place. Its an extremely pure state (vishudh roop/ विशुद्ध रूप). Above maya is Mahamaya and below Maya is Nature/ prakriti (प्रकृति). In a way, we can say that 'Achit shakti/ अचित्त शक्ति' of the lord is divided into three parts, namely Mahamaya/ महामाया, Maya/ माया and Prakriti/ प्राकृति. Prakriti comprises of three attributes or is trigunatmak. Mahamaya is also Achit but is relatively purer than Maya. The moment one pierces Mahamaya, one gets freedom from maya. Now two states can be achieved, 

1.One is pure state of atma which is called 'Vishudh Kaivalya/ '. Chit-shakti has no connection with it, as this is real form of Chit. 

2.After this due to pure grace of Parmeshwar one attains 'Unmani/ उन्मनि' state. (At this stage, third eye opens and attains state of Shiva and starts moving towards Paramshiv). After this atma starts moving towards Parmeshwar automatically.

Practitioners who follow the path of discrimination (vivek/ विवेक), they getting free of prakriti attain state of Kaivalya (कैवल्य). But this state, though beyond three attributes, is still considered the lowest because one has not yet pierced Maya and Mahamaya. When moving on this path, practitioner gets free of maya, then he reaches a state of higher kaivalya. Here atma gets free of Prakriti and maya, circle of life and death and attains high state of kaivalya. Since even in this state chit shakti does not awaken, hence state of Shiv is not expereinced. The highest goal of path of discrimination is to pierce mahamaya, but this is also not completness because the Achit connection has not got removed completely yet. Though there is no presence of Chit shakti but still people consider it somehow equal to Nirvan.

Other is the yog path. Without arising of the power/ pure vidya (shudh vidya/ शुद्ध विद्या) of Parmeshwar, this path cannot be pursued. (At the time of initiation this power is provided by the Guru). Shudh Vidya is Vishudh Ahamatmak gyan (knowledge of the self). Knowledge of people under the speel of maya is not like this. Because in the base of duality is maya or ignorance. Hence in every mayik knowledge is the presence of 'Idam/ इदम्'. In the path of discrimination Idam. which represents Achit (अचित्त) gets separated from Aham/ अहम्, which represents Chit (चित्त). Achit resides in ignorance and senses while Chit resides in mind, intellect and atma. After arising of completion of the discriminative knowledge, Achit and Chit separate, hence in the atma realization of self does not arise. On dawning of realization, feeling of Idam/ does not disappear. This is called 'Kaivalya/ कैवल्य'. 

Yog path is different. Here realization of Aham arises stage by stage till it achieves fullness. When ultimate stage is achieved, then only complete Aham is left and idam disappears completely leaving behind Shunya. Thus only Aham is left and Idam does not exist, this is the state of Parmeshwar.  Thus Atma appears as complete Aham and creation appears as Idam. This is completeness of Aham. Through Yog path only one can reach here and not through path of discrimination. Prakriti, Mahamaya and Maya exist in the Aham only. 

Maya (माया) is Achintya shakti (अचिन्त्य शक्ति) of the lord. This mesmerizes the jeev-form-atma. Animal form jeev under the spell of this power alone roams in the mayic creation. When due to the effect of Vidya (विद्या), self realization dawns then this maya itself comes under the control of Atma and allows atma to express itself freely. The independent powers of Atma in the form of Khechari (खेचरी), Gochari (गोचरी), Dik chari (दिक्चरी) and Bhuchari (भूचरी) follows it. Actuall Atma does not come under spell of any power except its own. This 'coming under its own spell', is known as Nitya-leela (नित्य लीला). Atma by contracting itself becomes an animal, coming under the control of Maya gets engaged in karm and then experiences pain and happiness accordingly. From Karm only one attains causal body (kaaran deh/ कारण देह) and with that one experiences the fruits of karma. In the base of maya is the contraction of atma and in the base of that is the leela or play of independent power of it.

Chit is the inner power and Anand is the outer power. Chit (चित्त) cannot create, only ananad (आनन्द) can create, hence agitation during creation also takes place in the anand (आनन्द) and not Chitt (चित्त). From 'Anand/ आनन्द', due the effect of 'desire/ इच्छा', subject appears in the form of seed. After this, due to the effect of action/ dynamism (kriya), the desired object manifests (desire to Knowledge, knowlege to action, Action to object through seed). This happens in the direction of creation, while in the path of annihilation reverse steps take place (Object to Seed, Seed to action, Action to Knowledge and Knowledge to Desire). Om!......shaktanand.blogspot.com.      

 from Shakti ka Jagran aur Kundalini, written by Pt. Gopinath Kaviraj.     

Tantrik Peeth

A.

When Para Shakti/ पराशक्ति tries to see the creation, which is one with it, then it divides by matra joining with Shiv and converts itself into a 'Bindu/ बिन्दु'. This bindu in Tantra language is called 'Kamroop peeth/ कामरूप पीठ'. The consciousness depicted in the peeth, in the form of a jyoti, is called 'Swayambhu ling/ स्वयम्भु लिङ्ग'. This peeth is made up of 1 matra of Shiva/ शिव and 1 matra of Shakti/ शक्ति. From Shiv comes Shanta Shakti/ शान्ता शक्ति and from Shakti comes Ambika Shakti/ अम्बिका शक्ति respectively. Both join together to give rise to Paravak (परावाक).

Kamroop Peeth: 1 Matra Shivansh        +        1 Matra Shakti Ansh/ अंश (part)

                                  Shanta Shakti             +        Ambika Shakti --> Paravak    

Here light of Mahashakti is in the form of Paravak/ परावाक and from here Shabd/ शब्द creation starts. 

B.

After above state, Shakti develops further. From Shanta Shakti, Iccha Shakti/इच्छा शक्ति (power of desire) arises and from Ambika, Vama Shakti/ वामा शक्ति arises. Iccha Shakti/इच्छा शक्ति (power of desire) and Vama Shakti/ वामा शक्ति join together and Bindu created by them is responsible for the consciousness to appear in the form another Shiv ling which is called Banling (बाण लिङ्ग). This is the state of Pashyanti Vak/ पश्यन्ति वाक. 'Pashya' means to see, thus here the thought is seen before spoken in Vaikhari. This is also represented by Jyoti Mudra, because one would see when a form manifests. This also represents the Chitrani Nadi in our Sushumana, as Chitra also means a 'scene', that also is seen and hence is to be 'Pashya' and can be expereinced only in Jyoti mudra in sadhaks chitakash. What is seen does not have any other aspect to it, as it is seen as it is, hence it is a state of oneness.

Poorngiri Peeth: Iccha Shakti        +        Vama Shakti -->    Pashyanti  --> Baan Ling -->Rik Ved

Here the creation created in the womb of Kaamroop peeth/ कामरूप पीठ is seen as eternally present creation. There is no obstruction of far and near or past and future in this state. There is no veiling in this realm, no agitation, its completely peaceful state. 

C.

After the above state, apart from desire or iccha shakti, second level of creation from the sound/ shabd (शब्द) takes place. This is also known as Nitya (नित्य) or eternal mandal and is in the form of seed (बीज)  in the womb of the Shakti. Pashyanti represents 'A/अ' of Om, trilok (triad of creation realms)/ त्रिलोक, creation, Brahma/ ब्रह्मा respectively. 

With the effect of desire, when anything gets created that is called Creation or Srishti (सृष्टि). From here the effect of Kaal/ काल or time starts, hence its not happening in a moment but it develops in steps. In the final stage of it from Iccha shakti, Gyan Shakti/ ज्ञान शक्ति (power of knowlege) arises and from vama shakti, Jyestha/ ज्येष्ठा arises. 

Jallandhar Peeth:  Gyan(knowledge)    +       Jyeshtha --> Madhyama -->Itarling--> Yajur Ved

When Gyan and Jyeshtha mix together, another kind of consciousness arises which develops in the form of another bindu known as Jalandhar Peeth/ जालन्धर पीठ. This bindu's consciousness is represented by Itarling (इतर लिङ्ग). At the level of Shakti it is known as Madhyama Vak/ मध्यमा वाक. It represents 'U/उ" of Om, Tridevta, Vishnu/ विष्णु and Kriya/ क्रिया respectively. This is a state of establishment or sustenance. Madhyama is also represented as grosser form of speech. We can say that after thinking of speaking any thought, first we see that thought in our mind and then we create a grammatical structure of it inside before speaking, ths level of vibration inside us is known as Madhyama Vak. Madhyama is dual-non-dual. 

D.

When sustenance gets weak, then work of annihilation force starts. Then power of knowledge converts to Kriya Shakti/ power of dynamism and Jyeshtha/ ज्येष्ठा converts to Raudri/ रौद्री Shakti. When power of action and Raudri join together, the resultant bindu is called Uddiyan peeth/ उड्डियान पीठ. The consciousenss appearing form it takes the form of Parling/ परलिङ्ग. This represent the fourth stage of speech called Vaikhari/ वैखरी. Its represented by Rudra, Trikal/ त्रिकाल.

4.Uddiyan Peeth: Kriya Shakti        +        Raudri --> Vaikhari --> Saam ved/ साम वेद

Vaikhari represents the grossest form of speech and its fully in duality. Anyone can make multiple meanings of  whatever has been spoken through words. Though Bindu carries parts of both Shiv and Shakti inside it but still bindu is predominantly called Shiv and the triangle around is the cause of creation. Knowledge of self or Aham/ अहम् is the form of Shiv. Without taking the support of Adya Shakti/ आद्या, self realization cannot exhibit. Like a person cannot see his form without going closing to a mirror, in the same manner, Shiv also cannot create without proximity of its own form  Parashakti/ पराशक्ति. Hence for the process of creation both are essentially, still for the purpose of destruction Shiv is needed and for creation Shakti is needed.     

Thus, triangle of creation is generated with central point as Para/ Kaamroop Peeth/ कामरूप पीठ, and three apexes as Pashyanti (पश्यन्ति)/ Poorngiri Peeth (पूर्णगिरि), Madhyama (मध्यमा)/ Jallandhar Peeth (जलन्धर पीठ) and Vaikhari (वैखरी)/ Uddiyan Peeth (उड्डियान पीठ) ....shaktanand.blogspot.com

from Tantrik Vaangmaya Mein Shakt Drishti, written by Pt.Gopinath Kaviraj, translated into Hindi by Pt. Hansmumar Tiwari.

Tarak Yog (तारक योग)

Tarak Yog (तारक योग) :

Lakshaya (लक्ष्य)  or goal are of three types, Distant (दूरस्थ), Near (निक्टस्थ) and Middle (आन्तरिक). This has been explained in detail in Mandal-Brahman-Upnishad and Advayatarak Upnishad. By Atnar-lakshya (inner goal) is meant that which is not seen by inner and outer senses. In yogis, this is explained as a jyoti (ज्योति) in Sahasrar; in Vaishnavs, it is explained as seeing all beautiful Purush (पुरष) in the cave of inteleect (buddhi guha/ बुद्धिगुहा); as per Shaiv lineage, it is seen as five faced Shiv (पञ्च वक्त्र शिव) with his Shakti and in Upnishdik Dahar-Vidya (दहर विद्या) practice, it is seen as thumb sized purusha.

Humans have two eyes. Star in the left represents Moon and that in the right represents Sun. Inside here only the reflection of outer Sun and Moon is observed. As Sun and Moon are there in the outer world, in the same manner inside this our small body too, which is a miniature universe. They are seen inside our eye brow centre a little on the upper side above Ajna chakra which is know as Tarak Yog (तारक योग).

Unqualified (ayogi) gets his associated with the outer Sun and Moon to see them, while qualified (yogi) sees the inner Sun and Moon by attaching his mind with them. Without association of mind, one cannot see them. Tarak yog is of two types from form (Moort) and formless (Amoort) division view point. Stars with form are seen with the senses and stars without form are seen inisde without outer senses beyond eye brow centre. Formless tarak is also known as Amansak (अमनस्क), without mind. 

Outer goal is equipped with jyoti darshan; Middle goal gives different kind of darshan. Trigun Akash (त्रिगुण आकाश), Parakash (पराकाश), Mahakash (महाकाश), Tattvakash (तत्त्वाकाश) and Surya kash (सूर्याकाश). All are in the form of Shunya/ शून्य. For achievement of pure consciousness one has to transcend all of them too. Left side is Moon, Right side is Sun and in the middle if Agni or Fire. These three are associated with three kinds of air flows and on these three flows are dependent Ida, Pingala and Sushumana. After letting go of Ida/ इडा and Pingala/ पिङ्गला, with the help of power of desire and knowledge, one has to take support of Sushumana/ सुषुमना in where Pranic form Brahmshakti/ ब्रह्मशक्ति is flowing. All the senses are neutralized in Sushumana and they disappear. All the causes of ignorance are removed, piercing of various knots is achieved, leaving behind five kinds of akash or spaces, one is lead into Samana (समना) state. Here the whole creation perceived in the form of kundal/ ring. After this with the help of great science or Vigyan (विज्ञान) one is lead into upper realm of Unmana (उन्मना) where one achieves the tattva or attains equanimity with Paramshiv (परमशिव). Om!. shaktanand.blogspot.com

from Tantrik Vangmaya Mein Shakt Drishti, written by Pt. Gopinath Kaviraj and translated into Hindi by Pt. Hanskumar Tiwari.