Thursday, June 25, 2020

Important Dates for Upcoming Kumbh Mela

                                                    Kumbh Mahaparv 2021 - 
                                                    Haridwar, Uttranchal, India.

Incarnation of Goddess Ganga as river Ganga - RESEARCHUT
Descent of Mother Ganges               Tithi Speciality                                 Day/ Date


01.                   Makar Sankranti                               Thursday, 14th January, 2021.
02.                   Paush Poornima                               Thursday, 28th January, 2021.
03.                   Shri Ganesh Sankasht Chaturthi      Sunday, 31st January, 2021.
04.                   Mauni Amavas (Magh)                    Thursday, 11th February, 2021.
05.                   Vasant Panchami                              Tuesday, 16th February, 2021.
06.                   Maagh Poornima                              Saturday, 27th February, 2021.
07.                   Shri Mahashivratri                           Thursday, 11th March, 2021.
08.                   Maha Vishuv Din                             Saturday, 20th March, 2021.
09.                   Phalgun Poornima                            Sunday, 28th March, 2021.
10.                   Varuni Parv                                       Thursday, 8th April, 2021.
11.                   Somavati Amavas (Chaitra)            Monday, 12th April, 2021.
12.                   Shukla Pratipada (Chaitra)               Tuesday, 13th April, 2021.
13.                   Main Shahi Bath (Vaishakh Sankranti)  Wednesday, 14th April, 2021.
14.                   Raam Navami (Shahi Bath)              Wednesday, 21st April, 2021.
15.                   Poornima (Chaitra)                           Tuesday, 27th April, 2021.                                       
16.                   Amavasya (Vaishakh)                       Tuesday, 11th May, 2021.
17.                   Akshaya Tritiya                                 Friday, 14th May, 2021.
                        (Main Shahi Bath) 

Note: After 6th April, on entry of Guru into Kumbh Rashi, the main significance
          of Kumbh Bathing starts. Effect of bathing, jap, anushthaan and offering
          though start from 14th January itself.
          Hope information will be useful for all sadhaks to plan in advance. 

Saturday, June 20, 2020

Special Dates of Various events of Year 20-21

List of important upcoming dates for the Sadhaks.

Date                        Day                Tithi                 Event

3rd Aug, '20             Monday          Poornima        Raksha Bandhan

11-12 Aug, '20         Wednesday     Mohratri          Krishna Janmashtami
29-30 Aug, '20          Sat-Sun        Ekadashi        Bhuvneshwari Jayanti

17th Oct, '20             Saturday         Prathma         Sahardiya Navratra

23rd Oct, '20             Friday            Saptami          Nisha Pooja

30th Oct, '20             Friday             Chaturdashi   Luxmi Poojan

14th Nov, '20            Saturday         Amavasya     Deepawali Poojan
                                                                               (Kaalratri Jayanti)

16th Nov, '20           Monday           Prathma        Gupt Navratra begins
                                                                               Bhai Dooj

23rd Nov, '20           Tuesday         Navami           Akshaya Navami

6-7th Dec, '20          Sun-Mon        Ashtami         Kaal Bhairav Ashtami

14th Dec, '20           Monday          Amavasya     Sri Kamla Jayanti (Luxmi)
                                                                              Somavati Amavasya

29th Dec, '20           Tuesday          Chaturdashi   Sri Mahatripur Sundari Jayanti
                                                                              Sri Dattatreya Jayanti

14th Jan, '21            Thursday         Prathama      Makar Sankranti

11th Feb, '21            Thursday        Amavasya    Mauni Amvasya

12th Feb, '21            Friday            Prathma        Shishir Navratras begin

16th Feb, '21           Tuesday          Panchami     Vasant Panchami 

19th Feb, '21           Friday             Saptami        Nisha Poojan

26th Feb, '21           Friday             Chaturdashi  Sri Tripur Bhairavi Jayanti

11th March, '21      Thursday         Trayodashi    Maha Shiv Ratri

28th Mar, '21          Sunday            Amavasya     Holika Dahan
                                                                             Pitri Karyeshu Amavasya

13th April, '21        Monday          Prathama       Vasant Navratras begin ..

20-21 Apr, '21        Wed-Thur       Ashtami-Navmi       Sri Tara Jayanti

14th May, '21         Friday             Tritiya            Akshaya Tritiya

19th May, '21         Wednesday      Ashtami        Sri Baglamukhi Jayanti

25th May, '21          Tuesday          Purnima        Sri Chinnmasta Jayanti

17-18th Jun, '21      Thu-Fri           Sap-Ashtami    Sri Dhoomavati Jayanti

19-20th Jun, '21       Sat-Sun          Nav-Dashmi      Batuk Bhairv Jayanti
                                                                             Ganga Dashehra

21 June, '21              Sun-Mon       Ekadashi       Galma Dhaam Established

11th July, '21            Sunday         Prathama        Greesham Navratra Begin

12th July, '21            Monday        Dwitya           Gurudev Diksha Date
                                                                              Jagan Nath Rath Yatra

23-24 Jly, '21            Fri-Sat       Poornima-Prathma        Guru-Poornima


On the above mentioned dates, all sadhaks should do Poojan, Jap, Purushcharan, Havan.
The days where two dates are mentioned, during those days, first day one should night
poojan and next day should perform day poojan..............Om!     


Sunday, May 31, 2020

Experience Your Subtle Body

Join us on Amshi Fitness face book page on Tuesday, 2nd June, 2020 at 6 pm IST (Indian Standard Time) for participating in a free session on Yoga-Nidra to experience your subtle body. Keep your yoga mat ready...................Shaktanand

Sunday, May 03, 2020


All are cordially invited to attend our ongoing Nirvana Sage- Amshi live sessions on the subject of Pranayam - Traditional and Modern perspective, on Amshi Fitness Facebook page from 6-7 PM (Indian Standard Time), three times a week. Four sessions have already been conducted videos of which are already saved on the page and can be easily seen by anyone. Further, the sessions are generally carried out on Tuesday, Thursday and Saturdays. It will be great, if you join us there and in case of any questions, please post your messages which I would try to answer to the best of my knowledge................Om!   Shaktanand,

Monday, April 27, 2020

Contemplating Mendicant – YV-II-60/163

This whole world is an illusion. One who considers it as real is nothing but foolish. Seeing this all illusion he develops great attachment. As any antelope which falling in a ditch experiences great pain, in the same manner a foolish person who falls in the ditch of this creation sees many illusions and thus moves from one dream to another. Listen to the following story regarding it.

Once a contemplating mendicant established in the 8th stage of Yog, Samadhi. His mind became purified due it. He used to spend his day in Samadhi and when he will come out of it, he would again sit in asan to again achieve that state. When a long time was spent like this once when he came out the Samadhi, he thought to roam around like any ordinary person. Thinking like this he envisioned a creation as well as a form for himself as Jheevat. In that form he will drink and perform service to Brahmins. Doing like this he fell asleep. During dream he thought of body of Brahmin and acquiring that started study of Vedas and scriptures in it. When a long time passed like this, again another dream came to him, he saw himself as King of a great entourage and started roaming around established like King.

After spending some time like this he again envisioned himself as a great king under whose command was the whole Earth. He ruled all places. After some time he again saw himself in a divine female form and roamed around in the male divine company. After spending some time like this, he again saw himself as hind(हिरणी) roaming and grazing in the jungles. After that he saw himself as a creeper in the divine gardens. After spending some time like this, he again saw himself as a bumblebee and started experiencing fragrances. Then again in his dream he saw himself as a lotus. One day an elephant came there and ate it. As a foolish child breaks anything, in the same way that elephant ate the whole creeper. Then acquiring the form of elephant, he fell in a ditch and experienced great pain. After sometime, the elephant dreamed of being a bumble bee flying around among the lotuses. After sometime again he became the creeper and got trampled under the feet of an elephant. Then a Swan ate that creeper. Then that creeper in the form of a swan, roamed around great Mansarovar lake. Then that Swan with its resolve became Brahma’s Swan as wave is close to water. Then with the sermon from Brahma, the Swan realized his true self. Thus by falling in illusion, he roamed around in so many forms and on receipt of knowledge realized his self. Then he became free. Once when that Swan was flying on the mountain Sumeru, he wished to become Rudra, due to his pure resolve became one. As in the clean mirror, face is easily seen, in the same manner in pure mind, the resolve fructifies immediately. One who has the highest knowledge is called Rudra and once achieving that knowledge there is nothing else to be desired. Then the Rudra thought that due to ignorance he went through so many states. This illusion or maya is really surprising. I should go and see my earlier body. Thus Rudra got up and proceeded to his place. He saw the body of the mendicant and with his power raised it and knowledge dawned in the form of the mendicant that I alone am established in all. But he thought that Rudra has awakened him and I have many more bodies. Then both of them walked together to the body of the Jheevat which was lying like dead. Utensils for drinking liquor were lying all around. They raised the Jheevat and he stood up. He thought that they have awakened him. Then he realized that he also has many bodies, so all three of them together walked and started thinking why did they acquire so many forms. First I was a sanyasi devoted to god, then I became a liquor drinking Jheevat, then became Veda studying Brahmin, then I became a king and after that due to greater fortune became great king ruling the whole Earth. When desire arose in the mind of that king, I became a female married to a divinity. In the body of a female, her eyes are full of love so became a deer. Then became a bumble bee, then a creeper and thus acquired so many bodies because of ignorance. In this movement so eons passed. From mendicant to Rudra all the births were acquired due to desire. After so many births became Brahma’s Swan and achieved realization because of previous practice and because of that sudden company is achieved. Then they flew from there to the realm of the Ved-studying-brahmin and they saw him lying there like a dead person. They raised him and all four of them flew in to the realm of the king and found that Kings body is moving. Kings body was shining like gold and was sleeping on his bed with his queen and many maids were moving whisk over them. Then with their inner power they made the King wake up. He observed that whole world is his extension only and he has taken so many body forms. Then Rudra, mendicant, Jheevat, Brahmin and the king moved together from there and raised all the bodies of elephant etc which were experienced. They experienced this only in all the states that they are without any kind of ignorance and self only. Though all the bodies were separate and their actions were also separate but their thoughts were same. So, whole creation cosmos has been generated from ignorance but when seen with the eye of realization everything vanishes. All those forms are called Shatrudra.

When one would see, he would experience that all forms are mine as different waves in an ocean look different but actually they are one ocean only. Like this a realized person sees the whole world as his own extension only but an ignorant person sees it as different and his many forms also as different. Thus this whole creation looks separate with ignorance but same as one self with realization. When chit vibrates it creates the world and when it becomes still, oneness dawns. So leaving aside all the attachments establish in self. Thinking itself is pain and to be relived of it alone is happiness. By the thought process the creation exists cessation of it causes it to disappear. As a sculpture imagines all the statues in a rock piece, in the same manner the cosmos is imagined in the chitt. When Chitt is annihilated then the world is nothing but our own self. Where ever one goes with chitt, one sees the five elements there and where one approached without it, one sees the self. When chit becomes outward bound, the world is experienced and when it goes inwards then only self is seen. All these objects can not appear with knowledgeable self. First one experiences oneself only then world is experienced.  

All the different bodies of King, Brahmin etc became peaceful when they made Rudra awake. Then Rudra told them to go to their respective places and spend some time with your families and later you will join me as my close ones and later becomes Videhmukt and free. Then Rudra also disappeared. The question comes if all those bodies were experienced then how dii they and their creation became true? The answer to it is that Atma is omniscient, omnipresent, pure and is experienced. Whatever thought comes to the mind that is experienced. One whose mind is pure, his resolve happens immediately. The question comes that if ones sankalp is pure then why will one be struck in different bodies. The answer is that if chitt or resolve is pure then what ever is thought of happens. Desire only takes one up or down. When practice and yog join only then purity of the jeev takes place. If anything is lying near and one has no desire for it then it is as good as lying far off. On the other if something is far off but the desire for that is very strong then despite its distance it is nearby only. Now the question is that mendicant was only one but how did he get so many bodies? All the yogini and yogis are with pure resolve and whatever they desire they become. Thus one who has pure resolve sees oneself in many forms……..Om!.   

Friday, April 24, 2020

Story of King Bhagirath – YV-II-62/180

King Bhagirath, who brought Ganges to Earth with his austerities, was such a king that who so ever came to him for anything, he always provided whatever was asked for. He was a great king with compassion filled heart. Whosoever generated animosity against him, he use to vanquish them as Sun removes the darkness. As innumerable sparks flow flame of fire, in the same manner he used to rain armaments on the enemies. But always kept unmoved whether in good or in bad. What came to his mind that he brought Ganges to the Earth? The story goes as follows.

Once observing his kingdom, he experienced that people are leaving the good path and cultivating wrong practices in life and are becoming ignorant and stupid. Then for the welfare of his wards he underwent austerities for Brahma, Rudra, Yajna Rishi and started repeating mantra for bringing Ganga river. Ganges, with one flow moves in the heavens and with other flows in pataal (lower world). The king brought one of its flow in this realm of Death that is our Earth. By bringing Ganges, he did good for the ocean too. Ocean was dried up by Muni Agasthaya, hence there was dearth of water in it. An idea came to his mind. Looking at the world he thought that it is very foolish to perform one task again and again. Humans daily do same things, they get same things and eat same things. He thought that performing any work which generates happiness afterwards, there is nothing wrong in repeating that. With this kind of dispassion he contemplated as to what this whole creation is. At that time the king was quite young. It is a great wonder if such a thought arises in the mind during youth.

When such an idea came to the king’s mind, he left his house and went to the ashram of his Guru Rishi Trital and asked, ‘ O Gurudev, what is that pleasure, after achieving which old age and pain of death gets removed?’ The pleasures of the world are empty from inside and the result of them is only pain. Rishi Trital replied, ‘ O Rajan, there is only one which is to be known, knowing which one achieves the state of peace and that is the knowledge of the self. This self neither arises and nor sets but is established as it is. Old age and death is there till ignorance is, when knowledge form Sun light arises, darkness of ignorance is banished and the jeeva establishes in the state of great peace. Joy of self is all over. Knowing it the knot of the illusion, that ‘I am this’ is shredded. All karmas as well as all illusions get removed. Attaining such pure knowledge, one establishes in that state which is omnipresent, eternal and beyond rise and fall. King replied, ‘ O Gurudev, I do know that atma is eternal and our body is temporary but still I do not experience any peace as I do not experience the atma as the only truth. Hence, kindly explain to me. Trital Rishi said, ‘O King I will explain to you, after knowing which you will not feel any pain and establish more faith in that which is to be known. Do not be affected by the misfortune of the family, always remain in equanimity and remain same in the receipt of good or bad both, establishing the chitt in the self-realization and not letting it go into any other direction, to remain in a secluded place, leaving the company of foolish always contemplate on Brahmvidya, these are the symptoms of a knowledge seeking one trying for self-realization. Opposite to it everything else is ignorance. This alone, O King, is to be known and knowing this great peace will dawn and ego in the physical body will disappear. First ego ‘me’ comes and after that comes ‘mine’. Hence let go of this feeling of me and mine. When you will discard them then you will experience the self. That alone is the knower of all; is all; is self-illuminated and form of joy but without the pains and pleasures of the worldly objects.

King said, ‘ O Gurudev, this ego has been residing in this physical body for  eons, why should I discard it?’ Rishi said, ‘O King, ego can only be discarded with the effort of the person. First to generate hate towards worldly objects; then discard the desire for such objects and time and again contemplate on the self; by this method your ego will get removed. When this will get removed then you will see atma everywhere. You will experience painless light of peace everywhere. O king, shame, attachment, company does not get severed till realization is achieved. Me, mine, thirst for anything, pain, to be known as a good person, all these desires which are the places of attachment, all are called shame (लज्जा). Your enemies who want to take your kingdom, give tham your kingdom and get free of the attachment of your wife, children and relatives. Whatever attachment that exists in this body, let go of that and establish yourself in a secluded place and go to the houses of your enemies for alms. So the desire to be known as good and the best gets removed from your mind. Now get up and go.’

After this the king went back to his kingdom, contemplated on everything whatever his Guru had explained to him and started thinking about self-realization. When some time was spent thus, he arranged an agnishtom yajna which is meant for giving away whatever wealth one has. Within three days he distributed all his wealth to Brahmins, desirous, children, wife and enemies. When enemies came to know that the King has become weak. They came and surrounded his kingdom and attacked his palace. The king had only two clothes on his body. He walked out and went to the forest to meditate and established in peaceful state. When some time was spent, he came back to his kingdom and requested for alms from the houses of his enemies. Then enemies and other did his great poojan and asked him to take back his kingdom and everything but he refused and gave it no value as one would to a blade of glass. After roaming for some time, he went to his Guru’s palce and both of them received each other the gaze of realization. They had no desire to live and no desire to die whatever came they were happy in that. Heavenly damsels use to play around there and various objects of great enjoyment arrived there but they considered them as of no value. They satiated with the self kept in their pure state always without any blemish.

After some time elapsed, Bhagirath wandered to another Kingdom, whose king had just died. He was moving around requesting for alms. The official of the dead king saw that it is king Bhagirath and whatever symptoms are needed for a good king are there in this man. They requested him to take up this kingdom since it is being offered to him without his desire. Bhagirath agreed and became a king there. So he was installed as a king of that kingdom with great pomp and show. He went into the palace and saw all the women inside. Whole of the kingdom was filled with the forces of the king, abundant rains filled all the water bodies, great music was played. Many courtiers of nearby kingdoms also arrived to attend the coronation ceremony of the king, including those from his previous kingdom. His earlier kingdom courtiers told him that all the enemies have died in his previous kingdom and there is no king at present. They requested him to take that kingdom also in his fold. Though you do not desire but still please rule over it because whatever is received without any desire, one should not refuse it. So, Bhagirath took that kingdom too and ruled over it. Remembering his past, the king came to know that his ancestors are lying in a well after being burnt due to the curse of Kapil muni. Giving his kingdom to his courtiers, he proceeded alone to the forest. There he underwent great austerities for thousands of years to bring the Ganges to Earth. Then Ganga appeared from the realm of Vishnu and for the welfare of his ancestors, the King brought it down on the Earth. After that again establishing in peace filled state he started roaming around. Such was the story of king Bhagirath……………………….Om!           

Thursday, April 23, 2020

King Bali And Brihaspati Talk – YV-366/NP-120

In the second parardh after the passage of six Kalpas (a measure of time), there reigned a powerful king by the name of King Bali. He was a great warrior and he defeated all the demons and exercised full control over them. He defeated the king of divines Indra too and experienced all kinds of comforts. All divines and kinners bowed to him and whole Earth came under his rule. When he achieved everything then he started on the path of Dharma. When a congregation was under way, a question arose as to how a birth takes place and how death comes. The King Bali asked Guru of the Divines Brihaspati, ‘ O Brahmin, When the purusha dies, his body is burnt, then how he experiences the fruits of his karmas and how he moves about without a body, kindly explain?’ Guru Brihaspati replied, ‘O King, a Purusha has no bdy. As water is seen at a distance in a desert, in the same manner the body is seen with the purusha but it is not there. A jeeva never takes birth, it never dies, it is never burnt and it never experiences any pain. It remains in an unattached form always. But due to laxity of form considers himself in pain, experiences it and experiences birth, so much time has elapsed, so and so is my father or mother and I have taken birth from them and then finds himself dead. O King! due to ignorance only he feels all this as due to illusion of sleep one sees dreams, in the same manner due to ignorance he thinks himself to be. When dead, he feels that his body was generated from a pind and now I will experiences pains and pleasures. As Ether exists in the dream, in the same manner due to desire he experiences body with himself. Due to it only he experiences all the pleasures and pains and same thing happens after death even. In reality, there is no body at all with him what to say of life and death. Due to ignorance of his body development in his self, he established like a physical entity and joining with it whichever kind of thinking he does with it, same he experiences. As per his attachment whatever kind of desire arises in him, that kind of body is generated next. Like this he keeps on moving from one body to another and sees the whole five elemental creation. As the waves rise and fall in an ocean in the same manner body is created and annihilated. Due to relation with body, he seems to take birth and die but in actuality Atma is established as it is in its natural state, due to attachment only he sees the whole world in it.  

O King, world is established in his mind and per desire he sees it ahead. World is established in the Jeeva but Jeev is not in the world. As oil is there in the seed but seed is not there in the oil. As ornaments are seen in the gold but gold is not thought of in the ornaments. In the same manner, this creation is neither true no false. It is not true because it is not static but changing; not untrue because it seems to be existing. Therefor get rid of its thought. This scene is illusion, its experience is illusion and the egotistical jeev experiencing it is also illusion. As water in a desert is an illusion, in the same manner jeev and ego in atma is also illusion only. Till the meanings of the scriptures are not stable and are distracting, the world cannot be removed from the thought. Till it gets rid of ego and enacting of the creation scenes, self-realization cannot be achieved. Till a person is struck in the world, he keeps on moving in the creation.

O King, Atma can never be told, it neither comes nor takes birth or dies. When connect of the ego and the things experienced by it, is broken, it is called joy. When the relation between them ceases, then whatever will be left behind, will be termed as Atma. This is Brahmpad or Shiv atma where there is no movement of speech. This can only be experienced and cannot be stated in words. So establish in this state. O Ram, the process through which like and dislikes can be removed, that is the best. Till the scene is seen, this is there or not there, it is called Jeev and when all this gets removed then the definition of the jeeva also vanishes and one achieved the state of Shiva where there is not movement of speech.

Thus Brihaspati explained to King Bali. Till the truth of the world is established in the heart, one will achieve physical body as per the karmas or actions performed. Whichever thing our chitt observes it has a tendency to move towards it and sanskaar or resolve for that arises in the heart. Whichever thing one considers as true, resolve of that strongly establishes inside like an egg of a peacock has its own power inside so that when the time comes different beautiful colours appear on its own. In the same manner resolve of the chit appears with the passage of time. Brihaspati said, ‘ A seed sprouts on the eat and not in the space. The kind of seed that will be sown in Earth same kind of fruit shall be taken from it. Here Earth represents our ego. As the jeev thinks and performs his action, in the same manner he achieves various bodies on this Earth and experiences the fruits therein. As per its karmas, pains and pleasures are experienced. Knowledgeable people are like Ether. How will a seed sprout in the space? It sprouts only with the thought in the Earth of ignorance. Bali Asked, ‘O Guru of the divines, you say that whether a jeeva takes birth or dies, it is because of his own experience, but if there is no thought of a body etc then how does its body arise again?’ Briahspati ji replied, ‘ O King, even if pind daan (during last rites) is not done but he desired something in the mind, that very desire is the base karma which will make him experience a body, if at that very moment someone offers a pind. But if he has no desire, some relative of his offers pind daan for him, even then he will experience a body, because that also serves as a vibration in his desire. O King, an ignorant person’s karmas are never finished, because they feel duality in the non-dual atma. Whatever karma he performs it sprouts in his ego or chitt which give rise to innumerable bodies. Those desire form bodies are seen like dream due to ignorance only.’

Bali replied that he had understood that one who has no thought, he experiences thoughtless state and becomes fixed and still like a mountain to the whole creation. When anyone is like a stone to the world, then only its freedom. To this Brihaspati replied that when one experiences this non attachment only then he becomes ignorant to the creation. Non-existence of the creation is actually an immovable state. One who is not swayed by any attribute, understand that he is established in the ultimate state. That beyond doubt is actually totally free. Till the truth of existence of the world exists in the mind, desires prevail and till then world also exists. By illusion of the form, chitt came into being, by development of desire in the chitt world or creation appeared. Hence let go of the desire. When no desire arises, peace will prevail.

Whether one is alive or dead, whatever will touch its chitt, it leave a mark. Like juice inside a peacocks egg, acquires its full form with time whether it is seen at the start or not, in the same manner seed of desire will surely take form at its own appropriate time. Till chit is there, world is and when chit is burnt, world also disappears. I am also like space and you are also like space, chit arises only due to non-understanding of the self. When with the fire of knowledge, ignorance is burnt, then one achieves the real self and the definition of life disappears. So the best option is to burn this chitt. Now we discuss the procedure as to how to burn this chitt which is the cause of all the miseries in this world. The seven stages of wisdom are essential for it. Out of them, three have already explained and balance four will be explained now. Out of the first three, a person who has got even one, he is called a mahapurusha or great soul. His sense of respect and attachment are all removed. He is not affected by any company. Due to continuous contemplation desire is burnt, he feels same in pains and pleasures. His joys-happiness, likes-dislikes or desires all are removed. In the third state so many qualities are achieved his chitt gets annihilated. Then world is not seen, as when taking a light in hand we look for darkness and cannot find it.

Thus ends the discussion between divine Guru Brihaspati and King Bali………..Om!                  


Wednesday, April 22, 2020

Dev Poojan-(II-75-77)

Vashishth ji said, ‘O Ram, Once when Gauri and Shankarji came to my ashram where me and my wife Arundhati lived, after doing their poojan, I posed a question to them. I asked that you who are the knower of the past, present and future and cause of everything and because of your blessings only I have developed some power to ask you a question, kindly answer it with happiness, without any malice and at the earliest to quell my thirst. O annihilator of all kinds of bad deeds and increaser of well-being of all, what is Dev and what is its poojan?’  I will explain to you what he told me then.

Ishwar replied, ‘ O Brahmin! Listen to the procedure of dev poojan by performance of which a jeeva moves past the ocean of the creation. O best in Brahmins, Pundrikash Vishnu is not the Dev, three eyed Shiva is not the dev, Brahma who came from a lotus is also not a dev and even 1000 eyed Indra is also not a dev. Neither Wind is dev nor Sun is dev; neither fire is dev nor moon is dev; neither Brahmin is dev nor Kshatriya is dev; neither you are dev nor I am dev and neither intellect is dev not the vibration is dev. That which is natural, beyond time, limitless is of the form of atma is the dev. Whatever forms which are seen are not dev as they are nothing. Natural, eternal and limitless awakening is the real dev. That is the representation of dev and that alone is to be praised and poojan of that alone should be performed. Those who do not know that limitless, natural beyond time entity for them alone are various procedures of deities and their poojans are meant. It is like that a person who cannot walk long distance for him short distance walking is suggested, in the same manner, one who cannot do poojan of that natural, limitless unseen dev for them poojan of dev with form is suggested and that alone is good for them. Whatever kind of poojan one does, fruit is also enjoyed as per that only. Those who perform poojan of gross their fruits are also gross and those who do poojan of subtle dev, their fruits are subtle in the form of paramatma too. Letting go of subtle and looking for gross fruits, is like desiring a forest of full of bushes of thorns instead of a forest full of fragrant Mandaar flowers {also known as Crown flower because of crown like structure in the middle, called Aak or Ark in local Indian language and are found in two forms of Shwetark (white) and Raktark (Red)}. What kind of divinity is that, how its poojan is done and what are the fruits achieved from it, listen to it.’

‘O Brahmin, Bodh1, Samya2 and Sham3 are the three flowers. By Bodh is meant the real knowledge i.e. is know a thing as it is and not as it is projected. To see everything with completeness i.e to experience everything as complete is called Samya. When the intellect and desiring entity inside us is removed and we see everything as atma only, it is called Sham. With these three flowers one should perform the poojan of pure Shiva. By doing poojan of the form, poojan does not get performed. Leaving aside atma, one who dies the poojan of the gross form, he experiences grief alone. O brahmin, the one who is knowledgeable and knows everything, treats the outer poojan as a play of children. Atma alone is dev. That alone is Shiv and provider of all well-being. Always perform poojan of that with knowledge. Do not perform any other poojan. That Atmadev, which is awakened, is like Ether everywhere and without any body parts, do its poojan and nothing else can be called poojan. In the triad of person doing poojan, procedure of poojan and the one whose pooja is being performed, poojan of atmadev does not happen’.

Saturday, April 18, 2020

Story of Kaakbhushundi - Discussion on the Technique mentioned therein & similar reference.

As has been clearly mentioned in the previous articles on discussion between Rishi Vashishth and realized Kaakbhushundi that there are two paths of realization, namely Knowledge path and Yog path. The breathing technique mentioned in this context has similarity to techniques mentioned and practiced by others too. The similarities and slight difference among them are subtle though the crux of all practices is same, i.e self -realization. They belong to field of yog and tantra. Let us discuss a few of them below and be more wiser about the procedure. They are very interesting and one though of sharing herewith all the readers and followers.
As per Vijaya Malini tantra:

In one of the systems of Kundlini breathing procedure the distance of heart to crown is said to be 36 fingers. Sun form pran arises in the heart and sets in the crown while moon of the apaan arises in the crown and sets in the heart. Thus in this length of 36 fingers all the pran and apaan arise and fall. The change over points where Sun sets and Moon arises (crown of the head) and Moon sets and Sun arises (in the space of heart), are called the Sandhya kaals. The downward flow of pran shakti from crown to heart, represents wasting of seminal flow. More the downward of this shakti or power, more the ignorance of the jeeva. As the pran rises from heart towards head its called the state of a Bhudhyaman, as it represent the rising of the knowledge of the Sun. As it rises more and more, a practitioner is provided with more and more energy or power. When this power is generated to the maximum, the practitioner is called Budh. After generating the full power, when he can control it totally, the practitioner then is called Prabudh. During this state, he reaches the realm of Brahmrandhra. At this point whatever knowledge that has arisen in him, now he can understand that fully. He can understand the tattva. As per the Sahd adhwa Shodhan practice of cleansing of all elements, he is said to be in the space of Vyapini which is also symbolized in the area of head where a brahmin develops a Shikha. This is a very high state during meditation, when the practitioner can feel the spandan and tingling in the space of his shikha. Here an inkling of param tattva is felt. Shabd brahm of the vedantins and Kundlini of Tantriks represent the same thing.

When all samskaras of the mind are annihilated, the practitioner reaches a state which is referred to in scriptures as Jivanmukt as while living in body he is set free. According to the practitioners, the matrikas can be realized in the rise and fall of the breath. Whole of the alphbets of our Hindi language can be divided into 8 groups, namely , , , , , , , and respectively. While in the gross world the whole day is divided into 8 parts each called a prahar, four prahars of the day and four prahars of the night. For a yogi these eight prahars are passed in just one breath. As the breath rises from the heart to the Brahmrandhra a span of four prahars is completed and when it descends down from Brahmrandhra to the heart, next four prahar period finishes. As it rises from heart ot the brahmrandhra day time elapses and when it descends from Brahmrandhra to Heart night time is passed. In the middle of going up one faces mid-day while in the middle of coming own one faces mid night. Thus palat of the mouth is the point where mid day occurs while going up and mid night occurs while coming down. The above up and down movement during one breath is compared to one month time in the outer world. One half representing Shukla paksh or nights of waxing moon, the other one being the nights of waning moon or Krishna Paksh.  The turnover points where day turns to night and noght turns to day is called Sandhya points. At one Purnima or full moon occurs while at the other amavasya or no moon night occurs. Upward movement when the Sun rises from the heart and sets in the Brahmrandhra results in Amavasya there represents Krishnapaksh while downward movement of Apaan in which moon rises representing Shuklapaksha end in poornima in the heart. While going up kalas of the moon decrease while coming down kalas of the moon increase. In the heart where poornima arises, is the point of Panchdashi.

The complete varna mala is called matrika which are the cause of whole creation. Matrika is from root Avart, means circular, that which moves us in the circle of life death continuously is called Matrika. All these matrikas are represented by various alphabets each of which sit on the petals of the six chakras explained by tantra in our physical body.

A yogi realizes all the alphabets in his own breath, experiencing them he realizes. As we inhale we hear the sound of A () and as we move through a distance of 36 fingers upwards a kind of contraction occurs at the end and O () sound is generated. Moving from A to O, in the middle E () is generated. Thus we can say that all the three vowels arise while going up in the breath. Now while exhaling with more pressure produced first Aa () is generated in the Brahmrandhra and as we descend and enter heart area, Õ() is generated. While descending in the middle ê() is generated. Thus three vowels are more generated in the downward movement of exhaling breath. Thus smaller vowels lie in Krishnapaksh and bigger ones in Shukla paksh. At the end of pran in the Brahmrandhra Bindu() takes form while at the end of the exhale in the heart Visarg(:) takes place.A and E join together to form Ai() on rising breath while Aa and Ei join together to form æ () on exhaling breath at 18 finger distance. Mixed swar and  are generated at crown and forehead respectively. Lri() is generated in throat while  Lrî() is generated in the heart. Sa-kaar arises in the heart while H-kaar being effulgence pervades everywhere. Each of these varnas take 216 pranachars to develop fully thus we can say that all the fifty varnas take 10,800 pran movements. During rising each varna arises at a distance of three fingers while on the descent they arise at distance of 2.25 fingers distance. All the vowels represent Moon and essential for creation. The palat, a point of mid-day while going up and mid night while coming down, is an important point. Dhyan, havan and poojan done at this point provides final emancipation to the spiritual practitioner or sadhak.   
Shiv Swardaya

As per Shiv swarodaya 12 fingers in front of the nose tip is the space of moon. Heated breath coming from the inside becomes cool as it merges in to this space while cool breath coming here becomes hot as it merges inside in the space of the sun.

The practice of the sadhak is to observe this space of 12 fingers. In this length of 12 fingers all the great powers lie. As the sadhak reduces the length of breath from 12 to 11, one kind of power is achieved by him. As he keeps on reducing the length of the exhaled breath finger by finger, every time a new power manifest in him. When his breath comes to the nose tip, it becomes so subtle that if strand of cotton is placed at the nose tip even that is not agitated by inhale or exhale breath then he achieves the state of Paramhamsa. His dependence on the nature becomes zero and he becomes totally free. He is not affected by the five elements of the nature anymore and does not require any thing to eat or drink. For the details of the power acquired during this 12 finger journey can be seen in the Swarodaya Shastra of  Lord Shiva.


Human body has seven main chakras as per tantra namely, Mooladhar1, Swadhishthan2, Manipur3, Anahat4, Vishudhi5, Ajna6 and Sahasrar7. First five represent the five elements of the nature. Manipur in the middle of the body represent the space of jatharagni or digestive fire, in a way space of Sun while our Vishudhi chakra carrying all the vowels represent space of nectar or Moon. The nectar coming from Sahasrar is continuously dripping into the area of the Moon and falls down from there into the space of the Sun in Manipur and thus consumed. The effort of the sadhak is not to let fall into the digestive fire but taste it himself which he does with the help of Vipritakarani mudra. By inverting he raises the Sun above the moon and farces the nectar to return to Vishudi and from there directs it to the source, thus traverses the return journey.

Inhaling raise the energy from Mooladhar, travelling through Manipur to Sahasrar travelling thorugh Vishudhi in the throat. The movement from Manipur to Vishudhi and back; from Mooladhar to Sahasrar and back can also be considered to be movement of day and night by a practitioner. Thus any practitioner depending upon his state of mind can realize the goal in any of the practices. One needs sincerity, exploring mind and lot of blessing of the Guru, of the Lord and of the Isht devi.

With a wish that all may succeed in their spiritual journey and realize their own true nature to serve the basic purpose of the human birth with which we have come to this our Mother Earth. Instead of getting distracted with the material objects thrown around us, we should rather concentrate on the real purpose of existence and come back Home. Once we adhere to such practices and life styles no obstacles in the form of any viruses can hamper our journey towards the self. It is high time to understand it and put all our heart into the final destination of humanity i.e. Self Realization.....Om!


Story of Great Kaakbhushundi-III (from Yog-Vashishth)

Kagbhushundji said, ‘ O Munishvar, Pran (chi or life force) arising from heart goes up to 12 finger width and establishes there and from their converting into Apaan establishes in the heart. O munishvar, the pran which goes outside is hot like fire and that which comes to the heart is cool like flowing river. Apaan is like Moon and goes from outside to inside and the pran which flows from inside to outside is like fire, heat and Sun. Pranvayu heats up the area of heart and digest the food, Apaan cools the heart like moon. When Apaan form moon merges into Pran form Sun where the essence is, in that state when mind dwells it does not feel any anguish. When pran form Sun merges into the Apaan form moon, the mind established there does not take birth again.

O Munishvar, Sun form Pran when relinquishing its Sun emotion or attribute till it acquires Apaan form moon, in that very form contemplation it does not feel any grief and all illusions are removed. Apaan form moon arising from the 12 finger realm of ether merges in the Pran form Sun in the heart. Till it has not achieved that Sun attribute, in that mid space whose mind dwells, he attains final emancipation or parampad or realizes. The one, who is knower of setting of the moon and rising of the Sun in the heart and whose support is atma, knowing that mind never arises again. Pran and Apaan form Sun and Moon which arise and set in the space of heart, from their effulgence the Bhaskar dev which is located there in the heart, one who sees him, only sees. Outside Sun sometime makes light and sometime darkness. By neutralization of that light and darkness, nothing is achieved. When the darkness of the heart is removed only then param sidhi is achieved. By the removal of outside darkness various realms are lighted but when darkness of the heart is removed in that very light of realization, jeeva gets free. By knowing the technique of pran-apaan the darkness of ignorance is removed.

O Munishvar, Pran Apaan form Moon and Sun, they arise and set without any effort. When Pran form Sun comes out after arising in the space of heart, at that very moment it dissolves in the Apaan for moon and Apaan form moon arises. When apaan form moon sets moves in to Praan form Sun in the area of heart at that very moment Pran form Sun arises. On setting of Praan, Apaan arises and setting of Apaan, pran arises. As after darkness comes the light and when light ends darkness reigns, same is the movement of pran and Apaan.

When pran arises in the heart, then rechak (exhalation) of Pran happens and Poorak (inhalation) of occurs and Pran sets in Apaan then then Kumbhak (no breath movement state) of Apaan occurs. When one establishes in that Kumbhak then all the pains of the three worlds are removed or banished.

When Rechak (exhalation) of Apaan occurs, then Poorak (inhalation) of Pran happens. When Apaan establishes then Kumbhak of Pran happens. When mind is established in that  state, even then all its pains are removed.

O Munishvar, the peaceful atma tattva in the process of Pran and Apaan, when one establishes in that then one mind does not get agitated. When Apaan has established and Pran has not arisen, in that very state of observer, there is the atma tattva. When one is gets established in that then the whole practice becomes easy.

When Pran reaches its own end and Apaan has not arisen yet, in that state of time, place existence, when mind dwells in that then the attribute of mind keeps diminishing and in the end it is annihilated and it never appears again.

When Pran is established in Apaan, and Apaan has not yet arisen, it is Kumbhak (Outer). When Apaan has established in the space of Pran and pran has not arisen yet, the peace in that Kumbhak (Inner) is the real form of Atma, which is pure and eternal. One who acquires that never faces any anguish again. As in a flower, the purpose its fragrance, in the same way in the process of Pran and Apaan the real matter is the experience in it. That experience is neither Pran, nor Apaan, I pray to that experience form of Atma. Pran dissolves in the space of Apaan and Apaan dissolves in the space of Pran, I pray to chidatma which lies in between the two.

O Munishvar, I pray to that Atma, which is pran of Pran, Apaan of Apaan, Jeeva of the Jeev and the support of the physical body. That, in which is everything, that which is everything  and that which is the cause of everything, I pray to that reality.

I pray to that observer in the wind inside the heart, which is everywhere, inside and outside. I pray to that which is the light of the lights, which is cause of everything.

When Apaan sets and Pran has not just arisen, at that moment the blemish less eternity which exists, I prostrate to that. When Pran sets and Apaan has not arisen, the space that exists in front of the nose tip at that time, the truth which exists in that space, I prostrate to that eternity.

That which is the causal space of both pran and apaan, is spread inside and outside everywhere, all is the support of yogkala, I prostrate to that chitt. The chitt which is astride the chariot of Pran and Apaan, I pray to that. That which is free of all kala and blemishes and on which all the kalas are based, such kind of element of experience, and all the divines who go in to his refuge, that atma tattva I always pray to.

O Munishvar, like this I have realized the pran samadhi and am established eternally in the state of self-realization. With this kind of pure gaze I am established here and even for a moment I do not fall down from this state. I established in it like mountain Sumeru and even while moving I am still. Even in awakened state I am established sleep and dream state. This whole creation which is existing in the form of eternal-non-eternal, letting go of all this I am established inside. The pran and Apaan which I explained to you, it keeps on flowing like that and I am always established in it and hence nothing affects me and I am full of joy. One who does not know this technique, he faces pain. Ignorant people till the final annihilation keep going up and down in the ocean of the world and those who with effort achieved the state of self-realization, roam around happily. I do not worry about the past and do not desire future, in the present I keep established without any likes and dislikes. I am still like deep sleep established in the self and that is why I am Eternal. By neutralizing the kala of Pran and Apaan, I am established in my peace filled self. I have no worry that today I received this and tomorrow I will receive that and hence I have no pain. I neither praise anyone and nor condemn anyone, I see everyone in the form of self and hence live happily. I do not rejoice in the receipt of what good and generate anguish on receipt of bad. I have sacrificed everything and see self everywhere. My idea of jeev has left me and hence I am without any pain, all attachments and detachments are gone and I am extremely at peace. Because of this I have no disease. I see a piece of wood, a beautiful lady, a mountain, fire and gold as same.

I am free of the pain of old age and disease and joys of kingship. These are my relatives, these are not, this is me and this is mine, all this does not occur to me, hence I am happy. I socialize, sit, move around, smell, touch and breath but I am free of the idea that ‘I am this body’, free of this ego I am happy. From the point view of this creation I am totally asleep and laugh at it because in reality it does not exist. Due to it I am at peace. I am same in all times and all states, neither happy no sad. You may stretch your hand or contract it, still it is body only. I feel myself as atma like this. I have no attachment from my feet to head. I have come out of the mud of the ego, hence I am disease free. I am seen doing and eating too, but I am beyond any doing. If I do anything effort with all the things or without anything, still I desire no wealth or happiness, only like to be in atma, knowing such I am established. I am free of the gallows of desires and I do not see self in anything which is non-self. I have known the world as untrue and self as the truth. Now it is clear to me like a bael fruit held in my hand. In this world I am in deep sleep and totally awakened. Embracing pain I do not feel pain and embracing happiness I do not feel happy. I am great friend to all and hence without any pains. Amidst the material ownership or non-ownership I am at peace and always happy. Neither I am different from others nor others are separate form me, hence I am always happy. I am strongly established in the idea that I belong to none and no one belongs to me. I am the sky, I am the earth, I am the space, I am the doings and I am everything, this is my strong idea. Everything is totally awake, I see it clearly.
O Munishardool, ‘Whatever I have explained to you here was told to me by Bhushundi names crow, who is a bumblebee of the lotus of the three worlds.

Thus ended the talk between Kakbhushundi and Gurudev Vashishth on the Kalpvriksh located on the top of a cave in mountain Sumeru.......................Om!