Creation (1)- 28.01.1926

'Sleeping in Knowledge/ ज्ञान ', one wakes up in knowledge and sleeping in 'ignorance/ अज्ञान', one wakes up in ignorance'. 

1.Ignorance is of two type, one is pure ignorance and other in which vrittis(वृत्ति)/ desires prevail, which is our social circle. What people call Death is drowning in this ignorance. 

2.Similarly Knowledge also has two levels, one is pure knowledge state, compact and while second one is flowing, What people call Kaivalya/ कैवल्य is drowning in this knowledge pool. If one falls from here, one again comes in the realm of knowledge only. But one cannot pierce this realm with Kaivalya/ कैवल्य.    

3.There is another place beyond these two, THAT is NATURAL (प्राकृत अवस्था/ Prakrit Avastha) state. Here also there are two states, one is to drown in it, its called Rasa state and one is again come out of it and float on it, that is called BHAKTI/ भक्ति. Drowning in Bhakti realm only one attain Rasa (रस). After this one is established in the state of Bhakti forever. 

 Bindu is the cause of birth in us. Creation can take pace with the help of Bindu in three ways. 

1. Gross Physical Body: It is generated by coming together of a man and a woman. It is ignorance body. Because of impurities hair and moustaches grow in it. It is always under the influence of Time or Kaal/ काल () and hence subject to death and decay due to element of fire. It carries weight.

2. Second body has no sexual connection for its generation. It is developed with pure knowledge (विशुद्ध ज्ञान/ Vishudh gyan). It is a light emitting form and is also called Siddh Deh / सिद्ध देह or body.

3. Third body is generated when energy rises upwards from bindu/ बिन्दु, instead of coming down. This is a weightless, formless and effulgence-less body. It is also called bhav body (भाव देह) and is generated for Leela/ लीला or divine play.

After passing the kaal lok (काल लोक), where death prevails, on comes to the realm of light, Chidakash (चिदाकाश). Here form is seen and thus form centric. Its a realm of Siddh deh. On its development path is the Kaivalya realm. Beyond Kaivalya is the realm of formless, lightless whose boundary is Great pleasure or happiness or rasa. Whatever has form THAT can be pierced but which has no form cannot be pierced.  

So first stage is Kaam/ काम level, Second stage is form/ आकृती level and third stage is Formless level. 

So first drowning is in 'SAT/ सत', second CHITT/ चित्त and third is in ANAND/ आनन्द. Contraction and expansion (Sankoch aur prasar/ सङ्कोच और प्रसार) which is basic need for creation annihilation is present in all the three states. In SAT/ सत realm, by merging in it is death while repelling from it is birth;

In the realm of 'CHID/ चिद', by mergence one attains Kaivalya (कैवल्य) and by keeping separate state one takes birth as a knowledgeable person. 

In the realm of 'ANAND/ आनन्द', by mergence one attains rasa or nectar and by distraction one appears in Leela/ लीला (divine play).

Where there is contraction and expansion happening that is the space of Shakti/ शक्ति. The space in between the two states of contraction and expansion, is called Vicched avastha (विच्छेद अवस्था) or state and is Shivatva/ शिवत्व  or Witness/ दृष्टा. 

                                        

As with sthool deh/ स्थूल देह one cannot enter into Chit/ चित्त realm, similarly with Chit body/ चिददेह one cannot enter Anand realm and similarly with Anand body one cannot enter Shiv/ शिव realm. Face of Jad/ जड or ignorant is outward(बहिर्मुख, forgets God, while that of Anand (आनन्द) is Inward. At the time of death, due to attainment of Kaivalya/ कैवल्य or Rasa/ रस stage, Shiv Sayujya is attained. A Jeev cannot become Shiva, becuase he is Shiva. From Jeev bhav he can attain Sayujya only and then one has to return form it. When one is coming out at that moment one should be in Anand only, becuase Anand is facing inwards, But if outward facing then even after Shiv sayujya one will be outer facing only. So then Shiv Sayujya will become death and rising or vyuthan as rebirth. Attaining Sayujya/ सायुज्य after becoming inward facing the even after rebirth one remians inward directed. So being attaached with Anand he never descends into the knowledge realm. Thus he is always pulled by centre of anand. When one has knowledge then there is always doubt of Ignorance and vice versa. Beyond both of them there is no desire and here is no doubt even.    

Hence even knowledgeable has the possibilty of falling down as there is no centre to pull him up. Thus Gyani (ज्ञानी) or Knowledgeable one is under its own control (स्वाधीन) and ignorant is under others control (पराधीन) while Bhakta is neither under self control nor under anyone elses control. 

.....taken from the writings of Pandit Gopinath Kaviraj.......................Shaktanand.

Journey through Jyotir Mudra

 

At the time of creation light or Prakash rotates clockwise and darkness rotates anti-clockwise. It is also mentioned in the scriptures ‘Yatha Brahmande tahta Pinde (यथा ब्रह्माण्डे तथा पिण्डे)’, i.e ‘As is the cosmos so is the body’. The great cosmos, which is outside, a similar miniature cosmos is present in inside us too. As the rotation of light and darkness takes place outside during creation, same takes place inside too but is known only to yogis. From the chaos or cacophony of sound in the outside world when one descends into the depth of sound of silence (Naad) only then one starts in presence of the inner cosmos. This is seen in the Chitakash by the yogi when he passes from Chitra to Brahm Nadi in the Sushumana. This is perceived in the jyoti mudra.

The jyoti mudra circle comprises of three circles and a central bindu. Bindu is held by inner most circle, around which is 2nd circle, which is further enclosed in the 3^rd circle. Third circle or outer circle is expanding or outward going energy centre while inner circle is inward drawing circle, while the middle circle is where Shakti moves in both ways.

Now in our spine, we have three main nadis in the form of Ida-Pingla and Sushumana. Ida-Pingla are the carriers of ‘mind’ and ‘pran’ and are outward directed and throw us in the world (maya), while Sushumana is central axis, which is activated during inner journey of the sadhak.

The two paths of from the middle circle are connected to these three nadis. Outer flowing path may be connected to the Ida-Pingla co-join while Inner flow pathway may be connected with the Sushumana. Sushumana also has three parts in the name of Sushumana, Vajra and Chitrani, while the central axis of these three telescopic coaxial capillaries is called Brahm Nadi which carries all the lotuses on it. This is the nadi which helps the sadhak to cross over piercing the ‘bindu’ in Jyoti mudra circle.

As we breath, our pran and apan move in opposite directions. Their opposite motion is life while movement in same direction is death. As per the Swara Shastra, in an hour 56 minutes our Ida or Pingla is activated while only 4 minutes Sushumana operates. Hence it means that we are created to be more outwards than inwards by the mother-nature. Yogi intends to reverse this process as he wants to stay more and more in Sushumana than in Ida or Pingla.

This dual movement of pran in Ida-Pingla and Sushumana, has to be regulated through some mechanism in our body. As we have two-way -valves designed for various applications in the outside world, here also nature has devised a method of operating this outward and inward movement of energy in our body. As we are aware that creation takes place during ‘clockwise’ movement, so we can hypothesize that when jyoti mudra circle rotates clockwise then ‘shakti or power’ is forced outside or down. This flow activates ‘Ida and Pingla’ which pushes us into Maya or outside creation. Similarly when it moves ‘anti-clockwise’, then the above flow is stopped and the second channel of inner flow opens and allows the sadhak to return back to the source through ‘Brahm Nadi’. When 'Brahm-nadi' fully activates, 'Jyoti mudra' becomes mirror like, third eye open, all circles collapse, all around effulgence engulfs the forehead, view changes from circular to  four sided, sadhak pierces the bindu and goes to the other side and thus becomes a ‘yogi’.

This is a short hypothetical explanation of what happens inside, though there are many other details which one cannot discuss in such a short article. But when a practitioner will perform his practices with full faith and sincerity, then he will experience all the things himself slowly as understanding will grow with evolution………….Om!..Shaktanand.    

Energy Waves

Everything in the creation is issuing waves of energy, some less some more. This issuance or continuous dissipation of energy makes life span of any object limited. As more and more energy gets lost by the object in this manner, more and more its end is drawing near. If by some method all these energy waves or light waves or vibrational waves are taken back inside the objects life span will increase up to eternity i.e. it can become eternal.

Seer/ Drashta (दृष्टा) is more powerful than the ‘seen/ Drishya (दृष्य). It is because Seer carries an important entity in itself which is called ‘I’. When ‘Seer’ focuses on the ‘Seen or Drishya or Sight’, which is in front of him, then he can only observe the part object of sight facing him but not the part which on the other side of him in the object. As his focus increases, a part of him moves into the ‘Seen/ Drishya (दृष्य)’ and part of ‘Seen’ penetrates the ‘Seer/ Drishta (दृष्टा)’ too. This penetration of one into another is bonding between the two. More focus, more bonding, more mergence into each other. The ‘Seer’ has a central point called ‘Bindu’ and in the same way ‘Seen’ also has a central point called ‘Bindu’. When both are fully focussed in each other, it’s called ‘Sam Sutra Bhav (सम-सूत्र-भाव)’, then both merge into each other i.e. both bindus join together to become one. Then Seer has ‘full true understanding’ of the object. Now ‘Seer’ can observe all the rashims (रशिम)/ light waves or waves of vibration coming exhibited in all directions of the object.

Next, he has to bond with the rashims being exuded above and below the object. Thus he has to attract both the bindus lying on the extremities of the vertical line, one end of which is going up and other going down. When both these bindus are attracted then line reduces and ultimately disappears when both bindus merge into the Bindu formed by ‘Seer/ दृष्टा’ and the ‘Seen/ दृष्य’. When this state is achieved then we say that Seer has come to know the Seen fully. This is called dawning of complete knowledge about the object.

In this world everything is moving, slow or fast. Without focussed chitt (चित्त) one cannot have true darshan of the object. For that one needs pure chitt. All the sun rays coming from Sun, for an ignorant person are same but for a real knowledgeable person it’s not so. They are different. Same way any human is a bundle of vrittis outwardly which are maximum 50 in number. For an ordinary observer, all persons will be same as he will not be able to observe the vritti combination of any individual. But a person adept in it can easily catch the rashim or rays coming out any object, Sun or person and thus truly understand the source.

Similarly, a person participating in Havan (हवन)/ yajna (हवन), kund fire is same from all sides. For an adept, it has seven tongues to accept the offering being made to it. He knows how to attract a particular tongue only to accept the ahuti meant for particular sankalp/सङ्कल्प (resolve).

A river, for an ordinary person is just large amount of water flow but for a keen observer under the surface of water there are innumerable currents. Thus if we know the attributes of particular light ray of Sun, vritti rashim coming out of a person, particular tongue of havan fire and nature of particular current of water, we can align our own sankalp/ सङ्कल्प (resolve) with it to achieve favourable result. But all this knowledge is given by Kripa or grace through Guru. Jai Guru…

……..🌞🌙🌠🔥✨ Shaktanand.     

12.06.25-Vachya (Spoken)-Vachak (Speaker)-Vachyabhas (feeling of hearing)

 All around that which is Spoken/Vachya (वाच्य) is surrounding it is Speaker/ Vachak (वाचक) and Vachak (वाचक) is experienced outwardly. Lustre of any object alone is spread around in the form of Sound or Light/ jyoti. To enter into the object we have to go inside this sound or light. This is known as Sakshatkar (साक्षात्कार). Sitting inside sound or light means to sit inside our won mind. When we do not hear any sound then Jyoti disappears. When nothing is seen at that time mind also disappears. When that happens then Sakshatkar (साक्षात्कार). That which is the cause of sound, mind also comes from that. But sound or Jyoti is nature (प्राकृति) and mind is called Purush (पुरुष). The distance up to which shabd or sound exits up to that space mind also exists and vice versa is also true. Both Sound (shabd/ शब्द) / Light/ प्रकाश and Mind/ मन are created, from the same object simultaneously. Purush desires Prakriti, so as soon as it is created it seeks Prakriti/ प्राकृति. When they meet then they enter oneness in the object. 

Mind (मन) is always longing for attaining sound or jyoti (ज्योति). The moment it gets it, they join. Then mind attains peace, Sound stops and so does the Jyoti or light. Then attaining the crux of senses, mind gets satiated and get neutralized. All the things disappear and Purush (पुरुष) and Prakriti (प्राकृति) join together. Object gets lighted and is seen. 

Thus the cover/ lid Mahashakti (महाशक्ति) has opened. What ever sound, light etc we bring in this creation are just an impression only and not real one. Had it been realm, after seeing it or attaining mind would loose all its volatility (चाञ्चल्य) or fickleness. Behind this feeling is the real sound or jyoti/ ज्योति or experience. On one side of Splendour/ lustre (आभा) of object is the form, taste etc while on the other side of it is our Mind. With the help of this lustre only the object of desire is received. Yog/ योग between mind and this lustre creates the very object. 

In the first level, there is neither splendour or lustre, nor mind but only feeling exists. When this feeling (आभास) gets removed then mind is said to be purified or purification of the senses, in other words we can say Bhoot-shudhi/ भूतशुद्धि and Chitt-shudhi/ चित्शुद्धि. When one is achieved other will also be there too. At that moment the object which Chitt/ चित्त and Bhoot/ भूत (five elements) will make after joining together is called Chaitanya (चैतन्य) or consciousness. 

(Yog/ योग) Mind with form + Normal sound/ shabd (शब्द) = Special Creation

(Vigyan/ विज्ञान) formless mind + Special sound = Special Creation.

First there is normal alphabet (varan), then we can have special alphabets too. In the same manner, we have one sound and then many different special sounds too. One has to identify each sound and then know which one to join with which one, to create a particular object. Permutation combination of these only generate different objects. At the back of all this is only one sound when it joins with pure mind, then greatest thing is generated. 

Same is with light rays too. Once we are able to identify each ray and if we know the permutation of different combinations and joining our mind with it, we can easily generate different objects easily. Combining the basic light ray with mind, one can create any object if one knowns the constituent light rays and their combination method.  

On one path, creation of the word and on the other hand realization of the self. In both coming together of Purush (पुरुष) and Prakriti (प्राकृति) is essential..........Om! Shaktanand (शाक्तानन्द).

from Svasamvedan, written by Pandit Gopinath Kaviraj.        

Sva Samvedan-19.05.32-Haridwar-Part II

In causal realm two points merge, they alone are mother and father. On one side father desires and other side mother fascilitates or fuel it. Causal is of two types: 1. chidansh and 2. A-Chidansh.

Chid Ansh (चिद अंश) is without seed and is fruit while from Achid Ansh ( अचिद अंश) Jeevas are all the time being created and falling into the karm bhoomi (realm of action). They fall from Satvansh/ सत्वांश of Achid into the tamansh/ तमांश (tamas part). When they arise from tamas slowly again, Satva increases. The percentage by which Satvansh increases, Chaitanya (चैतन्य) / consciousness also increases by that amount  and Chaitanya is light. This s the cause of Chidansh/ चिदांश.

In us Suksham or subtle works to some extent. while above causal is active along with basic consciousness to some extent. 

Mahakaran is always present (it is the subtlest),

Karan/ Causal is Angat (not attained or future),

Suksham (subtle) is Ateet (past),

Sthool (Gross) is Present.

In Chidakash, causal world floats; In Chitakash subtle world floats and in Bhootakash/ Mahakash Gross world floats.

22.05.1932.

Three births which take place are as follows:

1.

First birth in the realm of ignorance/ अज्ञान. This is called Gross birth. The body which is received in this ignorance is called gross body. This mandal cannot be crossed, without having another birth. After death one falls into the same ignorance and birth is taken with the same ignorance/ अज्ञान. In this mandal one cannot get out of the snare of the senses. This is Karm/ कर्म bhoomi/ भूमी or realm of action.

2.

Second birth is with gyan/ ज्ञान or knowledge and this is subtle birth. The body which is achieved with it is called subtle body or Gyandeh/ ज्ञानदेह.

3.

Third birth is with Bhav/ भाव or expression. This causal birth/ कारण जन्म. The body which is received with Bhav/ भाव is called Causal body or Karan Deh/ कारण देह. Bhav Deh/ भाव देह.

Development of senses due to ignorance is called Gross body/ स्थूल शरीर. When senses disappear, one again disappears in ignorance or Agyan/ अज्ञान. Ignorance/ मूढ = Sleep/ निद्रा = Grossness/ स्थूलता. It exists from birth to death. The dream which sprouts in it is experienced as heaven and hell. Those who fall into great unconsciousness during death, go to neither of them. They keep like unconsciousness and take birth after a little time. During un-consciousness, senses keep struck inside without exhibiting. When un-consciousness (आज्ञान्ता, जडता) loses its grip a little bit then one starts experiences a little dream state.

Through neutralization (pratyahar/ प्रत्याहार) of senses all things cannot be achieved. One can cross the gross world only if one receives seed of knowledge from Guru. When senses fall in the realm of truth or satya, on their being neutralized as soon as they focus, as on one side Gyandeh (ज्ञान देह) appears, on the other side subtle world appears in the light of the virat. Cycle of birth and death is the play of gross. When one enters in the realm of knowledge, both death and birth  are overcome. Who is one with body of knowledge? When one establishes in mind sans senses and establishes his ego in that, is called Gyan dehi/ ज्ञानदेही or one with body of knowledge.

The body in which normal people experience heaven and the body in which knowledge realized people experience subtle world are both different and not same. Both are ling deh/ लिङ्गदेह, but in the first body the light of knowledge has not arisen yet, hence senses seem to operate dream like. In the second knowledge body, no effect of senses and filled with light of knowledge, is under the effect of mind/ मन (purified). What ever is seen in the first body is subjective, in which heaven (स्वर्ग) and hell (नरक) are experienced and whatever is seen in the second one are objective, where subtle world is seen. The sleep in which normal dreams are seen and the sleep in which hell and heaven are seen are both different sleeps (निद्रायें). 

Sva Samvedan-19.05.32-Haridwar-Part III

15.05.32

Light is coming out of the causal. Causal is surrounded by light. This light is surrounded by Naad (sound/ shabd). Both Naad and Jyoti come under more subtle realm. When a person tries to hear te inner sound/ shabd after neutralizing his senses then he actually is trying to find a path to move inwards. But generally when ordinary persons senses are neutralized he becomes unconscious. But if a sadhak can keep his consciousness intact while senses are neutralized then he will hear the inner sound or conscious sond/ shabd. Naad gives anand or joy. Behind this sound is light which one can get into following this sound or naad. Piercing the prakash or light one will realize the form. 

Normally upto Shabd or sound is our mind/ mann. As light or prakash develops, mind merges into it. Hearing the sound, mind gets focussed, as the focus increases more and more, it becomes more and more and subtle. A point comes when almost diminishes, at that time jyoti or light arises. Mind gets imbued wit light (this is known as purification of mind). At this moment mind becomes light and merges with the all encompassing light (Vyapak jyoti) existing around it. Thus mind becomes light and all encompassing light is also light. One floats in the other and slowly that distiction also disappears. At that moment one cannot find the existance of mind. Many people think this as Mukti, but it is not. 

Hearing the sound/ shabd (शब्द) or Naad/ नाद mind becomes more and more subtle. The most subtle state of mind is the builing block atom of mind. The sound or naad/ नाद which is heard now is the pinnacle of it as after it there is no sound (naadant/ नादान्त). Annihilation of mind and appearance of jyoti are simultaneous. Jyoti/ ज्योति also takes time to develop and so does mind takes time to disappear or merge fully. When Jyoti/ ज्योति is completely developed then there is no mind and only Pure-jyoti is left, since it is pure thus it is not seen. As mind develops subtleness in the same manner sound also becomes more and more subtle. 

Sound arises from mooladhar and ultimately ends in Sahasrar. Higher the shabd rises, subtler it becomes. Mind should not leave listening to the sound or shabd or Naad/ नाद, as an effect it will also becoe more and more subtle and gain higher and higher consciousness. Mind/ मन and Shabd/ शब्द, both disappear at the same time, that state is called Chaitanya or fully conscious state. 

Shabd or Sound is the see of the creation and consciousness is its fruit. Both are in causal state. From the Achid Ansh (अचिद अंश) of Causal/ कारण realm Naad/ नाद is coming out continuously and through the starting point of swabhav, merges into Chid Ansh (चिद अंश).  

Shabd/ शब्द arising from Chidakash/ चिदाकश is  Pashyanti/ पश्यन्ति; from Chitakash (चिताकश) it is called madhyama and from Bhootakash/ भूताकश or Mahakash/ महाकाश it is called Vaikhari/ वैखरी. All shabd arise from the source. Outer world is vibrated by the vibrations of Antarkash whcih we call as Sankalp (सङ्कल्प) / Resolve or Madhyama vaak (मधयमा वाक). Antarkakash/ अनतराकाश is vibrated by the vibrations of Chidakash/ चिदाकाश or Bhaav jagat/ भाव जगत or realm of expression. Sankalp/ सङ्कल्प or resolve arises from the waves of Chidakash/ चिदाकाश and it vibrates bhootakash/ भूताकाश.......

Om!........Shaktanand.

from 'Sva Samvedan', written by Pandit Gopinath Kaviraj.

 

Sva Samvedan-19.05.32-Haridwar-Part I

 Karan (Causal), Ling and Sthool (Gross):

Causal = Bhav/ भाव or expression. This state gets in when one arrives in the sleep state where there are no dreams. At that time pran is awakened, hence one is alive. Mind and senses are sleeping, At that time Ego exists with support of causal body. When Ego is not there, expression also does not exist. Beyond expression is the exressionless state of causal realm.

Ling/ लिङ्ग: This is also known as gyan/ ज्ञान or knowledge, which dawns during dream state. At that time mind is awake, pran is also there. Actualy, movement of pran itself is known as Mind or mann(मन). Duirng this state senses are asleep. At that time mind exists taking the support of Ling-body (लिङ्ग देह).

Sthool/ स्थूल (Gross): It is equal to Kriya/ क्रिया (action). At this moment Pran, Mind and Senses, all are awake. Due to the movement of the Pran many forms are seen. During this time, Ego exists by holding on to the gross body. Gross body gets light because senses are awake inside it. If one has to go beyond gross body then one has to shut all the senses. One has to bring all the senses to focus on to one point, which else roam in all possible directions. When this happens, whole of thenouter world disappears. When focus becomes complete then Jyoti/ ज्योति / light appears. This Jyoti infact is purified mind and around it is spread a Vyapak/ व्यापक (all encompassing) Jyoti. 

As with senses (इन्द्रियां) we see various form world, in the same manner with pure mind (शुद्ध मन) we see this Vyapak, spread out jyoti. But from where this jyoti comes, one cannot comprehend. At that moment, this mind is atma or Drashta/ द्रष्टा or Seer or witness. Jyoti is the drishya (दृष्य)/ Scene. Att his moment all the senses are functioning. Gross world cannot be seen. The creation of this state is in the form of light. Jyoti and outer Jyoti are infact light of one's own expression or Bhav/ भाव. 

If we freeze the mind and only let our Pran awake, then Ego leaves the subtle body behind and jumps into Causal body. Now, Pran or Causal Body/ कारण शरीर is Atma or Witness or Drashta and the Scene or Drishya is the collection of bhav (भाव) or expressions. So here witness is also expression filled and Scene is also expression filled. This Bhav or expression is infact beej/ बीज or seed or desire and this is known as Causal. Here both Mind and Senses are inactive and only Pran/ प्राण is working. This whole realm is from Expression, Beej or Causal element. A jeev jas no power to transcend it.

The air which flows in the Causal realm creates waves and vibrations in the Causal world. What is this flow? This is called Swecha (स्वेच्छा) or Swabhav (स्वभाव). This then falls into the realm of Subtle i.e. Ling and activates it. When mind becomes active only then knowledge arises. All the conscious and unconsious worries which arise in mind are due to it. By vibration/ कम्पन in gross body, worries cannot arise in mind till causal vibration descend into Ling deh. Till the seed of Causal coming into the mind does not sprout, worry cannot take form.

Otermost space is totally ignorant and is called Bhootakash/ भूताकाश. In this space gross creation develops and annihilates as well. Whatever the seer equipped with vibration sees here is the vibration of this realm only. This is the impurity of this space of ours which satva covered by tamas. 

If after focussing the senses at tone place and there is no consciousness/ बोध, that is this state. It is totally gross. If with focus, jyoti appears, consciousness lights up. Then senses disappear in that light. That is mind. When we focus this mind without senses and look outwards, then we see light spread around. This is called Antarakash (अन्तराकाश) or Daharakash (दहराकाश).  It has two states:

1. On sees ever new forms in the jyoti. One cannot comprehend which one will come when and from where and where they disappear. All these scenes are Gyanmaya/ ज्ञानमय. Gross scenes come even out of darkness, as that also is a lustre or alok/ आलोक. Depending upon its power it can dissect the darkness. Hence in gross, light and darkness both exist separately. Therefore, we have day and night in the world. 

With lustre we see and darkness puts a curtain over it. As lustre increases, darkness is not seen. Hence in the subtle there is no difference between day and night. A lustre Always exists there. One cannot comprehend the rise and fall of that lustre. A light spread all around, everywhere. Whole sky is full of lustre and the objects are also full of it. One does not need outside light to see anything because everything has inner light or is self effulgent. Seer (दृष्टा) is also like that, hence there is no need of any senses.

Summary:-

Causal                    Pashyanti            Bhav/ Expression        Chidakash       Mind* merges 

                                                                                                                            into Pran*

Ling                       Madhyama          Gyan/ Knowledge       Chitakash        Pran and Mind start

                                                                                                                             merging. 

Gross/ Sthool         Vaikhari                Kriya/ Action             Bhootakash      Pran and Mind 

                                                                                                                               are separate

Note:-

Flow Pran* is called Mind. Collection of all vrittis (Matrika Shaktis/ alphabets in the lotuses) also represent our Mind*. 

 from Swa Samvedan writings of Pandit Gopinath Kaviraj........Om!...Shaktanand.  

Chitakash, Subtle body, Mind...

Between the two eyes , a little backwards is another Eye/ Chakshu/ चक्षु. It comprises of mind represented by circle and pran represented by a bindu in the centre. 

Purer the mind smaller the circle and impurer the mind bigger the circle. As we improve our mind this circle reduces and tends towards the central bindu. The radius of te circle represents te vrittis or maya which propell a jiva into the world. 

                                          

Bindu/ बिन्दु is the point where chitakash/ चित्ताकश opens and one sees 'scene' there. Chitakash is called subtle body. Thus inside the physical body, is the subtle body which lies inside the bindu of the third eye also represented by third eye. Light from the mind is being thrown outwards due to which we are able to see the world. As mind gets purified this gaze starts turning inwards. Then less and less of the outer world is seen. When mind becomes pure, it turns inward totally and circle merges into bindu and third eye opens.

When mind is totally ignorant at that point the bindu is covered with a dark curtain, when it gets a little purified than it becomes translucent and when it gets totally purified than it becomes transparent. Scene is seen in this space of Chitakash/ चिताकाश in the bindu/ बिन्दु and now the one who is seeing That scene is the 'Drashta/ Witness'. When this happens Sarv Vritti Nirodh/ सर्व वृत्ति निरोध () takes place ad one attain Nirvikalp Smadhi. 

When mind merges into Anatama, it is called Gross or Jad (जड) samadhi (समाधि),

When mind merges into both Anatm/ अनात्म and Atma/ अत्मा, it is called Savikalp Samadhi/ सविकल्प,

When mind merges into pure Atma/ आत्मा, it is called Nirvikalp Samadhi/ निर्विकल्प.

When Adho Drishti/ अधो दृष्टि (Downward or outer gaze) occurs Darshan (one sees) of Brhamand/ ब्रह्माण्ड (material world) takes place, it is through Karma (कर्म)/ action.

When Madhya/ मध्य Drishti/ दृष्टि or Sam/ सम takes place, then Kaivalya Darshan (कैवल्य दर्शन) takes place, it is through gyan or knowledge.

When Urdhav/ उर्धव (upward) gaze takes place then Bhagwat darshan (भगवत दर्शन) takes place, it takes place through Bhakti. 

Veils over different states are cut with initiation from the guru. First veil (आवरण) by Karma, Second by knowledge and third by Bhakti (भक्ति)/ Kripa (कृपा)/ Grace...Om!.....Shaktanand.

subject matter explained from writings in Svasamvedan, written by Pandit Gopinath Kaviraj.  

Kala, Kripa (Grace)

Kala:

 Kala/ कला from physical body comes out through speech as well as gaze. Through more kala comes out as compared to speech, thus just by seeing one can fathom a person. The person in which pure kala is working, he is initiated one, his Kundalini/ कुण्डलिनी has awakened. Now question is where do these kalas go after getting out from its source? Lower level jeevas are made out of it. So we can say on one side, kala is sent out and other side it is being received. The kala which is descending from the upper realm is being taken up by the lower realm. 

Kala which is coming out of the Mandal/ मण्डल gets collected by Golok;

Kala which is sent out by Golok/ गोलोक is being collected by Dhruvlok;

Kala which is issued by dhruv lok/ ध्रुवलोक is collected by Swarglok/ स्वर्गलोक (heaven);

Kala which is sent out by heaven, descends through two paths,

1. Descends through Devlok/ देवलोक (Divine realm) into the forehead, this happens in case of uninitiated person.

2. Descends through pure path and descends near initiated person. 

Jhatika kala (झटिका कला) which is descending from upper level jeevasis received by lower jeevas. 

All gross matter has grades, that is why kalas are. Who consumes kala? Its Agni or fire. All fires cannot eat all kalas. Kala which is above the forehead, that cannot be consumed by Agni because that is Amrit kala (अमृतकला). Agni (अग्नि)/ fire is Kaal or time. Agnikala descends from kaal in the form of Mrityu/ मृत्यु (death)-kala/ कला. This is impurity of bhav and birth etc. 

Shudh or Pure kala never leaves a person, only impure kala comes out. Pure kala (शुद्ध कला) is assimilated inside. It is never annihilated but a veil is put over it. 

Kripa (Grace):

One who is complete or poorn only they are free and beyond duality. While mukt or Siddh jeevas are still bound. Thus kripa or grace can be provided by only one who is complete. This grace is of two kinds, one is ordinary and other is special. The purpose of kripa (कृपा) or grace is brng the jeev out of pain. 

A complete person can provide Kripa and there is no karm involved in it but only their desire. A mukt jeev can also provide kripa but are under the spell of karma i.e. keeping the karmas in mind. While a Siddha cannot provide kripa or Grace but can provide karmphal daan (कर्मफल दान), what ever karmas have been performed by the jeeva (जीव), siddhas (सिद्ध) can provide fruit of that to them at anytime. 

Thus Mukt jeev (मुक्त जीव) can perform ordinary grave becasue they are also under the spell of duality. Desire of mukt does not work on the desire of jeev, till he accepts mukt's desire. Till jeev does not accept the desire of the mukt his pain do not get relieved or removed. This is the ordinary kripa o brahm. for example, Sun is shinning everywhere, but a blind person cannot see it. This shinning is ordinary grace but you have to have qualification for it. Such Kripa or grace can exhaust the collected (Sanchit/ सञ्चित) karmas of the jeev but they cannot change jeev's prarabdh (प्रारब्ध)/ Niyati (नियती), i.e. what has been decided for him. Because desire of the poorn or complete Brahm is known as Prarabdh (प्रारब्ध). Thus by the desire of A-parbrahm (अपरब्रह्म) or A-Parmukt (अपरामुक्त), those cannot be removed or exhausted. Prarabdh (प्रारब्ध) is exhausted through bhog/ भोग or experiencing. By experiencing pain, sins are consumed by experiencing pleasures, good karmas are consumed. Actually Pain (दुख) and Pleasure (सुख) form Prarabdh is the desire of the poorn (पूर्ण) or complete.

Siddh jeevas and divines cannot provide full grace. If they are mukt and bhakt then they can provide ordinary grace and partial higher grace but under some rules and regulations only. They can only provide the fruit of the karmas performed by jeeva at any time. Suppressing his pain, they can attract the good karma of his from distance and provide him partial relief at that time. 

Till one realizes self, one always remians in the normal gaze of the lord. When parabhakti arises only then his special gaze falls on the jeeva. By awakening of Kundalini and initiation from Guru, jeeva comes under the gaze of lords Shakti. Thus first in the gaze of Devata and later when Kundalini rises fully, then Mahamaya's gaze. One who has not been initiated, he falls out of the gaze of divine and comes under the gaze of kaal/ time/ death/ mrityu.

Swasamvedan, Pandit Gopinath Kaviraj (11.01.38-6,7).

Spirit, Body, Fire, Atma

When anythig is burnt, then its spirit, which is free of form and annihilation, getting free from the bondage of physical body, flies up and goes up to the place where the source of that spirit was. Middle attraction (madhya karshan/ मध्याकर्षण) was in this world, only when bound in the form of a body.

To descend that spirit again, one has to generate similar physical frame. When it disintegrated, its atoms got spread all around and entered all other things present. Where ever they merged, they remained there as That only. When the spirit is to descend, these particles have to dissociate from their individual entities and reunite, exactly as before. There will be no change in order. 

When spirit body will get made then immediately natural body will be formed. Body is, coming together of the gross particles. Spirit body is of two types: 1. When its gross particles are experienced, this is called Lind Body (ling shareer/ लिङ्ग शरीर); 2. When its gross particles are not experienced, it is called Divine body (divya deh/ दिव्य देह). But it does not move on its own. When gross particles separate, ling body it self separates. Ling body never disintegrates, in this case, its not ling body in just naming sense but called Divine body now. Its form becomes as per the form it takes and as per the strong desire or bhav. Depending on the bhav/ भाव, ling/ लिङ्ग takes the form. When bhav becomes established, gross disappears, at that moment no foreign matter can enter, the body developed is called bhav deg (Emotional body/ भाव शरीर). 

Death is a big jolt. With it, gross body breaks. Ling separates from gross. Mritu or Death is Ignorance/ अज्ञान or Agyan. When gross body disintegrates, ling body keeps feeling it. That is why it can come back into gross body again. This grossness is cut with the help of knowledge.

Maha mrityu (महामृत्यु) is still more fearsome. Here, ling body separates even from subtle. Mahamrityu (महामृत्यु) is called Gyan (ज्ञान) or knowledge. Here also, ling body keeps feeling subtle form, this feeling goes away not only with complete knowledge but Bhakti (भक्ति) is also required for its separation. Thus, with Bhakti only, atma becomes separate from Suksham-ling (सूक्ष्म लिङ्ग) feeling. To undo the pull of the lower realm, one has to have a stronger pull from above. This stronger upward pull is called Bhakti or Kripa (कृपा). When this force starts working then one does not fall down. 

Sun is stationary and Earth is rotating; Atma is fixed and ling body is rotating. Ling/ लिङ्ग circumambulates Sun clockwise from East to West. Where it arises, exactly in the opposit direction it sets. That is why, we feel that Sun moves from East to West i.e. 180 degree distance. The time of stay of anything in the creation is 180 degree because after that it has to annihilate. After that is Unseen, Aseem or boundless, That is called Ardh Chandra or Naad. Bindu (बिंदु). Chandrabindu (चन्द्रबिन्दु) sthir (स्थिर) or still. To know life span, this is the only way. Whatever is seen, its span of life is known like this only.

Keeping Bindu in the South, one is moving towards East, forward, all things are increasing towards front only, Since Bindu is still, hence this path is circular.   

In other words, we can say that whatever we desire that is our centre point or bindu of life. We are all the time moving around it. Where it arises, exactly at 90 degree of it is its full development and after that is its downfall. That is why, at mid day only one can have some experience of the energy of Sun, neither in the morning and nor in the evening. 

From where creation takes place, there dissolution cannot. Past and future are not one. Wood has fire in it, which is latent. When it is rubbed (घर्षण) vigorously, then fire appears out of it. As it starts consuming it, it becomes stronger and stronger. After attaining its maximum strength, it starts decreasing and when wood finishes it also disappears. The fire, which was burning, has now merged into mahajagrit Agni (महाजागृत अग्नि), it will not disappear. That burning fire can be again extracted, when it is done wood will reappear. IT means in the burning fire too, there is part of wood inside it. If there were no fire, then this creation would not have been. Thus, we can say, wood has fire inside it and fire has wood inside it....Om!

from Swasamvedan written by Pandit Gopinath Kaviraj. (21.12.1925)/ (02.01.1926-1)/ (02.01.1926-2)/ (04.01.1926).

Some Kriya Yoga Important Aspects

1.

Pranayam in Chakras from the back bone is better than that from the front.

2.

Kootasth is Sadguru, all practices should be offered at the feet of the lord there. Practising Kriya 100 times a month and Seeing it inside us frees us from various sins. Those who see the Kootasth or Bindu by the dint of their Kriya practice and also here the Naad in there, are Gurus in human form and their company must be cultivated always.

3.

evotion to Mooladhar and Dhyan of Kootasth and experience of Brahm is the real religious practices.

4.

Brahm Granthi (Molladhar), Vishnu Granthi (Anahat) and Rudra Granthi (Ajna) are all pierced in Sushumana (). For Kriya success Jap in Chakras is must.

5.

3 hours of Kriyas everyday increases one's spiritual powers.

6.

Practice of Yoni mudra, after completing all the mudras, stabilizes all energies produced during Kriya. The sadhak then becomes able to hear Naad of 'Om" and see Jyoti (as explained in Jyoti Mudra in Akhand Mahayog). 

7.

Kriya practice should be practices at night or 4 am in the morning.

8.

Repeat first kriya more and more. Keep your tongueinverted to get away from the worldly tortures/ afflictions.

9.

Nabhi Kriya stabilizes mind and Saman Vayu and reifnes one's kriya.

10.

Mahamudra (tribandh) increases one's aura and vigour.

11.

Increase Kriya practice in winters.

12.

Perform Kriya, three hours after taking food and do not eat anything solid after Kriya for half an hour.

13.

Kriya practice puts an end to diseases, sorrows and pains. 1728 pranayams lead to ultimate accomplishment.

12 Pranayam = 1 Pratyahar; 12 Pratyahar (144 Pranayam) = 1 Dharana, 12 Dharana (1728 Pranayam) = 1 Dhyan, 12 Dhyan (20726 Pranayam) = 1 Samadhi. Om! Shaktanand.

from 371 Guidelines to Kriya Practitioners - Based on guide lines given by Lahiri Mahashaya and Panchanan Bhattacharya; published by The Arya Mission Institution.     

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. 

 

1                                  2
   

                                  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.