Monday, April 22, 2024

Renderings from 'Creation of Gyanganj' - Part I

Renderings from 'Creation of Gyanganj' - written by Pt.Gopinath Kaviraj ji and translated to Hindi by SN Khandelwal.

 There is no difference between of entities of Gyanganj (ज्ञानगञ्ज) realm and its creator. In fact due to the existence of the entity of its creator only, Gyanganj (ज्ञानगञ्ज) is. In other words, we can say that Gyanganj (ज्ञानगञ्ज) realm is the outer manifestation of the inner pulsation in that great causal entity (महासत्ता). In the beginning, there is no pulsation in that great causal reality, as everything is perfectly still and peaceful. In this state of oneness, there can not be any outward pulsation whatsoever. When there is no thought of outer manifestation of creation of cosmos, then there will be no thought of grace (करुणा) at all. Hence for creator to rain down his Karuna on creation, duality has to emerge, world has to be created. Hence the idea is to convert this creation into Love-filled-Gyan rajya (pure knowledge realm). 

Thus when that creative forces, thinks of creating duality, in that state the inner waves of duality start flowing. How do these waves come together? They come together because of cry of all the subjects to be relieved of the pain filling this universe. Whatever we call happiness in this creation is totally relative, temporary, unstable and the the creation of the universe can not get satiated with it, a lack of something or the other is always felt. Jeevas lack (आभाव) can not be fulfilled. All the cries of pain of jeevas get together or collected in the sky. 

In this world nothing gets permanently decimated. Its Hindi word is Nasht (नष्ट). Word Nasht (नष्ट) is made from Dhatu 'Nash(नश्)', which means disappearance. Thus, things disappear but do not get destroyed for ever. Only thing is our senses can not perceive them. Slowly as the cries of pain keep assimilating in the sky, they start to pierce Bhootakash (भूताकाश) and enter Chittakash (चित्ताकाश). This movement happen to pulsate Chidakash (चिदाकाश) too. Thus in the oneness state of the creator, pulsation of duality starts entering. Due to the duality creating pulsation, the idea of creation of the world starts manifesting and he gets moved to provide grace by seeing the pain therein. This flow of grace is to seen in the state of complete mergence in Brham (ब्रह्म), Ishwar (इश्वर) state or the state of Parmatama (परम-आत्मा). 

How to define dual and non-dual and how dual could encroach into non-dual. Non+dual is non-dual, a state where there is no dual. For example, think of water lying in two different shaped utensils at different place, they being at different places, having different shapes are called two or dual, though water is same. Now if we bring them together and pour both in one utensil then water is said to be one or non-dual, which it was earlier too. Real meaning of Non-dual is achievement of oneness. Meaning of non-dual does not mean total annihilation of dual but communion. In such a state physical, mental, as per sight, as per space, as per state all kinds of dualities disappear. This is known as the establishment of ruler as one alone. This is Vyashti (व्यष्टि) state and real Smashti (समष्टि) state. In Smashti state apart form ruler's state oneness, whole creation achieves that state. Till now only the ruler has achieved oneness but all the jeevas are totally unknown to it. They are experiencing duality which is the cause of all the pain. Till the pain of all the jeevas of the world and their cry will start piercing the Chidakash (चिदाकाश), then in that non dual state, in the mind of the ruler (अधिष्ठाता) idea of Smashti (समष्टि) consciousness starts arising. When that happens then from the consciousness of the ruler Mahatapa (महातपा), grace starts percolating. This flow of grace or Karuna (करुणा) is in fact manifestation of Vishudhanand (विशुद्ध आनन्द) but this subject is not point of discussion right now. 

When the cry of pain of all the jeevas pierces Chidakash then an unprecedented things happen. In the solid state of non-dual state, a form of melting or flow takes place. This flow is the flow of Anand (आनन्द). When it remains inside then it keeps concentrated. And in that state, it can not tasted or experienced. In complete oneness state, the difference between experienced and experiencer being not there hence anand (आनन्द) also can not experienced thus there is complete absence of this state. Hence we can address that Anand as Niranand (निरानन्द) state. This state is beyond anand. It means Anand (आनन्द) is there but it is in its nascent form yet. 

Along with melting of the anand, to experience it a 'witness (साक्षी)' state also arises. Witnesser is the seer. When seer starts establishing then sight also has to come to complete the duality. Thus in the consciousness of Mahatapa, when 'witness' state arises, along with it Gyanganj realm also starts to establish. Gyanganj itself is the melting of that condensed form of Anand. Here every thing is chinmaya consciousness. There is nothin in jad or gross or unconscious state there. As whole of the creation of Vrindavan is conscious, where Kalindi talks, Giriraj talks, all the kunjas (बाग) and trees talk, in the same manner is the realm of gyanganj. Since everything is fully consciousness hence it is called light form (प्रकाश स्वरूप). Since that seen has arisen in the sight of the consciousness of the fully conscious being, hence it is pure. Its purity shines like a crystal. Hence in Gyanganj, all around there is pure effulgence like crystal. The earth also is fully consciousness like the mother's lap is. Earth of the mortal world is tough and hence it is totally jad (जड) and gross (स्थूल) or unconscious. The devi of earth in puranas is fully conscious, it appears and gives darshan, shower boons but in our earth of the mortal world those attributes are not present. One has to work a lot on it to get any kind of crop from it. This is because it is not conscious. But if we compare it with earth of Gyanganj, which is fully conscious, it provides everything to all those who reside over it on its own. For this yogis residing there do not have to do any kind of work on it form their requirements.         

This is because this fully conscious realm of Gyanganj has been established due to the wish of a great yogi. Every atom of that realm charged with that power. Hence being charged with that wish of great yogi, all the requirements of yogis living on it are generated through that power only. The power of desire alone is the Uma Ma established there. We can say that power of desire is present in the gross form of Uma ma in Gyanganj (ज्ञानगञ्ज). There is no question of individual desire there as one desire only reigns supreme and nobody feels it forced on them. Following This desire, is the swabhav (स्वभाव) of all yogis living there. This is the meaning of complete surrender to lord's desire......... to be continued to Part II. -----------Om!    

Sunday, April 21, 2024

Another Milestone

 It took 105 followers, 263 posts, 870 comments since 2011 till date to achieve a foot fall of 

                    

                                           350,000 

                         (Three hundred fifty thousand)


Thank you very much! All the Gurus, friends, readers, followers for this milestone achievement, without you all nothing would have been possible.   Om!

Tuesday, April 16, 2024

Divine-Science (great knowledge) of Sun - Part I

Renderings from Divine-Science (great knowledge) of Sun of Gyan Ganj - Part I (written by Gopinath Kaviraj and translated in to Hindi by SN Khandelwal)

In the procedure of Vigyan (विज्ञान) or divine science, there is knowledge as well as activity because in the absence of knowledge, activity can not be undertaken. Meaning of knowledge here is, information which is required to produce that which is not yet seen. The thing which is to be produced if that was not the goal of the knowledge at hand then how can one use the activity of required procedure for generating the end product or desired objective. We should understand here that this evident knowledge is not non-dual because in it, action is not perceived separately, just by wishing the aspect of activity is completed. Till the dual thinking is not transcended, the power of desire can not be generated. Thus here under the aspect of Divine science or knowledge, it is equally important to follow both knowledge and the activity part to accomplish it, for realization of the desired goal.

The realm above divine knowledge is very mysterious, even desire can not enter this space. Desire arises in state of Ishwar (इश्वर), while great knowledge is the play in the inner quarters of maha shakti. Desire is the cause of whole creation. It is to be understood here that the most secret power which works in the base of Ishwar or desire, is part of that great power on which great knowledge is based. 

Now we will discuss normal knowledge or science first, which means Knowledge of Sun or Science of Sun. The creation and annihilation of the worldly manifestation, is in fact expansion and contraction of Shakti only which is also known as process of Yog-Viyog (योग वियोग). With the help of proper ingredients, their compositional knowledge, process of mixing, one can generate the desired output. Before moving on to this stage, one has to understand the form of the matter to be produced. As with the help of alphabets we make sentences and write paragraphs, in the same manner with the help of ingredients, we generate end product. In this process, only ingredients are not important but how they are related, what is their atomic structure, how they mix with each other, in what percentage they mix, is equally important. The person must have detailed knowledge of the ingredients and its atomic composition. By this procedure, lower level of creation of desire is reflected. Specialty of this process is that one can not generate the intended item, till all the ingredients are not mixed. Just by absence of any ingredient or extra amount of any of them, will not lead to desired final result. The objective may be realized slowly or quickly but it can never be realized if all the ingredients are not there. What ever is being said here is being discussed accepting the ingredients and end product as two different entities. 

There is another thought process that both these entities are both not different or are one. In this line of thinking too, the principle of creation of desired object is similar. Creation is also of two kinds, joined and independent. Even by not accepting the end product as different, there is no change in the earlier explained principles. Discussion can be carried out only after accepting reaction of bonding of ingredients in the space of end product.

Another point of view is that without the availability of ingredients, the final product may materialize, this should also be remembered under science or knowledge of Sun. While explaining the karya bindu (कार्य बिन्दु) and Causal bindu (कारण बिन्दु), as explained earlier a thing may be understood to be made of individual ingredients or without them. The discussion on creation should be from both khand (खण्ड)/ fragmented and Akhand (अखण्ड)/ unfragmented point of view. Where the knowledge all the objects and its ingredients are unseen, on that juncture even the scientific process of creation does not stop. That which is known as 'Formula' that gets postulated. The causal bindu (कारण बिन्दु) agitated by the basic entity and because of that the agitation which occurs in ingredients, on proper analysis of it formula of creation becomes known. Causal bindu (कारण बिन्दु) itself starts converting to Karya bindu on agitation. On analyzing this agitation one can understand the ingredients and their joining for the purpose of cosmic creation. Ancient teachers never made karan bindu (कारण बिन्दु) or Yoni tattva evident, they do not even exhibit the capacity to show bindu. Just by earning the capacity of understanding of list of agitated ingredients and their relative relationships, the formula for cosmic creation is invented. From this point only, the rules of great science can be postulated. Then those who become witness to them just by following these rules and are knower of desired production methods, get busy in the process of scientific creation.......continued to Part III......Om!

Thursday, April 11, 2024

Guru and Sadguru - renderings from 'Diksha'

Guru and Sadguru-written by Pt. Gopinath Kaviraj and Hindi translation by Vishvanath Mujharjee.

 Guru is provider of real knowledge. But this knowledge is also of two kind, one is evident(प्रत्यक्ष) and other is in-evident(परोक्ष). In the realm of spirituality two words are oft repeated, one is Guru(गुरु) and other is Sadguru(सदगुरु). In general point of view, both are same i.e. when we say Guru, we must understand it as Sadguru only because a Sadguru can never be Asadguru(असदगुरु). If complete truth represents form of unfragmented truth, then person by whose grace such truth is provided to the disciple is known as Sadguru. The fragmented part of the unfragmented(अखण्ड) truth(सत्य) though is not different from it, but still at the level of intellect one has to understand it a little differently. Those who sermonize this part of truth, are known as Guru or Khand Guru(खण्ड गुरु). 

Whole creation is created by Maya or illusion. Impure creation is from impure maya and Pure creation manifests, which though is not creation but still counted as one, from pure maya. At the base of impure creation is attachment and at the base of pure creation is Vidya or knowledge represented by Shakti and Anand or bliss. Vishudh Atmaswaroop (विशुद्ध आत्मस्वरूप) which is beyond the manifested creation but it still abounds in it everywhere. This alone is complete truth. Its imagined fragmented form is experienced as attachment in the impure world and as shakti and anand in pure world. To achieve the purest form of Atma one has to transcend both impure and pure creation. After this when Shakti develops fully, then the ignorance of difference between atma (individual soul) and Parmatama (cosmic soul) will wither away and ONENESS  will be experienced. 

Freedom from pain is the first thing to be provided by guru to disciple. In the mayic creation, due to his understanding of himself as different from the source and thinking himself as the doer, a jeev is performing karmas and experiencing their fruits again and again in the cycles of birth and death. Above us the divine realm (देव लोक) and below the real of tiryak (तिर्यक), in between a jeev keeps on moving all the time due to his misunderstanding. Till the conscious atma will not realize itself, it will keep on moving in the above cycle. Those who by their grace provide knowledge by which one gets free of above ignorance are known as Guru. This is  knowledge is known as Vivek or discrimination. The purest form of this discrimination established one in the realm  form of Atma. This is known as Kaivalya or mukti. But this is not the ultimate goal of spiritual life. After getting free of pains of mayic creation also one can not attain freedom or mukti. Because even after establishment in Kaivalya, Maheshwar tattva is not achieved by atma. For that the power of Shakti inside has to attain its full potential, till that happens Shiv will remain Shav but when that is attained then the difference between Shiv and Shakti disappears and oneness is seen. At this moment Jeev, Shiv and Shakti all three appear as one, this alone is complete form of Atma. One who helps attain THIS state is known as SADGURU.........Om! 

Wednesday, April 10, 2024

Jap Tattva - from 'Diksha' by Pt.Gopinath Kaviraj.

Renderings from Jap Tattva: written by Pt. Gopinath Kaviraj and Hindi translation by Vishvanath Mukharjee.

While in jap, outer air makes our 'ojas (ओजस)' or effulgence spread outward.  With manas jap one achieves para Avastha (परा अवस्था), Manas jap is up to mind only. Dhyan (ध्यान) is done in Buddhi (बुद्धि) or intellect, Samadhi (समाधि) also is up to intellect. After this knowledge arises. With the help of tej (तेज) arises, which is seen by the inner gaze in front.

Shaktipaat is power of desire and Diksha (दीक्षा) is Kriya shakti (क्रिया शक्ति) or power of action. Everyone has ego which is called Aham (अहं) in Hindi language, alphabets from A(अ) to Ha(ह) , all the 50 alphabets. By seeing the last three life spans of the person, guru finds the best path for spiritual practice for that person. One has to then perform act as per the instructions of the guru. One has to completely follow the instructions and complete the desired or assigned work in this very life time only. The path on which the practitioner has to work more that path alone is good for him or her. Actions of the past become helpful in achieving goal or fruit in this life.   

When one moves from the mouth of the creation into the realm of time or kaal, one has to move through various levels of creation. First it arises as Chitt Shakti (चित्त् शक्ति; in the form of light) from Chitt(चित्त) form. Then it is known as Chid Anu(चिद अणु) which is inside the envelop of Chit shakti (चित्त् शक्ति). This is the shadow of the complete ego and is the first body of the Atma or soul and is called Anavmal (आणवमल; very thought that Atma is different from Parmatama). This does not live in the realm of Kaal (काल) but Mahamaya (महामाया). Mahamaya (महामाया) then prepares second body or sheath over atma (मायिकमल; one feels I am this body). Then this atma with two different coverings enter the realm of maya. Maya realm also covers it with another covering which is third veil of ignorance over it (कार्मिकमल; when he thinks 'I am the doer'). Getting these coverings or sheaths of ignorance one by one means understanding of past three lives of the disciple and hence are representative of the last three births.    

While on return path, a jeev (जीव) has to pierce the maya form to enter the space of Mahamaya, there he has to pierce the second body or covering given by mahamaya (महामाया). Once that is also pierced then one has to enter into the third covering over the chidanu (चिदअणु) provided by Chit Shakti (चित्त शक्ति). Then one has to get out of Chit shakti realm to enter the real Chit form. Depending upon the sheaths or covering given on the Atma (आतमा), as many karm bhoomis are provided to the Jeev. After completing the karma of Mayic deh (मायिक देह) one transcends the realm of Maya or illusion. Then he has to complete the work of Mahamaya (महामाया) body. Once that is finished then he transcends that realm too. On getting out of mahamaya (महामाया), the yogi becomes the ruler of Mahamaya. Then he has to complete his actions of Chinmaya (चिन्मय) form and then transcend that realm too to enter Chit shaktis (चित्त शक्ति) source. Thus all different powers become his own powers. Thus during birth, a jeev comes equipped with three covering or bodies, while returning through the yog (योग) path, he pierces all those three forms, and gets established in the centroid or middle point of the triangle or Vishvayoni (विशव योनि) or cosmic womb. 

With each prakriti (प्राकृति), specific Akriti (आकृति) is generated. By knowing various Akritis (आकृति), karmas or prakriti (प्राकृति) of a disciple is seen and dictated by the Guru. This helps the disciple to chart his spiritual journey to achieve the desired goal. As per Ram Thakur ji, 'A mercy filled gaze of guru itself is diksha or Initiation' i.e. दया पूर्ण ईक्षण ही दीक्षा है।  When Shabd-Brahm (शब्द ब्रह्म) lightens up then Seed or beej is established in Causal body. There is no impurity in this seed, its totally pure, unnatural seed and seed of causal realm. One who provides it is called Father, since it is provided to the disciple by Guru, hence Guru is the father of the disciple and hence it is said अहं बीजप्रदः पिता. This is the secret of Guru. The fruit of this alone is second birth, achievement of Dwijatva (द्विजत्व). This is also known as Upnayan (उप्नयन), the sacred thread ceremony of Brahmins. This is the meaning of what is said in Bible that ' Unless a man is Born again'. 

Initiation, whether it is Brahm Diksha or Shakti Diksha, but it is always done by taking the part of pure truth or consciousness. this is the power of action part or Rajobal (रजोबल). Thus without taking the help of Rajobal, initiation can not be performed. Without it Tamas can not be removed. In Chit shakti diksha (चित्त शक्ति दिक्षा - initiation) due to the effect of Chit Shakti all the three attributes i.e. Sat, Raj, Tam are separated. In the end nothing is left but only pure consciousness prevails. With initiation of pure Satva (सत्व), Tamas (तमस) gets removed. Due to this purity is attracted and it gets strongly manifested. When this happens, Chit becomes pure and jeev is able to support the pure Consciousness/ Chaitanya at that moment. Without the initiation of the inner world, just by Pratyahaar (प्रत्यहार) of the senses nothing will happen. Because the mind, which gets darshan of inner realm, by focusing that one can not enter causal realm. But if it is done done then one can see only 'Jyoti (ज्योति)', nothing more than that. But if Karan (कारण) or Causal initiation is done and mind gets focused then one would immediately achieve the desired result. This is known as Swabhaav (स्वभाव) and is the essence of a jeev.............Om! 

Monday, April 08, 2024

Deh Tattva

Deh Tattva - Akhand Mahayog ka Path and Science of Death-written by Gopinath Kaviraj ji and translated into Hindi by Pt. Hans Kumar Tiwari.

Knowledge of one's body is essential for a yogi. Because of this only, in the end one gets divine body and ultimate Mukti or freedom. As per Netra tantra a yogi should know, Six Chakras, 16 Adhaar, three goals or Lakshaya(लक्ष्य), five Vyom or Akash(व्योम अथवा आकाश),12 Granthi's(ग्रन्थि) or knots, three Shakti(शक्ति), three Nadis(नाडी) or Nerves, 10 veiling nerves, 72,000 nerves, 3.5 Crore Nadis of this body which is full of impurities. A yogi with subtle Dhyan overcomes it to achieve divine body which is free of all kinds of diseases.

6 Chakras: Space of birth or nadi chakra which is the cause of birth; Navel point or Maya chakra, which is the area of illusion, Yog chakra which is refuge of yog, Palate or Bhedan Chakra(भेदन चक्र) or Dipti Chakra(दीप्ती चक्र), Naad(नाद) Place or Shant Chakra(शान्त चक्र).

16 Adhaar: Toe,01 Gulpha(गुल्फ)/ Ankle 02. Janu(जानु)/Thighs03, Medh(मेध)/04, Payu(पायु)/Anus05, Kand(कन्द)/ Egg shaped bulb in the pelvic area below the navel06, Jathar/ area between navel and heart07, Hrit(हृत)/ Heart8, Koorm nadi(कूर्म नाडी)/ in chest09, Kanth(कण्ठ)/ Throat10, Talu(तालु)/ Palate11, At the base of Palate is Som12, Bhrumadhya(भ्रुमध्य)/ Eye brow centre13, Lalaat(ललाट)/ Forehead14, Brahmrandhra(ब्रह्मरन्ध्र)/ Crown15, Swadashant(स्वदशान्त)16. 

Three Lakshaya/ Goals: 1.Antarlakshaya(अन्तर लक्ष्य), 2.Bahirlakshaya(बहिर लक्ष्य) and 3.Ubhaya Lakshaya(उभय लक्ष्य).

 Panch Vyom or 5 Skies: Janm(जन्म)/ Birth, Nabhi(नाभि)/ Navel, Hrit(हृत)/Heart, Bindu(बिन्दु) and Naad(नाद). 

*12 Knots or Granthi: Maya(माया), Paashav(पाशव), Brahma(ब्रह्मा), Vishnu(विष्णु), Rudra(रुद्र), Ishwar(इश्वर), Sadashiv(सदाशिव), Indhika(इन्धिका), Deepika(दीपिका), Vaindav(वैन्दव), Naad(नाद), Shakti(शक्ति).

3 Shakti: Iccha(ईच्छा)/ Desire, Gyan(ज्ञान)/ Knowledge, Kriya(क्रिया)/ Action.

3 realm path: Somdham(सोमधाम) or Savya Pavan(सव्य पवन), Suryadham(सूर्यधाम) Apsavya Pavan(अप्सव्य पवन), Vaahandham(वाहनधाम) or Madhyam Pavan(मध्यम पवन).

3 Nadi or Nerves : Ida(ईडा), Pingala(पिङ्गला), Sushumana(सुषुमना).

10 Nadi/ Nerves: 1.Gandhari(गन्धारी), 2.Hastjhiva(हस्तजिह्वा), 3.Poosha(पूशा), 4.Yashasavini(यशस्वनि), 5.Alambusha(अलम्बुशा), 6.Kuhu(कुहु), 7.Shankhani(शंखनी), 8.Ida(इडा), 9.Pingala(पिङ्गला), 10.Sushumana(सुषुमना). Ten pranas move in these ten Nadis(नाडी).

72,000 Nadis in Madhya Vyapiti(मध्य व्यापिति).

3.5 crore Nadis(नाडी) in Mahavyapiti(महाव्यापिति).

*Granthi(ग्रन्थि) Group:

Maya(माया): Its place is Anand Indriya(इन्द्रिय) and is cause of its birth.

Pashav(पाशव): It's place is Kand(कन्द).

Pashuvarg(पशुवर्ग): Due to limited vision of understanding its the cause of animalism or ignorance.

Five Causal knots: 1.Hrit(हृत), 2.Kanth(कण्ठ), 3.Talu(तालु), 4.Bhrumadhya(भ्रुमध्य), 5.Lalat(ललाट). In the these spaces Brhma(ब्रह्मा), Vishnu(विष्णु), Shiv(शिव) etc. reside, which are the cause of ignorance and hence are obstruction in higher movement, there fore known as Granthi or knots.

Above Indhika(इन्धिका) to Shakti(शक्ति), Naad shakti(नाद शक्ति) prevails. It veils the light of Parchitt, hence also called Granthi(ग्रन्थि) or knot. 

Indhika(इन्धिका): for neutralization of Nirodhika(निरोधिका)-Sprisht(स्पृष्ट) Vaam/ वाम(left)-Dakshin(Right) both nadis(नाडी), leading to the upward path and hence praise worthy.

Deepika(दक्षिणा): somewhat light form.

Vaindav(वैन्दव): It is called Rochika Shakti(रोचिका शक्ति) and it provides stronger light.

Naad(नाद): Mahagranthi. 'Mochika(मोचिका)' and 'Nadant()नादान्त' come under it.

Shakti(शक्ति): Sthan Shakti(शक्ति स्थान).

By performance of different karmas, different fruits are reaped. At various Nadi(नाडी) location, Nyas of various Beej mantras are done in Tantra. Each Beej, known as Matrika shakti(मात्रिका शक्ति), has specific form, colour, dress, things held in their hands and the transport, which they ride. Thus while thinking of such points in our body, all those divine forms associated with them point are also remembered. Depending upon the strongness of the Nyas(न्यास) method, a practitioner just by touching or thinking of that very point in body, may have darshan of the form of that divinity.          

8.4 millions organisms/ yoni(योनि) in creation:

Andaj(अंडज): from Eggs (2.1 million).

Swedaj(स्वेदज): from perspiration, from hot steam etc. (2.1 million).

Udbhij(उद्भिज): those which come out of earth breaking its crust i.e. trees, plants and vines.(2.1 million) 

Jarayuj(जरायुज): Who are covered by a sheath at the time of birth like calves, cats etc.(2.1 million).

(Total number of organisms in creation are 8.4 million.)

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


Initiation (दीक्षा)

 Initiation or Diksha(दीक्षा) - written by Pt. Gopinath Kaviraj, translated into Hindi by Vishvanath Mukharjee.

 दीयते विमलम् ज्ञानं क्षीयते कर्मवासना, तस्मात दीक्षेति सा प्रोक्ता ज्ञानिभिः तन्त्र वेदिभिः।

(Deeyate Vimalam Gyanam Kshiyate Karmvasana, Tasmat Dikshati Sa Prokta Gyanibhih Tantra Vedibhih).

Till pure knowledge and annihilation of desire for karma does not get removed, up-till then the real meaning of 'initiation' does not dawn.   The knowledge by which sins are eradicated and state of Shiv is achieved, that actually in essence is divine knowledge. Achievement of Kaivalya(कैवल्य) is not the end goal of initiation. In the absence of initiation, when the understanding of difference between atma and anatm state is perceived, Kaivalya can be achieved. But with this the yog to join of Atma with Paramatma(परमातमा) or super consciousness is not possible. One has to negate the consciousness that 'I am this" and  intellectual logics, till then one cannot realize the Shiv consciousness in one's self put inside by the Guru at the time of initiation. Thus through sadhana or austerity one has to generate intellectual knowledge and then one has to transcend that too, then with the grace of Guru only jeev experiences his Shiv consciousness. When that form appears near one by Guru's grace, then only he experiences his Shiv state. Then he experiences Jeevan Mukt(जीवन मुक्त) state. After tasting the fruits of all the previous karmas, while leaving the mortal frame, the knowledge of Purusha(पुरुष) arises, only then real establishment in Shiv state is achieved. Whatever is the fruit of the piercing of all six chakras in our body, same is the fruit of 'initiation' by sad guru which opens our eye of discrimination and knowledge. In chakra piercing one has to put lot of effort but in case of initiation through a 'Sadguru', this work is accomplished easily without any effort. 

Now question comes, who is Sadguru(सदगुरु). He is an entity during presence of whom all the veils of ignorance are cut asunder and truth is established in all its glory. Those who are capable in producing partial awakening are known as 'Guru'. The body with whose support, the all powerful force works is known as Guru. This is also the body of 'Acharya'. Acharya is only as instrument but actually Lord Himself is real savior. His grace distribution is of 2 kinds: 1.Sa-adhishthaan, this is for people who are under the snare of nature, maya or illusion, as they are not equipped to get grace of lord directly. 2. Nir-adhishthaan. These are jeevas who due to eye of discrimination has transcended their ignorance, generated divine knowledge, those Videh-Kaivalya (विदेह कैवल्य) atmas whose impurities have ripened, Lord himself provides grace. Thus we can say that ' Grace of the Lord itself is known as 'Initiation'.    

By complete grace 'Shiv' state is achieved and by partial grace other less higher states are achieved by jeeva. The jeev who has experienced Shaktipaat (शक्तिपात) previously is fit for receiving initiation. Those who have not received this Shakti part, learned Gurus do not give initiation to them. The process of initiation is the work of Kriya-Shakti (क्रिया शक्ति). At the back of all, this is trade of Knowledge and action in the form of Chitt-Shakti (चित्त् शक्ति). In diksha five elements are used. Diksha is of two kinds, 

1.Inner: This is also known as 'Vaidh-diksha (वैध दिक्षा)'. In this process Fire/ Tej(तेज), Air/ Vaayu(वायु), Space/ Akash (आकाश) and Mind/ Intellect/ Mann (मन) are used. 

a. When Tej or Fire element is used for Initiation, since tej (तेज) has form and is seen through our eyes, this is called Chakshushi(चाक्षुषि) (pertaining to eyes) initiation. Here guru just focuses his gaze on the disciple. This is a very good diksha process because both eyes are divine paths. In this kala coming out of the eyes enters into the disciple. 

b. When Vayu/ Air element is used, it through skin whose quality is touch, hence its known as 'Sparsh Diksha'. Here guru touches a specific part of the body of the person with his hands. 

c. When Space/ Akash element is used, its natural trait is sound or Shabd, then 'Mantra diksha' is given through ears. Here he breathes the mantra into the ear of a person.

d. When initiation is given through mind its called 'Dhyan Diksha'. This is known as Vedh-diksha, here guru provides initiation to the person through dhyan only.  

'Dhyan-diksha (ध्यान दीक्षा)' is most subtle, lesser than that is 'Shabd-Diksha (शब्द दीक्षा)', lesser than that is 'Sparsh-Diksha (स्पर्श दीक्षा)', lesser than that is Chakshushi-Diksha (चाक्षुषि दीक्षा). Thus we can see that Chakshushi-diksha is grossest and 'Dhyan-diksha (ध्यान दीक्षा)' subtlest. Actually all the dikshas involving different elements are gross and Chitt Shakti (चित्त शक्ति) usage in initiation real power.   

2.Bahiya or Outer: This is known as Kriya Diksha (क्रिया दीक्षा) and here water and Earth element are used. In kriya diksha one uses Hom (होम) etc. outer gross procedures.  

Thus we can say that all diskhas are procedure of putting Kala (कला) into the disciple by Guru. When impurity is implanted inside, that has potential to come our but Purity never leaves the physical frame. Since the fruit of impure kala tasted by the disciple, it accrues slowly slowly till it arrives at the level of pure kala. This can get veiled but will never be annihilated. Focus and knowledge are essential. If we do not have knowledge there is no use of focus. Focus increases with practice and knowledge is imparted through initiation by Guru. Thus initiation is essential for awakening of seed of knowledge. If it is not inside, Guru can not implant it from outside. Hence first guru has to provide the beej (बीज) inside, which will overcome all other lower kinds of beej/ seed in side the disciple, then disciple will perform his karma and rear that seed inside himself. Thus knowledge sprouts and develops inside the disciple. As knowledge arises, his body, his breath, his pran, his senses, his mind, his intellect, his ego become stable. Then he achieves the fruit which is Sakshatkar (सक्षात्कार) / witness/ seership. Shaktipat (शक्तिपात) is power of desire and  Diksha is Kriya Shakti.

Diksha in essence is coming together of Seed-Shakti/ Power-Jyoti (ज्योति)/ Effulgence and Naad (नाद)/ inner sound. This alone is devta (देवता). Chitt (चित्त) is the mirror. Various scenes are seen here which are due to different states of our mind. Till stillness of the Chitt is not achieved, one can not get a stable scene in the Chitt. The mirror mentioned here is only Subtle body. This subtle body in-fact is the effulgence which is extracted through gross body. This light coming out of the third eye, appears in front of us. When shadow of gross falls on it then it appears as gross. Different colors and scenes keep on arising in this form but none remains stable. This non-stability is due to afflictions in our mind. 

During initiation, Guru put the seed in and wraps it in to Chitt. Then a chemical reaction takes place, Chitt starts depleting and seed starts growing. Since Chitt is alive thus seed keeps growing. First a Jyoti develops, which is seen in the body of initiated. Though many mental anguishes may arise, but this light will not disappear. Slowly it becomes strong and pure. Then it takes the form of practitioners desire in the form of Beej put inside him and in the state of practitioner becoming Drashta (द्रष्टा)/ seer 'Brahmbhav (ब्रह्मभाव)' arises.......... Om!....... Shaktanand. 

Wednesday, April 03, 2024

Renderings on Kundalini Tattva - II

from 'Gyanganj', written by Pt. Gopinath Kaviraj and translated into Hindi by SN Khandelwal.

We have discussed three levels of Guru realms in the Part-I. In the first level of Guru realm, Shiv is in the form of a dead body or shav(शव). Here the practitioner attains Vaindav(वैन्दव) Kaya or body. This kind of body is eternal but not Ajar(अजर) i.e. it does get old though. In the second level of Guru realm, Shiv gets transformed into Param Shiv(परम शिव) but he is still in Nidra(निद्रा) or sleep state. In this level of Guru realm, which is known as Gyan ganj(ज्ञानगञ्ज्), one achieves Vaindav(वैन्दव) plus Shakti Kaya(शक्ति काया) i.e. one attain a state of eternal as well as non-aging body. In Bhiaravi(भैरवी) state there is old age but in devi state even old age does not exist. After this comes the 'Rajrajeshwari Math'(राजराजेशवरी मठ). After transcending this math only one can proceed towards third level of Guru realm. If a yogi can accomplish the work of third realm in the mortal physical body then he will get connected with the Mahabindu(महा बिन्दु).

Akhand(अखण्ड) or unbroken complete effulgence itself is Shiv Tattva, After piercing all the chakras in the physical body, either in Sahasrar(सहस्रार) or above it, Shiv tattva is exhibited in boundaryless effulgence. 

When we take primordial power as oir goal then Shiv gets converted to Param Shiv. Primordial Shakti is established on the middle of the lotus issuing from the navel of Shiv. By the union of Shiv and Primordial power or Parma prakriti(परमा-प्राकृति), Param Shiv(परम शिव) Shines forth. After complete development of Shakti, path to the navel open. From that space, Brahmnaal(ब्रह्मनाल) arises. This Brahmnaal(ब्रह्मनाल) is higher than the one which lies in the Sushumana which pierces the six chakras, reason being it has come from the navel of Shiv. In the middle of the lotus atop it, resides the Mahashakti(महाशक्ति). Here Param Shiv goes into sleep state. Hence this state also is not a complete state yet. 

When Shakti is little awake, then Shiv is Shav or dead body. This is the first stage of Shakti rising and Adya shakti is said to be in the form of Kali(काली) here

When it rises up to Sandhi sthan(सन्धि स्थान) by little more awakening then She takes the form of Tara(तारा). Shiv is still like dead body.

When Shakti rises more it becomes Lalita or Rajrajeshwari(राजराजेशवरी), at that time Shiv comes into sleep state. The maximum expense of Gyanganj(ज्ञानगञ्ज) realm is up to here only. Still completeness is not achieved.

By performing Nabhi Dhauti(नाभि धौति), Param Shiv state is achieved. This is state of great knowledge(महाज्ञान). Now one has to pierce the Rajrajeshwari(राज्राजेश्वरी) also sitting in the middle of the lotus. When Param Shiv awakens fully then 16th Tattva, Akhand Chaitanya() will arise in steps. First step will be Anand(आनन्द), second step will Vigyan(विज्ञान) and third step will be establishment of Truth(सत्य).

As the area of realm increases, the centre has to become stronger. When centre attains limitless powers than the area of operation becomes cosmic level. Hence number of those entering the centre will become extremely few. The expansion of area of grace of centre is not limitless. If this happens then centre will become weak. As the spread of grace become less and less, the rules and regulations will become more and more strict else achievement of goal will become more and more difficult. Gyan ganj is purely a karm/ action oriented Sthan or realm or space. In the Guru realm 'Mother' or 'Ma' is the essence. Rest everything is for achievement of this goal only..............Om!  


Renderings on Kundalini Tattva - I

 from 'Gyan Ganj', written by Pt.Gopinath Kaviraj, translated into Hindi by SN Khandelwal.

When we talk of Kundlini, which is a topic tantra, generally we discuss 7 chakras(चक्र) and 51 matrika shaktis(मातृका शक्तियां). The seven chakras written mostly are Mooladhar( मूलधार), Swadhishthan(स्वधिष्ठान), Manipur(मणिपुर), Anahat(अनाहत), Vishudhi(विशुद्धि), Ajna(आज्ञा) and Sahasrar(सहस्रार) respectively.  There are 4, 6, 10, 12, 16, 02 and 1000 petals in them respectively. Below the Navel, Kundalini is in sleep or sushupt(सुषुप्त) state. 

When it awakens and rises a kind of effulgence or light appears. This effulgence has four different levels(Mooladhar) which are represented by three Varnas of Ida(इडा), Pingala(पिङ्गला) and Sushumana(सुषुमना) and fourth of Cosmos or Smashti(समष्टि). By the power of practice of kriya one has to raise all of them upwards, there, Ida and Pingla are neutralized or get balanced and Sushumana lights up and only one Varna is left. In total 6 Varnas appear(Swadhishthan). Thus the evolution keeps on happening in various chakras and in the Ajna chakra only 02 varnas are left. 

When all the Varnas of first 05 Chakras become one (4+6+10+12+16=48 Varnas), they move up as one united force. This united force of 48 Varnas is known as Gyan Chakshu(ज्ञान चक्षु) i.e Eye of Knowledge. When it moves up in the Ajna chakra, it removes the veil of ignorance. When this happens, then another power descends from above, these two powers, one coming from below and other descending from above are the two(02) petals of Ajna chakra. The effulgence which comes from above is from Sahasrar chakra(सहस्रार चक्र). Ignorant jeevas(जीव) can not comprehend it. Comprehension dawns only when knowledge arises. This is the secret trade of Ajna chakra. The essence of all the chakras is this knowledge, this is developed by regular practice of Kriya(क्रिया). Then all the varnas merge into one force or shakti. When this happens their differentiation idea of ones mind gets removed. If anyone tries to do this forcefully, then he can never reach that space. 

Without going into Ajna chakra, understanding can not be generated. Though while doing Kriyas everything happens as per its effect, but one can not comprehend it or understand it. On awakening of Kundalini lotus in the navel opens up. This lotus is present everybody's body but it is closed. When going in Ajna chakra(अज्ञा चक्र), we practice Jyoti-mudra(ज्योति मुद्रा) and see the circle of light also known as Yogi's Sun, when that arises, Kundalini is said to have been awakened

With great energy, when one performs one's kriyas everyday, then he burns up all his earlier karmas. Daily practice of yog is the main thing. By continuously doing what has been told by one's Sadguru, with full devotion and control leads to purification of Chitt, which further leads to rising of true knowledge. After it, pure Bhakti starts flowing. When Bhakti ripen, love rises, when that happens heart melts. The only sadhan or tool to achieve primordial mother is 'love'.......(contd. to Part II)..Om!    

Tuesday, April 02, 2024

Renderings from 'Secrets of Gyanganj'.

'Secret of Gyanganj' from book 'Gyanganj' written by Gopinath Kaviraj and translation in Hindi done by SN Khandelwal.

Knowledge can be divided in to two categories, 1. Dry Knowledge, 2. Divine Knowledge.

With Dry knowledge one may gain a level by which one can annihilate mayic physical form but it certainly can not help one to enter the realm of Guru.

Through Divine knowledge, one develops Shakti form and then attains Divine form. By following this the doors to the realm of Guru kingdom opens. So while returning from the mayic world such atmas gain entry into such realms. Here also there is difference in the attainment of different atmas happen. Atmas who have partial awakening of Kundalini power, they are bestowed with partial grace of Guru. Because of this partial grace, such atmas develop only 'discrimination(विवेक)'. With the help of this, they transcend body ego and attain self which lights up as Chid(चिद). The seed of Karma gets burnt and any possibility of their falling back into the earlier ignorant state is removed. They get free from the cycle of birth and death or we can say they attain 'Kaivalya(कैवल्य)' state.

Now the other more higher qualified ones get more grace from their guru. As a result of which following categorization can be done:

1. Those in whom first of Kundalini(कुण्डलिनि) awakening has taken place, they realize that consciousness is the form of Atma. 

2. Those in which second stage of Kundalini awakening has taken place, in them Chit shakti(चित्त शक्ति) arises. This is known as Shudh(शुद्ध) or Pure Vidya/ knowledge. This is entry into the realm of Guru. In fully ripened state of this level, one achieves Shivatva(शिवत्व) or state of Shiv. Here power of Chit develops to a little more extent. Shudh Vidya(शुद्ध-विद्या) is known as Divine Knowledge(दिव्य ज्ञान) and both Gyan(ज्ञान)/ Knowledge and Kriya(क्रिया)/ Action are its part. When the door to realm of Guru opens, development of Knowledge completes. During this state, ego turns into Self. This is known as development of understanding of Atma in ones own Atma. Here the knowledge of Shakti or power is complete, but power of action keeps on increasing step by step. Slowly slowly, atma lights up. On realization of complete tattva of Guru, sense of I and others, all gets removed. This is known as removed of Khand (Part) and dawning of Akhand(अखण्ड)/ Complete. One is able to experience Desire, Knowledge and Action separately or in form.

Gyanganj is beyond Guru Rajya or realm. This realm is actually higher Guru realm. During first stage it was in the form of light and later due to action performed in the physical body it converted into a rajya(राज्य) or kingdom. The Charam or Extreme Guru Rajya has not established till now. 

When the Akhand or Complete realm will establish, then first two stages of Guru realm will disappear, then creation will be Vyapak or everywhere, then both Guru rajya(गुरु राज्य) and middle Gyanganj(ज्ञानगञ्ज) will come under it. During some austerities performed in Kaal Rajya or realm of death, the above Guru realm and Gyanganj(ज्ञानगञ्ज) were created. Since the austerities were not completely performed, hence the centre points of the two realms of Guru could not unite. The central point which is the seat of Guru on that 'Mother' has established.   

In the first level of Guru realm, Mother appears in the form of Shiv.

In second level Guru Realm of Gyanganj, Mother(मां) appears in the form of three power of Desire(इच्छा), Knowledge(ज्ञान) and action(क्रिया), at the three apexes of the triangle. In the middle, or at the centroid of this triangle lies Parma Shakti or primordial power.  She is the inner most or uppermost cnetre of creation. After completing the Karma of Gyanganj in the realm of Death, one gains entry here. Here also 'Mother' is in the form of a Guru. On piercing this realm only, one gains entry into the real realm of Guru, which is known as Akhand Guru Rajya or unfragmented or Complete Guru realm. This is fully conscious realm. After getting favor from the one established in its centre only, one gains entry into this realm. 

In the first Guru realm, after getting favor from Guru one gains entry. After completing one's sadhana jn the mortal frame one gets this qualification.

In the second level, due to the favor of the centre established guru, one gets right of karma. After completing this action in the mortal frame, one gains entry into this realm. Here one transcends time.

In both the above levels, it is not possible to offer action freely to anyone outside the centre (by guru). Central figure, allots action to people in the realm of death. The onus of fulfilling this work, lies with the those in the realm of death to whom this work has been assigned. Without completing this they can not get free of the debt of their guru. This is true for both 1st and 2nd level of Guru realm. 

Before entering the third realm of Guru one has to pierce the realm of Sun as the third guru realm lies beyond Sun. This is done with the help of Mahagyan(महाज्ञान) or great knowledge. During it, Parma Prakriti is pierced. When great grace awakens then this Guru realm door opens. Then Kaal(काल), Parkaal(परकाल), This realm, That realm all are joined in one line and complete effulgence takes place This state never down grades. This is known as the introduction to centre point of third realm of Guru......Om 

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Wednesday, March 27, 2024

Rendering on Karm or Action:

 Renderings on Karm or Action:'Sidh Bhoomi Gyan Ganj', written by Gopinath Kaviraj, translated into by SN Khandelwal.

Whether the action performed is right or wrong, can be gauged from the state of mind in a person at that time. If mind feels agitated while performing that karma or action, then it means that work is not correct and it is faulty. When good-bad, Pleasure-pain, loss-benefit all these merge in to the ocean of atma with the help of power of karma, then chances of darshan of pran shakti become possible. By continuous service and hard work one receives the the fruit of power of action. 

In the service activity, three power of Karm/ action, Gyan/ knowledge and Bhav(भाव)/ Emotion merge. This merging happens in the bindu(बिन्दु). From this Bindu only, Mahabhav(महाभाव) descends. That is why it is said that seva or service only, makes the Mahabhav(महाभाव) to appear. 


Place of Karma is 'Physical body(स्थूल शरीर)',

Place of knowledge of 'Ajna Chakra(अज्ञा चक्र)',

Place of Bhav is Sahasrar chakra(सहस्रार चक्र),

and 

Place of Mahahav(महाभाव) is above Sahasrar(सहस्रार चक्र).

While reaching the state of Mahabhav(महाभाव), both lines and bindu disappear or merge and light appears in the form of a circle which is clearly seen in the chidakash(चिदाकाश) even with open eyes(in dark). This circle of light is known as Akhand(अखण्ड) Mandalakar(मण्डलाकार) Gyanganj(ज्ञान गञ्ज).

Till one is in physical body, gross Kumari seva is essential for removing the gross karmas performed by practitioner. But when subtle karmas or Sanskaras(संस्कार) are to removed that is done by serving subtle Kumaris(कुमारी). From the base of the spine three nadis(नाडी) emanate, namely Ida(ईदा), Pingla(पिङ्गला), Sushumana(सुषुमना). Till Ajna Chakra(अज्ञा चक्र) all three travel. But when further upward movement starts only Sushumana(सुषुमना) is there. When it reaches the chidakash(चिदाकाश) and circle of light is approached, then bindu is seen in the center. It is said the title of person who used to be witness to this light was 'Rishi'(ॠषि). 

After this, one has to enter that middle bindu(बिन्दु) to qualify to be called a yogi. One believes that Brahm nadi of Sushumana enters through this bindu(बिन्दु) and leads the Yogi to realm of Paravaak(परावाक) on the other side. In the Brahm Nadi(ब्रह्मनाडी) all the chakras are located. All chakras have matrika shaktis(मातृका शक्ति) sitting in them. In total there are 50 Matrika Shaktis(मातृका शक्ति) in the 50 petals of 6 chakras from Mooladhar(मूलाधार) to Ajna Chakra(अज्ञा चक्र). It is said that the place of Subtle Kumaris is inside Brahm Nadi(ब्रह्मनाडी). It means when one moves into the Brahmnadi(ब्रह्मनाडी) one sees all the chakra Marika Shaktis and probably they are the Kumari tattva of the subtle realm as they all take their form Primordial Shakti who is the real Kumari tattva as it has the potential to create. She alone is manifest in its respective form where ever creation or birth takes place. One does dhyan(ध्यान) and poojan(पूजन) of Kumari's in the Brahmnadi who help to burn all his Sanskaras carried from previous births even. Thus service to Kumari burns all our karmas, Sanskaras(संस्कार) and the misdeeds(दुष्कृत) of the physical body. 

Thus as we move higher and higher, we move more and more inside, we enter into more and more subtle realms. Depending on it ones spiritual level enhances. One moves from the grossness of the Vachik(वाचिक) and Madhyama jap(मध्यमा जप) into the subtle state of Pashyanti(पश्यन्ति), where true to its meaning of 'Pashya(पश्य) or seeing, one sees the ball of light which is known as the inner Sun of a yogi. Due to this alone, a yogi has no rule for facing ay direction. Which ever side he is facing, he is always facing his inner Sun and for him all sides are East........................Om!


Tuesday, March 26, 2024

गुरु स्तुति (In Praise of Guru)


 गुरु स्तुति (Praise of Guru)

भव सागर तारण कारण हे रवि चन्दन बन्धन खण्डन हे,

Bhav Sagar TAran KAran He, Ravi Chandan Bandhan Khandan He,


शरणागत किङ्कर भीत मते, गुरु देव दया करो दीन जने।

SharanAgat Kinkar Bheet Jane, Gurudev Dayaa Karo Deen Jane|


हृदि कन्दर तामस भास्कर हे, तुमि विष्णु प्रजापति शंकर हे,

Hridi Kandar Taamas BhAskar He, Tumi Vishnu PrajApati Shankar He,


पर ब्रह्म परात्पर वेद मने, गुरुदेव दया करो दीन जने।

Par Brahm ParAtpar Ved Mane, Gurudev DayA Karo Deen Jane.


मन वारण कारण अंकुश हे, नर त्राण करे हरि चाक्षुष हे,

Man VAran KAran Ankush He, Nar TrAn Kare Hari ChAkshush He,


गुण्गान परायण देवगणे, गुरुदेव दया करो दीन जने।

GungAn ParAyan Devgane, Gurudev Daya Karo Deen Jane.


क़ुल कुण्डलिनी धूम तुम भञ्ज हे, हृदि ग्रन्थि विदारण कारक हे,

Kulkundlini Dhoom Tum Bhanjak He, Hridi Granthi VidAran KAran He,


महिमा तव गोचर शुद्ध मने, गुरुदेव दया करो दीन जने।

MahimA Tav Gochar Shudhmane, Gurdev Daya Karo deen Jane.


अभिमान प्रभाव विनाशक हे, गति हीन जने तुम रक्षक हे,

AbhimAn PrabhAv VinAshak He, Gatiheen Jane Tum Rakshak He,


मन कम्पित वञ्चित भक्ति धनेगुरुदेव दया करो दीन जने।

Man Kampit Vanchit Bhakti Dhane, Gurudev Dayaa Karo Deen Jane.


रिपुनन्दन मङ्गल नायक हे, सुख शान्ति वराभयदायक हे,

Ripunandan Mangal Naayak He, Sukh ShAnti VarAbhayadAyak He,


भव ताप हरे तव नाम गुणे, गुरुदेव दया करो दीन जने।

Bhav TAp Hare Tav NAm Gune, Gurudev DayA Karo DEn Jane.


तव नाम सदा सुख दायक हे, पतिताधम मानव पावक हे,

Tav NAm SadA Sukh DAyak He, PatitAdham MAnav PAvak He,


मम् मानस चञ्चल रात्री दिनेगुरुदेव दया करो दीन जने।

Mam MAnas Chanchal RAtri Dine, Gurudev DayA Karo Deen Jane.


जय सद्गुरु ईश्वर प्रापक हे, भव रोग विकार विनाशक हे,

Jaya Sadguru Ishwar PrApakHe, Bhavrog VikAr VinAshak He,


मन लीन रहे तव गुरु चरणेगुरुदेव दया करो दीन जने।

Man Leen Rahe Tav Guru Chanrane, Gurudev DayA Karo Deen Jane.

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Saturday, March 23, 2024

Kshan Sadhana Self-Perspective:

Kshan Sadhana Self-Perspective:

The whole day been divided into two parts. First from Sunset time to 11.15 pm at night and other from 11.15 pm at night to next day Sunset time. The time from Sun set to 11.15 is further divided into three parts;

Kaal Sadhana(क्षण साधना):-

1. Sunset to 8 pm is known as Kaal(काल).

2. from 8 pm to 10 pm is known as Kaalakaal(कालाकाल).

3. from 10 to 11.15 pm is known as Akaal(अकाल).

Thus from Sunset to 11.15 pm is known as Tri-Kal Sadhana (3 Kaal Sadhana of Kaal-Kaalakaal-Akaal respectively).

While from 11.15 at night to next say sunset is divided into eight parts knwn as Kshan, thus this time is for 8-Kshan Sadhana. The 8 divisions are

Kshan Division:-

1.Mahamahakshan/ महामहाक्षण (11.15pm-12 at night).

2.Mahakshan/ महाक्षण (12-3 pm).

3.Brahmkshan/ ब्रह्मक्षण (3 am to Sunrise time).

4.Mayakshan/ मायाक्षण (Sunrise to 8 am).

5.Mohmayakshan/ मोहमायाक्षण (8-12 noon).

6. Abhishapt Kshan/ अभिषप्त (12 noon-3 pm).

7.Dagdh Kshan/ दग्ध क्षण (3-Sandhyakaal).

8.Sandhi Kshan/ सन्धि क्षण (Sandhya to Sunset time).  

When Cosmic creation took place through Shiv and Shakti, play of light and darkness started. Light generated Anubhav(अनुभव) or experience while in darkness nothing could be seen hence experience did not happen. Light was also known as intelligence or knowledge while darkness was known as ignorance. Till now whatever has been written in our scriptures is the outcome of research on light or knowledge through experience by our ancient sages. None has researched on darkness, thus we can say half the inquiry on consciousness was done. To complete the experience, one has to pursue the research on darkness too.

During day, Sun is shining, light is there, experience is there, thus knowledge is generated. Thus, we can say that at that time Jupiter or Guru is working and providing us experience of knowledge. When Sun sets during a day, as per astrology, Rahu(राहु) starts operating, which is considered a malefic planet. Thus, we have all the poojans, meditations suggested during this transition period to ward off the negative energy. By indulging in such activities, we are trying to revive Jupiter or Guru during the time of Rahu or we can say we are trying to generate light in the time of darkness. So from Sunset to 8 pm is this time which is to negate time of Kaal. After this comes the transition period Kaal-Akaal(कालाकाल) represented by 8-10 pm, 2 hour slot. If we are able to maintain our positivity during this period we transcend the effect of Kaal(काल) and reach a state beyond it known as Akaal(अकाल), where there is no Kaal.

Thus, during tri kaal sadhana time, we are generating the presence of Guru(through poojan and meditation activities) in the presence of malefic Rahu, hence, this time is connected with Guru. Thus we can say that Kaal sadhana() is the period of generating of the guru or finding guru or Jupiter in the presence of ignorance of darkness or malefic effect of negative part of planet Rahu.

When Kaal appears or disappears, then Kshan(क्षण) appears. So, at the start of creation and near the end of dissolution, Kshan(क्षण) arrives or we can say that change will occur only in the presence of Kshan(क्षण). At the moment of Kshan(क्षण) only, Bindu will be generated to provide gate way for creation or complete dissolution. Therefore, when we reach the end of Kaal, Mahamaha kshan(क्षण) arrives from 11.15-12 ‘o’ clock at night. This is very important, as during this time base or Adhaar(आधार) is generated for the Kshan(क्षण) to join. Sadhak starts his sadhana of research on darkness through his own self. He does various Kriyas, which in a way can be said to be collecting light particles from the darkness i.e. seeking knowledge in  that dark ocean of ignorance.

Thus sadhak(साधक) continues his sadhana through Mahamahakshan(महामहाक्षण), Mahakshan(महाक्षण) and Brahmkshan(ब्रह्मक्षण) and in the end does Jyoti mudra, which depicts his effort of amassing light in the ocean of darkness as he is rewarded with Sun of effulgence. Depending on the amount of effulgence generated, one can decipher the success of the sadhana. When this Sun arises sadhak converts into a Yogi and the outside Sun in the nature too rises up and thus he gets connected to nature. Thus sadhak was not sitting idle but worked whole time during darkness of night or ignorance, generating experience with open eyes, gathering his pranic energy, turning Urdhavretas(उर्धवरेतस), piercing all the chakras and achieving a state of yogi in the experience of Khechari mudra(खेचरी मुद्रा). Thus one can say that this Nisha or night sadhana is to convert a sadhak into a yogi. Thus, we can assimilate the whole process in one line that Nisha-sadhana(निशासधना) is nothing but research on the other half or unknown part of the self, to achieve completeness…….Jai Ma…Jai Guru. Om!   

Thursday, March 21, 2024

Divisions of Karma

Science of Death and Karm Mystery - Akhand Mahayog Path and Science of Death - written by Gopinath Kaviraj and translated to Hindi by Pt.Hans Kumar Tiwari.

Karm or action can be divided into following categories:

1.Janak Karm(जनक कर्म); 

2.Upashtambhak Karm(उपष्टम्भक कर्म); 

3.Up-Peedak Karma(उपपीडक कर्म); 

4.Up-Ghatak Karm(उप घातक कर्म), respectively. 

All these karmas have different results. Depending upon their point of arising, they are divided. Life has two parts; first is Pravartan(प्रवर्तन)/ Beginning and other is Partisandhi(प्रतिसन्धि)/ intermediate or interval between transition. The flow takes from Pratisandhi(प्रतिसन्धि) to Pravartan(प्रवर्तन). Where this cosmic creation process stops that is the moment of dissolution(च्युत). After this is the transformation state. From the moment of Pratisandhi(प्रतिसन्धि) to moment of dissolution is known as Pravartan(प्रवर्तन) time. 

Janak karm(जनक कर्म) can be known as consciousness of skilled/ proficient or non-proficient action. It ripens in the life time of the person. Right from the moment of the life, ripening of the karma starts happening. While living, due to the effect of other performed actions in life, the Janak Karma(जनक कर्म) is supported or antagonized. 

Upashtambhak Karma(उपष्टम्बक कर्म) helps Janak karm(जनक कर्म) or helps in fruition of it. 

Utpeedak Karma(उत्पीडक कर्म) is effect is to deplete the strength or maturity of Janak Karma. Its remedy is to obstruct Upashtambhak karm(उपष्टम्बक कर्म) everywhere all the time. The best antidote is to always oppose Upashtambhak Karm. Auspicious Utpeedak karm(उत्पीडक कर्म) negates inauspicious Upashtambhak(उपष्टम्बक कर्म) Karm and inauspicious Utpeedak karm(उत्पीडक कर्म) debilitates auspicious Upashtambhak karm(उपष्टम्बक कर्म) through obstruction. 

Upghatak karm(उपघातक कर्म) is obstructive like Utpeedak karm(उत्पीडक कर्म) and tries to generate its own fruit by annihilating Utpeedak. 

To understand it, lets take an example. Suppose a person throws a stone, it goes up and then  again falls down. Here Janak karm(जनक कर्म) is the power put behind the throw particular person. The grossness of the stone is the Upashtambhak Karm(उपष्टम्बक कर्म). When thrown up, the sir which resisted its upward movement is an example of Utpeedak Karma(उत्पीडक कर्म). And obstruction of Madhyakarshan(मध्याकर्षण) is known as Upghatak Karm(उप्घातक कर्म). 

Karm starts bearing fruit only after birth. The karm which bears fruit first of all is known as Gurukarm, it can be both good or bad. What is the cause of it, all the earlier explained four karmas can be cause of it. Auspicious Gurukarm(गुरु कर्म) Panchbhoomi(पञ्चभूमी) of form-realm and formless four realms is seen in Dhyanchitt(ध्यान चित्त्). But its practice is done only in world. This inauspicious karm is experienced only in the world snared by desires. The fruit of this karma is realized before the fruits of all other one's. This confined illusionary gaze is also like Gurukarma but there is possibility of it neutralizing it.

Gurkarma gives fruit before all the other karma. But this can be certainly purified before death. For providing fruit it does not wait for any other thing and hence is called Anantarya karma. Meaning of Anantarya(आनन्तर्य कर्म) is that the fruit of this karma is received in that very life span only. The confined gaze of illusion is like guru karma only but one can clear it before death. But the five different forms of work (killing of mother, killing of ancestors) which have been explained as Gurukarma, It is not like that. After Gurukarm only karma near death are discussed. One who is about to die(mumursh/मुमुर्श), his best javanchitt is known as Marnappan karma(मरणापन कर्म). What is known as Javan chitt(जवन चित्त), this is in-fact Asann karma(आसन्न कर्म). According  to strength, it is positioned after Gurukarm. This asann karm is decider of present life. How would the life be after death, this karm is the cause of it. In the present life, Guru karm is mainly effective. After that Asann karm is important. If one has exhausted all the Gurkarmas, then Asann karma will be responsible in the life. 

It is known by most of the religions like Sanatan, Budhist, Christian, Tibetans etc. that What ever is the thought at the last time of death, that is the cause of next birth. Thus, whatever may have happened during the life but if at the time of death good thoughts are generated then earlier life time bad karmas can be cut. Thus science of death becomes a very special subject of discussion. As per various Acharyas, at the time of death of a person, due to the less power of Asann karmas, dying person can not generate that kind of positive energy. So at that time this part is played by people around him/ her at that moment. Creating pure environment, chanting names of God, during various sacred services at that time help the departing soul. The whole idea is that at the time of death no negative thought should arise around the dying person. It is the duty or the karma of the people around to direct Asann(असन्न) karmas of the dying person on right path. Hence death is a science and an art.

If both Gurukarm and Asann Karmas are exhausted then Acharit karm(अचारित कर्म) becomes main. If one repeats good actions again and again in life then it converts to Sanskaar(संस्कार) in the person. This is also known as Acharit karma. When good deeds are performed again and again by a person, it helps in the good movement at the time of death. If one has done wrong thing in life, it is not good to remember it at the time of death. If we remember it we will lose because then it will convert into Acharit karm(अचारित कर्म).

Thus we saw three kinds of Karm, Gurukarm(गुरु कर्म), dying man's forgotten Asann karm(असन्न कर्म) and daily Karma which he followed in his life or which is also known as Acharit karm(अचारित कर्म). Apart from these all others karma good or bad in the present or past life are known as Upchit karma(उप्चित्त कर्म). Their strength is lesser than other three kinds of karmas. 

Out of the four kinds of karmas explained above, Guru karm(गुरु कर्म) is the cause of next life. If its exhausted then Asann Karm becomes important. In absence of Asann karma(असन्न कर्म), Acharit karm(अचारित कर्म) becomes important. In the absence of all these three, only Upchit karm(उप्चित्त कर्म) can also affect the next life. ........Om! Shaktanand.          

    


Sunday, March 17, 2024

Science of Death & Secret of Karm - Attainment of Complete Evolution as per Agam - Part I

 Attainment of Complete Evolution as per Agam-Part I: 'Akhand Mahayog Path and Science of Death', written by Gopinath Kaviraj and translated into Hindi by Hans Kumar Tiwari.

The only purpose of human life is to attain ultimate fulfillment, but what does it mean? We will discuss same here from the view point of Shakt(शाक्त) an Shaiv(शैव) thinking. No body disagrees that Sat-Chit-Anand form Brahm(ब्रह्म) is the supreme complete entity. Brahm, a form of light or Anand/ joy is unfragmented or complete truth but completely free force by the name of Chitya Shakti(चित्य शक्ति) is eternally present in it. This great power is same as form of Brahm. As per Agam, Brahm is Atma and its power which is totally free is Vimarsh(विमर्श). At some places, this power is referred to as Spand(स्पन्द). Light without freedom can not be addressed as Brahm. Because though of the form of light, but still without freedom it is counted as totally gross. As per Agam, the complete state is unfragmented and non-dual. Looking from creation side many different powers are seen. In their maximum powerful form, these powers are known as Iccha(इच्छा) Shakti(power of desire), Gyan(ज्ञान) Shakti(power for knowledge) and Kriya(क्रिया) Shakti(power of action). Therefore, when we talk of completeness then we should observe coming together of all these three powers. When we say three, it represents the outward state of Brahm, where the creation is, where triangle or womb of Desire, Knowledge and Action exist while Chit and Anand i.e. Chit Shakti(चित्त् शक्ति) and Ahladini Shakti(आह्लादिनि) are the internal powers of Brahm. Meaning of Chitt is unbroken light while meaning of Anand is compatible bhav for state of joy. Chit and Anand are same thing but Chit is an internal state and Anand is an outer state. Anand and Iccha(इच्छा) or desire are also same things with difference that Anand is comparatively internal and desire is external. But the ultimate truth, state of Brahm is neither internal not external but can be said to be part of both. By achieving this fact, one can have greater understanding of Brahm. 

S.no    Name            Comparative State

1         Chit Shakti    Internal state

           Ahladini        External state

2         Anand           Internal state

           Desire           External State

After this, three different progressive states of Kala(कला), Tattva(तत्त्व) and Bhuvan(भुवन) come in Brahm. After this, expansion of cosmic creation takes place in the form of Maha-Srishti(महासृष्टि). After that, all the different creation realms are because of fragmented time. Thus Sthool(स्थूल)/ Gross, Suksham(सूक्ष्म)/ Subtle, Karan(कारण)/ Causal and Mahakaran(महाकारण)/ great causal various states are there. Brahm state is joining of all of them. This is known as Poornatva(पूर्णत्व) or Completeness. In Agam, this is known as Paramshiv(परमशिव) or Parasamvid(परमसम्विद). Each atma's natural state is this only. Without attaining this state, we can not say that Completeness has been achieved. Without the power of the lord and grace of guru, this state can not be achieved. In this state, Chit after getting surrounded but Achit(अचित्त), establishes in its own state. Another state is achieved through Yog. This is known as natural Opulence/ Aishvarya(ऐश्वर्य) . On the path of discrimination, both Purush(पुरुष) and Prakriti(प्रकृति) are different.  But in the path of 'yog', both Purush and Prakriti become one. This state is equivalent to Ishwar(ईश्वर). From one path Kaivalya(कैवल्य) and from other path Opulence(ऐश्वरय), this is the rule. In the path of  discrimination, one has to leave nature slowly, while in the path of yog one has to imbibe Prakriti or Nature and this is possible only when from the natural physical body, the impurities of Bhoota's or five elements through Bhoot-purification method (भूतशुद्धि द्वारा) and Chitt through Chitt purification method(चित्त शुद्धि द्वारा), are removed. The impurities of attachment and ego persist even after Asmita(अहं) Samadhi. Without removing them, Nature can not be attained. Opulence(समृद्धि, ऐश्वरय) is the highest state of attainment in yog. This is known as complete attainment of force of desire. After this, this also has to be left behind and at that time Maha Iccha Shakti() or force of the great desire keeps prevailing. Self desire does not exist separately. This is not a desireless state but a state of offering of power of desire to power of great desire. In the outer manifestation of this, Mahakruna(महाकरुणा)/ great pity exists and hence well being/Vishva kalyan(विश्व कल्याण) of the whole world exists and in the inner state a strange play of loving of one's own self takes place. This is all eternal acting, Kaivalya is eternal and play is also eternal. Above them, completely peaceful state of self resides.

So as per Agam(आगम), completeness means to attain the above state and be an actor in the eternal play. Not only partaking as an actor but also being a witness to it, with all the emotions  as experienced in all the social worldly engagements. Above the play the Sat-Chit-Anand(सत-चित्त-अनन्द) is surely present. There, unfragmented or unbroken joy exists. By completeness, one means all this. It is both at the level of creation and beyond it as well. It is tasted separately, as well as in oneness too and along with the taste above all this that continuous eternal effulgence is present......Om!. Shaktanand.

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Friday, March 15, 2024

Renderings: Science of Death & Secret of Karm - Part III

Science of Death & Secret of Karm - Part III : 'Akhand Mahayog Path and Science of Death', written by Gopinath Kaviraj and translated into Hindi by Hans Kumar Tiwari.

It is said that a yogi who has acquired power of Chitshakti(चित्तशक्ति) he is able to experience the whole world. Due to the effect of Chit shakti, veils of physical body, Pran(प्राण) etc. are forgotten and veil less form is exhibited. When this form of uncovered self is seen then whole world is seen as indifferent form the self. As fire consumes all the material put inside it, in the same manner when light of uncovered self arises all the snares of the world are cut asunder.

Experience of the world as an extension of the self is known as Chidanand(चिदानन्द). When this state arises or it becomes stronger, even experiencing the physical body, maintaining the dealings in the world, oneness with the self remains unbroken. State of 'Seer' may be known as inside lotus; oneness state may be known as location inside Karnika(कर्णिका) or Bindu (बिन्दु) of the lotus and rising state is like sitting on the petals of the lotus. In both the states, the location is inside the lotus and not outside.

As per Raseshwar sampradaya, after attaining Jivanmukt state, physical body does not dis-integrate. As per them meaning of Jivan mukt state, is eternity of the physical body. As per them How can there be a Jeevan mukt state without victory over death. Dehsiddhi(देह्सिद्धि) can be achieved with the help of Hatha yog(हाथायोग), with the help of Kundalini rising through mantra jap or other methods. It has two branches. First one deals in the conversion of  physical body into siddh body with the help of purification while in the second with the help of grace of guru when through gross physical form one attains Vaindav deh() that becomes the siddh body. It is also known as Kaya Shodhan as per Gorakshnath lineage. Even if the physical form is under the effect of Kaal or time but Vaindav Deh attains victory over it. As per some after siddh deh(सिद्धदेह) is attained or after becoming victorious over death, Pranavdeh(प्रणवदेह) achievement is known as Paramukti. Jivan mukt (जीवनमुक्त) person attains Siddhdeh(सिद्धदेह) and its not under the effect of kaal but there is another body above the Siddh body too and that is Pranav body. As per this point of view there is no question of sustenance of previous life karmas. 

As per Budhists especially ancient one's, Jeevan mukt state is also known as 'Arhat' state. Some call it as Sadeh nirman(सदेहनिर्माण)..........Om!!. Shaktanand.         

Renderings: Science of Death & Secret of Karm - Part II

 Science of Death & Secret of Karm - Part II : 'Akhand Mahayog Path and Science of Death', written by Gopinath Kaviraj and translated into Hindi by Hans Kumar Tiwari.

In the state of Jivan mukt(जीवन मुक्त) only fate/ prarabdh/ प्रारब्ध (it decides the fruits of this life. with gross body one does new actions, these are called sanchit(सञ्चित) or collected actions. Out of these at the time of death separates which are responsible for life span, all that which is to be experienced in the life, birth into a particular caste.) comes into play. Finishing these karmas with the help of yog, one attains great freedom or para-mukti(परामुक्ति), which lies beyond karmas or actions. But none should understand that just by getting free from human body, one attains great emancipation. If in the higher realm, fruit bearing action is left, then by experiencing that very fruit only one has to get rid of it. Because by finishing the fruit, of 'to be experienced karma', one will attain great peace. In the upper realm all will live like lord, it can not be claimed, because in nature some live with a sense of servitude too. Those who are bhakti oriented for them servitude and those who are knowledge oriented for them prabhu-bhav is experienced. But these differences are dependent on nature provided by guru. But some time because of non conformity to either one enters into a state of Brahm jyoti/ ब्रह्मज्योति (light of Brahm) too. All this comes in the fruits of our actions, great freedom or moksha is attained after exhaustion of all the fruits only. 

As per Agam(आगम), the experience of a jivan mukt is not like this, he experiences the whole world as one's own power. This is pulsation of self or atma(आत्मा) itself. In this state, jeev experiences himself like Shiva. Whole creation is because of Shiv-Shakti and jeevan mukt person is like Shiv, hence he feels the whole creation as his own play. This is completely true. As per Agam, a freedom attained person experiences state of Shiva everywhere. Hence all his experiences through five senses are accepted as servitude of lord by atma. Shankaracharya has mentioned it as Vishyopbhog-Rachana(विश्योपभोग रचना) in his mental worship.

In the view point of a normal person, Paramukti(परामुक्ति) is establishment in attribute less Brahm but as per Agam, it is state of nishkal(नोष्कल) Paramshiv beyond triad of Kaivalya(कैवल्य). After transcending cosmic creation and Kaivalya, due to the effect of Unmani (a state beyond Ajna chakra, comes after Ardhachandra (अर्ध्चन्द्र) - Nirodhika (निरोधिका) - Naad (नाद) - Nadant (नादान्त) - Shakti (शक्ति)-Vyapini (व्यापिनि)-Samana(समना) one enters Nishkal or pure state. This alone is the state called as Paramshiv. After this Unmani power disappears which is a state of equanimity between Shiv(Purush) and Shakti(Prakriti). Here, everything pauses, power of freedom arises and fullness of Shiva and Shakti exhibits in the form of effulgence of atma or self. Thus, even in the experience of complete state of Shiv, freedom remains elusive. This is known as non fulfilment. At the same hand, with complete freedom in the state of Shakti too, experience lacks, this also indicates emptiness. Only by dual balanced state of Shiv and Shakti, a state of completeness arises.

A person who is jeevan mukt, he alone is known as Guru. He alone is the savior of element of knowledge. All the important actions are completed by Jeevan mukt-purush(मुक्तपुरुष) only. They are known as Siddha. The creation, maintenance and annihilation of the creation is affected by Siddhas. But grace and dissolution depends completely on Parmeshwar. Parmeshwar taking form of a rightful person indulges in various duties. He first appears in One form as Shiv and then in Dual form of Ishwar & Sadashiv and then in Triad of Brahma-Vishnu and Rudra.

A Jeevan mukt(मुक्त) person is beyond the feeling of himself as doer and hence he is beyond the effect of of action. As per view point of Agam(आगम), a Jeevanmukt person is endowed with all kinds of activities and hence he is a representative of the Lord. Natural Jeevan mukt persons are not with mayic body. After Jivanmukt(जीवन्मुक्त) is equipped with Vaindav deh (वैन्दव देह) or Mahamaya granted physical body, in the Paramukt(परामुक्त) state, gross, natural, mayic (मायिक) and Mahamayic (महामायिक) all kinds of forms disappear. At that moment one enters Shakti body or Chinmaya body...Om!  Shaktanand.