Sadhak and Yogi

English Rendering of Akhand Mahayog ka Path and Mritu Vigyan by  Gopinath Kaviraj

Sadhak and Yogi 
 Part I

    Generally people understand Sadhak and Yogi, as two different words meaning the same thing. In this world, different procedures of sadhana or accomplishment to fulfillment have been explained in various scriptures which is not the point of discussion here. In the literary compositions of the world , sadhaks have been referred to as yogis and yogis as sadhaks. But they are different. One who is a yogi is not a sadhak and one who is a sadhak is not a yogi! It depends upon the consciousness with which the guru has imbued the disciple with, at the time of diksha (initiation). But one thing we must understand here is that whatsoever practices of sadhanas have been explained in the world, non of them pertains to yog marg. We can call them sadhana path only.

     Sadhana path is of two types. One is that on which a person moves with the help of Guru's blessings and chaitanya.  As per the second, he does not take any help from the guru, but uses his own effort due to a strong sense of bhagwad attainment(god realization) by his own knowledge. Through this path one can not move into the path of Yog.

     Whatsoever of the outside world is experienced by us with senses, that whole realm is presented before our sight and it is called the realm of CHIT. This realm is in fact inside us and is projected outward. This can not be experienced inside till our chit turns inwards. When regular continuous practices are done all the senses slowly turn inward, and when that happens our chit turns inward too. This realm shines automatically then and is called the realm of Pragya. When rajas and tamas become nullified, then with one pointedness Satva increases. Chidalok residing inward then blooms into chitalok or pragyalok. The Whole world is then perceived in it. As the moon increases part by part in Shukla paksh to arrive at poornima, after which it again looses its kalas to disappear at Amavasya; the same way this lok (or realm) also decreases and then disappears fully. This state is defined as Asampragyat Samadhi or Nirvikalp samadhi.

    Rising of pragya (intelligence), blooming to fullness and then slowly decreasing and disappearing, this actually is called Asampragyat Samadhi. Without the awakening of this wisdom, if only chit vriti (thought motion) is confined, suppressed, restrained (nirodh), then it is a very gross state!

     Worldly yogis play in the realm of Pragya, which is called Vibhuti. After this when vishudh (purest) consciousness arises, it is called KAIVALYA. The Yogi enters into vibhuti, passes on into kavalya and establishes himself in the Self which is beyond qualities,and starts his journey from above it. So the yogis path is through Chaitanya Rajya. Thus the first rung of the yogis path is in Chitalok where this Anant Brahmand is reflected. After this chitalok, the realm of chidalok starts in which the yogi has to move step by step.

     Whether one will be a sadhak or a yogi depends upon the inherent power the soul possesses. According to that only, the guru transfers his power into the disciple. One who has less power is given Chaitanaya only, while the higher qualified is given Chaitanya Shakti, which is extremely quick. For this differentiation between the souls, nobody is to be blamed or eulogized.

      This swabhavik diksha is offered to each one of us before we enter into this Relam of Maya. This is the real basis. After this Maha khand Guru or Akhand Guru gives diksha or Atma Samskaar depending upon this qualification. Thus the sadhak or yogi differentiation occurs. Without sadhana one can be a sadhak and without yog one can be a yogi, it all depends upon the capacity of the individual soul. Karma is the main thing which evolves us, as blessings alone cannot get us there. For the kripa or the blessings to fructify Karma is essential.  Om!

                                                                 ~*~*~*~*~*~*~*~*~*~*~

Sadhak and Yogi - Part II 
English Rendering of Gopinath Kaviraj Akhand Mahayog ka Path and Mritu Vigyan

Varanasi, Feb.12,1949

      A sadhak’s every effort is oriented towards himself alone. His goal is his own improvement, evolution, peace, annihilation of pains, achieving oneness with his Isht (ideal God form), and attaining tripti (fulfillment) etc. While a yogi’s endeavour is not only his own peace and evolution, but for him all others are more important. He feels the pains and pleasures of others as his own. A yogi also wants annihilation of his own pains and discomforts, and also achievement of Parmananda but, for him this is only after others also achieve it. This is the speciality of a Yogi. Hence mental state of a yogi is much wider than a sadhak who is bound by his own self. Although all yogis are also not the same. His effort is to help improve more and more people on this path, 'till the whole of the creation's pain is removed. Thus we can see that a yogis karma will never finish. Till all the jivas in present, past and future, residing in different levels of evolution are pulled up into a state of his own, his final goal is not achieved.

     Thus a sadhak has less power than a yogi. He is empowered to cross over the Bhav Sagar himself alone and can not take others across. As a sadhak, after becoming sidh (perfected), gets free of the gross body and obtains Videh kaivalya. He can experience chaitanya, but he can not experience any other soul because his powers for the outer world are not awakened. Even a desire to help others can not arise in him. In this state pain of the outer world is not there but at the same time even its smriti or thought also is not there. But even if he experiences the outer souls he can not help them as he has no physical body to do karma. Hence he is totally static or Nishkriya.

     But a yogi's path is different as he is basically more powerful than a sadhak. Guru, at the time of initiation, passes  shakti to him while in the case of a sadhak he passes on only Chaitanya. Hence the sadhak, with the help of guru’s chaitanya and his own efforts of karma, gets free of grossness and establishes himself in a fully awakened Inner-consciousness. Thus he is left with nothing with which he can help others, unlike yogis in whom this shakti is inherent. The higher the state of the yogi, the more shakti he has to help others and the more he spends on their upliftment.

     The perfected state (sidha) of a sadhak is called the Niralamb in Chidakash and it is temporary, while the yogi is established permanently in Yog-bhumi to continue his upward quest. Without Chaitanaykaar’s help one can not enlighten ones ego. Without an awakened ego, one cannot understand the cosmic world. Until one knows the outer cosmic world, one can not obtain the capacity to elevate others above pain and pleasure. Only a yogi can pierce and transcend Nirvana. On one side he embraces that state, while on the other side he uses his ego for the upliftment of the world. The sadhak however is only sufficient unto himself alone. Chit shakti (empowered consciousness) is always with the yogi, for without having power (shakti) Atma cannot be realized. Even after getting the blessing of Shakti one has to perform continuous works towards charging and expanding this energy, or else one cannot use it. This shakti actually is the Divine Mother and a sadhak is not joined with it, but the yogi lives in this Union. Hence he has abundant energy at his behest to alleviate the problems of the srishti. To ultimately rest in the lap of The Mother after traversing this path isn't in the destiny of the sadhak, but only in the destiny of a yogi.  Om!

                                                                                  ~*~*~*~*~*~*~*~*~*~*~

The Sadhak and the Yogi -Part III

English Rendering of Akhand Mahayog ka Path and Mritu Vigyan by Gopinath Kaviraj
Feb.12,1949.

  First we must discuss the Samskara of the two i.e. Yogi and Sadhaka. This is popularly known by the name of Diksha. The flow of Srishti (creation) is beyond guru, beyond Brahm, and it flows through various places and generates this mortal frame or body. From the womb of the mother,  the body springs forth which is essential for the performance of karma (spiritual work). 

      In the process of creation, first of all Bindu is formed and then Nirgun (formless) Brahm. At this time their opposition is not evident. Then Bindu, the first Prana (Life Force), & Kaal (Time) join together and then 'Man' (mind) gets created. Prior to it, sfarun (agitation) in the Bindu occurs. From this Bindu no light emanates. The above generated mind on one side joins with Bindu; while on the other side it conjoins with Kaal. Part of the mind which joins with kaal remains inside the Mouth of the Cosmos; but the part of the mind which touches Bindu comes out of it and becomes manifested. This is called the falling-down of Bindu (ksharan). Actually it's falling, or flowing down of 'man' only, Bindu is the Absolute Controller!

         Bindu is Prana (Life Force) in the form of Sun, while 'man' is Amrit (nectar) in the form of Moon. Hence this downward flow is the flow of Amrit only, there is no doubt about it!  This state is movement from the Nirgun (formless) Brahm state to the Sagun (form) Brahm state. Then the effulgence of this Bindu engulfs Hiranmaya lok from all sides. After this the association of kaal (time) becomes more evident and attrition or opposition between Prana and Kaal is experienced. During the next stage, upper and lower realms are generated. Then from Virat (Creation) two distinct forms are created, namely Purush and Prakriti which are also called Param Purush and Param Prakriti. They form a triangle which is pure and complete. Sfuran (vibration) starts from Purusha, and Prakriti then lifts it up and directs it outwards, generating innumerable divine realms. We can say that PARAM-ANU ( Life) is manifested here.      

     Actually, the Bindu form of sun is basic and essential  for Param-anu, although its flow occurs only when the moon form of mind joins it. In the Para state, Paramanu comes out of Shudh (purest) Prakriti and after passing through various states takes the refuge of Khand Prakriti. This state is the above mentioned triangular Akhand (division less) Prakriti. Its name is Yoganidra and from here onwards each anu (atom) is generated. Param anu falling down from Yoganidra come in contact with anu and their effulgent and realized state of mind is overshadowed and covered. Therefore, Chit (consciousness) after entering this state becomes jadr (gross), ignorant, sushupt (unawakened) and forgetting its own free nature acquires jeev bhava (mortality). Then paramanu coming from Yoganidra enters the womb of the mother with the help of sperm and ova from father and mother, where they are engulfed by mind; Prana (life force) enters them resulting in a gross body coming out of the womb. This khand mother is moh-maya and jeev takes shelter in it.   In Yoganidra jeeva takes shelter in mohmaya while and after coming out of its mothers womb it takes shelter in the outside world, which is Kaal Rajya( the Realm bound by Time).

        Hence, by going deep into jeeva we came to know that there are many parts of it like, Paramanu, Mind, Anu and Kaya. Anu and kaya are connected strongly with Kaal. Anu though being ONE is different when it undertakes different tasks. The anu which jeeva brings with it and the one which brings forth the jeevhood in all are 49 in numbers. Vayus are 49 and hence anu’s are also 49. Smashti of these anu remains in the innermost space (kosha) of jeeva.

       In Kaal Rajya also innumerable anu keep entering the jeeva and keep him active in dealings of the world. For example if one has no seed of anger inside then one cannot feel anger at all in any situation. similarly if one has no anu inside the core then outward entering anus can not make the jeeva dance to their tunes. Hence anu’s which are present deep inside the jeeva are the actual cause of everything. They are the real enemies and without eliminating  them, even thousands of sadhanas or spiritual practices cannot make Shiva flow in jeeva!   Without cutting asunder every anu carrying ignorance, one cannot attain anything in life. We may be full of bhakti, yog, knowledge still we can not attain that supreme state till all the effect of every anu is removed from the jeeva. Any outer anu cannot touch the inner paramanu. Hence to generate actual spiritual life one has to awaken this paramanu. It is eternal, most pure, and chin matra, but they have to be freed from the circle of jeev hood. Jeev hood is generated by combinations of anu. Hence the first and foremost requirement is to break away the circle of jeevhood which is done by initiation from the guru. Guru first of all attracts every anu of the disciple into himself, then the paramanu loose jeev hood for the time being. Then in the empty space thus generated, the guru's jyoti (Light) enters the disciple. This is the kaya (body) given by guru. This joins with the paramanu and awakens it!  Then slowly slowly guru returns each anu back to the disciple. He returns total 8 anus. This is then the 'power' of the disciple. They are also full of gurus power. The balance of anu are kept by guru and they are eternally Yogyukt with the shishya (disciple).

      With the help Chaitanya Shakti provided by Guru to the yogi disciple, every anu not only keeps pure but also keeps joined with paramanu in Yogasutra. Thus, to a yogi disciple, guru not only gives beej daan (mantra) but also kaya daan (spiritual body). The yogi disciple is not required to raise his own kundalini separately, but only karma is left for him to be performed. Thus the Yogi disciples get the kundalini eternally awakened by the Guru only.

     While in case of a Sadhak things are different as he has less power in his body. He is given just an inkling of Chaitanya. With the help of karma he has to change this Abhav (inkling) state into complete Realization. Like the yogi, a sadhak disciple also has a particular body, but the guru does not break it for this disciple. The Sadhak himself has to work on it slowly and attain the result. The day he breaks this body, that very day he experiences Chidakaash.  As the amount of the Sadhaks efforts, so progressively the jeev body is neutralized, and his journey towards Chidakaash moves more and more forward. As  the anu get pure, by the same amount they get separated from paramanu. Till even one impure anu is left, one cannot become free from this body. When all the 49 anus get purified then anu kaya separates from paramanu. His Pure Light Form is kept at some place where it does not mix with that of the other sadhaks.

     The Anu of sadhaks are pure but they are not so pure as that of a yogi where they rejoin Paramanu. The Sadhaks path is through discrimination and the yogi's path is through yog (assimilation).  Right from the start this difference between the two is fixed.  When all 49 anu of the sadhak become pure then his karam joins with that of kaya given by Guru. This is a state of Videh Kaivalya. Here the outer body disintegrates. The Sadhak enters into Chinmaya natural state,  but he cannot separate from it or acquire it independently. Without the company of a yogi or his power it is not possible to get yogpath after coming out of chidakash. For a yogi who is in the gross body also this is very difficult. But if a yogi who is in this body has entered a state of Mahabhav then with his help of a Sidh Atma can enter into path of yog. His purified anu are helpful in this work.

                                                                             ~*~*~*~*~*~*~*~*~*~*~

The Sadhak and the Yogi -Part IV

English Rendering of Akhand Mahayog ka Path and Mritu Vigyan by Gopinath Kaviraj

Feb.14,1949.


         Thus when the sadhak attains yogapath through Chidakash he is called a Yogi.  But still a difference exists. To explain it, we can site an example here. If we put a few logs of wood in a flowing river they flow along the current without any power of their own i.e. they get carried wherever the current carries them. Similarly sadhak yogi also  flows in the effect of swabhaav. His own power is not seen because for that a special body is required which is available to a born yogi only. The sadhak yogi just flows with the current without performing any work and can be carried till Brahm, even in this state. While a karmic yogi bridges karma and goal together. This is the main difference between the two. But sadhak yogi can not reach the highest goals. A sadhak can never become a complete Yogi though a yogi can become a sadhak. Leaving aside sadhaks and yogis all the jeevas in the cosmos are ordinary who are outwardly oriented and are totally vishya sakt. As a sadhak can become a yogi same way an ordinary jeev can become a sadhak also. For this there are special conditions required of great detachment, strong movement of chit and kripa (grace) of a Mahapurusha is essential. Even then only one or two are directed on this path from the worldly stream. Generally it is very rare!

       An ordinary jeev is not enlightened and hence after death his upward journey can not take place. Such jeeva's paramanu goes back to yognidra and gets collected there only. Though they remain there and affect the realm of kaal, rise and fall of society or world is an indicator of rise and fall of atma.

     The Paramanu remain in sushupta state in yoganidra. They are not delivered from here. A sadhak cannot see yoganidra, so he cannot think of uplifting those who are residing there. While the yogi who pierces it can see all of them but also cannot do much there as he traverses in khand flow. He has some shakti of kripa and grace but its not enough to perform his work. The Yoganidra Param anu is totally baseless(without adhar) from the point of view of shakti (power).  At the time of adi  srishti they did not get power from Akhand Guru or Akhand Chaitanya. Hence Khand Chaitanya Swaroop Khand Yogis cannot redeem any one with their khand kripa. With khand kripa samskaar can be done but a pure base cannot be generated and without a proper purified base, kripa cannot be received.  Hence during srishti kaal no yogi is able to deliver them. For their deliverance maha Kripa is essential. So, till Maha Pralaya  (final Annihilation) deliverance of all the jeevas is not possible. As the Shruti points to this stage only.

       Now the natural question which arises is, ‘When does Maha Pralaya takes place?'  The way in which we can discuss the Realm of Time, that way we cannot discuss the Real of Maha Pralaya. It is a very mysterious subject. We are trying to understand here one or two points regarding it.  That which takes place at the top is continuous and in the Realm of Time. Though it is continuous but still jeev srishti is not continuous. Though Para Shakti is continuous the Purush Prakriti Yoga is controlled due to various reasons. After this there are other controls also. But one thing is certain that the Adhaar patra is Yognidra Swaroop Vishwa Mata. All the Param anu are kept by yognidra, and depending upon their inherent nature they enter the mother's womb in the Realm of Kaal after getting released from Yognidra.

     Most of the Paramanu which falls down from Yognidra into Mohmaya or khandmaya return to Yoganidra. Some of them due to Guru's kripa and their own qualification attain Chaitanya. They either transcend Yognidra piercing it or they keep traversing the path of karma and do not return to Yoganidra. The count of such paramanus is very little, almost negligible. Paramanu established in Yoganidra, and which enter kaal (the realm of time) in the end return to Yoganidra and only then Maha Pralaya takes place. If they remain in Kaal even by the smallest percentage Mahapralaya can not happen. As per one point of view mahapralaya can not happen at all as creation is a continuous process. On the contrary mahapralaya can take place anytime, whenever a special yogi is able to stop the flow of Para Shakti then at that very moment Mahapralaya will take place. Both the thought trains have been discussed in shastras. Hence it is always a question of debate whether yognidra residing paramanus will be able to enter the realm of awakening ( chaitanaya) or not;if yes, then when? This is not possible till the process of new creation stops, maha Karuna descends and Akhand Satta casts a clear gaze on all, up to that time even a desire for awakening is useless. None of mahapurushas karuna touches such jeevas. They are so ill destined that in a cosmos which is lit by light  not even a feeble ray of light  can enter into their innermost darkness. The only reason is that they have come from a gross body in a state of total ignorance.    Om!

                                                             ~*~*~*~*~*~*~*~*~*~*~

The Sadhak and the Yogi-Part V

English rendering Gopinath Kaviraj’s of Akhand Mahayog ka Path and Mritu Vigyan 

Feb 19,1949

       Akhand guru can give Chetana but he cannot generate Adhaar (foundation) for anyone. If someone has got  Adhaar, in that case only he can make him Samskaar Sampan to realize himself. Earlier it has been said that Achetan jivas can experience jagran only during mahapralaya, Why? What is mahapralay and what is its purpose? Here we will discuss these things only.

    From where the Srishti starts there only Pralaya occurs. Srishti is generated from the ansh (part). It is actually not different and only ONE.  But it is reflected as different and as MANY during creation. It's happening continuously, so we can say that an outward, as well as several projections, gaze is always present.  All the jeevas come from the realm of kaal, experience various things in life, and return to the same place again. Yoganidra is a sleeping stage, chaitanya is a jagrit (awake) state. As long as  their jeeva (self) is jagrit even a little bit, they cannot return to their starting point. After coming from yoganidra and entering into realm of time, jeevas get kalankit (marked) and without washing off this mark one cannot return to one's starting point (Maha Chitanya). Even if a small percentage of awakening arises in a jeeva, by that much amount its connection with maha chaitanaya is revived.

    Though one cannot achieve anything much in such a state, still the state of realization is experienced in the starting point and not in the realm of time. Till chaitanaya arises how can a sleeping stage join with the awakened state of self or jeeva!  Hence jeevas who are bereft of the arising of Chaitnaya, ones who are from the maha chaitanaya itself, after death enter into yoganidra. Since they cannot pierce that realm hence their capacity to break the realm of time is not there and they cannot do anything.

       Time's circle is moving continuously. The wave or flow starts from there only. Without returning of that flow to its starting point peace can not be attained. After acquiring this body a person is able to perform karma. Up to THE level he performs karma here, up to THAT extent his karm body gets converted to basic karm deh. At the time of initiation from an illuminated Khand Guru, the goal-oriented pure body which is received, that returns partly to its parent body of maha chaitanaya. Hence this movement from subtle to gross and gross to subtle is a continuous process. In this state on one hand, continuous birth is taking place; similarly on the other hand death is also taking place. Srishti and kaal both are under the realm of time. One who once enters this circle can not re-enter it. Either he will return to the udgam place (starting point), or will be stuck somewhere in a particular place on the way only. Until the Atma returns back to its starting point, this circle continues. Jeevas embracing ignaorance stay in yoganidra and until their ignorance gets removed they cannot come out of this state of Yoganidra. Thus, after death they go into Yognidra and do not come back. 

      The ones who are a little awake their Prana Satta gets associated with the Maha Prana, as per that proportion, to which  karm has been performed by them. Hence a yogi's gross body is removed but ignorance is not removed totally. Thus depending on the karm performed in the body, that much enlightenment dawns and detachment is achieved. The Yogi is never without kaya (a body) as his work never finishes!  Levels of consciousness are beneficial only when you have a body to experience them and all of them are under the realm of yoga bhumi and though gross, still they are not annihilated. Sadhaks do not experience level improvement. They reach a shunya level or niralamb state, and there also realm of time cannot have its sway.

       This is the explanation of an ordinary state. No empty spaces are generated in yoganidra as jeevas are continuously falling into that state from the kaal  rajya, but at the same time fresh jeevas are also joining it from the top. Hence Srishti and Pralaya states are continuous. Until the flow from  above is stopped Yoganidra Realm can not get empty.

           Then some jeevas who are the travelers on the path of chaitanya, accost maha chaitanya. When all the jeevas return to yoganidra only then maha pralaya can occur and the cosmic world will break. It is like when there are subjects only then there is a king.  If there are no subjects ,then the whole system of kingship breaks. Similarly  when all the jeevas have returned to Yoganidra then the division of various realms is unnecessary and their connections break and everything is sucked back into the source. Hence the realm of time also breaks. Thus various tatvas (elements) can exist in the srishti only when jeevas are there with bodies to perform karmas. This creation is the prison of the cosmos!  This also breaks.  At this juncture the gaze of the Param Purush falls on all those jivas lying in yoganidra and all of them are brought back to the Chinmaya Satta without any consideration of qualification of jeevas. All acquire Brahm Bhava. They have achieved this state by blessings but they themselves cannot attain it.  But then what is the purpose of this mahapralaya? This is possible only when an interiorized gaze is generated which is not possible as long as even a single person is able to pierce that great reality. The outward gaze of chaitanya is NIGRAH  and inward gaze is called ANUGRAHA. Thus we can say that till even a single person does not generate the capacity to receive the anugrah of the chaitanya , the flow of creation does not stop!  Om!

                                                                    ~*~*~*~*~*~*~*~*~*~*~

Yogi and Sadhak-Part-VI

English Rendering of Akhand Mahayog  path and Mritu  Vigyan by Gopinath Kaviraj

Feb.23,1949

     A sadhak cannot attain knowledge and darshan both by swabhava. Some move from knowledge to darshan and some from darshan to knowledge. Ones who go from darshan to knowledge are medium category sadhaks. They follow purushakaar or natural flow. The first one leads to Vaikunth and the second leads to Golok. In the flow towards Vaikunth, grossness or ignorance is main, inner freedom is not experienced. While the Golok flow is opposite to it. Through that one gets yogpath. This is not a path of swabhav but abhav or shunya or chinmaya. After Golok there is nothing, its nirgun. One who continues to travel on it ascertains his own progress for further movement. From Chidakash, the yogpath which emanates is the path of swabhav or ownself. It extends upto parmaprakriti.The Sadhak experiences chidaakash in the form of a circle while a yogi experiences it in the form of a square.

      The Yogi proceeds on the yogapath from the Central bindu of triangle located below Apang Chakra. His final destination is not chidakash. Descending from chidakash, from the back side of his gross body in the vertebra column, developing various realms he descends into Nabhi Samudra (ocean  of Navel) and awakens it fully. Upward facing chidakash is the Sahasrar ,1000 petal lotus. The Sadhaks goal is upward. When this upward journey is finished he gets sidhis. But the yogis goal is to join top and bottom. It is possible only when both of them are awakened. Upper end is called SHIV tattva and the lower end is called SHAKTI tattva. Both have similar kinds of powers. After crossing the bridge between the two he proceeds towards realization of his Self. Till Apang lotus is transcended, it is not possible to bridge. Without connecting both the ends the final work is not finished.

      From a Yogi guru,a sadhak gets initiation in the form of a beej or seed, while a yogi gets it in the form of kaya (a body). The Beej falls into the womb of the mother and slowly develops inside her. Whatsoever she eats and drinks is shared with him inside the womb. Her own breathing process helps the child breath. When he comes outside then he has to eat himself and breath as well. With effort of his karma he changes kaya into gurukaya or Ishtkaya or prakriti and achieves completeness. This is the state of chidakash only. When the 17^th kala arises , one enters Mahabhav then Purush bhav arises in the form of a witness. This is yogibhav. Without shakti it is not possible. One is oneself shakti and shaktimaan as well. This is the meaning of yog. Shakti can be understood as realized state here and shaktiman as a state beyond it as Shivbhav. Thus in Mahabhav one experienced chinmaya state but his own Self is beyond it.

    The Sadhak can not get this state because of less power ingrained in his system. Guru doesn't give him the capacity to bear higher states. Though beej is with less power, still it's touched by guru’s shakti. With its help, sadhak can get free of his anu’s and get pure and acquire chit for kaya or body.At that moment he has no kaya co-joined with anu’s. Between these two states i.e disappearance of anu co-joined kaya, and the experience of chinmaya kaya, is the realm of Chidakash. This is a place of completeness of 16 kalas but there is no knowledge of it. Arising of this knowledge actually is Yog. The state which a sadhak experiences after piercing chidakash, lowest of the yogis starts from there with the blessings of his guru. The goal of the sadhak is to complete development of this Chinamaya kaya, but the yogis goal is different and loftier!  Om!

                                                               ~*~*~*~*~*~*~*~*~*~*~

Sadhak and Yogi ~  Part VII 

English Rendering of Akhand Mahayog ka Path and Mritu Vigyan of Gopinath Kaviraj

1^st March, 1949

     What is Matri-rin (the debt to ones mother),  how is it paid back, and why can't one ever pay it back? These questions are to be discussed here. A jeeva is born in this world with three types of debts: Rishi’s debt, Pitr(ancestors) debt and Dev(divine) debt.  Being in debt one can't be free. To get deliverance one has to be free of them. To pay back these three debts in our society three ashramas were constituted. In BRAHMCHARYASHRAM, one was supposed to learn and impart that knowledge back to society, thus one got free of the debts of Rishi’s. Then in GRIHASTHASHRAM, by getting married and bringing forth children into this world was to get free of debts of ancestors. After marriage and after retirement when all ones duties towards the family were over, one joined VANPRASTHASHARAM . Here ones sole purpose was to work towards ones realization. People performed yajnas by which devtas were propitiated and hence DEV (Divine) debt was paid off.

     Every human is born with three types of entities/existences. Gross entity, Causal entity and Vigyan entity. From the Cosmic body when our gross body comes forth, then for development of this body certain things are to be collected in smashti. Spiritual wealth is collected in the company of Rishis only. Adhibhautik wealth and gross body is received from ancestor and adhidevik wealth and all kinds of inner and outer senses are received from the devtas. Equipped with all these a jeeva is introduced into this world.

     Like the human body the cosmos has also three bodies. While leaving this world and proceeding into the next none of these things can be carried along by a jeeva. Whatever thing is developed in whatsoever realm it is left there only and can't be carried further. Guarding of the body is the real meaning of debt repayment. During the first stage guarding of the flow of knowledge is experienced, in the second stage guarding of the flow of the gross world, and in the third stage guarding of flow of the divine is experienced. By keeping these flows alive one has to find an empty space of akaash in this world.

      Till now we have not discussed the debt of mother. Actually, all the three debts come out the womb of mother only. In a way, to enter into this world one has to enter through the body of the mother. So, through the body with which one gets a chance to perform ones karmas in this world and achieve final emancipation is received from the mother and one can't repay it in any way whatsoever! Also, just by returning what one received is not repayment. One has to share it with all! Only then ones debt can be re-paid. But in this world it has not happened till now. Whosoever got anything did not return it many fold; and did not share it with all. Ordinary yogis, sadhaks and Rishi-Muni’s could not fill up the emptiness left by the disappearance or loss of mother. The mother gives birth to a child, rears it up, gives it education and in the end her child leaves her. Till the jeev sits in the lap of the mother , one can't really know oneself and is ignorant. But when this knowledge dawns one can't remain with her, the mother disappears. This is because mohmaya and Brahm can't meet, they are contradictory. Through the path of sadhana one can't reach Brahm. Whatever state a sadhak thinks as Brahm is not real. the Yogi after death experiences Brahm, but before that he has to leave the realm of Maya/Mahamaya. Hence during the fruit of realization not even a trace of maya or the mother is left behind!  Only Darpi yogis can make it happen (Darpi yogi is one who can raise all the three kundlinis). They are the only faithful children of the mother. After completing their karma they establish themselves in the mother nature (bhav) and through this only they realize Brahm.

      Thus the division between Maya and Brahm is removed. They don't have to banish maya to achieve Brahm or in other words we can say they don't have to renounce srishti, generate vairagya, or take sanyas. As a result maya does not remain maya. Brahm is also not felt as far off, intangible (sattamatr). The Yog (union) of Brahm and maya takes place. In fact all that time there is no maya or Brahm. We can say that there is no mother and no guru or we can say that both are in an undifferentiated state. This is the actual state of Self. There is no need to hold on to anything or to let go.  In absence of all one experiences everything and in the presence of everything one feels complete emptiness! The Yogi thus makes the mother bhav bloom to its maximum and then it is said THE MOTHER  HERSELF IS BRAHM.

       Our bodies and our senses are all full of desires. The one who is in it and beyond both, has also one desire, 'I AM'. Without paying the debt to the mother a yogi, after death, enters brahmavastha. Then body, senses and ego, whose desires haven't been fulfilled, and 'I-ness' enter a form which represents a state of complete experience of desires. Eyes, from time immemorial, are waiting for that form and likewise all the senses are waiting to experience that.  But what is that form? In deliverance after death, desire persists. Body and senses both are not satiated. They can be satiated only when they are filled with Amrit kala. When they are not effected by movement of time, then only they attain AMARATV. Hence to pay off mothers debt one has to understand the oneness of mother and guru. In the actual sense this is the only meaning of receiving and in this receiving one receives all.  Om!

                                                                ~*~*~*~*~*~*~*~*~*~*~

Sadhak and Yogi ~ Part VIII

English Rendering of Akhand Mahayog ka Path  and Mritu Vigyan  by Gopinath Kaviraj

4^th March, 1949.

     Before coming out of the womb of the mother one gets an initiation inside the womb itself. This is called Drishti Unmilan diksha. Normally people are not familiar with it, but actually this is the initiation of the Self. With this only, one can enter into the realm of time. This is very mysterious and omnipresent. That is why it is said that every jeev one time or the other surely realize his Self. Before getting actual initiation in this body, we first get this swaroop diksha. In the world of give and take what is called a Diksha is actually merely awakening of the inner awareness.

      For example, it can be said that at the start of the creation from that param bindu, when the downward flow of paramanu started, then on one side, due to a strong connection with maya, another paramanubhav was generated; on the other hand Naad was generated. But in the descent of param anu this self evident naad is not experienced. This is because the param anu is covered by achit prakriti. Even in the outward oriented stage of jeeva this naad is ever present in his innermost realm, but one can't experience it. This naad itself is the power of guru. With performance of outward samskaras, this naad slowly blooms inside. Actually it is an eternally awakened shabd (word) since jeeva is outward oriented he is unable to experience it.   

       We will explain different stages experienced after diksha. Guru's gaze of blessings only is a form of the goal. When it is experienced in the heart by a disciple then it is experienced in form of shabd inside us. Naad or Shabd referred to earlier is this only. This is experienced in both bahir (outward) chaitanaya and antar (inner) chaitanya as well. Before Guru samskaar, karma performed is not actually karma and one can't enter into the Great Path with it.  After transfer of power into a disciple, the karm starts inside by itself. We are discussing here the point of view of a yogi.  The Sadhaks flow is a broken one. As digestive system, breathing system etc are all working continuously on their own , in this same way the Gurus power works on its own inside the disciples body. The disciple also follows the instructions of the guru in all his karma. The ego of the gross karm body is experienced in the outer consciousness hence outer karma becomes very important. This outer karma and guru karma  inside, keep working simultaneously. If this outer work is not performed then the flow of Gurus inner work gets slow. After initiation because of continuity of this karma one keeps moving higher and higher from one step to another. As the food eaten converts into energy inside and empowers various organs, yog karma is also like that. Outer karma is like the food and karma of Guru Shakti is like bodily system energy. If we do not provide energy this system will not work. The same way if the outer work is not performed, what will Guru Shakti do since it has to manifest  through  karma  only!

       The basic shakti of a jeev is Bindu , virya  (semen) and this is the most respected thing for a jeeva!  By taking its help only, the flow of life takes place. Wasting of this energy is death and collection of it is life. Without doing the outer karma clearly the flow of this energy becomes slow and impure. Until bindu is purified the flow of yogic karma also becomes slow. But till life remains, karm exist as the inner naad and the flow is never completely stopped, hence karma is always being performed. In diksha the yogi gets a goal oriented body from the Guru which is Gurus own body, and it stays inside the disciple in the form of antar atma and perform karma. 

       As karma develops so does kala bloom inside. If during this process the body breaks down untimely, then these kalas in the cosmic form get together in the form of a bindu. Until they are dispersed, till then by taking support of the inner world, I-ness cannot arise. We can say representation of Bindubhaav is the expression of ego. The nectar which is flowing in the whole of the cosmos when concentrated generates bindu. Awakening of this bindu bhav is the rising of the chit swaroop bubble in the gross realm. As an effect of karma only in bindu bhav ego arises.  Om!

                                                             ~*~*~*~*~*~*~*~*~*~*~

Sadhak and yogi -Part IX

English Rendering of Akhand Mahayog ka Path and Mritu Vigyan by Gopinath Kaviraj

March 5, 1949.

  

     We have talked of guru in the form of light, but he is beyond that even. On one side is Jyoti (Light), while on the other side is Anand (divine bliss). Whatever is the form of anand, jyoti also has a similar form. In fact both are formless. Without karma form cannot be generated. Mahamaya’s other name is Vishudh Satva. When this flow moves towards srishti (creation) then light, ananda and a similarly attributed Naad gets covered up!  By the time one comes in the womb of the mother this covering gets thick and complete. When he comes out of the womb into this material world he forgets everything whatsoever about himself! Though jyoti, anand and naad are inherently residing in him but he forgets them completely and roams in the world  powerless, indigent in a needy state. But when guru gives him samskaar then this covering gets removed slowly and slowly. Without breaking yognidra through performance of karma, realization cannot be attained.

      The Jeeva who has not received Chaitanya Samskaar cannot pierce yognidra and  after death keeps lying in  a sleep stage in the yoganidra realm. Bindu is not generated in them and hence realization cannot dawn on them. The karma with whose help yognidra state can be pierced is called Shatbhedi karma. This is through AKHANDMAHAYOG path. Yognidra actually is represented by SHAT or 100 number. Even if after getting initiation from guru one leaves this body without piercing yognidra through shatbhedi karma, a jeeva is not put into yoganidra realm. Instead he enters into the realm of Guru.

      Guru’s realm is divided into two parts. One part of it is in the upper regions of Yoganidra realm, while the other one is in the lower realms of yoganidra. In this realm of guru are located the river of karma, river of maya, river of nectar and the pond of nectar. The Yogi who has not finished his karma while in body is given space around the river of karm to complete his unfinished job. One who has achieved the first state, but has not pierced maya and left his body, is given space by the river of maya to complete his unfinished work.

     Similarly if the 3^rd stage of his work of realizing his goal is not finished he is to sit in the third stage. Thus all his unfinished things can be completed in the realm of guru. If a yogi has finished all the four stages in his body then he does not need to go into the realm of guru,but bypasses it. One things to be noted is that time passes in this realm much slower than in the realm of maya.

      The river of karma is blue and of maya, red and the pond of nectar is white. A Yogi, after acquiring the EASY PATH( that which is realization of Self) crossing the metallic liquid of the river of maya is able to enter even the pond of nectar. After this the pure goal is achieved. On this side of the pond of nectar, though the bodily difference between purusha and prakriti exists but its knowledge is not there. When the goal arises the differences also disappear, but a feeling is still left.

      The traveler who has achieved a state beyond Maya stays in different realms. His knowledge about the final goal is not clear, hence they do not feel any emptiness or lack of anything. Although they have not attained the goal, still they do not fall under the ambit of normal death. Through their state of mind whatever Anand they achieve is temporary like the temporary state of their own mind (Bhav).  At the time of Final Annihilation all the jeeva are forced to take refuge of the saral path (path of ease). But since they are attracted by others and due to the inherent power of the parent body (Srot) , jeevas keep floating!

    Those who are lower qualified stay on this side of the river of karma and complete their karma there and proceed to pierce the next stage of Maya. Sadhaks purify their anu and banish them, while the yogis purify and keep them; and this is the basic difference between the two! Actually Moh-Maya is the realm of anus. If they are completely purified then one cannot remain in the  realm of maya.

     Mahayogis who appeared at the start of creation, they actually own the Guru Realm. When Yogi Gurus initiate a disciple they also provide him realm for practice even after death! The disciple qualifies for that realm, the moment he is initiated by them. But completeness can not be achieved just by grace, one has to perform karm also for it. After getting grace, if he does not work then he falls from the realm of time and looses the base with which he was working i.e body. This base is provided by guru. He provides a body as well as an asan for him to work out his karma in the Guru Realm. This is his grace filled system.

     General yogis are called Khand Guru, while for a pure yogi system it is a bit different. The Vishudh (pure) Realm leads to AKHAND which, though part only, is good enough to be said as Akhand here. This yogis grace is much stronger than the Khand yogis grace. The lower ones get into MAHABHAV, while the higher placed ones (mahayogis) get into the state of Chinmaya Prakriti. If their disciple leaves his body before finishing his quota of karma they go to a higher realm called GYANGANJ. Unlike the Guru Realm which has upper and lower part of yoganidra as its realm it is totally above yoganidra. Though even without performance of required karma, mahayogis grace alone can bring a disciple here, but it cannot be comparable to the one who finished his quota of karma and landed here. Only in the second case realization dawns! One inherent problem here is that the time passes very slowly. Ajarta catches hold of the sadhak i.e he ages. When a disciple finishes his karmas either in gyanganj or the realm of guru, a great path opens for him. Travelling on the same path first the guru realm yogi achieves Mahabhav, while the other yogi of Gyanganj achieves a state of Parmaprakriti. This is the difference in power of initiation of Khand and Akhand Gurus, though in both cases karma has to be performed.

       The appearance of bindu means the dawning of knowledge. When it arises one feels a lack of something inside, but it is not clear what it is!  It points to incompleteness and one seeks ananda. Guru conjoined with pure satva remains in the heart of the jeeva and this is the invitation for inside ananda.

      When the covering of impurity is removed this ananda starts sprouting in the life of jeeva. Since one is outward oriented, one takes this feeling as ANANDA itself. After the bindu, the next stage is formation of line which represents movement. It is made here only. But one is not able to catch it. When he runs after it he realizes it is not real ananda but only its feeling. Thus he feels dejected.

      The desirous jeeva then runs around like a deer in a desert where only the image is there but not the real thing. This is the state of knowledge. As a result the outward running stops, he gets tired and sits at one place which represents the opening of the Inner Eye. Without its opening, unseen anada cannot manifest. This manifestation is in fact ones own ISHT ( Beloved God), the most desired thing of ayogi. The Yogi gets darshan of Mother and falls into a trance, he cannot move forward. This is also a sign of weakness and points to incompleteness of his karma. Had the karma been complete darshan alone is not achieved; but one experiences Light also and outer knowledge becomes sidh to him. But the highest yogis never stop performing karma even after that as their goal turns into deliverance of the whole srishti (creation)!…………………..Om!

                                                             ~*~*~*~*~*~*~*~*~*~*~

Sadhak and Yogi ~ Part XI

English Renderings from Akhand Mahayog  ka Path and Mritu Vigyan by Gopinath Kaviraj.

6^th March 1949.

 

     Both GYAN GANJ and GURU REALM are the places where the remaining balance of KARMA is finished.  While performing karma on earth exteriorization is experienced but in these two realms such grossness is not experienced.  Both are eternal realms.  Without realizing the goal one cannot enter these realms. But it may not be true the other way around that by going into either of the realm the goal becomes clear. As both are not inner realms. Karm speed is very fast on earth but very slow in either of these two realms. Apart from speeds there is no difference between two realms. Hence if much obstructions are not faced then speed of achievement in mortal world is much quicker than in realm of Guruganj or Gyanganj.

    On the subtle path the yogi faces subtle obstructions. They come in mysterious forms. The Mahakhand Guru provides direction to a disciple against subtle enemies. Without his help a traveler of SARAL PATH, cannot proceed towards his goal. The direction provided by him is MATRISEVA. Mother Jagdamba is the basic power in the cosmos. She alone can remove our obstructions. She is appeased by SEVA and as Prasad all the obstructions are removed. In KARMA help of SHAKTI is essential. During yoga diksha the special body which is provided to a yogi disciple is itself Shakti for the performance of karma. She alone performs KARMA. Whatsoever is done by a disciple from outside is symbolic; the real inner SHAKTI is Guru Shakti. It is continuously working on all the levels and its working is converted into the yogi’s karma. The Yogi’s duty is to always empower this SHAKTI. This is the real meaning of MATRI SEVA. Gurus gracefilled SHAKTI is the form of MOTHER who is basically a KUMARI. That is why in the world of sadhana so much stress is placed on KUMARI POOJA.   

     A statue cannot give anything as it is PRAN PRATISHTHIT (energized) with the power of the yogi only. A thing which is energized by oneself, can't give power back to one. Hence in the jeev form only SEVA of mother as MAHASHAKTI is done. So one can conclude that sadhana or aradhana is not that much important  as SEVA is of Kumari. It empowers body, body generates RAS (nector), yogi takes it as PRASAD, thus an unbreakable bond is formed between the yogi and the Mother. If he is able to bind her in such a bond with himself then She only performs all the karma for him in the form of Gurushakti. Thus we can say that SEVA is an essential part of Yogapath. With KRIPA (grace) alone POORNATVA cannot be attained; and without KARMA grace cannot be generated. Thus without KRIPA-KARMA and without KARMA-KRIPA is impossible. Kripa is of two types: 1. KHANDKRIPA, 2.MAHAKRIPA. Khandguru, Mahakhandguru, Parmatama or Jagdamba , whatever grace they provide to a jeev is KHANDKRIPA only.  But completeness cannot be attained by it alone. Howsoever big KHANDKRIPA  maybe, its manifestation is not possible during MAHAPRALAYA  (final annihilation). Such a yogi is always aware of himself as Atma.  After KRIPA, karm is essential!  The next stage is SHUNYAKRIPA. Here though KRIPA is not seen, but still it's present in a subtle form.  Without KRIPASHUNYA KARM , BRAHM SAKSHATKAAR  or realization of the self is not possible in this gross mortal frame. Only after KARMSHUNYA KARM state knowledge arises which removes forever the difference between EHLOK (this world) and PARLOK  (that world); between MAHAMAYA  and BRAHM; and between ISHT and GURU!...... Om!

                                                                ~*~*~*~*~*~*~*~*~*~*~

    

Sadhak and Yogi - Part XI

English Renderings of Akhand Mahayog  path and Mritu  Vigyan by Gopinath Kaviraj.

 LAKSHAYA  (GOAL).

      Lakshaya and Karma are closely related. Without finalization of the goal Karma cannot be performed. The subject of goal is achieved through goal alone. Whatever is called Karma in this world is not karma, in the same way whatever that is called knowledge is not knowledge. By performance of Karma UPASANA (purification) is received and with this the difference between the goal and the traveler is realized. From this state one arrives at MUKTI. This is from the view point of Vedanta. Important for a jeeva are three things: 

1.    Ones duties on the path of realization.

2. Purposefulness of ones Matri shakti.

3. The Parent to everything is Brahm Swaroop Guru.

     The Goal represents Guru or knowledge and Karma represents effort of the disciple. For example while crossing a river, a boat is needed, oarsmen are needed and a guide is essential. If anyone of them is missing the destination cannot be attained. Hence, in outward life also, we need a system to move on.  We need to apply energy in the form of Guru Shakti  received at the time of initiation; and a guru to provide direction. In fact Guru himself is knowledge. His body, his gaze, everything is knowledge. A part of it moves into a disciple and that only floats in the form of goal in front of his own inner gaze. His gaze which was earlier covered by maya or ignorance opens up now due to the effect of karma performed by him and various levels opened up in front of him are achieved.

      Actually the goal is Guru’s gaze towards his disciple. In his AKHAND form he is ALAKSHYA or without goal. First he establishes as Shudh Satwa and then appears as JYOTI and ANANDA. Both should be treated as Guru. As ANANDA represents ISHT, hence the goal formation by a disciple is nothing but the setting his gaze on ISHT. For a yogi this ananda is Mother/Shakti. When BHAV arise Mother gives DARSHAN. From Bhav one arrives at PARMAPRAKRITI  i.e. 3^rd state and one moves to higher 4^th, 5^th and 7^th states. All are the realms of Mother. While in the 6^th state She is not seen as this realm is not for everyone. Only special yogis reach this level and they are the ones who can pierce the realm of Sun or Savita.  When the Navel Chakra awakens, then only 6^th state can be achieved. Thus one who moves from 6^th to 7^th state, cannot get struck in the 7^th state, as he gets premonition of BHAV of BRAHM. Due to its inherent attraction he is drawn towards, or carried through various obstacles and thus moves ahead.   After piercing 7^th the chances of realization of BRAHM are possible even if one is keeping the mortal frame. Thus the separation between Brahm and Maya is removed. From the start of SRISHTI this EVENT has not happened till now.

    Gyanganj is like a crystal. It is in the upper reaches of Guru realm. It’s not actually crystal, but a condensed form of light ball which appears as crystal. It has no earth as a base, and no blue space above as is seen by us here on this earth. Everywhere there is pure light, there is no division of day and night. Here also the knowledge realm is like that of earth but divided into various levels. In all there are 16 different types of sciences practiced. The Solar science is one on which the whole of our srishti is based. In a special part of Guru realm only those reside who are celibates by birth. They continuously do Gayatri upasana and are involved in havans. We cannot understand this realm from our realm of death.    

        The other side of the karma river in Guru realm is more beautiful than this side, similarly next the maya river is more beautiful then the karma river bank…and so on till the nectar lake. In various places different state of jeevas are busy in their karma as per their path and qualification. On the other side of the river of maya there are two paths, one is called the SARAL path and other is called VAKR path. Vakr path is connected to innumerable lokas or realms. One single vakr path bifurcates into many and connects to different destinations. Though all of them are beyond the realm of maya and SUKHMAYA but are still illusions. Till the final goal opens properly the actual path cannot be seen. All the lokas attached to it are felt as full of bhav but they are not. This is till one achieves Bhav or Swabhav.

     Bhakti and knowledge are not contradictory. In the normal world before arising of real knowledge one is directed into the stream of Bhakti. But in the actual real bhakti, SARAS bhakti and APRAKRITIK  bhakti is not possible till pure knowledge arises. Development of BHAV is entering into the realm of Bhav or realization of Anad form of Mother. In the first stage bhav is not stable. This is not established even on the other side of the maya river. What to say of great knowledge it gets shattered even when inner eye’s goal clarity starts manifesting. But if a real yogi falls into this state, even then he does not fall into total ignorance or darkness. He keeps proceeding on the SARAL path towards the river of nectar and the pond of nectar, crosses it, and continuously works towards the clarity of his goal. The water of the river of nectar is pure white like thick milk, its taste is sweet and its fragrance attractive. After crossing this comes the nectar pond ;one does not get the opportunity as well as the right to drink its nectar.

      All yogis are then north bound, fully focused and trying to open their third eye.  In front they see white space or path or PRACHEER (an enclosure, fence or a wall). In it, they see an extremely small hole millions of  times smaller than the end of one’s hair. A great ray of light comes out of it and hits the yogi at his third eye, which is north bound. It strikes his third eye time and again and suddenly it opens. This is the actual meaning of clarity of goal. He becomes one with it and the goal disappears. His whole body does not fall off but converts into pure light and in that space the next yogi sits to proceed as did the earlier one. For his eyes, the goal becomes a very stable, light-form human statue, thumb sized. The whole body is effulgent with NIRMAL (pure) light. In such a state only he earns the right to drink the nectar from the river or pond explained earlier. After drinking this nectar one experiences Eternity, overcomes the depression of such a long time of tapasya, enters that hole and crosses over. This cross over is movement from the guru realm into the realm of BHAV…..Om!    

                                                             ~*~*~*~*~*~*~*~*~*~*                                    

The Sadhak and theYogi   -Part XII

English Rendering of Akhand Mahayog  path and Mritu  Vigyan by Gopinath Kaviraj

8^th March, 1949.

       The main duty of a yogi is to enter from the outer world into the inner realm and then into the innermost bindu. The outer world is full of ignorance, the outer gaze is also ignorant. So first of all this ignorant gaze has to be banished and knowledgeable gaze developed to enter the inner realm. The inner realm is the BHAV realm or heart. Development of BHAV, arising of goal, entry into heart or movement into the inner realm – all mean the same thing. With the help of karma the goal becomes clear, and the BHAV body is developed prior to entry into the realm of BHAV. Till this happens, one has to perform KARMA. This is the difference between the sadhak and the yogi.  If by any means or cause the Yogi is unable to perform his karmas in the body, surely he gets a chance, though it's not natural karm. Because after death whatever karma is performed in AMAR DEH is very slow. Though not quick but still it bears fruit. After death, the yogi gets an asan as well as a body to proceed ahead. But for a sadhak, if he looses the body before realization, the goal realization will never dawn like a yogi. This dawning and entry into chidakash is different but still it is felt as the same.

      When a yogi enters the realm of bhav, the goal is finalized and his movement is towards it only. In a circular ball type path, slowly one gets into the central bindu. The Yogi, when he enters through path of BHAV and his movement becomes inward; it gets firmly established till he reaches MAHABHAV.  This circular movement and SARAL path movement towards the central bindu of the yogi, is the piercing of yog bhumi or achievement of yog sidhi. For the Mahakhand yogi the movement from BHAV culminates into PARMAPRAKRITI.

    If a MAHAYOGI who has entered MAHABHAV realizes great knowledge in navel chakra and proceed towards Parmaprakriti, then less powerful yogis who follow later are able to rest in PARMAPRAKRITI after Mahabhav. The mystery of Parmaprakriti realm is laid open by a MAHAKAHAND yogi alone who pierces the Navel chakra. Until this happens, the difference between MAHABHAV  and PARMARAKRITI  does not become clear. In the Mahabhav realm one experiences AKHAND jyoti or light in all ten directions. If the mystery of Parmaprakriti is laid bare by a Nabhichakra piercing Yogi, then that becomes the yogi’s space and he experiences a light engulfing him from all sides.

      The Realm of Parmaprakriti gives premonition of ananda. Those who get entry into the realm by Mahakhand guru’s kripa, all their Abhav’s are removed for ever. There is no difference between Mahabhav and Parmaprakriti. Nothing is lacking here. We may call it Bhagwat Dham also. It’s located way above the whole creation and is an Eternal Realm. Up to now nobody has ever reached Parmaprakriti after shedding off the gross body, since the beginning of creation. Hence till now it has been a completely mysterious realm. Mahabhav is experienced as the inner realms inner-most Bindu. The top yogis ascend to the state of Mahabhav and it's also called their Brahmpad, while a sadhak’s  Brahmpad is chidakaash. Moving in the flow of Mahabhav and reaching Parmaprakriti is the pinnacle of the inner yatra. Due to efforts of the Nabhichakra piercing Yogi only, the realm of Paramaprakriti has been transcended and that is why it has been explained as such now.

     When the outer gaze is directed inwards then movement towards the heart centre takes place up to parmaprakriti,  lakshya(goal), parmswaroop(ultimate form) of ananda  which is the ISHTA or DIETIES inner-most form. When it is experienced in full splendor then the inner movement disappears .i.e one has arrived. Real Brahm is after it. All around that Satta is experienced but nothing can be said about this for sure. It is beyond creation, outside it, inside it and beyond Mohmaya, Mahamaya and Mahamahamaya even and is THAT Satta itself! It's in a perfectly detached state, beyond everything, or we can say that it is nowhere! It cannot be achieved by karma, knowledge, or bhakti. Even a jeeva's PAURUSH(hard work) also cannot attain it. Only kripa of the lord, the Mother can make one have it. It is both sat-asat, and beyond too. What is it? What it is not? It cannot be explained. To get this Brahm through realization of the self is the only purpose of the human birth. In the realm of Parmaprakriti whatever ananda is experienced is merely a drop in front of the ocean of the Ananda of Brahm. Till now not even a single yogi has been able to enter this state in body. In scriptures it has been explained as PARAMPAD. Parampad of Vishnu is the same state. It is far off from the realm of Parmaprakriti. How far off? It cannot be said but still it is present everywhere.

     The inner movement stops inside the heart. Just as the outer world disappears as one enters the inner realm, the same way after piercing Mahabhav and Parmaprakriti inner knowledge also disappears. The outer and inner realms both have movements but in opposite directions. When the capacity to pierce the Inner is acquired, movement stops. Thus it becomes extremely difficult to transcend it. But a yogi’s ideal is that only! Without it TRUTH is not experienced. The real actual Truth is there where there is no duality; inner or outer, this or that, me or you!

     Aishwarya (splendor) and Satta both are eternal. To get Brahmavastha when in the body is not possible because  when in the body inner realm is transcended, kaal is not banished completely but a shade of it still remains. In the upper limits of Pramaprakriti and also in the transition space above it kaal is experienced. Only BRAHM is beyond kaal. If a yogi while in body experiences all his karmas and exhausts them, then BHAV and GUNA (attribute) meet each other and Mahabhav and Brahm join together into one entity.  Though we have said that karmas gets exhausted but, they are also left to some degree howsoever small. Motionless movement and karmless karma is the thread which binds together Mahamaya and Brahm. Then  Akhand Jyoti (non fragmented light) which surrounds the parmaprakriti is not seen. Even the realm of Parmaprakriti disappears. The Yogi realizes his own realm as Brahm. AHAM BRAHM ASMI.

    As has been explained in Vaishnava scriptures, in the same way explanations have been provided by Yogis also. According to that one enters Bhav first and gets Bhav deh which is the yogi’s own form. Actually it is nothing but the Mother. For upasana of Shiv one has to become Shiv and same way for upasana of Prakriti one has to become that only.   It is like a part trying to become the whole from where it has come. Thus Bhav realm keeps on expanding and where its movement stops, that is Bindu. Whatever it is, Mahabhav or Parmaprakriti, it is actually the Mother or one’s own Self. It is beyond goal, beyond ananda etc. First ASHRAYA tattva and then VISHAYA tattva. In the final state when both become one then only one gets power to assimilate Brahm. The difference between the Bhakta and Bhagwan disappears and Yogi himself becomes that reality. …..Aham Brahm Asmi is realized.  Om!

                                                               ~*~*~*~*~*~*~*~*~*~*~

The Yogi and the Sadhak, Part XIII 

English Rendering of Akhand Mahayog  ka path and Mritu  Vigyan by Gopinath Kaviraj.

March 9,1949.

BREATH 

    Whatever we call inhalation and exhalation is deeply connected with our KARMA and EXPERIENCE. Without understanding the process of inhalation and exhalation the crux of Karma and Experience cannot be understood. An ordinary jeev, a sadhak, and a yogi , their breath flows are different. Outside us is the realm of KAAL(time). A jeev attracts breath from the realm of kaal . What attracts the breath is BINDU of our EYES. This bindu has a very strong attractive power. Due to it only, air form the realm of kaal enters this body of a jeeva.  Normally we do not understand this mystery.

     After being attracted by eyes, this air enters into the jeeva and descends down from the tongue where, like strings of a Sitar, a TANTU SMASHTI is present. These tantu’s are in the form of guccha (bundles). Hence they are referred to as SHIVA KA TAAR or KAAL KA TAAR.  The air which is being attracted inward comprises of the atoms of kaal. These atoms with the help of the above strings descend towards the navel and keep circulating there. One flow moves upward in body’s frontal area to a place called NIRAYA HRID, while the second flow is of heat  which continuously comes out of APANG MARG ( Anus). While travelling up it meets the other in NIRAYA HRID. After joining together, both the flows pierce this N-Hrid and enter into the breathing system.

      The breathing system is made up of subtle holes. The above mentioned air after piercing the breathing system rises up into the area of the neck and back of the palat. From here it flows out in the form of PRASHWAS (exhalation). The nose and mouth are two passages for the outward flow from the body. The flow out of the nose is considered inauspicious as it brings us closer to death. When it gets out of the mouth kaal pulls it back!  Whatever has been taken from kaal is returned back in abundance. Hence before time this trade is finished and the flow of life stops.

      The natural gate for the outflow is the Nasal passage. When air flows out through the nose then it is stopped at the level of KARMA SHAKTI. Kaal cannot devour it. The main benefit of it is that if this jeev finds himself evolving on the karm path, and keep performing his karma, then if needed he can attract this air away from the veil of karma and thus gain control over it.  If air moves partially out of the nose and partially out of the mouth, then it cannot fructify his karma. Because of its connection and proximity to kaal (time), its rendered powerless. This is the movement of breath in an ordinary jeeva. Entrance point is eye and exhalation point is palat. Nasal passage and nose are secondary, intermediate or extraneous doors.

     The breathing of a SADHAK is little special. A flow of air from NAVEL KUND and a flow of heat rising from APANG gate meet at NIRAYA STHAN, this is true. But then it cannot rise and move towards SHIVAS YANTRA. Instead of AIR, HEAT rises up and enters breathing system. As a result the breathing system becomes dry. It does not happen overnight but over a fairly longer duration of time. When this dry air reaches its limit after a long time period, a jyoti is experienced at that place and it is quite big. Its start or end can not be perceived.         

      The Sadhak feels that it's Atamjyoti but it is not.  In fact it is a preliminary stage of Atma darshan. Before this the KUMBHAK state arises. The state of kumbhak which has been normally explained in various yogic scriptures is this state only but it is not natural. With the help of this upward flow, heat alone is stopped and not both air(breath) and heat. Air is in sort of a prevalence here. From KHECARI BHAND, nectar is continuously flowing downwards. This flow in a Sadhak is felt as ATMASAKSHATKAAR (REALIZATION OF SELF). This is pure nectar. But during its darshan or dawning, the Sadhak is not able to guard it as his inherent energy is less. Though it is taken as atma darshan by the sadhak, it is not true as it's darshan of jeevan shakti only. Nectar and life force(jeevan shakti) are one and same thing.

     The Sadhak then fixes his gaze up at the eyebrow centre and shakti, or breath, starts flowing out in a subtle manner. The door of this flow is bahiya kon ka netra (the outer angles of the eyes). The Sadhak thinks he has established yog with Sahasrar. But this is a yog (union) of jyoti with jyoti. Thus when the inner jyoti joins with the outer jyoti then the last outgoing breath is experienced. This is a Sidh state and the Sadhak’s connection with the body is severed and he gets established in the form of a jyoti inside CHIDAKASH. This is not establishment in Sahasrar, as without awakening of Kundlini it cannot happen. Only a yogi can experience that!

      The Yogi proceeds on this path with an awakened Kundlini , the kaya(body) provided by guru at the time of initiation. A Sadhak gets only a beej at that time and no such KAYA. Hence all the karmas of sadhak are used for development of this kaya alone before he leaves the gross body. Hence without the help of a guru provided kaya one cannot establish yog in sahasrar. But just to enter into the jyoti awakened state of kundlini is not essential. Kumbhak experienced by a Sadhak actually is not a real kumbhak. This shall be discussed later……………….Om!